Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Dīghanikāyo

长部

Sīlakkhandhavaggapāḷi

戒蕴品

1. Brahmajālasuttaṃ

1. 梵网经

Paribbājakakathā

外道品

1. Evaṃ [Pg.1] me sutaṃ – ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.

1. 如是我闻：一时，世尊与大比丘僧团，即五百位比丘，在王舍城(Rājagaha)与那烂陀(Nāḷandā)之间的道路上远行。游行者苏毗亚(Suppiya)也与他的弟子青年梵授(Brahmadatta)一起，在王舍城与那烂陀之间的道路上远行。在那里，游行者苏毗亚以各种理由毁谤佛、法、僧；而游行者苏毗亚的弟子青年梵授，则以各种理由称赞佛、法、僧。就这样，师徒二人彼此说着截然相反的话，紧随于世尊与比丘僧团之后。

2. Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi saddhiṃ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi antevāsinā brahmadattena māṇavena. Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa [Pg.2] avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.

2. 尔时，世尊与比丘僧团一同到芒果园(Ambalaṭṭhikā)的王家园亭，住了一夜。游行者苏毗亚也与他的弟子青年梵授一起到芒果园的王家园亭，住了一夜。在那里，游行者苏毗亚也以各种理由毁谤佛、法、僧；而游行者苏毗亚的弟子青年梵授，则以各种理由称赞佛、法、僧。就这样，师徒二人彼此说着截然相反的话而住。

3. Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’’ti.

3. 尔时，众多比丘于夜后黎明时分起身，在集会堂中集会而坐，生起了如是言论：“贤友们，诚然稀有！贤友们，诚然未曾有！彼知者、见者、阿罗汉、正等觉者世尊，竟能如此善遍了知众生之种种意乐。此游方者苏毗亚(Suppiya)，以种种理由毁谤佛、毁谤法、毁谤僧；而游方者苏毗亚之弟子，青年梵授(Brahmadatta)，却以种种理由赞叹佛、赞叹法、赞叹僧。如是，此师徒二人，彼此言说全然相违，紧随于世尊与比丘僧团之后。”

4. Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā’’ti? Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito [Pg.3] anubandhā honti bhikkhusaṅghañcā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto’’ti.

4. 尔时，世尊了知彼等比丘此番言谈后，即往集会堂；抵达后，于已设之座就坐。坐已，世尊对诸比丘说：“诸比丘，汝等现今因何言谈而共坐于此？汝等未竟之言谈复为何？”如是说已，彼等比丘白世尊言：“世尊，我等于此集会堂，于夜后黎明时分起身，共坐集会时，生起此番言谈：‘贤友，稀有！贤友，未曾有！彼知者、见者、阿罗汉、正等觉者世尊，于诸有情种种意乐，何其善遍了知！此游方者苏毗亚(Suppiya)，以种种方式说佛、法、僧之过；而游方者苏毗亚之弟子，青年梵授(Brahmadatta)，则以种种方式说佛、法、僧之德。如是，此师徒二人，所说之言截然相反，却紧随于世尊与比丘僧团之后。’世尊，此即我等未竟之言谈，尔时世尊即至。”

5. ‘‘Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ – ‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti.

5. “诸比丘，若他人毁谤我，或毁谤法，或毁谤僧伽，于此你们不应生起怨恨、不悦或心怀不满。诸比丘，若他人毁谤我，或毁谤法，或毁谤僧伽，于此你们若忿怒或不悦，那只会对你们自己造成障碍。诸比丘，若他人毁谤我，或毁谤法，或毁谤僧伽，于此你们若忿怒或不悦，你们还能了知他人所说的善说与恶说吗？”“世尊，不能了知。”“诸比丘，若他人毁谤我，或毁谤法，或毁谤僧伽，于此你们应辨明其不实为不实：‘如此，此事不实；如此，此事不真；此事于我等中无有，此事于我等中亦不存在。’”

6. ‘‘Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ – ‘itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū’ti.

6. “诸比丘，若他人赞叹我，或赞叹法，或赞叹僧伽，于此你们不应生起欢喜、愉悦或心生飘浮。诸比丘，若他人赞叹我，或赞叹法，或赞叹僧伽，于此你们若心生欢喜、愉悦、飘浮，那只会对你们自己造成障碍。诸比丘，若他人赞叹我，或赞叹法，或赞叹僧伽，于此你们应如实承认：‘如此，此事为实；如此，此事为真；此事于我等中确有，此事于我等中亦存在。’”

Cūḷasīlaṃ

小戒

7. ‘‘Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya?

7. “诸比丘，凡夫以此称赞如来，实为少量、低劣，仅只是戒。诸比丘，凡夫以此称赞如来的那少量、低劣、仅只是戒，是哪些呢？”

8. ‘‘‘Pāṇātipātaṃ [Pg.4] pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

8. “‘沙门乔达摩舍断杀生，远离杀生，已舍棍杖，已弃武器，有惭，具悲，为一切有情众生的福祉而悲悯而住。’——诸比丘，凡夫或以此称赞如来。”

‘‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“‘沙门乔达摩舍断不与取，远离不与取，取所予物，待所予物，以不偷盗、清净之身而住。’——诸比丘，凡夫或以此称赞如来。”

‘‘‘Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“‘沙门乔达摩舍断非梵行，是梵行者，行为高远，远离淫欲，即村俗之法。’——诸比丘，凡夫或以此称赞如来。”

9. ‘‘‘Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

9. “‘沙门乔达摩舍断妄语，远离妄语，是实语者、信实者、言语稳固者、言语可信者，不欺诳世间。’——诸比丘，凡夫或以此称赞如来。”

‘‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“‘沙门乔达摩舍断离间语，远离离间语。不为离间此众，而将此处所闻，转告彼众；不为离间彼众，而将彼处所闻，转告此众。如是，令已分裂者和合，令已和合者增进。喜爱和合，乐于和合，欢喜和合，说促进和合之语。’——诸比丘，凡夫或以此称赞如来。”

‘‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“沙门乔达摩舍弃粗恶语，远离粗恶语。他宣说无过失、悦耳、可爱、入心、文雅、众人喜爱、众人悦意的言语”——诸比丘，凡夫称赞如来时，可如是说。

‘‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhita’nti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“沙门乔达摩舍弃绮语，远离绮语。他是适时语者、真实语者、利益语者、法语者、律语者，他宣说应铭记于心、适时、有根据、有边际、具利益的言语”——诸比丘，凡夫称赞如来时，可如是说。

10. ‘Bījagāmabhūtagāmasamārambhā [Pg.5] paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave…pe….

10. “沙门乔达摩远离毁坏种子类与植物类”——诸比丘……（中略）。

‘‘‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā….

“沙门乔达摩是一食者，止息夜食，远离非时食”……（中略）。

Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo….

“沙门乔达摩远离观听跳舞、歌唱、音乐及娱乐表演”……（中略）。

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo….

“沙门乔达摩远离佩戴花环、涂香，以及装饰美化自身”……（中略）。

Uccāsayanamahāsayanā paṭivirato samaṇo gotamo….

“沙门乔达摩远离高床大床”……（中略）。

Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受金银”……（中略）。

Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受生谷”……（中略）。

Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受生肉”……（中略）。

Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受妇女与少女”……（中略）。

Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受奴婢”……（中略）。

Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受山羊与绵羊”……（中略）。

Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受鸡与猪”……（中略）。

Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受象、牛、马、牝马”……（中略）。

Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo….

“沙门乔达摩远离接受田地与土地”……（中略）。

Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo….

“沙门乔达摩远离奔走差使与传递信息”……（中略）。

Kayavikkayā paṭivirato samaṇo gotamo….

“沙门乔达摩远离买卖”……（中略）。

Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo….

“沙门乔达摩远离伪秤、伪币、伪量”……（中略）。

Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo….

“沙门乔达摩远离收受贿赂、欺骗、诈伪与狡诈行径”……（中略）。

Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“沙门乔达摩远离割截、杀戮、束缚、劫夺、掠夺、强抢。”——诸比丘，凡夫若称赞如来，可如是说。

Cūḷasīlaṃ niṭṭhitaṃ.

小戒终。

Majjhimasīlaṃ

中戒

11. ‘‘‘Yathā [Pg.6] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ ; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

11. “又，某些沙门、婆罗门受用信施的食物后，仍持续从事于毁坏种生与植生之事，即：根种、茎种、节种、芽种，以及第五类的粒种。沙门乔达摩远离此等毁坏种生与植生之事。”——诸比丘，凡夫若称赞如来，亦可如是说。

12. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti, seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

12. “又，某些沙门、婆罗门受用信施的食物后，仍持续从事于积蓄受用，即：积蓄食物、饮品、衣服、车乘、卧具、香料、物品。沙门乔达摩远离此等积蓄受用。”——诸比丘，凡夫若称赞如来，亦可如是说。

13. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

13. “又，某些沙门、婆罗门受用信施的食物后，仍持续观看种种会演，即：舞蹈、歌唱、音乐、戏剧、说书、拍手、铙钹、击鼓、妆扮表演、杂耍、竿戏、洗骨、斗象、斗马、斗水牛、斗公牛、斗山羊、斗公羊、斗鸡、斗鹌鹑、杖斗、拳斗、摔跤、观战、阅兵、布阵、观军。沙门乔达摩远离观看此等种种会演。”——诸比丘，凡夫若称赞如来，亦可如是说。

14. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti [Pg.7] vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

14. “‘又，某些沙门、婆罗门受用信施的食物后，仍持续沉迷于此种会引起放逸的博弈之事，即：八格棋、十格棋、空中掷骰戏、划线成路戏、掷石子戏、掷骰戏、击杖戏、竹筹戏、弹丸戏、吹叶戏、玩具犁戏、翻筋斗戏、风车戏、称量叶杯戏、玩具车戏、玩具弓戏、猜字戏、猜心戏、模仿残疾戏。沙门乔达摩远离此种会引起放逸的博弈之事。’——诸比丘，凡夫称赞如来时，或会如是说。”

15. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti, seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

15. “‘又，某些沙门、婆罗门受用信施的食物后，仍持续使用此种高大床座，即：高足床、兽足床、长毛毯、杂色图饰的毛毯、白羊毛毯、厚花毛毯、棉褥、饰有狮虎等形象的毛毯、双面起毛的毛毯、单面起毛的毛毯、缝缀珠宝金线的丝毯、珠宝金线交织的丝绸卧具、可供十六位舞者舞蹈的大毛毯、象鞍、马鞍、车饰毯、黑羚羊皮毯、迦达利鹿皮精制覆垫、上有红顶盖的卧具、两头有红枕的卧具。沙门乔达摩远离此种高大床座。’——诸比丘，凡夫称赞如来时，或会如是说。”

16. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

16. “‘又，某些沙门、婆罗门受用信施后，仍沉溺于此等妆饰打扮：涂身、按摩、沐浴、捶打肢体、照镜、涂眼、花鬘、香料、香膏、面粉、面膏、手镯、顶髻、手杖、饰筒、剑、伞、花鞋、头巾、宝珠、拂尘、有长边的白衣。沙门乔达摩远离此等妆饰打扮。’比丘们，凡夫若称赞如来，亦会如是说。”

17. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

17. “‘又，某些沙门、婆罗门受用信施后，仍沉溺于此等畜生论：国王论、盗贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香料论、亲族论、车乘论、村庄论、市镇论、城市论、国土论、女人论、英雄论、街道论、井边论、祖先论、杂谈、世界起源论、海洋起源论、兴衰论。沙门乔达摩远离此等畜生论。’比丘们，凡夫若称赞如来，亦会如是说。”

18. ‘‘‘Yathā [Pg.8] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti, seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

18. 又或者，一些沙门、婆罗门受用信施的食物后，却沉溺于此等争论之谈，即：“你不通晓此法与律，我通晓此法与律”；“你如何能通晓此法与律？”；“你行于邪道，我行于正道”；“我的话语合义，你的话语不合义”；“应先说的你却后说，应后说的你却先说”；“你所惯习者已被推翻”；“你的论点已被指责”；“你已被驳倒”；“去寻求摆脱指责吧”；“若能，则自行辩解吧”。沙门乔达摩远离此等争论之谈。比丘们，凡夫称赞如来时，会如此称赞。

19. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti, seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ ‘‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

19. 又或者，一些沙门、婆罗门受用信施的食物后，却沉溺于此等信使差事，即：为国王、大臣、刹帝利、婆罗门、居士、王子们做事，诸如“到那里去”，“到这里来”，“把这个带去”，“从那里把这个带来”。沙门乔达摩远离此等信使差事。比丘们，凡夫称赞如来时，会如此称赞。

20. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīṃsitāro ca iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

20. 又或者，一些沙门、婆罗门受用信施的食物后，他们是欺诈者、巧言者、示意者、强索者、以利求利者。沙门乔达摩远离此等欺诈、巧言、示意、强索、以利求利的行为。比丘们，凡夫称赞如来时，会如此称赞。

Majjhimasīlaṃ niṭṭhitaṃ.

中戒终。

Mahāsīlaṃ

大戒

21. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti[Pg.9], seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

21. “‘又，一些沙门、婆罗门享用信施后，以如是之畜生明行此邪命而维生，即是：肢体占卜、征兆占卜、灾祸占卜、梦境占卜、相术、鼠咬占卜、火祭、勺祭、糠祭、碎米祭、米祭、酥油祭、油祭、口祭、血祭、肢体明、宅地明、政事明、尸林明、鬼神明、地居明、蛇明、毒明、蝎明、鼠明、鸟明、乌鸦明、寿算明、箭咒护身、百兽明等。沙门乔达摩远离如是畜生明之邪命。’诸比丘，凡夫若称赞如来，当如是称赞。”

22. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

22. “‘又，一些沙门、婆罗门享用信施后，以如是之畜生明行此邪命而维生，即是：宝石相术、布料相术、棍杖相术、矛相术、剑相术、箭相术、弓相术、兵器相术、女人相术、男人相术、男孩相术、女孩相术、男奴相术、女奴相术、象相术、马相术、水牛相术、公牛相术、牛相术、山羊相术、绵羊相术、鸡相术、鹌鹑相术、蜥蜴相术、顶饰相术、乌龟相术、野兽相术等。沙门乔达摩远离如是畜生明之邪命。’诸比丘，凡夫若称赞如来，当如是称赞。”

23. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

23. “又，有些可敬的沙门、婆罗门，食用信施之食后，却以此等畜生明(tiracchānavijjā)之邪命维生。即是：诸王将出征，诸王将不出征；内方诸王将进军，外方诸王将撤退；外方诸王将进军，内方诸王将撤退；内方诸王将胜利，外方诸王将败北；外方诸王将胜利，内方诸王将败北；此王将胜利，彼王将败北。沙门乔达摩远离此等畜生明之邪命。”诸比丘，凡夫若称赞如来，当如是说。

24. ‘‘‘Yathā [Pg.10] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

24. “又，某些尊敬的沙门、婆罗门，受用信施之食后，仍以此等畜生明行邪命维生，亦即：将有月食，将有日食，将有星食；日月将循常道运行，日月将偏离常道运行；星辰将循常道运行，星辰将偏离常道运行；将有流星坠落，将有方隅炽燃，将有地震，将有天鼓鸣响；日月星辰将有升起、落下、染污、净化；月食将带来如是异熟，日食将带来如是异熟，星食将带来如是异熟；日月循常道运行将带来如是异熟，日月偏离常道运行将带来如是异熟；星辰循常道运行将带来如是异熟，星辰偏离常道运行将带来如是异熟；流星坠落将带来如是异熟，方隅炽燃将带来如是异熟，地震将带来如是异熟，天鼓鸣响将带来如是异熟；日月星辰之升起、落下、染污、净化将带来如是异熟等。沙门乔达摩已远离以此等畜生明维生的邪命。”诸比丘，凡夫若称赞如来，亦如是称说。

25. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

25. “又如一些受尊敬的沙门、婆罗门，享用信施的食物后，以如是畜生明之邪命维生，即是说：预言‘将有丰雨，将有旱灾，将有丰收，将有饥荒，将有安宁，将有危险，将有疾病，将有健康’；或行手印术、计数、计算、诗歌创作、顺世论。沙门乔达摩已远离如是畜生明之邪命。’诸比丘，凡夫若称赞如来，当如是说。

26. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti[Pg.11], seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

26. “又如一些受尊敬的沙门、婆罗门，享用信施的食物后，以如是畜生明之邪命维生，即是说：行招亲、嫁女、和合、离散、聚集财富、耗散财富、令人喜爱术、令人厌恶术、安胎术、锁舌术、闭颚术、手咒术、颚咒术、致聋咒、镜问术、童女问术、奴婢问术、侍日术、侍大梵天术、喷火术、招吉祥术。沙门乔达摩已远离如是畜生明之邪命。’诸比丘，凡夫若称赞如来，当如是说。

27. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

27. “‘又，有些可敬的沙门、婆罗门，食信施之食后，却以如是畜生明与邪命维生，即是：求福术、还愿术、役鬼术、地宅术、转男术、转阉术、宅地术、宅地加持术、漱口术、沐浴术、祭火术、催吐术、通便术、上泻术、下泻术、头泻术、耳油术、眼油术、鼻药术、烈性眼药术、凉性眼药术、眼科术、外科术、儿科术、施予根药术、敷药清创术等。沙门乔达摩已远离如是畜生明与邪命。’诸比丘，凡夫若称赞如来，当如是称赞。”

‘‘Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“诸比丘，凡夫称扬如来，所称扬的不过是这些少分、微末的戒行而已。”

Mahāsīlaṃ niṭṭhitaṃ.

大戒终。

Pubbantakappikā

前际论者

28. ‘‘Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?

28. “诸比丘，还有其他甚深、难见、难解、寂静、殊胜、非思辨可及、精微、唯智者所知的法，如来自己以无上智亲证后而宣说，依此法，称赞者方能如实、正确地称赞如来。诸比丘，是哪些甚深、难见、难解、寂静、殊胜、非思辨可及、精微、唯智者所知的法，如来自己以无上智亲证后而宣说，依此法，称赞者方能如实、正确地称赞如来呢？”

29. ‘‘Santi[Pg.12], bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?

29. 诸比丘，有一些沙门、婆罗门是前际论者，持前际见，他们依据前际，以十八事宣说种种臆解之说。那些沙门、婆罗门尊者，依于什么、缘于什么，而成为前际论者，持前际见，依据前际，以十八事宣说种种臆解之说呢？

Sassatavādo

常住论

30. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi?

30. 诸比丘，有一些沙门、婆罗门是常住论者，他们以四事宣称我与世界是常住的。那些沙门、婆罗门尊者，依于什么、缘于什么，而成为常住论者，以四事宣称我与世界是常住的呢？

31. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte ( ) anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

31. 诸比丘，在此，有某一沙门或婆罗门，由于热忱、精勤、勤修、不放逸、如理作意，而触证如是心定。当心入于等持时，他忆起种种宿住。即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多百生、许多千生、许多十万生——“我于彼处，有如是名，如是姓，如是貌，食如是食，受如是苦乐，寿量如是。我从彼处死，生于某处；于彼处，我亦有如是名，如是姓，如是貌，食如是食，受如是苦乐，寿量如是。我从彼处死，生于此处。”像这样，他忆起种种宿住，既有其行相，亦有其详情。

‘‘So evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya [Pg.13] anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

他这样说：“我与世界是常恒的、不育的、如山峰般稳固的、如门柱般坚立的。唯有那些众生不断迁流、轮转、死、生；我与世界则确实如常物一般恒存。这是什么原因呢？因为我通过热忱、精进、勤奋、不放逸和如理作意，证得了那样的心定。当心安定时，我忆念起种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至许多百生、许多千生、许多十万生——‘我曾在某处，有这样的名，这样的姓，这样的貌，这样的食，感受这样的苦乐，有这样的寿限。我从那里死后，又生到某处；在那里，我也有这样的名，这样的姓，这样的貌，这样的食，感受这样的苦乐，有这样的寿限。我从那里死后，生到这里。’这样，我忆念起具有样态和细节的种种宿住。我因此了知：‘我与世界是常恒的、不育的、如山峰般稳固的、如门柱般坚立的。唯有那些众生不断迁流、轮转、死、生；我与世界则确实如常物一般恒存。’”诸比丘，这是第一种依据，某些持常见的沙门、婆罗门，依此、缘此而宣称我与世界是常恒的。

32. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

32. 再者，诸位，持常见论的沙门、婆罗门，是依据什么、缘于什么而宣称我与世界为常恒的呢？诸比丘，在此，有些沙门或婆罗门，依于热忱、依于精进、依于勤奋、依于不放逸、依于如理作意，证得如此心定，当心安定时，他能忆念起种种宿住。也就是：一个成坏劫、两个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫——“我曾在彼处，有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是。我从彼处死后，又生到彼处；在彼处，我也有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是。我从彼处死后，生到此处。”像这样，他能忆念起种种宿住，有其行相，有其细节。

‘‘So [Pg.14] evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni. Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

他如此说：“我与世界是常恒的、不育的、如山顶般稳固、如门柱般屹立；而那些众生流转、轮回、死、生，（我与世界）实为常住。此是何因？我实依于热忱、精进、勤修、不放逸、如理作意，触证了如此的心定。当心在定中时，我忆念起种种宿住。譬如：一个成坏劫、两个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫。‘我曾在某处，有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是；我从彼处死后，生于另一处；在彼处，我亦有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是；我从彼处死后，生于此处。’如是，我忆念起连同其行相与概述的种种宿住。我因此而知：‘我与世界是常恒的、不育的、如山顶般稳固、如门柱般屹立；而那些众生流转、轮回、死、生，（我与世界）实为常住。’”诸比丘，这是第二个立足点，一些持常论的沙门、婆罗门依此、缘此而宣称我与世界是常恒的。

33. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

33. 第三，诸位常见论的沙门、婆罗门是基于什么、缘于什么而宣称我与世间为常恒呢？比丘们，于此，有某位沙门或婆罗门，通过热忱、精进、专修、不放逸、如理作意，触证了那样的心定。当心如此得定时，他随念种种宿住。即是：十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫——“我曾在某处，有如是名、如是姓、如是貌、如是食、感受如是苦乐、有如是寿限；我从彼处死后，生于某处；在彼处，我亦曾有如是名、如是姓、如是貌、如是食、感受如是苦乐、有如是寿限；我从彼处死后，生于此处。”如是，他随念种种宿住，连同其行相与详情。

‘‘So [Pg.15] evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

他如此说：“我与世间是常的、不育的、如山顶般安住、如门柱般坚立；而那些有情流转、轮回、死、生，其存在如常物一般。那是什么原因呢？因为我依于热忱、精勤、勤行、不放逸、如理作意，触证了那样的心定。当心入定时，我忆念起种种过去生。即：十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫——‘我在某处，名如是、姓如是、貌如是、食如是、感受如是苦乐、寿量如是。我从彼处死后，生于某处；在彼处，我亦名如是、姓如是、貌如是、食如是、感受如是苦乐、寿量如是。我从彼处死后，生于此处。’如是，我忆念起种种过去生，连同行相与概要。因此我了知：‘我与世间是常的、不育的、如山顶般安住、如门柱般坚立；而那些有情流转、轮回、死、生，其存在如常物一般。’”诸比丘，这是第三个依据，一些持常见论的沙门、婆罗门，依此、缘此而宣说我与世间是常的。

34. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī, so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

34. 第四，那些持常住论的沙门、婆罗门，是依据什么、缘于什么而宣称我与世间为常住的呢？在此，比丘们，有某位沙门或婆罗门，是思辨者、审察者。他经过思辨，遵循审察，以自己的智慧如是说：“我与世间是常住的、不育的、如山顶般稳固、如石柱般坚立。而那些有情流转、轮回、死、生，但它（我与世间）却如永恒之物一般确实存在。”比丘们，这是第四种依据，某些持常住论的沙门、婆罗门依据它、缘于它，而宣称我与世间是常住的。

35. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

35. 比丘们，那些持常住论的沙门、婆罗门，是依此四种依据而宣称我与世间为常住。比丘们，任何持常住论的沙门或婆罗门，凡是宣称我与世间为常住者，他们全都是依此四种依据，或其中之一而宣称；于此四者之外，更无其他。

36. ‘‘Tayidaṃ[Pg.16], bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti; tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

36. 比丘们，如来知晓此：“此等见处被如此执取、如此谬执，有如是归趣，有如是来世。”如来知晓此，亦知晓于此之更上者；然于此知晓，彼不执取。因不执取，彼亲身体证寂灭。比丘们，如来如实了知诸受之集、灭、味、患、离，无所取著而得解脱。

37. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

37. 比丘们，这些法是甚深、难见、难觉、寂静、胜妙、超寻思境、细致、唯智者所能了知，如来以证智亲自证悟后而宣说，依此法如实赞叹如来者，方为正说。

Paṭhamabhāṇavāro.

第一诵品

Ekaccasassatavādo

一部分常住论

38. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?

38. “诸比丘，有某些沙门、婆罗门是一分常论者、一分无常论者，依四种事由宣称我与世间一分是常、一分是无常。彼等沙门、婆罗门尊者，是依于何、缘于何，而依四种事由宣称我与世间一分是常、一分是无常呢？”

39. ‘‘Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.

39. “诸比丘，实有是时，于某时某候，经长时后，此世间毁坏。世间毁坏时，大部分众生生于光音天。彼等于彼处，意所成，以喜为食，自有光明，行于空中，住于净妙处，长时久住。”

40. ‘‘Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So [Pg.17] tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.

40. “诸比丘，实有是时，于某时某候，经长时后，此世间成立。世间成立时，空梵宫殿显现。时，某一众生或因寿尽，或因福尽，从光音天殁，生于空梵宫殿中。彼于彼处，意所成，以喜为食，自有光明，行于空中，住于净妙处，长时久住。”

41. ‘‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā upapajjati – ‘aho vata aññepi sattā itthattaṃ āgaccheyyu’nti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.

41. “彼于彼处，独一长时居住故，生起不乐与渴望：‘善哉！愿其他众生亦来此境！’尔时，其他众生或因寿尽，或因福尽，从光音天殁，生于梵宫，与彼众生为伴。彼等亦于彼处，意所成，以喜为食，自有光明，行于空中，住于净妙处，长时久住。”

42. ‘‘Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti – ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi – ‘‘aho vata aññepi sattā itthattaṃ āgaccheyyu’’nti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti.

42. “诸比丘，在那里，那最先生起的众生这样想：‘我是梵天、大梵天、征服者、不被征服者、见一切者、自在者、主宰、造作者、化作者、最胜者、安排者、有自在力者、已生与当生众生之父。这些众生为我所化作。是何原因？因为我先前曾有此念：“啊，愿其他众生也来到此处！”如是，因我心之所愿，这些众生来到了此处。’”

‘‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti – ‘ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā’ti.

“那些后生起的众生也这样想：‘这位尊者梵天，是大梵天、征服者、不被征服者、见一切者、自在者、主宰、造作者、化作者、最胜者、安排者、有自在力者、已生与当生众生之父。我们为这位尊者梵天所化作。是何原因？因为我们看见他在此最先生起，而我们是后生起的。’”

43. ‘‘Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

43. “诸比丘，在那里，那最先生起的众生寿命更长、容貌更殊胜、势力更大。而那些后生起的众生，寿命较短、容貌较劣、势力较小。”

44. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno [Pg.18] ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.

44. “诸比丘，有此可能：某一众生从那（梵天）身死没后，来到此世间。来到此世间后，他从居家出家，成为无家者。出家后，通过热忱、精进、勤修、不放逸、如理作意，他触证了那样的心定。当心如此得定时，他忆念起那过去一生，但不能忆念起更早的。”

‘‘So evamāha – ‘yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ kho, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

他如此说：“彼位尊者梵天，是大梵天、征服者、不被征服者、全见者、有威能者、主宰者、创造者、化作者、最胜者、主事者、有自在力者，是已生与当生众生之父。我们乃为彼位尊者梵天所化作。彼是常、是恒、是永恒、是不变易法，将如永恒之物一般常住。而为彼位尊者梵天所化作的我们，则是无常、不恒、短寿、有死殁之法，来到了此世。”诸比丘，此是第一种依据，一些沙门、婆罗门根据此、缘于此，而宣称自我与世界部分是常，部分是无常。

45. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.

45. 再者，诸位沙门、婆罗门根据什么、缘于什么，而宣称自我与世界部分是常，部分是无常呢？诸比丘，有名为戏忘天(khiḍḍāpadosikā)的天神，他们长久过度地沉溺于嬉笑、游戏、享乐之中而住。当他们长久过度地沉溺于嬉笑、游戏、享乐而住时，其念便会忘失。因念忘失，那些天神便从彼天身殁。

46. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.

46. 诸比丘，有此可能：某一有情从彼天身殁后，来到此世。来到此世后，他从家出家，过无家生活。从家出家，过无家生活后，通过热忱、精进、专修、不放逸、如理作意，他证得如此的心定。当心如此得定时，他能忆念起那一宿住，但无法忆起比那更久远的。

‘‘So evamāha – ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā [Pg.19] asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

他这样说：“诸位，那些非戏忘天的天神，他们不过度沉浸于嬉戏、玩乐和欢娱而住。由于他们不过度沉浸于嬉戏、玩乐和欢娱而住，其正念不迷失。因正念不迷失，那些天神不从其身逝没；是常、坚、恒、不变易法，将如恒物一般永存。而我们曾是戏忘天（khiḍḍāpadosikā），我们过度沉浸于嬉戏、玩乐和欢娱而住。我们因过度沉浸于嬉戏、玩乐和欢娱而住，正念便迷失了。因正念迷失，我们才从其身逝没，是无常、不坚、寿短、有逝去之法，来到了此世。”诸比丘，这是第二种依据，一些沙门、婆罗门根据它、缘于它，而宣称我与世界部分是常、部分是无常。

47. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.

47. 第三，诸位沙门、婆罗门是依何、缘何而宣称我与世界部分是常、部分是无常呢？诸比丘，有名为意忿天（manopadosikā）的天神，他们过度地互相注视。他们因过度地互相注视，彼此间心生瞋恚。他们因彼此心生瞋恚而身心疲惫，那些天神便从其身逝没。

48. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.

48. 诸比丘，有此情况：某一有情从彼天身命终，来到此世。来到此世后，他从家到无家而出家。从家到无家而出家后，他依于热忱、精勤、勤修、不放逸、如理作意，证得如是心定。当心如此安定时，他能忆起那往昔的住处，除此之外则不能忆起。

‘‘So evamāha – ‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti[Pg.20]. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

他这样说：“诸君，那些非心瞋所坏的天神，他们不过久地互相注视。他们因不过久地互相注视，故不败坏彼此之心。他们对彼此心无瞋恚，身不疲惫，心不疲惫。那些天神不从彼身命终，是常、恒、永恒、不变易法，将如永恒一般存续。而我们，曾是心瞋所坏者，我们过久地互相注视。我们因过久地互相注视，故败坏了彼此之心。我们对彼此心怀瞋恚，身已疲惫，心已疲惫。就这样，我们从彼身命终，是无常、不恒、寿短、有死之法，来到了此世。”诸比丘，这是第三个依据，一些沙门、婆罗门根据此、缘于此，成为一部分常住论者、一部分非常住论者，施设我与世界一部分是常，一部分是无常。

49. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

49. “诸比丘，在第四种情形中，沙门、婆罗门依何、缘何而成为一部分常恒论者、一部分非常恒论者，宣称‘我’与世界一部分是常恒的，一部分是非常恒的呢？诸比丘，于此，有某一沙门或婆罗门是推论者、思察者。他依其思辨所达、审察所随、自我之智见而如是说：‘凡此被称为眼、耳、鼻、舌、身者，此我乃是无常、不坚固、非永恒、有变易之法。而凡此被称为心、意、识者，此我乃是常、坚固、永恒、无变易之法，将如恒物一般，如是存续。’诸比丘，此是第四个依据，某些沙门、婆罗门依此、缘此而成为一部分常恒论者、一部分非常恒论者，宣称‘我’与世界一部分是常恒的，一部分是非常恒的。”

50. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

50. “诸比丘，那些一部分常恒论者、一部分非常恒论者的沙门、婆罗门，是以这四种根据宣称‘我’与世界一部分是常恒的，一部分是非常恒的。诸比丘，凡是任何成为一部分常恒论者、一部分非常恒论者的沙门或婆罗门，宣称‘我’与世界一部分是常恒的、一部分是非常恒的，他们全都是依于这四种根据，或此四者中的某一种而宣称；除此之外，别无其他。”

51. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

51. 比丘们，如来对此了知：“这些见处，如此被执取、如此被固执，有如此的趣向、如此的来世。”如来了知此，亦了知更超胜者，且于此了知不执取。因不执取，他亲证了涅槃。比丘们，如来如实了知诸受的集、灭、味、患、离，无取而解脱。

52. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ [Pg.21] abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

52. 比丘们，这些法是深奥、难见、难解、寂静、殊胜、非思辨所及、微细、智者所证知的，如来以胜智亲证后宣说。依此，如实赞叹如来者，方为善说。

Antānantavādo

有边无边论

53. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi?

