5. 比喻问

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五、推论之问

5. Anumānapañho

1第一品觉法品

1. Buddhavaggo

2一、二佛不同时出世之问

1. Dvinnaṃ buddhānaṃ anuppajjamānapañho

1一时，长老那先闻世尊所说言：『此八处者，尊者们，此教法中不可违犯者，即如一宇宙中若有两位阿拉汉正自觉者同时出生，彼处则无之。』尊者那先闻此后，世尊又广说诸如来于三十七道品中皆说，并且陈说四圣谛，教导尊者们修习三学，且劝诫谨慎持行。于是龙军复问世尊：『尊者，诸如来自一，而教法一，而道理一，而修行亦一，何故此世界中竟生两如来乎？倘若仅一佛兴起，此世界便由一佛之光明照耀；若有第二佛现，则以二佛之光明照耀，更为广大。若二佛同现，则可安慰众生，同劝安出，同善劝戒，于此所由，愿世尊无疑断明之。』

1. ‘‘Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddho apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti. Desentā ca, bhante nāgasena, sabbepi tathāgatā sattatiṃsa bodhipakkhiyadhamme desenti, kathayamānā ca cattāri ariyasaccāni kathenti, sikkhāpentā ca tīsu sikkhāsu sikkhāpenti, anusāsamānā ca appamādappaṭipattiyaṃ anusāsanti. Yadi, bhante nāgasena, sabbesampi tathāgatānaṃ ekā desanā ekā kathā ekā sikkhā ekā anusiṭṭhi, kena kāraṇena dve tathāgatā ekakkhaṇe nuppajjanti? Ekenapi tāva buddhuppādena ayaṃ loko obhāsajāto, yadi dutiyo buddho bhaveyya, dvinnaṃ pabhāya ayaṃ loko bhiyyosomattāya obhāsajāto bhaveyya, ovadamānā ca dve tathāgatā sukhaṃ ovadeyyuṃ, anusāsamānā ca sukhaṃ anusāseyyuṃ, tattha me kāraṇaṃ brūhi, yathāhaṃ nissaṃsayo bhaveyya’’nti.

3世尊答曰：『伟大的国王啊，十万世界唯俱承一佛之德。若第二佛降生，则此十万世界必震荡摇摇，不安稳定，必倾覆毁坏，决不长久存在安稳。』

‘‘Ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya.

4世尊又说：『譬如大王，一艘舟是由一人驾驭，于一人力量范围内所造。后来第二人以与第一人相仿年龄、仪表、力量和全身条件亦欲登舟时，彼第二人亦能驾驭此舟乎？』答曰：『不，大王，此舟必将摇动、颤抖、倾斜、坍毁、破坏，并不安稳，终将沉溺于水。』世尊说：『如是，大王，此十万世界唯由一佛德所恒持。若第二佛出世，则此十万世界必不安稳摇动，不可持久安住。』

‘‘Yathā, mahārāja, nāvā ekapurisasandhāraṇī bhaveyya, ekasmiṃ purise abhirūḷhe sā nāvā samupādikā bhaveyya. Atha dutiyo puriso āgaccheyya tādiso āyunā vaṇṇena vayena pamāṇena kisathūlena sabbaṅgapaccaṅgena, so taṃ nāvaṃ abhirūheyya, api nu sā, mahārāja, nāvā dvinnampi dhāreyyā’’ti? ‘‘Na hi, bhante, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya, osīdeyya udake’’ti. ‘‘Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya.

5世尊复喻曰：『又如大王，一人若多食充身，吞咽入喉，直至充满，并且经常因困倦而暂息，后来再食，为长命多福者乎？』答曰：『不，大王，如是多食，彼人必死。』世尊说：『如是，大王，此十万世界唯承一佛之德。若第二佛降，必动摇败坏，不堪久存。』

‘‘Yathā vā pana, mahārāja, puriso yāvadatthaṃ bhojanaṃ bhuñjeyya chādentaṃ yāva kaṇṭhamabhipūrayitvā, so dhāto pīṇito paripuṇṇo nirantaro tandikato anonamitadaṇḍajāto punadeva tattakaṃ bhojanaṃ bhuñjeyya, api nu kho so, mahārāja, puriso sukhito bhaveyyā’’ti? ‘‘Na hi, bhante, sakiṃ bhuttova mareyyā’’ti . ‘‘Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyyā’’ti.

6龙军复问曰：『尊者那先，地在异法重负之下会动摇乎？』世尊答曰：『大王，如若两辆宝车并行，每车满载宝物，一车将宝物移载至另一时，彼一车能持有二车宝物乎？』答曰：『不，尊者，车必倾覆，宝物必散落，车不俱存。』复问：『若宝物过重，车必坠坏乎？』答曰：『是，尊者。』世尊由此喻言：『如是，大王，地亦因异法重负而动摇。』

‘‘Kiṃ nu kho, bhante nāgasena, atidhammabhārena pathavī calatī’’ti? ‘‘Idha, mahārāja, dve sakaṭā ratanaparipūritā bhaveyyuṃ yāva mukhasamā, ekasmā sakaṭato ratanaṃ gahetvā ekasmiṃ sakaṭe ākireyyuṃ, api nu kho taṃ, mahārāja, sakaṭaṃ dvinnampi sakaṭānaṃ ratanaṃ dhāreyyā’’ti? ‘‘Na hi, bhante, nābhipi tassa phaleyya, arāpi tassa bhijjeyyuṃ, nemipi tassa opateyya, akkhopi tassa bhijjeyyā’’ti. ‘‘Kiṃ nu kho, mahārāja, atiratanabhārena sakaṭaṃ bhijjatī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, atidhammabhārena pathavī calati.

7‘‘大王啊，这个原因是为了彰显佛的威力而被搁置的。大王啊，请听另一个同样美好的原因，用以说明为何两尊正自觉者不会同时出现。如果同时出现两位正自觉者，必定会引发争执，说‘你的佛、我们的佛’，双方必然对立。就像大王所知，两位强权父亲必然争斗‘你是我的父亲，我是我们的父亲’、双方各执一方一样。因此，大王啊，如果两位正自觉者同时出现，其眷属必将争执‘你的佛、我们的佛’，并各自站队。这便是此处唯一的原因，使得两位正自觉者不会同时出世。”

‘‘Api ca, mahārāja, imaṃ kāraṇaṃ buddhabalaparidīpanāya osāritaṃ. Aññampi tattha abhirūpaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddho ekakkhaṇe nuppajjanti. Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ buddho, amhākaṃ buddho’ti, ubhato pakkhajātā bhaveyyuṃ, yathā, mahārāja, dvinnaṃ balavāmaccānaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ amacco, amhākaṃ amacco’ti, ubhato pakkhajātā honti, evameva kho, mahārāja, yadi dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ buddho, amhākaṃ buddho’ti, ubhato pakkhajātā bhaveyyuṃ . Idaṃ tāva, mahārāja, ekaṃ kāraṇaṃ, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.

8‘‘大王啊，请再听另一个原因，用以解释为何两位正自觉者不会同时出现。若同时出现两位正自觉者，那么称‘先佛’、‘长佛’、‘第一佛’、‘最胜佛’、‘极尊佛’、‘无等佛’、‘无等无等佛’、‘无比佛’、‘无比分佛’、‘无比人佛’的说辞必定是错误的。大王啊，这也是一个确切的原因，说明两尊正自觉者不会同时出世。”

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, ‘aggo buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya, ‘jeṭṭho buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya, ‘seṭṭho buddho’ti, ‘visiṭṭho buddho’ti, ‘uttamo buddho’ti, ‘pavaro buddho’ti, ‘asamo buddho’ti, ‘asamasamo buddho’ti, ‘appaṭimo buddho’ti, ‘appaṭibhāgo buddho’ti, ‘appaṭipuggalo buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya. Idampi kho tvaṃ, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.

9‘‘大王啊，诸佛世尊的本性同样如此，在世间只出现一位佛。原因何在？乃是因为诸佛皆具广大无边的全知功德。大王啊，世间所有伟大之物，唯有其一：大地，大王啊，是独一无二的；大海浩大，也是唯一；巨山西那卢王山雄伟，也是唯一；天空广大，也是唯一；帝释天巨大，也是唯一；魔王广大，也是唯一；大梵天广大，也是唯一；如来、阿拉汉、正自觉者广大，也是唯一。在他们出现之处，其他无所容身，因此，大王，如来、阿拉汉、正自觉者皆为世间唯一出现。”

‘‘Api ca kho, mahārāja, buddhānaṃ bhagavantānaṃ sabhāvapakati esāyaṃ, eko yeva buddho loke uppajjati. Kasmā kāraṇā? Mahantatāya sabbaññubuddhaguṇānaṃ. Aññampi, mahārāja, yaṃ loke mahantaṃ, taṃ ekaṃ yeva hoti. Pathavī, mahārāja, mahantī, sā ekā yeva. Sāgaro mahanto, so eko yeva. Sineru girirājā mahanto, so eko yeva. Ākāso mahanto, so eko yeva. Sakko mahanto, so eko yeva. Māro mahanto, so eko yeva. Mahābrahmā mahanto, so eko yeva. Tathāgato arahaṃ sammāsambuddho mahanto, so eko yeva lokasmiṃ. Yattha te uppajjanti, tattha aññassa okāso na hoti, tasmā, mahārāja, tathāgato arahaṃ sammāsambuddho eko yeva lokasmiṃ uppajjatī’’ti.

10‘‘纳迦尊者，您以恰当的比喻提出疑问。听闻未经技艺支援的言说者必致自高，何况这位博学大师。很好，纳迦尊者，我愿如此理解。”

‘‘Sukathito, bhante nāgasena, pañho opammehi kāraṇehi. Anipuṇopetaṃ sutvā attamano bhaveyya, kiṃ pana mādiso mahāpañño. Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

12二佛不同时出世之问第一。

Dvinnaṃ buddhānaṃ anuppajjamānapañho paṭhamo.

13二、果德弥施衣之问

2. Gotamivatthadānapañho

2“纳迦尊者，听闻世尊对母亲大巴嘉巴娣果德弥所说的话：她奉献湿季帷帐说‘将此献给僧团吧，献与僧团时，我也必尊敬僧团’。大王啊，世尊作为僧团之主，将亲自折叠、缠绕、修整、缝补、整平、吹净这湿季帷帐后，给予僧团。从僧团管理之角度来说，若世尊不是慷慨或重要者，怎会亲自操办这帷帐？若世尊对奉献物更为富有、优秀，且愿说‘由我施予必受大利’而非亲自用心准备，则不会将这湿季帷帐亲自供养僧团。因为世尊不依赖他人，不凭借他人，所以他亲自将此湿季帷帐奉献给母亲果德弥的僧团。”

2. ‘‘Bhante nāgasena, bhāsitampetaṃ bhagavatā mātucchāya mahāpajāpatiyā gotamiyā vassikasāṭikāya dīyamānāya ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti. Kiṃ nu kho, bhante nāgasena, tathāgato saṅgharatanato na bhāriko na garuko na dakkhiṇeyyo, yaṃ tathāgato sakāya mātucchāya sayaṃ piñjitaṃ sayaṃ luñcitaṃ sayaṃ pothitaṃ sayaṃ kantitaṃ sayaṃ vāyitaṃ vassikasāṭikaṃ attano dīyamānaṃ saṅghassa dāpesi. Yadi, bhante nāgasena, tathāgato saṅgharatanato uttaro bhaveyya adhiko vā visiṭṭho vā, ‘mayi dinne mahapphalaṃ bhavissatī’ti na tathāgato mātucchāya sayaṃ piñjitaṃ sayaṃ luñcitaṃ sayaṃ pothitaṃ vassikasāṭikaṃ saṅghe dāpeyya, yasmā ca kho bhante nāgasena tathāgato attānaṃ na patthayati na upanissayati, tasmā tathāgato mātucchāya taṃ vassikasāṭikaṃ saṅghassa dāpesī’’ti.

12‘‘大王啊，世尊对母亲大巴嘉巴娣果德弥说：她将湿季帷帐奉献给僧团，并说‘将此献给僧团吧，我也必尊敬僧团’。这不是出于自我夸耀或不当，实则是出于利益他人、慈悲和为未来持戒的愿望。因为当时诸多具足功德的佛弟子如此赞叹说‘将此献给僧团吧，我也必尊敬僧团’，世尊才能如是嘱托。”

‘‘Bhāsitampetaṃ, mahārāja, bhagavatā mātucchāya mahāpajāpatiyā gotamiyā vassikasāṭikāya dīyamānāya ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti. Taṃ pana na attano patimānanassa avipākatāya na adakkhiṇeyyatāya, api ca kho, mahārāja, hitatthāya anukampāya anāgatamaddhānaṃ saṅgho mamaccayena cittīkato bhavissatīti vijjamāne yeva guṇe parikittayanto evamāha ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti.

13『如是，尊贵的国王啊，正如父亲在照顾自己幼年的子女，以及随从、车兵、水手和营帐军士众等人聚集在王近旁时，称赞他儿子所具备的美德，说：“此子已被安置在未来世间的众生之中，将会受到尊崇。”同样，尊贵的国王啊，如来为了利益与慈悲，将来时分在所有众生之中，僧团因我心意的关照而会被尊敬，因此在这种美德明现时，他便称赞说：“耶，给予僧团吧，我一旦接受供养，也将蒙受尊敬，僧团就是这样。”』

‘‘Yathā, mahārāja, pitā dharamāno yeva amaccabhaṭabaladovārikaanīkaṭṭhapārisajjajanamajjhe rañño santike puttassa vijjamānaṃ yeva guṇaṃ pakitteti ‘idha ṭhapito anāgatamaddhānaṃ janamajjhe pūjito bhavissatī’ti. Evameva kho, mahārāja, tathāgato hitatthāya anukampāya anāgatamaddhānaṃ saṅgho mamaccayena cittīkato bhavissatīti vijjamāne yeva guṇe pakittayanto evamāha ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pujito bhavissāmi saṅgho cā’ti.

14『尊贵的国王啊，僧团并不会因仅三十个雨季的出家时间而被称为比如来更尊贵或卓越。如父母照顾子女，揉搓、洗净、梳理他们，难道因此可说“子女因被父母如此照顾而更尊贵和卓越”吗？非也，尊者，子女应当尊重父母，父母照顾子女是应行之事。由此，尊贵的国王啊，僧团亦不会因仅三十个雨季的出家时间而被称为比如来更尊贵或卓越。而且，如来以仁慈之心，为了哀恻母亲之情，将三十个雨季的供养给予僧团。』

‘‘Na kho, mahārāja, tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vā. Yathā, mahārāja, mātāpitaro puttānaṃ ucchādenti parimaddanti nahāpenti sambāhenti, api nu kho, mahārāja, tāvatakena ucchādanaparimaddananahāpanasambāhanamattakena ‘putto mātāpitūhi adhiko nāma hoti visiṭṭho vā’ti? ‘‘Na hi, bhante, akāmakaraṇīyā bhante puttā mātāpitūnaṃ, tasmā mātāpitaro puttānaṃ ucchādanaparimaddananahāpanasambāhanaṃ karontī’’ti. Evameva kho, mahārāja, na tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vāti. Api ca tathāgato akāmakaraṇīyaṃ karonto mātucchāya taṃ vassikasāṭikaṃ saṅghassa dāpesi.

15『又如，尊贵的国王啊，假使有人为国王运送柴草，则国王会将这柴草赠与某位护卫、大臣、军官或祭司。难道因得到这些柴草，就说此人比国王更尊贵卓越吗？非也，尊者，这人只是国王的护卫，是依附国王的，他在一处站立，国王才将柴草赠与他。亦然，尊贵的国王啊，僧团并不会因三十个雨季的供养而被称为比如来更尊贵或卓越；反而，如来是僧团的依靠，如来在一处站立，将三十个雨季的供养交付给僧团。』

‘‘Yathā vā pana, mahārāja, kocideva puriso rañño upāyanaṃ āhareyya, taṃ rājā upāyanaṃ aññatarassa bhaṭassa vā balassa vā senāpatissa vā purohitassa vā dadeyya. Api nu kho so, mahārāja, puriso tāvatakena upāyanapaṭilābhamattakena raññā adhiko nāma hoti visiṭṭho vā’’ti? ‘‘Na hi, bhante, rājabhattiko, bhante, so puriso rājūpajīvī, taṭṭhāne ṭhapento rājā upāyanaṃ detī’’ti. ‘‘Evameva kho, mahārāja, na tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vā, atha kho tathāgatabhattiko tathāgatūpajīvī. Taṭṭhāne ṭhapento tathāgato saṅghassa vassikasāṭikaṃ dāpesi.

16『而且，尊贵的国王啊，正如如来心中有所感受：‘僧团有自然而然应当尊崇的本性，我会尊奉这因我所成办的僧团，’于是将三十个雨季的供养交付给僧团。尊贵的国王啊，称赞的并非仅如来对自己的尊崇，若世间有人尊敬僧团，如来也称赞这种尊敬。』

‘‘Api ca, mahārāja, tathāgatassa evaṃ ahosi ‘sabhāvapaṭipūjanīyo saṅgho, mama santakena saṅghaṃ paṭipūjessāmī’ti saṅghassa vassikasāṭikaṃ dāpesi, na, mahārāja, tathāgato attano yeva paṭipūjanaṃ vaṇṇeti, atha kho ye loke paṭipūjanārahā, tesampi tathāgato paṭipūjanaṃ vaṇṇeti.

17『弥兰陀王啊，这话是人天至尊的世尊在《中部·法嗣经》宣说少欲之行时所说的：“我的首位比丘确实最值得尊敬、最值得礼敬。”弥兰陀王啊，诸有情界中没有任何众生比如来更值得供养、更殊胜、更尊贵、更卓越；唯有如来才是最殊胜、最尊贵、最卓越的。』

‘‘Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena majjhimanikāyavaralañchake dhammadāyādadhammapariyāye appicchappaṭipattiṃ pakittayamānena ‘asu yeva me purimo bhikkhu pujjataro ca pāsaṃsataro cā’ti. ‘‘Natthi, mahārāja, bhavesu koci satto tathāgatato dakkhiṇeyyo vā uttaro vā adhiko vā visiṭṭho vā, tathāgatova uttaro adhiko visiṭṭho.

18『尊贵的国王啊，如来曾与天众相伴，在聚集的人间与天界之中，面对众生说：——』

‘‘Bhāsitampetaṃ, mahārāja, saṃyuttanikāyavare māṇavagāmikena devaputtena bhagavato purato ṭhatvā devamanussamajjhe –

22『广袤广大属于王舍城的居民，山中最尊者如是称说：』

‘‘‘Vipulo rājagahīyānaṃ , giri seṭṭho pavuccati;

23『白雪皑皑的喜马拉雅山是至高无上的，因其能阻挡犯恶之风。』

Seto himavataṃ seṭṭho, ādicco aghagāminaṃ.

24『大海是海洋之中的至高者，诸星辰与月亮也是这样；』

‘‘‘Samuddo udadhinaṃ seṭṭho, nakkhattānañca candimā;

25『诸天所共尊敬的世界，世尊是其首领，这样宣说。』

Sadevakassa lokassa, buddho aggo pavuccatī’ti.

19『那么，尊贵的国王，这些诗歌是由人间的学童、天子所作，乃是善唱之歌、非恶歌，言辞美好、非恶言，且已获世尊许可。尊敬的国王啊，这些诗也是由长老沙利弗担任法军统帅时所宣说的——』

‘‘Tā kho panetā, mahārāja, māṇavagāmikena devaputtena gāthā sugītā na duggītā, subhāsitā na dubbhāsitā, anumatā ca bhagavatā, nanu, mahārāja, therenapi sāriputtena dhammasenāpatinā bhaṇitaṃ –

27『心无杂念者；或是投靠圣所而合掌礼敬者；』

‘‘‘Eko manopasādo; Saraṇagamanamañjalipaṇāmo vā;

28『努力渡越，断除魔力』谓于世尊而言。

Ussahate tārayituṃ, mārabalanisūdane buddhe’ti.

20『世尊所言如天神所说：比丘们，世间中有一人诞生于世，是为大众利益、大众安乐，出于对世人慈悲，为了利益与幸福而出世。何者为此一人？即为如来、阿拉汉、正觉者……诸天人与人皆尊敬之。』『善哉，尊者那迦先，说得如是，愿得此法。』

‘‘Bhagavatā ca bhaṇitaṃ devātidevena ‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho…pe… devamanussāna’’’nti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

30果德弥施衣之问第二。

Gotamivatthadānapañho dutiyo.

31三、在家人与出家者正行之问

3. Gihipabbajitasammāpaṭipattipañho

21『尊者那迦先，此为世尊所说：我为居士及出家人正行修习述说。居士或出家人若正行修习，便成正行修习之因缘，称此法为善。譬如，尊者那迦先，若居士纵情享欲，沉溺色欲，修住奢华卧具，佩带香木饰物，涂抹香粉，打扮华丽，佩戴宝石耳环，然而却能正行修习，称此为修习善法；同理出家人披着袈裟、持行拘尸那、守持四戒、完整戒律，修行十三项净行，不间断，亦称为正行、善法。然居士或出家人若修苦行而无所得，出家无益，守戒名义空虚，专注清净修行无益处，何苦欲此苦呢？快乐理应获得。』

[3] ‘‘Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi, gihī vā bhikkhave pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti. Yadi, bhante nāgasena, gihī odātavasano kāmabhogī puttadārasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto maṇikuṇḍala vicittamoḷibaddho sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, pabbajitopi bhaṇḍukāsāvavatthavasano parapiṇḍamajjhupagato catūsu sīlakkhandhesu sammāparipūrakārī diyaḍḍhesu sikkhāpadasatesu samādāya vattanto terasasu dhutaguṇesu anavasesaṃ vattanto sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Tattha, bhante, ko viseso gihino vā pabbajitassa vā? Aphalaṃ hoti tapokammaṃ, niratthakā pabbajjā. Vañjhā sikkhāpadagopanā, moghaṃ dhutaguṇasamādānaṃ, kiṃ tattha dukkhamanuciṇṇena, nanu nāma sukheneva sukhaṃ adhigantabba’’nti.

22『尊者那迦先，世尊所说：我为居士或出家人正行修习述说，居士与出家人若正行修习，即为正行修习因缘，称此为善法。如此，尊者那迦先，正行者为最佳，出家人不可不正行。然若出家人无知，无梵行知，亦如纵情放逸居士。然居士得正行，出家人亦得正行。』

‘‘Bhāsitampetaṃ, mahārāja, bhagavatā ‘gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi, gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti. Evametaṃ, mahārāja, sammāpaṭipannova seṭṭho, pabbajitopi, mahārāja, ‘pabbajitomhī’ti na sammā paṭipajjeyya, atha kho so ārakāva sāmaññā, ārakāva brahmaññā, pageva gihī odātavasano. Gihīpi, mahārāja, sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, pabbajitopi, mahārāja, sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

23『且且，尊者那迦先，出家人为梵行之主宰；出家有众多品质，无量功德，非出家者不可及。』

‘‘Api ca kho, mahārāja, pabbajitova sāmaññassa issaro adhipati; pabbajjā, mahārāja, bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

24『如同尊者那迦先，宝石珍珠不可用金钱计算其根本价值，出家有众多功德、极殊胜，亦不可用量度计数。』

‘‘Yathā, mahārāja, kāmadadassa maṇiratanassa na sakkā dhanena aggho parimāṇaṃ kātuṃ ‘ettakaṃ maṇiratanassa mūla’nti, evameva kho, mahārāja, pabbajjā bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

25「大王，正如在大海中不能测量大海的波涛数量一样，大王，出家也有多种多样、种种无量多的功德，无法给出一个度量出家功德的具体量度。」

‘‘Yathā vā pana, mahārāja, mahāsamudde ūmiyo na sakkā parimāṇaṃ kātuṃ ‘ettakā mahāsamudde ūmiyo’ti, evameva kho, mahārāja, pabbajjā bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

26「大王，出家人应当做的事，所有这些事情都能很快被了知，而不需要长时间。是什么原因呢？那是因为出家人对欲望很少、知足、洁净、没有污染、精进不懈、不贪求住所、具有周满的戒行，行为端正，精于正行。正因如此，出家人所应做的一切，皆能迅速被了解，而非长久难以知晓。如同大王，犹如精干优良的侯绵羯尼僧与誓净尼僧，整齐严密地端坐在海滨，那样，大王，出家人所应做的诸事，皆能迅速被了知，而不久远。」佛音尊者说：「妙哉，尊者那先，我愿意接受如是说法。」

‘‘Pabbajitassa, mahārāja, yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāya. Kiṃ kāraṇā? Pabbajito, mahārāja, appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo nirālayo aniketo paripuṇṇasīlo sallekhitācāro dhutappaṭipattikusalo hoti, taṃ kāraṇā pabbajitassa yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāya. Yathā, mahārāja, niggaṇṭhisamasudhotaujuvimalanārāco susajjito sammā vahati, evameva kho, mahārāja, pabbajitassa yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāyā’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

38在家人与出家人正行问第三。

Gihipabbajitasammāpaṭipattipañho tatiyo.

394. 道过失问

4. Paṭipadādosapañho

44.「尊者那先，当菩萨行艰难之事时，不起初始意义外别无一事，放弃与魔鬼斗争的烦恼，脱离贪恋饮食的苦事。在这种勇敢精神的激励下，曾确实获得某种成就，然后放弃此心，发出如是言：『我绝不会因这苦涩艰难之事而获得超越人间的无上正觉特殊见解，难道还有其他成道之路吗？』从此生厌，得以悟入无上正觉，又依此法指导并教化弟子成就修道。」

4. ‘‘Bhante nāgasena, yadā bodhisatto dukkarakārikaṃ akāsi, netādiso aññatra ārambho ahosi nikkamo kilesayuddhaṃ maccusenaṃ vidhamanaṃ āhārapariggaho dukkarakārikā, evarūpe parakkame kiñci assādaṃ alabhitvā tameva cittaṃ parihāpetvā evamavoca ‘na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ, siyā nu kho añño maggo bodhāyā’ti, tato nibbinditvā aññena magena sabbaññutaṃ patto, puna tāya paṭipadāya sāvake anusāsati samādapeti.

41「『当发起，当出发，当精进于佛法；

‘‘‘Ārambhatha nikkhamatha, yuñjatha buddhasāsane;

42当击破众魔兵，如同骆驼推翻篱笆』」

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’ti .

28尊者那先，如来自己已出离、已远离的修行之道，为何还要教导、敦促弟子们修习呢？

‘‘Kena na kho, bhante nāgasena, kāraṇena tathāgato yāya paṭipadāya attanā nibbinno virattarūpo, tattha sāvake anusāsati samādapetī’’ti?

29「大王，过去如此，现在也是如此的行道；菩萨依循这行道，证得一切知智。再者，大王，菩萨在发起极端精进时，完全断除饮食；由于断食，心生羸弱；因这羸弱，他无法证得一切知智；于是他适量食用段食，依循那行道，不久便证得一切知智。大王，这正是一切如来证得一切知智的行道。」

‘‘Tadāpi , mahārāja, etarahipi sā yeva paṭipadā, taṃ yeva paṭipadaṃ paṭipajjitvā bodhisatto sabbaññutaṃ patto. Api ca, mahārāja, bodhisatto ativīriyaṃ karonto niravasesato āhāraṃ uparundhi. Tassa āhārūparodhena cittadubbalyaṃ uppajji. So tena dubbalyena nāsakkhi sabbaññutaṃ pāpuṇituṃ, so mattamattaṃ kabaḷīkārāhāraṃ sevanto tāyeva paṭipadāya nacirasseva sabbaññutaṃ pāpuṇi. So yeva, mahārāja, paṭipadā sabbesaṃ tathāgatānaṃ sabbaññutañāṇappaṭilābhāya.

30『大王，如同饮食是众生的依靠，因依赖饮食众生能感受安乐，修此正道便是诸佛成就无上智慧的依靠。此中没有起恶意、远离恶意及污秽心斗争，故诸佛当时无缺无漏得无上智慧。若因饮食阻碍生起恶意，如此行为历来一直为非正道。』

‘‘Yathā, mahārāja, sabbesaṃ sattānaṃ āhāro upatthambho, āhārūpanissitā sabbe sattā sukhaṃ anubhavanti, evameva kho, mahārāja, sā yeva paṭipadā sabbesaṃ tathāgatānaṃ sabbaññutañāṇappaṭilābhāya, neso, mahārāja, doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso, sadā paṭiyattā yevesā paṭipadā.

31「大王，譬如有人全力赶路、跑得极快，就可能扭伤脚踝，或瘫坐于地、动弹不得。大王啊，难道是大地有过错，才让此人扭伤脚吗？」「不是的，尊者，大地一向安稳，怎会有过错？是那人自己奔跑失当，才致扭伤。」「大王，同理，当时如来尚未证得一切知智，并非加行、出离或烦恼斗争之过；而是饮食所成障碍之过。修行之道本身，一向安稳。」

‘‘Yathā, mahārāja, puriso addhānaṃ ativegena gaccheyya, tena so pakkhahato vā bhaveyya pīṭhasappī vā asañcaro pathavitale. Api nu kho, mahārāja, mahāpathaviyā doso atthi, yena so puriso pakkhahato ahosī’’ti? ‘‘Na hi, bhante; sadā paṭiyattā, bhante, mahāpathavī, kuto tassā doso? Vāyāmasseveso doso, yena so puriso pakkhahato ahosī’’ti. ‘‘Evameva kho, mahārāja, neso doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso sadā paṭiyattā yevesā paṭipadā.

32『大王，譬如人若将脏污塑料器皿放水中，不洗净，谁为水起恶意？水永无恶意而恒清洁。若人污染，则人为水起恶意。大王，修行亦是如此。诸佛当时无起恶意，无退转，无烦恼斗争，得无上智慧，非因自身生恶意，而是饮食阻碍成了不正当行为，故此，为非正道之所故。因此诸佛教导弟子，令随此正道修习，唯此正道恒为无垢无瑕。』『善哉，尊者那先！我愿如是。』

‘‘Yathā vā pana, mahārāja, puriso kiliṭṭhaṃ sāṭakaṃ nivāseyya, na so taṃ dhovāpeyya, neso doso udakassa, sadā paṭiyattaṃ udakaṃ. Purisasseveso doso. Evameva kho, mahārāja, neso doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso, sadā paṭiyattā yevesā paṭipadā, tasmā tathāgato tāyeva paṭipadāya sāvake anusāsati samādapeti, evaṃ kho, mahārāja, sadā paṭiyattā anavajjā sā paṭipadā’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

48道过失问第四。

Paṭipadādosapañho catuttho.

495. 退转下劣问

5. Hīnāyāvattanapañho

5『尊者那先，如来的教法非常广大，是精华、殊胜、顶尖、优异、无与伦比、完全清净、无垢、洁白、无过失的，不该随便让在家人出家。要等在家人证得某一果位、不再退转之后，再准他出家。为什么呢？这些恶人在这个清净的教法里出家后又退转，回到劣道。他们退转的话，大众就会这么想：“沙门乔达摩的教法难道是没用的虚设吗？不然这些人怎么会退转呢？”这就是其中的原因。』

5. ‘‘Bhante nāgasena, mahantaṃ idaṃ tathāgatasāsanaṃ sāraṃ varaṃ seṭṭhaṃ pavaraṃ anupamaṃ parisuddhaṃ vimalaṃ paṇḍaraṃ anavajjaṃ, na yuttaṃ gihiṃ tāvatakaṃ pabbajetuṃ, gihī yeva ekasmiṃ phale vinetvā yadā apunarāvattī hoti tadā so pabbājetabbo. Kiṃ kāraṇā? Ime dujjanā tāva tattha sāsane visuddhe pabbajitvā paṭinivattitvā hīnāyāvattanti, tesaṃ paccāgamanena ayaṃ mahājano evaṃ vicinteti ‘tucchakaṃ vata bho etaṃ samaṇassa gotamassa sāsanaṃ bhavissati, yaṃ ime paṭinivattantī’ti, idamettha kāraṇa’’nti.

34『大王，譬如水塘清净满溢，水冷澄清，当有人污垢泥沙入，假装清净进入水塘污染，试问谁会厌弃污物或水塘？必厌弃污物而不弃清水。大王，如来付设此清净为正法洁净水塘，告示“凡内心有染污污秽的贤者，洗净后必去除一切染污”。若有人入此洁净水塘未净心却染污，堕入贱趣，人必贬斥“此人出家于圣者教法中，未得安住堕入劣趣，如何信赖其修行，谁为圣法之过？”』

‘‘Yathā, mahārāja, taḷāko bhaveyya sampuṇṇasucivimalasītalasalilo, atha yo koci kiliṭṭho malakaddamagato taṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatteyya, tattha, mahārāja, katamaṃ jano garaheyya kiliṭṭhaṃ vā taḷākaṃ vā’’ti? ‘‘Kiliṭṭhaṃ, bhante, jano garaheyya ‘ayaṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatto, kiṃ imaṃ anahāyitukāmaṃ taḷāko sayaṃ nahāpessati, ko doso taḷākassā’ti. Evameva kho, mahārāja , tathāgato vimuttivarasalilasampuṇṇaṃ saddhammavarataḷākaṃ māpesi ‘ye keci kilesamalakiliṭṭhā sacetanā budhā, te idha nahāyitvā sabbakilese pavāhayissantī’ti. Yadi koci taṃ saddhammavarataḷākaṃ gantvā anahāyitvā sakilesova paṭinivattitvā hīnāyāvattati taṃ yeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā’ti?

35「如是，世尊，大王啊，譬如一人患有重病，疾病发生之善业乃是无误的功德业，为医者所察见，若此病人极度渴望治愈，倘若病人以如是极度渴望而返回，谁是应当嫌恶的人，是病人还是医师？」答曰：「应当嫌恶的是病人，因其见此疾病发生之善业、无误功德业，医师亦已察见，病人却极度渴望而退转，如此欲望极重者，医师当亲自医治，有何过失乎医师？」又言：「同理，大王，如来内在教法中安立了唯一无二的灭除一切烦恼之病的不生不灭良药，告言：‘所有被烦恼之病折磨、具觉知之觉者菩萨，服用此不死良药，必能灭尽一切烦恼之病。’若有众生服用此不死良药，却仍退转烦恼之病、堕入下劣果报，彼人必被嫌恶，谓：‘此人为出家随顺如来教法而得正位，却堕入下等果报，既然不修持此教法，何由成就如来所觉之智慧？何过失乃归于如来教法乎？’

‘‘Yathā vā pana, mahārāja, puriso paramabyādhito roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatteyya, tattha katamaṃ jano garaheyya āturaṃ vā bhisakkaṃ vā’’ti? ‘‘Āturaṃ, bhante, jano garaheyya ‘ayaṃ roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatto, kiṃ imaṃ atikicchāpentaṃ bhisakko sayaṃ tikicchissati, ko doso bhisakkassā’’’ti? ‘‘Evameva kho, mahārāja, tathāgato antosāsanasamugge kevalaṃ sakalakilesabyādhivūpasamanasamatthaṃ amatosadhaṃ pakkhipi, ‘ye keci kilesabyādhipīḷitā sacetanā budhā, te imaṃ amatosadhaṃ pivitvā sabbakilesabyādhiṃ vūpasamessantī’ti. Yadi koci yaṃ amatosadhaṃ apivitvā sakilesova paṭinivattitvā hīnāyāvattati, taṃ yeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā’ti?

36「如是，世尊，大王啊，譬如乞丐至于大善供食所，食用供给之后复作乞讨，谁人应当被嫌恶，是乞讨者还是供食者？」答曰：「应当被嫌恶的是乞讨者，因其处于饥饿贫苦，得供食而食用之后，仍作乞讨，如此乞讨者，自身食量何以充足？供食者有何过失乎？」又言：「大王，如来于内敛教法中安立了至尊、清净、安乐、不死的身念供养，言：‘一切由烦恼食贫乏、渴望所困、心中苦恼之觉者菩萨，食此供养，必断除一切对欲色之渴爱。’若有人不食是供养，却复堕入烦恼渴爱之苦，其人必被嫌恶，谓：‘此人为出家随顺如来教法而得正位，却堕入下等果报，既然不修持此教法，何由成就如来所觉之智慧？何过失乃归于如来教法乎？’

‘‘Yathā vā pana, mahārāja, chāto puriso mahatimahāpuññabhattaparivesanaṃ gantvā taṃ bhattaṃ abhuñjitvā chātova paṭinivatteyya, tattha katamaṃ jano garaheyya chātaṃ vā puññabhattaṃ vā’’ti? ‘‘Chātaṃ, bhante, jano garaheyya ‘ayaṃ khudāpīḷito puññabhattaṃ paṭilabhitvā abhuñjitvā chātova paṭinivatto, kiṃ imassa abhuñjantassa bhojanaṃ sayaṃ mukhaṃ pavisissati, ko doso bhojanassā’’’ti? ‘‘Evameva kho, mahārāja, tathāgato antosāsanasamugge paramapavaraṃ santaṃ sivaṃ paṇītaṃ amataṃ paramamadhuraṃ kāyagatāsatibhojanaṃ ṭhapesi ‘ye keci kilesachātajjhattā taṇhāparetamānasā sacetanā budhā, te imaṃ bhojanaṃ bhuñjitvā kāmarūpārūpabhavesu sabbaṃ taṇhamapanessantī’ti. Yadi koci taṃ bhojanaṃ abhuñjitvā taṇhāsitova paṭinivattitvā hīnāyāvattati, taññeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessasi, ko doso jinasāsanassā’ti.

37「若世尊，大王啊，如来即便在家中于一果上而入出家门，非为断除烦恼、非为清净而出家，则无出家之必要。譬如，大王，一人以百计业力挖掘池塘，召集众人拜愿曰：‘勿污染此池水，请勿使此池水混浊污秽，使此池水清净澄明。’然则，大王，是否应当以那些清净澄明的池水而处理该池乎？」答曰：「不应，世尊，彼清净水本不属于池塘，池塘还是由其他水而成，何以用清净水来处理此池？」答曰：「同样，大王，若如来即便仅由一果出家，亦应同理处理，该何用此斋戒出家？

‘‘Yadi, mahārāja, tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, na nāmāyaṃ pabbajjā kilesappahānāya visuddhiyā vā, natthi pabbajjāya karaṇīyaṃ. Yathā, mahārāja, puriso anekasatena kammena taḷākaṃ khaṇāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci saṃkiliṭṭhā imaṃ taḷākaṃ otaratha, pavāhitarajojallā parisuddhā vimalamaṭṭhā imaṃ taḷākaṃ otarathā’ti. Api nu kho, mahārāja, tesaṃ pavāhitarajojallānaṃ parisuddhānaṃ vimalamaṭṭhānaṃ tena taḷākena karaṇīyaṃ bhaveyyā’’ti? ‘‘Na hi, bhante, yassatthāya te taṃ taḷākaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena taḷākenā’’ti? ‘‘Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya.

38「如是，世尊，大王啊，譬如一在座会中常无脑而无思维、患病善知者为医，医师察见疾病，齐集良药聚合于一起，召集众人说：‘愿诸众生，诸多病苦若临此处，则应远离，诸无病者若至此处，则安住无病。’然则，大王，是否应当以此医师治疗患多病与无病众生皆善乎？」答曰：「不应，世尊，彼疾病与医师本不相宜彼此相逢，彼医师亦无他法处理，何以用此医师而治疗彼众？」答曰：「同样，大王，若如来即便仅由一果出家，亦应同理处理，该何用此斋戒出家？

‘‘Yathā vā pana, mahārāja, sabhāvaisibhattiko sutamantapadadharo atakkiko roguppattikusalo amoghadhuvasiddhakammo bhisakko sallakatto sabbarogūpasamabhesajjaṃ sannipātetvā parisāya evamanussāveyya ‘mā kho, bhonto , keci sabyādhikā mama santike upagacchatha, abyādhikā arogā mama santike upagacchathā’ti. Api nu kho, mahārāja, tesaṃ abyādhikānaṃ arogānaṃ paripuṇṇānaṃ udaggānaṃ tena bhisakkena karaṇīyaṃ bhaveyyā’’ti? ‘‘Na hi, bhante, yassatthāya te taṃ bhisakkaṃ sallakattaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena bhisakkenā’’ti? ‘‘Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya?

39「又如是，世尊，大王啊，有人献上多种饮食供养，召集众人叮嘱曰：‘愿诸众生勿近此乞食，因其清净、善美、圆满充足。’然则，大王，是否应当因这些饮食者之清净、善美，而以此食犒赏彼饮食之家乎？」答曰：「不应，世尊，彼供养清净之物本非属于此之家，彼家仍由其他食物为依托，何以凭此供养为其基础？」答曰：「同样，大王，若如来即便仅由一果出家，亦应同理处理，该何用此斋戒出家？

‘‘Yathā vā pana, mahārāja, koci puriso anekathālipākasataṃ bhojanaṃ paṭiyādāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci chātā imaṃ parivesanaṃ upagacchatha, subhuttā tittā suhitā dhātā pīṇitā paripuṇṇā imaṃ parivesanaṃ upagacchathā’’ti. Api nu kho mahārāja, tesaṃ bhuttāvīnaṃ tittānaṃ suhitānaṃ dhātānaṃ pīṇitānaṃ paripuṇṇānaṃ tena bhojanena karaṇīyaṃ bhaveyyā’’ti? ‘‘Na hi, bhante, yassatthāya te taṃ parivesanaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tāya parivesanāyā’’ti? ‘‘Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya?

40「还有，大王，那些趋向下劣道的人，能显露出佛陀教法的五种无比功德。哪五种呢？示现根基广大的特质，示现清净无垢的特质，示现不与恶者为伍的特质，示现难以违犯的特质，示现多方防护守护的特质。」

‘‘Api ca, mahārāja, ye hīnāyāvattanti, te jinasāsanassa pañca atuliye guṇe dassenti. Katame pañca? Bhūmimahantabhāvaṃ dassenti, parisuddhavimalabhāvaṃ dassenti, pāpehi asaṃvāsiyabhāvaṃ dassenti, duppaṭivedhabhāvaṃ dassenti, bahusaṃvararakkhiyabhāvaṃ dassenti.

41如何显示地基的广大性？大王啊，若有人贫穷、出身低贱、无依无靠、智慧浅薄，却获得大国统治权，不久便会败落、损毁、声望尽失，无法保有王权。为什么呢？因为王权的分量太重了。同理，大王啊，凡无福、未积善、智慧浅薄者，在胜者教法中出家，皆无力承担这最殊胜的出家身份，不久便会从胜者教法中退失、堕落、转入下乘，无法持守胜者教法。为什么呢？因为胜者教法的地基太过广大。这便是地基广大性的体现。

‘‘Kathaṃ bhūmimahantabhāvaṃ dassenti? Yathā, mahārāja, puriso adhano hīnajacco nibbiseso buddhiparihīno mahārajjaṃ paṭilabhitvā na cirasseva paripatati paridhaṃsati parihāyati yasato, na sakkoti issariyaṃ sandhāretuṃ. Kiṃ kāraṇaṃ ? Mahantattā issariyassa. Evameva kho, mahārāja, ye keci nibbisesā akatapuññā buddhiparihīnā jinasāsane pabbajanti, te taṃ pabbajjaṃ pavaruttamaṃ sandhāretuṃ avisahantā na cirasseva jinasāsanā paripatitvā paridhaṃsitvā parihāyitvā hīnāyāvattanti, na sakkonti jinasāsanaṃ sandhāretuṃ. Kiṃ kāraṇaṃ? Mahantattā jinasāsanabhūmiyā. Evaṃ bhūmimahantabhāvaṃ dassenti.

42如何展现清净无染的状态？譬如，尊敬的国王，水洼和莲花池水若被搅乱、弄脏、日渐枯竭，水面不再清澈洁净。其原因何在？乃因莲花净地的清净无染。同样，尊敬的国王，某些心怀诡计、狡诈、曲解真理、见解偏颇的人供养如来教法，因缺乏清净无染、去除烦恼、清净端正的教法根基，教法逐渐被搅乱、破坏、污秽，未被恭敬承继，其教法无法持久。其原因何在？乃因如来教法具有清净无染的特质。由此显现清净无染之状态。

‘‘Kathaṃ parisuddhavimalabhāvaṃ dassenti? Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati vidhaṃseti, na ṭhānamupagacchati nūpalimpati. Kiṃ kāraṇaṃ? Parisuddhavimalattā padumassa. Evameva kho, mahārāja, ye keci saṭhā kūṭā vaṅkā kuṭilā visamadiṭṭhino jinasāsane pabbajanti, te parisuddhavimalanikkaṇṭakapaṇḍaravarappavarasāsanato na cirasseva vikiritvā vidhamitvā vidhaṃsetvā asaṇṭhahitvā anupalimpitvā hīnāyāvattanti. Kiṃ kāraṇaṃ? Parisuddhavimalattā jinasāsanassa. Evaṃ parisuddhavimalabhāvaṃ dassenti.

43如何显现不与恶行共住的性质？譬如，尊敬的国王，大海不容纳浊泥和粪秽，粪秽若入大海，必很快被驱逐排出，海岸则洁净清晰。其原因何在？乃因大海具广大纯净根基。同理，有些恶行不自制、无耻、无所事事、粗暴无力、心恶污秽、恶劣人伦之人入于如来教法，因不得长久居于教法中，不能去除阿拉汉清净断尽烦恼之大根基，故被教法驱逐，不能同住，教法逐渐败坏。其原因何在？乃因如来教法具有远离恶行的性质。因此表显出不与恶行共住的状态。

‘‘Kathaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti? Yathā, mahārāja, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ upaneti thalaṃ vā ussāreti. Kiṃ kāraṇaṃ? Mahābhūtānaṃ bhavanattā mahāsamuddassa. Evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā osannavīriyā kusītā kiliṭṭhā dujjanā manussā jinasāsane pabbajanti, te na cirasseva jinasāsanato arahantavimalakhīṇāsavamahābhūtabhavanato nikkhamitvā asaṃvasitvā hīnāyāvattanti. Kiṃ kāraṇaṃ? Pāpehi asaṃvāsiyattā jinasāsanassa. Evaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti.

44如何展现极难深入理解的状态？譬如，尊敬的国王，有些孤独无教养、不修习戒律、失去正确观念的人，难忍世间的戒律细微界限，纷乱溃散、离弃戒法。其原因何在？乃因戒法微妙难解。同理，尊敬的国王，愚昧无知、懦弱迟钝的人们入于如来教法，不能忍耐戒律极微细且精密不可侵犯的四真谛的细微界限，故离弃教法，教法渐渐崩坏，教法难以久存。其原因何在？乃因深微细致难解的真谛之界限难得忍受。由此显现极难理解之状态。

‘‘Kathaṃ duppaṭivedhabhāvaṃ dassenti? Yathā, mahārāja, ye keci achekā asikkhitā asippino mativippahīnā issāsā vālaggavedhaṃ avisahantā vigaḷanti pakkamanti. Kiṃ kāraṇaṃ? Saṇhasukhumaduppaṭivedhattā vālaggassa . Evameva kho, mahārāja, ye keci duppaññā jaḷā eḷamūgā mūḷhā dandhagatikā janā jinasāsane pabbajanti, te taṃ paramasaṇhasukhumacatusaccappaṭivedhaṃ paṭivijjhituṃ avisahantā jinasāsanā vigaḷitvā pakkamitvā na cirasseva hīnāyāvattanti. Kiṃ kāraṇaṃ? Paramasaṇhasukhumaduppaṭivedhatāya saccānaṃ. Evaṃ duppaṭivedhabhāvaṃ dassenti.

45如何显现多重守护保持的状态？譬如，尊敬的国王，若有人进入大战场，被敌军多方包围，在众多敌兵面前眼见众多敌兵，因惧怕无能为力，便退缩逃避。其原因何在？乃因多样猛烈战争中防护恐惧。同样，尊敬的国王，某些恶行不自制、无耻、懈怠、不受限制、善变无常、不守戒律的愚痴幼童们入于如来教法，不能此守护多种戒律，故惊惧无能，退避逃离，不能久处。其原因何在？乃因如来教法具有多种守护保持的特质。如此显示出多重守护保持之状态。

‘‘Kathaṃ bahusaṃvararakkhiyabhāvaṃ dassenti? Yathā, mahārāja, kocideva puriso mahatimahāyuddhabhūmimupagato parasenāya disāvidisāhi samantā parivārito sattihatthaṃ janamupentaṃ disvā bhīto osakkati paṭinivattati palāyati. Kiṃ kāraṇaṃ? Bahuvidhayuddhamukharakkhaṇabhayā. Evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā akkhantī capalā calitā ittarā bālajanā jinasāsane pabbajanti, te bahuvidhaṃ sikkhāpadaṃ parirakkhituṃ avisahantā osakkitvā paṭinivattitvā palāyitvā na cirasseva hīnāyāvattanti. Kiṃ kāraṇaṃ? Bahuvidhasaṃvararakkhiyabhāvattā jinasāsanassa. Evaṃ bahuvidhasaṃvararakkhiyabhāvaṃ dassenti.

46在地面上，尊敬的国王，尽管有季节性花草，其初生的幼芽卷曲细微，虽渐渐展放，却不会枯萎消失。那些开放的花朵因香气遍布周围，广泛飘散四方。同理，尊敬的国王，那些入于如来教法但堕落退转的人，如季节之花，形貌虽衰败无色泽，无香无华，却不因此令如来教法衰败。那些坚守教法的比丘们犹如盛开之花，以守戒之德香遍世间。

‘‘Thalajuttamepi, mahārāja, vassikāgumbe kimividdhāni pupphāni honti, tāni aṅkurāni saṅkuṭitāni antarā yeva paripatanti, na ca tesu paripatitesu vassikāgumbo hīḷito nāma hoti. Yāni tattha ṭhitāni pupphāni, tāni sammā gandhena disāvidisaṃ abhibyāpenti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te jinasāsane kimividdhāni vassikāpupphāni viya vaṇṇagandharahitā nibbaṇṇākārasīlā abhabbā vepullāya, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. Ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaragandhena abhibyāpenti.

47「大王，沙梨那种中，有一种名为‘螂蜡’者，生于无刺的红稻谷中，而螂蜡生命周期短暂，很快便会消失，但因它的消失，红稻谷并不因此枯萎失落。那些存留的稻谷，便成为王者的食用之物。大王，修习如来教法而堕入下劣境界者，正如这螂蜡出现在红稻谷中一样，他们未能增长如来教法的繁荣和兴盛，反而使教法衰败堕落，但因他们的衰落，教法并未因此断灭。那些坚持修行的比丘，则成为阿拉汉的追随者。」

‘‘Sālīnampi, mahārāja, nirātaṅkānaṃ lohitakānaṃ antare karumbhakaṃ nāma sālijāti uppajjitvā antarā yeva vinassati, na ca tassā vinaṭṭhattā lohitakasālī hīḷitā nāma honti. Ye tattha ṭhitā sālī, te rājūpabhogā honti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitakasālīnamantare karumbhakā viya jinasāsane na vaḍḍhitvā vepullataṃ na pāpuṇitvā antarā yeva hīnāyāvattanti, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. Ye tattha ṭhitā bhikkhū te arahattassa anucchavikā honti.

48「大王，宝石之中，会出现一点点杂质沙尘，但正因这沙尘的存在，宝石并不因此失去光辉。那纯净无瑕的宝石，则令人愉悦欢喜。大王，修习如来教法而堕入下劣境界者，恰如这些沙尘一般，他们是对教法的污染者，但因他们的堕落，教法并未失去其清净光辉。那些坚守教法的比丘，是天人及人中令众生欢喜者。」

‘‘Kāmadadassāpi , mahārāja, maṇiratanassa ekadesaṃ kakkasaṃ uppajjati, na ca tattha kakkasuppannattā maṇiratanaṃ hīḷitaṃ nāma hoti. Yaṃ tattha parisuddhaṃ maṇiratanassa, taṃ janassa hāsakaraṃ hoti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, kakkasā te jinasāsane papaṭikā, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. Ye tattha ṭhitā bhikkhū, te devamanussānaṃ hāsajanakā honti.

49「大王，红檀香中，也会存在一些发臭腐烂之处，但正因如此，红檀香并非衰败损坏。那些不腐烂且芬芳之处，反而遍布并散发馨香。大王，修习如来教法而堕入下劣境界者，正如这红檀香中苦臭斑点一般，非为舍弃教法之由，且因他们的堕落，教法也不因此衰败。那些坚守教法的比丘，令净世与众天闻其如檀香般的品德清香。」

‘‘Jātisampannassapi, mahārāja, lohitacandanassa ekadesaṃ pūtikaṃ hoti appagandhaṃ. Na tena lohitacandanaṃ hīḷitaṃ nāma hoti. Yaṃ tattha apūtikaṃ sugandhaṃ, taṃ samantā vidhūpeti abhibyāpeti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitacandanasārantare pūtikadesamiva chaḍḍanīyā jinasāsane, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. Ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaracandanagandhena anulimpayantī’’ti.