53. 比丘们，有一些沙门、婆罗门是有边无边论者，他们以四事宣说世间有边无边。那些沙门、婆罗门尊者，依据什么、缘于什么，以四事宣说世间有边无边呢？

54. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte antasaññī lokasmiṃ viharati.

54. 比丘们，在此，有沙门或婆罗门，依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，于心定时，住于世间而作有边想。

‘‘So evamāha – ‘antavā ayaṃ loko parivaṭumo. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte antasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā antavā ayaṃ loko parivaṭumo’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

他如此说：“此世间有边、周圆。何以故？我依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，于心定时，住于世间而作有边想。我因此而知：此世间有边、周圆。”比丘们，此是第一根据，一些沙门、婆罗门依此、缘此而宣说世间有边无边。

55. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati.

55. 于第二种情形，持边无边见之诸位沙门、婆罗门，依于何，缘于何，而宣说世间有边无边？诸比丘，于此，某一沙门或婆罗门，依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，当心如此得定时，于世间住于无边想。

‘‘So evamāha – ‘ananto ayaṃ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Ananto ayaṃ loko apariyanto. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi[Pg.22], yathāsamāhite citte anantasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā ananto ayaṃ loko apariyanto’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

彼如是说：“此世间无边、无际。彼等沙门、婆罗门作如是说：‘此世间有边、周圆’，其言虚妄。此世间无边、无际。何以故？我实依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，当心如此得定时，我于世间住于无边想。我因此而知：此世间无边、无际。”诸比丘，此为第二处，某些持边无边见之沙门、婆罗门依之、缘之而宣说世间有边无边。

56. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī.

56. 于第三种情形，持边无边见之诸位沙门、婆罗门，依于何，缘于何，而宣说世间有边无边？诸比丘，于此，某一沙门或婆罗门，依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，当心如此得定时，于世间住于上下有边想，横向无边想。

‘‘So evamāha – ‘antavā ca ayaṃ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘ananto ayaṃ loko apariyanto’’ti, tesampi musā. Antavā ca ayaṃ loko ananto ca. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī. Imināmahaṃ etaṃ jānāmi – yathā antavā ca ayaṃ loko ananto cā’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

“他这样说：‘此世间既有边，亦无边。那些说“此世间有边、周圆”的沙门、婆罗门，其言虚妄。那些说“此世间无边、无际”的沙门、婆罗门，其言亦虚妄。此世间既有边，亦无边。是何缘故？我实依于热忱、精勤、勤修、不放逸、如理作意，触证了那样的心定。当心善得定时，我于世间，于上下住于有边想，于横向住于无边想。我以此了知：“此世间既有边，亦无边。”’比丘们，这是第三个依据。某些主张‘有边亦无边论’的沙门、婆罗门，正是依据此、缘于此，而宣称世间有边亦无边。”

57. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘nevāyaṃ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘ananto ayaṃ loko apariyanto’’ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ca ayaṃ loko ananto cā’’ti, tesampi musā. Nevāyaṃ loko antavā[Pg.23], na panānanto’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

57. “第四，那些主张‘有边亦无边论’的沙门、婆罗门，是依据什么、缘于什么而宣称世间有边亦无边呢？比丘们，于此，有某位沙门或婆罗门是思辨者、审察者。他经过思辨和审察，凭自己的领悟这样说：‘此世间非有边，亦非无边。那些说“此世间有边、周圆”的沙门、婆罗门，其言虚妄。那些说“此世间无边、无际”的沙门、婆罗门，其言亦虚妄。那些说“此世间既有边亦无边”的沙门、婆罗门，其言亦虚妄。此世间非有边，亦非无边。’比丘们，这是第四个依据。某些主张‘有边亦无边论’的沙门、婆罗门，正是依据此、缘于此，而宣称世间有边亦无边。”

58. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

58. 比丘们，那些持世间有边无边论的沙门、婆罗门，以这四种事由施设世间的有边与无边。比丘们，凡是任何持世间有边无边论的沙门或婆罗门施设世间的有边与无边，他们全都是以此四种事由，或其中之一而施设；于此之外，别无他由。

59. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

59. 比丘们，如来了知：“这些见处如此被执取、如此被触取，有如此的去处、有如此的后世。”如来了知彼，亦了知其上更超胜者，且了知而不谬执。因不谬执，他于自身证知涅槃。比丘们，如来如实知受的集、灭、味、患、离后，无取而解脱。

60. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

60. 比丘们，这些法是甚深的、难见、难解的，是寂静的、殊胜的、非寻思所行境、微细的、为智者所知。如来以殊胜智亲自证悟后而宣说，凡如实赞叹如来者，当以此等法而赞叹。

Amarāvikkhepavādo

无限摇摆论

61. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?

61. 比丘们，有一些沙门、婆罗门是无限摇摆论者，当在各种问题上被诘问时，他们以四种事由陷入言语的摇摆与无限的摇摆。又，那些尊者沙门、婆罗门是无限摇摆论者，他们是依于何、缘于何，当在各种问题上被诘问时，以四种事由陷入言语的摇摆与无限的摇摆呢？

62. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ [Pg.24] kusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto, ‘idaṃ kusala’nti vā byākareyyaṃ, ‘idaṃ akusala’nti vā byākareyyaṃ, taṃ mamassa musā. Yaṃ mamassa musā, so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

62. “诸比丘，在此，有些沙门或婆罗门，不如实了知‘此是善’，不如实了知‘此是不善’。他这样想：‘我确实不如实了知“此是善”，不如实了知“此是不善”。如果我不如实了知“此是善”与“此是不善”，却宣说“此是善”或“此是不善”，那对我来说就会是虚妄。凡是虚妄，那就会是我的恼害；凡是恼害，那就会是我的障碍。’因此，由于害怕虚妄语、厌离虚妄语，他既不宣说‘此是善’，也不宣说‘此是不善’。当在各处被问及问题时，他就陷入言语的摇摆、无边际的摇摆——‘我亦不认为如此，亦不认为那样，亦不认为别样，亦不认为不是，亦不认为不是不是。’诸比丘，这是第一个原因，一些沙门婆罗门依于此、缘于此，成为无边际摇摆论者，当在各处被问及问题时，就陷入言语的摇摆、无边际的摇摆。”

63. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’nti vā byākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ. Yaṃ mamassa upādānaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā [Pg.25] tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

63. “第二，诸位沙门、婆罗门依于何、缘于何而为鳗论者，当在各处被问及问题时，便陷入言语支吾、鳗论之中呢？诸比丘，在此，有些沙门或婆罗门，不如实了知‘这是善’，不如实了知‘这是不善’。他这样想：‘我确实不如实了知“这是善”，不如实了知“这是不善”。如果我不如实了知“这是善”，不如实了知“这是不善”，却宣说“这是善”或宣说“这是不善”，于我则会有欲(chando)、贪(rāgo)、瞋(doso)或恚(paṭigho)。我若有欲、贪、瞋或恚，那就会是我的执取(upādāna)。凡是我的执取，那就会是我的恼害。凡是我的恼害，那就会是我的障碍。’因此，他由于畏惧执取、厌离执取，既不宣说‘这是善’，也不宣说‘这是不善’。当在各处被问及问题时，便陷入言语支吾、鳗论之中——‘我不认为是这样；我也不认为是那样；我也不认为是别样；我也不认为不是；我也不认为不是不是。’诸比丘，此为第二处，一些沙门、婆罗门依于此、缘于此而为鳗论者，当在各处被问及问题时，便陷入言语支吾、鳗论之中。”

64. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’’nti vā byākareyyaṃ. Santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ. Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

64. 第三，那些沙门、婆罗门尊者依于何、缘于何而成为鳗鱼式诡辩者，当于各处被问及问题时，便陷入言语闪躲，含糊其辞呢？诸比丘，于此，有某一沙门或婆罗门，不如实了知“此为善”，不如实了知“此为不善”。他如是思惟：“我确实不如实了知‘此为善’，不如实了知‘此为不善’。若我不如实了知‘此为善’、不如实了知‘此为不善’，却宣说‘此为善’或宣说‘此为不善’，则有某些沙门、婆罗门，他们是智者、敏锐者、善破他论者，犹如能射穿毛发之弓手，他们仿佛以智慧游走各方，破斥各种邪见。他们会于彼处质问我、诘难我、驳斥我。若他们于彼处质问我、诘难我、驳斥我，我将无法使他们满意。我若无法使他们满意，这对我将是种恼害。凡为我之恼害，这对我将是种障碍。”如是，他因畏惧质问、厌离质问，既不宣说“此为善”，也不宣说“此为不善”。当于各处被问及问题时，他便陷入言语闪躲，含糊其辞——“我既不认为是这样，也不认为是那样，也不认为是其他样，也不认为‘不是’，也不认为‘非不是’。”诸比丘，此为第三个根据，某些沙门、婆罗门依于此、缘于此而成为鳗鱼式诡辩者，当于各处被问及问题时，便陷入言语闪躲，含糊其辞。

65. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘atthi paro loko’ti iti ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me [Pg.26] assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘Natthi paro loko…pe… ‘atthi ca natthi ca paro loko…pe… ‘nevatthi na natthi paro loko…pe… ‘atthi sattā opapātikā …pe… ‘natthi sattā opapātikā…pe… ‘atthi ca natthi ca sattā opapātikā…pe… ‘nevatthi na natthi sattā opapātikā…pe… ‘atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘hoti tathāgato paraṃ maraṇā…pe… ‘na hoti tathāgato paraṃ maraṇā…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

65. “第四，诸位沙门、婆罗门，依于何、缘于何而为鳗鱼式诡辩者，于种种处被问及问题时，便陷入言语闪躲、鳗鱼式诡辩？诸比丘，于此，有某一沙门或婆罗门，是愚钝、极度迷痴的。他因愚钝、极度迷痴，于种种处被问及问题时，便陷入言语闪躲、鳗鱼式诡辩——‘你若问我：“有他世吗？”假如我认为“有他世”，我就会为你解说“有他世”。然而，我亦不持“如是”之见，不持“如彼”之见，不持“相异”之见，不持“非”之见，亦不持“非非”之见。’‘无他世吗？’……‘既有他世亦无他世吗？’……‘既非有他世亦非无他世吗？’……‘有化生有情吗？’……‘无化生有情吗？’……‘既有化生有情亦无化生有情吗？’……‘既非有化生有情亦非无化生有情吗？’……‘有善作业、恶作业的果报吗？’……‘无善作业、恶作业的果报吗？’……‘既有善作业、恶作业的果报亦无其果报吗？’……‘既非有善作业、恶作业的果报亦非无其果报吗？’……‘有情死后存在吗？’……‘有情死后不存在吗？’……‘有情死后既存在亦不存在吗？’……‘你若问我：“有情死后既非存在亦非不存在吗？”假如我认为“有情死后既非存在亦非不存在”，我就会为你解说“有情死后既非存在亦非不存在”。然而，我亦不持“如是”之见，不持“如彼”之见，不持“相异”之见，不持“非”之见，亦不持“非非”之见。’诸比丘，此为第四处，某些沙门、婆罗门依于此、缘于此而为鳗鱼式诡辩者，于种种处被问及问题时，便陷入言语闪躲、鳗鱼式诡辩。”

66. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

66. 诸比丘，那些持不死矫乱论的沙门、婆罗门，在各种问题上被询问时，便依四种根据而陷入言语矫乱，即不死矫乱。诸比丘，任何持不死矫乱论的沙门或婆罗门，在各种问题上被询问时，陷入言语矫乱，即不死矫乱，他们全都是只依这四种根据，或依其中之一；除此之外，别无其他。……

Adhiccasamuppannavādo

无因生论

67. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā [Pg.27] kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi?

67. 诸比丘，有一些沙门、婆罗门是无因生论者，他们以两种根据宣说自我和世界是无因而生的。那些沙门、婆罗门尊者，他们依据什么、缘何以两种根据宣说自我和世界是无因而生的呢？

68. ‘‘Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati, tato paraṃ nānussarati. So evamāha – ‘adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.

68. 诸比丘，有名为无想有情天的天神。那些天神因想的生起而从彼天众中死去。诸比丘，确实有此可能：某一有情从彼天众中死去后，来到此世。来到此世后，他从在家而出家，过无家生活。出家后，通过热忱、精勤、努力、不放逸、如理作意，他触证了那样一种心定，在心入定时，他忆起想的生起，但无法忆起此前的。他如此说：“自我和世界是无因而生的。其原因何在？因为我先前不曾存在，如今才转变为存在。”诸比丘，这是第一种根据，某些沙门、婆罗门依据此、缘于此，宣说自我和世界是无因而生的。

69. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘adhiccasamuppanno attā ca loko cā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.

69. “再者，诸位沙门、婆罗门，那些无因生论者，依据什么、缘于什么，而宣说自我与世界是无因生的呢？诸比丘，在此，某位沙门或婆罗门是推想者、审察者。他通过推想、审察，依自己的智见而如是说：‘自我与世界是无因生的。’诸比丘，此是第二个根据，某些作为无因生论者的沙门、婆罗门依据此、缘于此，宣说自我与世界是无因生的。”

70. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

70. “诸比丘，那些作为无因生论者的沙门、婆罗门，是以这两种根据宣说自我与世界是无因生的。诸比丘，凡是任何作为无因生论者的沙门或婆罗门，宣说自我与世界是无因生的，他们全都是仅以此两种根据，或此二者之一而宣说；于此二者之外，再无其他。……如来如实地称赞……。”

71. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi [Pg.28] vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā.

71. “诸比丘，那些计度过去、随见过去的沙门、婆罗门，缘于过去，以十八种根据宣说种种不同的主张之言。诸比丘，凡是任何计度过去、随见过去的沙门或婆罗门，缘于过去宣说种种不同的主张之言，他们全都是仅以此十八种根据，或此十八者之一而宣说；于此十八者之外，再无其他。”

72. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

72. 诸比丘，如来了知：“这些见处被如此执持，如此固执，有如此的趣向，有如此的来世。”如来了知此，也了知比此更殊胜者，且不执取此知见；因不执取，他于内亲证寂灭。诸比丘，如来如实了知诸受的集、灭、味、患、离后，无所取著而解脱。

73. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

73. 诸比丘，这些法是深奥、难见、难觉、寂静、殊胜、超越思辨、微细、唯智者所能了知，如来亲自以殊胜智证悟后加以宣说。人们依此法，方能如实、正确地称赞如来。

Dutiyabhāṇavāro.

第二诵品。

Aparantakappikā

后际论者

74. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?

74. 诸比丘，有一些沙门、婆罗门是后际论者、后际随见者，他们缘于后际，以四十四种根据宣说种种信解之言。彼等沙门、婆罗门尊者，是依于何者、缘于何者，而为后际论者、后际随见者，缘于后际，以四十四种根据宣说种种信解之言呢？

Saññīvādo

有想论

75. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Te [Pg.29] ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?

75. 诸比丘，有一些沙门、婆罗门是死后有想论者，他们以十六种根据施设死后有想之我。彼等沙门、婆罗门尊者，是依于何者、缘于何者，而为死后有想论者，以十六种根据施设死后有想之我呢？

76. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti… ekattasaññī attā hoti… nānattasaññī attā hoti… parittasaññī attā hoti… appamāṇasaññī attā hoti… ekantasukhī attā hoti… ekantadukkhī attā hoti. Sukhadukkhī attā hoti. Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti.

76. “‘我为有色，死后恒常而有想’，他们如是施设彼。‘我为无色，死后恒常而有想’，他们如是施设彼。‘我亦有色亦无色……’乃至‘我非有色非无色……’‘我为有边……’‘我为无边……’‘我亦有边亦无边……’‘我非有边非无边……’‘我为一想……’‘我为种种想……’‘我为少量想……’‘我为无量想……’‘我为纯乐……’‘我为纯苦……’‘我为乐苦……’‘我为不苦不乐，死后恒常而有想’，他们如是施设彼。”

77. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

77. “诸比丘，那些沙门、婆罗门是死后有想论者，他们以十六种根据施设死后有想之我。诸比丘，凡任何沙门或婆罗门是死后有想论者，施设死后有想之我，他们全都是以此十六种根据，或其中之一而施设，于此更无其他。……那些如实、正确称赞如来的人，他们会如此说。”

Asaññīvādo

无想论

78. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?

78. “诸比丘，有一些沙门、婆罗门是死后无想论者，他们以八种根据施设死后无想之我。而那些尊贵的沙门、婆罗门，作为死后无想论者，是依于什么、缘于什么，而以八种根据施设死后无想之我呢？”

79. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti.

79. “‘我乃有色，死后恒常、无想’，他们如是施设。‘我乃无色，死后恒常、无想’，他们如是施设。‘我亦有色亦无色……我非有色非无色……我乃有边……我乃无边……我亦有边亦无边……我非有边非无边，死后恒常、无想’，他们如是施设。”

80. ‘‘Imehi [Pg.30] kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

80. “诸比丘，彼等沙门、婆罗门是死后常存无想论者，他们依此八事施设死后常存而无想的我。诸比丘，任何沙门或婆罗门是死后常存无想论者，施设死后常存而无想的我，他们全都是依此八事，或其中之一而施设，于此之外则无有。……以何等法，如实称赞如来者，当如是正说。”

Nevasaññīnāsaññīvādo

死后常存非想非非想论

81. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?

81. “诸比丘，有某些沙门、婆罗门是死后常存非想非非想论者，他们依八事施设死后常存而非想非非想的我。彼等具寿沙门、婆罗门依于何、缘于何，而为死后常存非想非非想论者，依八事施设死后常存而非想非非想的我呢？”

82. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti.

82. “‘我乃有色，死后恒常、非想非非想’，他们如是施设。‘我乃无色……我亦有色亦无色……我非有色非无色……我乃有边……我乃无边……我亦有边亦无边……我非有边非无边，死后恒常、非想非非想’，他们如是施设。”

83. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

83. “诸比丘，那些持死后常住论、非想非非想论的沙门、婆罗门，依此八事施设死后常住、非想非非想之我。诸比丘，任何持死后常住论、非想非非想论的沙门或婆罗门，施设死后常住、非想非非想之我，彼等皆仅依此八事而施设。……乃至……若有如实、正确称赞如来者，当如是说。”

Ucchedavādo

断灭论

84. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Te ca bhonto [Pg.31] samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?

84. “诸比丘，有某些沙门、婆罗门为断灭论者，他们依七事，施设现有众生的断灭、消失、无有。彼等沙门、婆罗门尊者，依何、缘何，作为断灭论者，依七事而施设现有众生的断灭、消失、无有呢？”

85. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

85. “诸比丘，于此，有某位沙门或婆罗门如是说、如是见：‘贤友，此我为有色、四大所成、父母所生，身坏之后，即断灭、消失，死后不复存在。贤友，至此，此我即为完全断灭。’于此，某些人施设了现有众生的断灭、消失、无有。”

86. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

86. “另有人对他如是说：‘贤友，你所说的那个我，确实是有的，我不说它没有。然而，贤友，此我尚未至此而完全断灭。贤友，尚有另一我，为天界、有色、欲界、食段食者。你不知不见，我知我见。贤友，彼我身坏之后，即断灭、消失，死后不复存在。贤友，至此，此我方为完全断灭。’于此，某些人施设了现有众生的断灭、消失、无有。”

87. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

87. 另有人对他这样说：“贤友，你所说的那个我确实是有的，我不是说它不存在；然而，贤友，此我并非就此完全断灭。贤友，确实有另一个我，是天界的、有色身、意所成的、具足一切肢节、诸根无缺。你不知、不见那个我，而我知、我见。贤友，那个我，因为身坏而断灭、消亡，死后不复存在，至此，贤友，此我才完全断灭。”像这样，一些人施设现存有情的断灭、消亡、无有。

88. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā [Pg.32] sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

88. 另有人对他这样说：“贤友，你所说的那个我确实是有的，我不是说它不存在；然而，贤友，此我并非就此完全断灭。贤友，确实有另一个我，已完全超越诸色想，灭尽有对想，不作意种种想，念‘空无边’而到达空无边处。你不知、不见那个我，而我知、我见。贤友，那个我，因为身坏而断灭、消亡，死后不复存在，至此，贤友，此我才完全断灭。”像这样，一些人施设现存有情的断灭、消亡、无有。

89. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

89. 另有一人对他这么说：“贤友，你所说的这个自我确实存在，我不是说它不存在；然而，贤友，这个自我还没有就此被完全断灭。贤友，还有另一个自我，他完全超越空无边处(ākāsānañcāyatana)，而到达以‘识是无边的’为目标的识无边处(viññāṇañcāyatana)。你不知道、也看不到那个自我，而我知道、也看到。贤友，那个自我，由于身体的坏灭而被断灭、消失，死后就不再存在了。贤友，这样，这个自我才算是被完全断灭了。”如此，一些人施设了现存有情的断灭、消失、无有。

90. ‘‘Tamañño evamāha – ‘atthi kho, bho, so attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

90. 另有一人对他这么说：“贤友，你所说的那个自我确实存在，我不是说它不存在；然而，贤友，这个自我还没有就此被完全断灭。贤友，还有另一个自我，他完全超越识无边处(viññāṇañcāyatana)，而到达以‘无任何所有’为目标的无所有处(ākiñcaññāyatana)。你不知道、也看不到那个自我，而我知道、也看到。贤友，那个自我，由于身体的坏灭而被断灭、消失，死后就不再存在了。贤友，这样，这个自我才算是被完全断灭了。”如此，一些人施设了现存有情的断灭、消失、无有。

91. ‘Tamañño evamāha – ‘‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā [Pg.33] sabbaso ākiñcaññāyatanaṃ samatikkamma ‘‘santametaṃ paṇītameta’’nti nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

91. 另有人对他如此说道：“阁下，你所说的那个我，确实是存在的，我并非说它不存在；然而，阁下，此我尚未以此而完全断灭。阁下，尚有另一我，已完全超越无所有处(ākiñcaññāyatana)，而达于非想非非想处(nevasaññānāsaññāyatana)，认为‘此是寂静，此是殊胜’。你不知不见那个我，而我知我见。阁下，当那个我因身体的败坏而被断灭、消亡，死后不复存在时，阁下，此我才以此而完全断灭。”如是，一些人施设现有众生的断灭、消亡、断有。

92. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

92. “诸比丘，那些持断灭论的沙门、婆罗门，依此七事施设现有众生的断灭、消亡、断有。诸比丘，任何持断灭论的沙门或婆罗门，凡施设现有众生的断灭、消亡、断有者，他们全都是依此七事，或依其中之一而施设，除此之外，别无他法。......（乃至）......那些如实、正确地称赞如来的人，正是凭着这些法而称赞的。”

Diṭṭhadhammanibbānavādo

现法涅槃论

93. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?

93. “诸比丘，有一些沙门、婆罗门是现法涅槃论者，他们依五事施设现有众生的最高现法涅槃。又，那些持现法涅槃论的尊贵沙门、婆罗门，是依据什么、缘于什么，而依五事施设现有众生的最高现法涅槃呢？”

94. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘‘yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

94. “诸比丘，于此，有某一沙门或婆罗门，有如是说、如是见：‘阁下，当此我具足、圆满五欲而享乐时，阁下，此我即以此达到了最高现法涅槃。’如是，一些人施设现有众生的最高现法涅槃。”

95. ‘‘Tamañño evamāha –‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho, bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ [Pg.34] attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

95. 另有一人对他这样说：“贤友，你所说的这个我确实存在，我不是说它不存在。然而，贤友，仅凭于此，这个我尚未达到最高的现法涅槃。这是什么原因呢？因为，贤友，诸欲是无常、苦、变易法，因其变易、变化而生起愁、悲、苦、忧、恼。贤友，当这个我远离诸欲，远离诸不善法，进入并安住于有寻、有伺、离生喜乐的初禅时，贤友，仅凭于此，这个我便已达到最高的现法涅槃。”就这样，一些人为现存的有情施设最高的现法涅槃。

96. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

96. 另有一人对他这样说：“贤友，你所说的这个我确实存在，我不是说它不存在。然而，贤友，仅凭于此，这个我尚未达到最高的现法涅槃。这是什么原因呢？因为其中有寻、有伺，故说其为粗。贤友，当这个我平息寻、伺，内心澄净，心一境性，无寻、无伺，由定生喜乐，进入并安住于第二禅时，贤友，仅凭于此，这个我便已达到最高的现法涅槃。”就这样，一些人为现存的有情施设最高的现法涅槃。

97. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

97. 另一人对他这么说：“贤友，你所说的这个我确实存在，我并非说它不存在；然而，贤友，这个我仅凭此尚未达到最高的现法涅槃。是何缘故？因为于此尚有喜，以及心的浮动，故说此为粗劣。贤友，当这个我因离喜而住于舍，具念、正知，并以身感受乐，即圣者们所称说的“具舍、具念、乐住者”，成就并安住于第三禅时，贤友，至此，这个我才达到最高的现法涅槃。”如此，一些人施设了现存有情的最高现法涅槃。

98. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

98. 另一人对他这么说：“贤友，你所说的这个我确实存在，我并非说它不存在；然而，贤友，这个我仅凭此尚未达到最高的现法涅槃。是何缘故？因为于此尚有对乐的心之作意，故说此为粗劣。贤友，当这个我因断乐、断苦，及先已灭除喜、忧，而成就并安住于不苦不乐、舍念清净的第四禅时，贤友，至此，这个我才达到最高的现法涅槃。”如此，一些人施设了现存有情的最高现法涅槃。

99. ‘‘Imehi [Pg.35] kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

99. 比丘们，那些主张现法涅槃论的沙门、婆罗门，以这五种根据，为现存的有情施设最高的现法涅槃。比丘们，凡是任何主张现法涅槃论的沙门或婆罗门，为现存的有情施设最高的现法涅槃，他们全都是仅以此五种根据而施设……凡是如实、正确称赞如来者，当以此称赞。

100. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

100. 比丘们，那些后际论者、持后际见者，他们缘于后际，以这四十四种根据，宣说种种邪见之言。比丘们，凡是任何后际论者、持后际见者，他们缘于后际，宣说种种邪见之言，他们全都是仅以此四十四种根据而宣说……凡是如实、正确称赞如来者，当以此称赞。

101. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.

101. 比丘们，那些沙门、婆罗门是前际论者、后际论者、前后际论者，以及持前后际见者，他们缘于前际与后际，以这六十二种根据，宣说种种邪见之言。

102. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

102. 比丘们，凡是任何沙门或婆罗门，或为前际论者，或为后际论者，或为前后际论者，或持前后际见者，他们缘于前际与后际，宣说种种邪见之言，他们全都是仅以此六十二种根据，或以其中的某一种而宣说；于此以外，再无其他。

103. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

103. 诸比丘，如来彻知：“这些见处，被如此执取、如此执持，有如此的归趣、有如此的来世。”如来彻知此，亦彻知更超胜者，且彻知而不执取。因不执取，他于自身证知寂灭。诸比丘，如来如实了知诸受的集、灭、味、患、离后，无所执取而解脱。

104. ‘‘Ime [Pg.36] kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

104. 诸比丘，此等法，甚深、难见、难觉、寂静、胜妙、非寻思所行、微细、唯智者所能知；如来自证、亲证后开示。依此等法，如实赞叹如来者，方为善说。

Paritassitavipphanditavāro

焦灼战栗品

105. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

105. 诸比丘，于此，彼等持常见之沙门、婆罗门，依四事宣称我与世间为常。彼等尊者沙门、婆罗门，因不知、不见，为渴爱所驱，其所感亦不过是焦灼战栗而已。

106. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

106. 诸比丘，于此，彼等持一部常、一部无常见之沙门、婆罗门，依四事宣称我与世间一部为常、一部为无常。彼等尊者沙门、婆罗门，因不知、不见，为渴爱所驱，其所感亦不过是焦灼战栗而已。

107. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

107. 诸比丘，于此，彼等持边无边见之沙门、婆罗门，依四事宣称世间有边、无边。彼等尊者沙门、婆罗门，因不知、不见，为渴爱所驱，其所感亦不过是焦灼战栗而已。

108. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

108. 诸比丘，在那些沙门婆罗门中，有些不死矫乱论者(amarāvikkhepikā)，当他们在各种问题上被询问时，便依四种根据，陷入言语的矫乱与含糊其辞。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。

109. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

109. 诸比丘，在那些沙门婆罗门中，有些无因生论者(adhiccasamuppannikā)，他们依两种根据，宣称自我与世界是无因生起的。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。

110. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi [Pg.37] vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

110. 诸比丘，在那些沙门婆罗门中，有些前际论者(pubbantakappikā)、前际见者(pubbantānudiṭṭhino)，他们针对过去，依十八种根据，宣说种种表示其邪见的话语。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。

111. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

111. 诸比丘，在那些沙门婆罗门中，有些后际论者(uddhamāghātanikā)中的有想论者(saññīvādā)，他们依十六种根据，宣称自我死后恒常而有想。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。

112. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

112. 诸比丘，在那些沙门婆罗门中，有些后际论者(uddhamāghātanikā)中的无想论者(asaññīvādā)，他们依八种根据，宣称自我死后恒常而无想。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。

113. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

113. 诸比丘，在那些沙门婆罗门中，有些后际论者(uddhamāghātanikā)中的非想非非想论者(nevasaññīnāsaññīvādā)，他们依八种根据，宣称自我死后恒常而非有想非无想。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。

114. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

114. 比丘们，于此，那些主张断灭论的沙门、婆罗门，依七种根据宣说现存有情的断灭、败坏、无有。那也只是那些不知不见、为渴爱所驱的尊者沙门、婆罗门的感受，纯然是战栗与悸动而已。

115. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

115. 比丘们，于此，那些主张现法涅槃论的沙门、婆罗门，依五种根据宣说现存有情的最高现法涅槃。那也只是那些不知不见、为渴爱所驱的尊者沙门、婆罗门的感受，纯然是战栗与悸动而已。

116. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

116. 比丘们，于此，那些思量后际、随观后际的沙门、婆罗门，缘于后际，依四十四种根据宣说种种不同的主张之言。那也只是那些不知不见、为渴爱所驱的尊者沙门、婆罗门的感受，纯然是战栗与悸动而已。

117. ‘‘Tatra[Pg.38], bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

117. 比丘们，于此，那些思量前际者、思量后际者、思量前际与后际者，以及随观前际与后际的沙门、婆罗门，缘于前际与后际，依六十二种根据宣说种种不同的主张之言。那也只是那些不知不见、为渴爱所驱的尊者沙门、婆罗门的感受，纯然是战栗与悸动而已。

Phassapaccayāvāro

触为缘品

118. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.

118. 比丘们，于此，那些主张常见论的沙门、婆罗门，依四种根据宣说我与世间为常，那也是缘于触。

119. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.

119. 比丘们，于此，那些主张部分常、部分无常论的沙门、婆罗门，依四种根据宣说我与世间部分为常、部分为无常，那也是缘于触。

120. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.

120. “诸比丘，在那里，那些主张有边无边论的沙门、婆罗门，依四种根据宣称世界有边、无边，那也是缘于触。”

121. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.