50「善哉，龙军！正是因各样这等的堕落者及其状貌，佛法虽受轻微玷污，但仍以最胜美善之相，得以光明照耀。」

‘‘Sādhu, bhante nāgasena, tena tena anucchavikena tena tena sadisena kāraṇena niravajjamanupāpitaṃ jinasāsanaṃ seṭṭhabhāvena paridīpitaṃ, hīnāyāvattamānāpi te jinasāsanassa seṭṭhabhāvaṃ yeva paridīpentī’’ti.

68退转下劣问第五。

Hīnāyāvattanapañho pañcamo.

696. 阿拉汉受所受问

6. Arahantavedanāvediyanapañho

6六、「尊者那先，你们说『阿拉汉只感受一种受，是身受，没有心受』。请问尊者那先：阿拉汉的心依托身体而运行，那么在这点上，阿拉汉是否不自主、不能作主？」那先答：「是的，大王。」弥兰陀王又说：「尊者那先，这就不合理了——自己的心依托身体运行，反倒不自主、不能作主？就连一只鸟住在自己的巢里，尚且是那巢的主人，能自主掌控啊。」

6. ‘‘Bhante nāgasena, tumhe bhaṇatha ‘arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasika’nti. Kiṃ nu kho, bhante nāgasena, arahato cittaṃ yaṃ kāyaṃ nissāya pavattati, tattha arahā anissaro assāmī avasavattī’’ti ? ‘‘Āma, mahārājā’’ti. ‘‘Na kho, bhante nāgasena, yuttametaṃ, yaṃ so sakacittassa pavattamāne kāye anissaro hoti assāmī avasavattī; sakuṇopi tāva, bhante, yasmiṃ kulāvake paṭivasati, tattha so issaro hoti sāmī vasavattī’’ti.

52「大王，身随诸法，十法乃随身行，延续变化。何等十法？寒冷、炎热、饥饿、口渴、呕吐、排泄、困倦、老衰、病苦、死亡。大王，这十法随身而生而灭，阿拉汉身心二者不起属主控役之相。」

‘‘Dasayime, mahārāja, kāyānugatā dhammā bhave bhave kāyaṃ anudhāvanti anuparivattanti. Katame dasa? Sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo middhaṃ jarā byādhi maraṇaṃ. Ime kho, mahārāja, dasa kāyānugatā dhammā bhave bhave kāyaṃ anudhāvanti anuparivattanti, tattha arahā anissaro assāmī avasavattī’’ti.

53“尊者那先，阿拉汉的身体为何不能发号施令，也不具主宰权？请您为我说明其中原因。” “大王，正如一切依止大地而住的众生，全都依靠大地行走、安住、维生；大王，难道这些众生能对大地发号施令，或对大地拥有主宰权吗？” “不能，尊者。” “正是如此，大王，阿拉汉的心依止身体而运行，但阿拉汉并不能对自己的身体发号施令，也不具主宰权。”

‘‘Bhante nāgasena, kena kāraṇena arahato kāye āṇā nappavattati issariyaṃ vā, tattha me kāraṇaṃ brūhī’’ti? ‘‘Yathā, mahārāja, ye keci pathavinissitā sattā, sabbe te pathaviṃ nissāya caranti viharanti vuttiṃ kappenti, api nu kho, mahārāja, tesaṃ pathaviyā āṇā pavattati issariyaṃ vā’’ti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, arahato cittaṃ kāyaṃ nissāya pavattati, na ca arahato kāye āṇā pavattati issariyaṃ vā’’ti.

54世尊， Nāgasena 大德，凡夫何因缘而身心俱觉受苦？答曰：凡夫心未开显，大王，故能觉身心俱苦。如大王，牛被锁于不牢笼舍或柔枝间，牛愤怒时，随锁链挪动。也是这样，未开显心生苦时，心发愤怒，愤怒心侵扰身受而为不安，故受转动。凡夫因是，心动忧闷、惧怖不安，此乃大王，凡夫身心觉苦之因。

‘‘Bhante nāgasena, kena kāraṇena puthujjano kāyikampi cetasikampi vedanaṃ vedayatī’’ti? ‘‘Abhāvitattā, mahārāja, cittassa puthujjano kāyikampi cetasikampi vedanaṃ vedayati. Yathā, mahārāja, goṇo chāto paritasito abaladubbalaparittakatiṇesu vā latāya vā upanibaddho assa, yadā so goṇo parikupito hoti, tadā saha upanibandhanena pakkamati. Evameva kho, mahārāja, abhāvitacittassa vedanā uppajjitvā cittaṃ parikopeti, cittaṃ parikupitaṃ kāyaṃ ābhujati nibbhujati samparivattakaṃ karoti. Atha kho so abhāvitacitto tasati ravati bheravarāvamabhiravati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena puthujjano kāyikampi cetasikampi vedanaṃ vedayatī’’ti.

55世尊，何因缘令阿拉汉只觉一苦为身苦，非觉心苦？答曰：大王，阿拉汉心已修治成就，心驯服如绳索勤作揽制，受苦时，即以深知苦无常，强固摄持心如牢固绳索，绳索紧束心不觉束缚，心坚固不动摇；因苦感变化，身苦亦受而息、灭、转变，此乃大王，阿拉汉只觉一身苦而不觉心苦之因。

‘‘Kiṃ pana taṃ kāraṇaṃ, yena kāraṇena arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasika’’nti? ‘‘Arahato, mahārāja, cittaṃ bhāvitaṃ hoti subhāvitaṃ dantaṃ sudantaṃ assavaṃ vacanakaraṃ, so dukkhāya vedanāya phuṭṭho samāno ‘anicca’nti daḷhaṃ gaṇhāti, samādhithambhe cittaṃ upanibandhati, tassa taṃ cittaṃ samādhithambhe upanibandhanaṃ na vedhati na calati, ṭhitaṃ hoti avikkhittaṃ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasika’’nti.

56世尊， Nāgasena 大德，世间奇异事：身虽移动，心不动，愿为我说其因。答曰：大王，山上大树多枝叶俱坚韧，风力虽吹枝动，树干岂动乎？答曰：不也。复言：大王，阿拉汉苦受触时，深观无常，心如牢固绳索受摄，绳索缚心不觉绳束，心坚固不动摇。因苦变化，身苦受而息灭转，心不觉亦不动，如大树干也。答曰：奇异， Nāgasena 大德，殊胜，无我所见境中罕有如是现象。

‘‘Bhante nāgasena, taṃ nāma loke acchariyaṃ yaṃ kāye calamāne cittaṃ na calati, tattha me kāraṇaṃ brūhī’’ti. ‘‘Yathā, mahārāja, mahatimahārukkhe khandhasākhāpalāsasampanne anilabalasamāhate sākhā calati, api nu tassa khandhopi calatī’’ti? ‘‘Na hi, bhante’’ti . ‘‘Evameva kho, mahārāja, arahā dukkhāya vedanāya phuṭṭho samāno ‘anicca’nti daḷhaṃ gaṇhāti, samādhithambhe cittaṃ upanibandhati, tassa taṃ cittaṃ samādhithambhe upanibandhanaṃ na vedhati na calati, ṭhitaṃ hoti avikkhittaṃ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, cittaṃ pana tassa na vedhati na calati khandho viya mahārukkhassā’’ti. ‘‘Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, na me evarūpo sabbakāliko dhammapadīpo diṭṭhapubbo’’ti.

76阿拉汉受所受问第六。

Arahantavedanāvediyanapañho chaṭṭho.

777. 现观障碍问

7. Abhisamayantarāyakarapañho

7七、「尊者那先，若此处有居士犯了波罗夷罪，之后他出家，自己并不知道『我犯了居士波罗夷罪』，也没有其他人告诉他『你犯了居士波罗夷罪』。倘若他依如实之道修行，还能证得法吗？」「不能，大王。」「尊者，是什么原因呢？」「因为能令他证得法的因已被截断，所以不能证得法。」

7. ‘‘Bhante nāgasena, idha yo koci gihī pārājikaṃ ajjhāpanno bhaveyya, so aparena samayena pabbājeyya, attanāpi so na jāneyya ‘gihipārājikaṃ ajjhāpannosmī’ti, napi tassa añño koci ācikkheyya ‘gihipārājikaṃ ajjhāpannosī’ti. So ca tathattāya paṭipajjeyya, api nu tassa dhammābhisamayo bhaveyyā’’ti? ‘‘Na hi, mahārājā’’ti. ‘‘Kena, bhante, kāraṇenā’’ti? ‘‘Yo tassa hetu dhammābhisamayāya, so tassa samucchinno, tasmā dhammābhisamayo na bhavatī’’ti.

58世尊， Nāgasena 大德，汝言 “知者有忧，忧时失遮，心中有碍时，法相不成”。今彼不知者，心无忧愁，心境散乱，疑惑杂生，思虑而得清净，如何法相不成？

‘‘Bhante nāgasena, tumhe bhaṇatha ‘jānantassa kukkuccaṃ hoti, kukkucce sati āvaraṇaṃ hoti, āvaṭe citte dhammābhisamayo na hotī’ti. Imassa pana ajānantassa akukkuccajātassa santacittassa viharato kena kāraṇena dhammābhisamayo na hoti, visamena visameneso pañho gacchati, cintetvā visajjethā’’ti.

59「国王啊，你说在肥沃的松软土地上，九月成熟季节种下的种子能发芽吗？」答曰：「尊者，是的。」又问：「国王啊，那么这种子是否必然在坚硬光滑的砂砾地上发芽？」答曰：「尊者，不是。」再问：「国王啊，既然这种子在砂砾地能发芽，为什么在坚硬光滑的砂砾地上却不能发芽呢？」答曰：「尊者，这种子发芽需要坚硬的砂砾作为因，而若缺少此因则种子不能发芽。」尊者说：「正如是，国王，种子发芽必赖因缘具足，因缘俱足则发芽，因缘不具则不能发芽。」

‘‘Ruhati , mahārāja, sukaṭṭhe sukalale maṇḍakhette sāradaṃ sukhasayitaṃ bīja’’nti? ‘‘Āma, bhante’’ti. ‘‘Api nu, mahārāja, taññeva bījaṃ ghanaselasilātale ruheyyā’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana, mahārāja, taññeva bījaṃ kalale ruhati, kissa ghanasele na ruhatī’’ti? ‘‘Natthi, bhante, tassa bījassa ruhanāya ghanasele hetu, ahetunā bījaṃ na ruhatī’’ti. ‘‘Evameva kho, mahārāja, yena hetunā tassa dhammābhisamayo bhaveyya, so tassa hetu samucchinno, ahetunā dhammābhisamayo na hoti.

60「譬如说，国王，除虫蚁、蟋蟀、蛤蚧等爬虫进入土地中，国王啊，你说这些除虫蚁、蟋蟀、蛤蚧是否也会进入天空中去吗？」答曰：「尊者，不会。」问曰：「国王啊，是什么缘故使得这些除虫蚁、蟋蟀、蛤蚧只能进入土地，而不栖息天空呢？」答曰：「尊者，这些除虫蚁、蟋蟀、蛤蚧不栖息天空，是因缺乏支持它们栖息天空的缘故，若无此缘故，当然不栖息。」尊者说：「正如是，国王，某种烦恼作用为法的起因，是此因缘聚合而生，因缘散失则法的起相不现。」

‘‘Yathā vā pana, mahārāja, daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, api nu, mahārāja, te yeva daṇḍaleḍḍulaguḷamuggarā gagane ṭhānamupagacchantī’’ti? ‘‘Na hi bhante’’ti. ‘‘Kiṃ panettha, mahārāja, kāraṇaṃ, yena kāraṇena te yeva daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, kena kāraṇena gagane na tiṭṭhantī’’ti? ‘‘Natthi, bhante, tesaṃ daṇḍaleḍḍulaguḷamuggarānaṃ patiṭṭhānāya ākāse hetu, ahetunā na tiṭṭhantī’’ti . ‘‘Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā abhisamayo na hotīti.

61「又如，国王，大地上燃烧着火，你说这火是否也会燃烧在水中？」答曰：「尊者，不会。」问曰：「国王啊，什么缘故使火燃烧于大地，而不燃烧于水中呢？」答曰：「尊者，火燃烧需要以水为敌，若无此因缘则火不能燃烧水中。」尊者说：「正如是，国王，某种烦恼作为法起的因，由因缘聚合而生，因缘散失则法不起。」

‘‘Yathā vā pana, mahārāja, thale aggi jalati, api nu kho, mahārāja, so yeva aggi udake jalatī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kiṃ panettha, mahārāja, kāraṇaṃ, yena kāraṇena so yeva aggi thale jalati, kena kāraṇena udake na jalatī’’ti? ‘‘Natthi, bhante, aggissa jalanāya udake hetu, ahetunā na jalatī’’ti. ‘‘Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā dhammābhisamayo na hotī’’ti.

62「尊者那先，请你再考量这个道理，我对此尚无确定的认知；不知情者若无悔愧，便会生起障碍，请你说明其中缘由，让我明白。」那先问：「弥兰陀王，不知情的人服下哈拉哈拉剧毒，会不会丧命？」弥兰陀王答：「是的，尊者。」那先说：「正是如此，大王，哪怕是在不知情的情况下所造的恶业，也会成为证悟的障碍。」

‘‘Bhante nāgasena, punapetaṃ atthaṃ cintehi, na me tattha cittasaññatti bhavati, ajānantassa asati kukkucce āvaraṇaṃ hotīti, kāraṇena maṃ saññāpehī’’ti. ‘‘Api nu, mahārāja, visaṃ halāhalaṃ ajānantena khāyitaṃ jīvitaṃ haratī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti.

63「大王啊，火是否不待辨认，便烧灼靠近之物？」「是的，尊者。」「大王，同样地，即便不知情而造作恶业，亦会成为证悟的障碍。」

‘‘Api nu, mahārāja, aggi ajānitvā akkamantaṃ ḍahatī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti.

64「国王啊，难道人明知而诅咒他人夺取其生命的事会发生吗？」答曰：「尊者，会的。」尊者说：「正如是，国王，不明知亦同样造作恶业，成为法起的障碍者。」

‘‘Api nu, mahārāja, ajānantaṃ āsīviso ḍaṃsitvā jīvitaṃ haratī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti.

65诺，尊敬的大王，迦陵频伽国王是外道沙门科兰那，携带七宝，骑乘象宝，行往诸族显现之地，虽不知情，仍不可入如来觉地往上去？这正是缘故，因缘所致，即使不知也作恶，造作大障碍也。纳迦世尊说：尊者纳迦世尊言，此因果不可违逆，吾欲如此说明此理。

‘‘Nanu, mahārāja, kāliṅgarājā samaṇakolañño sattaratanaparikiṇṇo hatthiratanamabhiruyha kuladassanāya gacchanto ajānantopi nāsakkhi bodhimaṇḍassa uparito gantuṃ, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hotī’’ti? ‘‘Jinabhāsitaṃ , bhante nāgasena, kāraṇaṃ na sakkā paṭikkosituṃ, esovetassa attho tathā sampaṭicchāmī’’ti.

87现观障碍问第七。

Abhisamayantarāyakarapañho sattamo.

888. 破戒问

8. Dussīlapañho

8尊者纳迦世尊，凡居家恶行与出家恶行有何差别？何种不同因缘？两者俱有均等之果报，甚至于表面虽异，实质果报平等，如何？是否有所不同因缘？

8. ‘‘Bhante nāgasena, gihidussīlassa ca samaṇadussīlassa ca ko viseso, kiṃ nānākaraṇaṃ, ubhopete samasamagatikā, ubhinnampi samasamo vipāko hoti, udāhu kiñci nānākāraṇaṃ atthī’’ti?

67尊敬的大王，外道出家恶行与居家恶行有十种显著差别，外道恶行以此十缘而更加明显，且由此缘，上下往寻皆能清净。

‘‘Dasa yime, mahārāja, guṇā samaṇadussīlassa gihidussīlato visesena atirekā, dasahi ca kāraṇehi uttariṃ dakkhiṇaṃ visodheti.

68破戒的出家人比破戒的在家人多出的十种特质是哪些？大王啊，这里的情况是：破戒的出家人对佛陀有恭敬心，对法有恭敬心，对僧团有恭敬心，对同梵行者有恭敬心；他努力请示提问，广闻多学；大王啊，哪怕他破了戒，这个破戒的出家人到了大众中也会端整威仪，因为害怕被指责，会守护身业和语业，他的心也朝向精进，已经获得了比丘的沙门身份。大王啊，就算这个破戒的出家人作恶，也是偷偷摸摸做的。就好比大王啊，有夫之妇会躲起来偷偷作恶，同样的，破戒的出家人就算作恶，也是暗中进行。大王啊，这些就是破戒的出家人比破戒的在家人多出的十种特质。

‘‘Katame dasa guṇā samaṇadussīlassa gihidussīlato visesena atirekā? Idha, mahārāja, samaṇadussīlo buddhe sagāravo hoti, dhamme sagāravo hoti, saṅghe sagāravo hoti, sabrahmacārīsu sagāravo hoti, uddesaparipucchāya vāyamati, savanabahulo hoti, bhinnasīlopi, mahārāja, dussīlo parisagato ākappaṃ upaṭṭhapeti, garahabhayā kāyikaṃ vācasikaṃ rakkhati, padhānābhimukhañcassa hoti cittaṃ, bhikkhusāmaññaṃ upagato hoti. Karontopi, mahārāja, samaṇadussīlo pāpaṃ paṭicchannaṃ ācarati. Yathā, mahārāja, itthī sapatikā nilīyitvā rahasseneva pāpamācarati; evameva kho, mahārāja, karontopi samaṇadussīlo pāpaṃ paṭicchannaṃ ācarati. Ime kho, mahārāja, dasa guṇā samaṇadussīlassa gihidussīlato visesena atirekā.

69何以十种因缘，使其上下清净？因一无过失持戒；二不以邪淫与淫乐为业；三不破坏僧规戒律；四归依佛法僧三宝；五安住庄严善法修行处；六满意持守圣教；七宣讲正法教义；八行诸善，持续法灯；九坚定信念‘世尊为第一正觉者’；十受持苾刍结集节。这十因缘，上下皆清净。

‘‘Katamehi dasahi kāraṇehi uttariṃ dakkhiṇaṃ visodheti? Anavajjakavacadhāraṇatāyapi dakkhiṇaṃ visodheti, isisāmaññabhaṇḍuliṅgadhāraṇatopi dakkhiṇaṃ visodheti, saṅghasamayamanuppaviṭṭhatāyapi dakkhiṇaṃ visodheti, buddhadhammasaṅghasaraṇagatatāyapi dakkhiṇaṃ visodheti, padhānāsayaniketavāsitāyapi dakkhiṇaṃ visodheti, jinasāsanadhara pariyesanatopi dakkhiṇaṃ visodheti, pavaradhammadesanatopi dakkhiṇaṃ visodheti, dhammadīpagatiparāyaṇatāyapi dakkhiṇaṃ visodheti, ‘aggo buddho’ti ekantaujudiṭṭhitāyapi dakkhiṇaṃ visodheti, uposathasamādānatopi dakkhiṇaṃ visodheti. Imehi kho, mahārāja, dasahi kāraṇehi uttariṃ dakkhiṇaṃ visodheti .

70诚然，尊敬的大王，善知识中外道虽造恶行，亦净其施舍。譬如，尊敬的大王，水流虽浑浊，掺以清凉河水；如是尊敬的大王，善知识外道亦净其所施之财。

‘‘Suvipannopi hi, mahārāja, samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti. Yathā, mahārāja, udakaṃ subahalampi kalalakaddamarajojallaṃ apaneti; evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

71『大王啊，如同沸腾的水能熄灭炽烈巨大的火堆，』大王啊，同样地，即使修道之士品德优良且已经证悟，对于施主所献之布施，也能净化其给予。

‘‘Yathā vā pana, mahārāja, uṇhodakaṃ sukudhitampi jjalantaṃ mahantaṃ aggikkhandhaṃ nibbāpeti, evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

72『大王啊，如同食物消散于饥饿虚弱的身体，』大王啊，同样地，即使修道之士品性贤良已获圆满，对于施主所献之布施，也能清净其馈赠。

‘‘Yathā vā pana, mahārāja, bhojanaṃ virasampi khudādubbalyaṃ apaneti, evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

73当时，如来对天龙众众说话，解释中部经集中特定关于布施的分类，声明：

‘‘Bhāsitampetaṃ, mahārāja, tathāgatena devātidevena majjhimanikāyavaralañchake dakkhiṇavibhaṅge veyyākaraṇe –

97『施主于恶行中付出布施者，虽得法果，然心不清净，平静心志未生；

‘‘‘Yo sīlavā dussīlesu dadāti dānaṃ, dhammena laddhaṃ supasannacitto;

98唯有品行善良并于恶行中布施者，其布施于施主处即得清净。』

Abhisaddahaṃ kammaphalaṃ uḷāraṃ, sā dakkhiṇā dāyakato visujjhatī’’’ti .

74『妙哉，尊敬的那迦仙人，十分奇异，我曾问您多次问题，您总是以比喻和各种缘由详尽阐释，作出甘美悦耳的回答。正如以大师或一位熟练的大厨，于各种原料加工肉食，细致备为王室所用；尊敬的那迦仙人，我们多次请教的问题，您正是以种种缘由比喻，作出甘美悦耳、深入人心的说明。』

‘‘Acchariyaṃ , bhante nāgasena, abbhutaṃ, bhante nāgasena, tāvatakaṃ mayaṃ pañhaṃ apucchimha, taṃ tvaṃ opammehi kāraṇehi vibhāvento amatamadhuraṃ savanūpagaṃ akāsi. Yathā nāma, bhante, sūdo vā sūdantevāsī vā tāvatakaṃ maṃsaṃ labhitvā nānāvidhehi sambhārehi sampādetvā rājūpabhogaṃ karoti; evameva kho, bhante nāgasena, tāvatakaṃ mayaṃ pañhaṃ apucchimha, taṃ tvaṃ opammehi kāraṇehi vibhāvetvā amatamadhuraṃ savanūpagaṃ akāsī’’ti.

100破戒问第八。

Dussīlapañho aṭṭhamo.

1019. 水中众生问

9. Udakasattajīvapañho

9尊者那迦诘，火炽热时水发出噼啪声，发出各种响声，究竟是水活跃着，还是制造声音的，是活水在响，或者是被热火打击发出声音呢？“大王啊，水并非活着，在水中既无生命也无众生，但因为火炽热猛烈激荡水，故水发出噼啪声，发出不同种类的响声。”

9. ‘‘Bhante nāgasena, imaṃ udakaṃ aggimhi tappamānaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhaṃ, kiṃ nu kho, bhante nāgasena, udakaṃ jīvati, kiṃ kīḷamānaṃ saddāyati, udāhu aññena paṭipīḷitaṃ saddāyatī’’ti? ‘‘Na hi, mahārāja, udakaṃ jīvati, natthi udake jīvo vā satto vā, api ca, mahārāja, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidha’’nti.

76尊者那迦诘，有时外道弃冷水，烧开热水，各自使用不同的水，你们被他们辱骂、轻视，说“单一根本的沙门释迦族毁坏生命”，对此辱骂轻视，请以宽容解嘲，不要愤怒。“大王啊，水并无生命，在水中既无生命也无众生，因火炽热的威力极大，水才发出各种响声。”

‘‘Bhante nāgasena, idhekacce titthiyā udakaṃ jīvatīti sītodakaṃ paṭikkhipitvā udakaṃ tāpetvā vekatikavekatikaṃ paribhuñjanti, te tumhe garahanti paribhavanti ‘ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’ti, taṃ tesaṃ garahaṃ paribhavaṃ vinodehi apanehi nicchārehī’’ti. ‘‘Na hi, mahārāja, udakaṃ jīvati, natthi, mahārāja, udake jīvo vā satto vā, api ca, mahārāja, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhaṃ.

77譬如，大王，水烧灼于灌木枯叶、泥沼、莲花、井水池塘，被风和火猛烈拂动，振荡四方而消失，你说水也因此发出噼啪声、各类响声吗？“尊者，不是的。”他说，“如果水有生命，也应发声，然而应当知晓，大王，在水中无生命与众生，因火炽热的猛烈威力，水发出多种响声。”

‘‘Yathā, mahārāja, udakaṃ sobbhasarasaritadahataḷākakandarapadaraudapānaninnapokkharaṇigataṃ vātātapavegassa mahantatāya pariyādiyati parikkhayaṃ gacchati, api nu tattha udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidha’’nti? ‘‘Na hi, bhante’’ti. ‘‘Yadi, mahārāja, udakaṃ jīveyya, tatthāpi udakaṃ saddāyeyya, imināpi, mahārāja, kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidha’nti.

78大王，请听另一缘由：水中无生命无众生，因火炽热而多声响。若水沾满米饭、菜肴，存于坛罐之中，水是否会发声？“不，尊者，水静止安稳。”那若坛罐中的水被火点燃起来呢？水是否仍静止？“不，尊者，动荡、沸腾、翻滚、滚热，向上下、各方流动，跳跃如泡沫。”那么，大王，为什么煮熟的水不动不安稳，而着火的水却剧烈动荡呢？“煮熟的水不动，着火的水因火燎猛烈，故激荡不息，发出多种响声。”大王，应由此了解：“水中无生命无众生，因火炽热，故水发声。”

‘‘Aparampi , mahārāja, uttariṃ kāraṇaṃ suṇohi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti. Yadā pana, mahārāja, udakaṃ taṇḍulehi sammissitaṃ bhājanagataṃ hoti pihitaṃ uddhane aṭhapitaṃ, api nu tattha udakaṃ saddāyatī’’ti? ‘‘Na hi, bhante, acalaṃ hoti santasanta’’nti. ‘‘Taṃ yeva pana, mahārāja, udakaṃ bhājanagataṃ aggiṃ ujjāletvā uddhane ṭhapitaṃ hoti, api nu tattha udakaṃ acalaṃ hoti santasanta’’nti? ‘‘Na hi, bhante, calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotīti. Kissa pana taṃ, mahārāja , pākatikaṃ udakaṃ na calati santasantaṃ hoti, kissa pana aggigataṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotī’’ti? ‘‘Pākatikaṃ, bhante, udakaṃ na calati, aggikataṃ pana udakaṃ aggisantāpavegassa mahantatāya cicciṭāyati ciṭiciṭāyati saddāyati bahuvidha’’nti. ‘‘Imināpi mahārāja, kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti.

79大王，请再听另一缘由：水中无生命无众生，因火炽热水发声。水储于各家坛罐，瓶中，受覆盖，是也吗？“是的，尊者。”大王，这样水是否动荡沸腾不停，热滚翻腾，向各处流动跳跃触破泡沫？“不，尊者，坛罐中的水是静止的。”

‘‘Aparampi, mahārāja, uttaraṃ kāraṇaṃ suṇohi, natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyati. Hoti taṃ, mahārāja, udakaṃ ghare ghare udakavārakagataṃ pihita’’nti? ‘‘Āma, bhante’’ti. ‘‘Api nu taṃ, mahārāja, udakaṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotī’’ti. ‘‘Na hi, bhante, acalaṃ taṃ hoti pākatikaṃ udakavārakagataṃ udaka’’nti.

80大王，请曾听说“海水动荡沸腾，翻滚燃烧，向上下各方流动跳跃，时起时伏，发出多样响声”吗？“是的，尊者，我亲耳所见，也亲眼所见‘海水激荡如同数百双手拍击天空’。”大王，坛罐中水不动不响，而大海水激荡发声，为什么？“因风力强盛，大海水激荡发声，坛罐中水已被遮盖，不动不响。”大王，如同风力使大海水激荡发声，火炽热威力强盛，亦使水发出多样响声。

‘‘Sutapubbaṃ pana tayā, mahārāja, ‘mahāsamudde udakaṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hoti, ussakkitvā ossakkitvā velāya paharati saddāyati bahuvidha’’’nti? ‘‘Āma, bhante, sutapubbaṃ etaṃ mayā diṭṭhapubbañca ‘mahāsamudde udakaṃ hatthasatampi dvepi hatthasatāni gagane ussakkatī’’’ti. ‘‘Kissa, mahārāja, udakavārakagataṃ udakaṃ na calati na saddāyati, kissa pana mahāsamudde udakaṃ calati saddāyatī’’ti? ‘‘Vātavegassa mahantatāya, bhante, mahāsamudde udakaṃ calati saddāyati, udakavārakagataṃ udakaṃ aghaṭṭitaṃ kehici na calati na saddāyatī’’ti. ‘‘Yathā, mahārāja, vātavegassa mahantatāya mahāsamudde udakaṃ calati saddāyati evameva aggisantāpavegassa mahantatāya udakaṃ saddāyatī’’ti.

81「大王啊，难道蜂鸟因着清凉的水池，以纯净的水为食而欢喜吗？」—「是的，尊者。」世尊言：「那么，大王啊，蜂鸟有生命或存在吗？」—「没有，尊者。」世尊问：「那么，大王啊，蜂鸟因何发声呢？」—「尊者，雄蜂鸟或雌蜂鸟因着努力振动其翅膀而鸣叫。」世尊说：「大王啊，正如雄蜂鸟或雌蜂鸟因努力振动其翅膀而鸣叫，水亦因烈火炽热的强烈程度而产生声响。由此，出于此因，你应知‘水中无生命或存在，却因烈火炽热的强烈程度而发声’。」

‘‘Nanu, mahārāja, bheripokkharaṃ sukkhaṃ sukkhena gocammena onandhantī’’ti? ‘‘Āma, bhante’’. ‘‘Api nu, mahārāja, bheriyā jīvo vā satto vā atthī’’ti. ‘‘Na hi, bhante’’ti. ‘‘Kissa pana, mahārāja, bherī saddāyatī’’ti? ‘‘Itthiyā vā, bhante, purisassa vā tajjena vāyāmenā’’ti. ‘‘Yathā, mahārāja, itthiyā vā purisassa vā tajjena vāyāmena bherī saddāyati, evameva aggisantāpavegassa mahantatāya udakaṃ saddāyati. Imināpi, mahārāja , kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti.

82「大王，我也有问题要问您，这个问题可以妥善判断刚才的论点：请问大王，是所有容器里的水加热都会发出声音，还是只有一部分容器里的水加热才会发声呢？」「尊者，不是所有容器里的水加热都会发声，只有一部分容器里的水加热才会发声。」那先尊者说：「那大王，您已经放弃了自己的立场，进入我的论证范畴里来了，水里没有生命也没有众生。大王，如果所有容器里的水加热都会发声，那说‘水是有生命的’才合理。大王，水不存在两种：发声的就有生命，不发声的就没有生命。大王，如果水有生命，那些身躯高大的巨象用鼻子吸水送进嘴里、吞入腹中的时候，被它们牙齿挤压的水总该发出声音才对。上百艘满载重物、承载数十万斤荷载的大船在大海中航行，被船身挤压的水也总该发出声音。还有那些身长数百由旬的巨鱼，比如timī、timiṅgala、timirapiṅgala，潜居在大海深处栖息，吞入吐出大量水流的时候，被它们牙齿、腹部挤压的水也总该发出声音。大王，正因为被这么多巨大的外力挤压的水都不会发出声音，所以水里没有生命也没有众生。大王，您应当记住这个道理。」

‘‘Mayhampi tāva, mahārāja, tava pucchitabbaṃ atthi, evameso pañho suvinicchito hoti, kiṃ nu kho, mahārāja, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyati, udāhu ekaccehi yeva bhājanehi tappamānaṃ saddāyatī’’ti? ‘‘Na hi, bhante, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyati, ekaccehi yeva bhājanehi udakaṃ tappamānaṃ saddāyatī’’ti. ‘‘Tena hi, mahārāja, jahitosi sakasamayaṃ, paccāgatosi mama visayaṃ, natthi udake jīvo vā satto vā. Yadi, mahārāja, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyeyya, yuttamidaṃ ‘udakaṃ jīvatī’ti vattuṃ. Na hi, mahārāja, udakaṃ dvayaṃ hoti, yaṃ saddāyati, taṃ jīvati, yaṃ na saddāyati, taṃ na jīvatīti. Yadi, mahārāja, udakaṃ jīveyya, mahantānaṃ hatthināgānaṃ ussannakāyānaṃ pabhinnānaṃ soṇḍāya ussiñcitvā mukhe pakkhipitvā kucchiṃ pavesayantānaṃ, tampi udakaṃ tesaṃ dantantare cippiyamānaṃ saddāyeyya. Hatthasatikāpi mahānāvā garukā bhārikā anekasatasahassabhāraparipūrā mahāsamudde vicaranti, tāhipi cippiyamānaṃ udakaṃ saddāyeyya. Mahatimahantāpi macchā anekasatayojanikakāyā timī timiṅgalā timirapiṅgalā abbhantare nimuggā mahāsamudde nivāsaṭṭhānatāya paṭivasantā mahāudakadhārā ācamanti dhamanti ca, tesampi taṃ dantantarepi udarantarepi cippiyamānaṃ udakaṃ saddāyeyya. Yasmā ca kho, mahārāja, evarūpehi evarūpehi mahantehi paṭipīḷanehi paṭipīḷitaṃ udakaṃ na saddāyati tasmāpi natthi udake jīvo vā satto vāti, evametaṃ, mahārāja, dhārehī’’ti.

83「善哉，尊者那先，你的疑难问题由于层层剖析而解脱，如同尊者那先通过精研一块珍贵宝石，取得荣耀、赞美，又如持有珍珠或玛瑙、残缺瑰宝、朱红檀香及香料等而获得威望和赞誉。尊者那先，因你的问题已然彻底分解，我希望如此回答。」

‘‘Sādhu , bhante nāgasena, dosāgato pañho anucchavikāya vibhattiyā vibhatto, yathā nāma, bhante nāgasena, mahagghaṃ maṇiratanaṃ chekaṃ ācariyaṃ kusalaṃ sikkhitaṃ maṇikāraṃ pāpuṇitvā kittiṃ labheyya thomanaṃ pasaṃsaṃ, muttāratanaṃ vā muttikaṃ dussaratanaṃ vā dussikaṃ, lohitacandanaṃ vā gandhikaṃ pāpuṇitvā kittiṃ labheyya thomanaṃ pasaṃsaṃ. Evameva kho, bhante nāgasena, dosāgato pañho anucchavikāya vibhattiyā vibhatto, evametaṃ tathā sampaṭicchāmī’’ti.

111水中生物问第九。

Udakasattajīvapañho navamo.

112佛品第一。

Buddhavaggo paṭhamo.

113此品中有九问。

Imasmiṃ vagge nava pañhā.

84第二章无纷扰篇

2. Nippapañcavaggo

115一、无戏论问

1. Nippapañcapañho

1一、「尊者那先，世尊曾说：‘比丘们，你们要安住于无纷扰的喜乐、以无纷扰为乐。’什么是这个‘无纷扰’呢？」「大王，初果、二果、三果、阿拉汉果都是无纷扰。」

1. ‘‘Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘nippapañcārāmā, bhikkhave, viharatha nippapañcaratino’ti, katamaṃ taṃ nippapañca’’nti? ‘‘Sotāpattiphalaṃ, mahārāja, nippapañcaṃ, sakadāgāmiphalaṃ nippapañcaṃ, anāgāmiphalaṃ nippapañcaṃ, arahattaphalaṃ nippapañca’’nti.

86『若然，尊者那先，初果为无纷扰，二果、三果、阿拉汉果亦然，那么这些比丘究竟指何，提问、勘察、共同讨论、分析经文、律藏、论书、偈语、呤唱、阿含、逸事、本生故事及特殊法义，通过新解和布施、恭敬而增长明智，难道他们不会造作反悟境的行为吗？』

‘‘Yadi, bhante nāgasena, sotāpattiphalaṃ nippapañcaṃ, sakadāgāmianāgāmiarahattaphalaṃ nippapañcaṃ , kissa pana ime bhikkhū uddisanti paripucchanti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, navakammena palibujjhanti dānena ca pūjāya ca, nanu te jinappaṭikkhittaṃ kammaṃ karotī’’ti?

87世尊言：「大王啊，那些比丘诵读、问讯、讲说经文、歌谣、注解、偈颂、誓愿语、短说、本生、殊胜法义、释义者；因为新业感召，施与供养，他们都获得了不退转的果位。那些本性清净、已断除前世习气者，立时同心不退转。至于那些大王所护持的比丘们，他们因这诸种条件而保持不退转。

‘‘Ye te, mahārāja, bhikkhū uddisanti paripucchanti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, navakammena palibujjhanti dānena ca pūjāya ca, sabbe te nippapañcassa pattiyā karonti. Ye te, mahārāja, sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapaca honti. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi nippapañcā honti.

88譬如，大王，一人耕种田地，若仅凭自身力量而不设围堤，收获庄稼；又有一人耕种田地，进进森林砍伐树木竹篱，造作围堤而后收获庄稼。围堤的作用即为保护庄稼增长。如此，大王，那些本性清净、断除前世习气者，如同无围堤的庄稼收获者；而汝所护持的比丘们，因修此方便，犹如造围堤之人养护庄稼。

‘‘Yathā, mahārāja, eko puriso khette bījaṃ ropetvā attano yathābalavīriyena vinā pākāravatiyā dhaññaṃ uddhareyya, eko puriso khette bījaṃ ropetvā vanaṃ pavisitvā kaṭṭhañca sākhañca chinditvā vatipākāraṃ katvā dhaññaṃ uddhareyya. Yā tattha tassa vatipākārapariyesanā, sā dhaññatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapañcā honti, vinā vatipākāraṃ puriso viya dhaññuddhāro. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi nippapañcā honti, vatipākāraṃ katvā puriso viya dhaññuddhāro.

89又如大王，有人于伟大宽广的果树下有果实；有力者自在而来取果；若无力者则砍断竹条藤蔓，作绳索绑扎树干攀援上树取果。此绳索的作用即为获果之资具。然大王，那些本性清净、断除前世习气者，犹如能自在取果之人；而大王护持的比丘们，借此善巧方便，犹如用绳索攀援取果。

‘‘Yathā vā pana, mahārāja, puriso mahatimahante ambarukkhamatthake phalapiṇḍi bhaveyya, atha tattha yo koci iddhimā āgantvā tassa phalaṃ hareyya, yo pana tattha aniddhimā, so kaṭṭhañca valliñca chinditvā nisseṇiṃ bandhitvā tāya taṃ rukkhaṃ abhiruhitvā phalaṃ hareyya. Yā tattha tassa nisseṇipariyesanā, sā phalatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapañcā honti, iddhimā viya rukkhaphalaṃ haranto. Ye pana te bhikkhū mahārajakkhā, te iminā payogena saccāni abhisamenti, nisseṇiyā viya puriso rukkhaphalaṃ haranto .

90又如大王，一人独自施行利益，单独亲近主人取得利益；一富有人财团体扩展增进后，和群众一起获得利益。团体的作用是为利益。如此，大王，那些本性清净、断除前世习气者，在六种神通通达中，一心圆满，犹如单独施行利益者；而汝所护持的比丘们，依靠此等方便而获得普遍利益，犹如有众之团体取得利益。

‘‘Yathā vā pana, mahārāja, eko puriso atthakaraṇiko ekako yeva sāmikaṃ upagantvā atthaṃ sādheti. Eko dhanavā dhanavasena parisaṃ vaḍḍhetvā parisāya atthaṃ sādheti. Yā tattha tassa parisapariyesanā, sā atthatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena chasu abhiññāsu vasibhāvaṃ pāpuṇanti, puriso viya ekako atthasiddhiṃ karonto. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi sāmaññatthamabhisādhenti, parisāya viya puriso atthasiddhiṃ karonto.

91大王，目的虽多，问讯者多，新业多，布施多，供养多，种种行持当如是。譬如，大王，某人侍奉国王，配备众多仆从和严密兵士，虽未亲为一切必行之事，却得诸种协助。如此，大王，虽事多，问讯多，新业多，布施多，供养多，皆应分别施行。若诸事皆本净种，依教行之自然无碍。且大王，听闻而行最为关键，长老舍利弗独立修习无数劫，以智慧为根基累积功德，若无听闻则不果得断尽烦恼。是以，大王，听闻乃多事之本，供养问讯亦同。故依何令供养、问讯诸事不退转？乃由此故。」世尊细说毕，那先比丘答：「善哉，善哉，尊者，为善缘故如此者，贫道敬受。」

‘‘Uddesopi, mahārāja, bahukāro, paripucchāpi bahukārā, navakammampi bahukāraṃ, dānampi bahukāraṃ, pūjāpi bahukārā tesu tesu karaṇīyesu. Yathā, mahārāja, puriso rājūpasevī katāvī amaccabhaṭabaladovārikaanīkaṭṭhapārisajjajanehi, te tassa karaṇīye anuppatte sabbepi upakārā honti. Evameva kho, mahārāja, uddesopi bahukāro, paripucchāpi bahukārā, navakammampi bahukāraṃ, dānampi bahukāraṃ, pūjāpi bahukārā tesu tesu karaṇīyesu. Yadi, mahārāja, sabbepi abhijātiparisuddhā bhaveyyuṃ, anusāsanena karaṇīyaṃ na bhaveyya. Yasmā ca kho, mahārāja, savanena karaṇīyaṃ hoti, thero, mahārāja, sāriputto aparimitamasaṅkheyyakappaṃ upādāya upacitakusalamūlo paññāya koṭiṃ gato, sopi vinā savanena nāsakkhi āsavakkhayaṃ pāpuṇituṃ. Tasmā, mahārāja, bahukāraṃ savanaṃ, tathā uddesopi paripucchāpi. Tasmā uddesaparipucchāpi nippapañcā saṅkhatā’’ti. ‘‘Sunijjhāpito, bhante nāgasena, pañho, evametaṃ tathā sampaṭicchāmī’’ti.

123无戏论问第一。

Nippapañcapañho paṭhamo.

124二、漏尽状态问

2. Khīṇāsavabhāvapañho

2二、「尊者那先，你们说：『居士证得阿拉汉果后，只有两个去处，别无其他可能：要么当天出家，要么当天入般涅槃，绝不可能延至次日。』尊者那先，如果他当天找不到阿阇梨、亲教师或衣钵，这位阿拉汉能自行出家，或是延至次日吗？还是会有其他具神通的阿拉汉赶来为他剃度，抑或他就当天入般涅槃呢？」「大王，阿拉汉不能自行出家，自行出家即犯盗戒；也不能延至次日：无论是否有其他阿拉汉赶来，他都必定于当天入般涅槃。」「这样的话，尊者那先，已证得的阿拉汉果者，是舍弃了安住状态，才会出现寿命耗尽的情况吗？」

2. ‘‘Bhante nāgasena, tumhe bhaṇatha ‘yo gihī arahattaṃ patto, dve vāssa gatiyo bhavanti anaññā, tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Na so divaso sakkā atikkametu’nti. Sace so, bhante nāgasena, tasmiṃ divase ācariyaṃ vā upajjhāyaṃ vā pattacīvaraṃ vā na labhetha, api nu kho so arahā sayaṃ vā pabbajeyya divasaṃ vā atikkameyya, añño koci arahā iddhimā āgantvā taṃ pabbājeyya vā parinibbāyeyya vā’’ti? ‘‘Na so, mahārāja, arahā sayaṃ pabbajeyya, sayaṃ pabbajanto theyyaṃ āpajjati, na ca divasaṃ atikkameyya, aññassa arahantassa āgamanaṃ bhaveyya vā na vā bhaveyya, tasmiṃ yeva divase parinibbāyeyyā’’ti. ‘‘Tena hi, bhante nāgasena, arahattassa santabhāvo vijahito hoti, yena adhigatassa jīvitahāro bhavatī’’ti.

93『大王，在家身份是有缺憾的。正因这有缺憾的身份本身脆弱无力，证得阿拉汉果的在家人当天便或出家，或般涅槃。大王，这不是阿拉汉的过失，而是在家身份的过失，即身份的脆弱性。』

‘‘Visamaṃ, mahārāja, gihiliṅgaṃ, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Neso, mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā.

94『大王，如同食物是众生的生命保护者，维持生命，假如食物不成熟、质劣、受损，便夺去生命；这不是食物的过失，大王，食物的消化吸收也是过失，此即燃烧的虚弱。如此，大王，恶劣的身根辈因身根脆弱而获得阿拉汉果的俗人，在那一天或出家或般涅槃。此非阿拉汉过失，大王，俗人身份的持守反而是过失，此即身根疲弱。』

‘‘Yathā, mahārāja, bhojanaṃ sabbasattānaṃ āyupālakaṃ jīvitarakkhakaṃ visamakoṭṭhassa mandadubbalagahaṇikassa avipākena jīvitaṃ harati. Neso, mahārāja, doso bhojanassa, koṭṭhasseveso doso yadidaṃ aggidubbalatā. Evameva kho, mahārāja, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Neso, mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā.

95『又如，大王，放置在峭石上的护身三节棍，因为虚弱而折断坠落。如是，大王，获得阿拉汉果的俗人，不能以该身根支撑阿拉汉果，就在那一天或出家或般涅槃。』

‘‘Yathā vā pana, mahārāja, parittaṃ tiṇasalākaṃ upari garuke pāsāṇe ṭhapite dubbalatāya bhijjitvā patati. Evameva kho, mahārāja, arahattaṃ patto gihī tena liṅgena arahattaṃ dhāretuṃ asakkonto tasmiṃ yeva divase pabbajati vā parinibbāyati vā.

96『又如，大王，人若软弱瘦弱，生下孤儿，虽得重大的王国，但很快便会灭亡毁坏，不能守护王权，不堪担当。同样，大王，获得阿拉汉果的俗人，不能以该身根支撑阿拉汉果，因该原因就在那一天或出家或般涅槃。』『善哉，尊者那先，我如是愿闻如是。』

‘‘Yathā vā pana, mahārāja, puriso abalo dubbalo nihīnajacco parittapuñño mahatimahārajjaṃ labhitvā khaṇena paripatati paridhaṃsati osakkati, na sakkoti issariyaṃ dhāretuṃ, evameva kho, mahārāja, arahattaṃ patto gihī tena liṅgena arahattaṃ dhāretuṃ na sakkoti , tena kāraṇena tasmiṃ yeva divase pabbajati vā parinibbāyati vā’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

130漏尽者之性质问，第二。

Khīṇāsavabhāvapañho dutiyo.

1313. 漏尽者之念混乱问

3. Khīṇāsavasatisammosapañho

3『尊者那先，阿拉汉是否有心识灭失现象？』『阿拉汉心识灭失现象已断，大王，没有阿拉汉存在心识灭失现象。』『尊者，如今阿拉汉还会犯过吗？』『是的，大王。』『在何处呢？』『屋舍中行住时，清晨昏暮时，有分别界限时，无分别界限时，未超越时、超越时的分别中。』

3. ‘‘Bhante nāgasena, atthi arahato satisammoso’’ti? ‘‘Vigatasatisammosā kho, mahārāja, arahanto, natthi arahantānaṃ satisammoso’’ti. ‘‘Āpajjeyya pana, bhante, arahā āpatti’’nti? ‘‘Āma, mahārājā’’ti. ‘‘Kismiṃ vatthusmi’’nti? ‘‘Kuṭikāre, mahārāja, sañcaritte, vikāle kālasaññāya, pavārite appavāritasaññāya, anatiritte atirittasaññāyā’’ti.

98『尊者那先，您说“犯过者因两缘生，出于不敬或无智”，那么尊者，阿拉汉会无敬吗？即阿拉汉会犯过时是无敬的吗？』『不，大王。』

‘‘Bhante nāgasena, tumhe bhaṇatha ‘ye āpattiṃ āpajjanti, te dvīhi kāraṇehi āpajjanti anādariyena vā ajānanena vā’ti. Api nu kho, bhante, arahato anādariyaṃ hoti, yaṃ arahā āpattiṃ āpajjatī’’ti? ‘‘Na hi, mahārājā’’ti.

99「若，尊者那先，阿拉汉遭遇过失，且阿拉汉并无不尊敬之行，因而阿拉汉存在谨慎，不犯失吗？」回答曰：「不，尊贵的王者，阿拉汉谨慎无失，阿拉汉确实可能遭遇过失。」

‘‘Yadi, bhante nāgasena, arahā āpattiṃ āpajjati, natthi ca arahato anādariyaṃ, tena hi atthi arahato satisammoso’’ti? ‘‘Natthi, mahārāja, arahato satisammoso, āpattiñca arahā āpajjatī’’ti.

100「既然如此，尊者，为何你如此声明？何因缘而然？」答曰：「两种，尊贵的王者：污染是世俗之过失，违犯则是超越世俗之过失。何为世俗之过失？即是十种不善业道，此即称为世俗之过失。何为超越世俗之过失？即世间存在之沙门比丘，若无不善违规，居士若无过失。此中，佛陀示现弟子的戒律『终生不违』。饮用腐败食物，是世俗不失禁之事，此于如来教法为违犯。杀害众生迁移，是世俗不失禁之事，此于如来教法亦为违犯。损坏水中生物，是世俗不失禁之恶，此于如来教法为违犯。诸如此类之事，尊贵的王者，皆谓之如来教法所违，称为超越世俗之过失。」

‘‘Tena hi, bhante, kāraṇena maṃ saññāpehi, kiṃ tattha kāraṇa’’nti? ‘‘Dveme, mahārāja, kilesā lokavajjaṃ paṇṇattivajjañcāti. Katamaṃ, mahārāja, lokavajjaṃ? Dasa akusalakammapathā, idaṃ vuccati lokavajjaṃ. Katamaṃ paṇṇattivajjaṃ? Yaṃ loke atthi samaṇānaṃ ananucchavikaṃ ananulomikaṃ, gihīnaṃ anavajjaṃ. Tattha bhagavā sāvakānaṃ sikkhāpadaṃ paññapeti ‘yāvajīvaṃ anatikkamanīya’nti. Vikālabhojanaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. Bhūtagāmavikopanaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. Udake hassadhammaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. Iti evarūpāni evarūpāni, mahārāja , jinasāsane vajjāni, idaṃ vuccati paṇṇattivajjaṃ.

101「世俗之过失，已灭余贼所不能自制。若不知晓污染和超越污染之过失，则必遭受过失。尊贵的王者，超越世俗者，唯有少数阿拉汉能知一切，盖无力知悉一切。尊贵的王者，阿拉汉对妇女之名号、氏族、尊贵之道亦悉未知。唯有解脱，尊贵的王者，某些阿拉汉能知；六通之阿拉汉能知世间诸事；全智者，世尊亦能悉知一切。」回答曰：「善哉，尊者那先，愿如是相应。」

‘‘Lokavajjaṃ abhabbo khīṇāsavo taṃ ajjhācarituṃ, yaṃ kilesaṃ paṇṇattivajjaṃ, taṃ ajānanto āpajjeyya. Avisayo, mahārāja, ekaccassa arahato sabbaṃ jānituṃ, na hi tassa balaṃ atthi sabbaṃ jānituṃ. Anaññātaṃ, mahārāja, arahato itthipurisānaṃ nāmampi gottampi, maggopi tassa mahiyā anaññāto; vimuttiṃ yeva, mahārāja, ekacco arahā jāneyya; chaḷabhiñño arahā sakavisayaṃ jāneyya; sabbaññū, mahārāja, tathāgatova sabbaṃ jānātī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

137漏尽者之念混乱问，第三。

Khīṇāsavasatisammosapañho tatiyo.