121. “诸比丘，在那里，那些持鳗行论的沙门、婆罗门，当在各处被问及问题时，便依四种根据陷入言语的诡辩与鳗行，那也是缘于触。”

122. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.

122. “诸比丘，在那里，那些主张无因生的沙门、婆罗门，依两种根据宣称自我和世界是无因所生，那也是缘于触。”

123. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.

123. “诸比丘，在那里，那些思构前际、持前际见的沙门、婆罗门，依于前际，以十八种根据宣说种种信解之言，那也是缘于触。”

124. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.

124. “诸比丘，在那里，那些主张死后有想的沙门、婆罗门，依十六种根据宣称死后有想的自我，那也是缘于触。”

125. ‘‘Tatra[Pg.39], bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.

125. “诸比丘，在那里，那些主张死后无想的沙门、婆罗门，依八种根据宣称死后无想的自我，那也是缘于触。”

126. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.

126. “诸比丘，在那里，那些主张死后非想非非想的沙门、婆罗门，依八种根据宣称死后非想非非想的自我，那也是缘于触。”

127. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.

127. “诸比丘，在那里，那些主张断灭论的沙门、婆罗门，依七种根据宣称现有众生的断灭、败坏、消亡，那也是缘于触。”

128. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.

128. “诸比丘，在那里，那些主张现法涅槃论的沙门、婆罗门，依五种根据宣称现有众生的究竟现法涅槃，那也是缘于触。”

129. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.

129. “诸比丘，于此，彼等思惟后际、随观后际之沙门、婆罗门，依于后际，以四十四事宣说种种主张，彼亦缘于触。”

130. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.

130. “诸比丘，于此，彼等思惟前际者、思惟后际者、思惟前际后际者，及随观前际后际之沙门、婆罗门，依于前际后际，以六十二事宣说种种主张，彼亦缘于触。”

Netaṃ ṭhānaṃ vijjativāro

无有此理品

131. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

131. “诸比丘，于此，彼等持常见论之沙门、婆罗门，以四事施设我与世间为常。谓彼等将离于触而感受，实无此理。”

132. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

132. “诸比丘，于此，彼等持一分常一分无常论之沙门、婆罗门，以四事施设我与世间一分是常、一分是无常。谓彼等将离于触而感受，实无此理。”

133. ‘‘Tatra[Pg.40], bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

133. “诸比丘，于此，彼等持有边无边论之沙门、婆罗门，以四事施设世间为有边无边。谓彼等将离于触而感受，实无此理。”

134. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

134. “诸比丘，于此，彼等持不死矫乱论之沙门、婆罗门，于彼彼处被问及问题时，以四事陷入言语矫乱、不死矫乱。谓彼等将离于触而感受，实无此理。”

135. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

135. “诸比丘，于此，彼等持无因生论之沙门、婆罗门，以二事施设我与世间为无因生。谓彼等将离于触而感受，实无此理。”

136. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

136. 诸比丘，于此，那些思量前际、随顺前际见的沙门、婆罗门，缘于前际，以十八事宣说种种信解之言。他们离于触而感受，实无是处。

137. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

137. 诸比丘，于此，那些主张死后有想论的沙门、婆罗门，以十六事施设死后有想之我。他们离于触而感受，实无是处。

138. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

138. 诸比丘，于此，那些主张死后无想论的沙门、婆罗门，以八事施设死后无想之我。他们离于触而感受，实无是处。

139. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

139. 诸比丘，于此，那些主张死后非有想非无想论的沙门、婆罗门，以八事施设死后非有想非无想之我。他们离于触而感受，实无是处。

140. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

140. 诸比丘，于此，那些断灭论的沙门、婆罗门，以七事施设现有众生的断灭、败坏、无有。他们离于触而感受，实无是处。

141. ‘‘Tatra[Pg.41], bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

141. 诸比丘，于此，那些现法涅槃论的沙门、婆罗门，以五事施设现有众生的究竟现法涅槃。他们离于触而感受，实无是处。

142. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

142. 诸比丘，于此，那些思量后际、随顺后际见的沙门、婆罗门，缘于后际，以四十四事宣说种种信解之言。他们离于触而感受，实无是处。

143. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

143. 诸比丘，于此，那些思惟前际、思惟后际、思惟前际后际、随观前际后际的沙门、婆罗门，缘于前际后际，以六十二事宣说种种邪见之言。谓彼等离于触而感受，实无是处。

Diṭṭhigatikādhiṭṭhānavaṭṭakathā

执见者所依止的轮回论

144. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā…pe… yepi te samaṇabrāhmaṇā antānantikā… yepi te samaṇabrāhmaṇā amarāvikkhepikā… yepi te samaṇabrāhmaṇā adhiccasamuppannikā… yepi te samaṇabrāhmaṇā pubbantakappikā… yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā… yepi te samaṇabrāhmaṇā ucchedavādā… yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā… yepi te samaṇabrāhmaṇā aparantakappikā… yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

144. 诸比丘，于此，那些持常见论的沙门、婆罗门以四事宣说我与世间为常；以及那些持一分常论、一分非常论者……（中略）……以及那些持边无边论者；以及那些持不死矫乱论者；以及那些持无因生论者；以及那些思惟前际者；以及那些持死后有想论者；以及那些持死后无想论者；以及那些持死后非想非非想论者；以及那些持断灭论者；以及那些持现法涅槃论者；以及那些思惟后际者；以及那些思惟前际、思惟后际、思惟前际后际、随观前际后际者，所有这些沙门、婆罗门都由六触处，经由一再地触而感受。以他们的受为缘而有爱，以爱为缘而有取，以取为缘而有有，以有为缘而有生，以生为缘，老、死、愁、悲、苦、忧、恼生起。

Vivaṭṭakathādi

离缚论等

145. ‘‘Yato [Pg.42] kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti.

145. 诸比丘，当一位比丘如实了知六触处的集、灭、味、患与离时，他便比所有这些沙门、婆罗门了知得更超胜。

146. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

146. 诸比丘，凡有任何沙门或婆罗门，或为前际论者，或为后际论者，或为前际后际论者，或为随顺前际后际见者，以过去未来为缘由，宣说种种表述邪见之言说，彼等一切，皆以此六十二事被包摄于网内，陷溺其中而浮沉；含摄于此，被网罗于内而浮沉。

‘‘Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ otthareyya. Tassa evamassa – ‘ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

诸比丘，譬如熟练的渔夫或渔夫的弟子，以细目之网覆盖小水池。他心想：“此水池中凡有任何大体型生物，皆已被包摄于网内。彼等陷溺其中而浮沉；含摄于此，被网罗于内而浮沉。”诸比丘，正是如此，凡有任何沙门或婆罗门，或为前际论者，或为后际论者，或为前际后际论者，或为随顺前际后际见者，以过去未来为缘由，宣说种种表述邪见之言说，彼等一切，皆以此六十二事被包摄于网内，陷溺其中而浮沉；含摄于此，被网罗于内而浮沉。

147. ‘‘Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.

147. 诸比丘，如来已断尽有爱，其身尚存。只要他的身体存在，天与人就能看见他。身坏命终之后，天与人就不能再看见他了。

‘‘Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā’’ti.

诸比丘，譬如一束芒果，其柄已断，所有与柄相连的芒果，皆随之而去。正是如此，诸比丘，如来已断有之导引，其身尚存。乃至其身尚存，天人得见之；身坏命终之后，天人则不得见之。

148. Evaṃ [Pg.43] vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi, dhammajālantipi naṃ dhārehi, brahmajālantipi naṃ dhārehi, diṭṭhijālantipi naṃ dhārehi, anuttaro saṅgāmavijayotipi naṃ dhārehī’’ti. Idamavoca bhagavā.

148. 如是说已，具寿阿难对世尊说：“世尊，稀有！世尊，未曾有！世尊，此法门名为何？”“阿难，因此，你当受持此法门为“义网”，受持为“法网”，受持为“梵网”，受持为“见网”，亦受持为“无上战胜”。”世尊说了这番话。

149. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthāti.

149. 彼诸比丘心怀喜悦，欢喜信受世尊所说。又，于此记说宣说时，万世界亦为震动。

Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ.

梵网经第一终。

2. Sāmaññaphalasuttaṃ

2. 沙门果经

Rājāmaccakathā

王臣之论

150. Evaṃ [Pg.44] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi – ‘‘ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti?

150. 如是我闻。一时，世尊与一千二百五十位比丘组成的大僧团，共住王舍城耆婆·高摩罗跋蹉(Jīvaka Komārabhacca)的芒果园。尔时，摩揭陀王，韦提希子阿闍世，于十五日布萨，当此四月满、拘物头花开之圆月夜，为众臣围绕，坐于宫殿之上。其时，摩揭陀王，韦提希子阿闍世，于此布萨日，发出感兴语：“诸位，此夜清净，诚然赏心悦目！诸位，此夜清净，诚然殊妙！诸位，此夜清净，诚然可观！诸位，此夜清净，诚然祥和！诸位，此夜清净，诚然值得铭记！我等今日当亲近哪位沙门或婆罗门，亲近他能令我等心生净信呢？”

151. Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

151. 如是说后，有一位大臣对摩揭陀王，韦提希子阿闍世说道：“大王，这位富兰那·迦叶(Pūraṇa Kassapa)有僧团，有教众，是教派之师；他声名显赫，是学派的开创者，为大众所推崇为贤善者；他年高德劭，出家长久，已届晚年。愿大王亲近这位富兰那·迦叶。亲近富兰那·迦叶，大王之心或许能得以清净。”如是说后，摩揭陀王，韦提希子阿闍世默然不语。

152. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

152. 又一位大臣对摩揭陀王、韦提希子阿闍世这样说：“大王，这位末伽梨·果萨拉(Makkhali Gosāla)有僧团，有徒众，是教派的导师，知名，有声望，是宗派的创立者，被众人认为是贤善者，阅历丰富，久已出家，年事已高，已届暮年。愿大王去亲近末伽梨·果萨拉。亲近末伽梨·果萨拉，大王的心意或许能得以澄净。”听闻此言，摩揭陀王、韦提希子阿闍世默然不语。

153. Aññataropi [Pg.45] kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

153. 又一位大臣对摩揭陀王、韦提希子阿闍世这样说：“大王，这位阿耆多·翅舍钦婆罗(Ajita Kesakambala)有僧团，有徒众，是教派的导师，知名，有声望，是宗派的创立者，被众人认为是贤善者，阅历丰富，久已出家，年事已高，已届暮年。愿大王去亲近阿耆多·翅舍钦婆罗。亲近阿耆多·翅舍钦婆罗，大王的心意或许能得以澄净。”听闻此言，摩揭陀王、韦提希子阿闍世默然不语。

154. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

154. 又一位大臣对摩揭陀王、韦提希子阿闍世这样说：“大王，这位婆拘陀·迦旃延(Pakudha Kaccāyana)有僧团，有徒众，是教派的导师，知名，有声望，是宗派的创立者，被众人认为是贤善者，阅历丰富，久已出家，年事已高，已届暮年。愿大王去亲近婆拘陀·迦旃延。亲近婆拘陀·迦旃延，大王的心意或许能得以澄净。”听闻此言，摩揭陀王、韦提希子阿闍世默然不语。

155. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

155. 又一位王臣对摩揭陀王韦提希子阿闍世说道：“大王，这位删阇耶·毗罗梨子(Sañcayo Belaṭṭhaputto)，有僧团，有徒众，为众师长，声名远播，是宗派的开创者，被众人尊为善士，年长耆宿，出家已久，年事已高。愿大王去亲近删阇耶·毗罗梨子。通过亲近他，大王之心或许能得以清净。”听闻此言，摩揭陀王韦提希子阿闍世默然不语。

156. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ [Pg.46] nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

156. 又一位王臣对摩揭陀王韦提希子阿闍世说道：“大王，这位尼乾陀·若提子(Nigaṇṭho Nāṭaputto)，有僧团，有徒众，为众师长，声名远播，是宗派的开创者，被众人尊为善士，年长耆宿，出家已久，年事已高。愿大王去亲近尼乾陀·若提子。通过亲近他，大王之心或许能得以清净。”听闻此言，摩揭陀王韦提希子阿闍世默然不语。

Komārabhaccajīvakakathā

耆婆王子育事

157. Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘tvaṃ pana, samma jīvaka, kiṃ tuṇhī’’ti? ‘‘Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti.

157. 尔时，耆婆王子育默然坐于摩揭陀国韦提希子阿闍世王不远处。于是，摩揭陀国韦提希子阿闍世王对耆婆王子育说：“贤友耆婆，你为何默然？”“大王，此乃世尊、阿拉汉、正自觉者，他正与一千二百五十位比丘组成的大比丘僧团，同住于我们的芒果园中。关于那位世尊，有如此美好的声誉传扬开来，即：‘彼世尊亦是阿拉汉、正自觉者、明行具足者、善逝、世间解、无上丈夫、可调御者之导师、天人师、佛陀、世尊。’愿大王前去拜见世尊。大王拜见世尊后，心意或许能得以清净。”

158. ‘‘Tena hi, samma jīvaka, hatthiyānāni kappāpehī’’ti. ‘‘Evaṃ, devā’’ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi – ‘‘kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī’’ti.

158. “既然如此，贤友耆婆，就去准备象骑吧。”“遵命，大王。”耆婆王子育应诺摩揭陀国韦提希子阿闍世王后，便备妥了五百头母象，以及一头国王的御象，然后禀告摩揭陀国韦提希子阿闍世王：“大王，您的象骑已备妥，现在您认为何时启程为宜。”

159. Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.

159. 于是，摩揭陀国韦提希子阿闍世王，让五百头母象各载一名女子，自己则登上御象，在众火炬的照耀下，以盛大王威，从王舍城出发，前往耆婆王子育的芒果园。

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto [Pg.47] jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso’’ti.

那时，摩揭陀国韦提希子阿闍世王在芒果园附近，生起了恐惧、惊颤与毛骨悚然。于是，恐惧、惊悚、毛发竖立的摩揭陀国韦提希子阿闍世王对耆婆王子育说：“朋友耆婆，你没有欺骗我吧？朋友耆婆，你没有哄骗我吧？朋友耆婆，你没有将我交给敌人吧？为何如此庞大的比丘僧团，有一千二百五十位比丘，竟会没有喷嚏声，没有清嗓声，也没有说话声呢？”

‘‘Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi; na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī’’ti.

“大王，请勿恐惧！大王，请勿恐惧！陛下，我没有欺骗您；陛下，我没有哄骗您；陛下，我没有将您交给敌人。大王，请前进！大王，请前进！在集会圆堂里，这些灯正在发光。”

Sāmaññaphalapucchā

沙门果问

160. Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kahaṃ pana, samma jīvaka, bhagavā’’ti? ‘‘Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā’’ti.

160. 其后，摩揭陀国韦提希子阿闍世王乘象行至象可及之处，然后从象背下来，步行至集会圆堂门口。走近后，他对耆婆王子育说：“朋友耆婆，世尊在何处？”“大王，那位倚靠中央柱子、面向东方、在比丘僧团前首而坐的，便是世尊。”

161. Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi – ‘‘iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti. ‘‘Agamā kho tvaṃ, mahārāja, yathāpema’’nti. ‘‘Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti.

161. 尔时，摩揭陀王、韦提希子阿闍世，前往世尊之处。抵达后，立于一旁。立于一旁的摩揭陀王、韦提希子阿闍世，凝视着寂静无声、犹如澄净湖水的比丘僧团，发出感兴语：“如今比丘僧团具足此等寂静，愿我子乌达亚跋达王子亦能具足此等寂静！”“大王，你的心已去到你所爱之处了。”“世尊，我喜爱乌达亚跋达王子。世尊，如今比丘僧团具足此等寂静，愿我子乌达亚跋达王子亦能具足此等寂静！”

162. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā, ekamantaṃ nisīdi. Ekamantaṃ [Pg.48] nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ ; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, mahārāja, yadākaṅkhasī’’ti.

162. 尔时，摩揭陀王、韦提希子阿闍世，顶礼世尊，向比丘僧团合掌后，坐于一旁。坐于一旁的摩揭陀王、韦提希子阿闍世对世尊说：“世尊，我欲请教世尊一事，倘若世尊能给我机会，为我解答所问。”“大王，你有什么想问的，就问吧。”

163. ‘‘Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti?

163. “大德，正如这些种种技艺，例如：象兵、马兵、车兵、弓箭手、旗手、布阵者、敢死士、出身高贵的王族、突击手、大力勇士、勇士、持盾战士、家生奴仆兵、糕点师、理发师、浴师、厨师、花环师、洗衣工、织工、编苇匠、陶工、会计师、指算师，以及其他任何诸如此类的种种技艺，他们于现法中，依靠其技艺的现见之果而维生。他们以此令自己快乐、丰足，令父母快乐、丰足，令妻儿快乐、丰足，令朋友、同僚快乐、丰足；并于沙门、婆罗门，设立导向崇高、生天、有乐果、转生善趣之供养。大德，是否也能如此开示于现法中现见的沙门果呢？”

164. ‘‘Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti? ‘‘Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti. ‘‘Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū’’ti. ‘‘Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā’’ti. ‘‘Tena hi, mahārāja, bhāsassū’’ti.

164. “大王，你还记得曾向其他的沙门、婆罗门问过这个问题吗？”“大德，我记得曾向其他的沙门、婆罗门问过这个问题。”“那么，大王，他们是怎么解答的呢？如果你不觉得为难，请说出来。”“大德，在有世尊或如世尊一般的人所在之处，我并不觉得为难。”“那么，大王，请说吧。”

Pūraṇakassapavādo

富兰那·迦叶之说

165. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā [Pg.49] celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

165. “尊者，有一次我前往富兰那·迦叶(Pūraṇa Kassapa)那里；到了之后，与富兰那·迦叶互相问候，说完一番令人愉悦且值得忆念的话后，便坐于一旁。尊者，我坐定后，对富兰那·迦叶这么说：‘迦叶尊者，就像现在有种种技艺，例如：象兵、马兵、车兵、弓箭手、旗手、军吏、突击手、显赫的王子、冲锋陷阵者、大力勇士、勇士、持皮盾者、婢生子、糕点师、理发师、浴师、厨师、花环匠、洗衣工、织工、芦竹工、陶匠、算师、指算师，以及其他任何类似这样的种种技艺——他们以此在现法中亲见技艺的果报而谋生。他们因此使自己快乐满足，使父母快乐满足，使妻儿快乐满足，使亲友快乐满足，并且在沙门、婆罗门中设立上妙的供养，此供养导向善趣，有安乐的果报，能转生天界。迦叶尊者，是否也能像这样，在现法中开示亲见的沙门果呢？’”

166. ‘‘Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca – ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.

166. “尊者，我这样说后，富兰那·迦叶(Pūraṇa Kassapa)对我说了此言：‘大王，自己做、教人做；自己砍、教人砍；自己折磨、教人折磨；使人忧愁、教人使人忧愁；自己疲惫、使人疲惫；自己颤抖、使人颤抖；杀生、教人杀生；不与取；破门入室；抢劫掠夺；抢劫一家；拦路抢劫；侵犯他人之妻；说谎。即使做了，也不构成恶业。即使有人用剃刀般锋利的轮刃，将此大地上之众生，做成一堆肉、一团肉，由此并无恶业，亦无恶业之到来。即使去到恒河(Gaṅgā)南岸，杀戮、教人杀戮，砍截、教人砍截，折磨、教人折磨，由此并无恶业，亦无恶业之到来。即使去到恒河北岸，布施、教人布施，祭祀、教人祭祀，由此并无福德，亦无福德之到来。通过布施、调伏、克制、说实话，并无福德，亦无福德之到来。’尊者，富兰那·迦叶被我问到现见沙门果时，就这样对我解释了无作论。”

‘‘Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā [Pg.50] anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

“尊者，这就好比问芒果却回答木菠萝，问木菠萝却回答芒果一样；同样地，尊者，我问富兰那·迦叶关于现见沙门果，他却对我解释了无作论。尊者，当时我心想：‘像我这样的人，怎能轻蔑住在我国土内的沙门或婆罗门呢？’尊者，我对富兰那·迦叶所说的话，既不称许，也不驳斥。我既不称许，也不驳斥，心中不悦，但未说出不悦之言，对他的话既不听信，也不存于心，就从座位上起来离开了。”

Makkhaligosālavādo

末伽梨·果萨拉之说

167. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ – ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni…pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

167. “尊者，一时，我前往末伽梨·果萨拉(Makkhali Gosāla)之处。抵达后，与末伽梨·果萨拉相互问候，在说了些令人欢喜且值得忆念的话后，便坐于一旁。尊者，我坐于一旁后，对末伽梨·果萨拉说了这番话：‘果萨拉贤友，就像有此等种种技艺……（中略）……果萨拉贤友，是否也能同样地，于现法中开示一个亲见的沙门果呢？’”

168. ‘‘Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca – ‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi [Pg.51] ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.

168. “尊者，当我这样说时，末伽梨·果萨拉(Makkhali Gosāla)对我说：‘大王，无因无缘令众生染污，众生无因无缘而染污；无因无缘令众生清净，众生无因无缘而清净。无自作，无他作，无人之所为；无力，无精进，无人之毅力，无人之奋进。一切有情、一切生命、一切生物、一切生灵，皆无自在力、无能力、无精进，皆由命运、际遇与自性所注定，唯于六种生类中感受苦乐。此中有一百四十万六千六百种主要生门，五百种业，五种业，三种业，业与半业，六十二种行道，六十二个中劫，六种生类，八种人地，四千九百种裸行顺命外道，四千九百种遍行外道，四千九百种龙之住处，二千种根，三千种地狱，三十六种尘界，七种有想胎，七种无想胎，七种结节胎，七种天，七种人，七种毕舍遮，七座大湖，七个大结节，七百个小结节，七座大悬崖，七百座小悬崖，七个大梦，七百个小梦，以及八百四十万大劫。愚者与智者于其中流转轮回，直至苦的尽头。于此，不存在“我将以此戒、此行、此苦行或此梵行，令未熟之业成熟，或通过不断经受，令已熟之业灭尽”之事。苦乐如斗量，轮回有定量，无有增减，无有高下。譬如抛出线团，随其延展而行，线尽则止；如是，愚者与智者亦将流转轮回，直至苦的尽头。’”

169. ‘‘Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

169. 尊者，我如此问末伽利·果萨拉(Makkhali Gosāla)现法沙门果，他却为我解说轮回清净。尊者，譬如问芒果而答木菠萝，或问木菠萝而答芒果；尊者，我正是如此问末伽利·果萨拉现法沙门果，他却为我解说轮回清净。尊者，我当时心想：“像我这样的人，怎能想去排斥居住在国土内的沙门或婆罗门呢？”尊者，我对末伽利·果萨拉所说的话，既不欢喜，也不斥责。不欢喜，不斥责，心中不悦，亦未发不悦之言，对其言说不予采纳，不存于心，即从座起离去。

Ajitakesakambalavādo

阿耆多·翅舍钦婆罗论

170. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ – ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

170. 尊者，有一次我前往阿耆多·翅舍钦婆罗(Ajita Kesakambala)那里，到了之后，与阿耆多·翅舍钦婆罗互相问候，说了一些友善的、值得记忆的话语后，坐在一旁。尊者，坐在一旁后，我对阿耆多·翅舍钦婆罗说：“阿耆多贤友，就像这些形形色色的技艺……（中略）……阿耆多贤友，是否也能像这样在现世宣说可亲见的沙门果呢？”

171. ‘‘Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca – ‘natthi, mahārāja, dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ [Pg.52] abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.

171. 尊者，我这样说了之后，阿耆多·翅舍钦婆罗对我说：“大王，布施无果，供养无果，祭祀无果，亦无善作、恶作业之果报。无此世，无他世；无母，无父；无化生有情。世间无已达善趣、已正行道的沙门、婆罗门，能亲自以殊胜智证知，而宣说此世与他世者。此人由四大种所成，当其命终时，地归于地界，水归于水界，火归于火界，风归于风界，诸根进入虚空。以卧榻为第五，诸人抬着遗体而去。足迹可见，直至墓所。骨头变为鸽色，供物终成灰烬。此所谓布施，乃愚者所制定。凡主张实有论者，其言虚妄不实。愚者与智者，身坏之后，都断灭、消亡，死后不复存在。”

172. ‘‘Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

172. “尊者，我如此问及人发褐衣者阿耆多(Ajita Kesakambala)现见的沙门果，他却为我解说断灭。尊者，譬如有人被问及芒果，却回答面包果；或被问及面包果，却回答芒果。尊者，正像这样，我问及人发褐衣者阿耆多现见的沙门果，他却为我解说断灭。尊者，我当时心想：‘像我这样的人，怎能认为应斥逐居住在我国境内的沙门或婆罗门呢？’尊者，我对人发褐衣者阿耆多所说的话，既不欢喜，也不斥责。不欢喜亦不斥责，心中不悦，亦未出不悦之言，对他的话既不采纳，也不放在心上，便从座位上起来离开了。”

Pakudhakaccāyanavādo

波拘陀·迦旃延论

173. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni…pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

173. “尊者，有一次，我前往波拘陀·迦旃延(Pakudha Kaccāyana)之处。抵达后，我与波拘陀·迦旃延相互问候。结束了欢喜、值得忆念的交谈后，我坐于一旁。尊者，坐于一旁后，我对波拘陀·迦旃延说了这番话：‘迦旃延贤者，正如这许多的工艺……（中略）……迦旃延贤者，是否也能像这样，于现法中，指明现见的沙门果呢？’”

174. ‘‘Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca – ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā [Pg.53] esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti; sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti.

174. 尊者，我这样说后，波拘陀·迦旃延对我说了这番话：“大王，此七身非所作、非所构造、非所化作、非教所作，无果、如山峰般稳固、如石柱般坚立。它们不动摇、不变异、不互相妨害，不能为彼此带来乐、苦或乐苦。是哪七种呢？地身、水身、火身、风身、乐、苦，以及命为第七。此七身非所作、非所构造、非所化作、非教所作，无果、如山峰般稳固、如石柱般坚立。它们不动摇、不变异、不互相妨害，不能为彼此带来乐、苦或乐苦。于此中，没有杀者或教杀者，没有闻者或教闻者，没有识者或教识者。即使有人用利剑斩下头颅，也没有谁能断绝任何人的命；刀刃只是在七身之间的空隙中穿过而已。”

175. ‘‘Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

175. 尊者，就这样，我向波拘陀·迦旃延询问现见的沙门果，他却以另一事回答另一事。尊者，譬如问芒果而答面包果，或问面包果而答芒果；尊者，我向波拘陀·迦旃延询问现见的沙门果，他正是如此以另一事回答另一事。尊者，我当时心想：“像我这样的人，怎能认为应该斥退居住在我国的沙门或婆罗门呢？”尊者，我对波拘陀·迦旃延所说的话，既不赞同，也不驳斥。在不赞同、不驳斥，心怀不悦，且未说出不悦之言的情况下，我对他的话不予采纳、不置于心，就从座位上起来离开了。

Nigaṇṭhanāṭaputtavādo

尼乾陀·若提子的学说

176. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni…pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

176. 尊者，一时，我前往尼乾陀·若提子(Nigaṇṭha Nāṭaputta)之处。抵达后，与尼乾陀·若提子互相问候，在交换了喜悦且值得忆念的言辞后，我坐于一旁。尊者，坐于一旁后，我对尼乾陀·若提子说了这番话：“贤者阿耆毗湿舍那(Aggivessana)，正如这些种种的技艺……（中略）……是否也能像这样，在现世中指明现见之沙门果呢？”

177. ‘‘Evaṃ [Pg.54] vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca – ‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.

177. 尊者，如是说后，尼乾陀·若提子对我说了这番话：“大王，于此，尼乾陀具足四支律仪(cātuyāmasaṃvara)。大王，尼乾陀如何具足四支律仪呢？大王，于此，尼乾陀禁绝一切水，具足一切防护，以防护涤除诸恶，为防护所遍及。大王，如此，尼乾陀即具足四支律仪。大王，由于尼乾陀如此具足四支律仪，此尼乾陀即被称为心至究竟者、心已调伏者与心已安住者。”

178. ‘‘Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

178. 尊者，我正是如此去问尼乾陀·若提子(Nigaṇṭha Nāṭaputta)关于现见的沙门果，他却为我解说四支律仪防护。尊者，譬如问芒果而答面包果，或问面包果而答芒果；尊者，我正是如此去问尼乾陀·若提子关于现见的沙门果，他却为我解说四支律仪防护。尊者，我当时心想：“像我这样的人，怎能认为应斥逐居住在国土中的沙门或婆罗门呢？”尊者，我对尼乾陀·若提子所说的话，既不欢喜，也不驳斥。不欢喜、不驳斥，心中不悦，未出不悦之言，不接受其言，不置于心，即从座起离去。

Sañcayabelaṭṭhaputtavādo

散惹耶·毗罗梨子之说

179. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

179. 尊者，一时，我前往散惹耶·毗罗梨子(Sañcaya Belaṭṭhaputta)之处。抵达后，我与散惹耶·毗罗梨子互相问候，作了欢喜、可记忆的交谈后，坐于一旁。尊者，坐于一旁后，我对散惹耶·毗罗梨子说：“贤者散惹耶，正如存在此等种种技艺……贤者散惹耶，是否可能也如此在现法中，宣示现见的沙门果呢？”

180. ‘‘Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca – ‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me [Pg.55] no, no notipi me no. Natthi paro loko…pe… atthi ca natthi ca paro loko…pe… nevatthi na natthi paro loko…pe… atthi sattā opapātikā…pe… natthi sattā opapātikā…pe… atthi ca natthi ca sattā opapātikā…pe… nevatthi na natthi sattā opapātikā…pe… atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… hoti tathāgato paraṃ maraṇā…pe… na hoti tathāgato paraṃ maraṇā…pe… hoti ca na ca hoti tathāgato paraṃ maraṇā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

180. “尊者，当我这样提问时，散惹耶·毗罗梨子(Sañcaya Belaṭṭhaputta)对我说了这番话：‘如果你这样问我：“有他世吗？”，假如我有“有他世”的想法，我就会向你解说：“有他世。”但我既不认为是这样，也不认为是那样，也不认为是别样，也不认为不是，也不认为不是不是。没有他世……（中略）……有他世也有他世……（中略）……既非有他世也非无他世……（中略）……有化生有情(sattā opapātikā)……（中略）……没有化生有情……（中略）……有化生有情也有化生有情……（中略）……既非有也非无化生有情……（中略）……有善作与恶作(sukatadukkaṭa)诸业的果报……（中略）……没有善作与恶作诸业的果报……（中略）……有也没有善作与恶作诸业的果报……（中略）……既非有也非无善作与恶作诸业的果报……（中略）……众生死后存在……（中略）……众生死后不存在……（中略）……众生死后既存在也不存在……（中略）……如果你这样问我：“众生死后既非存在也非不存在吗？”，假如我有“众生死后既非存在也非不存在”的想法，我就会向你解说：“众生死后既非存在也非不存在。”但我既不认为是这样，也不认为是那样，也不认为是别样，也不认为不是，也不认为不是不是。’”

181. ‘‘Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

181. 尊者，当我问散惹耶·毗罗梨子现见的沙门果时，他就是这样以含糊之说作答。尊者，譬如有人被问及芒果，却回答了波罗蜜；被问及波罗蜜，却回答了芒果。尊者，正是如此，当我问散惹耶·毗罗梨子现见的沙门果时，他就是这样以含糊之说作答。尊者，我当时心想：“在这些沙门、婆罗门中，此人最为愚痴、最为迷茫。为何被问及现见的沙门果时，竟会以含糊之说作答呢？”尊者，我当时又想：“像我这样的人，怎能想去斥退居住在国土中的沙门或婆罗门呢？”尊者，我对散惹耶·毗罗梨子所说的话，既不称许，也不驳斥。不称许、不驳斥，心中不悦，也未说出不悦之言，不采纳其言，不置于心，便从座位上起来离开了。

Paṭhamasandiṭṭhikasāmaññaphalaṃ

第一现见沙门果

182. ‘‘Sohaṃ, bhante, bhagavantampi pucchāmi – ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā [Pg.56] celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

182. “尊者，我也要请问世尊：‘尊者，犹如这些种种技艺，即：象兵、骑兵、车兵、弓箭手、旗手、军阵部署者、深入敌阵斩首者、显赫的王族子弟、冲锋陷阵者、大力勇士、勇士、持盾武士、仆役之子、厨师、理发师、澡浴师、庖丁、花环师、洗衣工、织布工、芦苇匠、陶匠、算师、指算师，以及其他任何诸如此类的种种技艺；他们于现法中，受用其技艺之现见果报，他们以此令自己快乐、满足，令父母快乐、满足，令妻儿快乐、满足，令朋友、同僚快乐、满足；并于沙门、婆罗门，设立导向崇高、能生天界、有乐果报、转生善趣之供养。尊者，是否也能如此，为我开示于现法中现见的沙门果呢？’”

183. ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. Tassa evamassa – ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe deva jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito [Pg.57] samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti?