1384. 世间无有性问

4. Loke natthibhāvapañho

4四、尊者那先问曰：「世界中显现佛陀，显现外道独觉圣者，显现如来弟子，显现轮王，显现诸部族王，显现天人，人间，显现声闻，显现辟支佛，显现善趣众生，显现恶趣众生，显现男女形象受生，显现男女形象死亡，显现善恶业，显现善恶业果报享受众生。世间有由卵生、湿生、胎生、化生等诸众生；世间有恶鬼、二足兽、四足兽、多足兽；世间有夜叉、罗刹、鬼神、阿修罗、天人等；世间有琴瑟羽族、龙、金翅鸟、圣者、天眼通者；世间有象、马、牛、水牛、骡、驴、山羊、猪、狮、虎、豹、鹿、猫、孔雀、鹭鸶、鹍鸠、猕猴，各种飞鸟；世间有多样宝物，如金银、珍珠、玉石、铜铁、宝石、珊瑚、赤铁、珊瑚等；世间有布帛、棉织物、麻布、毛毯；世间有谷物、小麦、大麦、豆类、种子、瓜类、谷物、米面；世间有根茎香料、矿物香料、鸟类异味、花香、果香、各种香味；世间有草木、藤蔓、树木、草药、林木、山岳、江河、海洋、鱼族、龟族，诸如此类，应有尽有。尊者，如此世界中未有者，如我所说否？」

4. ‘‘Bhante nāgasena, dissanti loke buddhā, dissanti paccekabuddhā, dissanti tathāgatassa sāvakā, dissanti cakkavattirājāno, dissanti padesarājāno, dissanti devamanussā, dissanti sadhanā, dissanti adhanā, dissanti sugatā, dissanti duggatā, dissati purisassa itthiliṅgaṃ pātubhūtaṃ, dissati itthiyā purisaliṅgaṃ pātubhūtaṃ, dissati sukataṃ dukkataṃ kammaṃ, dissanti kalyāṇapāpakānaṃ kammānaṃ vipākūpabhogino sattā, atthi loke sattā aṇḍajā jalābujā saṃsedajā opapātikā, atthi sattā apadā dvipadā catuppadā bahuppadā, atthi loke yakkhā rakkhasā kumbhaṇḍā asurā dānavā gandhabbā petā pisācā, atthi kinnarā mahoragā nāgā supaṇṇā siddhā vijjādharā, atthi hatthī assā gāvo mahiṃsā oṭṭhā gadrabhā ajā eḷakā migā sūkarā sīhā byagghā dīpī acchā kokā taracchā soṇā siṅgālā, atthi bahuvidhā sakuṇā, atthi suvaṇṇaṃ rajataṃ muttā maṇi saṅkho silā pavāḷaṃ lohitaṅko masāragallaṃ veḷuriyo vajiraṃ phalikaṃ kāḷalohaṃ tambalohaṃ vaṭṭalohaṃ kaṃsalohaṃ, atthi khomaṃ koseyyaṃ kappāsikaṃ sāṇaṃ bhaṅgaṃ kambalaṃ, atthi sāli vīhi yavo kaṅgu kudrūso varako godhūmo muggo, māso tilaṃ kulatthaṃ, atthi mūlagandho sāragandho pheggugandho tacagandho pattagandho pupphagandho phalagandho sabbagandho, atthi tiṇa latā gaccha rukkha osadhi vanappati nadī pabbata samudda macchakacchapā sabbaṃ loke atthi. Yaṃ, bhante, loke natthi, taṃ me kathehī’’ti.

103答曰：「三种，尊贵的王，此世间无有。三者为何？有觉知者或非觉知者，老死苦苦世中无有。诸行不常，世中无有常；究竟获得生命者，世中无有。此三者，尊贵的王，于此世间无有。」回答曰：「善哉，尊者那先，愿如是理会。」

‘‘Tīṇimāni, mahārāja, loke natthi. Katamāni tīṇi? Sacetanā vā acetanā vā ajarāmarā loke natthi, saṅkhārānaṃ niccatā natthi, paramatthena sattūpaladdhi natthi, imāni kho, mahārāja, tīṇi loke natthī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

141世间无有性问，第四。

Loke natthibhāvapañho catuttho.

1425. 非业生等问

5. Akammajādipañho

5五、弥兰陀王问尊者那先：「尊者，世间可见业所生的事物，可见因所生的事物，可见时节所生的事物，请您为我讲世间什么是无业生、无因生、无时节生的？」那先答：「大王，世间有两种无业生、无因生、无时节生的事物。哪两种？大王，虚空是无业生、无因生、无时节生的；大王，涅槃是无业生、无因生、无时节生的。大王，这两种就是无业生、无因生、无时节生的。」

5. ‘‘Bhante nāgasena, dissanti loke kammanibbattā, dissanti hetunibbattā, dissanti utunibbattā, yaṃ loke akammajaṃ ahetujaṃ anutujaṃ, taṃ me kathehī’’ti. ‘‘Dveme, mahārāja, lokasmiṃ akammajā ahetujā anutujā. Katame dve? Ākāso, mahārāja, akammajo ahetujo anutujo; nibbānaṃ, mahārāja, akammajaṃ ahetujaṃ anutujaṃ. Ime kho, mahārāja, dve akammajā ahetujā anutujā’’ti.

105「尊者那先，请勿讥毁胜者的言教，不要在不懂的情况下回答问题。」「大王啊，我到底说了什么，让你对我说「尊者那先，请勿讥毁胜者的言教，不要在不懂的情况下回答问题」？」「尊者那先，我们首先可以这么说：「虚空不是业所生、无因、无缘」。可是尊者那先，世尊以数百种理由为弟子们宣说了证得涅槃的道路，你现在却说「涅槃是无因生的」？」「大王，是这样的：世尊确实以数百种理由为弟子们宣说了证得涅槃的道路，但并没有宣说过涅槃生起的因。」

‘‘Mā, bhante nāgasena, jinavacanaṃ makkhehi, mā ajānitvā pañhaṃ byākarohī’’ti. ‘‘Kiṃ kho, mahārāja, ahaṃ vadāmi, yaṃ maṃ tvaṃ evaṃ vadesi ‘mā, bhante nāgasena, jinavacanaṃ makkhehi, mā ajānitvā pañhaṃ byākarohī’’’ti? ‘‘Bhante nāgasena, yuttamidaṃ tāva vattuṃ ‘ākāso akammajo ahetujo anutujo’ti. Anekasatehi pana, bhante nāgasena, kāraṇehi bhagavatā sāvakānaṃ nibbānassa sacchikiriyāya maggo akkhāto, atha ca pana tvaṃ evaṃ vadesi ‘ahetujaṃ nibbāna’’’nti. ‘‘Saccaṃ, mahārāja, bhagavatā anekasatehi kāraṇehi sāvakānaṃ nibbānassa sacchikiriyāya maggo akkhāto, na ca pana nibbānassa uppādāya hetu akkhāto’’ti.

106『尊者 Nāgasena，于此处我等自无明中浸入更深无明，进入更深无明；入森林中入更深森林，入幽深处入更幽深之境；盖因涅槃证得之因有，但该法生起之因无。若尊者 Nāgasena，涅槃证得有因，彼则须有涅槃生起之因亦当期望。』

‘‘Ettha mayaṃ, bhante nāgasena, andhakārato andhakārataraṃ pavisāma, vanato vanataraṃ pavisāma, gahanato gahanataraṃ pavisāma, yatra hi nāma nibbānassa sacchikiriyāya hetu atthi, tassa pana dhammassa uppādāya hetu natthi. Yadi, bhante nāgasena, nibbānassa sacchikiriyāya hetu atthi, tena hi nibbānassa uppādāyapi hetu icchitabbo.

107『如同尊者 Nāgasena，若子有父，为此故父亦应愿有父；如同终老师有师，为此故师亦应愿有师；如同苗有种子，为此故种亦应愿有种。依此理，尊者 Nāgasena，若涅槃证得有因，彼亦当期望涅槃生起之因。』

‘‘Yathā pana, bhante nāgasena, puttassa pitā atthi, tena kāraṇena pitunopi pitā icchitabbo. Yathā antevāsikassa ācariyo atthi, tena kāraṇena ācariyassapi ācariyo icchitabbo . Yathā aṅkurassa bījaṃ atthi, tena kāraṇena bījassapi bījaṃ icchitabbaṃ. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo.

108就像树或藤若有顶端，便自然有中部，也有根部；同样地，尊者那先，如果证得涅槃有其原因，那么涅槃的生起也应有其原因。

‘‘Yathā rukkhassa vā latāya vā agge sati tena kāraṇena majjhampi atthi, mūlampi atthi. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo’’’ti.

109『涅槃为无生之法，故未曾发露涅槃生起之因。』『尊者 Nāgasena，我为此缘由请示，愿以此因表现加以确认，使我知涅槃证得之因存在，涅槃生起之因无也。』

‘‘Anuppādanīyaṃ, mahārāja, nibbānaṃ, tasmā na nibbānassa uppādāya hetu akkhāto’’ti. ‘‘Iṅgha, bhante nāgasena, kāraṇaṃ dassetvā kāraṇena maṃ saññāpehi, yathāhaṃ jāneyyaṃ nibbānassa sacchikiriyāya hetu atthi, nibbānassa uppādāya hetu natthī’’ti.

110『故此，陛下，宜缓听我言，善听我说，我将说明因缘。彼善男子，意力强劲，从此接近喜马拉雅山王。』『是也，尊者』。『然此善男子，意力强劲，能从此地携至喜马拉雅山否？』『不能，尊者』。『依此理，陛下，能宣说涅槃证得之圣道者能，然涅槃之生起之因，未能显露。』

‘‘Tena hi, mahārāja, sakkaccaṃ sotaṃ odaha, sādhukaṃ suṇohi, vakkhāmi tattha kāraṇaṃ, sakkuṇeyya, mahārāja, puriso pākatikena balena ito himavantaṃ pabbatarājaṃ upagantu’’nti? ‘‘Āma, bhante’’ti. ‘‘Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena himavantaṃ pabbatarājaṃ idha āharitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṃ, na sakkā nibbānassa uppādāya hetu dassetuṃ.

111世尊问：『大王啊，萨咖内耶，是否有人以破坏的力量驾舟渡过大海而达到彼岸？』答曰：『是的，善男子。』世尊复问：『那萨咖内耶，这人是否以破坏的力量将大海对岸带来到这里？』答曰：『不是，善男子。』世尊言：『大王啊，如是不能以破坏的力量显现涅槃的真实之道，也不能显现涅槃生起的缘由。何故？因涅槃为无为法。』

‘‘Sakkuṇeyya, mahārāja, puriso pākatikena balena mahāsamuddaṃ nāvāya uttaritvā pārimatīraṃ gantu’’nti? ‘‘Āma, bhante’’ti? ‘‘Sakkuṇeyya pana so, mahārāja , puriso pākatikena balena mahāsamuddassa pārimatīraṃ idha āharitu’’nti? ‘‘Na hi bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṃ, na sakkā nibbānassa uppādāya hetu dassetuṃ. Kiṃ kāraṇā? Asaṅkhatattā dhammassā’’ti.

112世尊问：『善男子，涅槃为无为法者如何？』答曰：『大王啊，无为涅槃并非某物所为，涅槃不可说为成就或未成就、不可说为生起、不可说为过去或未来、不可说为现时、也不可被眼识、耳识、鼻识、舌识、身识等所觉知。』世尊复问：『善男子，若涅槃非成非不成，非可成、非过去、非未来、非现时，也非五根识所见，何故你等于涅槃无有之处记为无涅槃？』答曰：『大王啊，涅槃真实存在，唯心所觉之涅槃，纯净心以正知正直、不遮蔽、不贪染，乃尊者已证涅槃者所见。』

‘‘Asaṅkhataṃ , bhante nāgasena, nibbāna’’nti? ‘‘Āma, mahārāja, asaṅkhataṃ nibbānaṃ na kehici kataṃ, nibbānaṃ, mahārāja, na vattabbaṃ uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā’’ti. ‘‘Yadi, bhante nāgasena, nibbānaṃ na uppannaṃ na anuppannaṃ na uppādanīyaṃ na atītaṃ na anāgataṃ na paccuppannaṃ na cakkhuviññeyyaṃ na sotaviññeyyaṃ na ghānaviññeyyaṃ na jivhāviññeyyaṃ na kāyaviññeyyaṃ, tena hi, bhante nāgasena, tumhe natthidhammaṃ nibbānaṃ apadisatha ‘natthi nibbāna’nti. ‘‘Atthi, mahārāja, nibbānaṃ, manoviññeyyaṃ nibbānaṃ, visuddhena mānasena paṇītena ujukena anāvaraṇena nirāmisena sammāpaṭipanno ariyasāvako nibbānaṃ passatī’’ti.

113世尊问：『善男子，这涅槃语如何？我以譬喻和能激发的缘由表明，使我能明白？』答曰：『大王啊，风为名。』答曰：『看此，大王，请观察风，无论其形色、组合，无论其微小或巨大、长短、粗细。』答曰：『善男子，风虽不可见，不能用手抓握、不能扑灭，但风确实存在。』世尊曰：『若不可见风，则无风。』答曰：『我知风存在，但心未开悟，不能觉知风。』世尊曰：『如是，大王，涅槃存在，但不可用颜色或组合觉知。』答曰：『善哉，世尊，清晰的比喻，明了的缘由，愿如是了知，涅槃真实存在。』

‘‘Kīdisaṃ pana taṃ, bhante, nibbānaṃ, yaṃ taṃ opammehi ādīpanīyaṃ kāraṇehi maṃ saññāpehi, yathā atthidhammaṃ opammehi ādīpanīya’’nti. ‘‘Atthi, mahārāja, vāto nāmā’’ti? ‘‘Āma, bhante’’ti. ‘‘Iṅgha, mahārāja, vātaṃ dassehi vaṇṇato vā saṇṭhānato vā aṇuṃ vā thūlaṃ vā dīghaṃ vā rassaṃ vā’’ti. ‘‘Na sakkā, bhante nāgasena, vāto upadassayituṃ, na so vāto hatthaggahaṇaṃ vā nimmaddanaṃ vā upeti, api ca atthi so vāto’’ti. ‘‘Yadi, mahārāja, na sakkā vāto upadassayituṃ, tena hi natthi vāto’’ti? ‘‘Jānāmahaṃ, bhante nāgasena, vāto atthīti me hadaye anupaviṭṭhaṃ, na cāhaṃ sakkomi vātaṃ upadassayitu’’nti. ‘‘Evameva kho, mahārāja, atthi nibbānaṃ, na ca sakkā nibbānaṃ upadassayituṃ vaṇṇena vā saṇṭhānena vā’’ti. ‘‘Sādhu, bhante nāgasena, sūpadassitaṃ opammaṃ, suniddiṭṭhaṃ kāraṇaṃ, evametaṃ tathā sampaṭicchāmi ‘atthi nibbāna’’’nti.

153非业生等之问，第五。

Akammajādipañho pañcamo.

154六、业生等之问。

6. Kammajādipañho

6世尊问：『善男子，何者为因？何者为缘？何者为果？何者非因、非缘、非果？』答曰：『大王啊，所有有情堪称有因。火与所有火种为缘。地、山、水、风皆为果。空与涅槃为无因、无缘、无果者。大王啊，不应将涅槃说为因、缘或果，也不可说其生起或不生起、过去或未来、现时或被五根识觉知。涅槃唯由正行圣者凭清净之智觉知。』世尊言：『妙哉，善男子，问已详尽，断谬思，专注无疑，百战百胜。』

6. ‘‘Bhante nāgasena, katame ettha kammajā, katame hetujā, katame utujā, katame na kammajā, na hetujā, na utujā’’ti? ‘‘Ye keci, mahārāja, sattā sacetanā, sabbe te kammajā; aggi ca sabbāni ca bījajātāni hetujāni; pathavī ca pabbatā ca udakañca vāto ca, sabbe te utujā; ākāso ca nibbānañca ime dve akammajā ahetujā anutujā. Nibbānaṃ pana, mahārāja, na vattabbaṃ kammajanti vā hetujanti vā utujanti vā uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā, api ca, mahārāja, manoviññeyyaṃ nibbānaṃ, yaṃ so sammāpaṭipanno ariyasāvako visuddhena ñāṇena passatī’’ti. ‘‘Ramaṇīyo, bhante nāgasena, pañho suvinicchito nissaṃsayo ekantagato, vimati uppacchinnā, tvaṃ gaṇivarapavaramāsajjā’’ti.

156业生等之问，第六。

Kammajādipañho chaṭṭho.

157七、夜叉之问。

7. Yakkhapañho

7世尊问：『善男子，世间有名为夜叉者乎？』答曰：『大王，世间有名为夜叉者。』世尊问：『夜叉以何种身显现乎？』答曰：『大王，夜叉随其本性显现其身。』世尊问：『善男子，为何母夜叉的身不可见，臭气亦不发散乎？』答曰：『可见，大王，母夜叉之身有虫色、甚至有蝇色、蚊色、苍蝇色、蛇色、螳螂色、百足虫色、蜻蜓色、兽色等多种色身。』世尊问：『善男子，此问他人不该问，思考你佛智明达可问。』

7. ‘‘Bhante nāgasena, atthi loke yakkhā nāmā’’ti? ‘‘Āma, mahārāja, atthi loke yakkhā nāmā’’ti. ‘‘Cavanti pana te, bhante, yakkhā tamhā yoniyā’’ti? ‘‘Āma, mahārāja, cavanti te yakkhā tamhā yoniyā’’ti. ‘‘Kissa pana, bhante nāgasena, tesaṃ matānaṃ yakkhānaṃ sarīraṃ na dissati, kuṇapagandhopi na vāyatī’’ti? ‘‘Dissati, mahārāja, matānaṃ yakkhānaṃ sarīraṃ, kuṇapagandhopi tesaṃ vāyati, matānaṃ, mahārāja, yakkhānaṃ sarīraṃ kīṭavaṇṇena vā dissati, kimivaṇṇena vā dissati, kipillikavaṇṇena vā dissati, paṭaṅgavaṇṇena vā dissati, ahivaṇṇena vā dissati, vicchikavaṇṇena vā dissati, satapadivaṇṇena vā dissati, dijavaṇṇena vā dissati, migavaṇṇena vā dissatī’’ti. ‘‘Ko hi, bhante nāgasena, añño idaṃ pañhaṃ puṭṭho visajjeyya aññatra tavādisena buddhimatā’’ti.

159夜叉之问，第七。

Yakkhapañho sattamo.

160八、无余学处之问。

8. Anavasesasikkhāpadapañho

8尊者那先，过去那些医师的先辈导师，比如那罗陀、法际、昂吉罗、迦毗罗、犍达罗耆、娑摩、阿度罗、普巴迦擦亚诺，所有这些导师只要完全了知疾病生起、病因、属性、生起条件、疗法、操作、成败的全部内容无余，就能预知「在这个身体里会生起这么多种病」，一次性汇总分类编成典籍。这些人都不是全知者，为什么全知的如来以佛智了知未来的事，不预先划定「在这么多事项上要制定这么多条学处」，一次性把所有学处制定完，反而要等事件一件件发生、过失显现、扩散开、众人不满的时候，才在各个时候为弟子们制定学处呢？

8. ‘‘Bhante nāgasena, ye te ahesuṃ tikicchakānaṃ pubbakā ācariyā seyyathidaṃ, nārado dhammantarī aṅgiraso kapilo kaṇḍaraggi sāmo atulo pubbakaccāyano, sabbepete ācariyā sakiṃ yeva roguppattiñca nidānañca sabhāvañca samuṭṭhānañca tikicchañca kiriyañca siddhāsiddhañca sabbaṃ taṃ niravasesaṃ jānitvā ‘imasmiṃ kāye ettakā rogā uppajjissantī’ti ekappahārena kalāpaggāhaṃ karitvā suttaṃ bandhiṃsu, asabbaññuno ete sabbe, kissa pana tathāgato sabbaññū samāno anāgataṃ kiriyaṃ buddhañāṇena jānitvā ‘ettake nāma vatthusmiṃ ettakaṃ nāma sikkhāpadaṃ paññapetabbaṃ bhavissatī’ti paricchinditvā anavasesato sikkhāpadaṃ na paññapesi, uppannuppanne vatthusmiṃ ayase pākaṭe dose vitthārike puthugate ujjhāyantesu manussesu tasmiṃ tasmiṃ kāle sāvakānaṃ sikkhāpadaṃ paññapesī’’ti?

117「大王，此乃如来所言：‘在此时此刻，于这些人中，必须明示坚固的十五戒行已成就’。况且如来又言：‘若我因设立坚固的十五戒行而惹众人烦恼，认为‘此处有许多事当守护，舍卫城尊者乔达摩教法难以入门’，即便有人愿意出家，也不会出家，且他们不会信我的言论。那些不信的人必堕恶道。今此有因缘起，我将于开示法义时，明说戒律，以显其过患。’」「奇妙啊，尊者那先，佛陀令人惊叹之事乃至至大如来具足的无上智，尊者那先，此义乃如来之明证。闻此‘当于此处多方修习’，修行人会生欢悦，且无人于佛陀教法中不愿出家，如是我等愿望也同此理。」

‘‘Ñātametaṃ, mahārāja, tathāgatassa ‘imasmiṃ samaye imesu manussesu sādhikaṃ diyaḍḍhasikkhāpadasataṃ paññapetabbaṃ bhavissatī’ti, api ca tathāgatassa evaṃ ahosi ‘sace kho ahaṃ sādhikaṃ diyaḍḍhasikkhāpadasataṃ ekappahāraṃ paññapessāmi, mahājano santāsamāpajjissati ‘bahukaṃ idha rakkhitabbaṃ, dukkaraṃ vata bho samaṇassa gotamassa sāsane pabbajitu’nti, pabbajitukāmāpi na pabbajissanti, vacanañca me na saddahissanti, asaddahantā te manussā apāyagāmino bhavissanna-ti uppannuppanne vatthusmiṃ dhammadesanāya viññāpetvā pākaṭe dose sikkhāpadaṃ paññapessāmī’’’ti. ‘‘Acchariyaṃ, bhante nāgasena, buddhānaṃ, abbhutaṃ, bhante nāgasena, buddhānaṃ, yāva mahantaṃ tathāgatassa sabbaññutañāṇaṃ, evametaṃ, bhante nāgasena, suniddiṭṭho eso attho tathāgatena, ‘bahukaṃ idha sikkhitabba’nti sutvā sattānaṃ santāso uppajjeyya, ekopi jinasāsane na pabbajeyya, evametaṃ tathā sampaṭicchāmī’’ti.

163无余学处问第八。

Anavasesasikkhāpadapañho aṭṭhamo.

1649. 日光照晒问

9. Sūriyatapanapañho

9「尊者那先，这太阳是一直都猛烈照射，还是有时候会变弱呢？」「大王，太阳一直都猛烈照射，从来不会有片刻变弱。」「尊者那先，如果太阳一直猛烈照射，为什么有时候它看起来很晒，有时候又很弱呢？」「大王，太阳有四种「病」，被其中任何一种病影响的时候，它看起来就会变弱。哪四种呢？大王，雾是太阳的第一种病，被雾遮挡时太阳看起来就弱；霾是第二种，被霾遮挡时就弱；云是第三种，被云遮挡时就弱；罗睺（日食）是第四种，被罗睺遮挡时就弱。这就是太阳的四种病，被其中任何一种影响它看起来就会变弱。」「太奇妙了尊者那先，太不可思议了！威力这么强大的太阳都会有这些状况，更何况其他众生呢？尊者，除了像您这样有智慧的人，没人能把这个道理解释得这么清楚啊。」

9. ‘‘Bhante nāgasena, ayaṃ sūriyo sabbakālaṃ kaṭhinaṃ tapati, udāhu kiñcikālaṃ mandaṃ tapatī’’ti? ‘‘Sabbakālaṃ, mahārāja, sūriyo kaṭhinaṃ tapati , na kiñcikālaṃ mandaṃ tapatī’’ti. ‘‘Yadi, bhante nāgasena, sūriyo sabbakālaṃ kaṭhinaṃ tapati, kissa pana appekadā sūriyo kaṭhinaṃ tapati, appekadā mandaṃ tapatī’’ti? ‘‘Cattārome, mahārāja, sūriyassa rogā, yesaṃ aññatarena rogena paṭipīḷito sūriyo mandaṃ tapati. Katame cattāro? Abbhaṃ, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Mahikā, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Megho, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Rāhu, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Ime kho, mahārāja, cattāro sūriyassa rogā, yesaṃ aññatarena rogena paṭipīḷito sūriyo mandaṃ tapatī’’ti. ‘‘Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, sūriyassapi tāva tejosampannassa rogo uppajjissati, kimaṅgaṃ pana aññesaṃ sattānaṃ, natthi, bhante, esā vibhatti aññassa aññatra tavādisena buddhimatā’’ti.

166日光照晒问第九。

Sūriyatapanapañho navamo.

16710. 咖提那衣照晒问

10. Kaṭhinatapanapañho

10「尊者那先，为什么冬季太阳照射猛烈，而夏季却不是这样？」「大王，夏季时尘雾尚未消散，被风吹起的尘粒弥漫空中，天空云层也厚重，加之强风猛烈吹拂，这些不同成分共同遮蔽了阳光，因此夏季太阳的热度较弱。

10. ‘‘Bhante nāgasena, kissa hemante sūriyo kaṭhinaṃ tapati, no tathā gimhe’’ti? ‘‘Gimhe, mahārāja, anupahataṃ hoti rajojallaṃ, vātakkhubhitā reṇū gaganānugatā honti, ākāsepi abbhā subahalā honti, mahāvāto ca adhimattaṃ vāyati, te sabbe nānākulā samāyutā sūriyaraṃsiyo pidahanti, tena gimhe sūriyo mandaṃ tapati.

120「冬季时，大王，土地冷却宁静，上方大云覆盖，露珠止息，微风徐徐吹拂，天空净洁无尘，太阳光线洁净无碍，散布热力强烈如火，故冬季太阳烈燃，非如夏季也。」「大王，此乃冬季太阳炙烤较夏季甚烈之因也。」「尊者，太阳炙烤光明纯净，云层覆盖时则不炙烈。」

‘‘Hemante pana, mahārāja, heṭṭhā pathavī nibbutā hoti, upari mahāmegho upaṭṭhito hoti, upasantaṃ hoti rajojallaṃ, reṇu ca santasantaṃ gagane carati, vigatavalāhako ca hoti ākāso, vāto ca mandamandaṃ vāyati, etesaṃ uparatiyā visuddhā honti sūriyaraṃsiyo, upaghātavimuttassa sūriyassa tāpo ati viya tapati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena sūriyo hemante kaṭhinaṃ tapati, no tathā gimhe’’ti. ‘‘Sabbītimutto, bhante, sūriyo kaṭhinaṃ tapati, meghādisahagato kaṭhinaṃ na tapatī’’ti.

170咖提那衣照晒问第十。

Kaṭhinatapanapañho dasamo.

171无戏论品第二。

Nippapañcavaggo dutiyo.

172此品中有十问。

Imasmiṃ vagge dasa pañhā.

121第三章拔善多那品

3. Vessantaravaggo

174一、韦萨达拉问

1. Vessantarapañho

1「尊者那先，是所有菩萨都布施子女，还是只有拔善多那王布施子女？」「大王，所有菩萨都布施子女，并非仅拔善多那王布施子女。」「可是尊者那先，这是经他们同意才布施的吗？」「大王，妻子是同意的，但孩子年幼无知而啼哭；倘若他们真正明白其中利害，也会表示同意，不会啼哭。」

1. ‘‘Bhante nāgasena, sabbeva bodhisattā puttadāraṃ denti, udāhu vessantareneva raññā puttadāraṃ dinna’’nti? ‘‘Sabbepi, mahārāja, bodhisattā puttadāraṃ denti, na vessantareneva raññā puttadāraṃ dinna’’nti. ‘‘Api ca kho, bhante nāgasena, tesaṃ anumatena dentī’’ti. ‘‘Bhariyā, mahārāja, anumatā, dārakā pana bālatāya vilapiṃsu , yadi te atthato jāneyyuṃ, tepi anumodeyyuṃ, na te vilapeyyu’’nti.

123尊者那先，菩萨所做的这件事极为难得：他将自己怀中疼爱的儿子送给婆罗门为奴。

‘‘Dukkaraṃ, bhante nāgasena, bodhisattena kataṃ, yaṃ so attano orase piye putte brāhmaṇassa dāsatthāya adāsi.

124此为第二苦中更苦，即彼以自身为所爱子之童年少年时，以藤缚系，并见此藤由彼婆罗门所缚受牵制，故心生怜悯。

‘‘Idampi dutiyaṃ dukkarato dukkarataraṃ, yaṃ so attano orase piye putte bālake taruṇake latāya bandhitvā tena brāhmaṇena latāya anumajjīyante disvā ajjhupekkhi.

125此为第三更苦，即彼以萨咖之力解脱被缚之子，后又至同一少年，再以藤缚缚，复与婆罗门交出。

‘‘Idampi tatiyaṃ dukkarato dukkarataraṃ, yaṃ so sakena balena bandhanā muccitvā āgate dārake sārajjamupagate punadeva latāya bandhitvā adāsi.

126此为第四更苦，即彼向少年言：“这是，儿啊，是夜叉非可食者。”而少年哭诉“勿惊恐”，不予安慰。

‘‘Idampi catutthaṃ dukkarato dukkarataraṃ, yaṃ so dārake ‘ayaṃ kho, tāta, yakkho khādituṃ neti amhe’ti vilapante ‘mā bhāyitthā’ti na assāsesi.

127此为第五更苦，彼向嚎哭之少年跪拜其足说：“罢了，儿啊，去吧，魔鬼的魔杖罢了，我自与夜叉同行，愿为其所食”，然其所求不成。

‘‘Idampi pañcamaṃ dukkarato dukkarataraṃ, yaṃ so jālissa kumārassa rudamānassa pādesu nipatitvā ‘alaṃ, tāta, kaṇhājinaṃ nivattehi, ahameva gacchāmi yakkhena saha, khādatu maṃ yakkho’ti yācamānassa evaṃ na sampaṭicchi.

128此乃第六更苦，彼向嚎哭之少年言：“你儿，有若石心，目睹我等苦者，置身于鬼王之林而被幽禁，竟不加拦阻”，形容少年无悲悯心。

‘‘Idampi chaṭṭhaṃ dukkarato dukkarataraṃ, yaṃ so jālissa kumārassa ‘pāsāṇasamaṃ nūna te, tāta, hadayaṃ, yaṃ tvaṃ amhākaṃ dukkhitānaṃ pekkhamāno nimmanussake brahāraññe yakkhena nīyamāne na nivāresī’ti vilapamānassa kāruññaṃ nākāsi.

129「这第七种困难中的最难亦更难者，是指因粗暴恐怖之故，导致善根稀少、鲜见，甚至罕有果报；若由心存善念的人施与，又因何难而受苦呢？难道应知这一点，所谓应当偶尔布施才是正确的吗？」

‘‘Idampi sattamaṃ dukkarato dukkarataraṃ, yaṃ tassa ruḷaruḷassa bhīmabhīmassa nīte dārake adassanaṃ gamite na phali hadayaṃ satadhā vā sahassadhā vā, puññakāmena manujena kiṃ paradukkhāpanena, nanu nāma sakadānaṃ dātabbaṃ hotī’’ti?

130「陛下，称誉菩萨的名声在于，遍及十方世界所有人间，诸天赞扬于天宫，阿修罗赞扬于阿修罗宫，金翅鸟赞扬于金翅鸟宫，龙王赞扬于龙宫，夜叉赞扬于夜叉宫。过去我等时，菩萨的名声世代相传，至今未断；我等因谈论布施而升起欢喜，静坐时也赞叹，有时称之为难得之布施。陛下，这名声乃是菩萨的十种功德中体现出来的。何为这十种？即无所恐惧、不颠倒、施舍、不退转、柔和、高尚、难以理解、难得、真实，以及佛法。陛下，此十种便是菩萨既智慧且了达者之表现。」

‘‘Dukkarassa, mahārāja, katattā bodhisattassa kittisaddo dasasahassiyā lokadhātuyā sadevamanussesu abbhuggato, devā devabhavane pakittenti, asurā asurabhavane pakittenti, garuḷā garuḷabhavane pakittenti, nāgā nāgabhavane pakittenti, yakkhā yakkhabhavane pakittenti, anupubbena tassa kittisaddo paramparāya ajjetarahi idha amhākaṃ samayaṃ anuppatto, taṃ mayaṃ dānaṃ pakittentā vikopentā nisinnā sudinnaṃ, udāhu duddinnanti. So kho panāyaṃ, mahārāja, kittisaddo nipuṇānaṃ viññūnaṃ vidūnaṃ vibhāvīnaṃ bodhisattānaṃ dasa guṇe anudassati. Katame dasa? Agedhatā nirālayatā cāgo pahānaṃ apunarāvattitā sukhumatā mahantatā duranubodhatā dullabhatā asadisatā buddhadhammassa, so kho panāyaṃ, mahārāja, kittisaddo nipuṇānaṃ viññūnaṃ vidūnaṃ vibhāvīnaṃ bodhisattānaṃ ime dasa guṇe anudassatī’’ti.

131「尊者那先，若有人施舍仅因令他人苦恼，施舍之果报会否产出快乐而得生天界？」答曰：「是，陛下，应当如此。」问：「为何如此？」答：「假使有比丘或婆罗门行持清净善法，即使患病不能活动，善友载其乘舟远行，至所当说处布施，陛下，这人将得以何种果报享乐生天？」答：「陛下，必得象车、轿乘、船舶等之顺逆境界安乐，以顺逆境界享受安乐，善逝者往生安乐乡，依此业力通过神通现前，达到所入涅槃之城。」「正因为如此，陛下，由此使人苦恼而布施，得乐果报生天界；此人尽管处于困苦当中，却体验此等安乐。」

‘‘Bhante nāgasena, yo paraṃ dukkhāpetvā dānaṃ deti, api nu taṃ dānaṃ sukhavipākaṃ hoti saggasaṃvattanika’’nti? ‘‘Āma, mahārāja, kiṃ vattabba’’nti. ‘‘Iṅgha, bhante nāgasena, kāraṇaṃ upadassehī’’ti. ‘‘Idha, mahārāja, koci samaṇo vā brāhmaṇo vā sīlavā hoti kalyāṇadhammo, so bhaveyya pakkhahato vā pīṭhasappī vā aññataraṃ vā byādhiṃ āpanno, tamenaṃ yo koci puññakāmo yānaṃ āropetvā patthitaṃ desamanupāpeyya, api nu kho, mahārāja, tassa purisassa tatonidānaṃ kiñci sukhaṃ nibbatteyya saggasaṃvattanikaṃ taṃ kamma’’nti? ‘‘Āma, bhante, kiṃ vattabbaṃ? Hatthiyānaṃ vā so, bhante, puriso labheyya assayānaṃ vā rathayānaṃ vā, thale thalayānaṃ jale jalayānaṃ devesu devayānaṃ manussesu manussayānaṃ, tadanucchavikaṃ tadanulomikaṃ bhave bhave nibbatteyya, tadanucchavikāni tadanulomikāni cassa sukhāni nibbatteyyuṃ, sugatito sugatiṃ gaccheyya, teneva kammābhisandena iddhiyānaṃ abhiruyha patthitaṃ nibbānanagaraṃ pāpuṇeyyā’’ti. ‘‘Tena hi, mahārāja, paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ , yaṃ so puriso balībadde dukkhāpetvā evarūpaṃ sukhaṃ anubhavati.

132「陛下，请再听更上因缘，说明因使他人苦恼而布施，获乐果报生天界。若国王从国土人民收取正当税赋，然后施舍以回馈，陛下，这王可否由此获生天界而享受安乐？」答曰：「是，陛下，应当如此；由此国王得无数百千倍上增之福，成为诸国王上王，诸天上天，诸梵天梵王，诸沙门上沙门，诸婆罗门上婆罗门，诸阿拉汉上阿拉汉。」「正因如此，陛下，国王因使人民苦恼而布施，因施舍获此上妙之福乐。」

‘‘Aparampi , mahārāja, uttariṃ kāraṇaṃ suṇohi, yathā paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ. Idha, mahārāja, yo koci rājā janapadato dhammikaṃ baliṃ uddharāpetvā āṇāpavattanena dānaṃ dadeyya, api nu kho so, mahārāja, rājā tatonidānaṃ kiñci sukhaṃ anubhaveyya saggasaṃvattanikaṃ taṃ dāna’’nti? ‘‘Āma, bhante, kiṃ vattabbaṃ, tatonidānaṃ so, bhante, rājā uttariṃ anekasatasahassaguṇaṃ labheyya. Rājūnaṃ atirājā bhaveyya, devānaṃ atidevo bhaveyya, brahmānaṃ atibrahmā bhaveyya, samaṇānaṃ atisamaṇo bhaveyya, brāhmaṇānaṃ atibrāhmaṇo bhaveyya, arahantānaṃ atiarahā bhaveyyā’’ti. ‘‘Tena hi, mahārāja, paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ, yaṃ so rājā balinā janaṃ pīḷetvā dinnadānena evarūpaṃ uttariṃ yasasukhaṃ anubhavatī’’ti.

133「尊者那先，国王韦山陀做的就是过度布施：他把自己的妻子送给别人做妻子，把亲生儿子送给婆罗门当奴隶。尊者那先，所谓过度布施，是世间智者都指责批评的行为。就像载重过大会压断车轴，载货过重会让船沉没，吃太多会消化不良，雨水太多会毁掉庄稼，布施过度会耗尽财产，温度太高会让大地干裂，贪爱过度会让人发疯，嗔恨过度会让人犯法，愚痴过度会招来灾祸，贪婪过度会沦为盗贼，恐惧过度会丧命，水量太多会让河水泛滥，风力太强会降下雷电，火太旺会把饭煮糊，走动太多会短寿。同样的，尊者那先，过度布施是世间智者都指责批评的行为，国王韦山陀做的这种过度布施，根本不该指望有任何果报。」

‘‘Atidānaṃ, bhante nāgasena, vessantarena raññā dinnaṃ, yaṃ so sakaṃ bhariyaṃ parassa bhariyatthāya adāsi, sake orase putte brāhmaṇassa dāsatthāya adāsi, atidānaṃ nāma, bhante nāgasena, loke vidūhi ninditaṃ garahitaṃ, yathā nāma, bhante nāgasena, atibhārena sakaṭassa akkho bhijjati, atibhārena nāvā osīdati, atibhuttena bhojanaṃ visamaṃ pariṇamati, ativassena dhaññaṃ vinassati, atidānena bhogakkhayaṃ upeti, atitāpena pathavī upaḍayhati, atirāgena ummattako hoti, atidosena vajjho hoti, atimohena anayaṃ āpajjati, atilobhena coraggahaṇamupagacchati, atibhayena nirujjhati, atipūrena nadī uttarati, ativātena asani patati, atiagginā odanaṃ uttarati, atisañcaraṇena na ciraṃ jīvati. Evameva kho, bhante nāgasena, atidānaṃ nāma loke vidūhi ninditaṃ garahitaṃ, atidānaṃ, bhante nāgasena, vessantarena raññā dinnaṃ, na tattha kiñci phalaṃ icchitabba’’nti.

134「陛下，过度施舍为世间智者所誉为美好称赞，凡是乐意给予任何施舍者，皆在世间获得名声。如若有人因过度宽厚而持有神木，虽有象力阻止人见，但仍因其好善而获赞誉；因药物极强止痛，病苦皆除；因火势过强转为破坏；因水极寒令火熄灭；因莲花极纯净不被水污；因宝石极精良而惹贪欲；宝剑极锋利令人佩服；大地宽广可涵纳众生；大海广大无穷无尽；岩石极重坚石不动；天际极阔广大无边；太阳极明照破除黑暗；狮子极勇猛无畏；壮士极强大迅速挥剑；国王功德巨大成至尊主；比丘戒律严谨受敬拜；佛陀超越大火无匹配者。诸如此类，陛下，过度施舍获此极美称赞，凡乐意行此施舍者，在世间得名声，韦山陀国王即得十方世界极大称扬，是以其时诞生佛陀为世间尊首。」

‘‘Atidānaṃ, mahārāja, loke vidūhi vaṇṇitaṃ thutaṃ pasatthaṃ, ye keci yādisaṃ kīdisaṃ dānaṃ denti , atidānadāyī loke kittiṃ pāpuṇāti. Yathā , mahārāja, atipavaratāya dibbaṃ vanamūlaṃ gahitampi hatthapāse ṭhitānaṃ parajanānaṃ na dassayati, agado atijaccatāya pīḷāya samugghātako rogānaṃ antakaro, aggi atijotitāya ḍahati, udakaṃ atisītatāya nibbāpeti, padumaṃ parisuddhatāya na upalimpati vārikaddamena, maṇi atiguṇatāya kāmadado, vajiraṃ atitikhiṇatāya vijjhati maṇimuttāphalikaṃ, pathavī atimahantatāya naroragamigapakkhijalaselapabbatadume dhāreti, samuddo atimahantatāya aparipūraṇo, sineru atibhāratāya acalo, ākāso ativitthāratāya ananto, sūriyo atippabhatāya timiraṃ ghāteti, sīho atijātitāya vigatabhayo, mallo atibalavatāya paṭimallaṃ khippaṃ ukkhipati , rājā atipuññatāya adhipati, bhikkhu atisīlavantatāya nāgayakkhanaramarūhi namassanīyo, buddho atiaggatāya anupamo. Evameva kho, mahārāja, atidānaṃ nāma loke vidūhi vaṇṇitaṃ thutaṃ pasatthaṃ, ye keci yādisaṃ kīdisaṃ dānaṃ denti, atidānadāyī loke kittiṃ pāpuṇāti, atidānena vessantaro rājā dasasahassiyā lokadhātuyā vaṇṇito thuto pasattho mahito kittito, teneva atidānena vessantaro rājā ajjetarahi buddho jāto aggo sadevake loke.

135「大王，世间有那种应当设立奉行的施舍吗？那种如右方礼物未能收到时不应给予的施舍吗？」回答说：「那确实有，大德！那是世间不被认为是施舍的十种施舍。若有人给予这些施舍，他便堕入地狱。哪十种呢？一是醉酒施舍，大德，世间不被承认为施舍，若有人施以此施舍，他便堕入地狱。二是迷醉施舍……依此类推……三是女人施舍……四是牛施舍……五是劳作施舍……六是师长施舍……七是净礼施舍……八是枷锁施舍……九是鸡猪施舍……十是秤砣衡器施舍，大德，世间不被认为是施舍，若有人施此施舍，便入地狱。这十种施舍，若有人给予，便堕地狱。」

‘‘Atthi pana, mahārāja, loke ṭhapanīyaṃ dānaṃ, yaṃ dakkhiṇeyye anuppatte na dātabba’’nti? ‘‘Dasa kho panimāni, bhante nāgasena, dānāni, yāni loke adānasammatāni, yo tāni dānāni deti, so apāyagāmī hoti. Katamāni dasa? Majjadānaṃ, bhante nāgasena, loke adānasammataṃ, yo taṃ dānaṃ deti, so apāyagāmī hoti. Samajjadānaṃ…pe… itthidānaṃ…pe… usabhadānaṃ…pe… cittakammadānaṃ…pe… satthadānaṃ …pe… visadānaṃ…pe… saṅkhalikadānaṃ…pe… kukkuṭasūkaradānaṃ…pe… tulākūṭamānakūṭadānaṃ, bhante nāgasena, loke adānasammataṃ hoti, yo taṃ dānaṃ deti, so apāyagāmī hoti. Imāni kho, bhante nāgasena, dasa dānāni loke adānasammatāni, yo tāni dānāni deti, so apāyagāmī hotī’’ti.

136「我并非询问那些不被认为是施舍的事，我想问的是：大王，世间是否有应当设立奉行的施舍？即若右方礼物未能到达，则不可给予的施舍。」回答说：「没有，大德，世间没有应当奉行的施舍。虽然右方礼物未到，有时有人为使心安，送些右方的饮食、衣被、床具、住所、用具、奴仆、田地、一双双匹、百千、国袍、甚至生命。」接着问：「若有人甚至送生命，为何跋提王却严厉保护父子、妻子？」

‘‘Nāhaṃ taṃ, mahārāja, adānasammataṃ pucchāmi, imaṃ khvāhaṃ, mahārāja, taṃ pucchāmi ‘atthi pana, mahārāja, loke ṭhapanīyaṃ dānaṃ, yaṃ dakkhiṇeyye anuppatte na dātabba’nti. ‘‘Natthi, bhante nāgasena, loke ṭhapanīyaṃ dānaṃ. Yaṃ dakkhiṇeyye anuppatte na dātabbaṃ, cittappasāde uppanne keci dakkhiṇeyyānaṃ bhojanaṃ denti, keci acchādanaṃ, keci sayanaṃ, keci āvasathaṃ, keci attharaṇapāvuraṇaṃ, keci dāsidāsaṃ, keci khettavatthuṃ, keci dvipadacatuppadaṃ, keci sataṃ sahassaṃ satasahassaṃ, keci mahārajjaṃ, keci jīvitampi dentī’’ti. ‘‘Yadi pana, mahārāja, keci jīvitampi denti, kiṃ kāraṇā vessantaraṃ dānapatiṃ atibāḷhaṃ paripātesi sudinne putte ca dāre ca?

137「大王，此世中是否有因丧失而伤心的人，比如丧失父亲、儿子、奴仆或生计？可出售或欢迎收养吗？」回答说：「是的，大德，确实有人丧失这些、欢迎或出售他们。」又说：「大王，若有父亲丧失儿子或奴仆，跋提王即使得知，也因内心悲痛痛苦而将儿子妻子赠出或售卖。因此，大王，跋提王将其它人赠出的，一如所赠，皆已完成。你为何还责难跋提王施主，过于苛刻、恶语相加呢？」

‘‘Api nu kho, mahārāja, atthi lokapakati lokāciṇṇaṃ, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā’’ti? ‘‘Āma, bhante, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā’’ti. ‘‘Yadi, mahārāja, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā , vessantaropi, mahārāja, rājā alabhamāno sabbaññutañāṇaṃ upadduto dukkhito tassa dhammadhanassa paṭilābhāya puttadāraṃ āvapesi ca vikkiṇi ca. Iti, mahārāja, vessantarena raññā aññesaṃ dinnaṃ yeva dinnaṃ, kataṃ yeva kataṃ. Kissa pana tvaṃ, mahārāja, tena dānena vessantaraṃ dānapatiṃ atibāḷhaṃ apasādesī’’ti?

138弥兰陀王说：「尊者那先，我不是指责毗输安呾啰施主的布施，只是认为有人来乞儿女妻室的话，应当布施自身才对。」那先说：「大王，这不合道理，别人来乞儿女妻室就布施自身不对，善人的行事准则是别人要什么就给什么。大王，就好比有人要取水，你却给他食物，这个人算完成对方的要求吗？」弥兰陀王说：「不算啊尊者，只有对方要什么给什么才算完成要求。」那先说：「同样的，大王，毗输安呾啰王当时见婆罗门来乞儿女妻室，就布施了儿女妻室。大王如果当时婆罗门向毗输安呾啰乞讨他的身体，他也不会吝惜、不会动摇、不会舍不得，一定会把身体布施出去。大王如果有人来找毗输安呾啰乞讨，说『来做我的仆人吧』，他也会把自身交出去，布施之后也不会懊恼。大王，毗输安呾啰王的身体本来就愿意布施给一切众生。

‘‘Nāhaṃ, bhante nāgasena, vessantarassa dānapatino dānaṃ garahāmi, api ca puttadāraṃ yācante niminitvā attānaṃ dātabba’’nti. ‘‘Etaṃ kho, mahārāja, asabbhikāraṇaṃ, yaṃ puttadāraṃ yācante attānaṃ dadeyya, yaṃ yaṃ hi yācante taṃ tadeva dātabbaṃ, etaṃ sappurisānaṃ kammaṃ. Yathā, mahārāja, koci puriso pānīyaṃ āharāpeyya, tassa yo bhojanaṃ dadeyya, api nu so, mahārāja, puriso tassa kiccakārī assā’’ti? ‘‘Na hi, bhante, yaṃ so āharāpeti, tameva tassa dento kiccakārī assā’’ti. ‘‘Evameva kho, mahārāja, vessantaro rājā brāhmaṇe puttadāraṃ yācante puttadāraṃ yeva adāsi. Sace, mahārāja, brāhmaṇo vessantarassa sarīraṃ yāceyya, na so, mahārāja, attānaṃ rakkheyya na kampeyya na rajjeyya, tassa dinnaṃ pariccattaṃ yeva sarīraṃ bhaveyya. Sace, mahārāja, koci vessantaraṃ dānapatiṃ upagantvā yāceyya ‘dāsattaṃ me upehī’ti, dinnaṃ pariccattaṃ yevassa sarīraṃ bhaveyya, na so datvā tapeyya , rañño, mahārāja, vessantarassa kāyo bahusādhāraṇo.

139「大王啊，就像熟透的肉团为众多众生所共用，同样地，毗桑塔罗王的身体也为众多众生所共用。大王啊，又如结果的树木为各类来取者所共用，同样地，毗桑塔罗王的身体也为众多众生所共用。为什么呢？因为他发愿：『我如此修行，必当证得正等正觉。』」

‘‘Yathā, mahārāja, pakkā maṃsapesi bahusādhāraṇā, evameva kho, mahārāja, rañño vessantarassa kāyo bahusādhāraṇo. Yathā vā pana, mahārāja, phalito rukkho nānādijagaṇasādhāraṇo, evameva kho, mahārāja, rañño vessantarassa kāyo bahusādhāraṇo. Kiṃ kāraṇā? ‘Evāhaṃ paṭipajjanto sammāsambodhiṃ pāpuṇissāmī’ti.

140『正如，大王，一个没有财富却渴求财富的人，为了寻求财富而行走，走羊道、小径、藤蔓之路，从事水陆贸易，以身、语、意致力于财富，努力以获得财富。同样地，大王，施主韦散德拉没有佛陀之财，为了获得一切智智宝，舍弃了施予求者的财物、谷粮、男女仆役、车乘牲畜、全部家产、自己的妻儿乃至自身，正是为了寻求正自觉。』

‘‘Yathā, mahārāja, puriso adhano dhanatthiko dhanapariyesanaṃ caramāno ajapathaṃ saṅkupathaṃ vettapathaṃ gacchati, jalathalavāṇijjaṃ karoti, kāyena vācāya manasā dhanaṃ ārādheti, dhanappaṭilābhāya vāyamati. Evameva kho, mahārāja, vessantaro dānapati adhano buddhadhanena sabbaññutañāṇaratanappaṭilābhāya yācakānaṃ dhanadhaññaṃ dāsidāsaṃ yānavāhanaṃ sakalasāpateyyaṃ sakaṃ puttadāraṃ attānañca cajitvā sammāsambodhiṃ yeva pariyesati.

141所谓，尊贵的国王啊，譬如父母亲若有渴求幼儿而随时所准备的幼儿饮食，家中所有的财物、谷物、黄金、白银，即便全部给予，也仍为获得幼儿饮食而努力。正如是，尊贵的国王，斐桑达罗王赠与财物，无论内外所有，献出一切并甚至付出生命与他人，专心寻求正觉。

‘‘Yathā vā pana, mahārāja, amacco muddakāmo muddādhikaraṇaṃ yaṃ kiñci gehe dhanadhaññaṃ hiraññasuvaṇṇaṃ, taṃ sabbaṃ datvāpi muddappaṭilābhāya vāyamati. Evameva kho, mahārāja, vessantaro dānapati sabbaṃ taṃ bāhirabbhantaradhanaṃ datvā jīvitampi paresaṃ datvā sammāsambodhiṃ yeva pariyesati.

142而且，尊贵的国王，斐桑达罗王作为布施者，是这样想的：“婆罗门所乞求的，我必定会给予，立志成为其供养者。”他就这样把儿女施予该婆罗门。国王绝非出于虚荣欲望而赠与，不是情愿展示，也非赠与太多而说“我无法养育你”，更非因不满而想拒绝。国王完全因浑然通达的智慧宝藏，出于亲爱，因这智慧之故，给予婆罗门这无比广大、最殊胜、深心喜爱的儿女布施。

‘‘Api ca, mahārāja, vessantarassa dānapatino evaṃ ahosi ‘yaṃ so brāhmaṇo yācati, tamevāhaṃ tassa dento kiccakārī nāma homī’ti, evaṃ so tassa puttadāramadāsi. Na kho, mahārāja, vessantaro dānapati dessatāya brāhmaṇassa puttadāramadāsi, na adassanakāmatāya puttadāramadāsi, na atibahukā me puttadārā, ‘na sakkomi te posetu’nti puttadāramadāsi, na ukkaṇṭhito ‘appiyā me’ti nīharitukāmatāya puttadāramadāsi. Atha kho sabbaññutañāṇaratanasseva piyattā sabbaññutañāṇassa kāraṇā vessantaro rājā evarūpaṃ atulaṃ vipulamanuttaraṃ piyaṃ manāpaṃ dayitaṃ pāṇasamaṃ puttadāradānavaraṃ brāhmaṇassa adāsi.

143尊贵的国王啊，上师世尊在《天人品法》中曾讲说其中意涵——

‘‘Bhāsitampetaṃ , mahārāja, bhagavatā devātidevena cariyāpiṭake –

197“我的两儿非同凡响，既非普通女神所生；

‘‘‘Na me dessā ubho puttā, maddī devī na dessiyā;

198均为全知之所爱，故请为所爱之人给予。”

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsaha’nti.