183. “大王，可以。既然如此，大王，我将反问你。你认为如何，就请你回答。大王，你意下如何？假如你有一个仆人，他是奴隶、佣工，早起晚睡，听从吩咐，行为合意，言语可喜，察言观色。他会这样想：‘啊，稀有！啊，未曾有！福业的趣向，福业的果报！这位摩揭陀国王阿闍世(Ajātasattu)，韦提希子(Vedehiputta)，是人；我也是人。这位摩揭陀国王阿闍世，韦提希子，具足并享受五种欲乐，简直像天神一般。而我却是他的奴隶、佣工，早起晚睡，听从吩咐，行为合意，言语可喜，察言观色。我若行福业，就能像他那样了。我何不剃除须发，披上袈裟，从在家出家，过无家生活呢？’过了一段时间，他剃除须发，披上袈裟，从在家出家，过无家生活。他这样出家后，身已防护而住，语已防护而住，意已防护而住，以衣食为满足，乐于独处。如果你的手下人这样向你禀告：‘陛下，请您知道，您那位奴隶、佣工，早起晚睡，听从吩咐，行为合意，言语可喜，察言观色，他现在已经剃除须发，披上袈裟，从在家出家，过无家生活了。他这样出家后，身已防护而住，语已防护而住，意已防护而住，以衣食为满足，乐于独处。’你还会这样说吗：‘诸位，让那个人回到我这里来，再做我的奴隶、佣工，早起晚睡，听从吩咐，行为合意，言语可喜，察言观色’吗？”

184. ‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.

184. “世尊，并非如此。我们反而会礼敬他、起立迎接他、邀请他入座，并且会邀请他接受衣服、食物、住所与病者所需的医药资具，我们还会为他安排如法的保护、防卫与守护。”

185. ‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti. ‘‘Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.

185. “大王，你认为如何？如果这样，是否有现见的沙门果呢？”“世尊，确实如此，如果这样，就有现见的沙门果。”“大王，这就是我为你宣示的，于现法中的第一种现见沙门果。”

Dutiyasandiṭṭhikasāmaññaphalaṃ

第二现见沙门果

186. ‘‘Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.

186. “世尊，是否还能像这样宣示其他于现法中现见的沙门果呢？”“可以，大王。那么，大王，我将就此事反问你。你认为怎样好，就怎样回答。大王，你认为如何？假设你有一位臣民，是农夫、家主、纳税者、财富增长者。他这样想：‘啊，真是稀有！啊，真是未曾有！福德的归趣，福德的果报！这位摩揭陀(Māgadha)王阿闍世(Ajātasattu)，韦提希子(Vedehiputta)，是人，我也是人。这位摩揭陀王阿闍世，韦提希子，具足、圆满地享受着五种欲乐，我想他就像天神一样。而我却是他的农夫、家主、纳税者、财富增长者。我若行福德，亦可成为那样！不如我剃除须发，穿上袈裟，从家出家，过无家的生活吧！’”

‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā [Pg.58] anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe, deva jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti?

“其后，于另一时，他舍弃或少或多的财富，舍弃或少或多的亲族，剃除须发，披上袈裟，从家趣于非家而出家。他如是出家后，应守护其身而住，守护其语而住，守护其意而住，满足于饮食与衣服，乐于独处。若你的臣下如此禀告：‘大王，愿您知悉，您那位农夫、家主、赋税者、财富增长者，他已剃除须发，披上袈裟，从家趣于非家而出家。他如是出家后，守护其身而住，守护其语而住，守护其意而住，满足于饮食与衣服，乐于独处。’你是否会这样说：‘诸位，让那人回来，再为我做农夫、家主、赋税者、财富增长者吧’？”

187. ‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.

187. “世尊，不会的。我们反而会亲自礼敬他、起立迎接、以座相请；我们会邀请他接受衣服、饮食、住处与病缘医药资具；并且会为他安排如法的守护、防卫与庇护。”

188. ‘‘Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti. ‘‘Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.

188. “大王，你意下如何？若如此，则是否有现见的沙门果呢？”“世尊，若如此，则确实有现见的沙门果。”“大王，此即是我为你开示的第二种于现法中可见的沙门果。”

Paṇītatarasāmaññaphalaṃ

更为殊胜的沙门果

189. ‘‘Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā’’ti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.

189. “世尊，是否还能开示另一种于现法中可见的沙门果，比这些于现法中可见的沙门果更卓越、更殊胜呢？”“可以，大王。那么，大王，请谛听，善作意，我将宣说。”“好的，世尊。”摩揭陀国王、韦提希子阿闍世应诺世尊。

190. Bhagavā etadavoca – ‘‘idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ [Pg.59] lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

190. 世尊说：“大王，于此，如来出现于世：是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。他对此包含天、魔、梵的世界，以及包含沙门、婆罗门、天、人的众生，由自己证知、作证后而宣说。他所宣说的法，初善、中善、后善，义理圆满，言辞具足；他阐明那完全圆满、遍净的梵行。”

191. ‘‘Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.

191. “有居士，或居士子，或生于其他家族者，听闻此法。他闻法后，于如来处获得信心。他具足此所得之信，如是思惟：‘在家生活是束缚，是尘垢之道；出家则如露地空旷。我住于家中，不易行此完全圆满、究竟清净、如经磨拭之螺贝般的梵行。我何不剃除须发，披上袈裟，从家趣于非家而出家。’”

192. ‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

192. “其后，他舍弃或少或多的资财，舍弃或少或多的亲眷，剃除须发，披上袈裟，从家趣于非家而出家。”

193. ‘‘So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

193. 他如是出家后，守护波罗提木叉律仪而住，具足正行与行处，于微细罪中见怖畏，受持学习诸学处；具足善的身业与语业，活命清净，戒行具足，守护诸根门，具足念与正知，知足。

Cūḷasīlaṃ

小戒

194. ‘‘Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ.

194. 大王，比丘如何具足戒行呢？于此，大王，比丘舍断杀生，远离杀生，放下刀杖，有惭，具悲，怜悯一切众生的福祉而住。这也是他的戒行。

‘‘Adinnādānaṃ [Pg.60] pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.

他舍断不与取，远离不与取，只取所予，期待所予，以不偷盗的清净之心而住。这也是他的戒行。

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ.

他舍断非梵行，修持梵行，远离并戒除作为村人俗法的淫行。这也是他的戒行。

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampissa hoti sīlasmiṃ.

他舍断妄语，远离妄语，他说真实语，信守真实，言语稳固，值得信赖，不欺骗世人。这也是他的戒行。

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.

他舍断离间语，远离离间语；不在此处听闻后，为离间此人而到彼处言说；不在彼处听闻后，为离间彼人而到此处言说。就这样，他调和已分裂者，巩固已和合者；他喜爱和合，乐于和合，欣于和合，说促成和合之语。这也是他的戒行。

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.

他舍断粗恶语，远离粗恶语；他所说的话语，皆是无过失、悦耳、可爱、入心、文雅、为众人所喜爱、令众人欢喜之语。这也是他的戒行。

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Idampissa hoti sīlasmiṃ.

彼舍断无益之语，远离无益之语，为适时语者、真实语者、利益语者、法语者、律语者；说值得珍藏之语，适时、有理、有节、与义相应。此亦是彼之戒。

‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hoti…pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā [Pg.61] paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

彼远离毁坏种子与植物……彼日中一食，夜晚不食，远离非时食。彼远离观赏歌舞、音乐、戏剧。彼远离佩戴花鬘、涂抹香水、使用化妆品及装饰品。彼远离高广卧具。彼远离接受金银。彼远离接受生谷。彼远离接受生肉。彼远离接受妇女和少女。彼远离接受女奴和男奴。彼远离接受山羊和绵羊。彼远离接受鸡和猪。彼远离接受象、牛、马和驴。彼远离接受田地和宅地。彼远离充当使者与奔走。彼远离买卖。彼远离伪秤、伪金属器、伪量具。彼远离贿赂、欺诈、蒙骗、诈骗。彼远离砍伐、杀害、捆绑、拦路抢劫、掠夺、暴力。此亦是彼之戒。

Cūḷasīlaṃ niṭṭhitaṃ.

小戒终。

Majjhimasīlaṃ

中戒

195. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

195. 又如，一些尊者沙门、婆罗门食用信施之食后，却沉溺于毁坏此类种子与植物，即：根种、茎种、节种、芽种，第五为种子种。彼远离毁坏此类种子与植物。此亦是其戒。

196. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

196. 又如，一些可敬的沙门、婆罗门食用信施之食后，却沉溺于积蓄受用。即：积蓄食物、积蓄饮料、积蓄衣服、积蓄车乘、积蓄卧具、积蓄香料、积蓄物品。彼远离此等积蓄受用。此亦是彼之戒。

197. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

197. 又如，一些可敬的沙门、婆罗门食用信施之食后，却沉溺于观赏伎乐。即：舞蹈、歌唱、器乐、戏剧、讲说战事、手拍乐、铙钹乐、鼓乐表演、妆点伎人、杂耍、爬竿戏、洗骨；斗象、斗马、斗水牛、斗公牛、斗山羊、斗公羊、斗鸡、斗鹌鹑；杖斗、拳斗、摔跤；模拟战、阅兵、军阵、军队检阅。彼远离此等观赏伎乐。此亦是彼之戒。

198. ‘‘Yathā [Pg.62] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

198. 又如，一些可敬的沙门、婆罗门食用信施之食后，却沉溺于博戏等放逸之事。即：八格棋、十格棋、空中棋、划地为道、抓子儿、掷骰盘戏、打木棒、抽竹签、玩果核、吹叶作乐、玩玩具犁、翻筋斗、玩棕叶风车、玩玩具叶量器、玩玩具车、玩玩具弓、猜字、猜心事、模仿残疾。彼远离此等博戏放逸之事。此亦是彼之戒。

199. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

199. “又如，一些可敬的沙门、婆罗门食用信施之食后，专住于使用此等高大床座。即：高足床座、雕有兽足的床座、长毛地毯、多彩图案的毛织品、白羊毛织品、绣花毛织品、棉褥、饰有狮虎等图像的毛织品、双面长毛的毛织品、单面长毛的毛织品、镶有宝石的金丝织品、夹织金丝和宝石的丝织品、可供十六位舞女跳舞的大地毯、象背铺垫、马背铺垫、车内铺垫、羚羊皮铺垫、上等羚羊皮床罩、有红色顶盖的床、两头有红枕的床。他戒绝此等高大床座。这也是他的戒。”

200. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

200. “又如，一些可敬的沙门、婆罗门食用信施之食后，专住于此等妆饰打扮之事。即：涂香粉、按摩、香汤沐浴、揉捏肢体、照镜、涂眼膏、佩戴花环、涂抹香料、敷脸粉、涂面膏、戴手镯、束发饰、持饰杖、带饰管、佩剑、持伞、穿饰履、戴头巾、佩戴宝珠头饰、用拂尘、穿带长流苏的白衣。他戒绝此等妆饰打扮之事。这也是他的戒。”

201. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ [Pg.63] samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.

201. “又如，一些沙门、婆罗门受用信施的食物后，却沉溺于此等畜生论，即：国王论、盗贼论、大臣论、军队论、恐惧论、战争论、食物论、饮料论、衣服论、卧具论、花环论、香料论、亲戚论、车乘论、乡村论、城镇论、城市论、地方论、女人论、英雄论、街谈巷议、井边闲谈、祖先论、杂论、世界论、海洋论、有无论等。他远离此等畜生论。这也是他的戒行。

202. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.

202. “又如，一些沙门、婆罗门受用信施的食物后，却沉溺于此等争论，即：‘你不了知此法与律，我了知此法与律。你如何能了知此法与律呢？你的行道是错的，我的行道才是对的。我所说的前后一致，你所说的前后不一。该先说的你后说，该后说的你先说。你长期坚持的观点已被颠覆。你的论点已被驳斥，你已被击败。去为你的论点辩解吧，或者如果你能，就把它解释清楚吧！’他远离此等争论。这也是他的戒行。

203. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ – ‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

203. 又如，一些沙门、婆罗门受用信施的食物后，却沉溺于此等充当信使与从事差役：为国王、大臣、刹帝利、婆罗门、居士或王子们——“到这里去，从那里来；携带此物，从那里取来此物”。他远离此等充当信使与从事差役之事。这也是他的戒行。

204. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṃ’’.

204. 又如，一些沙门、婆罗门受用信施的食物后，却成为欺诈者、自夸者、示意索利者、强求索利者，以及以利求利者。他远离此等欺诈与自夸。这也是他的戒行。

Majjhimasīlaṃ niṭṭhitaṃ.

中戒终。

Mahāsīlaṃ

大戒

205. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ [Pg.64] mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

205. 又如，一些沙门、婆罗门受用信施的食物后，却以诸如此类的畜生明（tiracchānavijjā），以邪命维生。例如：观肢体、观征兆、观怪异天象、解梦、看相、鼠啮占卜、火供、杓子供、糠供、米末供、米粒供、酥油供、油供、口供、血供、肢体占卜术、宅地术、王事占卜、尸林术、鬼神术、土地术、蛇术、毒术、蝎子术、老鼠术、鸟术、乌鸦术、寿命预言术、箭防护术、解兽音术等。他远离诸如此类的畜生明与邪命。这也是他的戒行。

206. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

206. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明(tiracchānavijjā)，以邪命维生。例如：占卜宝石相、衣相、杖相、刀相、剑相、箭相、弓相、武器相、女相、男相、童男相、童女相、男婢相、女婢相、象相、马相、水牛相、公牛相、牛相、山羊相、绵羊相、鸡相、鹌鹑相、巨蜥相、顶饰相、龟相、鹿相等。他远离以诸如此类的畜生明所作的邪命。这也是他的戒。

207. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

207. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明(tiracchānavijjā)，以邪命维生。例如：预言“诸王将出征”、“诸王将不出征”、“内邦诸王将进攻”、“外邦诸王将撤退”、“外邦诸王将进攻”、“内邦诸王将撤退”、“内邦诸王将胜利”、“外邦诸王将战败”、“外邦诸王将胜利”、“内邦诸王将战败”、“此王将胜利，彼王将战败”等等。他远离以诸如此类的畜生明所作的邪命。这也是他的戒。

208. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati[Pg.65], ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

208. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明(tiracchānavijjā)，以邪命维生。例如：将有月食，将有日食，将有星食；日月将循正轨而行，日月将偏离轨道而行；星宿将循正轨而行，星宿将偏离轨道而行；将有流星，将有天火，将有地震，将有天雷；日月星宿将上升、下沉、污秽、洁净；月食将有如是果报，日食将有如是果报，星食将有如是果报；日月循正轨而行将有如是果报，日月偏离轨道而行将有如是果报；星宿循正轨而行将有如是果报，星宿偏离轨道而行将有如是果报；流星将有如是果报，天火将有如是果报，地震将有如是果报，天雷将有如是果报；日月星宿的上升、下沉、污秽、洁净将有如是果报。他远离以此类畜生明维生的邪命。这亦是他的戒。

209. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

209. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明，以邪命维生。例如：预言“将有丰雨”、“将有干旱”、“将有丰收”、“将有饥馑”、“将有安稳”、“将有危难”、“将有疾疫”、“将无疾患”；或从事指算法、算术、筹算法、作诗、顺世论。他远离诸如此类的畜生明这种邪命。此亦是其戒行。

210. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

210. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明，以邪命维生。例如：主持嫁娶、撮合分离、聚集财富、耗散财富、施爱术、施憎术、安胎术、束舌术、固颌术、手咒、颌咒、致聋术、镜占、童女占、女仆占、事奉太阳、事奉大梵天、口中喷火、召唤吉祥。他远离诸如此类的畜生明这种邪命。此亦是其戒行。

211. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti[Pg.66]. Seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

211. “又，某些沙门、婆罗门尊者，受用信施之食后，以如是之畜生明，以邪命维生。亦即：息灾术、祈愿术、鬼神术、地穴术、使阉人复原术、使人成阉人术、奠基术、净化宅地术、漱口、沐浴、献火、催吐、导泻、上部导泻、下部导泻、头部导泻、耳油疗法、眼油疗法、鼻药疗法、涂烈性眼药、涂凉性眼药、眼科治疗、外科治疗、儿科治疗、施根本药、敷药换药。他远离如是之畜生明、邪命。此亦是他的戒。”

212. ‘‘Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi – mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.

212. “大王，该比丘如是具足戒，由守护戒行故，不见任何怖畏。大王，譬如刹帝利灌顶王，已降伏怨敌，不见任何由怨敌而生的怖畏；正是如此，大王，该比丘如是具足戒，由守护戒行故，不见任何怖畏。他具足此圣戒蕴，于内感受无过之乐。大王，比丘如是具足戒。”

Mahāsīlaṃ niṭṭhitaṃ.

大戒终。

Indriyasaṃvaro

根律仪

213. ‘‘Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.

213. “大王，比丘如何守护根门呢？大王，在此，比丘以眼见色后，不取相，不取随相。由于他住于不守护眼根，贪欲与忧恼等恶不善法即会流入，他为此而行于防护，守护眼根，达到守护眼根。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法后，不取相，不取随相。由于他住于不守护意根，贪欲与忧恼等恶不善法即会流入，他为此而行于防护，守护意根，达到守护意根。他具足此圣洁的根律仪，于内感受无染之乐。大王，比丘即是如此守护根门的。”

Satisampajaññaṃ

正念正知

214. ‘‘Kathañca[Pg.67], mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.

214. “大王，比丘如何具足正念正知呢？大王，在此，比丘于前进、返回时，保持正知；于前瞻、环顾时，保持正知；于屈、伸时，保持正知；于持僧伽梨、衣钵时，保持正知；于食、饮、嚼、尝时，保持正知；于大小便时，保持正知；于行、住、坐、卧、醒、语、默时，保持正知。大王，比丘即是如此具足正念正知的。”

Santoso

知足

215. ‘‘Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.

215. “大王，比丘如何是知足的呢？于此，大王，比丘满足于护身的衣与护腹的食。他无论去往何处，都只随身携带这些而去。大王，譬如有翼之鸟，无论飞往何处，都只以双翼为负担而飞。正是如此，大王，比丘满足于护身的衣与护腹的食。他无论去往何处，都只随身携带这些而去。大王，比丘就是这样知足的。”

Nīvaraṇappahānaṃ

断除诸盖

216. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

216. “他具足此圣戒蕴，具足此圣根律仪，具足此圣念与正知，具足此圣知足，便去到寂静的住处：森林、树下、山岳、山谷、山洞、墓地、丛林、露地、草堆。饭后，从托钵乞食归来，他结跏趺坐，端正其身，将念安住于面前。”

217. ‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto [Pg.68] viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

217. “他舍断世间的贪欲，以离贪欲之心而住，从贪欲中净化其心；舍断瞋恚恶意，以无瞋之心而住，哀愍一切有情之利益，从瞋恚恶意中净化其心；舍断惛沉睡眠，以离惛沉睡眠而住，具光明想，具念与正知，从惛沉睡眠中净化其心；舍断掉举追悔，以不掉举而住，内心寂静，从掉举追悔中净化其心；舍断疑，超越疑而住，于诸善法无疑虑，从疑中净化其心。”

218. ‘‘Seyyathāpi, mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

218. 大王，譬如有人借债从事工作，他的那些工作成功了。他清偿了旧的本金债务，并且还有剩余的资财足以养活妻儿。他会这样想：“我先前借债从事工作，我的那些工作成功了。我清偿了旧的本金债务，并且还有剩余的资财足以养活妻儿。”他因此而获得喜悦，达到愉悦。

219. ‘‘Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

219. 大王，譬如有人患病、痛苦、病重，饮食不香，身上也没有力气。后来，他从那疾病中痊愈，饮食也香了，身上也有了力气。他会这样想：“我先前患病、痛苦、病重，饮食不香，身上也没有力气。如今我已从那疾病中痊愈，饮食也香了，身上也有了力气。”他因此而获得喜悦，达到愉悦。

220. ‘‘Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto [Pg.69] sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

220. 大王，譬如有人被囚禁于牢狱中。后来，他从那牢狱中获释，安稳无恙，财产也没有任何损失。他会这样想：“我先前被囚禁于牢狱中，如今我已从那牢狱中获释，安稳无恙，财产也没有任何损失。”他因此而获得喜悦，达到愉悦。

221. ‘‘Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

221. “大王，譬如某人身为奴隶，不能自主，受制于人，不能想去哪里就去哪里。其后，他从那奴役中解脱，能够自主，不受制于人，成为自由人，能想去哪里就去哪里。他会这样想：‘我先前身为奴隶，不能自主，受制于人，不能想去哪里就去哪里。如今我已从那奴役中解脱，能够自主，不受制于人，成为自由人，能想去哪里就去哪里。’他因此而获得欣喜，得到愉悦。”

222. ‘‘Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhaya’nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

222. “大王，譬如某人富有资财，走上饥荒、危险的旷野长途。其后，他安稳地走出了那片旷野，抵达了安稳、无畏的村庄。他会这样想：‘我先前富有资财，走上饥荒、危险的旷野长途。如今我已安稳地走出了那片旷野，抵达了安稳、无畏的村庄。’他因此而获得欣喜，得到愉悦。”

223. ‘‘Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

223. “大王，正是如此，比丘看待自身中未断除的这五盖，如同债务、如同疾病、如同监狱、如同奴役、如同旷野长途。”

224. ‘‘Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

224. “大王，譬如无债、譬如无病、譬如出离束缚、譬如自由、譬如安稳之地；大王，正是如此，比丘看待自身中已断除的这五盖。”

225. ‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

225. “当他看到自身已断除这五盖时，欣喜生起；欣喜者生起喜；心喜者身轻安；身轻安者感受乐；有乐者心入定。”

Paṭhamajjhānaṃ

初禅

226. ‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva [Pg.70] kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

226. 那位比丘远离诸欲，远离诸不善法，成就并安住于有寻、有伺、由远离而生的喜与乐的初禅。他以此由远离而生的喜与乐浸润、浸透、充满、遍满此身，其全身没有任何一处不被由远离而生的喜与乐所遍满。

227. ‘‘Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

227. 大王，譬如一位熟练的澡浴师或其弟子，在铜盘里撒上沐浴粉，不断洒水将其揉合成团。那沐浴粉团，为水分所浸润、凝聚，内外都被水分渗透，且不滴漏。同样地，大王，比丘以此由远离而生的喜与乐浸润、浸透、充满、遍满此身，其全身没有任何一处不被由远离而生的喜与乐所遍满。大王，这也是一种现见的沙门果，比之前的诸现见沙门果更为卓越，也更为殊胜。

Dutiyajjhānaṃ

第二禅

228. ‘‘Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

228. 大王，再者，比丘平息寻与伺，成就并安住于内心净信、心住一境、无寻、无伺、由定而生的喜与乐的第二禅。他以此由定而生的喜与乐浸润、浸透、充满、遍满此身，其全身没有任何一处不被由定而生的喜与乐所遍满。

229. ‘‘Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ [Pg.71] hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

229. 大王，譬如有一甚深水池，有泉水涌出，其东方、南方、西方、北方皆无入水口，天亦不时时降下善流。然而，有清凉水流从该水池中涌出，浸润、遍洒、充满、遍满该水池，该水池的任何一处，无不为清凉之水所遍满。大王，正是如此，比丘以定生喜乐浸润、遍洒、充满、遍满此身，其身体的任何一处，无不为定生喜乐所遍满。大王，此亦是现见的沙门果，且比前述诸现见沙门果更卓越、更殊胜。

Tatiyajjhānaṃ

第三禅

230. ‘‘Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

230. 再者，大王，比丘离于喜，住于舍，具念、正知，以身感受乐——圣者们称之为“舍、念、乐住”——他成就并安住于第三禅。他以无喜之乐浸润、遍洒、充满、遍满此身，其身体的任何一处，无不为无喜之乐所遍满。

231. ‘‘Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

231. 大王，譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生于水中，长于水中，未出水面，沉在水下得到滋养，它们从顶到根都被清凉的水浸润、遍洒、充满、渗透，所有那些莲花，无一处不被清凉的水所遍满。同样地，大王，比丘即以此无喜之乐浸润、遍洒、充满、渗透此身，其全身无一处不为无喜之乐所遍满。大王，这也是一种现见的沙门果，比之前的诸现见沙门果更卓越、更殊胜。

Catutthajjhānaṃ

第四禅

232. ‘‘Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

232. 再者，大王，比丘由于舍断乐与舍断苦，以及先前喜悦与忧恼的灭尽，进入并安住于不苦不乐、由舍而念清净的第四禅。他以清净、明亮的心遍满此身而坐，其全身无一处不为清净、明亮的心所遍满。

233. ‘‘Seyyathāpi[Pg.72], mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

233. 大王，譬如有人以洁白的布连头包裹而坐，其全身无一处不为洁白的布所覆盖。同样地，大王，比丘即以此清净、明亮的心遍满此身而坐，其全身无一处不为清净、明亮的心所遍满。大王，这也是一种现见的沙门果，比之前的诸现见沙门果更卓越、更殊胜。

Vipassanāñāṇaṃ

观智

234. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti.

234. 那位比丘，当心如此入定、清净、明亮、无垢、离随烦恼、柔软、堪能、安住、不动时，他引导、倾向其心以达智见。他如此了知：“我此身有色，由四大所成，父母所生，靠饭食长养，是无常、涂饰、按摩、破坏、分解之法；而我此识，依存于此，系缚于此。”

235. ‘‘Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

235. “大王，譬如有一颗上好、纯净、八面、善作、清澈、明净、无浊、具足一切相状的琉璃宝珠，其中穿有蓝色、黄色、红色、白色或淡黄色的线。有眼之人将其置于手中，当如此省察：‘此乃上好、纯净、八面、善作、清澈、明净、无浊、具足一切相状的琉璃宝珠；其中穿有蓝色、黄色、红色、白色或淡黄色的线。’大王，正是如此，比丘，当心如此入定、清净、明亮、无垢、离随烦恼、柔软、堪能、安住、不动时，他引导、倾向其心以达智见。他如此了知：‘我此身有色，由四大所成，父母所生，靠饭食长养，是无常、涂饰、按摩、破坏、分解之法；而我此识，依存于此，系缚于此。’大王，这也是一种现见的沙门果，比先前诸现见的沙门果更卓越、更殊胜。”

Manomayiddhiñāṇaṃ

意所成神通智

236. ‘‘So [Pg.73] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

236. 彼比丘，当心如此入定、清净、明洁、无秽、离诸随染、柔软、适业、安住、不动时，为化作意所成身，他引导、倾注自心。他从此身化作出另一个有色、意所成、具足一切肢节、诸根无缺的身体。

237. ‘‘Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

237. “大王，譬如有人从文叉草中抽出芦苇，他会如此想：‘此是文叉草，此是芦苇。文叉草与芦苇不同，芦苇正是从文叉草中抽出的。’又如，大王，譬如有人从剑鞘中拔出剑，他会如此想：‘此是剑，此是剑鞘。剑与剑鞘不同，剑正是从剑鞘中拔出的。’又如，大王，譬如有人从蛇蜕中取出蛇，他会如此想：‘此是蛇，此是蛇蜕。蛇与蛇蜕不同，蛇正是从蛇蜕中取出的。’大王，正是如此，比丘于心如此入定、清净、明洁、无秽、离诸随染、柔软、适业、安住、不动时，为化作意所成身，他引导、倾注自心。他从此身化作出另一个有色、意所成、具足一切肢节、诸根无缺的身体。大王，此亦是现见沙门果，比前述诸现见沙门果更超胜、更殊妙。”

Iddhividhañāṇaṃ

神变智

238. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā[Pg.74]. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.

238. 那位比丘，当心如此得定、清净、明洁、无垢、离诸随染、柔软、堪任、住立、不动时，他引导、倾向其心于种种神通。他证得种种神通：由一变多，由多变一；或显或隐；穿壁、穿垣、穿山，无有障碍，犹如行于虚空。于地中出没，犹如于水中。于水上行走而不陷，犹如于地上。于空中结跏趺坐而行，犹如带翅之鸟。对此等有如是大神力、大威德之日月，能以手抚摸、把握之。乃至以身行使威力，远及梵界。

239. ‘‘Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

239. 大王，譬如熟练的陶师或其学徒，以善加处理的黏土，凡欲造何种器皿，即能造作完成。再者，大王，譬如熟练的象牙匠或其学徒，于善加处理的象牙，凡欲造何种象牙制品，即能造作完成。再者，大王，譬如熟练的金匠或其学徒，于善加处理的黄金，凡欲造何种金饰，即能造作完成。大王，正是如此，比丘于心如此得定，清净、皎洁、无垢、离诸随烦恼、柔软、适业、稳固、达不动时，便为证各种神通（iddhividha）而引导、倾向其心。他体验种种神通：由一变多，由多变一；或显或隐；穿墙、穿围墙、穿山，无有障碍，犹如行于虚空。他在地中出没，犹如在水中。他在水上行走而不破，犹如在地上。他在空中结跏趺而行，犹如带翅的飞鸟。他能以手触摸、抚摩这有如此大神通、大威力的日月。他能以身行使自在力，远至梵天界。大王，这也是现见的沙门果，比先前诸现见沙门果更卓越、更殊胜。

Dibbasotañāṇaṃ

天耳智

240. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

240. 彼比丘如是于心等持、清净、明洁、无秽、离诸随烦恼、柔软、适业、安住、不动时，为得天耳界而引导、倾向其心。彼以清净、超人之天耳界，听闻或天或人、或远或近的两种声音。

241. ‘‘Seyyathāpi[Pg.75], mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa – ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

241. 大王，譬如有人行于长途，他可能听到大鼓声、牟陀罗鼓(mudiṅga)声、螺声、小鼓(paṇava)声与铜鼓(dindima)声。他会这样想：“这是大鼓声”，“这是牟陀罗鼓声”，“这是螺声、小鼓声与铜鼓声”。大王，正是如此，彼比丘如是于心等持、清净、明洁、无秽、离诸随烦恼、柔软、适业、安住、不动时，为得天耳界而引导、倾向其心。彼以清净、超人之天耳界，听闻或天或人、或远或近的两种声音。大王，此亦是现见的沙门果，比先前诸现见的沙门果更卓越、更殊胜。

Cetopariyañāṇaṃ

他心智

242. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

242. 他，当心如此得定、清净、明净、无瑕、离诸随烦恼、柔软、堪任、稳固、达到不动时，便为了知他心智(cetopariyañāṇa)而引导、倾向其心。他以自己的心，遍知其他有情、其他个人的心：有贪的心，他了知“有贪的心”；离贪的心，他了知“离贪的心”；有瞋的心，他了知“有瞋的心”；离瞋的心，他了知“离瞋的心”；有痴的心，他了知“有痴的心”；离痴的心，他了知“离痴的心”；收敛的心，他了知“收敛的心”；散乱的心，他了知“散乱的心”；广大的心，他了知“广大的心”；不广大的心，他了知“不广大的心”；有上的心，他了知“有上的心”；无上的心，他了知“无上的心”；已入定的心，他了知“已入定的心”；未入定的心，他了知“未入定的心”；已解脱的心，他了知“已解脱的心”；未解脱的心，他了知“未解脱的心”。

243. ‘‘Seyyathāpi[Pg.76], mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya, akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

243. 大王，譬如一位年轻、青春年少的女子或男子，喜好妆饰，在清净、洁白、明澈的镜子或水盆中观察自己的面容，若有斑点，则知“有斑点”；若无斑点，则知“无斑点”。同样地，大王，比丘于心像这样得定、清净、洁白、无瑕、离诸随烦恼、柔软、堪任、稳固、达到不动时，便为他心智而引导其心。他以心彻知其他有情、其他个人的心：有贪的心，了知为“有贪的心”；离贪的心，了知为“离贪的心”；有瞋的心，了知为“有瞋的心”；离瞋的心，了知为“离瞋的心”；有痴的心，了知为“有痴的心”；离痴的心，了知为“离痴的心”；收敛的心，了知为“收敛的心”；散乱的心，了知为“散乱的心”；广大的心，了知为“广大的心”；不广大的心，了知为“不广大的心”；有上的心，了知为“有上的心”；无上的心，了知为“无上的心”；得定的心，了知为“得定的心”；未得定的心，了知为“未得定的心”；解脱的心，了知为“解脱的心”；未解脱的心，了知为“未解脱的心”。大王，这也是一种现见沙门果，比前面那些现见沙门果更为卓越、更为殊胜。

Pubbenivāsānussatiñāṇaṃ

宿住随念智

244. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto [Pg.77] evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

244. 当心如此安定、清净、洁白、无垢、远离随烦恼、柔软、适业、稳固、达到不动时，他将心引导、倾向于宿住随念智。他随念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多坏劫、许多成劫、许多坏成劫，〔他如此随念：〕“我曾在某处，有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是。我从彼处死后，生于某处；在彼处，我亦曾有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是。我从彼处死后，生于此处。”像这样，他随念具有行相、具有纲要的种种宿住。

245. ‘‘Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

245. “大王，譬如有人从自己的村庄去到另一个村庄，又从那个村庄去到另一个村庄。他从那个村庄回到自己的村庄，他会这样想：‘我从自己的村庄去了某某村庄，在那里我这样站立，这样坐着，这样说话，这样沉默；又从那个村庄去了另一个村庄，在那里我也这样站立，这样坐着，这样说话，这样沉默；我从那个村庄回到了自己的村庄。’大王，正是如此，比丘当心如此安定、清净、皎洁、无秽、离诸染、柔软、适业、住立、达不动时，他将心转向、倾注于宿住随念智(pubbenivāsānussatiñāṇa)。他忆念起种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多坏劫、许多成劫、许多坏成劫，（他忆念道：）‘我在那里，名叫某某，姓某某，容貌如此，饮食如此，感受如此这般的苦乐，寿命长短如此这般。我从那里死后，投生到那里；在那里，我又曾是名叫某某，姓某某，容貌如此，饮食如此，感受如此这般的苦乐，寿命长短如此这般。我从那里死后，投生到这里。’像这样，他忆念起具有行相、具有要点的种种宿住。大王，这也是一种现见的沙门果，比先前的现见沙门果更加殊胜、更加贤妙。”

Dibbacakkhuñāṇaṃ

天眼智

246. ‘‘So [Pg.78] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

246. 如此，当心已得定、清净、皎洁、无秽、离诸随染、柔软、适业、安住、达不动时，为了众生死生之智，他引导、倾向其心。他以清净、超胜人眼的天眼，看见众生正在死亡、正在投生，卑劣与高贵，美貌与丑陋，往善趣与恶趣，了知众生随业而行：“诚然，诸位，这些众生具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，受持邪见之业。他们身坏命终之后，已生于苦处、恶趣、堕处、地狱。而诸位，这些众生具足身善行、语善行、意善行，不诽谤圣者，持有正见，受持正见之业，他们身坏命终之后，已生于善趣、天界。”如此，他以清净、超胜人眼的天眼，看见众生正在死亡、正在投生，卑劣与高贵，美貌与丑陋，往善趣与恶趣，了知众生随业而行。

247. ‘‘Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime [Pg.79] vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. ‘Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

247. “大王，譬如在十字路口中央有一座楼阁。在那里，一位有眼力的人站着，看见人们进入房屋、走出房屋、在街道上行走、坐在十字路口中央。他会这样想：‘这些人进入房屋，那些人走出房屋，这些人在街道上行走，那些人坐在十字路口中央。’大王，同样地，比丘当心如此安定、清净、洁白、无垢、远离随烦恼、柔软、堪用、住立、达到不动摇时，他将心转向、倾注于众生的死生智。他以清净、超越人类的天眼，看见众生死去和再生，低劣和高尚，美丽和丑陋，善趣与恶趣，了知众生随业而趣：‘贤者，这些众生具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，奉行邪见之业，他们身坏命终之后，投生到恶趣、苦处、堕处、地狱。又，贤者，这些众生具足身善行、语善行、意善行，不诽谤圣者，持有正见，奉行正见之业，他们身坏命终之后，投生到善趣、天界。’像这样，他以清净、超越人类的天眼，看见众生死去和再生，低劣和高尚，美丽和丑陋，善趣与恶趣；了知众生随业而趣。大王，这也是一种现世可见的沙门果，比先前的现世可见的沙门果更加殊胜、更加优越。”

Āsavakkhayañāṇaṃ

漏尽智

248. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

248. 彼比丘于心如是得定、清净、明洁、无瑕、无垢、柔软、堪任、安住、不动时，为证诸漏尽智，而引导、倾向其心。彼如实了知：“此是苦。”彼如实了知：“此是苦集。”彼如实了知：“此是苦灭。”彼如实了知：“此是导向苦灭之道。”彼如实了知：“此是诸漏。”彼如实了知：“此是漏集。”彼如实了知：“此是漏灭。”彼如实了知：“此是导向漏灭之道。”彼如是知、如是见者，其心从欲漏解脱，亦从有漏解脱，亦从无明漏解脱。于解脱时，生起“我已解脱”之智。彼了知：“生已尽，梵行已立，应作已作，不受后有。”

249. ‘‘Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. ‘So idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti[Pg.80], ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavāti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī’’ti.

249. 大王，譬如在山顶上有一个水池，清澈、明净、不混浊。有眼之人站在岸边，能看见贝和螺、砾石和陶片，以及游动或静止的鱼群。他会这样想：“这个水池清澈、明净、不混浊。这里有贝和螺、砾石和陶片，以及游动或静止的鱼群。”同样地，大王，比丘像这样，当心已得专注、清净、明洁、无瑕、离诸随烦恼、柔软、适业、稳固、达到不动时，他引导、倾斜其心于诸漏的灭尽之智。他如实了知：“此是苦。”他如实了知：“此是苦集。”他如实了知：“此是苦灭。”他如实了知：“此是导向苦灭之道。”他如实了知：“此是诸漏。”他如实了知：“此是漏集。”他如实了知：“此是漏灭。”他如实了知：“此是导向漏灭之道。”对于这样知、这样见者，其心从欲漏解脱，从有漏解脱，从无明漏解脱。当解脱时，生起“我已解脱”之智。他了知：“生已尽，梵行已立，应作已作，不再有此存在状态。”大王，这确实是现见的沙门果，比先前那些现见的沙门果更殊胜、更卓越。大王，此外，没有其他现见的沙门果比此更高级或更卓越了。

Ajātasattuupāsakattapaṭivedanā

阿闍世证成优婆塞

250. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.

250. 世尊如是说已，摩揭陀国韦提希子阿闍世王对世尊说：“绝妙啊，世尊！绝妙啊，世尊！世尊，譬如有人扶正倒置之物，或揭开覆盖之物，或为迷路者指明道路，或在黑暗中持油灯，使有眼者能看见色；世尊，正是如此，世尊以种种方式阐明了法。世尊，我今归依世尊、法、以及比丘僧伽。愿世尊接受我为优婆塞，从今日起，终生归依。世尊，过失已胜过我，因我如此愚痴、如此迷茫、如此不善，为了王位，竟杀害了我的父亲——一位如法的法王。世尊，愿世尊接受我的此项过失，视其为过失，以便我将来能自我防护。”

251. ‘‘Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti.

251. “大王，过失确实已胜过你，因你如此愚痴、如此迷茫、如此不善，竟杀害了你的父亲——一位如法的法王。然而，大王，既然你见到过失之为过失，并如法地对治，我们便接受你的过失。大王，在圣者之律中，凡见到过失之为过失，如法地对治，并于未来实行防护者，此即是增长。”

252. Evaṃ [Pg.81] vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

252. 世尊如是说已，摩揭陀国韦提希子阿闍世王对世尊说：“世尊，现在我们该走了，我们事务繁多，要务在身。”“大王，你认为现在是时候了，就请便吧。”于是，摩揭陀国韦提希子阿闍世王欢喜、随喜世尊所说，从座位起身，向世尊顶礼，右绕三匝后离去。

253. Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi – ‘‘khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

253. 那时，摩揭陀国王、韦提希子阿闍世离去不久，世尊对诸比丘说：“诸比丘，此王已自取毁灭！诸比丘，此王已自遭伤害！诸比丘，假如这位国王没有杀害他那如法、如法治理的国王父亲，他就在此座位上生起离尘、离垢的法眼了。”世尊说了此话。彼等比丘心意喜悦，欢喜世尊所说。

Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ.

沙门果经第二终。

3. Ambaṭṭhasuttaṃ

3. 安巴塔经

254. Evaṃ [Pg.82] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

254. 如是我闻。一时，世尊与五百比丘的大比丘僧团，于憍萨罗国游行，抵达一名为伊车能伽罗(Icchānaṅgala)的憍萨罗婆罗门村。其时，世尊住在伊车能伽罗的伊车能伽罗林苑。

Pokkharasātivatthu

波卡拉萨提事

255. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosi kho brāhmaṇo pokkharasāti – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

255. 尔时，婆罗门波卡拉萨提住在郁伽陀(Ukkaṭṭha)，此地人口稠密，草、薪、水、谷物丰足，是憍萨罗国波斯匿王所赐，为王室俸禄、王室赠礼与神圣献礼。婆罗门波卡拉萨提听闻：“诸位，沙门乔达摩，释迦子，从释迦族出家，正与五百位比丘的大比丘僧团在憍萨罗国游行，已到达伊车能伽罗(Icchānaṅgala)，住在伊车能伽罗的林苑中。关于这位乔达摩尊者，有如此美好的声誉传扬：‘彼世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他于此世间——包括天界、魔界、梵天界，以及沙门、婆罗门、天与人——亲自证知、现证后而宣说。他所教导的法，初善、中善、后善，义理圆满，言辞善巧，他阐明了完全圆满、清净的梵行。得见如是诸阿罗汉，实为幸事！”

Ambaṭṭhamāṇavo

青年安巴塔

256. Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane [Pg.83] – ‘‘yamahaṃ jānāmi, taṃ tvaṃ jānāsi; yaṃ tvaṃ jānāsi tamahaṃ jānāmī’’ti.

256. 尔时，婆罗门波卡拉萨提有一位名叫安巴塔的青年，是其亲传弟子。他是圣典的诵习者、持明者，通达三吠陀，连同词汇学、仪轨学、音韵学与语源学，以及作为第五的历史传说。他精通圣句与语法，于顺世论及大士相方面毫无欠缺，并且在其老师的三吠陀教法中，已被老师认可、自己也确认：“我所知的，你亦知；你所知的，我亦知。”

257. Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ āmantesi – ‘‘ayaṃ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā, arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti. Ehi tvaṃ tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso, tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā’’ti.

257. 尔时，婆罗门波卡拉萨提对青年安巴塔说：“亲爱的安巴塔，这位从释迦族出家的释迦子沙门乔达摩，与五百位比丘的大僧团在憍萨罗国游行，已到达伊车能伽罗(Icchānaṅgala)，住在伊车能伽罗的林苑中。关于那位尊者乔达摩，有这样美好的名声远扬：‘彼世尊是阿罗汉、正等正觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他亲自以殊胜智证知、实现后，向此有天、有魔、有梵的世界，以及有沙门、婆罗门、天与人的众生宣说。他所教导的法，初善、中善、后善，义理圆满，言辞善巧，开示了完全圆满、极其清净的梵行。得见这样的阿罗汉，确实是好事。来，亲爱的安巴塔，你到沙门乔达摩所在之处去。去到之后，你要查知沙门乔达摩，看关于那位尊者乔达摩的名声是否真实地远扬，或者并非如此；那位尊者乔达摩是否真是那样，或者并非那样。这样，我们就能如实地了解那位尊者乔达摩了。”

258. ‘‘Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi – ‘yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’’’ti?

258. “尊者，我该如何才能知道关于那位尊者乔达摩的名声是否属实，以及他是否真是那样呢？”

‘‘Āgatāni kho, tāta ambaṭṭha, amhākaṃ mantesu dvattiṃsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti. Seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti [Pg.84] sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta ambaṭṭha, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā’’ti.

“亲爱的安巴塔，我们的圣典中载有三十二种大士相，具备此相的大士只有两种归宿，别无其他。如果他居家，就会成为转轮王，是如法的法王，统领四方，战无不胜，国土稳固，具足七宝。他拥有此七宝，即：轮宝、象宝、马宝、珠宝、女宝、居士宝，以及第七的将领宝。他将拥有一千多位王子，他们勇武、雄健，能摧破敌军。他不以刑杖，不以刀剑，仅以正法征服这片以大海为界的土地并安住其中。但如果他从在家出家，过无家的生活，他就会成为阿罗汉、正等觉者，为世间揭开蒙昧。亲爱的安巴塔，我是传授圣典者，而你是领受圣典者。”

259. ‘‘Evaṃ, bho’’ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṃ pokkharasātiṃ abhivādetvā padakkhiṇaṃ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṃ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Tañhi mayaṃ bhavantaṃ gotamaṃ dassanāya idhūpasaṅkantā’’ti.

259. “好的，尊者。”青年安巴塔(Ambaṭṭha)回答了婆罗门波卡拉萨提(Pokkharasāti)后，从座位上起身，向婆罗门波卡拉萨提顶礼并右绕，然后登上母马所拉的马车，与众多青年一同前往伊车能伽罗(Icchānaṅgala)林苑。乘车行至车行道的尽头，便下车步行进入园林。那时，许多比丘正在露天经行。于是，青年安巴塔走向那些比丘，上前对他们说：“尊者们，现在那位尊者乔达摩住在哪里呢？我们是为了拜见那位尊者乔达摩才来到这里的。”

260. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṃ kathāsallāpo hotī’’ti. Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ – ‘‘eso ambaṭṭha vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāra’’nti.

260. 那时，那些比丘们生起此念：“这位青年安巴塔(Ambaṭṭha)，既出身于显赫家族，又是著名的婆罗门波卡拉萨提(Pokkharasāti)的弟子。与这样的良家子交谈，对世尊而言并非重负。”于是，他们对青年安巴塔说：“安巴塔，那间精舍的门是关着的。你且轻声走近，从容地进入门廊，咳嗽一声，再敲门闩，世尊就会为你开门。”

261. Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṃ [Pg.85] sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāreti.

261. 于是，青年安巴塔来到那门已关闭的精舍，他轻声走近，从容地进入门廊，咳嗽一声，敲了门闩。世尊开了门，青年安巴塔走了进去。那些青年们也进入，与世尊互相问候，说完悦意、应忆念的话后，退坐一旁。然而，青年安巴塔却在经行时，与坐着的世尊说些应忆念的话；站立时，也与坐着的世尊说些应忆念的话。

262. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘evaṃ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṃ kathāsallāpo hoti, yathayidaṃ caraṃ tiṭṭhaṃ nisinnena mayā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī’’ti?

262. 于是，世尊对青年安巴塔说：“安巴塔，你与那些年长的、尊贵的、为师为师之师的婆罗门们交谈时，也是像现在这样，你走着、站着，而与坐着的我说些应忆念的话吗？”

Paṭhamaibbhavādo

第一：卑贱之论

263. ‘‘No hidaṃ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṃ evaṃ kathāsallāpo hoti, yathariva bhotā gotamenā’’ti. ‘‘Atthikavato kho pana te, ambaṭṭha, idhāgamanaṃ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṃ sādhukaṃ manasi kareyyātha. Avusitavāyeva kho pana bho ayaṃ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā’’ti.

263. “尊者乔达摩，这样是不恰当的。尊者乔达摩，行走的婆罗门理应与行走的婆罗门交谈；尊者乔达摩，站立的婆罗门理应与站立的婆罗门交谈；尊者乔达摩，坐着的婆罗门理应与坐着的婆罗门交谈；尊者乔达摩，躺卧的婆罗门理应与躺卧的婆罗门交谈。然而，尊者乔达摩，对于那些剃头的卑贱沙门、富者、黑者、从亲族（梵天）脚下所生者，我与他们交谈，就如同与尊者乔达摩您交谈一样。”“安巴塔，你来此地是有要事的。你们来此所为何事，就应好好地专注于那件事。诸位，这位安巴塔青年，明明未曾受教，却自认为已受教。这除了是由于未曾受教，还能是什么呢？”

264. Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva upavadamāno – ‘‘samaṇo ca me, bho, gotamo pāpito bhavissatī’’ti bhagavantaṃ etadavoca – ‘‘caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe [Pg.86] mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ paṭhamaṃ sakyesu ibbhavādaṃ nipātesi.

264. 尔时，安巴塔青年因世尊说他“未曾师事善师”而生气、不悦，欲贬低世尊，欲诋毁世尊，欲责难世尊，心想：“我定要使沙门乔达摩显露过失。”便对世尊说：“乔达摩，释迦族粗暴；乔达摩，释迦族言语粗鲁；乔达摩，释迦族轻率；乔达摩，释迦族多话。他们身为卑贱之人，是卑贱之人，却不恭敬婆罗门，不尊重婆罗门，不崇敬婆罗门，不供养婆罗门，不礼敬婆罗门。乔达摩，这实在不当，这实在不妥，这些释迦族人身为卑贱之人，是卑贱之人，却不恭敬婆罗门，不尊重婆罗门，不崇敬婆罗门，不供养婆罗门，不礼敬婆罗门！”就这样，安巴塔青年第一次向释迦族提出了这“卑贱”的指责。

Dutiyaibbhavādo

第二次卑贱之说

265. ‘‘Kiṃ pana te, ambaṭṭha, sakyā aparaddhu’’nti? ‘‘Ekamidāhaṃ, bho gotama, samayaṃ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṃ agamāsiṃ. Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi sañjagghantā saṃkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ dutiyaṃ sakyesu ibbhavādaṃ nipātesi.

265. “安巴塔，那么释迦族对你有什么过错呢？”“乔达摩，有一次，我为了我的老师，婆罗门波卡拉萨提的某件要事，去了迦毗罗卫。我前往释迦族的议事堂(sandhāgāra)。当时，有许多释迦族与释迦族王子在议事堂的高座上坐着，他们互相用手指戳刺，嬉笑玩闹。我确实认为他们是在嘲笑我，竟然没有一个人请我坐下。乔达摩，这实在不当，这实在不妥！这些释迦族人身为卑贱之人，却不恭敬婆罗门，不尊重婆罗门，不敬奉婆罗门，不供养婆罗门，不礼敬婆罗门！”就这样，青年安巴塔第二次对释迦族提出了“卑贱”之说。

Tatiyaibbhavādo

第三次卑贱之说

266. ‘‘Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṃ kho panetaṃ, ambaṭṭha, sakyānaṃ yadidaṃ kapilavatthuṃ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitu’’nti. ‘‘Cattārome, bho gotama, vaṇṇā – khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṃ vaṇṇānaṃ tayo vaṇṇā – khattiyā ca vessā ca suddā ca – aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ tatiyaṃ sakyesu ibbhavādaṃ nipātesi.

266. “安巴塔，即使是小鹌鹑(laṭukikā)，在自己的巢中也能随心啼鸣。安巴塔，这迦毗罗卫是释迦族自己的地方，具寿安巴塔不应为这点小事而怀恨。”“乔达摩，有四种种姓：刹帝利、婆罗门、吠舍、首陀罗。乔达摩，在这四种种姓中，刹帝利、吠舍、首陀罗这三种种姓，确实都成了婆罗门的仆从而已。乔达摩，这实在不当，这实在不妥！这些释迦族人身为卑贱之人，却不恭敬婆罗门，不尊重婆罗门，不敬奉婆罗门，不供养婆罗门，不礼敬婆罗门！”就这样，青年安巴塔第三次对释迦族提出了“卑贱”之说。

Dāsiputtavādo

婢生子之说

267. Atha [Pg.87] kho bhagavato etadahosi – ‘‘atibāḷhaṃ kho ayaṃ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yaṃnūnāhaṃ gottaṃ puccheyya’’nti. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘kathaṃ gottosi, ambaṭṭhā’’ti? ‘‘Kaṇhāyanohamasmi, bho gotamā’’ti. Porāṇaṃ kho pana te ambaṭṭha mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṃ. Sakyā kho pana, ambaṭṭha, rājānaṃ okkākaṃ pitāmahaṃ dahanti.

267. 于是，世尊心想：“这位安巴塔青年用仆役之说过度地贬损释迦族，我何不问问他的氏族呢？”于是，世尊对安巴塔青年说：“安巴塔，你是什么氏族？”“乔达摩尊者，我是甘诃衍那(Kaṇhāyana)族。”“安巴塔，追溯你父母的古老名号与氏族，释迦族是主人之子，而你是释迦族的婢生子。安巴塔，释迦族人尊奥嘎咖王为他们的祖父。”

‘‘Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi – okkāmukhaṃ karakaṇḍaṃ hatthinikaṃ sinisūraṃ. Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṃ kappesuṃ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappesuṃ.

安巴塔，往昔，奥嘎咖王欲将王位传给他宠爱的王妃之子，便将年长的王子们——奥嘎穆卡(Okkāmukha)、嘎拉干达(Karakaṇḍa)、哈提尼迦(Hatthinika)、西尼苏拉(Sinisūra)——驱逐出境。他们被驱逐出境后，住在雪山山麓一个莲池岸边的大娑伽林中。他们因害怕血统混杂，便与自己的姐妹们通婚。

‘‘Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi – ‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti? ‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentī’ti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi – ‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. Tadagge kho pana ambaṭṭha sakyā paññāyanti; so ca nesaṃ pubbapuriso.

于是，安巴塔，奥嘎咖王对大臣们说：“诸位，王子们现在住在哪里？”“大王，在雪山山麓一个莲池岸边有座大娑伽林，王子们现在就住在那里。他们因害怕血统混杂，便与自己的姐妹们通婚。”于是，安巴塔，奥嘎咖王发出感叹：“诸位，王子们真能干啊！诸位，王子们真能干至极啊！”安巴塔，从那时起，他们就被称为释迦族(Sakyā)；而那位王就是他们的始祖。

‘‘Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṃ nāma janesi. Jāto kaṇho pabyāhāsi – ‘dhovatha maṃ, amma, nahāpetha maṃ amma, imasmā maṃ asucismā parimocetha, atthāya vo bhavissāmī’ti. Yathā kho pana ambaṭṭha etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti. Te evamāhaṃsu – ‘ayaṃ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. Tadagge kho pana, ambaṭṭha kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṃ pubbapuriso. Iti kho te[Pg.88], ambaṭṭha, porāṇaṃ mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna’’nti.

“安巴塔，奥嘎咖(Okkāka)王有一位名叫迪萨(Disā)的婢女。她生下一个名叫迦那(Kaṇha)的儿子。迦那一出生就说：‘母亲，请洗我！母亲，请为我沐浴！请把我从这不净中解脱出来，我将有益于你们！’安巴塔，就像现在的人们见到鬼怪，就认出是‘鬼怪’；同样地，安巴塔，在那个时候，人们把鬼怪认作是‘迦那’。他们这么说：‘这个刚出生的孩子说话了，一个迦那出生了，一个鬼怪出生了！’安巴塔，从那时起，迦那耶那(Kaṇhāyana)族就为人所知，而那个迦那就是迦那耶那族的始祖。安巴塔，如此追溯你父母的古老名号与氏族，则释迦族是主人之子，而你是释迦族的婢生子。”

268. Evaṃ vutte, te māṇavakā bhagavantaṃ etadavocuṃ – ‘‘mā bhavaṃ gotamo ambaṭṭhaṃ atibāḷhaṃ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti.

268. “听了这话，那些青年对世尊说：‘乔达摩尊者，请不要用“婢生子”之说过度地贬损安巴塔。乔达摩，安巴塔青年是善生的，是位良家子，博学多闻，言辞善巧，且有智慧，他有能力就此事与您对论。’”

269. Atha kho bhagavā te māṇavake etadavoca – ‘‘sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti – ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti – ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū’’ti.

269. 于是，世尊对那些青年们说：“青年们，如果你们认为：‘青年安巴塔出身卑贱，不是良家子，学识浅薄，言辞不善，智慧低劣，没有能力与沙门乔达摩就此事对论’，那么就让青年安巴塔待在一旁，你们来与我就此事对论。但如果你们认为：‘青年安巴塔出身高贵，是位良家子，博学多闻，言辞善巧，是位智者，有能力与沙门乔达摩就此事对论’，那么你们就待在一旁，让青年安巴塔来与我对论。”

‘‘Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū’’ti.

“乔达摩尊者，青年安巴塔出身高贵，是位良家子，博学多闻，言辞善巧，是位智者，他有能力与乔达摩尊者就此事对论。我们将保持沉默，让青年安巴塔与乔达摩尊者就此事对论。”

270. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘ayaṃ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi [Pg.89] vā ettheva te sattadhā muddhā phalissati. Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti?

270. 于是，世尊对青年安巴塔说：“安巴塔，现在这个合乎正法的提问来到你面前，你即使不愿意也必须回答。如果你不回答，或者支吾搪塞，或者保持沉默，或者转身离开，你的头就在这里裂为七块。安巴塔，你怎么认为？你可曾听那些年老、耆宿、为师为祖的婆罗门们说起：깐하야나族（Kaṇhāyanā）从何起源？谁是깐하야나族的始祖？”

Evaṃ vutte, ambaṭṭho māṇavo tuṇhī ahosi. Dutiyampi kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘byākarohi dāni ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī’’ti.

世尊这样说时，安巴塔青年默然不语。世尊第二次对安巴塔青年说：“安巴塔，你怎么认为？你可曾听那些年老、耆宿的婆罗门，及其导师与师祖们说起：甘哈延那族从何起源？谁是甘哈延那族的始祖？”安巴塔青年第二次也默然不语。于是世尊对安巴塔青年说：“现在回答吧，安巴塔，现在不是你沉默的时候。安巴塔，凡是被如来以合乎正法的提问问到第三次而不回答者，他的头颅将会当场裂为七块。”

271. Tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti – ‘‘sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ phālessāmī’’ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati ambaṭṭho ca māṇavo.

271. 那时，持金刚（Vajirapāṇī）夜叉手持一个巨大的铁锤，燃烧、炽热、发光，他站在安巴塔青年上方的虚空中，心想：“如果这位安巴塔青年被世尊以合乎正法的提问问到第三次仍不回答，我就在这里将他的头劈成七块。”那位持金刚夜叉，只有世尊和安巴塔青年看见。

272. Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī – upanisīditvā bhagavantaṃ etadavoca – ‘‘kimetaṃ bhavaṃ gotamo āha? Punabhavaṃ gotamo bravitū’’ti.

272. 于是，安巴塔青年恐惧、惊骇、毛骨悚然，只向世尊寻求救护，只向世尊寻求庇护，只向世尊寻求归依。他坐到世尊近旁，对世尊说：“尊者乔达摩说了什么？请尊者乔达摩再说一遍。”

‘‘Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti? ‘‘Evameva me, bho gotama, sutaṃ yatheva bhavaṃ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṃ pubbapuriso’’ti.

“安巴塔，你怎么认为？你可曾听那些年老、耆宿的婆罗门，及其导师与师祖们说起：甘哈延那族从何起源？谁是甘哈延那族的始祖？”“尊者乔达摩，我所听闻的，正如尊者乔达摩所说。甘哈延那族即由此起源，那人就是甘哈延那族的始祖。”

Ambaṭṭhavaṃsakathā

安巴塔家系论

273. Evaṃ [Pg.90] vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṃ – ‘‘dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṃ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṃyeva kira mayaṃ samaṇaṃ gotamaṃ apasādetabbaṃ amaññimhā’’ti.

273. 如此说后，那些青年们喧哗起来，高声大喊：“诸位，安巴塔(Ambaṭṭha)青年确实出身卑贱！诸位，安巴塔青年确实不是良家子(kulaputta)！诸位，安巴塔青年确实是释迦族的婢生子！诸位，释迦族人确实是安巴塔青年的主子！我们竟然认为应贬斥说真实语的沙门乔达摩(Gotama)！”

274. Atha kho bhagavato etadahosi – ‘‘atibāḷhaṃ kho ime māṇavakā ambaṭṭhaṃ māṇavaṃ dāsiputtavādena nimmādenti, yaṃnūnāhaṃ parimoceyya’’nti. Atha kho bhagavā te māṇavake etadavoca – ‘‘mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā maddarūpiṃ dhītaraṃ yāci. Tassa rājā okkāko – ‘ko nevaṃ re ayaṃ mayhaṃ dāsiputto samāno maddarūpiṃ dhītaraṃ yācatī’’’ ti, kupito anattamano khurappaṃ sannayhi. So taṃ khurappaṃ neva asakkhi muñcituṃ, no paṭisaṃharituṃ.

274. 尔后，世尊(Bhagavā)心想：“这些青年正以婢生子之说过度羞辱安巴塔青年，我应当解救他。”于是，世尊对那些青年说：“青年们，你们不要以婢生子之说过度羞辱安巴塔青年。那位甘哈(Kaṇha)仙人是位尊贵的仙人。他前往南方国土，学习了梵咒，去见奥嘎咖(Okkāka)王，请求迎娶名为摩陀利(Maddarūpī)的女儿。奥嘎咖王对他生气不悦，说道：“嘿，我这婢生子竟敢向我求娶女儿摩陀利！”他怒火中烧，搭上一支剃刀箭，却既不能射出，也不能收回。

‘‘Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṃ isiṃ upasaṅkamitvā etadavocuṃ – ‘sotthi, bhaddante, hotu rañño; sotthi, bhaddante, hotu rañño’ti. ‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā pathavī undriyissatī’ti. ‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. ‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṃ khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. ‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṃ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti. Atha kho, māṇavakā, amaccā okkākassa ārocesuṃ – ‘okkāko jeṭṭhakumāre khurappaṃ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti. Atha kho rājā okkāko jeṭṭhakumāre khurappaṃ patiṭṭhapesi, sotthi kumāro pallomo [Pg.91] samabhavi. Atha kho tassa rājā okkāko bhīto saṃviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṃ dhītaraṃ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī’’ti.

“那时，青年们，大臣与朝臣们去见耿哈仙人，对他说：‘尊者，愿国王平安！尊者，愿国王平安！’‘国王会平安的，但如果国王向下射箭，在他王国所及之处，大地都将崩裂。’‘尊者，愿国王平安，愿国土平安！’‘国王会平安，国土也会平安，但如果国王向上射箭，在他王国所及之处，将七年不下雨。’‘尊者，愿国王平安，愿国土平安，也愿天降雨！’‘国王会平安，国土会平安，天也会降雨，但国王须将箭置于长子的肚脐上，王子将会安然无恙，毫毛无竖。’于是，青年们，大臣们禀告奥嘎咖王：‘奥嘎咖王请将箭置于长子的肚脐上，王子将会安然无恙，毫毛无竖。’于是奥嘎咖王将箭置于长子的肚脐上，王子便安然无恙，毫毛无竖了。然后，奥嘎咖王恐惧、惊骇、毛骨悚然，为梵罚所威吓，便将有著令人迷醉之美貌的女儿给了那位仙人。青年们，你们切莫以婢生子之说过度羞辱安巴塔青年，那位耿哈仙人是一位伟大的仙人。”

Khattiyaseṭṭhabhāvo

刹帝利为最上

275. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ āmantesi – ‘‘taṃ kiṃ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’. ‘‘Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyu’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Mātito hi, bho gotama, anupapanno’’ti.