144因此，尊贵的国王，斐桑达罗王施予儿女后，独自进入禅堂，俯伏而入定。因异常悲痛，剧烈的心痛乃生起，胸中灼热。用鼻子呼吸变少，用口呼吸加深，涕泪流转，血珠流出鼻孔。正如是，尊贵的国王，斐桑达罗王因悲苦而施与婆罗门儿女，恳求说：“愿我的布施道路不要被斥弃。”

‘‘Tasmā, mahārāja, vessataro rājā puttadānaṃ datvā paṇṇasālaṃ pavisitvā nipajji. Tassa atipemena dukkhitassa balavasoko uppajji, hadayavatthu uṇhamahosi. Nāsikāya appahontiyā mukhena uṇhe assāsapassāse vissajjesi, assūni parivattitvā lohitabindūni hutvā nettehi nikkhamiṃsu. Evameva kho, mahārāja, dukkhena vessantaro rājā brāhmaṇassa puttadāramadāsi ‘mā me dānapatho parihāyī’ti.

145「又，尊王，威散陀罗国王根据两个利益，把两个婴儿交付婆罗门。这两个为何？我将得到不坏之布施路途，若我儿苦恼，将来他必因山林果实而获解脱。尊王，威散陀罗王知道：‘我的孩子不能任凭任何奴使来使唤，这些婴儿将由奴婢释放，这样我们之间将有分别。’因此，尊王，威散陀罗王根据两个利益，把两个婴儿交付婆罗门。」

‘‘Api ca, mahārāja, vessantaro rājā dve atthavase paṭicca brāhmaṇassa dve dārake adāsi. Katame dve? Dānapatho ca me aparihīno bhavissati, dukkhite ca me puttake vanamūlaphalehi itonidānaṃ ayyako mocessatīti. Jānāti hi, mahārāja, vessantaro rājā ‘na me dārakā sakkā kenaci dāsabhogena bhuñjituṃ, ime ca dārake ayyako nikkiṇissati, evaṃ amhākampi gamanaṃ bhavissatī’ti. Ime kho, mahārāja, dve atthavase paṭicca brāhmaṇassa dve dārake adāsi.

146「又，尊王，威散陀罗王知道：‘此婆罗门年老、衰弱、贫穷、苦行、无子、功德微薄，不能任由这些婴儿被奴使所使唤。’尊王啊，人们用佯怒之力、如月如日、如大力天神、如大尊者，绑缚、扔掷、折断、酷使他们享用吗？」回答说：「不，尊者。」尊王，世间亦如是，威散陀罗王所交付的婴儿，不能为任何奴使所使唤。」

‘‘Api ca, mahārāja, vessantaro rājā jānāti ‘ayaṃ kho brāhmaṇo jiṇṇo vuḍḍho mahallako dubbalo bhaggo daṇḍaparāyaṇo khīṇāyuko parittapuñño, neso samattho ime dārake dāsabhogena bhuñjitu’nti. Sakkuṇeyya pana, mahārāja, puriso pākatikena balena ime candimasūriye evaṃmahiddhike evaṃmahānubhāve gahetvā peḷāya vā samugge vā pakkhipitvā nippabhe katvā thālakaparibhogena paribhuñjitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, imasmiṃ loke candimasūriyappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjitunti.

147「尊王，请听另一个理由，为何威散陀罗王所交付的婴儿不能受奴使使唤。就如，新出厂的八棱形巧工制作的曼尼宝珠，四肢伸展，镶嵌轮式图案，不可用利刃切割、投掷于墙上，不能用银丝摩擦玩弄，威散陀罗王所交付的宝珠般婴儿，亦不可为奴使所使唤。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, rañño cakkavattissa maṇiratanaṃ subhaṃ jātimantaṃ aṭṭhaṃsaṃ suparikammakataṃ catuhatthāyāmaṃ sakaṭanābhipariṇāhaṃ na sakkā kenaci pilotikāya veṭhetvā peḷāya pakkhipitvā satthakanisānaparibhogena paribhuñjituṃ, evameva kho, mahārāja, loke cakkavattirañño maṇiratanappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

148「尊王，请听另一个理由，为何威散陀罗王所交付的婴儿不能受奴使使唤。就如分三段的七彩白玉，八宝相融，与九宝圆形相对应，华美、易观、神圣，是守斋日之王，非人王，不能用水、油等涂抹强暴践踏，犹如小牛入牛棚，不能被丢弃和轻蔑；威散陀罗王所交付的守斋王宝珠般婴儿，亦不可为奴使所使唤。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, tidhā pabhinno sabbaseto sattappatiṭṭhito aṭṭharatanubbedho navaratanāyāmapariṇāho pāsādiko dassanīyo uposatho nāgarājā na sakkā kenaci suppena vā sarāvena vā pidahituṃ, govacchako viya vacchakasālāya pakkhipitvā pariharituṃ vā, evameva kho, mahārāja, loke uposathanāgarājappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

149「尊王，请听另一个理由，为何威散陀罗王所交付的婴儿不能受奴使使唤。就如大海，深阔辽广，无边无际，波涛汹涌，不容随意践踏破坏贯穿，威散陀罗王所交付的大海一样之宝珠般婴儿，也不可为奴使所使唤。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, mahāsamuddo dīghaputhulavitthiṇṇo gambhīro appameyyo duruttaro apariyogāḷho anāvaṭo na sakkā kenaci sabbattha pidahitvā ekatitthena paribhogaṃ kātuṃ, evameva kho, mahārāja, loke mahāsamuddappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

150「尊王，请听另一个理由，为何威散陀罗王所交付的婴儿不能受奴使使唤。就如喜马拉雅山，山王，延绵百五十由旬，耸入天空，广阔数万三千由旬，四十八千峰环绕，五大河之源，众多大元素群集，散布多种香气，美丽神鸟环绕天空，如此威散陀罗王所交付的喜马拉雅山般宝珠婴儿，亦不可为奴使所使唤。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, himavanto pabbatarājā pañcayojanasataṃ accuggato nabhe tisahassayojanāyāmavitthāro caturāsītikūṭasahassappaṭimaṇḍito pañcannaṃ mahānadīsatānaṃ pabhavo mahābhūtagaṇālayo nānāvidhagandhadharo dibbosadhasatasamalaṅkato nabhe valāhako viya accuggato dissati, evameva kho, mahārāja, loke himavantapabbatarājappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

151‘‘大王，请听闻另一个缘由，此缘致使韦善陀国的子女无法享用任何奴仆的供养。譬如，大王，在黑夜极其昏暗的山顶上流动着极大的火焰团块，即使远远望去也能被看到，同样，大王，韦善陀国的国王如同坐落于山顶的水流上的巨大火团一样，即使远方也能明显显现，其子女无法以任何奴仆的供养而得饮食。

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, rattandhakāratimisāyaṃ uparipabbatagge jalamāno mahāaggikkhandho suvidūrepi paññāyati, evameva kho, mahārāja, vessantaro rājā pabbatagge jalamāno mahāaggikkhandho viya suvidūrepi pākaṭo paññāyati, tassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.

152‘‘大王，请听闻另一个缘由，此缘致使韦善陀国子女无法享用任何奴仆的供养。譬如，大王，在喜马拉雅山的山岳间，龙花盛开时直吹狂风，花香飘散十至十二由旬，同样，大王，韦善陀国国王所在之地，遥远地方乃至最低级的居所、天人、阿修罗、迦楼罗、夜叉、龙、干达婆、鬼族、仙人等诸多天人居处，其威名声闻盛极一时，且其品行美誉香气飘散，以此因缘，其子女无法以任何奴仆的供养得食。后述，贤者贾利的儿子告诫其父，其国王对贾利说道：‘父亲啊，你们给婆罗门财富使他下市出售，出售须加倍，又去从黑市购买奴婢、奴婢百、象、牛、马、鹿等，悉数购回贾出；假如，父亲啊，你们国王亲自以力量拿去，愚昧地服从，那么不应承国王之言，应做婆罗门的追随者’。于是贾利的儿子离开去问国王，

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, himavante pabbate nāgapupphasamaye ujuvāte vāyante dasa dvādasa yojanāni pupphagandho vāyati, evameva kho , mahārāja, vessantarassa rañño api yojanasahassehipi yāva akaniṭṭhabhavanaṃ etthantare surāsuragaruḷagandhabbayakkharakkhasamahoragakinnaraindabhavanesu kittisaddo abbhuggato, sīlavaragandho cassa sampavāyati, tena tassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Anusiṭṭho, mahārāja, jālī kumāro pitarā vessantarena raññā ‘ayyako te, tāta, tumhe brāhmaṇassa dhanaṃ datvā nikkiṇanto taṃ nikkhasahassaṃ datvā nikkiṇātu, kaṇhājinaṃ nikkiṇanto dāsasataṃ dāsisataṃ hatthisataṃ assasataṃ dhenusataṃ usabhasataṃ nikkhasatanti sabbasataṃ datvā nikkiṇātu, yadi te, tāta, ayyako tumhe brāhmaṇassa hatthato āṇāya balasā mudhā gaṇhāti, mā tumhe ayyakassa vacanaṃ karittha, brāhmaṇasseva anuyāyino hothā’ti, evamanusāsitvā putte pesesi, tato jālīkumāro gantvā ayyakena puṭṭho kathesi –

208‘父亲啊，婆罗门的父亲给我一千累加；

‘‘‘Sahassagghaṃ hi maṃ tāta, brāhmaṇassa pitā adā;

209且又给我一百奴婢和象马各一百’”。

Atho kaṇhājinaṃ kaññaṃ, hatthīnañca satena cā’’’ti.

153「尊者那先，问题已梳理清楚，邪见之网已彻底破除，他派主张已被驳斥，自宗立场已清晰阐明，文句已精审厘清，义理已明确显了——我即如此如实领受。」

‘‘Sunibbeṭhito, bhante nāgasena, pañho; subhinnaṃ diṭṭhijālaṃ; sumaddito paravādo; sakasamayo sudīpito; byañjanaṃ suparisodhitaṃ; suvibhatto attho; evametaṃ tathā sampaṭicchāmī’’ti.

211韦萨达拉问第一。

Vessantarapañho paṭhamo.

212二、行苦行问

2. Dukkarakārikapañho

2「尊者那先，是一切菩萨都修难行苦行，还是只有乔达摩菩萨修过难行苦行呢？」「大王，不是一切菩萨都修难行苦行，只有乔达摩菩萨修过难行苦行。」

2. ‘‘Bhante nāgasena, sabbeva bodhisattā dukkarakārikaṃ karonti, udāhu gotameneva bodhisattena dukkarakārikā katā’’ti? ‘‘Natthi, mahārāja , sabbesaṃ bodhisattānaṃ dukkarakārikā, gotameneva bodhisattena dukkarakārikā katā’’ti.

155世尊，若真如是，成佛道者与菩萨之间，何以生愚痴之别？大王，菩萨与成佛者之间，确有四种愚痴。哪四种？谓出身愚昧、目标愚昧、寿命愚昧、数量愚昧。此为大王，菩萨与成佛者之间四种愚痴。诸如世尊的形貌、戒律、定力、智慧、解脱、解脱知识之见，四圣谛境界，十方如来圣力，三十六普通知，百十如来知识，百十八佛陀法，唯此佛德独具而无愚痴，诸佛皆于佛法平等无差异。

‘‘Bhante nāgasena, yadi evaṃ ayuttaṃ, yaṃ bodhisattānaṃ bodhisattehi vemattatā hotī’’ti. ‘‘Catūhi , mahārāja, ṭhānehi bodhisattānaṃ bodhisattehi vemattatā hoti. Katamehi catūhi? Kulavemattatā padhānavemattatā āyuvemattatā pamāṇavemattatāti. Imehi kho, mahārāja, catūhi ṭhānehi bodhisattānaṃ bodhisattehi vemattatā hoti. Sabbesampi, mahārāja, buddhānaṃ rūpe sīle samādhimhi paññāya vimuttiyā vimuttiñāṇadassane catuvesārajje dasatathāgatabale chaasādhāraṇañāṇe cuddasabuddhañāṇe aṭṭhārasabuddhadhamme kevale ca buddhaguṇe natthi vemattatā, sabbepi buddhā buddhadhammehi samasamā’’ti.

156世尊，既然诸佛皆与佛法平等，何以仅有乔达摩佛成道时曾作苦行？大王，因其觉悟之知识未成熟，故乔达摩菩萨发下出家大心时未圆满，无成熟之智慧故作苦行。

‘‘Yadi, bhante nāgasena, sabbepi buddhā buddhadhammehi samasamā, kena kāraṇena gotameneva bodhisattena dukkarakārikā katā’’ti? ‘‘Aparipakke, mahārāja, ñāṇe aparipakkāya bodhiyā gotamo bodhisatto nekkhammamabhinikkhanto aparipakkaṃ ñāṇaṃ paripācayamānena dukkarakārikā katā’’ti.

157世尊，何以菩萨在智慧未成熟时，便从大出家之时出家？应当在智慧成熟时出家，岂非理应如此？

‘‘Bhante nāgasena, kena kāraṇena bodhisatto aparipakke ñāṇe aparipakkāya bodhiyā mahābhinikkhamanaṃ nikkhanto, nanu nāma ñāṇaṃ paripācetvā paripakke ñāṇe nikkhamitabba’’nti?

158大王，菩萨见贫困破落之家，感到极度不满，生起厌恶心，见此愿力生起，彼时有一魔族天子对其说：“此乃恶念消除之时。”嬉笑而立，告诫曰：

‘‘Bodhisatto, mahārāja, viparītaṃ itthāgāraṃ disvā vippaṭisārī ahosi, tassa vippaṭisārissa arati uppajji, araticittaṃ uppannaṃ disvā aññataro mārakāyiko devaputto ‘ayaṃ kho kālo araticittassa vinodanāyā’ti vehāse ṭhatvā idaṃ vacanamabravi –

159魔氏啊，勿生烦恼！自今日第七日天宝轮宝现，相续千年，内容丰满无所缺失，地底宝物及虚空宝藏将亲至，二千围灯光环绕四大洲之一，远千余子将成勇士武士，并以七宝围绕四洲，令汝子孙环绕统御。

‘‘Mārisa, mā kho tvaṃ ukkaṇṭhito ahosi, ito te sattame divase dibbaṃ cakkaratanaṃ pātubhavissati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, pathavigatāni ca te ratanāni ākāsaṭṭhāni ca sayameva upagacchissanti, dvisahassaparittadīpaparivāresu catūsu mahādīpesu ekamukhena āṇā pavattissati, parosahassañca te puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā , tehi puttehi parikiṇṇo sattaratanasamannāgato catuddīpamanusāsissasī’ti.

160犹如每日打铁声声入耳，菩萨亦闻此言入耳，因而产生更甚烦恼，此魔族之言引发更深的惊动与激励。

‘‘Yathā nāma divasasantattaṃ ayosūlaṃ sabbattha upaḍahantaṃ kaṇṇasotaṃ paviseyya, evameva kho, mahārāja, bodhisattassa taṃ vacanaṃ kaṇṇasotaṃ pavisittha, iti so pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajji.

161大王啊，就像巨大的正在燃烧的火堆，被添上其他木柴后，火焰便更加炽盛；同样的，大王，菩萨本已心怀忧恼，听闻那位天神之言后，更生警觉、触动，进而生起悚惧。

‘‘Yathā pana, mahārāja, mahatimahāaggikkhandho jalamāno aññena kaṭṭhena upaḍahito bhiyyosomattāya jaleyya, evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajji.

162「又如，大王，广大平原上因青绿禾秧受践踏而发出脚步声，积水变浑浊，因重新降临的大云而产生更强烈的泥沙搅动，泥沙愈发浑浊；大王，菩萨因贪欲焦躁不安，因天神之语而烦扰增剧，激起起伏，生起意识，使身心震动不安。」

‘‘Yathā vā pana, mahārāja, mahāpathavī pakatitintā nibbattaharitasaddalā āsittodakā cikkhallajātā punadeva mahāmeghe abhivuṭṭhe bhiyyosomattāya cikkhallatarā assa, evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajjī’’ti.

163「尊师 Nāgasena，难道菩萨在第七日能生起天上神轮宝而在世间回转吗？菩萨能生起神轮宝吗？」答曰：「不，大王，第七日菩萨不会生起神轮宝。况且，因贪欲天神妄语『第七日将出生神轮宝』，菩萨不会退转。为何？因为菩萨坚守『无常』，坚固持守『苦与无我』，已证断取。」

‘‘Api nu kho, bhante nāgasena, bodhisattassa yadi sattame divase dibbaṃ cakkaratanaṃ nibbatteyya, paṭinivatteyya bodhisatto dibbe cakkaratane nibbatte’’ti? ‘‘Na hi, mahārāja, sattame divase bodhisattassa dibbaṃ cakkaratanaṃ nibbatteyya, api ca palobhanatthāya tāya devatāya musā bhaṇitaṃ, yadipi, mahārāja, sattame divase dibbaṃ cakkaratanaṃ nibbatteyya, bodhisatto na nivatteyya. Kiṃ kāraṇaṃ? ‘Anicca’nti, mahārāja, bodhisatto daḷhaṃ aggahesi, ‘dukkhaṃ anattā’ti daḷhaṃ aggahesi, upādānakkhayaṃ patto.

164「大王，如同无根水流入江河，江河入大海，大海入深渊，难道那水在入深渊后还会返回大海、再归江河，最后回到源头无根处吗？」答曰：「不，尊师。」又如，大王，菩萨历经千万劫中无限的善业成熟，令其现生成就，最终于六年中证得圆满正觉，成为通达一切的第一等人，难道菩萨因造作神轮宝而退转吗？答曰：「不，尊师。」

‘‘Yathā, mahārāja, anotattadahato udakaṃ gaṅgaṃ nadiṃ pavisati, gaṅgāya nadiyā mahāsamuddaṃ pavisati, mahāsamuddato pātālamukhaṃ pavisati, api nu, mahārāja, taṃ udakaṃ pātālamukhagataṃ paṭinivattitvā mahāsamuddaṃ paviseyya, mahāsamuddato gaṅgaṃ nadiṃ paviseyya, gaṅgāya nadiyā puna anotattaṃ paviseyyā’’ti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, bodhisattena kappānaṃ satasahassaṃ caturo ca asaṅkhyeyye kusalaṃ paripācitaṃ imassa bhavassa kāraṇā, soyaṃ antimabhavo anuppatto paripakkaṃ bodhiñāṇaṃ chahi vassehi buddho bhavissati sabbaññū loke aggapuggalo, api nu kho, mahārāja, bodhisatto cakkaratanakāraṇā paṭinivatteyyā’’ti ? ‘‘Na hi, bhante’’ti.

165「又如，大王，大地翻转山岳崩塌，菩萨岂能退转失去正觉？若水流入江河逆流而上，菩萨亦不会失正觉；若大海载无量水水流被遮断，菩萨亦不会退转；若果实重重挂满十方山王，菩萨亦不会退转；若日月星辰脉络如绳索群聚，菩萨亦不能退转；若天空如被冻结，菩萨亦不会退转。何故？皆因断绝一切羁绊而成。」

‘‘Api ca, mahārāja, mahāpathavī parivatteyya sakānanā sapabbatā, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ. Āroheyyapi ce, mahārāja, gaṅgāya udakaṃ paṭisotaṃ, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; visusseyyapi ce, mahārāja, mahāsamuddo aparimitajaladharo gopade udakaṃ viya, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; phaleyyapi ce, mahārāja, sinerupabbatarājā satadhā vā sahassadhā vā, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; pateyyumpi ce, mahārāja, candimasūriyā satārakā leḍḍu viya chamāyaṃ, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; saṃvatteyyapi ce, mahārāja, ākāso kilañjamiva, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ. Kiṃ kāraṇā? Padālitattā sabbabandhanāna’’nti.

166「尊师 Nāgasena，世间有多少羁绊？」答曰：「大王，世间有十种羁绊，使众生不能出离，虽得出离却复退转。何等十？母亲、父亲、妻子、子女、亲属、朋友、财产、利益赞誉、权势、五欲之乐。大王，正因这十种羁绊，众生被束缚难离。此等十羁绊已为菩萨砍断斩断，故大王，菩萨不会退转。」

‘‘Bhante nāgasena, kati loke bandhanānī’’ti? ‘‘Dasa kho panimāni, mahārāja, loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti. Katamāni dasa? Mātā, mahārāja, loke bandhanaṃ, pitā, mahārāja, loke bandhanaṃ, bhariyā, mahārāja, loke bandhanaṃ, puttā, mahārāja, loke bandhanaṃ, ñātī, mahārāja, loke bandhanaṃ, mittaṃ, mahārāja, loke bandhanaṃ, dhanaṃ, mahārāja, loke bandhanaṃ, lābhasakkāro, mahārāja , loke bandhanaṃ, issariyaṃ, mahārāja, loke bandhanaṃ, pañca kāmaguṇā, mahārāja, loke bandhanaṃ, imāni kho mahārāja dasa loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti, tāni dasa bandhanāni bodhisattassa chinnāni padālitāni, tasmā, mahārāja, bodhisatto na paṭinivattatī’’ti.

167「尊者那先，若未来觉者初发趣不安心，于天人之语，以不成熟的智慧、未及成熟的觉智，断除发趣，这样，难行的业果业报岂有难为之理？难道不应该通过一切善法，成就智慧的圆满成熟吗？」

‘‘Bhante nāgasena, yadi bodhisatto uppanne araticitte devatāya vacanena aparipakke ñāṇe aparipakkāya bodhiyā nekkhammamabhinikkhanto, kiṃ tassa dukkarakārikāya katāya, nanu nāma sabbabhakkhena bhavitabbaṃ ñāṇaparipākaṃ āgamayamānenā’’ti?

168「这世上，尊王，的确存在十种被人所知，或未知，被削弱、消减、嫌弃、鄙弃、恶意对待、毁恶的众生。何为这十种？即是妇女，寡妇，在世上为人所知、未知、被削弱、消减、嫌弃、鄙弃、恶意对待、毁恶之人；体弱多病之人……敌人……非宗族的居士……恶友……贫穷者……无行为者……无功用者……这些众生皆为世上所知、未知、削弱、消减、嫌弃、鄙弃、恶意对待、毁恶。尊王，这十种众生，若菩萨念及之，生起如是念：‘我既是无力、无用、被嫌弃之人，天人亦如此瞧不起我。若我乃业的主人、业的尊长、业德具足者，善业主宰，戒法坚固，能全念住，不应如此糟糕。’此时，菩萨智慧圆满，放弃难行的业报。」

‘‘Dasa kho panime, mahārāja, puggalā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Katame dasa? Itthī, mahārāja, vidhavā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Dubbalo, mahārāja, puggalo…pe… amittañāti, mahārāja, puggalo…pe… mahagghaso, mahārāja, puggalo…pe… agarukulavāsiko, mahārāja, puggalo…pe… pāpamitto, mahārāja, puggalo…pe… dhanahīno, mahārāja, puggalo…pe… ācārahīno, mahārāja, puggalo…pe… kammahīno, mahārāja, puggalo…pe… payogahīno, mahārāja, puggalo lokasmiṃ oññāto avaññāto hīḷito khīḷito garahito paribhūto acittīkato. Ime kho, mahārāja, dasa puggalā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Imāni kho, mahārāja, dasa ṭhānāni anussaramānassa bodhisattassa evaṃ saññā uppajji ‘māhaṃ kammahīno assaṃ payogahīno garahito devamanussānaṃ, yaṃnūnāhaṃ kammassāmī assaṃ kammagaru kammādhipateyyo kammasīlo kammadhorayho kammaniketavā appamatto vihareyya’nti, evaṃ kho, mahārāja, bodhisatto ñāṇaṃ paripācento dukkarakārikaṃ akāsī’’ti.

169「尊者那先，若菩萨从事难行的业时，而发说：‘我不会因这苦涩难行的业，就获得超越人间的，无误知见、特别的智慧觉悟之法。难道菩萨还有别的道路吗？’此时，菩萨起于修道，是见解是否宛如惊惧或畏惧之情？」

‘‘Bhante nāgasena, bodhisatto dukkarakārikaṃ karonto evamāha ‘na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ, siyā nu kho añño maggo bodhāyā’ti. Api nu tasmiṃ samaye bodhisattassa maggaṃ ārabbha satisammoso ahosī’’ti?

170「尊王啊，这世间共有二十五种破坏心志的法，借此心志不能正确成就对烦恼之灭除。何为这二十五种？即忿恚，是破坏心志之法，使心志不能正确成就烦恼灭除；怨恨……嫉妒……欺诈……幻术……诈术……骄慢……极度骄慢……傲慢……放逸……疏懈……恶友之貌……色相……声音……香味……味觉……触觉……少欲与渴求……这二十五种破坏心志的法，使心志不能正确成就烦恼灭除。尊王，这二十五种破坏心志的法，借此心志不能正确成就对烦恼之灭除。」

‘‘Pañcavīsati kho panime, mahārāja, cittadubbalīkaraṇā dhammā, yehi dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Katame pañcavīsati? Kodho, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya, upanāho…pe… makkho…pe… paḷāso…pe… issā…pe… macchariyaṃ…pe… māyā…pe… sāṭheyyaṃ…pe… thambho…pe… sārambho…pe… māno…pe… atimāno …pe… mado…pe… pamādo…pe… thinamiddhaṃ…pe… tandi …pe… ālasyaṃ…pe… pāpamittatā…pe… rūpā…pe… saddā…pe… gandhā…pe… rasā…pe… phoṭṭhabbā…pe… khudāpipāsā…pe… arati, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Ime kho, mahārāja, pañcavīsati cittadubbalīkaraṇā dhammā, yehi dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya.

171「尊王，菩萨因少欲与渴求而缠绕身体，缠绕身体时，心志不能正确成就对烦恼的灭除。尊王，历经百万劫，四无数劫，菩萨在不同生中不断探求四圣谛的究竟通达。此时，当其经历了后世生中究竟通达之道，起于学习，是见解或疑虑生起：‘难道菩萨还有别的道路吗？’此前，尊王，菩萨曾于一月份大齐朝，依父王所铸业，坐于凉爽的樟树荫下，远离杂念，心无妄想、不善法念，生起正思惟，于清净静虑中入最初禅定……入第四禅定。如是住持。」

Bodhisattassa kho, mahārāja, khudāpipāsā kāyaṃ pariyādiyiṃsu, kāye pariyādinne cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Satasahassaṃ, mahārāja, kappānaṃ caturo ca asaṅkhyeyye kappe bodhisatto catunnaṃ yeva ariyasaccānaṃ abhisamayaṃ anvesi tāsu tāsu jātīsu, kiṃ panassa pacchime bhave abhisamayajātiyaṃ maggaṃ ārabbha satisammoso hessati? Api ca, mahārāja, bodhisattassa saññāmattaṃ uppajji ‘siyā nu kho añño maggo bodhāyā’ti. Pubbe kho, mahārāja, bodhisatto ekamāsiko samāno pitu sakkassa kammante sītāya jambucchāyāya sirisayane pallaṅkaṃ ābhujitvā nisinno vivicceva kāmehi vicicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsi…pe… catutthaṃ jhānaṃ upasampajja vihāsī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi, ñāṇaṃ paripācento bodhisatto dukkarakārikaṃ akāsī’’ti.

231行苦行问第二。

Dukkarakārikapañho dutiyo.

232三、善不善力入问

3. Kusalākusalabalavatarapañho

3「尊者那先，何为最有力最强盛的善法或恶法？」回答说：「尊王，善法是最有力最强盛的，恶法则非如此。」又说：「尊者那先，此言我理解了。尊者那先，眼见杀生者、盗窃者、邪淫者、妄语者、乡村杀害者、破坏道路者、强盗、欺诈者，都因此恶业，受手足断裂、耳鼻断裂、肢体切断、头部割断之报；生疮毒痂、秃顶、烂脸，手脚上有荆棘、巨刺、毒肉、瘰疬、石块、钉子，喉咙刺痒，痛苦饮食，乃至断断续续经受恶报。有些人在夜间造恶，次日白天受报；有些人白天造恶，夜晚受报；有些日夜连续两三日受报，皆由眼前恶行果报。尊者那先，但若有谁施与一至数人，乃至十人、百人、千人、百万人、千万家庭布施，或体验眼见的财富、荣华、安乐，或守戒行伍波萨他，能否转善果？「

3. ‘‘Bhante nāgasena, katamaṃ adhimattaṃ balavataraṃ kusalaṃ vā akusalaṃ vā’’ti? ‘‘Kusalaṃ, mahārāja, adhimattaṃ balavataraṃ, no tathā akusala’nti. ‘‘Nāhaṃ, bhante nāgasena, taṃ vacanaṃ sampaṭicchāmi ‘kusalaṃ adhimattaṃ balavataraṃ, no tathā akusala’nti, dissanti, bhante nāgasena, idha pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino gāmaghātikā panthadūsakā nekatikā vañcanikā, sabbe te tāvatakena pāpena labhanti hatthacchedaṃ pādacchedaṃ hatthapādacchedaṃ kaṇṇacchedaṃ nāsacchedaṃ kaṇṇanāsacchedaṃ bilaṅgathālikaṃ saṅkhamuṇḍikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇikaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakaṃ tattenapi telena osiñcanaṃ sunakhehipi khādāpanaṃ jīvasūlāropanaṃ asināpi sīsacchedaṃ, keci rattiṃ pāpaṃ katvā rattiṃ yeva vipākaṃ anubhavanti, keci rattiṃ katvā divā yeva anubhavanti, keci divā katvā divā yeva anubhavanti, keci divā katvā rattiṃ yeva anubhavanti, keci dve tayo divase vītivatte anubhavanti, sabbepi te diṭṭheva dhamme vipākaṃ anubhavanti. Atthi pana, bhante nāgasena, koci ekassa vā dvinnaṃ vā tiṇṇaṃ vā catunnaṃ vā pañcannaṃ vā dasannaṃ vā satassa vā sahassassa vā satasahassassa vā saparivāraṃ dānaṃ datvā diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā anubhavitā sīlena vā uposathakammena vā’’ti?

173世尊谓曰：「大王，若若有四人施与布施，持守戒律，修习伍波萨他的功课，当时现世以身命生于小鬼道中。」问曰：「是何人也？」答曰：「满达多王、尼蜜王、萨蒂那王及吉多罗干达博。」

‘‘Atthi, mahārāja , cattāro purisā dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā diṭṭheva dhamme teneva sarīradehena tidasapure samanuppattā’’ti . ‘‘Ko ca ko ca bhante’’ti? ‘‘Mandhātā, mahārāja, rājā, nimi rājā, sādhīno rājā, guttilo ca gandhabbo’’ti.

174「尊者那先，这件事隔了数千个生死周期，我们两人都没有亲眼见过，你能不能说说现在这个生存期里世尊住世时发生的事？」那先回答：「大王啊，就算是在现在这个生存期里，贫仆普纳给舍利弗长老供养饮食，当天就获得了长者的地位，现在大家都知道普纳是长者。牧牛女卖掉自己的头发换来八个钱币，用这笔钱给摩诃迦旃延长老供养第八份食，当天就成为月光王的大皇后。在家信女苏比娅把自己大腿的肉做成敷料给一位生病的比丘使用，第二天就完全恢复健康、无病无痛。玛莉卡王后给世尊供养了特制的糯米饭团，当天就成为憍萨罗王的大皇后。花匠苏玛诺拿八捧茉莉花供养世尊，当天就获得了巨大的财富。婆罗门艾卡萨塔卡把自己的上等外衣供养世尊，当天就获得了一切所需的物品。大王啊，所有这些人都是在当世就享受到了财富和名声的。」

‘‘Bhante nāgasena, anekehi taṃ bhavasahassehi antaritaṃ, dvinnampetaṃ amhākaṃ parokkhaṃ, yadi samatthosi vattamānake bhave bhagavato dharamānakāle kathehī’’ti? ‘‘Vattamānakepi, mahārāja, bhave puṇṇako dāso therassa sāriputtassa bhojanaṃ datvā tadaheva seṭṭhiṭṭhānaṃ ajjhupagato, so etarahi puṇṇako seṭṭhīti paññāyi, gopālamātā devī attano kese vikkiṇitvā laddhehi aṭṭhahi kahāpaṇehi therassa mahākaccāyanassa attaṭṭhamakassa piṇḍapātaṃ datvā tadaheva rañño candapajjotassa aggamahesiṭṭhānaṃ pattā. Suppiyā upāsikā aññatarassa gilānabhikkhuno attano ūrumaṃsena paṭicchādanīyaṃ datvā dutiyadivase yeva rūḷhavaṇā sañchavī arogā jātā. Mallikā devī bhagavato ābhidosikaṃ kummāsapiṇḍaṃ datvā tadaheva rañño kosalassa aggamahesī jātā. Sumano mālākāro aṭṭhahi sumanapupphamuṭṭhīhi bhagavantaṃ pūjetvā taṃ divasaṃ yeva mahāsampattiṃ patto. Ekasāṭako brāhmaṇo uttarasāṭakena bhagavantaṃ pūjetvā taṃ divasaṃ yeva sabbaṭṭhakaṃ labhi, sabbepete, mahārāja, diṭṭhadhammikaṃ bhogañca yasañca anubhaviṃsū’’ti.

175尊者那迦塞那，亲往详察寻见人民共六人。」答曰：「是，大王。」尊者那迦塞那曰：「恶业力盛甚，善业不如是。吾于一日见十男受恶业果，身刺遍处；见二十、三十、四十、五十人受恶业刺身。南拘楼国，名叫拔陀娑罗，乃将军之子。昔国王月光与拔陀娑罗战争激烈。彼时两军兵力俱有七十人形如头腕。头颈皆有伤害病痛，俱是恶业力所致。由此因缘吾言恶业力甚于善业也。」

‘‘Bhante nāgasena, vicinitvā pariyesitvā cha jane yeva addasāsī’’ti. ‘‘Āma, mahārājā’’ti. ‘‘Tena hi, bhante nāgasena, akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusalaṃ. Ahañhi, bhante nāgasena, ekadivasaṃ yeva dasapi purise passāmi pāpassa kammassa vipākena sūlesu āropente, vīsampi tiṃsampi cattālīsampi paññāsampi purisasatampi purisasahassampi passāmi pāpassa kammassa vipākena sūlesu āropente. Nandakulassa, bhante nāgasena, bhaddasālo nāma senāpatiputto ahosi. Tena ca raññā candaguttena saṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhante nāgasena, saṅgāme ubhato balakāye asītikabandharūpāni ahesuṃ, ekasmiṃ kira sīsakabandhe paripāte ekaṃ kabandharūpaṃ uṭṭhahati, sabbepete pāpasseva kammassa vipākena anayabyasanaṃ āpannā. Imināpi, bhante nāgasena, kāraṇena bhaṇāmi akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusala’’nti.

176「尊者那先，据说在这佛陀教法中，憍萨罗王曾做过无与伦比的布施，是这样吗？」「是的大王，有这样的说法。」「尊者那先，憍萨罗王做了那无比的布施之后，有没有因此得到任何现世的财富、名声或者安乐呢？」「没有，大王。」「尊者那先，如果憍萨罗王做了这么殊胜的无上布施，都没有因此得到任何现世的财富、名声、安乐，那岂不是恶业的力量反而更强，善业却不是这样吗？」

‘‘Suyyati, bhante nāgasena, imasmiṃ buddhasāsane kosalena raññā asadisadānaṃ dinna’’nti? ‘‘Āma, mahārāja, suyyatī’’ti. ‘‘Api nu kho, bhante nāgasena, kosalarājā taṃ asadisaṃ dānaṃ datvā tatonidānaṃ kañci diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā paṭilabhī’’ti ? ‘‘Na hi, mahārājā’’ti. ‘‘Yadi, bhante nāgasena, kosalarājā evarūpaṃ anuttaraṃ dānaṃ datvāpi na labhi tatonidānaṃ kañci diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā, tena hi, bhante nāgasena, akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusala’’nti.

177「大王，恶业力因皆速成，善业力因则久成，譬如大王所知，欠收之稻种入仓一年半载方成熟之故，有差别。譬如，边境一地有名为莲花谷者，种子沉入仓底，稻禾须历三五个月方成熟。彼间有何殊胜于莲花谷及其稻禾乎？」答曰：「莲花谷稻禾少量，然五谷丰稔。稻禾乃供应国王、王族膳食，莲花谷乃供十户奴仆之食。」答曰：「如是，大王，恶业力速成，善业力久成。」

‘‘Parittattā, mahārāja, akusalaṃ khippaṃ pariṇamati, vipulattā kusalaṃ dīghena kālena pariṇamati, upamāyapi, mahārāja, etaṃ upaparikkhitabbaṃ. Yathā, mahārāja, aparante janapade kumudabhaṇḍikā nāma dhaññajāti māsalūnā antogehagatā hoti, sālayo chappañcamāsehi pariṇamanti , kiṃ panettha, mahārāja, antaraṃ ko viseso kumudabhaṇḍikāya ca sālīnañcā’’ti? ‘‘Parittattā, bhante, kumudabhaṇḍikāya, vipulattā ca sālīnaṃ. Sālayo, bhante nāgasena, rājārahā rājabhojanaṃ, kumudabhaṇḍikā dāsakammakarānaṃ bhojana’’nti. ‘‘Evameva kho, mahārāja, parittattā akusalaṃ khippaṃ pariṇamati, vipulattā kusalaṃ dīghena kālena pariṇamatī’’ti.

178「尊者那迦塞那，凡速成者，在世间名为力盛甚，故恶业力盛甚而非善业力盛。譬如世间，若有勇士伟大征战，临阵施策布局迅速，彼即称为勇士杰出。若医者疾速拔针治病，此医者则名为擅医。善打数数出拳，猛击短促，彼搏士则称为勇士。由是观之，无论善恶若速成，世间则称为力盛甚。」

‘‘Yaṃ tattha, bhante nāgasena, khippaṃ pariṇamati, taṃ nāma loke adhimattaṃ balavataraṃ, tasmā akusalaṃ balavataraṃ, no tathā kusalaṃ. Yathā nāma, bhante nāgasena, yo koci yodho mahatimahāyuddhaṃ pavisitvā paṭisattuṃ upakacchake gahetvā ākaḍḍhitvā khippataraṃ sāmino upaneyya, so yodho loke samattho sūro nāma. Yo ca bhisakko khippaṃ sallaṃ uddharati rogamapaneti, so bhisakko cheko nāma. Yo gaṇako sīghasīghaṃ gaṇetvā khippaṃ dassayati, so gaṇako cheko nāma. Yo mallo khippaṃ paṭimallaṃ ukkhipitvā uttānakaṃ pāteti, so mallo samattho sūro nāma. Evameva kho, bhante nāgasena, yaṃ khippaṃ pariṇamati kusalaṃ vā akusalaṃ vā, taṃ loke adhimattaṃ balavatara’’nti.

179「大王啊，这两种业，都是生死流转之业。即便是不善业，因其持续现行之速，也同样被视为对现象的感知。过去诸位勇士曾立法规定：‘杀生者，因杀生应受刑罚……盗窃者，因盗窃受罚……侵犯他人妻者，受罚……妄语者，受罚……焚烧村庄者，受罚……毁坏道路者，受罚……造谣欺诈者，受罚，必须被杀、被断绝、被斩除、被消灭。’以此为依据深思熟虑后就依法处断杀戮。然而，大王啊，是否曾立法规定：‘若施主布施财富或持守戒律或行波萨多戒，则其财富或名誉应被赐予’？又是否因所思考施舍财富或名誉者，而施舍财富名誉？是否有因盗贼行为而给予生命束缚呢？」「绝无此事，尊者。」「大王啊，若施主反复思考而乐于布施财富名誉，则此善行即为受用的现象，因为施主并不怀疑‘我将给予财富或名誉’，故非错误之现象。正因如此，不善业反而成为显现的业苦，且此苦感极为强烈深重。」「善哉，尊者那先，若无如汝等智者，这一问题难以明辨。此问能使世间与出世间的见解安定。」

‘‘Ubhayampi taṃ, mahārāja, kammaṃ samparāyavedanīyameva, api ca kho akusalaṃ sāvajjatāya khaṇena diṭṭhadhammavedanīyaṃ hoti, pubbakehi, mahārāja, khattiyehi ṭhapito eso niyamo ‘yo pāṇaṃ hanati, so daṇḍāraho…pe… yo adinnaṃ ādiyati…pe… yo paradāraṃ gacchati…pe… yo musā bhaṇati…pe… yo gāmaṃ ghāteti…pe… yo panthaṃ dūseti…pe… yo nikatiṃ karoti…pe… yo vañcanaṃ karoti, so daṇḍāraho vadhitabbo chettabbo bhettabbo hantabbo’ti. Taṃ te upādāya vicinitvā vicinitvā daṇḍenti vadhenti chindanti bhindanti hananti ca, api nu, mahārāja, atthi kehici ṭhapito niyamo ‘yo dānaṃ vā deti, sīlaṃ vā rakkhati, uposathakammaṃ vā karoti, tassa dhanaṃ vā yasaṃ vā dātabba’nti; api nu taṃ vicinitvā vicinitvā dhanaṃ vā yasaṃ vā denti, corassa katakammassa vadhabandhanaṃ viyā’’ti? ‘‘Na hi, bhante’’ti. ‘‘Yadi, mahārāja, dāyakānaṃ vicinitvā vicinitvā dhanaṃ vā yasaṃ vā dadeyyuṃ, kusalampi diṭṭhadhammavedanīyaṃ bhaveyya, yasmā ca kho, mahārāja, dāyake na vicinanti ‘dhanaṃ vā yasaṃ vā dassāmā’ti, tasmā kusalaṃ na diṭṭhadhammavedanīyaṃ. Iminā, mahārāja, kāraṇena akusalaṃ diṭṭhadhammavedanīyaṃ, samparāyeva so adhimattaṃ balavataraṃ vedanaṃ vedayatī’’ti. ‘‘Sādhu, bhante nāgasena, tavādisena buddhimantena vinā neso pañho sunibbeṭhiyo, lokikaṃ, bhante nāgasena, lokuttarena viññāpita’’nti.

241善不善力入问第三。

Kusalākusalabalavatarapañho tatiyo.

2424. 前世亡者等问

4. Pubbapetādisapañho

4「尊者那先，这些施主布施后，祈愿过世的先亲获得这份布施，他们会不会因此得到果报呢？」「大王，有些会得到，有些不会。」「尊者，哪些会得到，哪些不会呢？」「大王，投生地狱的得不到，生到天界的得不到，投生傍生道的得不到；四类饿鬼中，有三类得不到——食吐鬼、常饥虚鬼、燋渴鬼；唯有依靠他人布施维生的饿鬼才能得到，而且仅在施主忆念他们时才能得到。」

4. ‘‘Bhante nāgasena, ime dāyakā dānaṃ datvā pubbapetānaṃ ādisanti ‘idaṃ tesaṃ pāpuṇātū’ti, api nu te kiñci tatonidānaṃ vipākaṃ paṭilabhantī’’ti? ‘‘Keci, mahārāja, paṭilabhanti, keci nappaṭilabhantī’’ti. ‘‘Ke, bhante, paṭilabhanti, ke nappaṭilabhantī’’ti? ‘‘Nirayūpapannā, mahārāja, nappaṭilabhanti, saggagatā nappaṭilabhanti, tiracchānayonigatā nappaṭilabhanti, catunnaṃ petānaṃ tayo petā nappaṭilabhanti vantāsikā khuppipāsino nijjhāmataṇhikā, labhanti petā paradattūpajīvino, tepi saramānā yeva labhantī’’ti.

181「尊者那先，若施主们所布施的施舍因某种原因无所成就、无果可得，祈愿得利的先亡可否因此不获利？」「不会，大王，施舍本身不失其功德，也不失其果报，施主们确实享受这功德果报。」「那尊者，我由此深信不疑。」「大王，若有人捕获鱼肉、野味、鸟禽杀生，运至亲友家中，若亲友未能收受赠与，这种所运物是否会因未获接受而毁坏腐败？」「不会，尊者，它仍为主人所有。」「大王，这施舍的果报，施主们同样享受。譬如一个孕妇腹中胎儿，未出生时不能从前方出外，但或从侧后出生。胎儿本来就在母腹中，必从已开之口出世。施主们如是，必得享此果报。」「尊者那先，善哉，我依此而信，施主们确实享受此果报，并非我因事理反对。」

‘‘Tena hi, bhante nāgasena, dāyakānaṃ dānaṃ visositaṃ hoti aphalaṃ, yesaṃ uddissa kataṃ yadi te nappaṭilabhantī’’ti? ‘‘Na hi taṃ, mahārāja, dānaṃ aphalaṃ hoti avipākaṃ, dāyakā yeva tassa phalaṃ anubhavantī’’ti. ‘‘Tena hi, bhante nāgasena, kāraṇena maṃ saññāpehī’’ti. ‘‘Idha, mahārāja, keci manussā macchamaṃsasurābhattakhajjakāni paṭiyādetvā ñātikulaṃ gacchanti, yadi te ñātakā taṃ upāyanaṃ na sampaṭiccheyyuṃ, api nu taṃ upāyanaṃ visositaṃ gaccheyya vinasseyya vā’’ti? ‘‘Na hi, bhante, sāmikānaṃ yeva taṃ hotī’’ti. ‘‘Evameva kho, mahārāja, dāyakā yeva tassa phalaṃ anubhavanti. Yathā pana , mahārāja, puriso gabbhaṃ paviṭṭho asati purato nikkhamanamukhe kena nikkhameyyā’’ti. ‘‘Paviṭṭheneva bhante’’ti. ‘‘Evameva kho, mahārāja, dāyakā yeva tassa phalaṃ anubhavantī’’ti. ‘‘Hotu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi, dāyakā yeva tassa phalaṃ anubhavanti, na mayaṃ taṃ kāraṇaṃ vilomemāti.

182「尊者那先，若这些施主所施财物惠及先亡，且其先亡享受此果报。那么，若杀生者以沾血恶心杀害人身，再指示先亡享此业果报，能否使先亡获得此果？」「不会，大王。」

‘‘Bhante nāgasena, yadi imesaṃ dāyakānaṃ dinnadānaṃ pubbapetānaṃ pāpuṇāti, te ca tassa vipākaṃ anubhavanti. Tena hi yo pāṇātipātī luddo lohitapāṇī paduṭṭhamanasaṅkappo manusse ghātetvā dāruṇaṃ kammaṃ katvā pubbapetānaṃ ādiseyya ‘imassa me kammassa vipāko pubbapetānaṃ pāpuṇātū’ti, api nu tassa vipāko pubbapetānaṃ pāpuṇātī’’ti? ‘‘Na hi, mahārājā’’ti.

183「尊者那先，何因何缘致使善业得果而不善业不得果？」「这是一个问题，大王，应当提问，不可以为‘自由自在，毫无因缘’而不问。譬如天空无所依靠，但河流依源流而不涸；人、天、飞禽、四足兽亦应如此，你也会提问此事。」「不是如此，尊者那先。我非好辩，只以疑惑为由问，世上许多通达者也如此疑惑，问‘何以不应得果’，故我问此。」「不能，尊者。非凭无知轻率分辨恶业。」

‘‘Bhante nāgasena, ko tattha hetu kiṃ kāraṇaṃ, yena kusalaṃ pāpuṇāti akusalaṃ na pāpuṇātī’’ti? ‘‘Neso, mahārāja, pañho pucchitabbo, mā ca tvaṃ, mahārāja, ‘visajjako atthī’ti apucchitabbaṃ pucchi, ‘kissa ākāso nirālambo, kissa gaṅgā uddhammukhā na sandati, kissa ime manussā ca dijā ca dvipadā migā catuppadā’ti tampi maṃ tvaṃ pucchissasī’’ti. ‘‘Nāhaṃ taṃ, bhante nāgasena, vihesāpekkho pucchāmi, api ca nibbāhanatthāya sandehassa pucchāmi, bahū manussā loke vāmagāmino vicakkhukā, ‘kinti te otāraṃ na labheyyu’nti evāhaṃ taṃ pucchāmī’’ti. ‘‘Na sakkā, mahārāja, saha akatena ananumatena saha pāpaṃ kammaṃ saṃvibhajituṃ.

184「大王，譬如人用水壶取水能盛满水。若有人欲以坚硬大山装水，可得如意吗？」「不会，尊者。」「大王，如是，善业能分配，而恶业不能分配。譬如油灯用油可点灯，水能点灯吗？」「不会，尊者。」「大王，善业能分配，而恶业不能分配。就如禾苗用纯净泉水灌溉得以成熟，若用海水灌溉能果实成熟吗？」「不会，尊者。」「大王，善业能分配，而恶业不能分配。」

‘‘Yathā, mahārāja, manussā udakanibbāhanena udakaṃ suvidūrampi haranti, api nu, mahārāja, sakkā ghanamahāselapabbato nibbāhanena yathicchitaṃ haritu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Yathā vā pana, mahārāja, sakkā telena padīpo jāletuṃ, api nu, mahārāja, sakkā udakena padīpo jāletu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Yathā vā pana, mahārāja, kassakā taḷākato udakaṃ nīharitvā dhaññaṃ paripācenti, api nu kho, mahārāja, sakkā mahāsamuddato udakaṃ nīharitvā dhaññaṃ paripācetu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajitu’’nti.

185「尊者那先，是什么原因善法可以传播分享，恶法却不能？请您为我说明其中缘由，我不是愚暗不明的人，听了就会懂。」那先答言：「大王，恶法量少，善法量多；量少的恶法只能触及造恶者本人，量多的善法却能覆盖包括天界在内的整个世间。」王说：「请给我举个譬喻。」

‘‘Bhante nāgasena, kena kāraṇena sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Kāraṇena maṃ saññāpehi, nāhaṃ andho anāloko sutvā vedissāmī’’ti. ‘‘Akusalaṃ, mahārāja, thokaṃ, kusalaṃ bahukaṃ, thokattā akusalaṃ kattāraṃ yeva pariyādiyati, bahukattā kusalaṃ sadevakaṃ lokaṃ ajjhottharatī’’ti. ‘‘Opammaṃ karohī’’ti.

186世尊曰：「大王，如同一滴水落于大地，难道那滴水能扩展至十、十二由旬之地吗？」大王答曰：「不，尊者，水滴落下之处即是其所散布之处。」世尊言：「因其为单一滴水之缘故。正如是啊，大王，恶法因其片面，只能包围其造作之恶行，不能得以广泛传播。」

‘‘Yathā, mahārāja, parittaṃ ekaṃ udakabindu pathaviyaṃ nipateyya, api nu kho taṃ, mahārāja, udakabindu dasapi dvādasapi yojanāni ajjhotthareyyā’’ti? ‘‘Na hi, bhante, yattha taṃ udakabindu nipatitaṃ, tattheva pariyādiyatī’’ti. ‘‘Kena kāraṇena, mahārājā’’ti? ‘‘Parittattā, bhante, udakabindussā’’ti. ‘‘Evameva kho, mahārāja, parittaṃ akusalaṃ parittattā kattāraṃ yeva pariyādiyati, na sakkā saṃvibhajituṃ.

187世尊又曰：「大王，譬如一朵大云层洒落滋润大地，难道这朵大云能四面八方都散布吗？」大王答曰：「是的，尊者。这大云盈满天空，爰及河流、树木、岩石、池塘、水洼，均得滋润，可达十、十二由旬之远。」世尊言：「因其为广大云之缘故。正如是，大王，善法多而广大，故得以广泛在人天间传播。」

‘‘Yathā vā pana, mahārāja, mahatimahāmegho abhivasseyya tappayanto dharaṇitalaṃ, api nu kho so, mahārāja, mahāmegho samantato otthareyyā’’ti. ‘‘Āma, bhante, pūrayitvā so mahāmegho sobbhasara saritasākhākandarapadaradahataḷāka udapānapokkharaṇiyo dasapi dvādasapi yojanāni ajjhotthareyyā’’ti. ‘‘Kena kāraṇena, mahārājā’’ti? ‘‘Mahantattā, bhante, meghassā’’ti. ‘‘Evameva kho, mahārāja, kusalaṃ bahukaṃ, bahukattā sakkā devamanussehipi saṃvibhajitu’’nti.

188「尊者那先，为什么不善法少，而善法却多得多呢？」那先回答：「大王，无论什么人，只要行布施、持戒、修布萨，便会欣喜、愉悦、欢笑、安乐，心生净信，生起乐受；继而喜不断生起，心怀喜者，善法便日益增长。」

‘‘Bhante nāgasena, kena kāraṇena akusalaṃ thokaṃ kusalaṃ bahutara’’nti? ‘‘Idha, mahārāja, yo koci dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, so haṭṭho pahaṭṭho hasito pamudito pasannamānaso vedajāto hoti, tassa aparāparaṃ pīti uppajjati, pītimanassa bhiyyo bhiyyo kusalaṃ pavaḍḍhati.

189世尊又说：「如大王所知，水满流处，水往一方流去，流去时水珠相续生起，不可能断绝。正如是，善法日益增长。如百年期间，有人常作善法，则善法日日增增。故此，大王，善法可广泛传播，此即其因。」

‘‘Yathā, mahārāja, udapāne bahusalilasampuṇṇe ekena desena udakaṃ paviseyya, ekena nikkhameyya, nikkhamantepi aparāparaṃ uppajjati, na sakkā hoti khayaṃ pāpetuṃ. Evameva kho , mahārāja, kusalaṃ bhiyyo bhiyyo pavaḍḍhati. Vassasatepi ce, mahārāja, puriso kataṃ kusalaṃ āvajjeyya, āvajjite āvajjite bhiyyo bhiyyo kusalaṃ pavaḍḍhati. Tassa taṃ kusalaṃ sakkā hoti yathicchakehi saddhiṃ saṃvibhajituṃ, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena kusalaṃ bahutaraṃ.

190「恶法造作者则反生内心不安，心神散乱，难平复，心生忧惧，损耗萎靡，不增长。若如河中干旱季节，水流瘦少畸形，日渐干枯不复丰盛，亦如是，恶法造作者内心散乱，忧愁盈满，终不能久长，恶法只得片面保存。大王，这便是恶法只能片面存在的因缘。」大王曰：「善哉，尊者 nāgasena，愿诸如此理，恳切祈愿。」

‘‘Akusalaṃ pana, mahārāja, karonto pacchā vippaṭisārī hoti, vippaṭisārino cittaṃ paṭilīyati paṭikuṭati paṭivattati na sampasārīyati socati tappati hāyati khīyati na parivaḍḍhati tattheva pariyādiyati. Yathā, mahārāja, sukkhāya nadiyā mahāpuḷināya unnatāvanatāya kuṭilasaṅkuṭilāya uparito parittaṃ udakaṃ āgacchantaṃ hāyati khīyati na parivaḍḍhati tattheva pariyādiyati. Evameva kho, mahārāja, akusalaṃ karontassa cittaṃ paṭilīyati paṭikuṭati paṭivattati na sampasārīyati socati tappati hāyati khīyati na parivaḍḍhati tattheva pariyādiyati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akusalaṃ thoka’’nti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

254前世亡者等问第四。

Pubbapetādisapañho catuttho.

2555. 梦问

5. Supinapañho

5世尊，龙军，俗世中男女看到的梦境，有善梦，也有恶梦，既见过的，也未见过的，过去已做过的，未曾做过的，安稳的，危险的，无数种、多种多样形色纷呈的都显现出来。这个梦境名为『睡眠』。诸王啊，这梦境是指心的入寐状态。诸王啊，风行者入寐，胆行者入寐，痰行者入寐，天神聚集时入寐，激情示现时入寐，前行相起时入寐。诸王啊，所见的前行相即为现实，其他均为虚妄。

5. ‘‘Bhante nāgasena, imasmiṃ loke naranāriyo supinaṃ passanti kalyāṇampi pāpakampi, diṭṭhapubbampi adiṭṭhapubbampi, katapubbampi akatapubbampi, khemampi sabhayampi, dūrepi santikepi, bahuvidhānipi anekavaṇṇasahassāni dissanti, kiñcetaṃ supinaṃ nāma, ko cetaṃ passatī’’ti? ‘‘Nimittametaṃ, mahārāja, supinaṃ nāma, yaṃ cittassa āpāta mupagacchati. Chayime, mahārāja, supinaṃ passanti, vātiko supinaṃ passati, pittiko supinaṃ passati, semhiko supinaṃ passati, devatūpasaṃhārato supinaṃ passati, samudāciṇṇato supinaṃ passati, pubbanimittato supinaṃ passati, tatra, mahārāja, yaṃ pubbanimittato supinaṃ passati, taṃ yeva saccaṃ, avasesaṃ micchā’’ti.

192世尊，龙军，谁见前行相入梦，心自己去观察此相吗？或他人来告知此相？世尊答：不，诸王，心自己去观此相，也无人来告知，然后此相自然降于心。如同，诸王，命令没有自己去察看影像，也无人带来影像命令，唯有当某地影像降临，命令随之而至。凡是如此，诸王，心未自行观察此相，也无人来告知，然当某相降临时，心自生此察觉。

‘‘Bhante nāgasena, yo pubbanimittato supinaṃ passati, kiṃ tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, taṃ vā nimittaṃ cittassa āpātamupagacchati, añño vā āgantvā tassa ārocetī’’ti? ‘‘Na, mahārāja, tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā tassa āroceti, atha kho taṃ yeva nimittaṃ cittassa āpātamupagacchati. Yathā, mahārāja, ādāso na sayaṃ kuhiñci gantvā chāyaṃ vicināti, nāpi añño koci chāyaṃ ānetvā ādāsaṃ āropeti , atha kho yato kutoci chāyā āgantvā ādāsassa āpātamupagacchati, evameva kho, mahārāja, na tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā āroceti, atha kho yato kutoci nimittaṃ āgantvā cittassa āpātamupagacchatī’’ti.

193世尊，龙军，见此入梦之心，是否能知道『此后果必定发生，或安稳或恐怖』？世尊答：不，诸王，心不知『此果必成，安稳或恐怖』，但于入梦相起归属之原因，有人讲述，继而解释其中义理。

‘‘Bhante nāgasena, yaṃ taṃ cittaṃ supinaṃ passati, api nu taṃ cittaṃ jānāti ‘evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā’ti? ‘‘Na hi, mahārāja, taṃ cittaṃ jānāti ‘evaṃvipāko bhavissati khemaṃ vā bhayaṃ vā’ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī’’ti.

194「请告诉我原因，世尊。」世尊言：诸王，如同身体上出现斑点、疹子，因获益或失利、荣耀或羞辱、称赞或非难、乐或苦而起，然这些疹子不会自知说『我要表达某种意思』。诸王，当疹子出现时，医者见之据其性质辨病说法，所谓这样果必然产生。同样，诸王，见入梦之心不自知『此果未来必有，安稳或恐怖』，但于梦境相起因有人讲述，由此表达其义。

‘‘Iṅgha, bhante nāgasena, kāraṇaṃ me dassehī’’ti. ‘‘Yathā, mahārāja, sarīre tilakā pīḷakā daddūni uṭṭhahanti lābhāya vā alābhāya vā, yasāya vā ayasāya vā, nindāya vā pasaṃsāya vā, sukhāya vā dukkhāya vā, api nu tā, mahārāja, pīḷakā jānitvā uppajjanti ‘imaṃ nāma mayaṃ atthaṃ nipphādessāmā’’’ti? ‘‘Na hi, bhante, yādise tā okāse pīḷakā sambhavanti, tattha tā pīḷakā disvā nemittakā byākaronti ‘evaṃ nāma vipāko bhavissatī’’’ti. ‘‘Evameva kho, mahārāja, yaṃ taṃ cittaṃ supinaṃ passati, na taṃ cittaṃ jānāti ‘evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā’ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī’’ti.

195世尊，龙军，见梦者，是沉睡中，还是觉醒中看梦？世尊答：诸王，见梦者既非沉睡中观看，亦非觉醒中观看。但在困倦昏沉且定断不足时，如有心滞于色法，其停滞心不转，不晓乐苦，未觉察时梦者不现。然在心转动时梦者现起。

‘‘Bhante nāgasena, yo supinaṃ passati, so niddāyanto, udāhu jāgaranto passatī’’ti? ‘‘Yo so, mahārāja, supinaṃ passati, na so niddāyanto passati, nāpi jāgaranto passati. Api ca okkante middhe asampatte bhavaṅge etthantare supinaṃ passati. Middhasamārūḷhassa, mahārāja, cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavattaṃ cittaṃ sukhadukkhaṃ nappajānāti, appaṭivijānantassa supino na hoti, pavattamāne citte supinaṃ passati.

196诸王，如黑暗中，尽管光净明亮，仍失所见影像。同样，困倦昏沉时，处色法中的心虽存，未转者心不现梦；心转时梦现。诸王，应当如观察命令，如视身体；如观黑暗，了解昏沉；如观光明，知晓心性。

‘‘Yathā, mahārāja, timire andhakāre appabhāse suparisuddhepi ādāse chāyā na dissati , evameva kho, mahārāja, middhasamārūḷhe citte bhavaṅgagate tiṭṭhamānepi sarīre cittaṃ appavattaṃ hoti, appavatte citte supinaṃ na passati . Yathā, mahārāja, ādāso, evaṃ sarīraṃ daṭṭhabbaṃ; yathā andhakāro, evaṃ middhaṃ daṭṭhabbaṃ; yathā āloko, evaṃ cittaṃ daṭṭhabbaṃ.

197‘‘譬如，大王，当那高山遮蔽太阳明光时，只有那些太阳光消失的人看不到光明；光明消失，所以无太阳光的光辉。大王，正如是，沉睡昏沉的心识依止于生命流中，这依止于生命流的心识不消散，消散了的心识则见不到梦中。又如，大王，太阳是当见的，犹如高山是当见的，如日光是当见的心识。

‘‘Yathā vā pana, mahārāja, mahikotthaṭassa sūriyassa pabhā na dissati santā yeva sūriyarasmi appavattā hoti, appavattāya sūriyarasmiyā āloko na hoti, evameva kho, mahārāja, middhasamārūḷhassa cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavatte citte supinaṃ na passati. Yathā, mahārāja, sūriyo, evaṃ sarīraṃ daṭṭhabbaṃ; yathā mahikottharaṇaṃ, evaṃ middhaṃ daṭṭhabbaṃ; yathā sūriyarasmi, evaṃ cittaṃ daṭṭhabbaṃ.

198‘‘大王，即便体中有两种心识存在，其一是没有消散的沉睡昏沉时依止于生命流的心识，另一种是在涅槃已现时存在的心识也无消散；觉醒时，大王，心识是放逸、明了、无缠缚的；像那明朗清净不做恶业的阿拉汉，其心识安住于净境，无忧无惧。故觉醒者不见梦中；或如，大王，若比丘违背正法，行恶习、不善、不勤勉，善法觉支不会现起，故觉醒者无神圣意义入梦中，故觉醒者不梦。’’

‘‘Dvinnaṃ, mahārāja, santepi sarīre cittaṃ appavattaṃ hoti, middhasamārūḷhassa bhavaṅgagatassa santepi sarīre cittaṃ appavattaṃ hoti, nirodhasamāpannassa santepi sarīre cittaṃ appavattaṃ hoti, jāgarantassa, mahārāja, cittaṃ lolaṃ hoti vivaṭaṃ pākaṭaṃ anibaddhaṃ, evarūpassa citte nimittaṃ āpātaṃ na upeti. Yathā, mahārāja, purisaṃ vivaṭaṃ pākaṭaṃ akiriyaṃ arahassaṃ rahassakāmā parivajjenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passati. Yathā vā pana, mahārāja, bhikkhuṃ bhinnājīvaṃ anācāraṃ pāpamittaṃ dussīlaṃ kusītaṃ hīnavīriyaṃ kusalā bodhipakkhiyā dhammā āpātaṃ na upenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passatī’’ti.

199‘‘尊者那先，昏沉昏睡的始中终，是否存在？‘‘是，大王，确有昏沉昏睡的始中终。‘‘始、中、终各为多少？‘‘大王，身体的困倦疲乏、虚弱迟钝、不活动，谓之昏沉的开始；大王，因困倦而被覆蔽、摇摇欲睡，谓之昏沉的中间；生命流的终结，谓之昏沉的结束。中间阶段时，大王，因困倦而昏睡。譬如，大王，某人心念专一，稳住正念，摈弃躁动声响，专思细微真义而不沉于昏沉；他心念专注，洞察细微义理。大王，觉醒之心尚未堕入昏沉，中间阶段昏沉者堕入梦境。譬如，大王，躁动声响是觉醒的表现；幽静森林是昏沉者所居；当他摈弃躁动声响，专心思惟细微义理时，觉醒者不堕入梦境，中间阶段昏沉者却见梦境。‘‘善哉，尊者那先，愿如是从善解说。’’

‘‘Bhante nāgasena, atthi middhassa ādimajjhapariyosāna’’nti? ‘‘Āma, mahārāja, atthi middhassa ādimajjhapariyosāna’’nti. ‘‘Katamaṃ ādi, katamaṃ majjhaṃ, katamaṃ pariyosāna’’nti? ‘‘Yo, mahārāja, kāyassa onāho pariyonāho dubbalyaṃ mandatā akammaññatā kāyassa, ayaṃ middhassa ādi; yo, mahārāja, kapiniddāpareto vokiṇṇakaṃ jaggati , idaṃ middhassa majjhaṃ; bhavaṅgagati pariyosanaṃ. Majjhūpagato, mahārāja, kapiniddāpareto supinaṃ passati. Yathā, mahārāja, koci yatacārī samāhitacitto ṭhitadhammo acalabuddhi pahīnakotūhalasaddaṃ vanamajjhogāhitvā sukhumaṃ atthaṃ cintayati, na ca so tattha middhaṃ okkamati, so tattha samāhito ekaggacitto sukhumaṃ atthaṃ paṭivijjhati, evameva kho, mahārāja, jāgaro na middhasamāpanno , majjhūpagato kapiniddāpareto supinaṃ passati. Yathā, mahārāja, kotūhalasaddo, evaṃ jāgaraṃ daṭṭhabbaṃ; yathā vivittaṃ vanaṃ, evaṃ kapiniddāpareto daṭṭhabbo ; yathā so kotūhalasaddaṃ ohāya middhaṃ vivajjetvā majjhattabhūto sukhumaṃ atthaṃ paṭivijjhati, evaṃ jāgaro na middhasamāpanno kapiniddāpareto supinaṃ passatī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

265梦问第五。

Supinapañho pañcamo.

2666. 非时死问

6. Akālamaraṇapañho

66. ‘‘尊者那先，那些生灵死时，是否都是于时刻死去；也有早死么？‘‘有，大王，时刻死与早死皆有。

6. ‘‘Bhante nāgasena, ye te sattā maranti, sabbe te kāle yeva maranti, udāhu akālepi marantī’’ti? ‘‘Atthi, mahārāja, kālepi maraṇaṃ, atthi akālepi maraṇa’’nti.

201‘‘尊者那先，何者时刻死，何者早死？‘‘譬如大王，林中树木，或雪松或番荔枝，有时果实、未熟果、坏果、腐果同时自树上坠落。‘‘是的，尊者。‘‘大王，果实在成熟时同时坠落，即于时刻死；未熟、坏果、腐果坠落则为早死。‘‘同样地，大王，那些因老衰而死亡者为时刻死，亦有因业力过重死亡，因行止障碍死亡，因行为障碍死亡者为早死。’’

‘‘Bhante nāgasena, ke kāle maranti, ke akāle marantī’’ti? ‘‘Diṭṭhapubbā pana, mahārāja, tayā ambarukkhā vā jamburukkhā vā, aññasmā vā pana phalarukkhā phalāni patantāni āmāni ca pakkāni cā’’ti? ‘‘Āma, bhante’’ti. ‘‘Yāni tāni, mahārāja, phalāni rukkhato patanti, sabbāni tāni kāle yeva patanti, udāhu akālepī’’ti? ‘‘Yāni tāni, bhante nāgasena, phalāni paripakkāni vilīnāni patanti, sabbāni tāni kāle patanti. Yāni pana tāni avasesāni phalāni tesu kānici kimividdhāni patanti, kānici laguḷahatāni patanti, kānici vātappahatāni patanti, kānici antopūtikāni hutvā patanti, sabbāni tāni akāle patantī’’ti. ‘‘Evameva kho, mahārāja, ye te jarāvegahatā maranti, te yeva kāle maranti, avasesā keci kammappaṭibāḷhā maranti, keci gatippaṭibāḷhā maranti, keci kiriyappaṭibāḷhā marantī’’ti.

202‘‘尊者那先，那些因业力过重死亡，因行止障碍死亡，因行为障碍死亡，及因老衰而死亡者全是于时刻死；若因母胎内死亡，亦是届时刻死；若因胎死腹中，亦是届时刻死；若因月死，年死，寿终死者也是届时刻死。故尊者那先，所谓早死是不存在的，凡死者皆是于时刻死。’’

‘‘Bhante nāgasena, ye te kammappaṭibāḷhā maranti, yepi te gatippaṭibāḷhā maranti, yepi te kiriyappaṭibāḷhā maranti, yepi te jarāvegappaṭibāḷhā maranti, sabbe te kāle yeva maranti, yopi mātukucchigato marati, so tassa kālo, kāle yeva so marati. Yopi vijātaghare marati, so tassa kālo , sopi kāle yeva marati. Yopi māsiko marati…pe… yopi vassasatiko marati, so tassa kālo, kāle yeva so marati, tena hi, bhante nāgasena, akāle maraṇaṃ nāma na hoti, ye keci maranti, sabbe te kāle yeva marantī’’ti.

203世尊曰：「大王，众生虽然仍在世时，亦有七种情况导致其寿命未至而早死。何为这七者？大王，饥饿者因无法获得食物而寿命未满早死；大王，口渴者因不能饮水而心烦意乱寿命未满早死；大王，罹患鼠疫者，因瘟疫之疾所苦而寿命未满早死；大王，体内寄生虫（蛔虫）横行者，因不能得治而寿命未满早死；大王，受火刑者，身体各处烧灼，药物未及救治而寿命未满早死；大王，正在入禅静坐者，未得涅槃而早死；大王，倾覆跌跌者，未得安稳而早死；大王，患病者，药石罔效而寿命未满早死。这七种，便是众生虽在世时却未至自然寿命而早死的原因。大王，我单独讲说其一。

‘‘Sattime , mahārāja, vijjamānepi uttariṃ āyusmiṃ akāle maranti. Katame satta? Jighacchito, mahārāja, bhojanaṃ alabhamāno upahatabbhantaro vijjamānepi uttariṃ āyusmiṃ akāle marati, pipāsito, mahārāja, pānīyaṃ alabhamāno parisukkhahadayo vijjamānepi uttariṃ āyusmiṃ akāle marati, ahinā daṭṭho, mahārāja, visavegābhihato tikicchakaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, visamāsito, mahārāja, ḍayhantesu aṅgapaccaṅgesu agadaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, aggigato, mahārāja, jhāyamāno nibbāpanaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, udakagato, mahārāja, patiṭṭhaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, sattihato, mahārāja, ābādhiko bhisakkaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, ime kho, mahārāja, satta vijjamānepi uttariṃ āyusmiṃ akāle maranti. Tatrāpāhaṃ, mahārāja, ekaṃsena vadāmi.

204「大王，众生的死亡有八种原因：由风失调引起、由胆失调引起、由痰失调引起、由三者共发引起、由时节变异引起、由饮食失宜引起、由突发外缘引起、由业果成熟引起。大王，众生的死亡便是如此。这其中，大王，唯由业果成熟引起的死亡是定时死亡，其余皆为不定时死亡。又有：」

‘‘Aṭṭhavidhena, mahārāja, sattānaṃ kālaṅkiriyā hoti, vātasamuṭṭhānena pittasamuṭṭhānena semhasamuṭṭhānena sannipātikena utuvipariṇāmena visamaparihārena opakkamikena kammavipākena, mahārāja, sattānaṃ kālaṅkiriyā hoti. Tatra, mahārāja, yadidaṃ kammavipākena kālaṅkiriyā, sā yeva tattha sāmayikā kālaṅkiriyā, avasesā asāmayikā kālaṅkiriyāti. Bhavati ca –

272『饥饿与口渴，鼠疫瘟疫等疾患，

‘‘‘Jighacchāya pipāsāya, ahidaṭṭhā visena ca;

273火烧煎熬之苦，令众生未至时命而死；

Aggiudakasattīhi, akāle tattha mīyati;

274风、胆火、瘟疫三病以及三病混合之苦，

Vātapittena semhena, sannipātenutūhi ca;

275因恶果报及不善业现行，众生未至时命而死。』

Visamopakkamakammehi, akāle tattha mīyatī’ti.

205「大王，过去某些有情，因前世所造的不同无善业之果报而死。譬如，大王，若过去众生因为贪求而死者，则他历经无数百万年被贪欲折磨、击打、压迫，心生极度痛苦、忧闷、苦恼，如此而死，幼年、中年、老年均如是，此即为他的暂时之死。」

‘‘Keci , mahārāja, sattā pubbe katena tena tena akusalakammavipākena maranti. Idha, mahārāja, yo pubbe pare jighacchāya māreti, so bahūni vassasatasahassāni jighacchāya paripīḷito chāto parikilanto sukkhamilātahadayo bubhukkhito visukkhito jhāyanto abbhantaraṃ pariḍayhanto jighacchāya yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

206「过去又有众生因渴求而死者，耗费无数百万年，经历饥饿，身心俱损、乏力、瘦弱、极苦楚，其心如同遭受极酷渴般痛苦，幼年、中年、老年均如是，此亦为他暂时之死。」

‘‘Yo pubbe pare pipāsāya māreti, so bahūni vassasatasahassāni peto hutvā nijjhāmataṇhiko samāno lūkho kiso parisukkhitahadayo pipāsāya yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

207「又有人过去因毒蛇咬伤而死者，多年间如同毒蛇口中翻转被磨损，如同毒虫口中被伤，肢体受侵蚀，身受毒害而死，幼年、中年、老年均如是，这也是他的暂时之死。」

‘‘Yo pubbe pare ahinā ḍaṃsāpetvā māreti, so bahūni vassasatasahassāni ajagaramukheneva ajagaramukhaṃ kaṇhasappamukheneva kaṇhasappamukhaṃ parivattitvā tehi khāyitakhāyito ahīhi daṭṭho yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

208「过去有人因服用毒药而死者，历经无数百万年身体腐烂、伤口渗出恶臭、受腐毒侵扰，如同被毒气熏死，幼年、中年、老年均如是，这亦是他的暂时之死。」

‘‘Yo pubbe pare visaṃ datvā māreti, so bahūni vassasatasahassāni ḍayhantehi aṅgapaccaṅgehi bhijjamānena sarīrena kuṇapagandhaṃ vāyanto viseneva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

209「过去有人因火灾而死者，栖身之处如同火山燃烧，或者旋转流动般火势灼烧，身形被斩断焚烧，如火焰中死去，幼年、中年、老年均如是，这也是他的暂时之死。」

‘‘Yo pubbe pare agginā māreti, so bahūni vassasatasahassāni aṅgārapabbateneva aṅgārapabbataṃ yamavisayeneva yamavisayaṃ parivattitvā daḍḍhavidaḍḍhagatto agginā yeva marati daharopi majjhimopi malallakopi, idampi tassa sāmayikamaraṇaṃ.

210「过去有人因水而死者，无数年身心衰弱，患病虚弱，精神抑郁，因水事故死亡，幼年、中年、老年均如是，这同样是他的暂时之死。」

‘‘Yo pubbe pare udakena māreti, so bahūni vassasatasahassāni hataviluttabhaggadubbalagatto khubbhitacitto udakeneva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.

211『先前曾经杀死许多生命者，彼必经历无数百千百千万世的分裂、断坏、聚集形成的众多生命面貌而死；幼年、中年、老年皆如是，此即其常时的死亡』。

‘‘Yo pubbe pare sattiyā māreti, so bahūni vassasatasahassāni chinnabhinnakoṭṭitavikoṭṭito sattimukhasamāhato sattiyā yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ’’.

212『世尊，若谓不当时而死亡之意，实则我于此处缘故甚疑』。回答曰：『大王，大火堆因采集大量木柴、树枝、树梢等聚积而熄灭，无畏无灾时而灭，名为「适时熄灭」。同理，若有某人经历许多千日，至其寿尽，适时无畏无灾而死，是谓「到时死亡」』。

‘‘Bhante nāgasena, akāle maraṇaṃ atthīti yaṃ vadeti, iṅgha me tvaṃ tattha kāraṇaṃ atidisāti’’. ‘‘Yathā, mahārāja, mahatimahāaggikkhandho ādinnatiṇakaṭṭhasākhāpalāso pariyādinnabhakkho upādānasaṅkhayā nibbāyati, so aggi vuccati ‘anītiko anupaddavo samaye nibbuto nāmā’ti, evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘samaye maraṇamupagato’ti.

213『又如，大王，若有大量木柴、树枝聚集成火堆，因其未聚集完全，大雨大云尚未覆盖灭火，难道可谓此大火堆适时熄灭乎？』答曰：『不是，世尊』。『那么，此火堆为何非适时熄灭？乃其后续火堆未与之前火堆完全相合也』。『是因外来云流打击，故此火堆非适时熄灭』。同理，世尊，若有人不当时而死，或因外来疾病侵袭，或风、热、胆汁、痰等病交杂，或因季节变化，或因厌恶、渴求，或食非时，或水非时，或宿疾等诸缘扰其身而早亡，此即其因，故有非适时之死』。

‘‘Yathā vā pana, mahārāja, mahatimahāaggikkhandho ādinnatiṇakaṭṭhasākhāpalāso assa, taṃ apariyādinne yeva tiṇakaṭṭhasākhāpalāse mahatimahāmegho abhippavassitvā nibbāpeyya, api nu kho, mahārāja, mahāaggikkhandho samaye nibbuto nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana so, mahārāja, pacchimo aggikkhandho purimakena aggikkhandhena samasamagatiko nāhosī’’ti? ‘‘Āgantukena, bhante, meghena paṭipīḷito so aggikkhandho asamaye nibbuto’’ti. Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā pittasamuṭṭhānena vā semhasamuṭṭhānena vā sannipātikena vā utupariṇāmajena vā visamaparihārajena vā opakkamikena vā jighacchāya vā pipāsāya vā sappadaṭṭhena vā visamāsitena vā agginā vā udakena vā sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthi.

214『又如，大王，天空中巨大雷云升起，雨水充满地面而降下，谓此云「无畏无灾」而降雨。复如，世尊，若有人久居世间，至寿尽，适时无灾而死亡，谓彼「适时来到死亡」』。

‘‘Yathā vā pana, mahārāja, gagane mahatimahāvalāhako uṭṭhahitvā ninnañca thalañca paripūrayanto abhivassati, so vuccati ‘megho anītiko anupaddavo vassatī’ti. Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘samaye maraṇamupagato’ti.

215『又如，大王，若天空雷云遭遇暴风吹打而移位，断绝而不连贯，难道可谓此雷云适时消散乎？』答曰：『不是，世尊』。『为何此云不适时消散？乃外来暴风吹击，令其失续，故云异时消散』。复如前说，世尊，若有人非适时死亡，因疾病侵袭，风、热、胆汁、痰等病或宿疾袭扰而亡，其死非适时，是此因缘也』。

‘‘Yathā vā pana, mahārāja, gagane mahatimahāvalāhako uṭṭhahitvā antarāyeva mahatā vātena abbhatthaṃ gaccheyya, api nu kho so, mahārāja, mahāvalāhako samaye vigato nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana so, mahārāja, pacchimo valāhako purimena valāhakena samasamagatiko nāhosī’’ti? ‘‘Āgantukena, bhante, vātena paṭipīḷito so valāhako asamayappatto yeva vigato’’ti . ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

216『又如，大王，若有强力毒药投于人身，令其刀伤致死，谓此毒药为不当时、不无灾害之死，其名谓「不当时、不无灾害的数以千万计的死亡」。同样，世尊，若有人久活世间，至老至寿尽，非适时且无灾而死亡者，谓之「不当时、无灾害的长寿千万计期间的常时死亡」』。

‘‘Yathā vā pana, mahārāja, balavā āsīviso kupito kiñcideva purisaṃ ḍaṃseyya, tassa taṃ visaṃ anītikaṃ anupaddavaṃ maraṇaṃ pāpeyya, taṃ visaṃ vuccati ‘anītikamanupaddavaṃ koṭigata’nti. Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo jīvitakoṭigato sāmayikaṃ maraṇamupagato’ti.

217“又如，尊王，大力带毒草药者若遇阻碍，即使给毒蛇解毒，也不能使其无毒，是否如此？”“不然，世尊。” “那么，尊王，后来的毒物与先前的毒物不相融合，是否如此？”“是的，世尊，后来的毒物因为遭受外来刺激和抵御，便不会与先前的毒物融合，故称之为解脱（无害）。” “正如是，尊王，某人若不当时死亡，必因外来疾病的折磨、风疾的发作……或因诸种痛苦的折磨，终会不当时死亡。此即尊王，致使不当时死亡之因。”

‘‘Yathā vā pana, mahārāja, balavatā āsīvisena daṭṭhassa antarāyeva āhituṇḍiko agadaṃ datvā avisaṃ kareyya, api nu kho taṃ, mahārāja, visaṃ samaye vigataṃ nāma hotī’’ti? ‘‘Na hi bhante’’ti. ‘‘Kissa pana taṃ, mahārāja, pacchimaṃ visaṃ purimakena visena samasamagatikaṃ nāhosī’’ti? ‘‘Āgantukena, bhante, agadena paṭipīḷitaṃ visaṃ akoṭigataṃ yeva vigata’’nti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

218“又如，尊王，若一根木枝被砍断，若此枝条沿着适当的运输路径被转运，则称此枝条‘无受损、无变坏，沿适当路径被转运’。正如是，尊王，某人若长寿而衰老，终因年老衰败而死亡，称此人‘当此无受损、无变坏时，临近死亡’。”

‘‘Yathā vā pana, mahārāja, issāso saraṃ pāteyya, sace so saro yathāgatigamanapathamatthakaṃ gacchati, so saro vuccati ‘anītiko anupaddavo yathāgatigamanapathamatthakaṃ gato nāmā’ti. Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupagato’ti.

219“又如，尊王，若有人砍下一根木枝，若有人于当时刻拿取此枝条，是否此枝条便是沿适当路径被转运？”“不然，世尊。” “那么，尊王，后来之枝条与先前枝条未得完好融合，是否如此？”“是的，世尊，由于外来因素遮断了此枝条的运输。” “正如是，尊王，某人若不当死，必因外来疾病的侵袭、风疾的发作……或诸种痛苦的折磨，终将不当时死亡。此即尊王，导致不当时死亡之因。”

‘‘Yathā vā pana, mahārāja, issāso saraṃ pāteyya, tassa taṃ saraṃ tasmiṃ yeva khaṇe koci gaṇheyya, api nu kho so, mahārāja, saro yathāgatigamanapathamatthakaṃ gato nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana so, mahārāja, pacchimo saro purimakena sarena samasamagatiko nāhosī’’ti? ‘‘Āgantukena, bhante, gahaṇena tassa sarassa gamanaṃ upacchinna’’nti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

220“又如，尊王，若有人敲击金属器具，其敲击声响遍及，如适当路径的正常流动，则称此声‘无受损、无变坏，沿适当路径流动’。正如是，尊王，某人历经多日长寿而衰老，终因年老衰败而死亡，称此人‘当此无受损、无变坏时间，临近死亡’。”

‘‘Yathā vā pana, mahārāja, yo koci lohamayaṃ bhājanaṃ ākoṭeyya, tassa ākoṭanena saddo nibbattitvā yathāgatigamanapathamatthakaṃ gacchati, so saddo vuccati ‘anītiko anupaddavo yathāgatigamanapathamatthakaṃ gato nāmā’ti. Evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupāgato’ti.

221“又如，尊王，若有人敲击金属器具，产生声音，但此声音迅速消散，且有人随消散声而辅佐，易使声音终止，是否此声即沿适当路径流动？”“不然，世尊。” “那么，尊王，后续的声音不与先前声音保持完好连贯，是否如此？”“是的，世尊，因有辅佐者遮断了声音的传播。” “正如是，尊王，某人若不当亡，必因外来疾病、风疾……诸种痛苦折磨，终将不当时死亡。此即尊王，致使不当时死亡之因。”

‘‘Yathā vā pana, mahārāja, yo koci lohamayaṃ bhājanaṃ ākoṭeyya, tassa ākoṭanena saddo nibbatteyya, nibbatte sadde adūragate koci āmaseyya, saha āmasanena saddo nirujjheyya , api nu kho so, mahārāja, saddo yathāgatigamanapathamatthakaṃ gato nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana, mahārāja, pacchimo saddo purimakena saddena samasamagatiko nāhosī’’ti? ‘‘Āgantukena, bhante, āmasanena so saddo uparato’’ti . ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha mahārāja kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

222“又如，尊王，若农田中优良谷种经由适当耕作、降雨、间作等条件，生长茂盛并结下丰硕果实，到达收获季节，此谷称为‘经历了无受损且适时的成熟而成’。正如是，尊王，某人历经多日长寿而衰老，终因年老衰败死亡，称此人‘当此无受损、无变坏时间，临近死亡’。”

‘‘Yathā vā pana, mahārāja, khette suvirūḷhaṃ dhaññabījaṃ sammā pavattamānena vassena otatavitataākiṇṇabahuphalaṃ hutvā sassuṭṭhānasamayaṃ pāpuṇāti, taṃ dhaññaṃ vuccati ‘anītikamanupaddavaṃ samayasampattaṃ nāma hotī’ti. Evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupagato’ti.

223「大王啊，就好比田地里长势良好的谷种，缺水枯死，大王，这谷物难道能叫做未到时节成熟的吗？」弥兰陀王回答：「不能，尊者。」那先又问：「那大王，为什么这晚熟的谷物，没能和早熟的谷物同时成熟呢？」王回答：「尊者，这谷物是被外来的热浪侵袭枯死的。」那先说道：「大王，同样的，凡是非时死亡的人，都是被外来的疾病侵扰，或是风邪引发的病症……乃至被众生突发的冲击侵扰，才非时死亡。大王啊，这就是存在非时死亡的原因。」

‘‘Yathā vā pana, mahārāja, khette suvirūḷhaṃ dhaññabījaṃ udakena vikalaṃ mareyya, api nu kho taṃ, mahārāja, dhaññaṃ asamayasampattaṃ nāma hotī’’ti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana taṃ, mahārāja, pacchimaṃ dhaññaṃ purimakena dhaññena samasamagatikaṃ nāhosī’’ti? ‘‘Āgantukena, bhante, uṇhena paṭipīḷitaṃ taṃ dhaññaṃ mata’’nti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

224「大王，你曾听闻他人说：‘丰茂之桑树何以不被虫蛀落根？’吗？答曰：「正如所闻，大王。」世尊问：「那么，大王，为何桑树在时节未尽之际不会死去呢？」答曰：「尊者，若未被虫蛀，桑树会得以保持生机直至采收时节。」世尊复问：「若受外来虫蛀却灭亡，未受伤害者能保持桑树至采收时节吗？」答曰：「是的，尊者。」世尊例如刚才所说：「大王，如人因病痛或风疾、痰疾及七种冲击疾苦而早亡，因该原因故称之为‘过时死亡’。」

‘‘Sutapubbaṃ pana tayā, mahārāja, ‘sampannataruṇasassaṃ kimayo uṭṭhahitvā samūlaṃ nāsentī’’’ti? ‘‘Sutapubbañceva taṃ, bhante, amhehi diṭṭhapubbañcā’’ti. ‘‘Kiṃ nu kho taṃ, mahārāja, sassaṃ kāle naṭṭhaṃ, udāhu akāle naṭṭha’’nti? ‘‘Akāle, bhante, yadi kho taṃ, bhante, sassaṃ kimayo na khādeyyuṃ, sassuddharaṇasamayaṃ pāpuṇeyyā’’ti. ‘‘Kiṃ pana, mahārāja, āgantukena upaghātena sassaṃ vinassati, nirupaghātaṃ sassaṃ sassuddharaṇasamayaṃ pāpuṇātī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.

225「大王，你曾听闻他人说：‘丰盛桑树之果实因虫蛀早落坠而失产不果实吗？’答曰：「正如所闻，大王。」世尊问：「那么，大王，为何桑树果实在时节未尽之际不会枯落呢？」答曰：「尊者，若无虫蛀，桑树果实会保持至采收时节。」世尊复问：「若受外来虫蛀而灭亡，未受伤害者能保持果实至采收时节吗？」答曰：「是的，尊者。」世尊进而阐述：「大王，如人因病痛或风疾、痰疾、胆疾、混杂病症、气候异常、气候逆转、疾苦、渴饮、寒冷、宿疾、火、水、七种冲击疾苦而早亡。若非因病痛，死亡必然降临。由此故，称之为‘因缘早死’。」

‘‘Sutapubbaṃ pana tayā, mahārāja, ‘sampanne sasse phalabhāranamite mañcaritapatte karakavassaṃ nāma vassajāti nipatitvā vināseti aphalaṃ karotī’ti? ‘‘Sutapubbañceva taṃ, bhante, amhehi diṭṭhapubbañcā’’ti. ‘‘Api nu kho taṃ, mahārāja, sassaṃ kāle naṭṭhaṃ, udāhu akāle naṭṭha’’nti? ‘‘Akāle, bhante, yadi kho taṃ, bhante, sassaṃ karakavassaṃ na vasseyya sassuddharaṇasamayaṃ pāpuṇeyyā’’ti. ‘‘Kiṃ pana, mahārāja, āgantukena upaghātena sassaṃ vinassati, nirupaghātaṃ sassaṃ sassuddharaṇasamayaṃ pāpuṇātī’’ti? ‘‘Āma, bhante’’ti. ‘‘Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā pittasamuṭṭhānena vā semhasamuṭṭhānena vā sannipātikena vā utupariṇāmajena vā visamaparihārajena vā opakkamikena vā jighacchāya vā pipāsāya vā sappadaṭṭhena vā visamāsitena vā agginā vā udakena vā sattivegappaṭipīḷito vā akāle marati. Yadi pana āgantukena rogena paṭipīḷito na bhaveyya, samayeva maraṇaṃ pāpuṇeyya. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthī’’ti.

226「尊者，龙军啊，奇特啊，尊者那先，妙善因缘，为早死之照亮，其真相生已、现已、现证，显著殊胜，虽造意散乱，人亦依此照亮而终止早死。如此第一譬喻中，我称之为‘早亡之存在’，然而虽如此说，人心仍渴望涅槃，不生厌弃。」

‘‘Acchariyaṃ , bhante nāgasena, abbhutaṃ bhante nāgasena, sudassitaṃ kāraṇaṃ, sudassitaṃ opammaṃ akāle maraṇassa paridīpanāya, ‘atthi akāle maraṇa’nti uttānīkataṃ pākaṭaṃ kataṃ vibhūtaṃ kataṃ, acittavikkhittakopi, bhante nāgasena, manujo ekamekenapi tāva opammena niṭṭhaṃ gaccheyya ‘atthi akāle maraṇa’nti , kiṃ pana manujo sacetano? Paṭhamopammenevāhaṃ, bhante, saññatto ‘atthi akāle maraṇa’nti, api ca aparāparaṃ nibbāhanaṃ sotukāmo na sampaṭicchi’’nti.

298非时死之问，第六。

Akālamaraṇapañho chaṭṭho.

299七、支提神变之问

7. Cetiyapāṭihāriyapañho

7七、「尊者那先，已圆寂者之纪念塔有无特色，是否全有？」答曰：「非全有，尊者大王，仅有部分有所谓特色，部分则无。」问：「何者有之，何者无之？」答曰：「为经断者中某一特定种类所树立之圆寂者纪念塔具特色。何谓该种类？即为宿世阿拉汉，以天、人之慈悲作依凭，乃ēr此类纪念塔有特色，且由阿拉汉之依凭所致。」

7. ‘‘Bhante nāgasena, sabbesaṃ parinibbutānaṃ cetiye pāṭihīraṃ hoti, udāhu ekaccānaṃ yeva hotī’’ti? ‘‘Ekaccānaṃ, mahārāja, hoti, ekaccānaṃ na hotī’’ti. ‘‘Katamesaṃ, bhante, hoti, katamesaṃ na hotī’’ti? ‘‘Tiṇṇannaṃ, mahārāja, aññatarassa adhiṭṭhānā parinibbutassa cetiye pāṭihīraṃ hoti. Katamesaṃ tiṇṇannaṃ? Idha, mahārāja, arahā devamanussānaṃ anukampāya tiṭṭhantova adhiṭṭhāti ‘evaṃnāma cetiye pāṭihīraṃ hotū’ti, tassa adhiṭṭhānavasena cetiye pāṭihīraṃ hoti, evaṃ arahato adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.

228「且复，大王，诸天出于慈悲示现圆寂者纪念塔之特色，谓：‘以此特色，佛法将恒久安稳流布，人间亦因善行生欢喜与增长’。由诸天之依凭，圆寂者纪念塔才具此特色。」

‘‘Puna caparaṃ, mahārāja, devatā manussānaṃ anukampāya parinibbutassa cetiye pāṭihīraṃ dassenti ‘iminā pāṭihīrena saddhammo niccasampaggahito bhavissati, manussā ca pasannā kusalena abhivaḍḍhissantī’ti, evaṃ devatānaṃ adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.

229还有，大王，无论男女，只要具足信心、净信、聪慧、明利、睿智、慧根具足，经如理思维后，取香、花环、布匹或任何其他物品，发愿供奉于佛塔，并心念‘愿此如是成就’，因其发愿之力，已般涅槃者的佛塔便会显现奇迹。人类依发愿之力使已般涅槃者的佛塔显现奇迹，即是如此。

‘‘Puna caparaṃ, mahārāja, itthī vā puriso vā saddho pasanno paṇḍito byatto medhāvī buddhisampanno yoniso cintayitvā gandhaṃ vā mālaṃ vā dussaṃ vā aññataraṃ vā kiñci adhiṭṭhahitvā cetiye ukkhipati ‘evaṃnāma hotū’ti, tassapi adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti, evaṃ manussānaṃ adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.

230尊敬的大王，在此诸佛塔中，至少有一尊是因某种安置而成就涅槃的佛塔守护。

‘‘Imesaṃ kho, mahārāja, tiṇṇannaṃ aññatarassa adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.

231大王啊，倘若他们未发此愿，即便已是漏尽、具足六通、获得心自在的圣者，也无法于佛塔示现神变。大王啊，即便神变并不存在，只要见到其行持极为清净，就应当信受、决断、生起信心，认定：「这位佛子已究竟涅槃。」弥兰陀王说：「善哉，尊者那先，我如此领受您所说之义。」

‘‘Yadi, mahārāja, tesaṃ adhiṭṭhānaṃ na hoti, khīṇāsavassapi chaḷabhiññassa cetovasippattassa cetiye pāṭihīraṃ na hoti, asatipi , mahārāja, pāṭihīre caritaṃ disvā suparisuddhaṃ okappetabbaṃ niṭṭhaṃ gantabbaṃ saddahitabbaṃ ‘suparinibbuto ayaṃ buddhaputto’’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

305支提神变之问，第七。

Cetiyapāṭihāriyapañho sattamo.

306八、法现观之问

8. Dhammābhisamayapañho

8尊敬的龙军，问彼人道：“你所实践的圆满正法中，是否全然无误？”答曰：“有人无误，有人不无误。”问：“谁无误，谁有误？”答曰：“对于三途恶道已入者，尽管修行正法，却无正法成就；对于生于饿鬼道者……对于错误见解者……对于杀害父母者……对于杀害阿拉汉者……对于破坏僧团者……对于流血者……对于魔道教徒者……对于离经叛道者……对于侮辱比丘者……对于在十三重恶业中染污之人……对于阉人……对于双性的同性恋者，尽管精进修行，却无正法成就；哪怕是人中少年的弱者，也无正法成就。尊敬的大王，对于这些十六种人，即使认真修行，也无正法成就。”

8. ‘‘Bhante nāgasena, ye te sammā paṭipajjanti, tesaṃ sabbesaṃ yeva dhammābhisamayo hoti, udāhu kassaci na hotī’’ti? ‘‘Kassaci, mahārāja, hoti, kassaci na hotī’’ti. ‘‘Kassa bhante hoti, kassa na hotī’’ti? ‘‘Tiracchānagatassa, mahārāja, suppaṭipannassāpi dhammābhisamayo na hoti, pettivisayūpapannassa…pe… micchādiṭṭhikassa…pe… kuhakassa…pe… mātughātakassa…pe… pitughātakassa…pe… arahantaghātakassa…pe… saṅghabhedakassa…pe… lohituppādakassa…pe… theyyasaṃvāsakassa…pe… titthiyapakkantassa…pe… bhikkhunidūsakassa…pe… terasannaṃ garukāpattīnaṃ aññataraṃ āpajjitvā avuṭṭhitassa…pe… paṇḍakassa…pe… ubhatobyañjanakassa suppaṭipannassāpi dhammābhisamayo na hoti…pe… yopi manussadaharako ūnakasattavassiko, tassa suppaṭipannassāpi dhammābhisamayo na hoti. Imesaṃ kho, mahārāja, soḷasannaṃ puggalānaṃ suppaṭipannānampi dhammābhisamayo na hotī’’ti.

233尊敬的龙军，问：“若那十五种与你相反之人，有无正法成就？为何人中少年的弱者即使精勤，却无正法成就？此中有何疑问？难道少年无贪、无嗔、无痴、无傲慢、无错误见、无嗜爱、不生憎恨，无过失，且少年已得正果，并对四圣谛一一贯通证知乎？”

‘‘Bhante nāgasena, ye te pannarasa puggalā viruddhā yeva, tesaṃ dhammābhisamayo hotu vā mā vā hotu, atha kena kāraṇena manussadaharakassa ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti? Ettha tāva pañho bhavati ‘nanu nāma daharakassa na rāgo hoti, na doso hoti, na moho hoti, na māno hoti, na micchādiṭṭhi hoti, na arati hoti, na kāmavitakko hoti, amissito kilesehi, so nāma daharako yutto ca patto ca arahati ca cattāri saccāni ekapaṭivedhena paṭivijjhitu’’’nti.

234尊敬的大王，此即我所言“人中少年的弱者即使精勤，却无正法成就”的原因。若此少年属于王室，受王室保护，拒绝恶行，了解正确观念，辨识喜与不喜，分辨善恶，而其内心软弱、薄弱、孤立、迟钝、未能发扬且未曾证得无余涅槃的境界，则此少年因心的软弱、孤立、迟钝，无法证悟沉重、巨大的、无量、无数涅槃境界之重担。

‘‘Taññevettha , mahārāja, kāraṇaṃ, yenāhaṃ kāraṇena bhaṇāmi ‘ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hotī’ti. Yadi, mahārāja, ūnakasattavassiko rajanīye rajjeyya, dussanīye dusseyya, mohanīye muyheyya, madanīye majjeyya, diṭṭhiṃ vijāneyya, ratiñca aratiñca vijāneyya, kusalākusalaṃ vitakkeyya, bhaveyya tassa dhammābhisamayo, api ca, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu garukā bhārikā vipulā mahatī. Ūnakasattavassiko, mahārāja, tena dubbalena cittena parittakena mandena avibhūtena na sakkoti garukaṃ bhārikaṃ vipulaṃ mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ.

235「大王，好比须弥山王厚重、体量庞大、广阔雄伟，大王啊，普通人凭自己显现的体能、力量与精进，能把须弥山王举起来吗？」「不能，尊者。」「大王，这是什么原因呢？」「因为人力量太弱小，尊者，须弥山王太过庞大。」「同样的，大王，修行未满七年者的心无力、孱弱、狭小、微末、迟钝、未成熟，无为的涅槃界厚重、体量庞大、广阔无边。修行未满七年者以那孱弱、狭小、迟钝、未成熟的心，无法证得厚重、庞大、广阔、无为的涅槃界，因此哪怕是修行妥当的未满七年者，也无法现证法。」

‘‘Yathā, mahārāja, sinerupabbatarājā garuko bhāriko vipulo mahanto, api nu kho taṃ, mahārāja, puriso attano pākatikena thāmabalavīriyena sakkuṇeyya sinerupabbatarājānaṃ uddharitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kena kāraṇena mahārājā’’ti? ‘‘Dubbalattā, bhante, purisassa, mahantattā sinerupabbatarājassā’’ti. ‘‘Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu garukā bhārikā vipulā mahatī. Ūnakasattavassiko tena dubbalena cittena parittena mandena avibhūtena na sakkoti garukaṃ bhārikaṃ vipulaṃ mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.

236「再者大王，这大地辽阔、宽广、博大，您觉得能用一滴小小的水滴，把整个大地打湿成一片水洼吗？」王答：「不能，尊者。」那先问：「大王，这是什么原因呢？」王答：「尊者，因为水滴太小，大地太广大了。」「同样的，大王，瓦萨不足七年的比丘心力弱小、微薄、有限、微弱、迟钝、未成熟，而无为涅槃界是深邃、辽阔、广大无尽的。瓦萨不足七年的比丘凭那弱小、有限、迟钝、未成熟的心，没法证得广大的无为涅槃界，因此就算他修行圆满，也无法现证法。」

‘‘Yathā vā pana, mahārāja, ayaṃ mahāpathavī dīghā āyatā puthulā vitthatā visālā vitthiṇṇā vipulā mahantā, api nu kho taṃ, mahārāja, mahāpathaviṃ sakkā parittakena udakabindukena temetvā udakacikkhallaṃ kātu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kena kāraṇena, mahārājā’’ti? ‘‘Parittattā, bhante, udakabindussa, mahantattā mahāpathaviyā’’ti. ‘‘Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu dīghā āyatā puthulā vitthatā visālā vitthiṇṇā vipulā mahantā. Ūnakasattavassiko tena dubbalena cittena parittakena mandena avibhūtena na sakkoti mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.

237‘‘或复如是，大王，软弱薄弱、保护不足、迟钝迟缓的状态产生，但大王啊，用那极为微弱的火，又能在天人世界破灭黑暗，显现光明吗？’’答曰：‘‘不，尊者。’’问曰：‘‘大王，这是何因呢？’’答曰：‘‘是因火的微弱，尊者，世间广大。’’‘‘同样地，大王，心不坚固、软弱、细微、迟钝、未明、被无明黑暗覆盖。因而难以彰显智慧光明，因此，即使修习精进行者，也难临得法的圆满证知。「

‘‘Yathā vā pana, mahārāja, abaladubbalaparittaappathokamandaggi bhaveyya, api nu kho, mahārāja, tāvatakena mandena agginā sakkā sadevake loke andhakāraṃ vidhamitvā ālokaṃ dassetu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kena kāraṇena mahārājā’’ti? ‘‘Mandattā, bhante, aggissa, lokassa mahantattā’’ti. ‘‘Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, mahatā ca avijjandhakārena pihitaṃ. Tasmā dukkaraṃ ñāṇālokaṃ dassayituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.

238‘‘或复如是，大王，病人瘦弱，四肢不周，见到犀角状的大象，身体被三分撕裂，脊骨新开，内脏暴露，十种气味（八宝）俱全，驱车之人来到，病人愿意吞食那犀角状大象吗？’’答曰：‘‘不，尊者。’’问曰：‘‘大王，这是何因缘？’’答曰：‘‘因保护不足，大王，犀角状大象广大。’’‘‘同样地，大王，心软弱、薄弱、迟钝、未证广大无量涅槃界。以此软弱、薄弱、迟钝、未证之心，不能破除广广大大的无量涅槃界，因此即使精进成熟，也难得法的圆满证知。’’ ‘‘善哉，尊者那先，我等愿如是如法证悟。’’

‘‘Yathā vā pana, mahārāja, āturo kiso aṇuparimitakāyo sālakakimi hatthināgaṃ tidhā pabhinnaṃ navāyataṃ tivitthataṃ dasapariṇāhaṃ aṭṭharatanikaṃ sakaṭṭhānamupagataṃ disvā gilituṃ parikaḍḍheyya, api nu kho so, mahārāja, sālakakimi sakkuṇeyya taṃ hatthināgaṃ gilitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kena kāraṇena, mahārājā’’ti? ‘‘Parittattā, bhante, sālakakimissa, mahantattā hatthināgassā’’ti. ‘‘Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, mahatī asaṅkhatā nibbānadhātu. So tena dubbalena cittena parittakena mandena avibhūtena na sakkoti mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hotī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

314法现观之问，第八。

Dhammābhisamayapañho aṭṭhamo.

315九、一向乐涅槃之问

9. Ekantasukhanibbānapañho

99. ‘‘尊者那先，何谓纯粹安乐的涅槃？是厌离苦痛的吗？’’答曰：‘‘纯粹安乐的涅槃，大王，是离苦无有的。’’

9. ‘‘Bhante nāgasena, kiṃ ekantasukhaṃ nibbānaṃ, udāhu dukkhena missa’’nti? ‘‘Ekantasukhaṃ, mahārāja, nibbānaṃ, dukkhena amissa’’nti.