275. 于是，世尊对安巴塔青年说：“安巴塔，你认为如何？在此，若一位刹帝利青年与一位婆罗门女子同住，因他们的同住而生下一子。那位由刹帝利青年与婆罗门女子所生的儿子，能否在婆罗门中得到首座或首份水呢？”“能得到，乔达摩尊者。”“婆罗门们会让他吃追思餐、节庆餐、祭祀餐或宾客餐吗？”“会的，乔达摩尊者。”“婆罗门们会教他吠陀，还是不教呢？”“会的，乔达摩尊者。”“对他来说，在与婆罗门女子通婚上，是有限制还是没有限制呢？”“没有限制，乔达摩尊者。”“刹帝利们会以刹帝利灌顶为他灌顶吗？”“不会的，乔达摩尊者。”“那是什么原因呢？”“因为，乔达摩尊者，他从母亲方面来说，出身是不具足的。”

‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’. ‘‘Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyu’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Pitito hi, bho gotama, anupapanno’’ti.

“安巴塔，你认为如何？在此，若一位婆罗门青年与一位刹帝利女子同住，因他们的同住而生下一子。那位由婆罗门青年与刹帝利女子所生的儿子，能否在婆罗门中得到首座或首份水呢？”“能得到，乔达摩尊者。”“婆罗门们会让他吃追思餐、节庆餐、祭祀餐或宾客餐吗？”“会的，乔达摩尊者。”“婆罗门们会教他吠陀，还是不教呢？”“会的，乔达摩尊者。”“对他来说，在与婆罗门女子通婚上，是有限制还是没有限制呢？”“没有限制，乔达摩尊者。”“刹帝利们会以刹帝利灌顶为他灌顶吗？”“不会的，乔达摩尊者。”“那是什么原因呢？”“因为，乔达摩尊者，他从父亲方面来说，出身是不具足的。”

276. ‘‘Iti kho, ambaṭṭha, itthiyā vā itthiṃ karitvā purisena vā purisaṃ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena [Pg.92] vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Āvaṭaṃ hissa, bho gotama’’.

276. “所以，安巴塔，无论是比较女性，还是比较男性，刹帝利都是最上的，婆罗门是低劣的。安巴塔，你认为如何？如果婆罗门因某种过失，将一位婆罗门剃光头，用灰撒在他头上，然后从国土或城市驱逐出去，他还能在婆罗门中得到座位或水吗？”“尊者乔达摩，不能。”“婆罗门会让他吃追思餐、节庆餐、祭祀餐或宾客餐吗？”“尊者乔达摩，不会。”“婆罗门会教他或不教他吠陀吗？”“尊者乔达摩，不会。”“他在婚嫁方面会受到限制还是不受限制？”“尊者乔达摩，他会受到限制。”

‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha khattiyā khattiyaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’.

“安巴塔，你认为如何？如果刹帝利因某种过失，将一位刹帝利剃光头，用灰撒在他头上，然后从国土或城市驱逐出去，他还能在婆罗门中得到座位或水吗？”“尊者乔达摩，能得到。”“婆罗门会让他吃追思餐、节庆餐、祭祀餐或宾客餐吗？”“尊者乔达摩，会的。”“婆罗门会教他或不教他吠陀吗？”“尊者乔达摩，会的。”“他在婚嫁方面会受到限制还是不受限制？”“尊者乔达摩，他不会受到限制。”

277. ‘‘Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṃ patto hoti, yadeva naṃ khattiyā khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṃ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā –

277. “安巴塔，一位刹帝利达到最卑贱的地步，就是被刹帝利们剃光头，用灰撒在他头上，从国土或城市中驱逐出去。所以，安巴塔，即使当一位刹帝利达到了最卑贱的地步，刹帝利仍然是最上的，婆罗门是低劣的。安巴塔，此偈颂也是由梵天常童子（Sanaṅkumāra）所说：

‘Khattiyo seṭṭho janetasmiṃ,Ye gottapaṭisārino;

Vijjācaraṇasampanno,So seṭṭho devamānuse’ti.

“于重视种姓的众人中，刹帝利为最上；而明行具足者，于天人中为最上。”

‘‘Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṃ vadāmi –

“安巴塔，梵天常童子所说的这首偈颂，是善咏而非恶咏，善说而非恶说，具义利而非无义利，为我所认可。安巴塔，我也是这么说的：

‘Khattiyo [Pg.93] seṭṭho janetasmiṃ,Ye gottapaṭisārino;

Vijjācaraṇasampanno,So seṭṭho devamānuse’ti.

“于执着种姓的众人中，刹帝利为最上；明行具足者，于天人中为最上。”

Bhāṇavāro paṭhamo.

第一诵章。

Vijjācaraṇakathā

明行之论

278. ‘‘Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā’’ti? ‘‘Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati – ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṃ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi – ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Ye hi keci ambaṭṭha jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī’’ti.

278. “乔达摩尊者，什么是行，什么是明呢？”“安巴塔，关于无上的明行具足，是不会谈论种姓、家世或我慢的——‘你配得上我’或‘你不配得上我’。安巴塔，凡是有纳娶或出嫁之处，才会谈论这些：种姓、家世或我慢——‘你配得上我’或‘你不配得上我’。安巴塔，任何为种姓之谈所缚、为家世之谈所缚、为我慢之谈所缚、或为纳娶出嫁所缚的人，他们都远离了无上明行具足。安巴塔，正是通过舍断对种姓之谈、家世之谈、我慢之谈以及纳娶出嫁的执缚，才能证得无上明行具足。”

279. ‘‘Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca sā vijjā’’ti? ‘‘Idha, ambaṭṭha, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate [Pg.94] saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati…pe… (yathā 191 ādayo anucchedā, evaṃ vitthāretabbaṃ).…

279. “然则，乔达摩贤者，何为彼行，何为彼明？”“安巴塔，于此，如来出现于世，是阿罗汉、正等觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他于此包含天、魔、梵的世界，以及包含沙门、婆罗门、天与人的众生，以无上智自证、作证后而为宣说。他所说的法，初善、中善、后善，义理具足，言辞具足，阐明纯一圆满、清净的梵行。居士、或居士子、或生于他族者，听闻此法后，于如来处获得信心。他具足此获得的信心，如此思量……（应如《沙门果经》等经文广说）……”

‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

“他远离诸欲，远离诸不善法，有寻有伺，具足由远离所生的喜与乐，成就并安住于初禅。……此亦是他的行之一。

‘‘Puna caparaṃ, ambaṭṭha, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

“再者，安巴塔，比丘寻伺寂灭，内安靖，心归于一，无寻无伺，具足由定所生的喜与乐，成就并安住于第二禅。……此亦是他的行之一。

‘‘Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

“再者，安巴塔，比丘因离喜而住于舍，具念、正知，以身感受乐，对此，圣者们宣说：‘具舍、具念、乐住。’他成就并安住于第三禅。……此亦是他的行之一。

‘‘Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ. Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ.

“再者，安巴塔，比丘因舍断乐、舍断苦，以及先前喜与忧的止息，进入并安住于不苦不乐、由舍而念清净的第四禅……这也是他的行。安巴塔，这即是那行。”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti vijjāya…pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṃ kho sā, ambaṭṭha, vijjā.

“当心如此安定、清净、明洁、无瑕、离诸随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心以了知、看见……这也是他的明……他了知：‘……我不再有此存在状态’，这也是他的明。安巴塔，这即是那明。”

‘‘Ayaṃ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. Imāya ca ambaṭṭha vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.

“安巴塔，此比丘被称为‘明具足者’、‘行具足者’、‘明行具足者’。安巴塔，于此明具足和行具足之外，无有其他更高或更胜妙的明具足和行具足了。”

Catuapāyamukhaṃ

四种衰败之因

280. ‘‘Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri? Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya [Pg.95] araññāyatanaṃ ajjhogāhati – ‘pavattaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ paṭhamaṃ apāyamukhaṃ bhavati.

280. “安巴塔，对于这无上的明行具足，有四种衰败之因。是哪四种呢？安巴塔，在此，某位沙门或婆罗门，未能圆满这无上的明行具足，便挑起担子进入森林，心想：‘我将以食落果为生。’他实际上只是成为明行具足者的侍者而已。安巴塔，对于这无上的明行具足，这是第一种衰败之因。”

‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanaṃ ajjhogāhati – ‘kandamūlaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ dutiyaṃ apāyamukhaṃ bhavati.

再者，安巴塔，于此，有某位沙门或婆罗门，未能成就此无上明行具足，亦未能以食落果为生，便拿起锄头与筐篮进入森林，心想：“我将以食块根、树根与果实为生。”他实则只成为明行具足者的仆役而已。安巴塔，此乃于无上明行具足的第二衰损之门。

‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchati. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ tatiyaṃ apāyamukhaṃ bhavati.

再者，安巴塔，于此，有某位沙门或婆罗门，未能成就此无上明行具足，未能以食落果为生，亦未能以食块根、树根与果实为生，便在村庄或市镇附近建造火堂，住而事火。他实则只成为明行具足者的仆役而已。安巴塔，此乃于无上明行具足的第三衰损之门。

‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṃ ceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchati – ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ catutthaṃ apāyamukhaṃ bhavati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.

再者，安巴塔，于此，有某位沙门或婆罗门，未能成就此无上明行具足，未能以食落果为生，未能以食块根、树根与果实为生，亦未能事火，便在四大路口建造四门水堂而住，心想：“凡从这四方而来的沙门或婆罗门，我将尽己所能、倾己之力供养他。”他实则只成为明行具足者的仆役而已。安巴塔，此乃于无上明行具足的第四衰损之门。安巴塔，此即是无上明行具足的四种衰损之门。

281. ‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. ‘Kocāhaṃ, bho [Pg.96] gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṃ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako’’ti.

281. “安巴塔，你认为如何？你与你的老师，是否已具备这无上明行具足呢？”“并非如此，尊者乔达摩。”“尊者乔达摩，我与老师算得了什么？无上明行具足又是什么？尊者乔达摩，我与老师距离无上明行具足还很遥远。”

‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako – ‘pavattaphalabhojano bhavissāmī’’’ti? ‘‘No hidaṃ, bho gotama’’.

“安巴塔，你认为如何？你与你的老师，因为不能成办这无上明行具足，是否会拿起苦行扁担，心想‘我将以食落果为生’而进入大森林呢？”“并非如此，尊者乔达摩。”

‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako – ‘kandamūlaphalabhojano bhavissāmī’’’ti? ‘‘No hidaṃ, bho gotama’’.

“安巴塔，你认为如何？你与你的老师，因为不能成办这无上明行具足，也不能以食落果为生，是否会拿起锄头与篮筐，心想‘我将以食块根、树根、果实为生’而进入大森林呢？”“并非如此，尊者乔达摩。”

‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchasi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.

“安巴塔，你认为如何？你与你的老师，因为不能成办这无上明行具足，不能以食落果为生，也不能以食块根、树根、果实为生，是否会在村庄或市镇附近建造火堂，侍奉着火而居住呢？”“并非如此，尊者乔达摩。”

‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchasi sācariyako – ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṃ mayaṃ yathāsatti yathābalaṃ paṭipūjessāmā’’’ti? ‘‘No hidaṃ, bho gotama’’.

“安巴塔，你认为如何？你与你的老师，因为不能成办这无上明行具足，不能以食落果为生，不能以食块根、树根、果实为生，也不能侍奉火，是否会在四大道路的交会处建造四门堂，心想‘凡是从这四个方向来的沙门或婆罗门，我们将尽己所能、倾己之力来恭敬供养他们’而居住呢？”“并非如此，尊者乔达摩。”

282. ‘‘Iti kho, ambaṭṭha, imāya ceva tvaṃ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṃ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā’ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.

282. 安巴塔(Ambaṭṭha)，如此，你和你的老师已从这无上的明行具足中衰退。而这无上明行具足的四种衰损之门，你和你的老师也已从中衰退。安巴塔，你的老师婆罗门波卡拉萨提(Pokkharasāti)曾说过这样的话：“那些剃头者、卑贱的沙门、卑贱者、黑皮肤的、从亲族（梵天）脚下所生的人是谁？他们与通晓三吠陀的婆罗门能有什么对谈？”——他自己连导致衰损的（行）都不能圆满。安巴塔，看，你的老师婆罗门波卡拉萨提这是多大的过错。

Pubbakaisibhāvānuyogo

探究往昔仙人

283. ‘‘Brāhmaṇo [Pg.97] kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṃ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṃ payātaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.

283. 安巴塔，婆罗门波卡拉萨提享用着憍萨罗(Kosala)国波斯匿王(Pasenadi)所赐的俸禄，但憍萨罗国波斯匿王甚至不与他当面会见。当与他商议时，也是隔着帘幕商议。安巴塔，对于一个接受如法、所献供养的人，憍萨罗国波斯匿王怎么会不与他当面会见呢？安巴塔，看，你的老师婆罗门波卡拉萨提这是多大的过错。

284. ‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṃ manteyya. So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṃ padese ṭhito tadeva mantanaṃ manteyya – ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Apinu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti? Ettāvatā so assa rājā vā rājamatto vā’’ti? ‘‘No hidaṃ, bho gotama’’.

284. 安巴塔，你认为如何？譬如，憍萨罗国波斯匿王或坐于象颈，或坐于马背，或立于车舆的铺垫上，与权贵或王族商议某事。他从该处离开，站到一旁。这时来了一个首陀罗或首陀罗的仆人，站在那个地方，也商议着同样的事，说：“憍萨罗国波斯匿王这样说，憍萨罗国波斯匿王也这样说。”就算他复述国王的话，商议国王商议的事，仅凭这样，他就能成为国王或国王的大臣吗？’‘乔达摩(Gotama)尊者，并非如此。’

285. ‘‘Evameva kho tvaṃ, ambaṭṭha, ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu – ‘tyāhaṃ mante adhiyāmi sācariyako’ti, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipannoti netaṃ ṭhānaṃ vijjati.

285. “安巴塔，正是如此。那些婆罗门往昔的仙人，是圣典的作者、圣典的传承者，如今的婆罗门对于他们所吟诵、宣说、汇集的古老圣典文句，只是随之吟诵、随之复述，复述其所说，重述其所教而已。他们是：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩达祇(Yamataggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦、婆私吒(Vāseṭṭha)、迦叶、跋如。你说：‘我与老师一同学习这些圣典。’仅凭这样，你就能成为仙人，或修行仙人之道，这是不可能的。”

286. ‘‘Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ [Pg.98] etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.

286. “安巴塔，你认为如何？你可曾听年老、德高的婆罗门，以及他们的师长和师祖们说过：那些婆罗门往昔的仙人，圣典的作者、圣典的传承者——即阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩达祇(Yamataggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦、婆私吒(Vāseṭṭha)、迦叶、跋如——他们是否也像你现在和你的老师一样，善加沐浴，善加涂香，修饰须发，佩戴珠宝耳环，身穿白衣，具足、圆满地受用五种欲乐呢？”“不曾听过此事，乔达摩尊者。”

‘‘…Pe… evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.

“……他们是否也像你现在和你的老师一样，食用精选去黑粒的香米饭，配以洁净的肉羹、多种汤与菜肴呢？”“不曾听过此事，乔达摩尊者。”

‘‘…Pe… evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.

“……他们是否也像你现在和你的老师一样，由腰肢摇曳的女人服侍呢？”“不曾听过此事，乔达摩尊者。”

‘‘…Pe… evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.

“……你可曾听闻，那些仙人也像你现在和你的老师一样，乘坐着由尾巴修饰精良的母马拉的马车，用长长的马鞭驱策着坐骑，四处游走吗？”“没听过，乔达摩。”

‘‘…Pe… evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.

“……你可曾听闻，那些仙人也像你现在和你的老师一样，在挖有壕沟、放下门闩、建有城防工事的城市里，由持长剑的卫士守护着吗？”“没听过，乔达摩。”

‘‘Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṃ pañhena, ahaṃ veyyākaraṇena sodhissāmī’’ti.

“安巴塔，这样说来，你和你的老师既非仙人，也未行于仙人之道。安巴塔，任何人若对我有疑惑或犹豫，可以向我提问，我将以解答来澄清。”

Dvelakkhaṇādassanaṃ

未见二相

287. Atha kho bhagavā vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye [Pg.99] dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.

287. 尔时，世尊从精舍出来，走上经行处。青年安巴塔也从精舍出来，走上经行处。于是，青年安巴塔跟随经行的世尊，在世尊身上寻找三十二大士相。青年安巴塔看到了世尊身上大部分的大士相，除了两个。对于这两个大士相，他感到疑惑、犹豫，不能决断，无法确信——即阴藏相(kosohitavatthaguyha)与广长舌相(pahūtajivhatā)。

288. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ ambaṭṭho māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho ambaṭṭhassa māṇavassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī’’ti. Bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, ambaṭṭha, kālaṃ maññasī’’ti. Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.

288. 尔时，世尊生此念：“这位安巴塔青年大体上看到了我的三十二大士相，唯除两个。他对两个大士相心怀疑惑、犹豫，不能决断，无法确信——即马阴藏相与广长舌相。”于是，世尊行使了这样的神通变化，使安巴塔青年看见了世尊的马阴藏相。然后，世尊伸出舌头，来回触碰双耳孔，来回触碰双鼻孔，并用舌头覆盖了整个额轮。尔时，安巴塔青年生此念：“沙门乔达摩具足圆满的三十二大士相，并非不圆满。”他对世尊说：“尊者乔达摩，现在我们该告辞了，我们有很多事务，有很多要务。”“安巴塔，你认为现在是时候，就去吧。”于是，安巴塔青年登上母马车离开了。

289. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṃ sake ārāme nisinno hoti ambaṭṭhaṃyeva māṇavaṃ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṃ pokkharasātiṃ abhivādetvā ekamantaṃ nisīdi.

289. 其时，婆罗门波卡拉萨提已从郁伽塔(Ukkaṭṭhā)出来，与一大群婆罗门一起，坐在自己的园林里，正等着安巴塔青年。于是，安巴塔青年朝着自己的园林走去。他乘车行至车路可及之处，然后下车步行，去到婆罗门波卡拉萨提那里。走近后，他向婆罗门波卡拉萨提致敬，然后坐于一旁。

290. Ekamantaṃ nisinnaṃ kho ambaṭṭhaṃ māṇavaṃ brāhmaṇo pokkharasāti etadavoca – ‘‘kacci, tāta ambaṭṭha, addasa taṃ bhavantaṃ gotama’’nti? ‘‘Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotama’’nti. ‘‘Kacci, tāta ambaṭṭha, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā; kacci pana so bhavaṃ gotamo tādiso no aññādiso’’ti[Pg.100]? ‘‘Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato no aññathā, tādisova so bhavaṃ gotamo no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī’’ti. ‘‘Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, bho, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.

290. 婆罗门波卡拉萨提对坐于一旁的青年安巴塔说：“怎么样，亲爱的安巴塔，你见到那位尊者乔达摩了吗？”“是的，老师，我们见到了那位尊者乔达摩。”“怎么样，亲爱的安巴塔，关于那位尊者乔达摩，其名声是否如实传扬，而非有异？那位尊者乔达摩是否确实如此，而非有异？”“老师，关于那位尊者乔达摩，其名声确实如实传扬，而非有异；那位尊者乔达摩确实如此，而非有异。并且，那位尊者乔达摩具足圆满的三十二大士相，无有缺漏。”“那么，亲爱的安巴塔，你和沙门乔达摩有过任何交谈吗？”“是的，老师，我和沙门乔达摩有过一些交谈。”“那么，亲爱的安巴塔，你和沙门乔达摩是怎样交谈的呢？”于是，青年安巴塔将他与世尊的所有交谈，全部告诉了婆罗门波卡拉萨提。

291. Evaṃ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yadeva kho tvaṃ, ambaṭṭha, taṃ bhavantaṃ gotamaṃ evaṃ āsajja āsajja avacāsi, atha kho so bhavaṃ gotamo amhepi evaṃ upaneyya upaneyya avaca. Aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti, kupito anattamano ambaṭṭhaṃ māṇavaṃ padasāyeva pavattesi. Icchati ca tāvadeva bhagavantaṃ dassanāya upasaṅkamituṃ.

291. 如是说后，婆罗门波卡拉萨提对青年安巴塔说：“唉，我们这些所谓的‘智者’啊！唉，我们这些所谓的‘博学者’啊！唉，我们这些所谓的‘三明者’啊！朋友，据说，人若冒犯了这样一位为众生谋求利益者，身坏命终之后，就会投生到苦界、恶趣、堕处、地狱。安巴塔，你就是这样一再地冒犯那位尊者乔达摩，而那位尊者乔达摩也因此一再地引出我们的事而说。唉，我们这些所谓的‘智者’啊！唉，我们这些所谓的‘博学者’啊！唉，我们这些所谓的‘三明者’啊！朋友，据说，人若冒犯了这样一位为众生谋求利益者，身坏命终之后，就会投生到苦界、恶趣、堕处、地狱。”他愤怒、不悦，用脚踢了青年安巴塔，并且当下就想去拜见世尊。

Pokkharasātibuddhupasaṅkamanaṃ

波卡拉萨提拜见佛陀

292. Atha kho te brāhmaṇā brāhmaṇaṃ pokkharasātiṃ etadavocuṃ – ‘‘ativikālo kho, bho, ajja samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Svedāni bhavaṃ pokkharasāti samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu [Pg.101] ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

292. 尔时，那些婆罗门对婆罗门波卡拉萨提说：“尊者，今日去拜见沙门乔达摩为时已晚。尊者波卡拉萨提明日再去拜见沙门乔达摩吧。”于是，婆罗门波卡拉萨提在自己家中命人准备精美的嚼食与啖食，装上车乘，命人高举火炬，从郁伽ṭṭhā（Ukkaṭṭhā）城出发，前往一奢能伽罗（Icchānaṅgala）林苑。乘车行至车路之尽头，便下车步行，趋诣世尊所在之处。抵达后，与世尊互相致意，说完可喜可忆之言后，坐于一旁。

293. Ekamantaṃ nisinno kho brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – ‘‘āgamā nu kho idha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo’’ti? ‘‘Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo’’ti. ‘‘Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathākathaṃ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi. Evaṃ vutte, brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – ‘‘bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṃ gotamo ambaṭṭhassa māṇavassā’’ti. ‘‘Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo’’ti.

293. 坐在一旁的婆罗门波卡拉萨提对世尊说：“尊敬的乔达摩，我们的弟子安巴塔青年来过这里吗？”“婆罗门，你的弟子安巴塔青年来过了。”“尊敬的乔达摩，您与安巴塔青年有过任何交谈吗？”“婆罗门，我与安巴塔青年有过一些交谈。”“尊敬的乔达摩，您与安巴塔青年是怎样交谈的呢？”于是，世尊将与安巴塔青年的所有交谈，全部告诉了婆罗门波卡拉萨提。听后，婆罗门波卡拉萨提对世尊说：“尊敬的乔达摩，安巴塔青年是个愚人，请尊敬的乔达摩宽恕安巴塔青年。”“婆罗门，愿安巴塔青年安乐。”

294. Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.

294. 于是，婆罗门波卡拉萨提在世尊身上寻找三十二大士相。婆罗门波卡拉萨提在世尊身上，大体上都看到了三十二大士相，唯独两相除外。对于这两大士相，他心存疑惑，犹豫不决，无法确定，不能信解——即阴藏相与广长舌相。

295. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ brāhmaṇo pokkharasāti dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho [Pg.102] bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.

295. 尔时，世尊生此念：“此婆罗门波卡拉萨提见我三十二大士相，大多已见，唯余二相。于此二大士相，彼心存疑惑，犹豫不决，不能信解，不得净信——即阴藏相与广长舌相。”于是，世尊化作如是神通，令婆罗门波卡拉萨提得见世尊之阴藏相。其后，世尊出舌，抚及、再三抚及双耳孔，抚及、再三抚及双鼻孔，并以舌覆盖全额。

296. Atha kho brāhmaṇassa pokkharasātissa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī’’ti. Bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

296. 尔时，婆罗门波卡拉萨提生此念：“沙门乔达摩具足三十二大士相，圆满而非不圆满。”遂白世尊言：“愿乔达摩尊者今日与比丘僧伽，受我饭食。”世尊默然受之。

297. Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṃ viditvā bhagavato kālaṃ ārocesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṃ. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

297. 尔时，婆罗门波卡拉萨提知世尊已应允，便向世尊告知食时：“乔达摩尊者，时候已到，饭食已成。”于是，世尊于上午时分，著衣持钵，与比丘僧伽一同前往婆罗门波卡拉萨提之住处。抵达后，即于所设之座坐下。尔时，婆罗门波卡拉萨提亲手以上妙之嚼食、啖食奉侍世尊，使其满足，直至谢绝；青年们亦如是奉侍比丘僧伽。其后，婆罗门波卡拉萨提见世尊食毕，手已离钵，便取一低座，坐于一旁。

298. Ekamantaṃ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

298. 坐于一旁的婆罗门波卡拉萨提，世尊便为他次第说法，即：布施说、持戒说、生天说；宣说诸欲的过患、卑劣与杂染，以及出离的利益。当世尊了知婆罗门波卡拉萨提心已堪任、心已柔软、心已离盖、心已高昂、心已明净时，便为他开示诸佛特胜的法教——苦、集、灭、道。犹如一块洁净、无污点的布能很好地吸收染料，同样地，婆罗门波卡拉萨提就在那个座位上生起了离尘、离垢的法眼：“凡是集法，皆是灭法。”

Pokkharasātiupāsakattapaṭivedanā

波卡拉萨提宣告成为优婆塞

299. Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto [Pg.103] aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Kalyāṇaṃ vuccati, brāhmaṇā’’ti.

299. 于是，婆罗门波卡拉萨提见法、得法、知法、入法，度疑惑、离犹豫，于导师教法中得无畏，不复依他，对世尊说此言：“善哉，乔达摩尊者！善哉，乔达摩尊者！乔达摩尊者，譬如扶正倾倒，或显现遮蔽，或为迷者指路，或于暗中持油灯，令有眼者见色；正是如此，乔达摩尊者以种种方便开示法。我，乔达摩尊者，与子、与妻、与众、与臣，归依乔达摩尊者、法及比丘僧团。愿乔达摩尊者忆持我为优婆塞，从今日起，终生归依。犹如乔达摩尊者前往优迦达(Ukkaṭṭhā)其他优婆塞家，亦请乔达摩尊者如此前往波卡拉萨提家。于彼处，若有童男童女对乔达摩尊者行问讯、起立、奉上座位或水，或令心清净，此将为彼等带来长时之利益与安乐。”“婆罗门，所言甚善。”

Ambaṭṭhasuttaṃ niṭṭhitaṃ tatiyaṃ.

《安巴塔经》第三，终。

4. Soṇadaṇḍasuttaṃ

4. 索纳丹达经

Campeyyakabrāhmaṇagahapatikā

瞻波城的婆罗门与居士

300. Evaṃ [Pg.104] me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena campā tadavasari. Tatra sudaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ.

300. 如是我闻。一时，世尊与大比丘僧团，约五百比丘，于鸯伽(Aṅga)国人间游行，抵达瞻波城。在那里，世尊住在瞻波城的伽伽罗(Gaggara)池畔。当时，婆罗门索纳丹达居住于瞻波城。此城人烟稠密，草、薪、水、财富、谷物丰足，为摩揭陀(Māgadha)国王斯尼·频婆娑罗所赐，乃王家赠予之梵志领地。

301. Assosuṃ kho campeyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.

301. 瞻波城的婆罗门与居士们听闻：“诸位，沙门乔达摩，释迦族之子，从释迦族出家，与约五百位比丘的大僧团在鸯伽国(Aṅga)游行，已抵达瞻波城，住在伽伽罗莲池(Gaggarā pokkharaṇī)岸边。关于那位乔达摩尊者，有这样美好的名声传扬：‘彼世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他于此世界——连同天、魔、梵，此众生——连同沙门、婆罗门、天与人，由自己以证智彻知、作证后而宣示。他教导法，初善、中善、后善，义理具足，言辞具足；他阐明完全圆满、清净的梵行。得见如是诸阿罗汉，实为善哉。”于是，瞻波城的婆罗门与居士们离开瞻波城，成群结队地前往伽伽罗莲池。

302. Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṃ upagato hoti. Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya [Pg.105] nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī’’ti? ‘‘Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī’’ti. ‘‘Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṃ vadehi – ‘soṇadaṇḍo, bho, brāhmaṇo evamāha – āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca – ‘‘soṇadaṇḍo bho brāhmaṇo evamāha – ‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti.

302. 那时，婆罗门索纳丹达正在高楼上作日间休息。婆罗门索纳丹达看见瞻波城的婆罗门与居士们离开瞻波城，成群结队地前往伽伽罗(Gaggarā)池。看见后，他对侍臣说：“侍臣，为何瞻波城的婆罗门与居士们离开瞻波城，成群结队地前往伽伽罗池呢？”“尊者，有一位沙门乔达摩，是释迦族之子，从释迦族出家，他正与五百比丘的大僧团在鸯伽(Aṅga)国游行，已抵达瞻波城，住在伽伽罗池边。关于乔达摩尊者，有这样美好的名声传扬开来：‘彼世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’这些人正要去拜见乔达摩尊者。”“既然如此，侍臣，你到瞻波城的婆罗门与居士们那里去，到了之后，对瞻波城的婆罗门与居士们这样说：‘诸位尊者，婆罗门索纳丹达说：“请诸位尊者稍候，婆罗门索纳丹达也要去拜见沙门乔达摩。”’”“是的，尊者。”那侍臣回答婆罗门索纳丹达后，便到瞻波城的婆罗门与居士们那里去；到了之后，对瞻波城的婆罗门与居士们说了这番话：“诸位尊者，婆罗门索纳丹达说：‘请诸位尊者稍候，婆罗门索纳丹达也要去拜见沙门乔达摩。’”’

Soṇadaṇḍaguṇakathā

索纳丹达功德说

303. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni campāyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – ‘‘soṇadaṇḍo kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahampi samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti.

303. 那时，有五百位来自各国的婆罗门，因某件要事住在瞻波城（Campā）。那些婆罗门听闻：“据说婆罗门索纳丹达（Soṇadaṇḍa）要去拜见沙门乔达摩（Gotama）。”于是，那些婆罗门前往婆罗门索纳丹达之处；到了之后，对婆罗门索纳丹达说：“索纳丹达尊者，据说您真的要去拜见沙门乔达摩吗？”“诸位，我正有此意：“我也要去拜见沙门乔达摩。””

‘‘Mā bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Sace bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, bhoto [Pg.106] soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamituṃ.

“索纳丹达尊者，请不要去拜见沙门乔达摩。索纳丹达尊者不宜去拜见沙门乔达摩。如果索纳丹达尊者去拜见沙门乔达摩，索纳丹达尊者的声誉将会减损，而沙门乔达摩的声誉将会增长。因为索纳丹达尊者的声誉会减损，沙门乔达摩的声誉会增长，也因这个缘故，索纳丹达尊者不宜去拜见沙门乔达摩；反倒是沙门乔达摩才应该来拜见索纳丹达尊者。”

‘‘Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamituṃ.