240‘‘我们并未完全相信您所说的‘纯粹安乐涅槃’啊，尊者那先，反而对‘涅槃是离苦的’更生起疑惑，何故我们体会涅槃离苦呢？原因何在？因为这些追求涅槃者，其身心表现为精进、忧愁、变化所致的姿势，包括行、立、坐、卧四相及饮食的约束，同时又有睡眠障碍、感官被束缚和修行境界的磨炼，放弃对财富、珍宝和众好因缘的兴趣。一些世俗快乐之人虽在五欲之处游乐，但仍有种种欲爱与厌恶，依视觉、听觉、嗅觉、味觉、触觉及善恶想法，内心起伏游移。你们割断眼、耳、舌、身、意等根，伤害、毁坏、包扎，故身心俱痛苦感受，以致身苦、心苦。难道乞丐游方者向世尊称谓‘佛陀世尊’这岂非因有此原因？因故我才言‘涅槃是离苦的’。」

‘‘Na mayaṃ taṃ, bhante nāgasena, vacanaṃ saddahāma ‘ekantasukhaṃ nibbāna’nti, evamettha mayaṃ, bhante nāgasena, paccema ‘nibbānaṃ dukkhena missa’nti, kāraṇañcettha upalabhāma ‘nibbānaṃ dukkhena missa’nti. Katamaṃ ettha kāraṇaṃ ? Ye te, bhante nāgasena, nibbānaṃ pariyesanti, tesaṃ dissati kāyassa ca cittassa ca ātāpo paritāpo ṭhānacaṅkamanisajjāsayanāhārapariggaho middhassa ca uparodho āyatanānañca paṭipīḷanaṃ dhanadhaññapiyañātimittappajahanaṃ. Ye keci loke sukhitā sukhasamappitā, te sabbepi pañcahi kāmaguṇehi āyatane ramenti brūhenti, manāpikamanāpikabahuvidhasubhanimittena rūpena cakkhuṃ ramenti brūhenti, manāpikamanāpikagītavāditabahuvidhasubhanimittena saddena sotaṃ ramenti brūhenti, manāpikamanāpikapupphaphalapattatacamūlasārabahuvidhasubhanimittena gandhena ghānaṃ ramenti brūhenti, manāpikamanāpikakhajjabhojjaleyyapeyyasāyanīyabahuvidhasubhanimittena rasena jivhaṃ ramenti bruhenti, manāpikamanāpikasaṇhasukhumamudumaddavabahuvidhasubhanimittena phassena kāyaṃ ramenti brūhenti, manāpikamanāpikakalyāṇapāpakasubhāsubhabahuvidhavitakkamanasikārena manaṃ ramenti brūhenti. Tumhe taṃ cakkhusotaghānajivhākāyamanobrūhanaṃ hanatha upahanatha, chindatha upacchindatha, rundhatha uparundhatha. Tena kāyopi paritapati, cittampi paritapati, kāye paritatte kāyikadukkhavedanaṃ vediyati, citte paritatte cetasikadukkhavedanaṃ vedayati. Nanu māgaṇḍiyopi paribbājako bhagavantaṃ garahamāno evamāha ‘bhūnahu samaṇo gotamo’ti. Idamettha kāraṇaṃ, yenāhaṃ kāraṇena brūmi ‘nibbānaṃ dukkhena missa’’’nti.

241「大王，涅槃并不与苦混杂，涅槃是纯粹的安乐。大王你说‘涅槃是苦’，其实那叫苦的并不是涅槃本身，只是证得涅槃之前的前置阶段，是追求涅槃的过程。涅槃本身纯粹是安乐，完全不夹杂苦，我给你说个理由：大王，国王们有所谓的王权之乐对吧？」弥兰陀王答：「是的尊者，国王们确实有王权之乐。」那先问：「大王，那这份王权之乐是和苦混杂的吗？」弥兰陀王答：「并不是的尊者。」那先问：「那为什么国王们在边境有敌人生乱时，要在谋臣、将领、士兵、军队的护卫下出征，忍受蚊虫叮咬、风吹日晒，在崎岖地带奔走，参与大战，甚至陷入性命之忧呢？」弥兰陀王答：「尊者那先，这些并不是王权之乐本身，只是追求王权之乐的前置阶段。尊者那先，国王们先历经辛苦追求王权，之后才享受王权之乐，所以王权之乐并不与苦混杂，王权之乐是一回事，苦是另一回事。」那先说：「大王，同样的，涅槃是纯粹的安乐，不与苦混杂。那些追求涅槃的人，要策励身心，安排好行、住、坐、卧、饮食，破除昏沉，调伏诸根，甚至舍弃身命，历经辛苦追求涅槃之后，才能享受到纯粹安乐的涅槃，就像国王们扫平外敌之后享受王权之乐一样。大王，所以涅槃是纯粹的安乐，不与苦混杂，涅槃是一回事，苦是另一回事。」

‘‘Na hi, mahārāja, nibbānaṃ dukkhena missaṃ, ekantasukhaṃ nibbānaṃ. Yaṃ pana tvaṃ, mahārāja , brūsi ‘nibbānaṃ dukkha’nti, netaṃ dukkhaṃ nibbānaṃ nāma, nibbānassa pana sacchikiriyāya pubbabhāgo eso, nibbānapariyesanaṃ etaṃ, ekantasukhaṃ yeva, mahārāja, nibbānaṃ, na dukkhena missaṃ. Ettha kāraṇaṃ vadāmi. Atthi, mahārāja, rājūnaṃ rajjasukhaṃ nāmā’’ti? ‘‘Āma, bhante, atthi rājūnaṃ rajjasukha’’nti. ‘‘Api nu kho taṃ, mahārāja, rajjasukhaṃ dukkhena missa’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana te, mahārāja, rājāno paccante kupite tesaṃ paccantanissitānaṃ paṭisedhāya amaccehi pariṇāyakehi bhaṭehi balatthehi parivutā pavāsaṃ gantvā ḍaṃsamakasavātātapapaṭipīḷitā samavisame paridhāvanti, mahāyuddhañca karonti, jīvitasaṃsayañca pāpuṇantī’’ti? ‘‘Netaṃ, bhante nāgasena, rajjasukhaṃ nāma, rajjasukhassa pariyesanāya pubbabhāgo eso, dukkhena, bhante nāgasena, rājāno rajjaṃ pariyesitvā rajjasukhaṃ anubhavanti, evaṃ, bhante nāgasena, rajjasukhaṃ dukkhena amissaṃ, aññaṃ taṃ rajjasukhaṃ, aññaṃ dukkha’’nti. ‘‘Evameva kho, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ. Ye pana taṃ nibbānaṃ pariyesanti, te kāyañca cittañca ātāpetvā ṭhānacaṅkamanisajjāsayanāhāraṃ pariggahetvā middhaṃ uparundhitvā āyatanāni paṭipīḷetvā kāyañca jīvitañca pariccajitvā dukkhena nibbānaṃ pariyesitvā ekantasukhaṃ nibbānaṃ anubhavanti, nihatapaccāmittā viya rājāno rajjasukhaṃ. Evaṃ, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ nibbānaṃ, aññaṃ dukkhanti.

242「又大王，请听更高层次因缘：涅槃是纯安乐，不夹苦，苦不是涅槃，涅槃不是苦。大王，有所谓老师们手艺之乐吗？」答曰：「有，尊者，老师们手艺之乐存在。」复问：「那老师手艺之乐是否同苦相混？」答曰：「不也，尊者。」问曰：「何以故呢，大王？老师们施礼拜访、取水、洗澡、切牙齿、口腔清洁、崇敬躬身、坐卧饮食等仪式，经心专注，远离他念，反复践行以除苦病，身遭滋扰时，苦难加身，是如何呢？」答曰：「此非纯手艺乐，而是手艺追求之前的苦难烦恼。尊者，老师们得手艺乐，非混杂苦难，手艺之乐即手艺乐，苦难即苦难，各自独立。」如上，大王，涅槃之纯安乐不夹带苦难。凡求涅槃者，惧怕身心诸苦，舍弃不净处，远离安睡，忍萎靡，受诸境磨折，舍弃身命，历苦求涅槃，终得涅槃之纯安乐，犹如老师们得手艺乐。如此，大王，涅槃乃纯安乐，不混苦难，苦非涅槃，涅槃非苦。」答曰：「善哉，尊者 Nāgasena，我等愿是这样受持此语。」

‘‘Aparampi , mahārāja, uttariṃ kāraṇaṃ suṇohi ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ dukkhaṃ, aññaṃ nibbānanti. Atthi, mahārāja, ācariyānaṃ sippavantānaṃ sippasukhaṃ nāmā’’ti? ‘‘Āma, bhante, atthi ācariyānaṃ sippavantānaṃ sippasukha’’nti. ‘‘Api nu kho taṃ, mahārāja, sippasukhaṃ dukkhena missa’’nti? ‘‘Na hi, bhante’’ti. ‘‘Kissa pana te, mahārāja, ācariyā ācariyānaṃ abhivādanapaccuṭṭhānena udakāharaṇagharasammajjanadantakaṭṭhamukhodakānuppadānena ucchiṭṭhapaṭiggahaṇaucchādananahāpanapādaparikammena sakacittaṃ nikkhipitvā paracittānuvattanena dukkhaseyyāya visamabhojanena kāyaṃ ātāpentī’’ti? ‘‘Netaṃ, bhante nāgasena, sippasukhaṃ nāma, sippapariyesanāya pubbabhāgo eso, dukkhena, bhante nāgasena, ācariyā sippaṃ pariyesitvā sippasukhaṃ anubhavanti, evaṃ, bhante nāgasena, sippasukhaṃ dukkhena amissaṃ, aññaṃ taṃ sippasukhaṃ, aññaṃ dukkha’’nti. ‘‘Evameva kho, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ. Ye pana taṃ nibbānaṃ pariyesanti, te kāyañca cittañca ātāpetvā ṭhānacaṅkamanisajjāsayanāhāraṃ pariggahetvā middhaṃ uparundhitvā āyatanāni paṭipīḷetvā kāyañca jīvitañca pariccajitvā dukkhena nibbānaṃ pariyesitvā ekantasukhaṃ nibbānaṃ anubhavanti, ācariyā viya sippasukhaṃ. Evaṃ, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ dukkhaṃ, aññaṃ nibbāna’’nti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

320一向乐涅槃问第九。

Ekantasukhanibbānapañho navamo.

32110. 涅槃色形状问

10. Nibbānarūpasaṇṭhānapañho

10「尊者那先，您说‘涅槃就是涅槃’，那您能否以色身、形态、衰变、量度、类比、缘由、原因或理路来开示涅槃呢？」那先回答：「大王，涅槃无可类比，无法以色身、形态、衰变、量度、类比、缘由、原因或理路来开示。」弥兰陀王说：「尊者那先，我不接受——作为实法的涅槃竟无法以色身等来开示——请您以道理为我说明。」那先说：「好的，大王，我就以道理为您说明。大王，世上有没有名为‘大海’的东西？」弥兰陀王答：「有的，尊者，确有大海。」那先又问：「倘若有人问您：‘大王，大海中有多少水？住在其中的众生又有多少？’您被这么一问，会如何作答？」弥兰陀王答：「倘若有人这样问我，我会回答：‘朋友，你不该问我这个问题；这问题无人能答，应当搁置。世间智者尚且无法界定大海的范围，更无法计量其中之水，也无法数清其中所住的众生。’我就会这样答复他。」

10. ‘‘Bhante nāgasena, ‘nibbānaṃ nibbāna’nti yaṃ vadesi, sakkā pana tassa nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti? ‘‘Appaṭibhāgaṃ, mahārāja, nibbānaṃ, na sakkā nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti. ‘‘Etampāhaṃ, bhante nāgasena, na sampaṭicchāmi, yaṃ atthidhammassa nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā apaññāpanaṃ, kāraṇena maṃ saññāpehī’’ti. ‘‘Hotu, mahārāja, kāraṇena taṃ saññāpessāmi. Atthi, mahārāja, mahāsamuddo nāmā’’ti? ‘‘Āma, bhante, attheso mahāsamuddo’’ti. ‘‘Sace taṃ, mahārāja, koci evaṃ puccheyya ‘kittakaṃ, mahārāja, mahāsamudde udakaṃ, kati pana te sattā, ye mahāsamudde paṭivasantī’ti, evaṃ puṭṭho tvaṃ, mahārāja, kinti tassa byākareyyāsī’’ti? ‘‘Sace maṃ, bhante, koci evaṃ puccheyya ‘kittakaṃ, mahārāja, mahāsamudde udakaṃ, kati pana te sattā, ye mahāsamudde paṭivasantī’ti, tamahaṃ, bhante, evaṃ vadeyyaṃ ‘apucchitabbaṃ maṃ tvaṃ ambho purisa pucchasi, nesā pucchā kenaci pucchitabbā, ṭhapanīyo eso pañho. Avibhatto lokakkhāyikehi mahāsamuddo, na sakkā mahāsamudde udakaṃ pariminituṃ sattā vā ye tattha vāsamupagatāti evāhaṃ bhante tassa paṭivacanaṃ dadeyya’’’nti.

244「大王，既尔汝于大海事答复如此，不应忽略且应如实陈述‘此为大海之水，此为居海生灵众多之数目。』」曰：「不行，尊者，此非问答对象。」

‘‘Kissa pana, tvaṃ mahārāja, atthidhamme mahāsamudde evaṃ paṭivacanaṃ dadeyyāsi, nanu vigaṇetvā tassa ācikkhitabbaṃ ‘ettakaṃ mahāsamudde udakaṃ, ettakā ca sattā mahāsamudde paṭivasantī’’ti? ‘‘Na sakkā, bhante, avisayo eso pañho’’ti.

245「正如，大王，世间诸海不可量水，居其中之众生不可计数，乃至众多。大王，涅槃也是这样，涅槃不可以形体、构造、变化、量度、类比、缘因、缘故、引导示现。能测量者是大能心力觉悟者，亦可测大海水量及生灵，然不可能凭此强大心力测量涅槃之形体、构造、变化等诸法。」

‘‘Yathā , mahārāja, atthidhamme yeva mahāsamudde na sakkā udakaṃ parigaṇetuṃ sattā vā ye tattha vāsamupagatā, evameva kho, mahārāja, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ, vigaṇeyya, mahārāja, iddhimā cetovasippatto mahāsamudde udakaṃ tatrāsaye ca satte, na tveva so iddhimā cetovasippatto sakkuṇeyya nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ.

246「大王，你再听一个更进一步的理由：作为实法的涅槃，无法以形体、形态、变化、量度、类比、原因、缘由或逻辑来示现。大王，天众中有一类名为无色身天的众生。」弥兰陀王说：「是的，尊者，我听说『天众中有无色身天』。」那先问：「大王，那么你能以形体、形态、变化、量度，或藉由类比、原因、缘由、逻辑，来示现这些无色身天吗？」弥兰陀王答：「不能，尊者。」那先问：「那么，大王，难道无色身天就不存在吗？」弥兰陀王答：「尊者，无色身天是存在的，只是无法以形体、形态、变化、量度，或藉由类比、原因、缘由、逻辑来示现罢了。」那先说：「大王，正如这些存在的无色身天，无法以形体、形态、变化、量度、类比、原因、缘由或逻辑来示现；同样的，作为实法的涅槃，也无法以这些方式来示现。」

‘‘Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitunti. Atthi, mahārāja, devesu arūpakāyikā nāma devā’’ti. ‘‘Āma, bhante, suyyati ‘atthi devesu arūpakāyikā nāma devā’’’ti. ‘‘Sakkā pana, mahārāja, tesaṃ arūpakāyikānaṃ devānaṃ rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti? ‘‘Na hi, bhante’’ti. ‘‘Tena hi, mahārāja, natthi arūpakāyikā devā’’ti? ‘‘Atthi, bhante, arūpakāyikā devā, na ca sakkā tesaṃ rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti. ‘‘Yathā, mahārāja, atthisattānaṃ yeva arūpakāyikānaṃ devānaṃ na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ, evameva kho, mahārāja, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitu’’nti.

247「尊者那先，涅槃是究竟安乐的，但无法以形色、形态、坏灭、量度、比喻、因缘、理由或方法来呈现它。不过尊者，涅槃的功德，是否还有其他尚未被阐明、仅能借由比喻略作示现的内容呢？」那先回答：「大王，从形相上来说没有；但从功德层面，尚可略作比喻性示现。」弥兰陀王说：「太好了，尊者那先！只要我能哪怕仅了知涅槃功德的一小部分说明，也请您快快讲说，用清凉甘美的言辞，消除我心中的焦灼吧。」

‘‘Bhante nāgasena, hotu ekantasukhaṃ nibbānaṃ, na ca sakkā tassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ. Atthi pana, bhante, nibbānassa guṇaṃ aññehi anupaviṭṭhaṃ kiñci opammanidassanamatta’’nti? ‘‘Sarūpato, mahārāja, natthi, guṇato pana sakkā kiñci opammanidassanamattaṃ upadassayitu’’nti. ‘‘Sādhu, bhante nāgasena, yathāhaṃ labhāmi nibbānassa guṇatopi ekadesaparidīpanamattaṃ, tathā sīghaṃ brūhi, nibbāpehi me hadayapariḷāhaṃ vinaya sītalamadhuravacanamālutenā’’ti.

248世尊说：大王，涅槃有若干不可示现之功德。犹如莲花一：涅槃亦不可示现之功德一也；若以水为喻，有二功德；以火喻，有三功德；以大海喻，有四功德；以饮食喻，有五功德；以虚空喻，有十功德；以宝石喻，有三功德；以朱砂喻，有三功德；以宝盘喻，有三功德；以山峦喻，有五功德，此诸不可示现涅槃之功德。

‘‘Padumassa, mahārāja, eko guṇo nibbānaṃ anupaviṭṭho, udakassa dve guṇā, agadassa tayo guṇā, mahāsamuddassa cattāro guṇā, bhojanassa pañca guṇā, ākāsassa dasa guṇā, maṇiratanassa tayo guṇā , lohitacandanassa tayo guṇā, sappimaṇḍassa tayo guṇā, girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti.

249世尊曰，“莲花一不可示现之功德”者何？大王，如莲花离水不沾污，诸染污皆离。涅槃亦然，大王，远离诸烦恼污垢。此即是“莲花一不可示现涅槃之功德”。

‘‘Bhante nāgasena, ‘padumassa eko guṇo nibbānaṃ anupaviṭṭho’ti yaṃ vadesi, katamo padumassa eko guṇo nibbānaṃ anupaviṭṭho’’ti? ‘‘Yathā, mahārāja, padumaṃ anupalittaṃ udakena, evameva kho, mahārāja, nibbānaṃ sabbakilesehi anupalittaṃ. Ayaṃ, mahārāja, padumassa eko guṇo nibbānaṃ anupaviṭṭho’’ti.

250世尊曰，“水二不可示现之功德”者何？大王，如凉水凉灭烦恼。涅槃亦然，凉灭一切烦恼。此为水第一不可示现涅槃之功德。二者，大王，如水因秽污、热暑、渴苦而难饮，涅槃亦复然，断除欲渴、存在渴、灭尽渴。此为水第二不可示现涅槃之功德。此二即为水二不可示现涅槃之功德。

‘‘Bhante nāgasena, ‘udakassa dve guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame udakassa dve guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, udakaṃ sītalaṃ pariḷāhanibbāpanaṃ, evameva kho, mahārāja, nibbānaṃ sītalaṃ sabbakilesapariḷāhanibbāpanaṃ. Ayaṃ, mahārāja, udakassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, udakaṃ kilantatasitapipāsitaghammābhitattānaṃ janapasupajānaṃ pipāsāvinayanaṃ, evameva kho, mahārāja, nibbānaṃ kāmataṇhābhavataṇhāvibhavataṇhāpipāsāvinayanaṃ. Ayaṃ, mahārāja, udakassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, udakassa dve guṇā nibbānaṃ anupaviṭṭhā’’ti.

251世尊曰，“火三不可示现之功德”者何？大王，如火是毒虫之所避，涅槃亦然，是诸烦恼之所避。此为火第一不可示现涅槃之功德。二者，如火是诸疾终结，涅槃亦然，是诸苦结终结。此为火第二不可示现涅槃之功德。三者，如火是不死之火，涅槃亦然，是不死不朽。此为火第三不可示现涅槃之功德。此三即为火三不可示现涅槃之功德。

‘‘Bhante nāgasena, ‘agadassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame agadassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, agado visapīḷitānaṃ sattānaṃ paṭisaraṇaṃ, evameva kho, mahārāja, nibbānaṃ kilesavisapīḷitānaṃ sattānaṃ paṭisaraṇaṃ. Ayaṃ, mahārāja, agadassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, agado rogānaṃ antakaro, evameva kho, mahārāja, nibbānaṃ sabbadukkhānaṃ antakaraṃ. Ayaṃ, mahārāja, agadassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, agado amataṃ, evameva kho, mahārāja, nibbānaṃ amataṃ. Ayaṃ, mahārāja, agadassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, agadassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti.

252世尊曰，“大海四不可示现之功德”者何？大王，大海为空无底，满布一切瑕疵。涅槃亦然，空无一切染污瑕疵。此为大海第一不可示现涅槃之功德。二者，大海广大高深无边，不为潮汐极限所满。涅槃亦然广大无边，不为一切众生所满。此为大海第二不可示现涅槃之功德。三者，大海为众大物之所处所。涅槃亦然，为广大阿拉汉、净尽余垢、证得解脱寂灭之伟大存在所处。此为大海第三不可示现涅槃之功德。四者，大海无垠，其上生多样无量花朵。涅槃亦然，无量清净智慧解脱之花盛开。此为大海第四不可示现涅槃之功德。此四即为大海四不可示现涅槃之功德。

‘‘Bhante nāgasena, ‘mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, mahāsamuddo suñño sabbakuṇapehi, evameva kho, mahārāja , nibbānaṃ suññaṃ sabbakilesakuṇapehi. Ayaṃ, mahārāja , mahāsamuddassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo mahanto anorapāro, na paripūrati sabbasavantīhi, evameva kho, mahārāja, nibbānaṃ mahantaṃ anorapāraṃ, na pūrati sabbasattehi. Ayaṃ, mahārāja, mahāsamuddassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo mahantānaṃ bhūtānaṃ āvāso, evameva kho, mahārāja, nibbānaṃ mahantānaṃ arahantānaṃ vimalakhīṇāsavabalappattavasībhūtamahābhūtānaṃ āvāso. Ayaṃ, mahārāja, mahāsamuddassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo aparimitavividhavipulavīcipupphasaṃkusumito, evameva kho, mahārāja, nibbānaṃ aparimitavividhavipulaparisuddhavijjāvimuttipupphasaṃkusumitaṃ. Ayaṃ, mahārāja, mahāsamuddassa catuttho guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā’’ti.

253世尊，您所说的‘食物的五种性质，涅槃无所不具’之言，何者为食物的五种性质，涅槃无所不具？大王，譬如食物乃一切众生所持有之利器，大王，涅槃亦如是，真实破除老死之毒，如大王所说，是食物第一种性质为涅槃无所不具。又大王，食物为一切众生力量增长之资，大王，涅槃亦真实增长一切众生之神力，是食物第二种性质为涅槃无所不具。又大王，食物生一切众生色相，大王，涅槃亦真实生一切众生优美相，是食物第三种性质为涅槃无所不具。又大王，食物止息一切众生烦恼，大王，涅槃亦真实止息一切众生一切烦恼，是食物第四种性质为涅槃无所不具。又大王，食物消除一切众生恶欲烦恼与无力感，大王，涅槃亦真实消除一切众生一切苦恶欲与软弱，是食物第五种性质为涅槃无所不具。大王，此即食物之五种性质，涅槃无所不具。

‘‘Bhante nāgasena, ‘bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, bhojanaṃ sabbasattānaṃ āyudhāraṇaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ jarāmaraṇanāsanato āyudhāraṇaṃ. Ayaṃ, mahārāja, bhojanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ balavaḍḍhanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ iddhibalavaḍḍhanaṃ. Ayaṃ, mahārāja, bhojanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ vaṇṇajananaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ guṇavaṇṇajananaṃ. Ayaṃ, mahārāja, bhojanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ darathavūpasamanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ sabbakilesadarathavūpasamanaṃ. Ayaṃ, mahārāja, bhojanassa catuttho guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ jighacchādubbalyapaṭivinodanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ sabbadukkhajighacchādubbalyapaṭivinodanaṃ. Ayaṃ, mahārāja, bhojanassa pañcamo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti.

254世尊，您所说的‘虚空的十种性质，涅槃无所不具’之言，何者为虚空的十种性质，涅槃无所不具？大王，如虚空不生、不灭、不朽、不灭、不生，难以忍受，不被盗，不依赖任何事物，行如圣人，无遮蔽，无边无际。涅槃亦如是，不生、不灭、不朽、不灭、不生，难以忍受，不被盗，不依赖，圣人所行，无遮蔽，无边无际。大王，此即虚空之十种性质，涅槃无所不具。

‘‘Bhante nāgasena, ‘ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, ākāso na jāyati, na jīyati, na mīyati, na cavati, na uppajjati, duppasaho, acorāharaṇo, anissito, vihagagamano, nirāvaraṇo, ananto. Evameva kho, mahārāja, nibbānaṃ na jāyati, na jīyati , na mīyati, na cavati, na uppajjati, duppasahaṃ, acorāharaṇaṃ, anissitaṃ, ariyagamanaṃ, nirāvaraṇaṃ, anantaṃ. Ime kho, mahārāja, ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā’’ti.

255世尊，您所说的‘宝石的三种性质，涅槃无所不具’之言，何者为宝石的三种性质，涅槃无所不具？大王，如宝石具欲爱悦乐的性质，涅槃亦具欲爱悦乐的性质。此为第一性质，涅槃无所不具。又大王，宝石具令人欢笑的性质，涅槃亦具令人欢笑的性质，为第二性质，涅槃无所不具。又大王，宝石具发光明的性质，涅槃亦具发光明的性质，为第三性质，涅槃无所不具。大王，此即宝石之三种性质，涅槃无所不具。

‘‘Bhante nāgasena, ‘maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, maṇiratanaṃ kāmadadaṃ, evameva kho, mahārāja, nibbānaṃ kāmadadaṃ. Ayaṃ, mahārāja, maṇiratanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, maṇiratanaṃ hāsakaraṃ, evameva kho, mahārāja, nibbānaṃ hāsakaraṃ. Ayaṃ, mahārāja, maṇiratanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, maṇiratanaṃ ujjotattakaraṃ, evameva kho, mahārāja, nibbānaṃ ujjotattakaraṃ . Ayaṃ, mahārāja, maṇiratanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti.

256世尊，您所说的‘赤檀木的三种性质，涅槃无所不具’之言，何者为赤檀木的三种性质，涅槃无所不具？大王，赤檀木难得，大王，涅槃亦难得。此为第一性质，涅槃无所不具。又大王，赤檀木无等香味，大王，涅槃亦无等香味。此为第二性质，涅槃无所不具。又大王，赤檀木利益贤圣，大王，涅槃利益圣贤善法。此为第三性质，涅槃无所不具。大王，此即赤檀木之三种性质，涅槃无所不具。

‘‘Bhante nāgasena, ‘lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, lohitacandanaṃ dullabhaṃ, evameva kho, mahārāja, nibbānaṃ dullabhaṃ. Ayaṃ, mahārāja, lohitacandanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, lohitacandanaṃ asamasugandhaṃ, evameva kho, mahārāja, nibbānaṃ asamasugandhaṃ. Ayaṃ, mahārāja, lohitacandanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, lohitacandanaṃ sajjanapasatthaṃ , evameva kho, mahārāja, nibbānaṃ ariyasajjanapasatthaṃ. Ayaṃ, mahārāja, lohitacandanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti.

257世尊，您所说的‘宝盘的三种性质，涅槃无所不具’之言，何者为宝盘的三种性质，涅槃无所不具？大王，宝盘色泽庄严，大王，涅槃色泽庄严。此为第一性质，涅槃无所不具。又大王，宝盘具香味，大王，涅槃具戒律香味。此为第二性质，涅槃无所不具。又大王，宝盘具滋味，大王，涅槃具甘美滋味。此为第三性质，涅槃无所不具。大王，此即宝盘之三种性质，涅槃无所不具。

‘‘Bhante nāgasena, ‘sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, sappimaṇḍo vaṇṇasampanno, evameva kho, mahārāja, nibbānaṃ guṇavaṇṇasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, sappimaṇḍo gandhasampanno, evameva kho, mahārāja, nibbānaṃ sīlagandhasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, sappimaṇḍo rasasampanno, evameva kho , mahārāja, nibbānaṃ rasasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā’’ti.

258“尊者那先，您说‘山峰有五种特质与涅槃共通’，是哪五种呢？”“大王，山峰高耸出尘，涅槃同样是至高无上的，这是山峰与涅槃共通的第一种特质。再者大王，山峰稳固不动，涅槃同样稳固不动，这是第二种共通特质。再者大王，山峰难以攀登，一切烦恼同样难以侵入涅槃，这是第三种共通特质。再者大王，任何种子都无法在山峰上生长，一切烦恼同样无法在涅槃中生起，这是第四种共通特质。再者大王，山峰远离贪爱与嗔恨，涅槃同样远离贪爱与嗔恨，这是第五种共通特质。大王，这些就是山峰与涅槃共通的五种特质。”“太好了，尊者那先，您说得完全正确，我认可您的说法。”

‘‘Bhante nāgasena, ‘girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti? ‘‘Yathā, mahārāja, girisikharaṃ accuggataṃ, evameva kho, mahārāja, nibbānaṃ accugataṃ. Ayaṃ, mahārāja, girisikharassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ acalaṃ, evameva kho, mahārāja, nibbānaṃ acalaṃ. Ayaṃ, mahārāja, girisikharassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ duradhirohaṃ, evameva kho, mahārāja, nibbānaṃ duradhirohaṃ sabbakilesānaṃ. Ayaṃ, mahārāja, girisikharassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ sabbabījānaṃ avirūhanaṃ, evameva kho, mahārāja, nibbānaṃ sabbakilesānaṃ avirūhanaṃ. Ayaṃ, mahārāja, girisikharassa catuttho guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ anunayappaṭighavippamuttaṃ, evameva kho, mahārāja, nibbānaṃ anunayappaṭighavippamuttaṃ. Ayaṃ, mahārāja, girisikharassa pañcamo guṇo nibbānaṃ anupaviṭṭho . Ime kho, mahārāja, girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

338涅槃色形状问第十。

Nibbānarūpasaṇṭhānapañho dasamo.

33911. 涅槃现证问

11. Nibbānasacchikaraṇapañho

11尊者那先，你们说：「涅槃非过去、非未来、非现在，非已生、非未生、非当生。」尊者那先，在此，若有正行者证得涅槃，他是证得已生之涅槃，还是先造作而后证得呢？」「大王，若有正行者证得涅槃，他既非证得已生之涅槃，亦非先造作而后证得；但大王，确有涅槃界，是正行者所证得的。

11. ‘‘Bhante nāgasena, tumhe bhaṇatha ‘nibbānaṃ na atītaṃ, na anāgataṃ, na paccuppannaṃ, na uppannaṃ na anuppannaṃ na uppādanīya’nti. Idha, bhante nāgasena, yo koci sammāpaṭipanno nibbānaṃ sacchikaroti, so uppannaṃ sacchikaroti, udāhu uppādetvā sacchikarotī’’ti? ‘‘Yo koci, mahārāja, sammāpaṭipanno nibbānaṃ sacchikaroti, so na uppannaṃ sacchikaroti, na uppādetvā sacchikaroti, api ca, mahārāja, atthesā nibbānadhātu, yaṃ so sammāpaṭipanno sacchikarotī’’ti.

260“哦，那先尊者，勿将此疑问隐匿，不向众人明说，因造作昭然若揭后，世间众生如被迷惑，疑虑生起，便陷入疑团，阻断正法之闻。” “大王，涅槃的实相，清净安稳，安乐好净，是正勤精进者依止善知识，依世间因缘修习，凭正智证入。正如大王，学徒在师教下依智慧掌握学问，正勤精进者亦如是依导师教诲慧观证入涅槃。”

‘‘Mā, bhante nāgasena, imaṃ pañhaṃ paṭicchannaṃ katvā dīpehi, vivaṭaṃ pākaṭaṃ katvā dīpehi chandajāto ussāhajāto, yaṃ te sikkhitaṃ, taṃ sabbaṃ etthevākirāhi, etthāyaṃ jano sammūḷho vimatijāto saṃsayapakkhando, bhindetaṃ antodosasalla’’nti. ‘‘Atthesā, mahārāja, nibbānadhātu santā sukhā paṇītā, taṃ sammāpaṭipanno jinānusiṭṭhiyā saṅkhāre sammasanto paññāya sacchikaroti. Yathā, mahārāja, antevāsiko ācariyānusiṭṭhiyā vijjaṃ paññāya sacchikaroti, evameva kho, mahārāja, sammāpaṭipanno jinānusiṭṭhiyā paññāya nibbānaṃ sacchikaroti.

261那么涅槃应该如何认知呢？应当从无恼、无灾、无畏、安稳、寂静、安乐、悦意、殊胜、清净、清凉这些特质来认知。

‘‘Kathaṃ pana taṃ nibbānaṃ daṭṭhabbanti? Anītito nirupaddavato abhayato khemato santato sukhato sātato paṇītato sucito sītalato daṭṭhabbaṃ.

262“大王，如同人持多根柴，搭成柴堆，以风点燃，然后放开，入无火空隙，获得极大安乐；亦如大王，正勤精进者凭正念正智，断恶行苦，为烦恼痛苦之所灭，证得极乐涅槃。大王，火可见有三种：火苗，火焰，火炭；正勤精进者亦应如是观察；火火灭之处，涅槃亦当被见。”

‘‘Yathā, mahārāja, puriso bahukaṭṭhapuñjena jalitakaṭṭhitena agginā dayhamāno vāyāmena tato muñcitvā niraggikokāsaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatatividhaggisantāpaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, aggi, evaṃ tividhaggi daṭṭhabbo; yathā aggigato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā niraggikokāso, evaṃ nibbānaṃ daṭṭhabbaṃ.

263“大王，如有人身覆蛇、犬、猴、虱、瘙痒、疥癣、瘢痕，身心烦乱不安，若以风一吹开，进入无瘙痒空隙，获得极大安乐；亦如大王，正勤精进者凭正念正智，断除烦恼污秽，证得极乐涅槃。大王，瘙痒亦分五种欲乐，若瘙痒已除，正勤精进者也是这样，涅槃当被见。”

‘‘Yathā vā pana, mahārāja, puriso ahikukkuramanussakuṇapasarīravaḷañjakoṭṭhāsarāsigato kuṇapajaṭājaṭitantaramanupaviṭṭho vāyāmena tato muñcitvā nikkuṇapokāsaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatakilesakuṇapaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, kuṇapaṃ, evaṃ pañca kāmaguṇā daṭṭhabbā; yathā kuṇapagato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā nikkuṇapokāso, evaṃ nibbānaṃ daṭṭhabbaṃ.

264“大王，若有人惧怕、心惊、颤抖、心念纷乱，但以风吹拂，进入坚定安住无畏处，获得极乐安乐；亦如大王，正勤精进者凭正念正智，断除恐怖痛苦，证得极乐涅槃。大王，恐怖受因生死病苦循转，若人心生惧，正勤精进者当如是见；入无畏安住处，涅槃亦当显现。”

‘‘Yathā vā pana, mahārāja, puriso bhīto tasito kampito viparītavibbhantacitto vāyāmena tato muñcitvā daḷhaṃ thiraṃ acalaṃ abhayaṭṭhānaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatabhayasantāsaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, bhayaṃ, evaṃ jātijarābyādhimaraṇaṃ paṭicca aparāparaṃ pavattabhayaṃ daṭṭhabbaṃ; yathā bhīto puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā abhayaṭṭhānaṃ, evaṃ nibbānaṃ daṭṭhabbaṃ.

265「大王，如人若落入浊污淤泥污浊之地，能舍弃污浊淤泥，得至清净无垢之所，便能于彼处得至极乐。大王，如同此理，真修行者以正智正确观照，能分别断除心中烦恼污浊，证得极乐涅槃。如王所知，浊污之地应当见识；落在浊污之人应当观察；至于清净无垢境界，则应当见证涅槃。」

‘‘Yathā vā pana, mahārāja, puriso kiliṭṭhamalinakalalakaddamadese patito vāyāmena taṃ kalalakaddamaṃ apavāhetvā parisuddhavimaladesamupagantvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatakilesamalakaddamaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, kalalaṃ, evaṃ lābhasakkārasiloko daṭṭhabbo; yathā kalalagato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā parisuddhavimaladeso, evaṃ nibbānaṃ daṭṭhabbaṃ.

266「那修得涅槃的真修行者，如何证得涅槃？大王，真修行者所以证得涅槃，是从无常苦集灭道的行法持续转动之理而生智慧。此行法持续转动之时，他见生、见老、见病、见死，而无有一处知觉安乐，既无初期、中间、终结之乐。彼处无任何满足依止之处。如同大王所知，人连续居于沼泽湿地，泥泞坚硬，无论初期、中间、终结，皆无可依止之地。修习观察无常苦集灭的真修行者亦如是，他观察到生死苦集中无安乐可依止。彼若不能见此依止地，心中便生厌离，身心烧灼，内心火焰燃起，此时生起厌倦、不安、厌烦，厌离世间流转。」

‘‘Tañca pana nibbānaṃ sammāpaṭipanno kinti sacchikaroti? Yo so, mahārāja, sammāpaṭipanno, so saṅkhārānaṃ pavattaṃ sammasati. Pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi. So tattha kiñci na gayhūpagaṃ passati. Yathā, mahārāja, puriso divasasantatte ayoguḷe jalite tatte kaṭhite āditopi majjhatopi pariyosānatopi na kiñci gayhūpagaṃ padesaṃ passati, evameva kho, mahārāja, yo saṅkhārānaṃ pavattaṃ sammasati, so pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi. So tattha na kiñci gayhūpagaṃ passati, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati.

267「大王，如人若进入被水浸湿的大火中，必生厌倦、厌离、无所依止，厌烦此火。修习无常苦集灭法，心中不见可依止者，亦如人陷于大火之中，故生厌离、烦恼，厌烦生死诸苦。」

‘‘Yathā, mahārāja, puriso jalitajālaṃ mahantaṃ aggikkhandhaṃ paviseyya, so tattha atāṇo asaraṇo asaraṇībhūto aggimhi nibbindeyya, evameva kho, mahārāja, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati.

268「当真修行者于流转生死的恐怖显现处，心生知见，谓此流转生死乃是燃烧不息、极大痛苦与障难。若有能得脱离此流转生死安乐、清凉、善妙之法，彼法即是一切行法的灭尽，诸恼障的断除，贪爱远离，熄灭寂静，名为涅槃。因见此因缘，彼心便弃置现证流转法，欢喜、欣慰、欢喜于得脱生死。」

‘‘Tassa pavatte bhayadassāvissa evaṃ cittaṃ uppajjati ‘santattaṃ kho panetaṃ pavattaṃ sampajjalitaṃ bahudukkhaṃ bahūpāyāsaṃ, yadi koci labhetha appavattaṃ etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’nti. Iti hetaṃ tassa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdhaṃ kho me nissaraṇa’nti.

269「如大王所知，若人见离国远方通路，便生欢喜、欢悦、乐意，谓『我得此通路可至彼方』。真修行者亦然，生死苦恐的显现之处，彼心便欢喜、欢悦、乐于彼涅槃境界，谓『我得此解脱法』。」

‘‘Yathā, mahārāja, puriso vippanaṭṭho videsapakkhando nibbāhanamaggaṃ disvā tattha pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdho me nibbāhanamaggo’ti, evameva kho, mahārāja, pavatte bhayadassāvissa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdhaṃ kho me nissaraṇa’nti.

270「他为了证得无为，努力寻求、探索此道，修习并勤行。他依此目标安住正念，依此目标安住精进，依此目标安住喜。他持续以心作意于此，越过有为，进入无为。大王，如此正行而证得无为者，即被称为‘证得涅槃’。」「太好了，尊者那先，正是如此，我认同这个说法。」

‘‘So appavattatthāya maggaṃ āyūhati gavesati bhāveti bahulīkaroti, tassa tadatthaṃ sati santiṭṭhati, tadatthaṃ vīriyaṃ santiṭṭhati, tadatthaṃ pīti santiṭṭhati, tassa taṃ cittaṃ aparāparaṃ manasikaroto pavattaṃ samatikkamitvā appavattaṃ okkamati, appavattamanuppatto, mahārāja, sammāpaṭipanno ‘nibbānaṃ sacchikarotī’ti vuccatī’’ti. ‘‘Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ti.

352涅槃现证问第十一。

Nibbānasacchikaraṇapañho ekādasamo.

35312. 涅槃邻近问

12. Nibbānasannihitapañho

12世尊，是否有某地，无论是在东方、南方、西方、北方，或是上方、下方、横向之处，乃至灭尽境所在？世尊回答：无，尊者大王，没有这样一处，无论东方、南方、西方、北方，或上方、下方、横向之处，有涅槃现前之地。

12. ‘‘Bhante nāgasena, atthi so padeso puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya uddhaṃ vā adho vā tiriyaṃ vā, yattha nibbānaṃ sannihita’’nti? ‘‘Natthi, mahārāja, so padeso puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya uddhaṃ vā adho vā tiriyaṃ vā, yattha nibbānaṃ sannihita’’nti.

272若尊者大王，涅槃无现前所在，那涅槃岂有实体？若涅槃已被证得，但那证得亦错误。因何如此？譬如，尊者大王，有肥沃稻田，有芬芳鲜花，有花所开之树，有果实所结之树，有宝石所在之山。彼处有人所欲者，前往收取。若涅槃有实体，则其亦应有所欲之立足点。但既尊者大王，涅槃无可立足之所，故我言无涅槃，证得涅槃亦是误谬。

‘‘Yadi, bhante nāgasena, natthi nibbānassa sannihitokāso, tena hi natthi nibbānaṃ? Yesañca taṃ nibbānaṃ sacchikataṃ, tesampi sacchikiriyā micchā, kāraṇaṃ tattha vakkhāmi, yathā, bhante nāgasena, mahiyā dhaññuṭṭhānaṃ khettaṃ atthi, gandhuṭṭhānaṃ pupphaṃ atthi, pupphuṭṭhānaṃ gumbo atthi, phaluṭṭhānaṃ rukkho atthi, ratanuṭṭhānaṃ ākaro atthi, tattha yo koci yaṃ yaṃ icchati, so tattha gantvā taṃ taṃ harati, evameva kho, bhante nāgasena, yadi nibbānaṃ atthi, tassa nibbānassa uṭṭhānokāsopi icchitabbo, yasmā ca kho, bhante nāgasena, nibbānassa uṭṭhānokāso natthi, tasmā natthi nibbānanti brūmi, yesañca nibbānaṃ sacchikataṃ, tesampi sacchikiriyā micchā’’ti.

273尊者大王，涅槃无现前所，但涅槃存在，正如火存在而无固定之所，二根木头相撞生火。涅槃亦然，虽无现前所在，但修习得当、以正智思维者能证涅槃。

‘‘Natthi , mahārāja, nibbānassa sannihitokāso, atthi cetaṃ nibbānaṃ, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikaroti. Yathā pana, mahārāja, atthi aggi nāma, natthi tassa sannihitokāso, dve kaṭṭhāni saṅghaṭṭento aggiṃ adhigacchati. Evameva kho, mahārāja, atthi nibbānaṃ, natthi tassa sannihitokāso, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikaroti.

274譬如，尊者大王，有七宝，即转轮宝、象宝、马宝、摩尼宝、女宝、居士宝、将军宝。此七宝虽存在，却无聚合之处；然正行之刹帝利凭其修行之力，诸宝自然来集。涅槃也是这样，虽无现前可得之处，但正行者以如理作意，便能现证涅槃。

‘‘Yathā vā pana, mahārāja, atthi satta ratanāni nāma. Seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanaṃ. Na ca tesaṃ ratanānaṃ sannihitokāso atthi, khattiyassa pana sammāpaṭipannassa paṭipattibalena tāni ratanāni upagacchanti. Evameva kho, mahārāja, atthi nibbānaṃ, natthi tassa sannihitokāso, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikarotī’’ti.

275世尊，愿涅槃无固定现前所，但是否存有某处，修习者立于此处，证得涅槃？世尊答：是，尊者大王，有此处，修习者立于此处证得涅槃。

‘‘Bhante nāgasena, nibbānassa sannihitokāso mā hotu, atthi pana taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī’’ti? ‘‘Āma, mahārāja , atthi taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī’’ti.

276世尊，何为此处，修习者立此而证涅槃？答曰：是戒律所成之处，依戒立足，正智思维，即使在迦车、钦奈、阿兰桑、鬼拏布、迦毗罗国、寒国、焉陀那、天界等处，任何地立足，修习者皆证涅槃。譬如，眼明者立于上述诸地，能见空无之相。涅槃亦然，依戒立足，正智思维者，于任何处所，立足修习，证得涅槃。

‘‘Katamaṃ pana, bhante, taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī’’ti? ‘‘Sīlaṃ, mahārāja, ṭhānaṃ, sīle patiṭṭhito yoniso manasikaronto sakkayavanepi cīnavilātepi alasandepi nigumbepi kāsikosalepi kasmīrepi gandhārepi nagamuddhanipi brahmalokepi yattha katthacipi ṭhito sammāpaṭipanno nibbānaṃ sacchikaroti. Yathā, mahārāja, yo koci cakkhumā puriso sakayavanepi cīnavilātepi alasandepi nigumbepi kāsikosalepi kasmīrepi gandhārepi nagamuddhanipi brahmalokepi yattha katthacipi ṭhito ākāsaṃ passati, evameva kho, mahārāja, sīle patiṭṭhito yoniso manasikaronto sakayavanepi…pe… yattha katthacipi ṭhito sammāpaṭipanno nibbānaṃ sacchikaroti.

277「如大王，比丘萨迦也……在某些地方，某些方向确实存在，这样，世尊说：依如是，品德安立者，慎思明辨者，比丘萨迦……在某些地方，某些方向确实存在，正行者，可证涅槃成就。」

‘‘Yathā vā pana, mahārāja, sakayavanepi…pe… yattha katthacipi ṭhitassa pubbadisā atthi, evameva kho, mahārāja, sīle patiṭṭhitassa yoniso manasikarontassa sakkayavanepi…pe… yattha katthacipi ṭhitassa sammāpaṭipannassa atthi nibbānasacchikiriyā’’ti. ‘‘Sādhu, bhante nāgasena, desitaṃ tayā nibbānaṃ, desitā nibbānasacchikiriyā, parikkhatā sīlaguṇā, dassitā sammāpaṭipatti, ussāpito dhammaddhajo, saṇṭhapitā dhammanetti, avañjho suppayuttānaṃ sammāpayogo, evametaṃ gaṇivarapavara tathā sampaṭicchāmī’’ti.

361「善哉，尊者那先！汝所宣说之涅槃，涅槃成就已被宣说；清净戒德已被摹写；正行已被示现；法焰已被鼓励；法意已被建成；与圆满调和者相续无间，如此，我等愿共同欢喜此殊胜之法。」

Nibbānasannihitapañho dvādasamo.

362涅槃近在问第十二。

Vessantaravaggo tatiyo.

363维山达拉品第三。

Imasmiṃ vagge dvādasa pañhā.

278此品中有十二问。

4. Anumānavaggo

365第四品推量品

1. Anumānapañho

1一、推论问

1. Atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā ñātukāmo sotukāmo dhāretukāmo ñāṇālokaṃ daṭṭhukāmo aññāṇaṃ bhinditukāmo ñāṇālokaṃ uppādetukāmo avijjandhakāraṃ nāsetukāmo adhimattaṃ dhitiñca ussāhañca satiñca sampajaññañca upaṭṭhapetvā āyasmantaṃ nāgasenaṃ etadavoca ‘‘bhante nāgasena, kiṃ pana buddho tayā diṭṭho’’ti. ‘‘Na hi, mahārājā’’ti. ‘‘Kiṃ pana te ācariyehi buddho diṭṭho’’ti? ‘‘Na hi, mahārājā’’ti. ‘‘Bhante nāgasena, na kira tayā buddho diṭṭho, nāpi kira te ācariyehi buddho diṭṭho, tena hi, bhante nāgasena, natthi buddho, na hettha buddho paññāyatī’’ti.

280一、当时，王米伦多往见尊者那先，向龙军顶礼问讯后，独自坐下。此时，王米伦多欲知亲眷，欲善听闻，欲思惟持记，欲观见智慧之光，欲破疑断惑，欲生智慧之光，欲灭无明之因，欲增长信心与精进，谨任念觉知，王对尊者那先说：『尊者那先，佛陀尔曾目睹乎？』答曰：『否，大王。』续问：『尔曾由师所闻见佛乎？』答曰：『否，大王。』王曰：『尊者那先，佛陀非尔所见，亦非师所见，如是则无佛，此非当理也。』

‘‘Atthi pana te, mahārāja, pubbakā khattiyā, ye te tava khattiyavaṃsassa pubbaṅgamā’’ti? ‘‘Āma, bhante. Ko saṃsayo, atthi pubbakā khattiyā, ye mama khattiyavaṃsassa pubbaṅgamā’’ti. ‘‘Diṭṭhapubbā tayā, mahārāja, pubbakā khattiyā’’ti? ‘‘Na hi bhante’’ti. ‘‘Ye pana taṃ, mahārāja, anusāsanti purohitā senāpatino akkhadassā mahāmattā, tehi pubbakā khattiyā diṭṭhapubbā’’ti? ‘‘Na hi bhante’’ti. ‘‘Yadi pana te, mahārāja, pubbakā khattiyā na diṭṭhā, nāpi kira te anusāsakehi pubbakā khattiyā diṭṭhā, tena hi natthi pubbakā khattiyā, na hettha pubbakā khattiyā paññāyantī’’ti.

281『然则，世尊所为大王所问，尔族中早先有何贵族否？』答曰：『有，尊者。无疑，确有先祖贵族是我族先行者。』问曰：『大王，尔族的祖先，亲见之乎？』答曰：『否，尊者。』『然尔族族长、祭司、将军、大臣所指示之先贵族，尔曾见之乎？』答曰：『否，尊者。』『若大王尔族先祖，尔未曾见之；族长等所指者，尔未曾见之，则无先贵族，大王，理当如是。』

‘‘Dissanti, bhante nāgasena, pubbakānaṃ khattiyānaṃ anubhūtāni paribhogabhaṇḍāni. Seyyathidaṃ, setacchattaṃ uṇhīsaṃ pādukā vālabījanī khaggaratanaṃ mahārahāni ca sayanāni. Yehi mayaṃ jāneyyāma saddaheyyāma ‘atthi pubbakā khattiyā’ti. ‘‘Evameva kho, mahārāja, mayampetaṃ bhagavantaṃ jāneyyāma saddaheyyāma. Atthi taṃ kāraṇaṃ, yena mayaṃ kāraṇena jāneyyāma saddaheyyāma ‘atthi so bhagavā’ti. Katamaṃ taṃ kāraṇaṃ? Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena anubhūtāni paribhogabhaṇḍāni. Seyyathidaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, yehi sadevako loko jānāti saddahati ‘atthi so bhagavā’ti. Iminā, mahārāja, kāraṇena iminā hetunā iminā nayena iminā anumānena ñātabbo ‘atthi so bhagavā’ti.

369『尊者那先，先贵族的财富享具，诸般器物，灯伞、扇、鞋子、丝织、玉佩、宝珠、床榻，吾等若识其名声即信：此乃先贵族。』

‘‘‘Bahū jane tārayitvā, nibbuto upadhikkhaye;

370「如是，大王，此中圣者世尊，吾等由其法深知而信：世尊确有。何以故？由世尊所知智慧，所见所证，正觉阿拉汉，亲自体证所得财富也。比如四念处、四正勤、四力、五根、五力、七觉支、圣八正道，诸佛所知所信，能够度脱世间。依此缘故，推知证知，辩才说法，当知『此乃世尊』。」

Anumānena ñātabbaṃ, atthi so dvipaduttamo’’’ti.

282『众人普度，灭尽烦恼；

‘‘Bhante nāgasena, opammaṃ karohī’’ti. ‘‘Yathā, mahārāja, nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ tāva samaṃ anunnatamanonataṃ asakkharapāsāṇaṃ nirupaddavamanavajjaṃ ramaṇīyaṃ bhūmibhāgaṃ anuviloketvā yaṃ tattha visamaṃ, taṃ samaṃ kārāpetvā khāṇukaṇṭakaṃ visodhāpetvā tattha nagaraṃ māpeyya sobhanaṃ vibhattaṃ bhāgaso mitaṃ ukkiṇṇaparikhāpākāraṃ daḷhagopuraṭṭālakoṭṭakaṃ puthucaccaracatukkasandhisiṅghāṭakaṃ sucisamatalarājamaggaṃ suvibhattaantarāpaṇaṃ ārāmuyyānataḷākapokkharaṇiudapānasampannaṃ bahuvidhadevaṭṭhānappaṭimaṇḍitaṃ sabbadosavirahitaṃ, so tasmiṃ nagare sabbathā vepullattaṃ patte aññaṃ desaṃ upagaccheyya, atha taṃ nagaraṃ aparena samayena iddhaṃ bhaveyya phītaṃ subhikkhaṃ khemaṃ samiddhaṃ sivaṃ anītikaṃ nirupaddavaṃ nānājanasamākulaṃ, puthū khattiyā brāhmaṇā vessā suddā hatthārohā assārohā rathikā pattikā dhanuggahā tharuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā vammino yodhino dāsikaputtā bhaṭiputtā mallakā gaṇakā āḷārikā sūdā kappakā nahāpakā cundā mālākārā suvaṇṇakārā sajjhukārā sīsakārā tipukārā lohakārā vaṭṭakārā ayokārā maṇikārā pesakārā kumbhakārā veṇukārā loṇakārā cammakārā rathakārā dantakārā rajjukārā kocchakārā suttakārā vilīvakārā dhanukārā jiyakārā usukārā cittakārā raṅgakārā rajakā tantavāyā tunnavāyā heraññikā dussikā gandhikā tiṇahārakā kaṭṭhahārakā bhatakā paṇṇikā phalikā mūlikā odanikā pūvikā macchikā maṃsikā majjikā naṭakā naccakā laṅghakā indajālikā vetālikā mallā chavaḍāhakā pupphachaḍḍakā venā nesādā gaṇikā lāsikā kumbhadāsiyo sakkayavanacīnavilātā ujjenakā bhārukacchakā kāsikosalā parantakā māgadhakā sāketakā soreyyakā pāveyyakā koṭumbaramāthurakā alasandakasmīragandhārā taṃ nagaraṃ vāsāya upagatā nānāvisayino janā navaṃ suvibhattaṃ adosamanavajjaṃ ramaṇīyaṃ taṃ nagaraṃ passitvā anumānena jānanti ‘cheko vata bho so nagaravaḍḍhakī, yo imassa nagarassa māpetā’ti. Evameva kho, mahārāja, so bhagavā asamo asamasamo appaṭisamo asadiso atulo asaṅkhyeyo appameyyo aparimeyyo amitaguṇo guṇapāramippatto anantadhiti anantatejo anantavīriyo anantabalo buddhabalapāramiṃ gato sasenamāraṃ parājetvā diṭṭhijālaṃ padāletvā avijjaṃ khepetvā vijjaṃ uppādetvā dhammukkaṃ dhārayitvā sabbaññutaṃ pāpuṇitvā vijitasaṅgāmo dhammanagaraṃ māpesi.

283『以推知为当知』者，应作此解：『有此，彼乃最上双足行者』。

‘‘Bhagavato kho, mahārāja, dhammanagaraṃ sīlapākāraṃ hiriparikhaṃ ñāṇadvārakoṭṭhakaṃ vīriyaaṭṭālakaṃ saddhāesikaṃ satidovārikaṃ paññāpāsādaṃ suttantacaccaraṃ abhidhammasiṅghāṭakaṃ vinayavinicchayaṃ satipaṭṭhānavīthikaṃ, tassa kho pana, mahārāja, satipaṭṭhānavīthiyaṃ evarūpā āpaṇā pasāritā honti. Seyyathīdaṃ, pupphāpaṇaṃ gandhāpaṇaṃ phalāpaṇaṃ agadāpaṇaṃ osadhāpaṇaṃ amatāpaṇaṃ ratanāpaṇaṃ sabbāpaṇa’’nti.

284『比丘啊，那先尊者，请作譬喻』。『如是，伟大国王，城邑扩大者欲建城市，初观其地，平坦丰厚，坚石不松，安稳无灾，洁净美好，地块恰当。审视其上凹凸不平处，平整之，清除荆棘，使之净净，在此建城，宜美且宽阔，方圆度量齐备，有坚固围墙，塔楼城堡，小街道四通八达。众多宫殿典雅华贵，门厅相连之屋，窗户通明，园林优美，池塘水洼满盈，备有众多神祇住所，不见诸恶声。若于彼城常表盛大安乐，当至他处，则彼城当现充满丰盛，同时他时，可有神通，丰裕安稳，圣净无瑕，无灾无难。此地聚集众多国族，有广博贵族婆罗门、自在王子，妇女、儿童，骡马、象、骆驼、车马，众多士兵、大王子、勇士、猎人、游方比丘、乞士、商人、织工、金银匠、剪发师、铁匠、鼓吹者、装饰者、染色者、纺织者、炉匠、植种者、宝石匠、乐手、盐商、皮艺匠、舞伎、歌者、杂耍者、花匠、女佣、陶工、树林居住人、工匠、佛教学者等众。此城居民出入其境，覆盖多区域，居住其间，清洁美好，无恼无难，宜人可观。众共推知：此乃扩展城市者，建造此城者矣。』如是，比丘，世尊无等无双，无匹无比，无量无边，具足无量光明，无际勇猛，无边力德，已成佛力波罗蜜，胜过魔王，破除邪见，断除无明，生起正智，持守正法，具足诸智，已胜诸敌，建构法城。

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato pupphāpaṇa’’nti? ‘‘Atthi kho pana, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ārammaṇavibhattiyo akkhātā. Seyyathīdaṃ, aniccasaññā dukkhasaññā anattasaññā asubhasaññā ādīnavasaññā pahānasaññā virāgasaññā nirodhasaññā sabbaloke anabhiratisaññā sabbasaṅkhāresu aniccasaññā ānāpānassati uddhumātakasaññā vinīlakasaññā vipubbakasaññā vicchiddakasaññā vikkhāyitakasaññā vikkhittakasaññā hatavikkhittakasaññā lohitakasaññā puḷavakasaññā aṭṭhikasaññā mettāsaññā karuṇāsaññā muditāsaññā upekkhāsaññā maraṇānussati kāyagatāsati, ime kho, mahārāja, buddhena bhagavatā ārammaṇavibhattiyo akkhātā. Tattha yo koci jarāmaraṇā muccitukāmo, so tesu aññataraṃ ārammaṇaṃ gaṇhāti, tena ārammaṇena rāgā vimuccati, dosā vimuccati, mohā vimuccati, mānato vimuccati, diṭṭhito vimuccati, saṃsāraṃ tarati, taṇhāsotaṃ nivāreti, tividhaṃ malaṃ visodheti, sabbakilese upahantvā amalaṃ virajaṃ suddhaṃ paṇḍaraṃ ajātiṃ ajaraṃ amaraṃ sukhaṃ sītibhūtaṃ abhayaṃ nagaruttamaṃ nibbānanagaraṃ pavisitvā arahatte cittaṃ vimoceti, idaṃ vuccati mahārāja ‘bhagavato pupphāpaṇa’nti.

374『世尊所现法城，乃是道德庄严，羞耻之垣，智慧之门，精进之梁，信施之基，念护之门，智慧殿阁，依经之屋，藏律胜处，念处修道之路。是城念处修道之路，具是广阔，遍布花香果香、清凉甘露、仙药、长寿、宝物诸美之供养。』

‘‘‘Kammamūlaṃ gahetvāna, āpaṇaṃ upagacchatha;

375『比丘啊，那先尊者，何为世尊之花香果香？』答曰：『诸王，此由世尊所知所见，阿拉汉，正自觉者所说，修心所缘甚多。众缘包括无常念、苦念、无我念、无美念、灾难念、舍念、厌离念、灭念、尘世无喜念及诸行无常念、入出息念、恶心念、腐坏念、分裂念、散乱念、堕落念、血腥念、毛发念、骨念、慈念、悯念、喜念、舍念、死念、身念等。世尊正为应离者所说修心诸缘。若是欲离生死者，于此中择一修心缘，即得离贪、嗔、痴，离愚痴、见失，超越生死，断渴流，净三恶染，破诸烦恼，成清静诚净，洁白无染，无生无老，安乐凉静，无畏之城，入此法城，心得解脱，斯名为世尊之花香果香。』

Ārammaṇaṃ kiṇitvāna, tato muccatha muttiyā’’’ti.

285『“受持业根，入此境界；”

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato gandhāpaṇa’’nti? ‘‘Atthi kho pana, mahārāja, tena bhagavatā sīlavibhattiyo akkhātā, yena sīlagandhena anulittā bhagavato puttā sadevakaṃ lokaṃ sīlagandhena dhūpenti sampadhūpenti, disampi anudisampi anuvātampi paṭivātampi vāyanti ativāyanti, pharitvā tiṭṭhanti. Katamā tā sīlavibhattiyo? Saraṇasīlaṃ pañcaṅgasīlaṃ aṭṭhaṅgasīlaṃ dasaṅgasīlaṃ pañcuddesapariyāpannaṃ pātimokkhasaṃvarasīlaṃ. Idaṃ vuccati, mahārāja, ‘bhagavato gandhāpaṇa’nti. Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena –

377“得到所缘，尔后得解脱。”』

‘‘‘Na pupphagandho paṭivātameti, na candanaṃ taggaramallikā vā;

378『大德，龙军，世尊所具的香气为何？』『大王，确实有，世尊的戒德光辉被称说，有此戒香，因此世尊的子众用戒香熏薰世间众生，崇敬熏奉，无论四方、东南西北皆被盛香之气扑面吹拂，香气四散持续不息，遍布在前来者之中。何为此戒德光辉？即是皈依之戒、五根戒、八支戒、十支戒及依止巴提摩卡戒律而修持的戒德。此即称之为『世尊的香气』。以上所述，大王，乃世尊对诸天若大神明所宣说者。』

Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati .

379『非是花香等微风散布，亦非檀香、香蕊或石榴花，』

‘‘‘Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;

380『非彼诸花香风，乃百香汇聚，无论诸方善士皆得其香气。』

Etesaṃ gandhajātānaṃ, sīlagandho anuttaro.

381『檀香、石榴香、莲花及水色莲香，』

‘‘‘Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ;

382『此等香气之中，戒德香最无法匹敌。』

Yo ca sīlavataṃ gandho, vāti devesu uttamo’’’ti.

286『此香气安详庄重，胜过诸檀及石榴等花香。』

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato phalāpaṇa’’nti? ‘‘Phalāni kho, mahārāja, bhagavatā akkhātāni. Seyyathīdaṃ, sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaphalaṃ suññataphalasamāpatti animittaphalasamāpatti appaṇihitaphalasamāpatti . Tattha yo koci yaṃ phalaṃ icchati, so kammamūlaṃ datvā patthitaṃ phalaṃ kiṇāti. Yadi sotāpattiphalaṃ, yadi sakadāgāmiphalaṃ, yadi anāgāmiphalaṃ, yadi arahattaphalaṃ, yadi suññataphalasamāpattiṃ, yadi animittaphalasamāpattiṃ, yadi appaṇihitaphalasamāpattiṃ. Yathā, mahārāja, kassaci purisassa dhuvaphalo ambo bhaveyya, so na tāva tato phalāni pāteti, yāva kayikā na āgacchanti, anuppatte pana kayike mūlaṃ gahetvā evaṃ ācikkhati ‘ambho purisa eso kho dhuvaphalo ambo, tato yaṃ icchasi, ettakaṃ phalaṃ gaṇhāhi salāṭukaṃ vā dovilaṃ vā kesikaṃ vā āmaṃ vā pakkaṃ vā’ti, so tena attanā dinnamūlena yadi salāṭukaṃ icchati, salāṭukaṃ gaṇhāti, yadi dovilaṃ icchati, dovilaṃ gaṇhāti, yadi kesikaṃ icchati, kesikaṃ gaṇhāti, yadi āmakaṃ icchati, āmakaṃ gaṇhāti, yadi pakkaṃ icchati, pakkaṃ gaṇhāti. Evameva kho, mahārāja, yo yaṃ phalaṃ icchati, so kammamūlaṃ datvā patthitaṃ phalaṃ gaṇhāti, yadi sotāpattiphalaṃ…pe… yadi appaṇihitaphalasamāpattiṃ, idaṃ vuccati, mahārāja, ‘bhagavato phalāpaṇa’nti.

384世尊曾说：『什么香气是有德行者中的最佳？』

‘‘‘Kammamūlaṃ janā datvā, gaṇhanti amatamphalaṃ;

385『尊敬的 Nāgasena，何者为世尊所宣说的功德果报？』答言：『功德果报，善哉大王，皆为世尊所阐述。如是，入流者果、斯卡达迦果、不来者果、阿拉汉果、空无相果证、无相果证、非想非非想果证，凡有欲得此中任何果报者，即以自身业因付出，故当受当得此果。譬如大王，譬如有人拥有美好鲜甜的水果，他未达成熟阶段时并不能食用。成熟时他方取用其果，譬如有人告诫：『此果美好，欲取何种，椰枣干亦可，桃子亦可，荔枝、杏子、李子、柿子皆可。』此人若已授以果树根本，则取根本所能得的果实。正如是，善哉大王，谁欲何种果报，皆以其业因付出，故得其应得果。若是入流者果……若是非想非非想果证，此皆名曰『世尊所说之功德果报』。」

Tena te sukhitā honti, ye kītā amatapphala’’’nti.

287『以业根付出者，得无死之果；『,』385『:』因此而欢喜者，即得不死之果。』

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato agadāpaṇa’’nti? ‘‘Agadāni kho, mahārāja, bhagavatā akkhātāni, yehi agadehi so bhagavā sadevakaṃ lokaṃ kilesavisato parimoceti. Katamāni pana tāni agadāni? Yānimāni, mahārāja, bhagavatā cattāri ariyasaccāni akkhātāni. Seyyathīdaṃ, dukkhaṃ ariyasaccaṃ dukkhasamudayaṃ ariyasaccaṃ dukkhanirodhaṃ ariyasaccaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ, tattha ye keci aññāpekkhā catusaccaṃ dhammaṃ suṇanti, te jātiyā parimuccanti , jarāya parimuccanti, maraṇā parimuccanti, sokaparidevadukkhadomanassupāyāsehi parimuccanti, idaṃ vuccati mahārāja ‘bhagavato agadāpaṇa’nti.

387『由此，凡是以［那不死之果］所购得者，皆得安乐。』

‘‘‘Ye keci agadā loke , visānaṃ paṭibāhakā;

388『尊敬的 Nāgasena，何者为世尊所宣说之离欲果报？』答言：『离欲果报，善哉大王，皆为世尊所阐述，凭此离果世尊使世间众生远离染污烦恼。何等离欲果？是因世尊所说四圣谛。譬如苦谛、集谛、灭谛、道谛。凡闻此四谛者，离生死桎梏，离老病死苦，离忧伤恼乱。此即大王所称『世尊所宣说之离欲果报』。』

Dhammāgadasamaṃ natthi, etaṃ pivatha bhikkhavo’’’ti.

288『闻此离欲果报后，众生中的一切愤恨烦恼得以断除。』

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato osadhāpaṇa’’nti? ‘‘Osadhāni kho, mahārāja, bhagavatā akkhātāni, yehi osadhehi so bhagavā devamanusse tikicchati. Seyyathīdaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, etehi osadhehi bhagavā micchādiṭṭhiṃ vireceti, micchāsaṅkappaṃ vireceti, micchāvācaṃ vireceti, micchākammantaṃ vireceti, micchāājīvaṃ vireceti, micchāvāyāmaṃ vireceti, micchāsatiṃ vireceti, micchāsamādhiṃ vireceti, lobhavamanaṃ kāreti, dosavamanaṃ kāreti, mohavamanaṃ kāreti, mānavamanaṃ kāreti, diṭṭhivamanaṃ kāreti, vicikicchāvamanaṃ kāreti, uddhaccavamanaṃ kāreti, thinamiddhavamanaṃ kāreti, ahirikānottappavamanaṃ kāreti, sabbakilesavamanaṃ kāreti, idaṃ vuccati, mahārāja, ‘bhagavato osadhāpaṇa’nti.

390无有比法药更胜者，汝等比丘当饮此法药。

‘‘‘Ye keci osadhā loke, vijjanti vividhā bahū;

391世尊弟子那迦瑟那，何为佛陀世尊所说治愈诸病之药？尊者回答曰：众王，药者，为佛陀所宣说，凭借此药佛陀调治天人众生。譬如此：四念处、四正勤、四力、五根、五力、七觉支、圣八正道，此诸皆为药。借此药，佛世尊消灭邪见、邪思维，断除邪语、邪业、邪命、邪精进、邪念、邪定，除去贪恚痴，破灭我慢、见贼、疑贼、掉举、昏沉睡眠及无耻无怖，灭除一切烦恼，是名佛陀之药。

Dhammosadhasamaṃ natthi, etaṃ pivatha bhikkhavo.

392世间种种药物虽多，

‘‘‘Dhammosadhaṃ pivitvāna, ajarāmaraṇā siyuṃ;

393却无比法药等胜，此药汝等比丘当饮用。

Bhāvayitvā ca passitvā, nibbutā upadhikkhaye’’’ti.

289饮此法药则出生死老病皆止，

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato amatāpaṇa’’nti? ‘‘Amataṃ kho, mahārāja, bhagavatā akkhātaṃ, yena amatena so bhagavā sadevakaṃ lokaṃ abhisiñci , yena amatena abhisittā devamanussā jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsehi parimucciṃsu. Katamaṃ taṃ amataṃ? Yadidaṃ kāyagatāsati. Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ‘amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī’ti. Idaṃ vuccati, mahārāja, ‘bhagavato amatāpaṇa’nti.

395修习观察此药后，于烦恼消灭中证得寂灭。

‘‘‘Byādhitaṃ janataṃ disvā, amatāpaṇaṃ pasārayi;

396『世尊，何为佛陀世尊的不死宝？』『大王，不死宝是世尊所宣说的，世尊以不死法灌注诸天人世界。依此不死法，天人、人类得以从生、老、病、死、忧、悲、苦、忧愁及恐惧之苦中解脱。何为此不死？即身念处也。大王，此事如佛以诸天人之身语所说：“比丘们，能常住不死的，是修习身念处者。”此即谓佛陀不死宝。』

Kammena taṃ kiṇitvāna, amataṃ ādetha bhikkhavo’’’ti.

290『『目睹众生病苦，广布不死宝，

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato ratanāpaṇa’’nti? ‘‘Ratanāni kho, mahārāja, bhagavatā akkhātāni, yehi ratanehi vibhūsitā bhagavato puttā sadevakaṃ lokaṃ virocanti obhāsenti pabhāsenti jalanti pajjalanti uddhaṃ adho tiriyaṃ ālokaṃ dassenti. Katamāni tāni ratanāni? Sīlaratanaṃ samādhiratanaṃ paññāratanaṃ vimuttiratanaṃ vimuttiñāṇadassanaratanaṃ paṭisambhidāratanaṃ bojjhaṅgaratanaṃ.

291以何功德能购得？比丘们，应摄取此不死宝。』』

‘‘Katamaṃ, mahārāja, bhagavato sīlaratanaṃ? Pātimokkhasaṃvarasīlaṃ indriyasaṃvarasīlaṃ ājīvapārisuddhisīlaṃ paccayasannissitasīlaṃ cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ maggasīlaṃ phalasīlaṃ. Sīlaratanena kho, mahārāja, vibhūsitassa puggalassa sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā pihayati pattheti, sīlaratanapiḷandho kho, mahārāja, bhikkhu disampi anudisampi uddhampi adhopi tiriyampi virocati ativirocati , heṭṭhato avīciṃ uparito bhavaggaṃ upādāya etthantare sabbaratanāni atikkamitvā abhibhavitvā ajjhottharitvā tiṭṭhati, evarūpāni kho, mahārāja, sīlaratanāni bhagavato ratanāpaṇe pasāritāni, idaṃ vuccati mahārāja ‘bhagavato sīlaratana’nti.

399『世尊，何为佛陀世尊的宝玉宝？』『大王，宝玉乃世尊所宣说，用此宝玉装饰其子众，照耀诸天人世间，发明、显现及燃烧放光，向上、向下及四方显现光明。何为此宝玉？即为戒宝、定宝、慧宝、解脱宝、解脱知识见宝、分别宝及觉支宝七宝。』

‘‘‘Evarūpāni sīlāni, santi buddhassa āpaṇe;

400『大王，何为佛陀世尊的戒宝？谓巴提摩迦持戒、根门制御、正命清净、缘起条件相依之戒，以及小戒、中戒、大戒、道戒、果戒。以此戒宝装饰其人，诸天人、魔王、婆罗门、沙曼、比丘尼及大众皆敬仰赞叹。戒宝庄严之比丘，在日夜、东方西方及上下各处放光明，光明超越光明；以涅槃为依止，超越诸宝，掌握制伏在此。此即佛陀宝玉中所广布之戒宝，大王，此谓佛陀戒宝。』

Kammena taṃ kiṇitvāna, ratanaṃ vo piḷandhathā’ti.

292『『此等戒法，乃为佛法宝；『

‘‘Katamaṃ, mahārāja, bhagavato samādhiratanaṃ? Savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi, suññato samādhi, animitto samādhi, appaṇihito samādhi. Samādhiratanaṃ kho, mahārāja, piḷandhassa bhikkhuno ye te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhaccadiṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni, te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti . Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati viddhaṃsati na saṇṭhāti na upalimpati. Taṃ kissa hetu? Parisuddhattā padumassa. Evameva kho, mahārāja, samādhiratanaṃ piḷandhassa bhikkhuno ye te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhacca diṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni, te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti. Taṃ kissa hetu? Parisuddhattā samādhissa. Idaṃ vuccati, mahārāja, ‘bhagavato samādhiratana’nti, evarūpāni kho, mahārāja, samādhiratanāni bhagavato ratanāpaṇe pasāritāni.

402『以业力获得财宝，请汝珍惜之』。

‘‘‘Samādhiratanamālassa , kuvitakkā na jāyare;

403『大王，世尊所说的定宝为何？有分别有思惟的定，非分别有思惟的定，无分别无思惟的定，空无相的定，无缘相的定，无障碍的定。大王，沙门比丘比兰陀所拥有的定宝，就是那种心中无贪欲、无瞋恚、无害心、无乱躁、无邪见、无疑惑等烦恼的各种净心禅定。此等禅定遍满，现前时能将心身杂染之事尽皆摧毁，割断，不令其存留或污染。如同大王，水对莲花池中莲花的影响一样，水能溃散、摧毁却不能玷污那莲花，此即其由。沙门比兰陀的定宝正如其清净无染的禅定。大王，此即谓『世尊的定宝』，此类定宝乃为世尊的珍宝广为示现。』

Na ca vikkhipate cittaṃ, etaṃ tumhe piḷandhathā’ti.

293『定宝绳索中，不产生杂念；

‘‘Katamaṃ, mahārāja, bhagavato paññāratanaṃ? Yāya, mahārāja, paññāya ariyasāvako ‘idaṃ kusala’nti yathābhūtaṃ pajānāti, ‘idaṃ akusala’nti yathābhūtaṃ pajānāti, ‘idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ, idaṃ hīnaṃ, idaṃ paṇītaṃ, idaṃ kaṇhaṃ, idaṃ sukkaṃ, idaṃ kaṇhasukkasappaṭibhāga’nti yathābhūtaṃ pajānāti, ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idaṃ vuccati mahārāja ‘bhagavato paññāratana’nti.

405心不散乱，此者，诸汝当珍惜也。』

‘‘‘Paññāratanamālassa, na ciraṃ vattate bhavo;

406『大王，世尊所说的慧宝为何？当有智慧的圣弟子，能如实知晓何为善，何为不善，何为应敬，何为不应敬，何为卑下，何为高尚，何为暗恶，何为纯净，何为暗纯。又能如实知晓何为苦，苦之集，苦之灭，苦灭之道。此即谓大王『世尊的慧宝』。』

Khippaṃ phasseti amataṃ, na ca so rocate bhave’ti.

294『慧宝绳索中，生死不久留；

‘‘Katamaṃ , mahārāja, bhagavato vimuttiratanaṃ’’? ‘‘Vimuttiratanaṃ kho, mahārāja, arahattaṃ vuccati, arahattaṃ patto kho, mahārāja, bhikkhu ‘vimuttiratanaṃ piḷandho’ti vuccati. Yathā, mahārāja, puriso muttākalāpamaṇikalāpapavāḷakalāpābharaṇappaṭimaṇḍito agalutagaratālīsakalohitacandanānulittagatto nāgapunnāgasālasalaḷacampakayūthikātimuttakapāṭaluppalavassikamallikāvicitto sesajane atikkamitvā virocati ativirocati obhāsati pabhāsati sampabhāsati jalati pajjalati abhibhavati ajjhottharati mālāgandharatanābharaṇehi, evameva kho, mahārāja, arahattaṃ patto khīṇāsavo vimuttiratanapiḷandho upādāyupādāya vimuttānaṃ bhikkhūnaṃ atikkamitvā samatikkamitvā virocati ativirocati obhāsati pabhāsati sampabhāsati jalati pajjalati abhibhavati ajjhottharati vimuttiyā. Taṃ kissa hetu? Aggaṃ, mahārāja, etaṃ piḷandhanaṃ sabbapiḷandhanānaṃ, yadidaṃ vimuttipiḷandhanaṃ. Idaṃ vuccati, mahārāja, ‘bhagavato vimuttiratana’nti.

408迅速接触不灭之法，而非迷恋生死苦海。

‘‘‘Maṇimālādharaṃ geha, jano sāmiṃ udikkhati;

409“尊贵的天子，何为世尊的解脱宝珠？”“解脱宝珠者，即称为阿拉汉果。得证阿拉汉果的比丘也称为‘解脱宝珠之弟子’。譬如，尊贵的天子，一人佩戴自由之宝石、珍珠、宝链、饰物，披挂着红木、檀香、龙涎、菩提树叶、沙拉树叶、山苍子等，超越了世间万物，光辉耀眼，炽烈燃烧，威猛显现，光彩照耀，照彻一切，焚燃燃烧，强力持守，升腾于上，缀满芬芳花环与宝石装饰。正如是，尊贵的天子，得证阿拉汉果的、尽除烦恼之解脱宝珠之弟子，已超越一切执着者，比丘们超越执着，照耀出色，光辉灿烂，炽烈燃烧，威猛显现，光明闪耀，焚烧强大，猛烈升腾于彼自由境界。何故如此？尊贵的天子，这是所有宝珠中最尊贵之宝珠，名为解脱宝珠。此即称为世尊的解脱宝珠。”

Vimuttiratanamālantu, udikkhanti sadevakā’ti.

295『家中佩戴宝珠花环，世间人皆仰慕；』

‘‘Katamaṃ mahārāja, bhagavato vimuttiñāṇadassanaratanaṃ? Paccavekkhaṇañāṇaṃ, mahārāja, bhagavato vimuttiñāṇadassanaratananti vuccati, yena ñāṇena ariyasāvako maggaphalanibbānāni pahīnakilesāvasiṭṭhakilese ca paccavekkhati.

411『解脱宝珠花环万众仰望，诸天亦共欣羡。』

‘‘‘Ye ñāṇena bujjhanti, ariyā katakiccataṃ;

412“尊贵的天子，世尊的解脱慧见之宝为何？”“回顾慧见，即称为世尊的解脱慧见宝。借此智慧，圣德弟子能洞察道果涅槃，洞达已断烦恼及未断烦恼之事。”

Taṃ ñāṇaratanaṃ laddhuṃ, vāyametha jinorasā’ti.

296『借智慧觉醒者众多，圣者勤修其职责；』

‘‘Katamaṃ, mahārāja, bhagavato paṭisambhidāratanaṃ? Catasso kho, mahārāja, paṭisambhidāyo atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidāti. Imehi kho, mahārāja, catūhi paṭisambhidāratanehi samalaṅkato bhikkhu yaṃ yaṃ parisaṃ upasaṅkamati, yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto abhīru acchambhī anutrāsī vigatalomahaṃso parisaṃ upasaṅkamati.

297应当努力获得这一智慧宝藏，此宝藏是胜利者之所珍爱。

‘‘Yathā, mahārāja, yodho saṅgāmasūro sannaddhapañcāvudho acchambhito saṅgāmaṃ otarati, ‘sace amittā dūre bhavissanti usunā pātayissāmi, tato orato bhavissanti sattiyā paharissāmi, tato orato bhavissanti kaṇayena paharissāmi, upagataṃ santaṃ maṇḍalaggena dvidhā chindissāmi, kāyūpagataṃ churikāya vinivijjhissāmī’ti , evameva kho, mahārāja, catupaṭisambhidāratanamaṇḍito bhikkhu acchambhito parisaṃ upasaṅkamati. Yo koci maṃ atthapaṭisambhide pañhaṃ pucchissati, tassa atthena atthaṃ kathayissāmi, kāraṇena kāraṇaṃ kathayissāmi, hetunā hetuṃ kathayissāmi, nayena nayaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena.

298世尊的四种智慧宝藏为何？世尊所具有的四种智慧分别是：了解真义的智慧、对法的智慧、语言表达的智慧以及辩才智慧。依此四种智慧宝藏装备着的比丘，无论前往何处——不论士族众、不论婆罗门众、不论居士众或沙门众——均以熟练的智慧，毫无畏惧、无所惊惧、无所忧虑，胸怀坦荡地接近法众。

‘‘Yo koci maṃ dhammapaṭisambhide pañhaṃ pucchissati, tassa dhammena dhammaṃ kathayissāmi, amatena amataṃ kathayissāmi, asaṅkhatena asaṅkhataṃ kathayissāmi, nibbānena nibbānaṃ kathayissāmi, suññatena suññataṃ kathayissāmi , animittena animittaṃ kathayissāmi, appaṇihitena appaṇihitaṃ kathayissāmi, anejena anejaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhāveyyākaraṇena.

299譬如英勇的勇士，身披五器甲胄，毫无畏惧地进入战场，说：“若敌人远在天边，我必以长矛击杀；若敌人近前，我将以剑攻击；若敌人更近，我将以匕首砍击；如若敌人近至身边，我必以刀斧剖割。”同理，装备四种智慧宝藏的比丘，无所惧怕地接近法众。若有人向我询问了解真义的智慧，我将以因缘果报详尽说明，我将以缘由说明缘由，我将以理由说明理由，我将以方法说明方法，毫无疑惑，辨析清晰，解答令其喜悦。

‘‘Yo koci maṃ niruttipaṭisambhide pañhaṃ pucchissati, tassa niruttiyā niruttiṃ kathayissāmi, padena padaṃ kathayissāmi, anupadena anupadaṃ kathayissāmi, akkharena akkharaṃ kathayissāmi, sandhiyā sandhiṃ kathayissāmi, byañjanena byañjanaṃ kathayissāmi, anubyañjanena anubyañjanaṃ kathayissāmi, vaṇṇena vaṇṇaṃ kathayissāmi, sarena saraṃ kathayissāmi, paññattiyā paññattiṃ kathayissāmi, vohārena vohāraṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena.

300若有人询问我关于对法的智慧，我必以法来说明法，以不死不灭的法而言不死不灭，以无为法说明无为法，以涅槃说明涅槃，以空性说明空性，以无相说明无相，以无障碍说明无障碍，毫无疑惑，辨析清楚，解答令其欢喜。

‘‘Yo koci maṃ paṭibhānapaṭisambhide pañhaṃ pucchissati, tassa paṭibhānena paṭibhānaṃ kathayissāmi, opammena opammaṃ kathayissāmi, lakkhaṇena lakkhaṇaṃ kathayissāmi, rasena rasaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇenāti, idaṃ vuccati, mahārāja, ‘bhagavato paṭisambhidāratana’nti.

418若有人向我请教语言表达的智慧，我必以语言说明语言，以词说明词，以无词说明无词，以字母说明字母，以接续说明接续，以音节说明音节，以无音节说明无音节，以音调说明音调，以声调说明声调，以定义说明定义，以用法说明用法，毫无疑问，辨析清净，解释令其欢喜。

‘‘‘Paṭisambhidā kiṇitvāna, ñāṇena phassayeyya yo;

419若有人向我询问辩才智慧，我必以辩才说明辩才，以比喻说明比喻，以特征说明特征，以味道说明味道，毫无疑义，辨明清洁，令其喜悦，如是称为世尊的智慧宝藏。

Acchambhito anubbiggo, atirocati sadevake’ti.

301『辨别』者，乃以智慧洞察，能触及真理者也；

‘‘Katamaṃ, mahārāja, bhagavato bojjhaṅgaratanaṃ? Sattime, mahārāja, bojjhaṅgā, satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Imehi kho, mahārāja, sattahi bojjhaṅgaratanehi paṭimaṇḍito bhikkhu sabbaṃ tamaṃ abhibhuyya sadevakaṃ lokaṃ obhāseti pabhāseti ālokaṃ janeti. Idaṃ vuccati, mahārāja, ‘bhagavato bojjhaṅgaratana’nti.

421对此感到惊异不惊恐，心无烦恼，因而不惑，故即能光耀一切诸天众生。

‘‘‘Bojjhaṅgaratanamālassa , uṭṭhahanti sadevakā;

422世尊的觉支宝珠何为？大王啊，觉支共七：念觉支、法觉支、精进觉支、喜觉支、安静觉支、定觉支，以及舍觉支。以此七种觉支宝珠庄严的比丘，能超越一切黑暗，照耀遍及诸天和世间，生起光明。此即谓世尊之觉支宝珠也。

Kammena taṃ kiṇitvāna, ratanaṃ vo piḷandhathā’’’ti.

302觉支宝珠花环，令众天起敬；

‘‘Bhante nāgasena, katamaṃ buddhassa bhagavato sabbāpaṇa’’nti? ‘‘Sabbāpaṇaṃ kho, mahārāja, bhagavato navaṅgaṃ buddhavacanaṃ sārīrikāni pāribhogikāni cetiyāni saṅgharatanañca. Sabbāpaṇe, mahārāja, bhagavatā jātisampatti pasāritā, bhogasampatti pasāritā, āyusampatti pasāritā, ārogyasampatti pasāritā, vaṇṇasampatti pasāritā, paññāsampatti pasāritā, mānusikasampatti pasāritā, dibbasampatti pasāritā, nibbānasampatti pasāritā. Tattha ye taṃ taṃ sampattiṃ icchanti, te kammamūlaṃ datvā patthitapatthitaṃ sampattiṃ kiṇanti, keci sīlasamādānena kiṇanti, keci uposathakammena kiṇanti, appamattakenapi kammamūlena upādāyupādāya sampattiyo paṭilabhanti. Yathā, mahārāja, āpaṇikassa āpaṇe tilamuggamāse parittakenapi taṇḍulamuggamāsena appakenapi mūlena upādāyupādāya gaṇhanti, evameva kho, mahārāja, bhagavato sabbāpaṇe appamattakenapi kammamūlena upādāyupādāya sampattiyo paṭilabhanti. Idaṃ vuccati, mahārāja, ‘bhagavato sabbāpaṇa’nti.

424彼于业力所买，宝珠当以警戒。

‘‘‘Āyu arogatā vaṇṇaṃ, saggaṃ uccākulīnatā;

425『Nāgasena，世尊之所有之宝为何？』『大王啊，世尊共有九宝：佛语、身体、供养之物、圣龛，以及僧宝。』『大王啊，这九财产由世尊所开显：生之财、财富、寿命、健康、威仪、智慧、人资、天资、涅槃资。渴求此财者，依业力之因，或善戒，或守八关斋戒，乃至极谨慎业因，而得此财富。如农夫春季除草，秋季收割稻谷，依因采获，财亦如是。故此谓世尊之所有之宝。

Asaṅkhatañca amataṃ, atthi sabbāpaṇe jine.

426生命、健康、容貌、美好，天上显赫的地位；

‘‘‘Appena bahukenāpi, kammamūlena gayhati;

427未曾成形的涅槃永生，存在于一切诸魔敌的战胜者之中。

Kiṇitvā saddhāmūlena, samiddhā hotha bhikkhavo’ti.

303即便是极少或者极多的，皆因业根而生起；

‘‘Bhagavato kho, mahārāja, dhammanagare evarūpā janā paṭivasanti, suttantikā venayikā ābhidhammikā dhammakathikā jātakabhāṇakā dīghabhāṇakā majjhimabhāṇakā saṃyuttabhāṇakā aṅguttarabhāṇakā khuddakabhāṇakā sīlasampannā samādhisampannā paññāsampannā bojjhaṅgabhāvanāratā vipassakā sadatthamanuyuttā āraññikā rukkhamūlikā abbhokāsikā palālapuñjikā sosānikā nesajjikā paṭipannakā phalaṭṭhā sekkhā phalasamaṅgino sotāpannā sakadāgāmino anāgāmino arahanto tevijjā chaḷabhiññā iddhimanto paññāya pāramiṃgatā satipaṭṭhānasammappadhānaiddhipādaindriyabalabojjhaṅgamaggavarajhānavimokkharū pārūpasantasukhasamāpattikusalā, tehi arahantehi ākulaṃ samākulaṃ ākiṇṇaṃ samākiṇṇaṃ naḷavanasaravanamiva dhammanagaraṃ ahosi. Bhavatīha –

429持守信根，愿比丘们得以燃起光明。

‘‘‘Vītarāgā vītadosā, vītamohā anāsavā;

430世尊啊，大王，在法城里，如此等众生共同生活：他们守护经典、遵行戒律，依佛法名言说法，善说本生故事，长篇宏论、中篇说辞、相应篇章、增支篇章、小部说教，皆具持戒、修定、具慧，专注于觉支的修习，通达正理而努力不懈，隐居林野、根依树下，习于安静、休息与静卧，行道勤奋，是果位成熟，成就收获，得到净果的初果弟子、二果弟子、三果弟子，得六通神通，具足能缘，遍学善法，具足念处正念、专注、精进、威力、根力、觉支，是禅定与解脱的道路、支持，依他们不断增长、净化、占满、如同树木与森林一般，法城中未曾受到污秽、纷乱、破坏与侵蚀。这里说：

Vītataṇhā anādānā, dhammanagare vasanti te.

431无贪、无嗔、无痴、无烦恼染污，

‘‘‘Āraññikā dhutadharā, jhāyino lūkhacīvarā;

432他们离欲断渴，不取非所，在法城中居住。

Vivekābhiratā dhīrā, dhammanagare vasanti te.

433持杖入林者，修习禅那者，衣服粗陋者；

‘‘‘Nesajjikā santhatikā, athopi ṭhānacaṅkamā;

434爱乐独处，智慧坚定者，亦安住于法城之中。

Paṃsukūladharā sabbe, dhammanagare vasanti te.

435虽不卧躺，日夜常行逡巡；

‘‘‘Ticīvaradharā santā, cammakhaṇḍacatutthakā;

436皆披尘堆衣，皆安住于法城。

Ratā ekāsane viññū, dhammanagare vasanti te.

437身披三衣者安然，染污布碎布为衣；

‘‘‘Appicchā nipakā dhīrā, appāhārā alolupā;

438专注于正定的智者，一心安住于法城中，常居其中。

Lābhālābhena santuṭṭhā, dhammanagare vasanti te.

439他们渴求甚少，智慧纯熟，心志坚稳，不为欲望所动；

‘‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā;

440于得失无碍，满足于利益与损失之中，安然住于法城中。

Ākiñcaññaṃ patthayānā, dhammanagare vasanti te.

441修习禅定而乐于其中，心意宁静，心神专注；

‘‘‘Paṭipannā phalaṭṭhā ca, sekkhā phalasamaṅgino;

442以无所有之心为依止，安住于法城中。

Āsīsakā uttamatthaṃ, dhammanagare vasanti te.

443已实践果德，亦得其乐，精勤修习，其果具足；

‘‘‘Sotāpannā ca vimalā, sakadāgāmino ca ye;

444阿世萨迦族居民，居住在法城中。

Anāgāmī ca arahanto, dhammanagare vasanti te.

445那些已入流而纯净者，及只来生一转的圣者；

‘‘‘Satipaṭṭhānakusalā , bojjhaṅgabhāvanāratā;

446不还转者及阿拉汉，亦居法城中。

Vipassakā dhammadharā, dhammanagare vasanti te.

447修习念处善巧者，专注于诸觉支的培植；

‘‘‘Iddhipādesu kusalā, samādhibhāvanāratā;

448明察实相，持守法义者，亦居法城中。

Sammappadhānānuyuttā, dhammanagare vasanti te.

449善于神足之根本，致力于三摩地的修习者；

‘‘‘Abhiññāpāramippattā, pettike gocare ratā;

450专心于正勤者，居住于法之城中。

Antalikkhamhi caraṇā, dhammanagare vasanti te.

451精通神通之至者，欢喜于鬼神所在之境；

‘‘‘Okkhittacakkhū mitabhāṇī, guttadvārā susaṃvutā;

452行于天空之中者，安住于法之城中。

Sudantā uttame damme , dhammanagare vasanti te.

453目光放逸断绝，语出温和谦逊，口门紧闭节制者；

‘‘‘Tevijjā chaḷabhiññā ca, iddhiyā pāramiṃ gatā;

454心纯净，守持上品戒律，居于法之城中。

Paññāya pāramippattā, dhammanagare vasanti te’ti.

304三明通达，六神通具足，成就波罗蜜者；

‘‘Ye kho te, mahārāja, bhikkhū aparimitañāṇavaradharā asaṅgā atulaguṇā atulayasā atulabalā atulatejā dhammacakkānuppavattakā paññāpāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘dhammasenāpatino’ti vuccanti.

305他们修成了般若，住持于法城。

‘‘Ye pana te, mahārāja, bhikkhū iddhimanto adhigatappaṭisambhidāpattavesārajjā gaganacarā durāsadā duppasahā anālambacarā sasāgaramahidharapathavikampako candasūriyaparimajjakā vikubbanādhiṭṭhānābhinīhārakusalā iddhiyā pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘purohitā’ti vuccanti.

306大王，那些行头陀行、少欲知足、厌恶刻意请托乞求、次第托钵乞食，如同蜜蜂不损花香般进入偏僻林野，对色身与性命都无所执著、已证阿拉汉果、头陀功德圆满的比丘，在世尊的法城中被称为「明眼者」。

‘‘Ye pana te, mahārāja, bhikkhū dhutaṅgamanugatā appicchā santuṭṭhā viññattimanesanajigucchakā piṇḍāya sapadānacārino bhamarāva gandhamanughāyitvā pavisanti vivittakānanaṃ, kāye ca jīvite ca nirapekkhā arahattamanuppattā dhutaṅgaguṇe agganikkhittā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘akkhadassā’ti vuccanti.

307那些比丘啊，大王，拥有神通，已得神通禅定、辩才、持戒清净，轻如云行、不住俗世、无依无碍，能震惊大海大地，如月日周遍照耀，具坚定如磐石的善巧毅力，已到神通波罗蜜境界，这样的比丘，于世尊法城中被称为『祭司』。

‘‘Ye pana te, mahārāja, bhikkhū parisuddhā vimalā nikkilesā cutūpapātakusalā dibbacakkhumhi pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘nagarajotakā’ti vuccanti.

308那些比丘啊，大王，行持苦行随顺戒律，欲求甚少、心足、通达正见，染污洁净，不贪于供养，像蜜蜂追寻芳香一般，入于幽静林地，身心清净，对生死已无挂碍，已得阿拉汉果，三苦行德为先，这样的比丘，于世尊法城中被称为『董荼毗耶』。

‘‘Ye pana te, mahārāja, bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā sithiladhanitadīgharassagarukalahukakkharaparicchedakusalā navaṅgasāsanadharā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘dhammarakkhā’ti vuccanti.

309那些比丘啊，大王，清净无垢，断灭烦恼，善于断绝最上恶业，已到天眼波罗蜜境界，这样的比丘，于世尊法城中被称为『城中火炬』。

‘‘Ye pana te, mahārāja, bhikkhū vinayaññū vinayakovidā ṭhānāṭṭhānakusalā āpattānāpattigarukalahukasatekicchaatekicchavuṭṭhānadesanāniggaha- paṭikammaosāraṇanissāraṇapaṭisāraṇakusalā vinaye pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘rūparakkhā’ti vuccanti.

310那些比丘啊，大王，博闻多闻，通晓来往往返，具持法戒，以戒律纲领为凭，善于轻重缓急刚柔，能准确断续新旧各章节，能持九法，守护法门，这样的比丘，于世尊法城中被称为『护法者』。

‘‘Ye pana te, mahārāja, bhikkhū vimuttivarakusumamālabaddhā varapavaramahagghaseṭṭhabhāvamanuppattā bahujanakantamabhipatthitā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘pupphāpaṇikā’ti vuccanti.

311『大王啊，那些比丘们熟知戒律，精通修持戒律，善于辨别戒律的应住处与不应住处，能分辨戒患与非戒患，能分别戒律重大与轻微，能辨除非戒之事，善于观察、说明、教导、归纳戒律文句，能说明归依与断除戒律之法，已达戒律的彼岸。大王啊，这样的比丘，在世尊的戒法城邑中被称为「护戒者」。』

‘‘Ye pana te, mahārāja, bhikkhū catusaccābhisamayappaṭividdhā diṭṭhasaccā viññātasāsanā catūsu sāmaññaphalesu tiṇṇavicikicchā paṭiladdhaphalasukhā aññesampi paṭipannānaṃ te phale saṃvibhajanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘phalāpaṇikā’ti vuccanti.

312『大王啊，那些比丘们被解脱的美好花环所围绕，具备顶尖的善根德行，得到大众的敬重与拥护，如此的大王啊，这样的比丘，在世尊的戒法城邑中被称为「花手者」。』

‘‘Ye pana te, mahārāja, bhikkhū sīlasaṃvaragandhamanulittā anekavidhabahuguṇadharā kilesamaladuggandhavidhamakā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘gandhāpaṇikā’ti vuccanti.

313『大王啊，那些比丘们已经通达四圣谛，证得真实真理，洞察戒律，获得四种平等之果，无疑虑地经历过三果那样的快乐，并且与其他修行人分享这些果报之乐。大王啊，这样的比丘，在世尊的戒法城邑中被称为「果手者」。』

‘‘Ye pana te, mahārāja, bhikkhū dhammakāmā piyasamudāhārā abhidhamme abhivinaye uḷārapāmojjā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi dhammavararasaṃ pivanti, kāyena vācāya manasā dhammavararasamogāḷhā adhimattapaṭibhānā dhammesu dhammesanappaṭipannā ito vā tato vā yattha yattha appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā , tattha tattha gantvā taṃ taṃ kathārasaṃ pivanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘soṇḍā pipāsā’ti vuccanti.

314『大王啊，那些比丘们身披清净的戒德香气，具有多种善根与良好品质，能远离染污的恶臭污秽，如此的大王啊，这样的比丘在世尊的戒法城邑中被称为「香手者」。』

‘‘Ye pana te, mahārāja, bhikkhū pubbarattāpararattaṃ jāgariyānuyogamanuyuttā nisajjaṭṭhānacaṅkamehi rattindivaṃ vītināmenti, bhāvanānuyogamanuyuttā kilesapaṭibāhanāya sadatthappasutā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘nagaraguttikā’ti vuccanti.

315「大王啊，那些比丘从义理、文句、法则、事由、原因、譬喻多个层面，读诵、讽诵、讲说、复述九分佛语，大王啊，这样的比丘在世尊的法城中被称为「法商」。」

‘‘Ye pana te, mahārāja, bhikkhū navaṅgaṃ buddhavacanaṃ atthato ca byañjanato ca nayato ca kāraṇato ca hetuto ca udāharaṇato ca vācenti anuvācenti bhāsanti anubhāsanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘dhammāpaṇikā’ti vuccanti.

316『大王啊，那些比丘们一向彻夜精勤，专注觉醒，或坐或立或行，总持不懈，修持禅定，排除烦恼，持戒庄严，故被大众拥戴与尊敬。大王啊，如此的比丘在世尊的戒法城邑中被称为「城内卓越者」。』

‘‘Ye pana te, mahārāja, bhikkhū dhammaratanabhogena āgamapariyattisutabhogena bhogino dhanino niddiṭṭhasarabyañjanalakkhaṇappaṭivedhā viññū pharaṇā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘dhammaseṭṭhino’ti vuccanti.

317『那些，比丘们，尊王啊，正确以九支法，依据佛陀教法之义理、词义、导引、动因、缘起、因缘、例证而宣说、重宣、阐扬、宣讲者。』这类比丘，尊王啊，于世尊法城中被称为『法分施者』。

‘‘Ye pana te, mahārāja, bhikkhū uḷāradesanāpaṭivedhā pariciṇṇārammaṇavibhattiniddesā sikkhāguṇapāramippattā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘vissutadhammikā’ti vuccanti.

318『那些比丘，尊王啊，因法宝之享用，因外来诵持授受之享用，行为富有、财帛丰富，具足明晰字义相辨之慧眼，洞察了因缘者。』这类比丘，尊王啊，于世尊法城中被称为『法至尊者』。

‘‘Evaṃ suvibhattaṃ kho, mahārāja, bhagavato dhammanagaraṃ evaṃ sumāpitaṃ evaṃ suvihitaṃ evaṃ suparipūritaṃ evaṃ suvavatthāpitaṃ evaṃ surakkhitaṃ evaṃ sugopitaṃ evaṃ duppasayhaṃ paccatthikehi paccāmittehi, iminā, mahārāja, kāraṇena iminā hetunā iminā nayena iminā anumānena ñātabbaṃ atthi so bhagavāti.

470『那些比丘，尊王啊，能洞察严正教诲之义，遵守从容清净之法，具备修学资质、品德圆满，已学成品者。』这类比丘，尊王啊，于世尊法城中被称为『具净法者』。

‘‘‘Yathāpi nagaraṃ disvā, suvibhattaṃ manoramaṃ;

471『如此澄明、清净、雅观的世尊法城是如此美妙，善守善护，完善圆足，完备圭轴，安稳维持，善巧守护，隐密严密，不易被恶友侵害，尊王啊，这之因缘、缘由、导引、推测都应知晓世尊存世实有。』

Anumānena jānanti, vaḍḍhakissa mahattanaṃ.

472『就如看见一座城市，清明美好，赏心悦目；』

‘‘‘Tatheva lokanāthassa, disvā dhammapuraṃ varaṃ;

473『由于推测，知晓那城市必然是宏伟巨大的。』

Anumānena jānanti, atthi so bhagavā iti.

474如同世界尊者，见到最佳法城，

‘‘‘Anumānena jānanti, ūmiṃ disvāna sāgare;

475凭推测而知道：『世尊存在』。

Yathāyaṃ dissate ūmi, mahanto so bhavissati.

476凭推测而知道，见大海时，

‘‘‘Tathā buddhaṃ sokanudaṃ, sabbatthamaparājitaṃ;

477如所见海洋，是广大无边的。

Taṇhakkhayamanuppattaṃ, bhavasaṃsāramocanaṃ.

478如是佛陀无忧无惧，遍处无有敌者，

‘‘‘Anumānena ñātabbaṃ, ūmiṃ disvā sadevake;

479已断灭渴爱，达解脱轮回。

Yathā dhammūmivipphāro, aggo buddho bhavissati.

480『应当根据推测而知，见到此方诸天；』

‘‘‘Anumānena jānanti, disvā accuggataṃ giriṃ;

481『如法之变迁一般，佛陀当为至尊。』

Yathā accuggato eso, himavā so bhavissati.

482『根据推测而知，见到已成巍峨的山；』

‘‘‘Tathā disvā dhammagiriṃ, sītībhūtaṃ nirūpadhiṃ;

483『那巍峨者即为喜马拉雅山。』

Accuggataṃ bhagavato, acalaṃ suppatiṭṭhitaṃ.

484『如是见到法山，冰雪覆盖无垢垢；』

‘‘‘Anumānena ñātabbaṃ, disvāna dhammapabbataṃ;

485『乃世尊巍峨山，坚定稳固不可动摇。』

Tathā hi so mahāvīro, aggo buddho bhavissati.

486『须以推测而知之』者，见法山后，理当如此推知。

‘‘‘Yathāpi gajarājassa, padaṃ disvāna mānusā;

487正如当时那英勇无比者，必定成为觉者。

Anumānena jānanti, mahā eso gajo iti.

488『譬如大象王足迹』者，若有人见其足迹，

‘‘‘Tatheva buddhanāgassa, padaṃ disvā vibhāvino;

489则凭推测而知，此为大象之足也。

Anumānena jānanti, uḷāro so bhavissati.