“因为索纳丹达尊者，您从母系和父系两方面都出身良好，血统纯正，上溯七代祖先，在种姓方面不被排斥、不被指责。既然索纳丹达尊者您从母系和父系两方面都出身良好，血统纯正，上溯七代祖先，在种姓方面不被排斥、不被指责，也因这个缘故，索纳丹达尊者不宜去拜见沙门乔达摩；反倒是沙门乔达摩才应该来拜见索纳丹达尊者。”

‘‘Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo…pe…

“因为索纳丹达尊者富有，资财丰厚，享用广大……”

‘‘Bhavañhi soṇadaṇḍo ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe…

因为索纳丹达尊者是讽诵者、持明者，通达三吠陀，以及词汇学(Nighaṇḍu)、祭祀明咒学(Keṭubha)、音韵学(Akkharappabheda)与第五的古史(Itihāsa)；是句法家、语法家，于顺世论(Lokāyata)与大士相学(Mahāpurisalakkhaṇa)无有缺漏……

‘‘Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe…

因为索纳丹达尊者容貌俊美，仪表堂堂，令人心生净信，具足最上等的肤色之美，有梵天之色，梵天之身，其仪表不凡，值得瞻仰……

‘‘Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato…pe…

因为索纳丹达尊者有戒行，戒行已增长，具足增长的戒行……

‘‘Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe…

因为索纳丹达尊者言辞优雅，发音悦耳，具足文雅之语，清晰流畅，吐字清晰，能阐明义理……

‘‘Bhavañhi soṇadaṇḍo bahūnaṃ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti [Pg.107] bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…

因为索纳丹达尊者是许多导师的导师，他教导三百名青年学习明咒。许多来自不同方向、不同地域的青年，为了求学明咒、欲学明咒，来到索纳丹达尊者这里……

‘‘Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; samaṇo gotamo taruṇo ceva taruṇapabbajito ca…pe…

因为索纳丹达尊者年迈、耆旧、年事已高，已届暮年；而沙门乔达摩尚且年轻，且是年轻时出家的……

‘‘Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe…

因为索纳丹达尊者受到摩揭陀(Māgadha)国王斯尼耶·频婆娑罗(Seniya Bimbisāra)的恭敬、尊重、敬重、崇敬与尊崇……

‘‘Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe…

因为索纳丹达尊者受到婆罗门波卡拉萨提(Pokkharasāti)的恭敬、尊重、敬重、崇敬与尊崇……

‘‘Bhavañhi soṇadaṇḍo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ, rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ soṇadaṇḍo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ, rājadāyaṃ brahmadeyyaṃ. Imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamitu’’nti.

“索纳丹达尊者住在瞻波城，此城人烟稠密，水草柴木丰足，财富谷物丰裕，是摩揭陀国王斯尼耶·频婆娑罗所赐的王室封地、王家赠礼与婆罗门供养地。正因为索纳丹达尊者住在瞻波城，此城人烟稠密，水草柴木丰足，财富谷物丰裕，是摩揭陀国王斯尼耶·频婆娑罗所赐的王室封地、王家赠礼与婆罗门供养地，为此缘故，索纳丹达尊者不应去拜见沙门乔达摩；实乃沙门乔达摩才应来拜见索纳丹达尊者。”

Buddhaguṇakathā

称颂佛陀功德

304. Evaṃ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca –

304. 听了这番话，婆罗门索纳丹达对那些婆罗门说道：

‘‘Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena. Yampi bho samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ[Pg.108]; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.

“诸位，既然如此，也请听我说，为何是我们才应该去拜见那位乔达摩尊者，而不是那位乔达摩尊者应该来拜见我们。诸位，沙门乔达摩确实从父母两方善生，母系血统清净，上溯七代祖先，在出身方面无可指摘，无可非议。诸位，也正因为沙门乔达摩从父母两方善生，母系血统清净，上溯七代祖先，在出身方面无可指摘，无可非议，以此缘故，不是那位乔达摩尊者应该来拜见我们，而确实是我们才应该去拜见那位乔达摩尊者。”

‘‘Samaṇo khalu, bho, gotamo mahantaṃ ñātisaṅghaṃ ohāya pabbajito…pe…

“诸位，沙门乔达摩确实舍弃了庞大的亲族而出家……”

‘‘Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṃ ca…pe…

“诸位，沙门乔达摩确实舍弃了大量的金银财宝——无论是地下的还是空中的——而出家……”

‘‘Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe…

“诸位，沙门乔达摩确实是正值年少，青春焕发，发色乌黑，具足美好年华，于人生初年，从家而出，趣于非家……”

‘‘Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe…

诸位，沙门乔达摩于其父母不愿、泪流满面、哭泣之时，剃除须发，披上袈裟，从家趣于非家而出家。

‘‘Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya…pe…

诸位，沙门乔达摩实乃相貌端严，悦意可观，令人净信，具足最上妙色；有梵天之色，梵天之身，其身姿宏伟可观。

‘‘Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato…pe…

诸位，沙门乔达摩实乃具戒者，具圣戒，具善戒，成就善戒。

‘‘Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe…

诸位，沙门乔达摩实乃言语美好，言辞善巧，具足文雅之语，其言清晰、流畅、能明示义理。

‘‘Samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe…

诸位，沙门乔达摩实乃众多导师之师。

‘‘Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe…

诸位，沙门乔达摩实已断尽欲贪，远离轻浮。

‘‘Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe…

诸位，沙门乔达摩实乃业论者、作用论者，为圣洁之众生以无恶法为先导。

‘‘Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā…pe…

诸位，沙门乔达摩实从高贵种姓、无杂之刹帝利家族出家。

‘‘Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe…

诸位，沙门乔达摩实从富裕之家出家，其家大富、大有资财。

‘‘Samaṇaṃ [Pg.109] khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā pañhaṃ pucchituṃ āgacchanti…pe…

诸位，实有人从他国他乡前来，向沙门乔达摩请教问题。

‘‘Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe…

诸位，实有数千天神，皆以生命归依沙门乔达摩。

‘‘Samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti…pe…

诸位，关于沙门乔达摩，有此美好声誉远扬：“彼世尊亦即是：阿罗汉、正等觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”

‘‘Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe…

诸位，沙门乔达摩实具足三十二大士相。

‘‘Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī…pe…

诸位，沙门乔达摩实乃言“善来”者，言语柔和，欢喜交谈，从不蹙眉，面容开朗，主动与人言。

‘‘Samaṇo khalu, bho, gotamo catunnaṃ parisānaṃ sakkato garukato mānito pūjito apacito…pe…

“诸位，沙门乔达摩确实为四众所恭敬、尊重、尊崇、供养、礼敬……”

‘‘Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā…pe…

“诸位，确实有许多天神和人类对沙门乔达摩极为净信……”

‘‘Samaṇo khalu, bho, gotamo yasmiṃ gāme vā nigame vā paṭivasati, na tasmiṃ gāme vā nigame vā amanussā manusse viheṭhenti…pe…

“诸位，沙门乔达摩无论住在哪个村庄或市镇，那个村庄或市镇中的非人就不会侵扰人类……”

‘‘Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṃ aggamakkhāyati. Yathā kho pana, bho, etesaṃ samaṇabrāhmaṇānaṃ yathā vā tathā vā yaso samudāgacchati, na hevaṃ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato…pe…

“诸位，沙门乔达摩拥有僧团，拥有教众，是教团的导师，被称为众多宗派师中的最上者。诸位，其他沙门、婆罗门的名声，不论是以何种方式得来，沙门乔达摩的名声并非如此得来；沙门乔达摩的名声，确实是来自于无上的明行具足……”

‘‘Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“诸位，摩揭陀王频婆娑罗，连同其子、其妻、其随从、其大臣，皆已尽形寿皈依沙门乔达摩……”

‘‘Samaṇaṃ [Pg.110] khalu, bho, gotamaṃ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“诸位，憍萨罗王波斯匿，连同其子、其妻、其随从、其大臣，皆已尽形寿皈依沙门乔达摩……”

‘‘Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“诸位，婆罗门波卡拉萨提，连同其子、其妻、其随从、其大臣，皆已尽形寿皈依沙门乔达摩……”

‘‘Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe…

“诸位，沙门乔达摩确实为摩揭陀王频婆娑罗所恭敬、尊重、尊崇、供养、礼敬……”

‘‘Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe…

“诸位，沙门乔达摩确实为憍萨罗王波斯匿所恭敬、尊重、尊崇、供养、礼敬……”

‘‘Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe…

“诸位，沙门乔达摩确实为婆罗门波卡拉萨提所恭敬、尊重、尊崇、供养、礼敬……”

‘‘Samaṇo khalu, bho, gotamo campaṃ anuppatto, campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṃ samaṇo gotamo; atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṃ gotamo’’ti.

“诸位，沙门乔达摩已抵达瞻波城（Campā），住在伽伽罗（Gaggarā）池畔。诸位，凡是来到我们村镇地区的沙门或婆罗门，都是我们的客人。客人理应受到我们的恭敬、尊重、尊崇、供养和礼敬。诸位，沙门乔达摩已抵达瞻波城，住在伽伽罗池畔，沙门乔达摩是我们的客人；客人理应受到我们的恭敬、尊重、尊崇、供养和礼敬。以此理由，不应是那位乔达摩尊者来拜见我们，而应是我们去拜见那位乔达摩尊者。诸位，我所知的乔达摩尊者的功德大约就是这些，但那位乔达摩尊者的功德不止于此，因为那位乔达摩尊者的功德是无量的。”

305. Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – ‘‘yathā kho bhavaṃ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā’’ti. ‘‘Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti.

305. 此话一出，那些婆罗门对婆罗门索纳丹达说道：“索纳丹达尊者，照您这样称颂沙门乔达摩的功德，即使那位乔达摩尊者住一百由旬（yojana）之外，有信心的良家子也值得肩扛行囊前往拜见。”“那么，诸位，我们就都去拜见沙门乔达摩吧。”

Soṇadaṇḍaparivitakko

索纳丹达的思虑

306. Atha [Pg.111] kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena gaggarā pokkharaṇī tenupasaṅkami. Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṃ cetaso parivitakko udapādi – ‘‘ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ pucchitabbo, evaṃ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitu’nti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Mamañceva kho pana samaṇo gotamo pañhaṃ puccheyya, tassa cāhaṃ pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ byākātabbo, evaṃ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetu’nti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana evaṃ samīpagato samāno adisvāva samaṇaṃ gotamaṃ nivatteyyaṃ, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ, kathañhi nāma evaṃ samīpagato samāno adisvā samaṇaṃ gotamaṃ nivattissatī’ti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ, yasoladdhā kho panamhākaṃ bhogā’’ti.

306. 那时，婆罗门索纳丹达与一大群婆罗门一起，前往伽伽罗(Gaggarā)莲池。当婆罗门索纳丹达进入林苑后，心中生起这样的思虑：“如果我向沙门乔达摩提问，而沙门乔达摩对我说：‘婆罗门，这个问题不应这样问，这个问题应这样问’，那么这群人就会轻视我：‘婆罗门索纳丹达愚笨无能，未能如理地向沙门乔达摩提问。’若被这群人轻视，我的名声就会减损；名声一旦减损，财富也会减损，而我们的财富正是从名声得来。又如果沙门乔达摩向我提问，而我未能以解答令其心满意，沙门乔达摩对我说：‘婆罗门，这个问题不应这样回答，这个问题应这样回答’，那么这群人就会轻视我：‘婆罗门索纳丹达愚笨无能，未能以解答令沙门乔达摩的心满意。’若被这群人轻视，我的名声就会减损；名声一旦减损，财富也会减损，而我们的财富正是从名声得来。又如果我来到这么近的地方，却不见沙门乔达摩就返回，那么这群人就会轻视我：‘婆罗门索纳丹达愚笨无能，既傲慢又胆怯，不敢前去见沙门乔达摩。他怎么会来到这么近的地方，却不见沙门乔达摩就返回呢？’若被这群人轻视，我的名声就会减损；名声一旦减损，财富也会减损，而我们的财富正是从名声得来。”

307. Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Campeyyakāpi kho brāhmaṇagahapatikā [Pg.112] appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

307. 尔时，婆罗门索纳丹达前往世尊之处。抵达后，与世尊互致问候，在说完一番亲切、应予忆念的言语后，便坐于一旁。瞻波城（Campā）的婆罗门与居士们中，一些人顶礼世尊后，坐于一旁；一些人与世尊互致问候，在说完一番亲切、应予忆念的言语后，坐于一旁；一些人朝世尊所在之处合掌后，坐于一旁；一些人通报姓名氏族后，坐于一旁；一些人则默然坐于一旁。

308. Tatrapi sudaṃ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti – ‘‘ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ pucchitabbo, evaṃ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitu’nti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Mamañceva kho pana samaṇo gotamo pañhaṃ puccheyya, tassa cāhaṃ pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ byākātabbo, evaṃ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetu’nti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Aho vata maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ puccheyya, addhā vatassāhaṃ cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’’ti.

308. 那时，婆罗门索纳丹达也坐在那里，心中正反复思量着：“要是我向沙门乔达摩提问，而沙门乔达摩对我说：‘婆罗门，这个问题不应这样问；婆罗门，这个问题应如是问。’那么，这个会众就会因此轻视我：‘婆罗门索纳丹达真是愚痴、不善巧，竟不能如理地向沙门乔达摩提问。’凡被这个会众轻视者，他的声誉就会减损；凡声誉减损者，他的财富也会减损。而我们的财富，正是从声誉得来。又或者，要是沙门乔达摩向我提问，而我不能以解答令他心满意足，沙门乔达摩对我说：‘婆罗门，这个问题不应这样回答；婆罗门，这个问题应如是回答。’那么，这个会众就会因此轻视我：‘婆罗门索纳丹达真是愚痴、不善巧，竟不能以解答令沙门乔达摩心满意足。’凡被这个会众轻视者，他的声誉就会减损；凡声誉减损者，他的财富也会减损。而我们的财富，正是从声誉得来。啊，但愿沙门乔达摩能在有关我师传的三明(tevijjake)之学上向我提问，我必能以解答令他心满意足！”

Brāhmaṇapaññatti

婆罗门的安立

309. Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi – ‘‘vihaññati kho ayaṃ soṇadaṇḍo brāhmaṇo sakena cittena. Yaṃnūnāhaṃ soṇadaṇḍaṃ brāhmaṇaṃ sake ācariyake tevijjake pañhaṃ puccheyya’’nti. Atha kho bhagavā soṇadaṇḍaṃ [Pg.113] brāhmaṇaṃ etadavoca – ‘‘katihi pana, brāhmaṇa, aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti?

309. 那时，世尊以心了知索纳丹达婆罗门心中的思惟，心想：“这位索纳丹达婆罗门正因自己的心而苦恼。我何不就索纳丹达婆罗门自己的师传三吠陀之学向他提问呢？”于是，世尊对索纳丹达婆罗门说：“婆罗门啊，婆罗门们以具足多少种要素来认定一位婆罗门？而当他宣称‘我是婆罗门’时，才是如实说，不至于犯妄语呢？”

310. Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi – ‘‘yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ – ‘aho vata maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ puccheyya, addhā vatassāhaṃ cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’ti, tatra maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ pucchati. Addhā vatassāhaṃ cittaṃ ārādhessāmi pañhassa veyyākaraṇenā’’ti.

310. 这时，索纳丹达婆罗门心想：“我们所希望、所期待、所意欲、所渴望的——‘啊，愿沙门乔达摩能就我自己的师传三吠陀之学向我提问，我必能以对问题的解答令他心满意足’，如今沙门乔达摩正就我自己的师传三吠陀之学向我提问。我必能以对问题的解答令他心满意足。”

311. Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṃ anuviloketvā parisaṃ bhagavantaṃ etadavoca – ‘‘pañcahi, bho gotama, aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyya. Katamehi pañcahi? Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako hoti mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti.

311. 于是，索纳丹达婆罗门挺直身体，环顾大众，然后对世尊说：“乔达摩尊者，婆罗门们以具足五支来认定一位婆罗门；而当他宣称‘我是婆罗门’时，才是如实说，不至于陷入妄语。是哪五支呢？乔达摩尊者，于此，一位婆罗门：从母方和父方，从双方善生，其受生清净，上溯七代祖先，不因出身而被排斥、不被呵责；是诵读者、持咒者，通达三吠陀，连同词汇、仪轨、音韵学，以及第五部古史，是精通语词与文法者，于顺世论与大士相方面无有缺憾；相貌英俊、仪表堂堂、令人愉悦，具足最上等的容色与风采，有梵天之色、梵天之身，威仪庄严；是具戒者，戒行增长，具足增长之戒；是贤智者，有智慧，在持握祭祀勺者中，是第一或第二位。乔达摩尊者，婆罗门们以具足这五支来认定一位婆罗门；而当他宣称‘我是婆罗门’时，才是如实说，不至于陷入妄语。”

‘‘Imesaṃ pana, brāhmaṇa, pañcannaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā catūhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? ‘‘Sakkā[Pg.114], bho gotama. Imesañhi, bho gotama, pañcannaṃ aṅgānaṃ vaṇṇaṃ ṭhapayāma. Kiñhi vaṇṇo karissati? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako ca hoti mantadharo ca tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho bho gotama catūhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti.

“婆罗门啊，在这五种要素中，是否可以舍弃其中一个，而以具足其余四种要素来认定一位婆罗门？而当他宣称‘我是婆罗门’时，才是如实说，不至于犯妄语呢？”“可以的，乔达摩。乔达摩，在这五种要素中，我们可以舍弃相貌。相貌又能起什么作用呢？乔达摩，因为一位婆罗门：他父母双方都出身善生(sujāta)，母系血统纯净，上溯七代祖先，其出身无可指责、无可非议；他是诵读者、持明咒者，通晓三吠陀，连同词汇、仪轨、音韵学及第五部古史，是精通语词与文法者，于顺世论与大士(mahāpurisa)相方面无有缺憾；他是具戒者，戒行增长，并具足此增长之戒；他是贤智者，有智慧，在举起祭祀勺者中，是第一或第二位。乔达摩，婆罗门们以具足这四种要素来认定一位婆罗门；而当他宣称“我是婆罗门”时，才是如实说，不至于犯妄语。”

312. ‘‘Imesaṃ pana, brāhmaṇa, catunnaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā tīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? ‘‘Sakkā, bho gotama. Imesañhi, bho gotama, catunnaṃ aṅgānaṃ mante ṭhapayāma. Kiñhi mantā karissanti? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, tīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti.

312. “婆罗门，在这四种要素中，能否舍置其一，而婆罗门们安立具足其余三种要素者为婆罗门？并且当他说‘我是婆罗门’时，是如实而说，不陷于妄语呢？”“可以的，乔达摩。乔达摩，在这四种要素中，我们舍置吠陀。吠陀能做什么呢？乔达摩，因为婆罗门从母方、从父方，由两方善生，怀胎清净，上溯至第七代祖辈，不因出身而被摈斥、不被毁訾；是具戒者，戒行增长，具足增长之戒；是贤者，是具慧者，在持祭勺者中，是第一或第二。乔达摩，婆罗门们安立具足这三种要素者为婆罗门；并且当他说‘我是婆罗门’时，是如实而说，不陷于妄语。”

‘‘Imesaṃ pana, brāhmaṇa, tiṇṇaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? ‘‘Sakkā, bho gotama. Imesañhi, bho gotama, tiṇṇaṃ aṅgānaṃ jātiṃ ṭhapayāma. Kiñhi jāti karissati? Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti [Pg.115] medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti.

“婆罗门，在这三种要素中，能否舍置其一，而婆罗门们安立具足其余两种要素者为婆罗门？并且当他说‘我是婆罗门’时，是如实而说，不陷于妄语呢？”“可以的，乔达摩。乔达摩，在这三种要素中，我们舍置出身。出身能做什么呢？乔达摩，因为婆罗门是具戒者，戒行增长，具足增长之戒；是贤者，是具慧者，在持祭勺者中，是第一或第二。乔达摩，婆罗门们安立具足这两种要素者为婆罗门；并且当他说‘我是婆罗门’时，是如实而说，不陷于妄语。”

313. Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – ‘‘mā bhavaṃ soṇadaṇḍo evaṃ avaca, mā bhavaṃ soṇadaṇḍo evaṃ avaca. Apavadateva bhavaṃ soṇadaṇḍo vaṇṇaṃ, apavadati mante, apavadati jātiṃ ekaṃsena. Bhavaṃ soṇadaṇḍo samaṇasseva gotamassa vādaṃ anupakkhandatī’’ti.

313. 如是说时，彼等婆罗门对索纳丹达婆罗门说：“尊者索纳丹达，请勿如是说！尊者索纳丹达，请勿如是说！尊者索纳丹达实乃舍弃容色、舍弃吠陀、舍弃种姓，无疑是归入了沙门乔达摩之说。”

314. Atha kho bhagavā te brāhmaṇe etadavoca – ‘‘sace kho tumhākaṃ brāhmaṇānaṃ evaṃ hoti – ‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ brāhmaṇānaṃ evaṃ hoti – ‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṃ paṭimantetū’’ti.

314. 尔时，世尊对彼等婆罗门说：“婆罗门们，倘若你们如此认为：‘索纳丹达婆罗门少闻寡学，言辞拙劣，智慧浅薄，不能就此论题与沙门乔达摩对论’，那么就让索纳丹达婆罗门退下，你们来与我就此论题对论。但倘若你们如此认为：‘索纳丹达婆罗门博学多闻，言辞善巧，是位贤智者，能就此论题与沙门乔达摩对论’，那么你们就退下，让索纳丹达婆罗门来与我对论。”

315. Evaṃ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – ‘‘tiṭṭhatu bhavaṃ gotamo, tuṇhī bhavaṃ gotamo hotu, ahameva tesaṃ sahadhammena paṭivacanaṃ karissāmī’’ti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca – ‘‘mā bhavanto evaṃ avacuttha, mā bhavanto evaṃ avacuttha – ‘apavadateva bhavaṃ soṇadaṇḍo vaṇṇaṃ, apavadati mante, apavadati jātiṃ ekaṃsena. Bhavaṃ soṇadaṇḍo samaṇasseva gotamassa vādaṃ anupakkhandatī’ti. Nāhaṃ, bho, apavadāmi vaṇṇaṃ vā mante vā jātiṃ vā’’ti.

315. 如是说时，索纳丹达婆罗门对世尊说：“尊者乔达摩请稍待，尊者乔达摩请保持沉默，我自会有理地回应他们。”尔后，索纳丹达婆罗门对彼等婆罗门说：“诸位尊者，请勿如是说，请勿如是说：‘尊者索纳丹达实乃舍弃容色、舍弃吠陀、舍弃种姓，无疑是归入了沙门乔达摩之说。’诸位，我并未舍弃容色、吠陀或种姓。”

316. Tena [Pg.116] kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṃ parisāyaṃ nisinno hoti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca – ‘‘passanti no bhonto imaṃ aṅgakaṃ māṇavakaṃ amhākaṃ bhāgineyya’’nti? ‘‘Evaṃ, bho’’. ‘‘Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṃ parisāyaṃ samasamo atthi vaṇṇena ṭhapetvā samaṇaṃ gotamaṃ. Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. Ahamassa mante vācetā. Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Ahamassa mātāpitaro jānāmi. Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṃ vaṇṇo karissati, kiṃ mantā, kiṃ jāti? Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato, paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho, dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti.

316. 那时，索纳丹达婆罗门的外甥，名叫安伽(Aṅgaka)的青年，正坐在那个集会中。于是索纳丹达婆罗门对那些婆罗门说：“诸位，你们看见我的外甥安伽青年吗？”“是的，阁下。”“诸位，安伽青年相貌端正，仪表堂堂，令人景仰，具足最上等的肤色，有梵天之肤色、梵天之身姿，其容可观。在此集会中，除了沙门乔达摩，无人之容貌能与他相比。安伽青年是诵读者、持明者，通晓三吠陀，连同词汇学(nighaṇḍu)、仪轨学(keṭubha)、音韵学(sākkharappabheda)以及作为第五的史传(itihāsa)，精通句法(padako)和语法(veyyākaraṇo)，于顺世论(Lokāyata)和大士相(mahāpurisalakkhaṇa)之学通达无碍。我是教他明咒的人。安伽青年父母双方出身善好，从母系父系而言，上溯七代祖先，家世清净，未曾因出身而受斥责、非难。我认识他的父母。诸位，安伽青年若杀生、不与取、行邪淫、说妄语、饮酒，那么，他的肤色、明咒、出身又有何用呢？诸位，因为婆罗门有戒，戒行增广，具足增广之戒；并且有智慧，有才智，在持献祭勺者中位列第一或第二。诸位，婆罗门们正是以这两种特质来认定一位婆罗门；当他自称‘我是婆罗门’时，他所说的是如实的，不会陷入妄语。”

Sīlapaññākathā

戒慧论

317. ‘‘Imesaṃ pana, brāhmaṇa, dvinnaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā ekena aṅgena samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? ‘‘No hidaṃ, bho gotama. Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati. Seyyathāpi, bho gotama, hatthena vā hatthaṃ dhoveyya, pādena vā pādaṃ dhoveyya; evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṃ [Pg.117] sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyatī’’ti. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati. Seyyathāpi, brāhmaṇa, hatthena vā hatthaṃ dhoveyya, pādena vā pādaṃ dhoveyya; evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati.

317. “婆罗门，于此二支，婆罗门众可否舍置其一，而将仅具足一支者施设为婆罗门？并且当其人说‘我是婆罗门’时，是如实而说，不陷于妄语呢？”“这不可以，乔达摩。诚然，乔达摩，慧由戒清净，戒由慧清净。有戒之处则有慧，有慧之处则有戒。具戒者有慧，具慧者有戒。戒与慧，于世间被称为最上。乔达摩，譬如以手洗手，或以脚洗脚；正是如此，乔达摩，慧由戒清净，戒由慧清净。有戒之处则有慧，有慧之处则有戒。具戒者有慧，具慧者有戒。戒与慧，于世间被称为最上。”“正是如此，婆罗门，正是如此。婆罗门，诚然，慧由戒清净，戒由慧清净。有戒之处则有慧，有慧之处则有戒。具戒者有慧，具慧者有戒。戒与慧，于世间被称为最上。婆罗门，譬如以手洗手，或以脚洗脚；正是如此，婆罗门，慧由戒清净，戒由慧清净。有戒之处则有慧，有慧之处则有戒。具戒者有慧，具慧者有戒。戒与慧，于世间被称为最上。”

318. ‘‘Katamaṃ pana taṃ, brāhmaṇa, sīlaṃ? Katamā sā paññā’’ti? ‘‘Ettakaparamāva mayaṃ, bho gotama, etasmiṃ atthe. Sādhu vata bhavantaṃyeva gotamaṃ paṭibhātu etassa bhāsitassa attho’’ti. ‘‘Tena hi, brāhmaṇa, suṇohi; sādhukaṃ manasikarohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca – ‘‘idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu tathā vitthāretabbaṃ). Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. Idaṃ kho taṃ, brāhmaṇa, sīlaṃ…pe… paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati…pe… ñāṇadassanāya cittaṃ abhinīharati, abhininnāmeti. Idampissa hoti paññāya…pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti paññāya ayaṃ kho sā, brāhmaṇa, paññā’’ti.

318. “婆罗门，那戒是什么？那慧是什么？”“乔达摩尊者，我们于此义理仅知于此。善哉！愿乔达摩尊者为我们阐明此话的含义。”“婆罗门，既然如此，你当谛听，善加作意，我将宣说。”“好的，尊者。”索纳丹达婆罗门回答了世尊。世尊说了这番话：“婆罗门，于此，如来出现于世，是阿罗汉、正等正觉者……（应如第190-212段那样详细叙述）。婆罗门，比丘就是这样具足戒。婆罗门，这便是那戒……他具足并安住于初禅……第二禅……第三禅……第四禅……他引导、倾向其心以达智见。这也是他的慧……他了知：‘于此状态之后，不再有他。’这也是他的慧。婆罗门，这便是那慧。”

Soṇadaṇḍaupāsakattapaṭivedanā

索纳丹达宣示为优婆塞

319. Evaṃ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ[Pg.118]. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

319. 如此说已，索纳丹达婆罗门对世尊说：“妙哉，乔达摩尊者！妙哉，乔达摩尊者！乔达摩尊者，这就像扶正颠倒之物，或揭开遮蔽之物，或为迷路者指明道路，或于暗处持油灯，心想‘有眼者能见诸色’。同样地，乔达摩尊者以种种方式阐明了法。我今归依乔达摩尊者、法与比丘僧伽。愿乔达摩尊者忆持我为优婆塞，从今日起，终生归依。还请乔达摩尊者与比丘僧伽一同接受我明日的饭食。”世尊默然接受。

320. Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

320. 于是，婆罗门索纳丹达(Soṇadaṇḍa)知道世尊已应允，便从座位起身，向世尊致敬，右绕后离去。那一夜过后，婆罗门索纳丹达在自己的住所准备了上好的嚼食与啖食，派人禀告世尊：“乔达摩(Gotama)尊者，时间已到，饭食已终。”于是，世尊于上午时分穿好衣，持衣钵，与比丘僧团一同前往婆罗门索纳丹达的住所；抵达后，在铺设好的座位上坐下。然后，婆罗门索纳丹达亲手以精美的嚼食与啖食，供养以佛陀为首的比丘僧团，令他们满足、饱足。

321. Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – ‘‘ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṃ gotamaṃ abhivādeyyaṃ, tena maṃ sā parisā paribhaveyya. Yaṃ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana, bho gotama, parisagato samāno añjaliṃ paggaṇheyyaṃ, āsanā me taṃ bhavaṃ gotamo paccuṭṭhānaṃ dhāretu. Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṃ omuñceyyaṃ, sirasā me taṃ bhavaṃ gotamo abhivādanaṃ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṃ gotamaṃ abhivādeyyaṃ, tena maṃ sā parisā paribhaveyya. Yaṃ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṃ abbhunnāmeyyaṃ, yānā me taṃ bhavaṃ gotamo paccorohanaṃ dhāretu. Ahañceva [Pg.119] kho pana, bho gotama, yānagato samāno chattaṃ apanāmeyyaṃ, sirasā me taṃ bhavaṃ gotamo abhivādanaṃ dhāretū’’ti.

321. 于是，婆罗门索纳丹达见世尊用食已毕，手已离钵，便取一低座，坐于一旁。坐于一旁后，婆罗门索纳丹达对世尊说：“乔达摩尊者，若我于会众中从座起身，顶礼乔达摩尊者，彼会众则会轻视于我。若彼会众轻视我，我的名声就会减损；名声减损者，财富亦会减损。我等之财富，实依名声而得。乔达摩尊者，若我于会众中合掌，愿乔达摩尊者将此视为我从座起迎之礼。乔达摩尊者，若我于会众中取下头巾，愿乔达摩尊者将此视为我以头顶礼。乔达摩尊者，若我乘车时下车，顶礼乔达摩尊者，彼会众则会轻视于我。若彼会众轻视我，我的名声就会减损；名声减损者，财富亦会减损。我等之财富，实依名声而得。乔达摩尊者，若我乘车时举起策杖，愿乔达摩尊者将此视为我下车之礼。乔达摩尊者，若我乘车时除去伞盖，愿乔达摩尊者将此视为我以头顶礼。”

322. Atha kho bhagavā soṇadaṇḍaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.

322. 于是，世尊以法谈向婆罗门索纳丹达开示、劝导、激励、令其欢喜后，从座起身离去。

Soṇadaṇḍasuttaṃ niṭṭhitaṃ catutthaṃ.

《索纳丹达经》第四终。

5. Kūṭadantasuttaṃ

5. 古达丹达经

Khāṇumatakabrāhmaṇagahapatikā

卡努玛塔的婆罗门与居家者

323. Evaṃ [Pg.120] me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena khāṇumataṃ nāma magadhānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā khāṇumate viharati ambalaṭṭhikāyaṃ. Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.