490『如是觉者之足迹』，明达者若见之，

‘‘‘Anumānena jānanti, bhīte disvāna kummige;

491则凭推测而知，彼必为觉者的弟子。

Migarājassa saddena, bhītāme kummigā iti.

492『由推测而知』者，见到害怕时的幼鹰，

‘‘‘Tatheva titthiye disvā, vitthate bhītamānase;

493听到鹿王的声音，如此幼鹰皆因恐惧，故称为害怕的幼鹰。

Anumānena ñātabbaṃ, dhammarājena gajjitaṃ.

494『同样地』，当见到信士时，害怕之心显现，

‘‘‘Nibbutaṃ pathaviṃ disvā, haritapattaṃ mahodikaṃ;

495当推测其所知，是由法王震惊所致。

Anumānena jānanti, mahāmeghena nibbutaṃ.

496『见到已灭绝的地，绿色的草叶，巨大的水池，』

‘‘‘Tathevimaṃ janaṃ disvā, āmoditapamoditaṃ;

497由推测而知，此乃由大云所灭之地。

Anumānena ñātabbaṃ, dhammameghena tappitaṃ.

498如此见此人，欣喜欢喜充满心怀；

‘‘‘Laggaṃ disvā bhusaṃ paṅkaṃ, kalaladdagataṃ mahiṃ;

499应据推测而知，犹如法云所浸润者。

Anumānena jānanti, vārikkhandho mahā gato.

500见其身沾泥湿，淤泥沾裹于土；

‘‘‘Tathevimaṃ janaṃ disvā, rajapaṅkasamohitaṃ;

501众人据推测知，此乃大水众河合流处。

Vahitaṃ dhammanadiyā, visaṭṭhaṃ dhammasāgare.

502复如见此人，染污于尘泥泥沼中；

‘‘‘Dhammāmatagataṃ disvā, sadevakamimaṃ mahiṃ;

503由法河所流，浓浊于法海之中。

Anumānena ñātabbaṃ, dhammakkhandho mahā gato.

504『观见诸法已离苦，知此为诸天共居之地；』

‘‘‘Anumānena jānanti, ghāyitvā gandhamuttamaṃ;

505『当以推测来认识，此法蕴乃极为广大；』

Yathāyaṃ vāyate gandho, hessanti pupphitā dumā.

506『以推断知之，人能辨别去除芬芳气；』

‘‘‘Tathevāyaṃ sīlagandho, pavāyati sadevake;

507『犹如此地微风吹拂，必有花蕊盛开茂密；』

Anumānena ñātabbaṃ, atthi buddho anuttaro’ti.

319『如是此戒香气，也在诸天间散布；』

‘‘Evarūpena kho, mahārāja, kāraṇasatena kāraṇasahassena hetusatena hetusahassena nayasatena nayasahassena opammasatena opammasahassena sakkā buddhabalaṃ upadassayituṃ. Yathā, mahārāja, dakkho mālākāro nānāpuppharāsimhā ācariyānusiṭṭhiyā paccattapurisakārena vicittaṃ mālāguṇarāsiṃ kareyya, evameva kho, mahārāja, so bhagavā vicittapuppharāsi viya anantaguṇo appameyyaguṇo, ahametarahi jinasāsane mālākāro viya pupphaganthako pubbakānaṃ ācariyānaṃ maggenapi mayhaṃ buddhibalenapi asaṅkhyeyyenapi kāraṇena anumānena buddhabalaṃ dīpayissāmi, tvaṃ panettha chandaṃ janehi savanāyā’’ti.

320『当以推测来认识，必有无上佛陀出世。』

‘‘Dukkaraṃ , bhante nāgasena, aññesaṃ evarūpena kāraṇena anumānena buddhabalaṃ upadassayituṃ, nibbutosmi, bhante nāgasena, tumhākaṃ paramavicittena pañhaveyyākaraṇenā’’ti.

510「大王，依此因缘百因千因、缘由百缘千缘、导因百导千导、增上百增上千增上，方能显现佛的威德。譬如，大王，善巧的花环工匠用各色花朵，遵循导师的教导，并凭个人技艺，巧妙编成丰富的花环；佛亦如是，如无量殊胜无比的花朵齐集，我今以佛陀教法如花环般聚合的种种因缘力量，通过智慧力量推测，必能呈现不可胜数的佛的威德。大王，你若有意，一定得闻斯义。」

Anumānapañho paṭhamo.

511「难事啊，尊敬的龙军，要用如此的因缘推测佛陀威力，实为难事，我已证得涅槃。尊敬的龙军，唯有你们以极其精妙的梵文，就能说出此义。」

2. Dhutaṅgapañho

512推论问第一。

‘‘Passatāraññake bhikkhū, ajjhogāḷhe dhute guṇe;

513二、头陀支问

Puna passati gihī rājā, anāgāmiphale ṭhite.

514「比丘们，应当观看恶林中，已净其毛的尸骸；

‘‘Ubhopi te viloketvā, uppajji saṃsayo mahā;

515再看家中之王，虽立于不生果位，仍然如此；

Bujjheyya ce gihī dhamme, dhutaṅgaṃ nipphalaṃ siyā.

516二者皆望见，心生大疑惑；

‘‘Paravādivādamathanaṃ, nipuṇaṃ piṭakattaye;

517若能觉察家王法中，尽净无果之理，将无疑惑起。」

Handa pucche kathiseṭṭhaṃ, so me kaṅkhaṃ vinessatī’’ti.

321“辩论辩道之法，乃是三藏之精熟所在；

Atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca ‘‘bhante nāgasena, atthi koci gihī agāriko kāmabhogī puttadārasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārayanto jātarūparajataṃ sādiyanto maṇimuttākañcanavicittamoḷibaddho yena santaṃ paramatthaṃ nibbānaṃ sacchikata’’nti?

322请看，我将问最高法师，愿彼为我解疑。”

‘‘Na, mahārāja, ekaññeva sataṃ na dve satāni na tīṇi cattāri pañca satāni na sahassaṃ na satasahassaṃ na koṭisataṃ na koṭisahassaṃ na koṭisatasahassaṃ, tiṭṭhatu mahārāja dasannaṃ vīsatiyā satassa sahassassa abhisamayo, katamena te pariyāyena anuyogaṃ dammī’’ti.

323于是，国王米利ンド前往那尊者那先那里，迎上前去向那先敬礼，随后于一侧坐下。米利нд国王坐定后对那先尊者说道：“那先尊者，是否有世间在家人居于世俗欲乐之境，生活富贵，有儿有妻，卧于华美的床榻上，身缠香料，佩带名贵珠玉，又呈现鲜艳美貌，身着以金银宝石精巧缀饰的华服，而其终极至高涅槃真实得证？”

‘‘Tvamevetaṃ brūhī’’ti. ‘‘Tenahi te, mahārāja, kathayissāmi satena vā sahassena vā satasahassena vā koṭiyā vā koṭisatena vā koṭisahassena vā koṭisatasahassena vā, yā kāci navaṅge buddhavacane sallekhitācārappaṭipattidhutavaraṅgaguṇanissitā thā, tā sabbā idha samosarissanti. Yathā, mahārāja, ninnunnatasamavisamathalāthaladesabhāge abhivuṭṭhaṃ udakaṃ, sabbaṃ taṃ tato vinigaḷitvā mahodadhiṃ sāgaraṃ samosarati, evameva kho, mahārāja, sampādake sati yā kāci navaṅge buddhavacane sallekhitācārappaṭipattidhutaṅgaguṇadharanissitā kathā, tā sabbā idha samosarissanti.

324那先尊者答曰：“不然，大王，不是如此。即使是一百、一千、一万、一亿，乃至千万亿、千万亿的千万亿，都不曾有人于此达到或证得如是极致究竟涅槃。愿大王知道，于一百十亿数量之中，也未尝有人遂成此道。通过何等次第，我当向汝说明其因缘果报。”

‘‘Mayhampettha , mahārāja, paribyattatāya buddhiyā kāraṇaparidīpanaṃ samosarissati, teneso attho suvibhatto vicitto paripuṇṇo parisuddho samānīto bhavissati. Yathā, mahārāja, kusalo lekhācariyo anusiṭṭho lekhaṃ osārento attano byattatāya buddhiyā kāraṇaparidīpanena lekhaṃ paripūreti, evaṃ sā lekhā samattā paripuṇṇā anūnikā bhavissati. Evameva mayhampettha paribyattatāya buddhiyā kāraṇaparidīpanaṃ samosarissati, teneso attho suvibhatto vicitto paripuṇṇo parisuddho samānīto bhavissati.

325国王说：“请尊者如是说。”尊者答曰：“大王，我将以一百、一千、一万、千万、千万亿甚至千万亿千万亿的众多方便法门，阐明一切佛语所赞叹具备准确行为修习之高妙巴帝摩卡(贵特行)之义。诸法将悉皆宣说于此。如同，大王，初出地表汇聚的雨水，经集聚流注后汇成滔滔大海，也是这样，诸多具足佛语所称优美、修持纯净善行的教义，将悉皆宣扬于此。

‘‘Nagare, mahārāja, sāvatthiyā pañcakoṭimattā ariyasāvakā bhagavato upāsakaupāsikāyo sattapaṇṇāsasahassāni tīṇi ca satasahassāni anāgāmiphale patiṭṭhitā, te sabbepi gihī yeva, na pabbajitā. Puna tattheva kaṇḍambamūle yamakapāṭihāriye vīsati pāṇakoṭiyo abhisamiṃsu, puna cūḷarāhulovāde , mahāmaṅgalasuttante, samacittapariyāye, parābhavasuttante, purābhedasuttante, kalahavivādasuttante, cūḷabyūhasuttante, mahābyūhasuttante, tuvaṭakasuttante, sāriputtasuttante gaṇanapathamatītānaṃ devatānaṃ dhammābhisamayo ahosi.

326又如，大王，熟练而谨慎的书写家，因专心致志用智慧之光照亮其笔端，完成字迹。其书虽始于未尽完善，终成圆满完整，毫不缺少。亦如是，此处我将传播经过圆满智慧照明的法义，故其意旨鲜明完足，净洁纯正，有条理且一致。

‘‘Nagare rājagahe paññāsasahassāni tīṇi ca satasahassāni ariyasāvakā bhagavato upāsakaupāsikāyo, puna tattheva dhanapālahatthināgadamane navuti pāṇakoṭiyo, pārāyanasamāgame pāsāṇakacetiye cuddasa pāṇakoṭiyo, puna indasālaguhāyaṃ asīti devatākoṭiyo, puna bārāṇasiyaṃ isipatane migadāye paṭhame dhammadesane aṭṭhārasa brahmakoṭiyo aparimāṇā ca devatāyo, puna tāvatiṃsabhavane paṇḍukambalasilāyaṃ abhidhammadesanāya asīti devatākoṭiyo, devorohaṇe saṅkassanagaradvāre lokavivaraṇapāṭihāriye pasannānaṃ naramarūnaṃ tiṃsa koṭiyo abhisamiṃsu.

327「大王，在王舍城中，约有五千万的圣弟子，以及世尊的男近事女近事信众，止于无来果位，数量达七千五百千，他们全都是出家人以外的居士。又在那里，在坎达姆树根下的双剑护卫地，有二十亿众护法，且在小拉胡喇教诲、大吉祥经、平心经、破坏经、纷争论经、小阵列经、大阵列经、秃头经、舍利弗经中，诸多天神作法的聚会已然成就。」

Puna sakkesu kapilavatthusmiṃ nigrodhārāme buddhavaṃsadesanāya mahāsamayasuttantadesanāya ca gaṇanapathamatītānaṃ devatānaṃ dhammābhisamayo ahosi . Puna sumanamālākārasamāgame, garahadinnasamāgame, ānandaseṭṭhisamāgame, jambukājīvakasamāgame, maṇḍukadevaputtasamāgame, maṭṭhakuṇḍalidevaputtasamāgame, sulasānagarasobhinisamāgame, sirimānagarasobhinisamāgame, pesakāradhītusamāgame, cūḷasubhaddāsamāgame, sāketabrāhmaṇassa āḷāhanadassanasamāgame, sūnāparantakasamāgame, sakkapañhasamāgame, tirokuṭṭasamāgame , ratanasuttasamāgame paccekaṃ caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, yāvatā, mahārāja, bhagavā loke aṭṭhāsi, tāva tīsu maṇḍalesu soḷasasu mahājanapadesu yattha yattha bhagavā vihāsi, tattha tattha yebhuyyena dve tayo cattāro pañca sataṃ sahassaṃ satasahassaṃ devā ca manussā ca santaṃ paramatthaṃ nibbānaṃ sacchikariṃsu. Ye te, mahārāja, devā gihī yeva, na te pabbajitā, etāni ceva, mahārāja, aññāni ca anekāni devatākoṭisatasahassāni gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikariṃsū’’ti.

328「在王舍城中，有五千三百千名圣弟子以及世尊的男近事女近事信众，同样在那里，富有之人以梵蛇为喻的神祇护卫有九十亿，在传法集会的石塔中有十四亿，在因陀罗木洞有八十亿，在巴拉那城的仙人堕处鹿野苑第一次说法处有十八亿无量天众，在忉利天的蟠桃石处守护法义者有八十亿，在天王宫门守护世间清净人形者有三十亿。」

‘‘Yadi, bhante nāgasena, gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, atha imāni dhutaṅgāni kimatthaṃ sādhenti, tena kāraṇena dhutaṅgāni akiccakarāni honti. Yadi, bhante nāgasena, vinā mantosadhehi byādhayo vūpasamanti, kiṃ vamanavirecanādinā sarīradubbalakaraṇena? Yadi muṭṭhīhi paṭisattuniggaho bhavati, kiṃ asisattisaradhanukodaṇḍalaguḷamuggarehi? Yadi gaṇṭhikuṭilasusirakaṇṭalatāsākhā ālambitvā rukkhamabhirūhanaṃ bhavati, kiṃ dīghadaḷhanisseṇipariyesanena? Yadi thaṇḍilaseyyāya dhātusamatā bhavati, kiṃ sukhasamphassamahatimahāsirisayanapariyesanena? Yadi ekako sāsaṅkasappaṭibhayavisamakantārataraṇasamattho bhavati, kiṃ sannaddhasajjamahatimahāsatthapariyesanena? Yadi nadisaraṃ bāhunā tarituṃ samattho bhavati, kiṃ dhuvasetunāvāpariyesanena? Yadi sakasantakena ghāsacchādanaṃ kātuṃ pahoti, kiṃ parūpasevanapiyasamullāpapacchāpuredhāvanena? Yadi akhātataḷāke udakaṃ labhati, kiṃ udapānataḷākapokkharaṇikhaṇanena? Evameva kho, bhante nāgasena, yadi gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, kiṃ dhutaguṇavarasamādiyanenā’’ti?

329「大王，这头陀支共有二十八种符合实义的功德，一切诸佛都因这些功德而赞叹、推崇头陀支。是哪二十八种呢？大王啊，头陀支的特质是：生活清净、果报安乐、没有过失、不令他人痛苦、无所怖畏、不受逼迫、只会增长、不会退失、没有欺诈、具备防护、能满所愿、能调伏一切众生、具足戒护、契合正法、无所依著、获得解脱、灭除贪爱、灭除嗔恚、灭除愚痴、断除我慢、切断恶念、断除疑惑、摧毁懈怠、断除不满、具足堪忍、无与伦比、无量无边、能趋向一切苦的灭尽。大王，这就是二十八种符合实义的头陀支功德，一切诸佛都因这些功德而赞叹、推崇头陀支。」

‘‘Aṭṭhavīsati kho panime, mahārāja, dhutaṅgaguṇā yathābhuccaguṇā, yehi guṇehi dhutaṅgāni sabbabuddhānaṃ pihayitāni patthitāni. Katame aṭṭhavīsati? Idha, mahārāja, dhutaṅgaṃ suddhājīvaṃ sukhaphalaṃ anavajjaṃ na paradukkhāpanaṃ abhayaṃ asampīḷanaṃ ekantavaḍḍhikaṃ aparihāniyaṃ amāyaṃ ārakkhā patthitadadaṃ sabbasattadamanaṃ saṃvarahitaṃ patirūpaṃ anissitaṃ vippamuttaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ mānappahānaṃ kuvitakkacchedanaṃ kaṅkhāvitaraṇaṃ kosajjaviddhaṃsanaṃ aratippahānaṃ khamanaṃ atulaṃ appamāṇaṃ sabbadukkhakkhayagamanaṃ, ime kho, mahārāja, aṭṭhavīsati dhutaṅgaguṇā yathābhuccaguṇā yehi guṇehi dhutaṅgāni sabbabuddhānaṃ pihayitāni patthitāni.

330大王啊，那些如理奉行头陀支者，具足十八种功德。是哪十八种？他们的威仪极为清净，行持圆满具足，身业、语业善加守护，意业威仪极为清净，精进已善摄受，怖畏止息，我见已断，嗔恚止息，慈心现前，对食物之过患如实了知，尊重一切众生，饮食知量，勤修警觉，无所住著，随所安住之处皆得安乐，厌离恶法，乐于寂静，恒常不放逸。大王啊，那些如理奉行头陀支者，即具足这十八种功德。

‘‘Ye kho te, mahārāja, dhutaguṇe sammā upasevanti, te aṭṭhārasahi guṇehi samupetā bhavanti. Katamehi aṭṭhārasahi? Ācāro tesaṃ suvisuddho hoti, paṭipadā supūritā hoti, kāyikaṃ vācasikaṃ surakkhitaṃ hoti, manosamācāro suvisuddho hoti, vīriyaṃ supaggahitaṃ hoti, bhayaṃ vūpasammati, attānudiṭṭhibyapagatā hoti, āghāto uparato hoti, mettā upaṭṭhitā hoti, āhāro pariññāto hoti, sabbasattānaṃ garukato hoti, bhojane mattaññū hoti, jāgariyamanuyutto hoti, aniketo hoti, yattha phāsu tattha vihārī hoti, pāpajegucchī hoti, vivekārāmo hoti, satataṃ appamatto hoti, ye te, mahārāja, dhutaguṇe sammā upasevanti, te imehi aṭṭhārasahi guṇehi samupetā bhavanti.

331「现今，大王，有二十八种苦行标柱的德性，如同确定的品性，凭这些品质，诸苦行标柱被诸佛护持与流传。哪二十八种呢？大王，苦行标柱是清净生活、安乐果实、不玷污、无怖畏、不受污染、专一增进、不毁坏、不生痕迹、防护、守护、保护、安稳、一切众生调伏、随顺、无附着、解脱彼岸、除贪除嗔除痴、放弃自慢、断除恶念、克服疑惑、除惑知果、破坏烦恼、舍弃怨恨、无比无量、断绝一切苦难的法具，这就是二十八种苦行标柱的确定之德，如此被诸佛所护持与流传。」

‘‘Dasa ime, mahārāja, puggalā dhutaguṇārahā. Katame dasa? Saddho hoti hirimā dhitimā akuho atthavasī alolo sikkhākāmo daḷhasamādāno anujjhānabahulo mettāvihārī, ime kho, mahārāja, dasa puggalā dhutaguṇārahā.

332「大王，那些在家、有家室、享受欲乐的人，能证得究竟实义涅槃的，全都是在前世修持过十三头陀支、完成了基础业行的人。他们在那时清净了行仪与实践之后，如今即便身为在家人，也能证得究竟实义涅槃。」

‘‘Ye te, mahārāja, gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, sabbe te purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattha cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramattaṃ nibbānaṃ sacchikaronti.

333『大王，这十种人是断除烦恼的。何等十种？信心坚定、谦恭有耻、智慧周密、无嗔恨、利益众生、不好放逸、勤勉精进、断欲多舍、慈心遍行。这些，世尊谓之断除烦恼的十种人。』

‘‘Yathā , mahārāja, kusalo issāso antevāsike paṭhamaṃ tāva upāsanasālāyaṃ cāpabhedacāpāropanaggahaṇamuṭṭhippaṭipīḷanaaṅgulivināmanapādaṭhapanasaraggahaṇasannahanaākaḍḍhana saddhāraṇalakkhaniyamanakhipane tiṇapurisakachakaṇa tiṇapalālamattikāpuñjaphalakalakkhavedhe anusikkhāpetvā rañño santike upāsanaṃ ārādhayitvā ājaññarathagajaturaṅgadhanadhaññahiraññasuvaṇṇadāsidāsabhariyagāmavaraṃ labhati , evameva kho, mahārāja, ye te gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, te sabbe purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattheva cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramatthaṃ nibbānaṃ sacchikaronti. Na, mahārāja, dhutaguṇesu pubbāsevanaṃ vinā ekissā yeva jātiyā arahattaṃ sacchikiriyā hoti, uttamena pana vīriyena uttamāya paṭipattiyā tathārūpena ācariyena kalyāṇamittena arahattaṃ sacchikiriyā hoti.

334『大王，凡是这些世俗出家的居士，虽享欲乐，却证得了究竟寂静的涅槃者，过去生中有十三种断除烦恼的修习与基础行为。这些人在其中清净其行为与行持，如同今世的出家人那样，安住于究竟寂静的涅槃。』

‘‘Yathā vā pana, mahārāja, bhisakko sallakatto ācariyaṃ dhanena vā vattappaṭipattiyā vā ārādhetvā sattaggahaṇachedanalekhanavedhanasalluddharaṇavaṇadhovanasosanabhesajjānulimpanavamana virecanānuvāsanakiriyamanusikkhitvā vijjāsu katasikkho katūpāsano katahattho āture upasaṅkamati tikicchāya, evameva kho, mahārāja, ye te gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, te sabbe purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattheva cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramatthaṃ nibbānaṃ sacchikaronti, na, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo hoti.

335『譬如，大王，善巧的盗贼，在终夜的头一更时，于避难所中熟练于开锁、踩锁、管控拴锁、施加压力、用指压制、变换足跺、隐藏绳索、扭曲敲击，掌握锁匙的特征、暗中观察和准备，苦修磨炼，达到工匠的精巧技艺，向王呈献供养，遂得象马车辆、钱财粮食、金银饰物、奴婢妻妾与村庄。有如是，大王，这些世俗的居士们，虽享欲乐却证得究竟涅槃者，过去生中有十三种断除烦恼的修习与基础行为。这些人亦随其前生清净其行止，现今如同世间出家人证得灭尽涅槃。非也，大王，在断除烦恼中，若无先行修习，只凭一生一世，即能证得阿拉汉，非也。唯有以最强精进，最正行持，依止善知识善友，方能如法证得阿拉汉果。』

‘‘Yathā, mahārāja, udakassa asecanena bījānaṃ avirūhanaṃ hoti, evameva kho, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo na hoti.

336『又如，大王，医生能治愈病苦，凭借知识与技能，熟练于割疮、缝伤、止血、拔针、涂药、止痛、洗洗敷敷、催吐、导泻、灌肠、服药，积累所学，具足医科知识，入病者家中治疗。同理，大王，这些世俗出家的居士，虽享欲乐证得究竟寂静涅槃者，过去生中皆具十三种断除烦恼的修习与基础行为。彼等亦清净行住，如今如同世间出家人证得涅槃。非也，大王，若断除烦恼未纯净者，不具法的成熟与圆满。』

‘‘Yathā vā pana, mahārāja, akatakusalānaṃ akatakalyāṇānaṃ sugatigamanaṃ na hoti, evameva kho, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo na hoti.

337『大王，如同浇水不浇在种子上，则种子不发芽；大王，断除烦恼若未纯净，法亦不能成熟。』

‘‘Pathavisamaṃ , mahārāja, dhutaguṇaṃ visuddhikāmānaṃ patiṭṭhānaṭṭhena. Āposamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamaladhovanaṭṭhena. Tejosamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesavanajjhāpanaṭṭhena . Vāyosamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamalarajopavāhanaṭṭhena. Agadasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesabyādhivūpasamanaṭṭhena. Amatasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesavisanāsanaṭṭhena. Khettasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbasāmaññaguṇasassavirūhanaṭṭhena. Manoharasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ patthiticchitasabbasampattivaradadaṭṭhena. Nāvāsamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ saṃsāramahaṇṇavapāragamanaṭṭhena. Bhīruttāṇasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ jarāmaraṇabhītānaṃ assāsakaraṇaṭṭhena. Mātusamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesadukkhappaṭipīḷitānaṃ anuggāhakaṭṭhena. Pitusamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kusalavaḍḍhikāmānaṃ sabbasāmaññaguṇajanakaṭṭhena. Mittasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbasāmaññaguṇapariyesanaavisaṃvādakaṭṭhena. Padumasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamalehi anupalittaṭṭhena. Catujjātiyavaragandhasamaṃ , mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesaduggandhapaṭivinodanaṭṭhena. Girirājavarasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ aṭṭhalokadhammavātehi akampiyaṭṭhena. Ākāsasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbattha gahaṇāpagatauruvisaṭavitthatamahantaṭṭhena. Nadīsamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesamalapavāhanaṭṭhena. Sudesakasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ jātikantārakilesavanagahananittharaṇaṭṭhena. Mahāsatthavāhasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbabhayasuññakhemaabhayavarapavaranibbānanagarasampāpanaṭṭhena . Sumajjitavimalādāsasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ saṅkhārānaṃ sabhāvadassanaṭṭhena. Phalakasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesalaguḷasarasattipaṭibāhanaṭṭhena. Chattasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesavassatividhaggisantāpātapapaṭibāhanaṭṭhena. Candasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ pihayitapatthitaṭṭhena. Sūriyasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ mohatamatimiranāsanaṭṭhena. Sāgarasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ anekavidhasāmaññaguṇavararatanuṭṭhānaṭṭhena, aparimitaasaṅkhyeyyaappameyyaṭṭhena ca. Evaṃ kho, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ bahūpakāraṃ sabbadarathapariḷāhanudaṃ aratinudaṃ bhayanudaṃ bhavanudaṃ khīlanudaṃ malanudaṃ sokanudaṃ dukkhanudaṃ rāganudaṃ dosanudaṃ mohanudaṃ mānanudaṃ diṭṭhinudaṃ sabbākusaladhammanudaṃ yasāvahaṃ hitāvahaṃ sukhāvahaṃ phāsukaraṃ pītikaraṃ yogakkhemakaraṃ anavajjaṃ iṭṭhasukhavipākaṃ guṇarāsiguṇapuñjaṃ aparimitaasaṅkhyeyya appameyyaguṇaṃ varaṃ pavaraṃ aggaṃ.

338『亦如，大王，没有善业和善行者不得善生；大王，断除烦恼若非纯净，法亦不能成熟。』

‘‘Yathā , mahārāja, manussā upatthambhavasena bhojanaṃ upasevanti, hitavasena bhesajjaṃ upasevanti, upakāravasena mittaṃ upasevanti, tāraṇavasena nāvaṃ upasevanti, sugandhavasena mālāgandhaṃ upasevanti, abhayavasena bhīruttāṇaṃ upasevanti, patiṭṭhāvasena pathaviṃ upasevanti, sippavasena ācariyaṃ upasevanti, yasavasena rājānaṃ upasevanti, kāmadadavasena maṇiratanaṃ upasevanti, evameva kho, mahārāja, sabbasāmaññaguṇadadavasena ariyā dhutaguṇaṃ upasevanti.

339「地净者，尊王，除垢净欲者之所依也。水净者，尊王，除一切污染垢欲者之洗涤也。火净者，尊王，除一切污染愤责垢欲者之熄灭也。风净者，尊王，除一切污染皱缩挛急垢欲者之吹拂也。毒净者，尊王，除一切污染病苦垢欲者之使之平伏也。涅槃净者，尊王，除一切污染灭尽垢欲者之息灭也。田净者，尊王，除一切清净资粮者之生长也。美净者，尊王，除一切环伺身心具足财宝者之所致也。舟净者，尊王，除轮回大海危险渡越者之所依也。怖怖净者，尊王，除恐惧老死者之慰安也。母净者，尊王，除污染苦恼者之随顺也。父净者，尊王，除善增益一切清净资粮者之所生也。友净者，尊王，除一切清净资粮所求无争者之所在也。莲净者，尊王，除一切污染垢所不侵染者之所止也。四种出生殊臭净者，尊王，除污染恶臭者之相灭也。山王宝净者，尊王，除八界法相荡转无动者之所止也。空净者，尊王，除处处深奥狭窄广阔广大者之所在也。河净者，尊王，除污染垢污携带者之所在也。良导净者，尊王，除出离出生苦污垢者之远离也。大神行者净者，尊王，除一切怖畏空无有畏护施灭度城者之到达也。净妙胜净者，尊王，除行诸造作之观法也。甲板净者，尊王，除污染少颗粒草芥率知者之所摄也。盖净者，尊王，除诸污染雨时病痛荆棘荼毒所摄持者也。月净者，尊王，除遮蔽障碍所住者之所在也。日净者，尊王，除愚痴重度暗灭者所归也。海净者，尊王，除多种清净资粮宝藏之所在，数量无量无边也。所以，尊王，除垢净欲者净具多益，为心车驱使去恶欲恼恐怖畏宿命住疲惫忧悲苦恼瞋恚愚痴傲慢见解诸善资粮之所依，贤利使得幸福安乐愉快资粮具足护持无瑕疵，所愿愉快果报善恶聚积无量无边极胜最尊份量广大深广沉重恩德广大无上。

‘‘Yathā vā pana, mahārāja, udakaṃ bījavirūhanāya, aggi jhāpanāya, āhāro balāharaṇāya, latā bandhanāya, satthaṃ chedanāya, pānīyaṃ pipāsāvinayanāya, nidhi assāsakaraṇāya, nāvā tīrasampāpanāya, bhesajjaṃ byādhivūpasamanāya, yānaṃ sukhagamanāya, bhīruttāṇaṃ bhayavinodanāya, rājā ārakkhatthāya, phalakaṃ daṇḍaleḍḍulaguḷasarasattipaṭibāhanāya, ācariyo anusāsanāya, mātā posanāya, ādāso olokanāya, alaṅkāro sobhanāya, vatthaṃ paṭicchādanāya, nisseṇī ārohanāya, tulā visamavikkhepanāya , mantaṃ parijappanāya, āvudhaṃ tajjanīyapaṭibāhanāya , padīpo andhakāravidhamanāya, vāto pariḷāhanibbāpanāya, sippaṃ vuttinipphādanāya, agadaṃ jīvitarakkhaṇāya, ākaro ratanuppādanāya, ratanaṃ alaṅkarāya, āṇā anatikkamanāya, issariyaṃ vasavattanāya, evameva kho, mahārāja, dhutaguṇaṃ sāmaññabījavirūhanāya, kilesamalajhāpanāya, iddhibalāharaṇāya, satisaṃvaranibandhanāya, vimativicikicchāsamucchedanāya, taṇhāpipāsāvinayanāya, abhisamayaassāsakaraṇāya, caturoghanittharaṇāya, kilesabyādhivūpasamāya, nibbānasukhappaṭilābhāya, jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsabhayavinodanāya, sāmaññaguṇaparirakkhaṇāya, aratikuvitakkapaṭibāhanāya, sakalasāmaññatthānusāsanāya, sabbasāmaññaguṇaposanāya, samathavipassanāmaggaphalanibbānadassanāya, sakalalokathutathomitamahatimahāsobhanakaraṇāya, sabbāpāyapidahanāya, sāmaññatthaselasikharamuddhani abhirūhanāya, vaṅkakuṭilavisamacittavikkhepanāya , sevitabbāsevitabbadhamme sādhusajjhāyakaraṇāya, sabbakilesapaṭisattutajjanāya , avijjandhakāravidhamanāya, tividhaggisantāpapariḷāhanibbāpanāya, saṇhasukhumasantasamāpattinipphādanāya, sakalasāmaññaguṇaparirakkhaṇāya, bojjhaṅgavararatanuppādanāya, yogijanālaṅkaraṇāya, anavajjanipuṇasukhumasantisukhamanatikkamanāya , sakalasāmaññaariyadhammavasavattanāya. Iti, mahārāja, imesaṃ guṇānaṃ adhigamāya yadidaṃ ekamekaṃ dhutaguṇaṃ, evaṃ, mahārāja, atuliyaṃ dhutaguṇaṃ appameyyaṃ asamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭiseṭṭhaṃ uttaraṃ seṭṭhaṃ visiṭṭhaṃ adhikaṃ āyataṃ puthulaṃ visaṭaṃ vitthataṃ garukaṃ bhāriyaṃ mahantaṃ.

340「如是，尊王，人类以护持为因供养饮食，以利益为因供养药物，以助益为因供养友伴，以渡船为因供养船只，以香气为因供养香花，以无畏为因供养怖畏者，以立足为因供养大地，以技巧为因供养老师，以荣耀为因供养国王，以欲赏为因供养珠宝，也是这样，尊王，圣者以赠与一切清净功德为因供养除垢净欲者。

‘‘Yo kho, mahārāja, puggalo pāpiccho icchāpakato kuhako luddho odariko lābhakāmo yasakāmo kittikāmo ayutto appatto ananucchaviko anaraho appatirūpo dhutaṅgaṃ samādiyati, so diguṇaṃ daṇḍamāpajjati, sabbaguṇaghātamāpajjati, diṭṭhadhammikaṃ hīḷanaṃ khīḷanaṃ garahanaṃ uppaṇḍanaṃ khipanaṃ asambhogaṃ nissāraṇaṃ nicchubhanaṃ pavāhanaṃ pabbājanaṃ paṭilabhati, samparāyepi satayojanike avīcimahāniraye uṇhakaṭhitatattasantattaaccijālāmālake anekavassakoṭisatasahassāni uddhamadho tiriyaṃ pheṇuddehakaṃ samparivattakaṃ paccati, tato muccitvā kisapharusakāḷaṅgapaccaṅgo sūnuddhumātasusiruttamaṅgo chāto pipāsito visamabhīmarūpavaṇṇo bhaggakaṇṇasoto ummīlitanimīlitanettanayano arugattapakkagatto puḷavākiṇṇasabbakāyo vātamukhe jalamāno viya aggikkhandho anto jalamāno pajjalamāno atāṇo asaraṇo āruṇṇaruṇṇakāruññaravaṃ paridevamāno nijjhāmataṇhiko samaṇamahāpeto hutvā āhiṇḍamāno mahiyā aṭṭassaraṃ karoti.

341「大王啊，倘若有任何不具足资格、不胜任、不符合规矩、不配得、不合适、出身低贱卑劣的人，自行接受刹利王灌顶，就会被判处砍手、砍脚、砍手脚、割耳、割鼻、割耳鼻、戴铁枷、砍头、套饿口箍、戴火圈、手上绑燃烧的火把、披狐狸皮、穿粗麻衣、涂马粪、挂肉块、戴铜号牌、棘条鞭打、门闩转轮刑、坐干草垫刑、浇沸油、扔给狗吃、插活尖桩、用剑砍头，还要承受其他多种刑罚。为什么会这样？因为这名不具足资格、不胜任、不符合规矩、不配得、不合适、出身低贱卑劣的人，自己占据了尊长、统治者的位置，空耗时日。大王啊，同样的，任何心怀恶欲的人……（略）……在大地上发出八种声音。」

‘‘Yathā , mahārāja, koci ayutto appatto ananucchaviko anaraho appatirūpo hīno kujātiko khattiyābhisekena abhisiñcati, so labhati hatthacchedaṃ pādacchedaṃ hatthapādacchedaṃ kaṇṇacchedaṃ nāsacchedaṃ kaṇṇanāsacchedaṃ bilaṅgathālikaṃ saṅkhamuṇḍikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇakaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakaṃ tattena telena osiñcanaṃ sunakhehi khādāpanaṃ jīvasūlāropanaṃ asinā sīsacchedaṃ anekavihitampi kammakāraṇaṃ anubhavati. Kiṃ kāraṇā? Ayutto appatto ananucchaviko anaraho appatirūpo hīno kujātiko mahante issariye ṭhāne attānaṃ ṭhapesi, velaṃ ghātesi, evameva kho, mahārāja, yo koci puggalo pāpiccho…pe… mahiyā aṭṭassaraṃ karoti.

342「若有，尊王，人中贪欲者、欲求者、诈谲者、懒惰者、腹腹愁苦者、贪婪利欲者、名利者、无伴侣者、不随顺者、不美观者，因染污身着不净衣物者，所受双倍惩罚，全然失养全然损毁，身心见受所亲法一切堕落、废弃、鄙弃、侮辱、打击、离散、丧失、损耗、退转、出家、堕落之苦，临终堕入无间深狱恶道，受无数如沙如铁折百千千万亿年之苦，往复轮回上下顷倒，断不断灭，痛苦无边，饥渴烦燥，体赤枯萎，形貌丑恶，耳聋口闭，目光睁闭不定，面色晦冥，臭秽恶臭，痛苦苦恼，破衣寒苦，恣意烦忧，困苦难忍，行僧大恶者，遗世弃命，心燃燃烧，承受八万苦难。」

‘‘Yo pana, mahārāja, puggalo yutto patto anucchaviko araho patirūpo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo pahitatto asaṭho amāyo anodariko alābhakāmo ayasakāmo akittikāmo saddho saddhāpabbajito jarāmaraṇā muccitukāmo ‘sāsanaṃ paggaṇhissāmī’ti dhutaṅgaṃ samādiyati, so diguṇaṃ pūjaṃ arahati devānañca piyo hoti manāpo pihayito patthito, jātisumanamallikādīnaṃ viya pupphaṃ nahātānulittassa, jighacchitassa viya paṇītabhojanaṃ, pipāsitassa viya sītalavimalasurabhipānīyaṃ, visagatassa viya osadhavaraṃ, sīghagamanakāmassa viya ājaññarathavaruttamaṃ, atthakāmassa viya manoharamaṇiratanaṃ, abhisiñcitukāmassa viya paṇḍaravimalasetacchattaṃ, dhammakāmassa viya arahattaphalādhigamamanuttaraṃ. Tassa cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, samathavipassanā adhigacchati, adhigamappaṭipatti pariṇamati, cattāri sāmaññaphalāni catasso paṭisambhidā tisso vijjā chaḷabhiññā kevalo ca samaṇadhammo sabbe tassādheyyā honti, vimuttipaṇḍaravimalasetacchattena abhisiñcati.

343「譬如，尊王，有某人，不随顺、不归依、不顺从、不美好、不高贵，不堪称王族出身者，遭受削手断脚、断手断足、耳削、鼻割、耳鼻俱断之刑，搔疮疥癣、疮痂、猛毒鬼怪、鼠咬蝎刺，头上秃发，颈部痣疤，日光节节，手臂火焰，身穿破烂衣服，遭受吠骂讥刺，诅咒批评，种种恶业，受杀业因果，以铁器割头，历受诸多恶刑。因何而致？此人不随顺、不归依、不顺从、不美好者，自己置身于尊大权势处，轻慢怠慢，正如此，尊王，若有人……亦如之，经历无量苦难。」

‘‘Yathā, mahārāja, rañño khattiyassa abhijātakulakulīnassa khattiyābhisekena abhisittassa paricaranti saraṭṭhanegamajānapadabhaṭabalā aṭṭhattiṃsā ca rājaparisā naṭanaccakā mukhamaṅgalikā sotthivācakā samaṇabrāhmaṇasabbapāsaṇḍagaṇā abhigacchanti, yaṃ kiñci pathaviyā paṭṭanaratanākaranagarasuṅkaṭṭhānaverajjakachejjabhejjajanamanusāsanaṃ sabbattha sāmiko bhavati, evameva kho , mahārāja, yo koci puggalo yutto patto…pe… vimuttipaṇḍaravimalasetacchattena abhisiñcati.

344「但若，尊王，有人随顺归依，和敬顺从，具足阿拉汉功德者，无贪欲满足，离欲清净，清凉，信心坚定，出家受持戒法，心得自在，欲断老死，善修除垢净欲者，受双倍供养，天人欢爱，心悦诚服，光明照耀如众多鲜花，浴洗佩带，善食饮水，饮清凉甘露药，快速出入所愿可靠乘具，恐怖离散，国王护卫，甲板坚固，尊师教谕，母亲般养育，具足教令，华饰端庄，披覆盖服，登坐具上，称量平衡，持戒谨慎，寿命长久，宝物华盖，转轮圣王，纯白宝伞，遵守圣法修道导引至阿拉汉果。此人勤修四念处，行四正精进，具足五神通、五根、五力、七觉支、圣八正道，成就止观，功德圆满，证得四圣果，四种分别智，三明通达，具足独觉圣法，一切所求悉得成就，以清净甘露宝伞伞盖自荣耀护持。」

‘‘Terasimāni , mahārāja, dhutaṅgāni, yehi suddhikato nibbānamahāsamuddaṃ pavisitvā bahuvidhaṃ dhammakīḷamabhikīḷati, rūpārūpaaṭṭhasamāpattiyo vaḷañjeti, iddhividhaṃ dibbasotadhātuṃ paracittavijānanaṃ pubbenivāsānussatiṃ dibbacakkhuṃ sabbāsavakkhayañca pāpuṇāti. Katame terasa? Paṃsukūlikaṅgaṃ tecīvarikaṅgaṃ piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacchābhattikaṅgaṃ āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsanthatikaṅgaṃ nesajjikaṅgaṃ, imehi kho, mahārāja, terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi kevalaṃ sāmaññaṃ paṭilabhati, tassādheyyā honti kevalā santā sukhā samāpattiyo.

345『如是，尊王，正如世间国王王族，其出身世系纯正，受皇家加冕，统治国土，其身边辅佐者众多，山林城邑大小诸土，其境土上有诸铁器石器建筑造作，人民因之得教化，其中有担任舞蹈歌唱开场吉祥祈福者，有从事礼敬安慰者，有善于护持正法者，亦有外道婆罗门诸邪见群等前来，谁为地主，谁治府县田庄，是皆其主，无所不至，如是尊王，任何人若能以清净明白无染无垢的心，得到殊胜自在之法益，于法无染而洒洒然净种法雨者，也是这样。』

‘‘Yathā, mahārāja, sadhano nāviko paṭṭane suṭṭhu katasuṅko mahāsamuddaṃ pavisitvā vaṅgaṃ takkolaṃ cīnaṃ sovīraṃ suraṭṭhaṃ alasandaṃ kolapaṭṭanaṃ suvaṇṇabhūmiṃ gacchati aññampi yaṃ kiñci nāvāsañcaraṇaṃ, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi kevalaṃ sāmaññaṃ paṭilabhati, tassādheyyā honti kevalā santā sukhā samāpattiyo.

346『尊王，有十三种苦行清净之法，彼入大涅槃如深广大海，广泛修行多种法门，形色及彼诸所需品得调伏成就，具足神通五静之慧，能识诸天根迹，能忆先行，能见天眼，得断一切染污。何谓十三？尘堆衣，袈裟衣，托钵衣，步行行脚衣，独坐衣，承钵衣，饭后衣，林中衣，树根衣，露宿衣，干叶衣，安止衣，不卧衣。以此十三苦行清净之德，乃由曾经奉事修持，断绝无明烦恼，得具足安宁快乐之究竟果。』

‘‘Yathā, mahārāja, kassako paṭhamaṃ khettadosaṃ tiṇakaṭṭhapāsāṇaṃ apanetvā kasitvā vapitvā sammā udakaṃ pavesetvā rakkhitvā gopetvā lavanamaddanena bahudhaññako hoti, tassādheyyā bhavanti ye keci adhanā kapaṇā daliddā duggatajanā, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi…pe… kevalā santā sukhā samāpattiyo.

347『尊王，正如水手善巧导航，进入深海，往返孟加拉湾，至宋国，长尾国，苏维国，素罗多国，金地国等地，及其他一切航海之处。也是这样，尊王，以此十三苦行清净之德，乃由曾经奉事修持，断绝无明烦恼，得具足安宁快乐之究竟果。』

‘‘Yathā vā pana, mahārāja, khattiyo muddhāvasitto abhijātakulīno chejjabhejjajanamanusāsane issaro hoti vasavattī sāmiko icchākaraṇo, kevalā ca mahāpathavī tassādheyyā hoti, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi jinasāsanavare issaro hoti vasavattī sāmiko icchākaraṇo, kevalā ca samaṇaguṇā tassādheyyā honti.

348『尊王，正如农夫，准备最初开垦田地，取石去芒，耕作翻土，灌溉以净水，精心保护又以盐与甜水调和，乃成为多种谷物富饶丰富。如此成就，尊王，贫穷贪婪恶行破坏者，皆不能比拟。也是这样，尊王，以此十三苦行清净之德，乃由曾经奉事修持，断绝无明烦恼，得具足安宁快乐之究竟果。』

‘‘Nanu , mahārāja, thero upaseno vaṅgantaputto sallekhadhutaguṇe paripūrakāritāya anādiyitvā sāvatthiyā saṅghassa katikaṃ sapariso naradammasārathiṃ paṭisallānagataṃ upasaṅkamitvā bhagavato pāde sirasā vanditvā ekamantaṃ nisīdi, bhagavā ca taṃ suvinītaṃ parisaṃ oloketvā haṭṭhatuṭṭho pamudito udaggo parisāya saddhiṃ sallāpaṃ sallapitvā asambhinnena brahmassarena etadavoca ‘pāsādikā kho pana tyāyaṃ upasena parisā, kataṃ tvaṃ upasena parisaṃ vinesī’ti. Sopi sabbaññunā dasabalena devātidevena puṭṭho yathābhūtasabhāvaguṇavasena bhagavantaṃ etadavoca –

349『或者，尊王，如同高贵世系，位居首领之尊，秉承祖先戒律教化，土地广大且权柄无边，善守所付托之政务。也是这样，尊王，以此十三苦行清净之德，乃由曾经奉事修持，断绝无明烦恼，得具足安宁快乐之究竟果，成为尊敬诸佛法中正智仁德之领袖。』

‘‘Yo koci maṃ, bhante, upasaṅkamitvā pabbajjaṃ vā nissayaṃ vā yācati, tamahaṃ evaṃ vadāmi ‘‘ahaṃ kho āvuso āraññiko piṇḍapātiko paṃsukūliko tecīvariko. Sace tvampi āraññiko bhavissasi piṇḍapātiko paṃsukūliko tecīvariko, evāhaṃ taṃ pabbājessāmi nissayaṃ dassāmī’’ti, sace so me, bhante, paṭissuṇitvā nandati oramati, evāhaṃ taṃ pabbājemi nissayaṃ demi, sace na nandati na oramati, na taṃ pabbājemi, na nissayaṃ demi, evāhaṃ, bhante, parisaṃ vinemī’’ti. Evaṃ kho , mahārāja, dhutaguṇavarasamādiṇṇo jinasāsanavare issaro hoti. Vasavattī sāmiko icchākaraṇo, tassādheyyā honti kevalā santā sukhā samāpattiyo.

350『然则，尊王，长老候选比丘凡修习十三苦行修德圆满，未曾该灭岁，亲至舍卫城僧团，依礼恭敬佛足顶首顶礼，静坐一隅。佛端正视察大众，心生欢喜而起，召集众僧同席谈论，言道：「此比丘团体甚为殊胜，当知此比丘团体已被汝成功成就。」于是佛以全知八力神通，与诸天神明问其诸德，以实如法本性，向佛言说：』

‘‘Yathā, mahārāja, padumaṃ abhivuddhaparisuddhaudiccajātippabhavaṃ siniddhaṃ mudu lobhanīyaṃ sugandhaṃ piyaṃ patthitaṃ pasatthaṃ jalakaddamamanupalittaṃ aṇupattakesarakaṇṇikābhimaṇḍitaṃ bhamaragaṇasevitaṃ sītalasalilasaṃvaddhaṃ, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi ariyasāvako tiṃsaguṇavarehi samupeto hoti.

351世尊言：『若有人，尊者，若有人来近于我，乞求出家或依止，我便如此告知他：「吾友，我也是林居行脚乞食持尘衣者。若尔尔亦将成为林居行脚乞食持尘衣者，尔若然，我当为尔予以出家、示以依止。」若彼闻此而心生欢喜、欢悦，我即使之出家，予以依止；若不欢喜不悦，则不使出家，不予依止，我如是调伏僧团。」

‘‘Katamehi tiṃsaguṇavarehi? Siniddhamudumaddavamettacitto hoti, ghātitahatavihatakileso hoti, hatanihatamānadabbo hoti, acaladaḷhaniviṭṭhanibbematikasaddho hoti, paripuṇṇapīṇitapahaṭṭhalobhanīyasantasukhasamāpattilābhī hoti, sīlavarapavaraasamasucigandhaparibhāvito hoti, devamanussānaṃ piyo hoti manāpo, khīṇāsavaariyavarapuggalapatthito, devamanussānaṃ vanditapūjito, budhavibudhapaṇḍitajanānaṃ thutathavitathomitapasattho , idha vā huraṃ vā lokena anupalitto, appathokavajjepi bhayadassāvī, vipulavarasampattikāmānaṃ maggaphalavaratthasādhano, āyācitavipulapaṇītapaccayabhāgī, aniketasayano, jhānajjhositatappavaravihārī , vijaṭitakilesajālavatthu, bhinnabhaggasaṅkuṭitasañchinnagatinīvaraṇo, akuppadhammo, abhinītavāso, anavajjabhogī , gativimutto, uttiṇṇasabbavicikiccho, vimuttijjhositattho , diṭṭhadhammo, acaladaḷhabhīruttāṇamupagato, samucchinnānusayo, sabbāsavakkhayaṃ patto, santasukhasamāpattivihārabahulo, sabbasamaṇaguṇasamupeto, imehi tiṃsaguṇavarehi samupeto hoti.

352如是，尊者，具足三十三种清净功德者，是真正如来教法第一至尊主宰。其为护持人主，所摄持者即真静谧安乐究竟境地。

‘‘Nanu, mahārāja, thero sāriputto dasasahassilokadhātuyā aggapuriso ṭhapetvā dasabalaṃ lokācariyaṃ, sopi aparimitamasaṅkhyeyyakappe samācitakusalamūlo brāhmaṇakulakulīno manāpikaṃ kāmaratiṃ anekasatasaṅkhaṃ dhanavarañca ohāya jinasāsane pabbajitvā imehi terasahi dhutaguṇehi kāyavacīcittaṃ damayitvā ajjetarahi anantaguṇasamannāgato gotamassa bhagavato sāsanavare dhammacakkamanuppavattako jāto. Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ekaṅguttaranikāyavaralañchake –

353尊者！譬如莲花从淤泥中生起，乃至成长洁净而高贵，生于极高之处，柔和娇美，易于爱惜，芬芳可喜，受人赞美，入水不被染污，瓣上有露珠，环绕蜂群，盛于清凉水中。尊者，如是，彼诸拥有十三种清净功德的圣弟子，曾前被此三十三清净功德的佛门圣行所亲近、所侍奉、所引导，身心行为完全具足。

‘‘Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti, yathayidaṃ bhikkhave, sāriputto, sāriputto. Bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’’’ti.

354所谓十三清净功德者何？即心纯净柔和谦顺，无杀害无恚恨之烦恼，破坏杀害等罪恶心念已灭，坚固恒信不可动摇，满具充实无缺之福乐甘露，品德高尚美徳均一，怀香自洁。受天人欢迎喜爱，为众所尊重礼敬，被佛、圣者、智者所称赞信赖。此人主题摈世俗愚痴与邪见，远离世道苦难，心恒宁静，具成多德，身口意一切清净，不为世俗所玷污。无畏惧，无挂碍，具足广博恩泽，有能力得道成果，质朴善良，生活简约，专修禅定，远离烦恼执著。斩断烦恼之丝网，破除分裂束缚障碍，性情温和稳重，居止清净无过，生活无过失，得解脱自在超脱，超越疑惑与烦恼，旨趣在于解脱，持守所见法不变，心不惧怕，恒远离杂染，断尽一切烦恼，具足安乐之果，遍集出世功德，依此十三德清净而成就。

‘‘Sādhu, bhante nāgasena, yaṃ kiñci navaṅgaṃ buddhavacanaṃ, yā ca lokuttarā kiriyā, yā ca loke adhigamavipulavarasampattiyo, sabbaṃ taṃ terasasu dhutaguṇesu samodhānopagata’’ nti.

552尊者，世尊迦叶长老是舍利弗之师，于十万人中为第一之人，立于十力中为世界行者，在无限不可计数的劫中，皆为具有广大善根的婆罗门族人，舍弃过多财物与淫欲，入于如来教法，于此三十三种清净功德以内心意语身皆调伏，自在无惧，具足无量无边功德，成就如来教法之第一贤圣者。所述者，尊者，佛陀于《相应部》独说经中有所述及：

Dhutaṅgapañho dutiyo.

553佛言：『比丘们，我未见有他一人，能如如来般，正确而完整地开示无上法轮。如是，比丘们，舍利弗，舍利弗正是如来正确开示无上法轮者。比丘们，唯有如来，正当正确开示无上法轮。』

Anumānavaggo catuttho.