323. 如是我闻。一时，世尊在摩揭陀国游行，与大比丘僧团，即五百位比丘，一同抵达摩揭陀国一个名叫카누마타(Khāṇumata)的婆罗门村。世尊便住在카누마타的芒果园(Ambalaṭṭhikā)中。当时，婆罗门古达丹达居住于카누마타，此地人口众多，草木、水、谷物丰足，是摩揭陀国斯尼耶·频婆娑罗王所赐，为王家赏赐与婆罗门净施地。当时，婆罗门古达丹达正准备一场大祭祀：七百头公牛、七百头小公牛、七百头小母牛、七百只山羊和七百只绵羊，皆为祭祀之故被牵至祭祀柱旁。

324. Assosuṃ kho khāṇumatakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

324. 카누마타的婆罗门与居家者们听闻：“诸位，从释迦族出家的释迦子沙门乔达摩，与大比丘僧团，即五百位比丘，一同在摩揭陀国游行，已抵达카누마타，现住于芒果园中。那位乔达摩尊者有如此美好的声誉远扬：‘彼世尊是阿罗汉、正等觉者、明行具足者、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他于此世界，连同天、魔、梵，以及此众生，连同沙门、婆罗门、天与人，皆亲身以无上智自证、实现后，为人宣说。他所教导的法，初善、中善、后善，义理善妙，言辞善妙，开示那完全圆满、清净的梵行。得见如此的阿罗汉，实为幸事！”

325. Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti.

325. 于是，卡奴玛塔(Khāṇumata)的婆罗门和居士们从卡奴玛塔出来，成群结队，前往芒果园(Ambalaṭṭhikā)。

326. Tena [Pg.121] kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṃ upagato hoti. Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī’’ti?

326. 其时，婆罗门古达丹达(Kūṭadanta)正在楼阁上层午休。他看见卡奴玛塔的婆罗门和居士们从卡奴玛塔出来，成群结队，前往芒果园(Ambalaṭṭhikā)。看见后，他对大臣说：“喂，大臣，为何卡奴玛塔的婆罗门和居士们从卡奴玛塔出来，成群结队，前往芒果园呢？”

327. ‘‘Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī’’ti.

327. “主上，有位沙门乔达摩(Gotama)，是释迦族子弟，从释迦族出家。他与五百位比丘组成的大比丘僧团，在摩揭陀(Magadha)游行时，已抵达卡奴玛塔(Khāṇumata)，正住在芒果园(Ambalaṭṭhikā)。关于那位乔达摩尊者，有这样的美善声誉传扬开来：“彼世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。”这些人正是要去拜见那位乔达摩尊者。”

328. Atha kho kūṭadantassa brāhmaṇassa etadahosi – ‘‘sutaṃ kho pana metaṃ – ‘samaṇo gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ jānātī’ti. Na kho panāhaṃ jānāmi tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ. Icchāmi cāhaṃ mahāyaññaṃ yajituṃ. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ puccheyya’’nti.

328. 于是，婆罗门古达丹达(Kūṭadanta)心想：“我曾听闻：‘沙门乔达摩(Gotama)了知三种祭祀成就与十六种资具。’而我并不知道三种祭祀成就与十六种资具，我却想举行一场大祭祀。我何不去到沙门乔达摩那里，请教这三种祭祀成就与十六种资具呢？”

329. Atha kho kūṭadanto brāhmaṇo khattaṃ āmantesi – ‘‘tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. Upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṃ vadehi – ‘kūṭadanto, bho, brāhmaṇo evamāha – ‘‘āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. Upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca – ‘‘kūṭadanto, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti.

329. 尔时，婆罗门古达丹达对大臣说：“那么，大臣，你到佉尼摩陀(Khāṇumata)的婆罗门与家主们那里去。到了之后，对佉尼摩陀的婆罗门与家主们这样说：‘诸位，婆罗门古达丹达这样说：“请尊者们稍候，婆罗门古达丹达也要去拜见沙门乔达摩(Gotama)。”’”“是的，尊者。”那位大臣应诺婆罗门古达丹达后，便到佉尼摩陀的婆罗门与家主们那里去。到了之后，对佉尼摩陀的婆罗门与家主们说了这番话：“诸位，婆罗门古达丹达这样说：‘请尊者们稍候，婆罗门古达丹达也要去拜见沙门乔达摩。’”

Kūṭadantaguṇakathā

古达丹达品德记

330. Tena [Pg.122] kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti – ‘‘kūṭadantassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’’ti. Assosuṃ kho te brāhmaṇā – ‘‘kūṭadanto kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṃsu.

330. 那时，有数百位婆罗门住在佉尼摩陀，心想：“我们要参加婆罗门古达丹达的大祭祀。”那些婆罗门听说：“据说婆罗门古达丹达将要去拜见沙门乔达摩。”于是，那些婆罗门便到婆罗门古达丹达那里去。

331. Upasaṅkamitvā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahampi samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti.

331. 他们去到后，对婆罗门古达丹达说了这番话：“古达丹达尊者，听说您将要去拜见沙门乔达摩，是真的吗？”“诸位，我确实有此想法：‘我也要去拜见沙门乔达摩。’”

‘‘Mā bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Sace bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamituṃ.

“尊者古达丹达，请勿前去拜见沙门乔达摩。尊者古达丹达不应前去拜见沙门乔达摩。如果尊者古达丹达前去拜见沙门乔达摩，尊者古达丹达的声誉将会减损，沙门乔达摩的声誉将会增长。也正因为尊者古达丹达的声誉将减损，而沙门乔达摩的声誉将增长，以此理由，尊者古达丹达也不应前去拜见沙门乔达摩。只有沙门乔达摩才应该前来拜见尊者古达丹达。”

‘‘Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamituṃ.

“因为尊者古达丹达从母方、父方，双方皆是善生，母系血统纯净，上溯七代祖辈，就出身而言，无可指摘，无可非议。也正因为尊者古达丹达从母方、父方，双方皆是善生，母系血统纯净，上溯七代祖辈，就出身而言，无可指摘，无可非议，以此理由，尊者古达丹达也不应前去拜见沙门乔达摩。只有沙门乔达摩才应该前来拜见尊者古达丹达。”

‘‘Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato…pe…

“因为尊者古达丹达富有，拥有大笔财富，受用丰足，资财用具众多，拥有大量金银……（等）……”

‘‘Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo…pe…

“因为尊者古达丹达是诵读者、持明者，通达三吠陀，兼通词汇学(Nighaṇṭu)、仪轨学(Keṭubha)、音韵学，并以《过去纪事》(Itihāsa)为第五；他精通词法、语法，于顺世论及大士相学无不通晓……（等）……”

‘‘Bhavañhi [Pg.123] kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe…

“因为尊者古达丹达形色端丽，悦意可观，令人净信，具足最上妙好之色，有梵天之色，有梵天之身，威仪不凡，堪足瞻仰……（等）……”

‘‘Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato…pe…

“因为尊者古达丹达有戒，戒行增长，具足增长之戒……（等）……”

‘‘Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe…

“古达丹达尊者，您言语美善，言辞悦耳，所言优雅、明晰、分明，能阐明其义……”

‘‘Bhavañhi kūṭadanto bahūnaṃ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā…pe…

“古达丹达尊者，您是众师之师，教授三百青年吠陀。许多来自不同方向、不同地方的青年，为求吠陀、欲学吠陀，而来到古达丹达尊者您的座前……”

‘‘Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto. Samaṇo gotamo taruṇo ceva taruṇapabbajito ca…pe…

“古达丹达尊者，您年迈、耆旧、高龄、已至暮年。而沙门乔达摩尚且年轻，出家未久……”

‘‘Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe…

“古达丹达尊者，您为摩揭陀国斯尼耶王频婆娑罗所恭敬、尊重、敬爱、供养、礼敬……”

‘‘Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe…

“古达丹达尊者，您为婆罗门波卡拉萨提所恭敬、尊重、敬爱、供养、礼敬……”

‘‘Bhavañhi kūṭadanto khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ kūṭadanto khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇotveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamitu’’nti.

“古达丹达尊者，您居住并管辖着堪奴摩特(Khāṇumata)，那里人烟稠密，草薪水充足，谷物丰饶，是摩揭陀国斯尼耶王频婆娑罗所赐予的王室领地、王室赠礼、梵授地。正是因为古达丹达尊者您居住并管辖着堪奴摩特，那里人烟稠密，草薪水充足，谷物丰饶，是摩揭陀国斯尼耶王频婆娑罗所赐予的王室领地、王室赠礼、梵授地，以此之故，古达丹达尊者不应前去拜见沙门乔达摩，而应是沙门乔达摩前来拜见古达丹达尊者您。”

Buddhaguṇakathā

佛德论

332. Evaṃ vutte kūṭadanto brāhmaṇo te brāhmaṇe etadavoca –

332. 如是说已，婆罗门古达丹达对那些婆罗门说：

‘‘Tena [Pg.124] hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ, na tveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.

“那么，诸位，亦请听我之言，为何理应由我们去拜见彼乔达摩尊者，而非彼乔达摩尊者前来拜见我们。诸位，沙门乔达摩确实从母亲与父亲双方善生，其母系清净，上溯七代祖先，在出身方面未曾受过摈斥与毁谤。诸位，正因沙门乔达摩从母亲与父亲双方善生，其母系清净，上溯七代祖先，在出身方面未曾受过摈斥与毁谤，以此理由，彼乔达摩尊者不应前来拜见我们。诚然，理应由我们去拜见彼乔达摩尊者。”

‘‘Samaṇo khalu, bho, gotamo mahantaṃ ñātisaṅghaṃ ohāya pabbajito…pe…

“诸位，沙门乔达摩确实舍弃了庞大的亲族而出家……（中略）……”

‘‘Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṃ ca…pe…

“诸位，沙门乔达摩确实舍弃了大量的金银，无论是埋藏于地下的，还是显露于地上的，而出家……（中略）……”

‘‘Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe…

“诸位，沙门乔达摩确实尚在年少，风华正茂，青丝黑发，具足美好青春，于人生初阶，从家出家，入于无家之生活……（中略）……”

‘‘Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe…

“诸位，沙门乔达摩确实是在父母不同意，泪流满面、哭泣之时，剃除头发与胡须，穿上袈裟，从家出家，入于无家之生活……（中略）……”

‘‘Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…

“诸位，沙门乔达摩确实容貌俊美，悦意可观，端正庄严，具足最上之肤色美，有梵天之肤色、梵天之身躯，其仪表非凡，值得瞻仰……（中略）……”

‘‘Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato…pe…

“诸位，沙门乔达摩确实有戒行，有圣戒，有善戒，具足善戒……（中略）……”

‘‘Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe…

“诸位，沙门乔达摩确实言语美好，言辞优雅，具足文雅、清晰、流畅、能令人了知其义之言语……（中略）……”

‘‘Samaṇo [Pg.125] khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe…

“诸位，沙门乔达摩确实是众多导师之师……（中略）……”

‘‘Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe…

“诸位，沙门乔达摩确实已尽欲贪，远离轻浮……（中略）……”

‘‘Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe…

“诸位，沙门乔达摩确实是业论者、行论者，为崇高的圣众远离罪恶……（中略）……”

‘‘Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā…pe…

“诸位，沙门乔达摩确实是从高贵的、纯正的刹帝利家族出家……（中略）……”

‘‘Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe…

“诸位，沙门乔达摩确实是从富裕的、拥有大财富、大资财的家族出家……（中略）……”

‘‘Samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā pañhaṃ pucchituṃ āgacchanti…pe…

“诸位，人们确实从异国他乡前来向沙门乔达摩提问……（中略）……”

‘‘Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe…

“诸位，确实有成千上万的天神以生命归依了沙门乔达摩……（中略）……”

“诸位，关于沙门乔达摩的美好声誉确实如此远扬：‘彼世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’……（中略）……”

‘‘Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe…

“诸位，沙门乔达摩确实具足三十二大士相……（中略）……”

‘‘Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī…pe…

“诸位，沙门乔达摩确实是欢迎来者，言语柔和，和悦可亲，面无愠色，面容开朗，含笑先言……（中略）……”

‘‘Samaṇo khalu, bho, gotamo catunnaṃ parisānaṃ sakkato garukato mānito pūjito apacito…pe…

“诸位，沙门乔达摩确实受到四众的恭敬、尊重、尊崇、供养和礼敬……（中略）……”

‘‘Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā…pe…

“诸位，确实有许多天神与人类对沙门乔达摩深怀净信……（中略）……”

‘‘Samaṇo khalu, bho, gotamo yasmiṃ gāme vā nigame vā paṭivasati na tasmiṃ gāme vā nigame vā amanussā manusse viheṭhenti…pe…

“诸位，沙门乔达摩无论住在哪个村庄或市镇，在那个村庄或市镇里，非人就不会侵扰人类……（中略）……”

‘‘Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṃ aggamakkhāyati, yathā kho pana, bho, etesaṃ samaṇabrāhmaṇānaṃ yathā [Pg.126] vā tathā vā yaso samudāgacchati, na hevaṃ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato…pe…

“诸位，沙门乔达摩确实拥有僧团，拥有教众，是教派之师，被认为是众多外道导师中的最上者。诸位，其他沙门、婆罗门无论以何种方式获得名声，沙门乔达摩的名声并非如此获得。然而，沙门乔达摩的名声乃是因其无上的明行具足而获得……（中略）……”

‘‘Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“诸位，摩揭陀国(Māgadha)王斯尼耶·频婆娑罗(Seniya Bimbisāra)，确实已偕同其子、其妻、其随从、其大臣，以生命归依了沙门乔达摩……（中略）……”

‘‘Samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“诸位，憍萨罗(Kosala)国波斯匿王(Pasenadi)，确实已偕同其子、其妻、其随从、其大臣，以生命归依了沙门乔达摩……（中略）……”

‘‘Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“诸位，婆罗门波卡拉萨提(Pokkharasāti)，确实已偕同其子、其妻、其随从、其大臣，以生命归依了沙门乔达摩……（中略）……”

‘‘Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe…

“诸位，沙门乔达摩确实受到摩揭陀国(Māgadha)王斯尼耶·频婆娑罗(Seniya Bimbisāra)的恭敬、尊重、敬重、供养与礼敬……（中略）……”

‘‘Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe…

“诸位，沙门乔达摩确实受到憍萨罗(Kosala)国波斯匿王(Pasenadi)的恭敬、尊重、敬重、供养与礼敬……（中略）……”

‘‘Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe…

“诸位，沙门乔达摩确实受到婆罗门波卡拉萨提(Pokkharasāti)的恭敬、尊重、敬重、供养与礼敬……（中略）……”

‘‘Samaṇo khalu, bho, gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena nārahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṃ gotamo’’ti.

“诸位，沙门乔达摩已抵达卡努马它(Khāṇumata)，住在卡努马它的芒果园(Ambalaṭṭhikā)。诸位，凡是来到我们村庄属地的沙门或婆罗门，他们就是我们的客人。客人应为我们所恭敬、尊重、敬重、供养与礼敬。诸位，既然沙门乔达摩已抵达卡努马它，住在卡努马它的芒果园，沙门乔达摩就是我们的客人。客人应为我们所恭敬、尊重、敬重、供养与礼敬。仅凭此点，乔达摩尊者就不应来拜见我们，而是我们才应该去拜见乔达摩尊者。诸位，我所了知的乔达摩尊者的功德仅有这些，但乔达摩尊者的功德不止于此，乔达摩尊者的功德实是无量。”

333. Evaṃ [Pg.127] vutte, te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – ‘‘yathā kho bhavaṃ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā’’ti. ‘‘Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti.

333. 如是说已，彼等婆罗门对婆罗门古达丹达说：“古达丹达尊者如此称赞沙门乔达摩的功德，即使乔达摩尊者从此地住于百由旬之外，有信心的良家子也理当背负行囊前往拜见。”“那么，诸位，我们就一起去拜见沙门乔达摩吧。”

Mahāvijitarājayaññakathā

大胜王祭祀记

334. Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

334. 于是，婆罗门古达丹达与大婆罗门众，一同前往芒果园(Ambalaṭṭhikā)世尊之处。抵达后，与世尊相互致意，交换了亲切友好的问候，然后坐于一旁。卡努马它(Khāṇumataka)的婆罗门及家主们，其中一些人顶礼世尊后，坐于一旁；一些人与世尊相互致意，交换了亲切友好的问候后，坐于一旁；一些人向着世尊所在之处合掌后，坐于一旁；一些人通报姓名族姓后，坐于一旁；一些人则默然坐于一旁。

335. Ekamantaṃ nisinno kho kūṭadanto brāhmaṇo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ jānātī’ti. Na kho panāhaṃ jānāmi tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ. Icchāmi cāhaṃ mahāyaññaṃ yajituṃ. Sādhu me bhavaṃ gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ desetū’’ti.

335. 坐于一旁的婆罗门古达丹达对世尊说：“乔达摩尊者，我曾听闻：‘沙门乔达摩了知三法祭祀圆满及十六种资具。’而我实不知此三法祭祀圆满及十六种资具。我欲举行大祭，善哉，愿乔达摩尊者为我开示此三法祭祀圆满及十六种资具。”

336. ‘‘Tena hi, brāhmaṇa, suṇāhi sādhukaṃ manasikarohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca – ‘‘bhūtapubbaṃ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi[Pg.128], yaṃnūnāhaṃ mahāyaññaṃ yajeyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.

336. “那么，婆罗门，你仔细听，好好作意，我将要说了。”古达丹达婆罗门回答世尊道：“好的，尊者。”世尊这样说：“婆罗门，往昔曾有一位国王，名叫大胜(Mahāvijita)，他富有、资财丰厚、享用广大，拥有大量的金银、丰饶的资财用具、大量的财物谷物，财库与谷仓悉皆充满。于是，婆罗门，当大胜王去到僻静处独自静坐时，心中生起这样的思虑：‘我已获得广大的人间财富，征服广大的国土而住，我何不举行一场大祭祀，那将为我带来长久的利益与安乐？’”

337. ‘‘Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca – ‘idha mayhaṃ, brāhmaṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi. Yaṃnūnāhaṃ mahāyaññaṃ yajeyyaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. Icchāmahaṃ, brāhmaṇa, mahāyaññaṃ yajituṃ. Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’’ti.

337. “于是，婆罗门，大胜王召来婆罗门祭司，对他说道：‘婆罗门，当我于僻静处独自静坐时，心中生起这样的思虑：“我已获得广大的人间财富，征服广大的国土而住。我何不举行一场大祭祀，那将为我带来长久的利益与安乐？”婆罗门，我欲举行大祭祀。尊者，请您指导我举行那能为我带来长久利益与安乐的祭祀。’”

338. ‘‘Evaṃ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṃ mahāvijitaṃ etadavoca – ‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. Bhavaṃ kho pana rājā evaṃ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṃ rājā. Siyā kho pana bhoto rañño evamassa – ‘‘ahametaṃ dassukhīlaṃ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī’’ti, na kho panetassa dassukhīlassa evaṃ sammā samugghāto hoti. Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṃ viheṭhessanti. Api ca kho idaṃ saṃvidhānaṃ āgamma evametassa dassukhīlassa sammā samugghāto hoti. Tena hi bhavaṃ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṃ bhavaṃ rājā bījabhattaṃ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṃ bhavaṃ rājā pābhataṃ anuppadetu. Ye bhoto rañño janapade ussahanti rājaporise, tesaṃ bhavaṃ rājā bhattavetanaṃ pakappetu. Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhessanti; mahā ca rañño rāsiko bhavissati. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti. ‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṃsu kasigorakkhe, tesaṃ rājā mahāvijito bījabhattaṃ anuppadāsi. Ye [Pg.129] ca rañño janapade ussahiṃsu vāṇijjāya, tesaṃ rājā mahāvijito pābhataṃ anuppadāsi. Ye ca rañño janapade ussahiṃsu rājaporise, tesaṃ rājā mahāvijito bhattavetanaṃ pakappesi. Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhiṃsu, mahā ca rañño rāsiko ahosi. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṃsu. Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca – ‘samūhato kho me bhoto dassukhīlo, bhoto saṃvidhānaṃ āgamma mahā ca me rāsiko. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti. Icchāmahaṃ brāhmaṇa mahāyaññaṃ yajituṃ. Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.

338. “婆罗门，如是说已，司祭婆罗门对大胜王（Mahāvijita）如是说：‘尊王的国土有盗贼之患而备受骚扰，可见村庄、市镇、都城遭劫，道路上亦有抢掠。若尊王于此有盗贼之患、备受骚扰的国土征税，尊王即是行不当之事。尊王或许会如是想：“我将以杀戮、捆绑、罚金、斥责或驱逐来根除此盗贼之患。”然而，如此并不能彻底根除此盗贼之患。那些幸免于死者，日后将骚扰尊王的国土。然而，通过此一方案，此盗贼之患方能被彻底根除。因此，凡于尊王国土中致力于农耕、畜牧者，尊王应为其提供种子与食粮；凡于尊王国土中致力于商贸者，尊王应为其提供资本；凡于尊王国土中致力于王室事务者，尊王应为其设置粮食与薪俸。如是，彼等民众专注于各自事务，将不骚扰尊王的国土，大王的财富亦将大为增长。国土将安稳、无盗贼之患、无骚扰。我想，人们将欢欣喜悦，让孩子在胸前跳舞，敞开家门而住。’“‘好的，先生。’婆罗门，大胜王听后，应允了司祭婆罗门。于是，凡于其国土中致力于农耕、畜牧者，大胜王便为其提供种子与食粮；凡于其国土中致力于商贸者，大胜王便为其提供资本；凡于其国土中致力于王室事务者，大胜王便为其设置粮食与薪俸。如是，彼等民众专注于各自事务，不骚扰国王的国土，国王的财富亦大为增长。国土安稳、无盗贼之患、无骚扰，人们欢欣喜悦，让孩子在胸前跳舞，仿佛敞开家门而住。“其后，婆罗门，大胜王召见司祭婆罗门，如是说：‘先生，依您之方案，我的盗贼之患已被根除，我的财富亦大为增长。国土安稳、无盗贼之患、无骚扰，人们欢欣喜悦，让孩子在胸前跳舞，仿佛敞开家门而住。婆罗门，我欲行大祭祀，请您教导我，何事能为我带来长久的利益与安乐。’”

Catuparikkhāraṃ

四种助缘

339. ‘‘Tena hi bhavaṃ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṃ rājā āmantayataṃ – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṃ rājā āmantayataṃ – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. ‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti. ‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo mahārājā’ti. Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi – ‘icchāmahaṃ, bho[Pg.130], mahāyaññaṃ yajituṃ. Anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. ‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo mahārājā’ti. Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti.

339. “那么，尊王，您国中有追随您的刹帝利，无论是市镇的还是乡村的，请您告知他们：‘诸位，我欲行大祭，此祭将为我带来长久的利益与安乐，愿诸位允许我。’您国中有大臣与廷臣，无论是市镇的还是乡村的……有婆罗门大富长者，无论是市镇的还是乡村的……有财富丰厚的居家者，无论是市镇的还是乡村的，请您告知他们：‘诸位，我欲行大祭，此祭将为我带来长久的利益与安乐，愿诸位允许我。’”“好的，尊者。”婆罗门，大胜王(Mahāvijita)回答了国师婆罗门后，便告知他国中追随他的刹帝利，无论是市镇的还是乡村的：‘诸位，我欲行大祭，此祭将为我带来长久的利益与安乐，愿诸位允许我。’他们回答：‘尊王，请举行祭祀！大王，现在正是祭祀之时！’他又告知国中的大臣与廷臣……婆罗门大富长者……财富丰厚的居家者，无论是市镇的还是乡村的，大胜王告知他们：‘诸位，我欲行大祭，此祭将为我带来长久的利益与安乐，愿诸位允许我。’他们回答：‘尊王，请举行祭祀！大王，现在正是祭祀之时！’如此，这四种同意方，即是彼祭祀的助缘。

Aṭṭha parikkhārā

八种助缘

340. ‘‘Rājā mahāvijito aṭṭhahaṅgehi samannāgato, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro; balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā; saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti; bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho ayaṃ imassa bhāsitassa attho’ti; paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṃ. Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.

340. “大胜王(Mahāvijita)具足八支：从母方、父方，双方皆为善生，血统清净，上溯七代祖先，不因出身而受斥、受责；形貌端严，具足见者喜、悦人心意、最上妙色，有梵天之肤色、梵天之身相，仪表不凡；富有，大富，大财，有众多金银，众多资财用具，众多钱财谷物，府库充满；强有力，具足四支顺从、听令之军队，其威望足以镇服敌对者；有信，是施者，是布施主，门户开放，为沙门、婆罗门、贫者、旅人、乞者、求者之泉源，常行福德；多闻，能了知所闻之事，且能了知所说之义：‘此是此说之义，此是此说之义’；是贤者、练达者、具慧者；有能力思惟过去、未来、现在之事。大胜王具足此八支。因此，这八支也是那场祭祀的资具。”

Catuparikkhāraṃ

四种资具

341. ‘‘Purohito brāhmaṇo catuhaṅgehi samannāgato. Ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā vuddhasīlī vuddhasīlena [Pg.131] samannāgato; paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. Iti imāni cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti.

341. “国师婆罗门具足四支：从母方、父方，双方皆为善生，血统清净，上溯七代祖先，不因出身而受斥、受责；是读诵者、持咒者，通达三吠陀及其词汇、仪轨、音韵与第五之史传，通晓文句与语法，于顺世论及大士相无有缺漏；有戒，具足增盛之戒；是贤者、练达者、具慧者，在持献祭勺者中，是第一或第二。国师婆罗门具足此四支。因此，这四支也是那场祭祀的资具。”

Tisso vidhā

三种方式

342. ‘‘Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhukāmassa kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigacchissatī’ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigacchatī’ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhassa kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigato’ti, so bhotā raññā vippaṭisāro na karaṇīyo’’ti. Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.

342. 婆罗门，于是，国师婆罗门在祭祀前，就向大胜王(Mahāvijita)开示了三项规定：尊王在欲举行大祭祀时，或许会生起某种追悔：“唉，我的大量财富将要耗尽了！”尊王不应生起此追悔。尊王在举行大祭祀时，或许会生起某种追悔：“唉，我的大量财富正在耗尽！”尊王不应生起此追悔。尊王在举行大祭祀后，或许会生起某种追悔：“唉，我的大量财富已经耗尽了！”尊王不应生起此追悔。婆罗门，国师婆罗门在祭祀前，就是这样向大胜王开示了这三项规定。

Dasa ākārā

十种行相

343. ‘‘Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi. ‘Āgamissanti kho bhoto yaññaṃ pāṇātipātinopi pāṇātipātā paṭiviratāpi. Ye tattha pāṇātipātino, tesaññeva tena. Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. Āgamissanti kho bhoto yaññaṃ adinnādāyinopi adinnādānā paṭiviratāpi…pe… kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi… musāvādinopi musāvādā paṭiviratāpi… pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi… pharusavācinopi pharusāya vācāya paṭiviratāpi… samphappalāpinopi samphappalāpā [Pg.132] paṭiviratāpi … abhijjhālunopi anabhijjhālunopi… byāpannacittāpi abyāpannacittāpi… micchādiṭṭhikāpi sammādiṭṭhikāpi…. Ye tattha micchādiṭṭhikā, tesaññeva tena. Ye tattha sammādiṭṭhikā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetū’ti. Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi.

343. “婆罗门，于是，在大胜王(Mahāvijita)举行祭祀之前，国师婆罗门就以十种事项消除了国王对领受者的追悔：‘陛下，杀生者与离杀生者都将来到您的祭祀。在那些人中，凡是杀生者，其恶果将仅属于他们；缘于那些离杀生者，陛下您当献供，您当施予，您当欢喜，您当仅令内心清净。陛下，不与取者与离不与取者……（中略）……邪淫者与离邪淫者……妄语者与离妄语者……说离间语者与离于离间语者……说粗恶语者与离于粗恶语者……说绮语者与离于绮语者……贪婪者与不贪婪者……有瞋恚心者与无瞋恚心者……邪见者与正见者……也都将来到您的祭祀。在那些人中，凡是邪见者，其恶果将仅属于他们；缘于那些正见者，陛下您当献供，您当施予，您当欢喜，您当仅令内心清净。’婆罗门，国师婆罗门就是这样，在大胜王举行祭祀之前，以这十种事项消除了国王对领受者的追悔。”

Soḷasa ākārā

十六种事项

344. ‘‘Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca; atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

344. “婆罗门，那时，当大胜王(Mahāvijita)举行大祭祀时，国师婆罗门以十六种行相向他开示、劝导、激励、使他欢喜：‘陛下，当您举行大祭祀时，或许有人会说：“大胜王举行大祭祀，却没有邀请随从的刹帝利们，以及市镇和地方的人们；而陛下却在举行这样的大祭祀。”陛下，即使有人这么说，这种说法也于法不合。因为陛下您已经邀请了随从的刹帝利们，以及市镇和地方的人们。陛下也应以此了知。请陛下祭祀，请陛下施舍，请陛下欢喜，请陛下只令自心澄净。’

‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“陛下，当您举行大祭祀时，或许有人会说：‘大胜王举行大祭祀，却没有邀请市镇和地方的大臣与议事官……乃至……没有邀请市镇和地方的婆罗门大富长者……乃至……没有邀请市镇和地方的富裕居士，而陛下却在举行这样的大祭祀。’陛下，即使有人这么说，这种说法也于法不合。因为陛下您已经邀请了市镇和地方的富裕居士。陛下也应以此了知。请陛下祭祀，请陛下施舍，请陛下欢喜，请陛下只令自心澄净。”

‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho ubhato [Pg.133] sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṃ kho pana rājā ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“陛下，当您举行大献供时，或许有人会说：‘大胜王(Mahāvijita)举行大献供，但他并非父母两方皆是善生，母系血统清净，上溯七代祖先，在出身方面无可指责、无有瑕疵，而陛下却在举行这样的大献供。’陛下，即使有人这么说，说此话者也并非如理而言。因为陛下您父母两方皆是善生，母系血统清净，上溯七代祖先，在出身方面无可指责、无有瑕疵。因此，陛下亦应了知此事。请陛下献供，请陛下施予，请陛下欢喜，请陛下令自心澄净。”

‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro…pe… no ca kho balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā…pe… no ca kho saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti…pe… no ca kho bahussuto tassa tassa sutajātassa…pe… no ca kho tassa tasseva kho pana bhāsitassa atthaṃ jānāti ‘‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’’ti…pe… no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṃ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“陛下，当您举行大献供时，或许有人会说：‘大胜王（Mahāvijita）举行大献供，但他并非相貌英俊、仪表堂堂、端庄悦意，具足最胜的妙色，有梵天之肤色、梵天之身，其容貌并非庄严……乃至……他并非富有、大富、大财，拥有众多金银，拥有众多资具，拥有众多钱财谷物，府库充满……乃至……他并非强有力，具足四支军，其军顺从且听从教诲，能以其威望慑服敌对者……乃至……他并非有信、乐施、施主，其门并非敞开，对沙门、婆罗门、穷人、旅人、乞丐、求乞者而言如一水泉，广作福德……乃至……他并非多闻……乃至……他并非能知晓所说之义：“此为此说之义，此为此说之义”……乃至……他并非贤智、聪慧、有才，能思惟过去、未来、现在之事，而陛下却在举行这样的大献供。’陛下，即使有人这么说，这种说法于法而言亦不成立。因为陛下您是贤智、聪慧、有才，能思惟过去、未来、现在之事。陛下也应以此因缘了知此事。请陛下献供，请陛下施予，请陛下欢喜，请陛下令自心澄净。”

‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati. No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko [Pg.134] yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“陛下，当您举行大献供时，或许有人会说：‘大胜王(Mahāvijita)举行大献供，但他的国师婆罗门并非父母两方皆是善生(sujāta)，其母系血统亦非纯正，上溯七代祖先，在出身方面亦非无可指责、无有瑕疵，而陛下却在举行这样的大献供。’陛下，即使有人这么说，这种说法对您而言也是不符正法的。因为陛下的国师婆罗门父母两方皆是善生，其母系血统纯正，上溯七代祖先，在出身方面无可指责、无有瑕疵。陛下也应以此了知。请陛下献供，请陛下施予，请陛下欢喜，请陛下令自心澄净。”

‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati. No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo…pe… no ca khvassa purohito brāhmaṇo sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetūti. Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahi ākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi.

“尊王，当您举行大献供时，或许有人会说：‘大胜王举行大献供，但他的国师婆罗门并非读诵者、持咒者，不通达三吠陀及其词汇学、仪轨学、音韵学和以史传为第五的经典，不通晓文句、语法，于顺世论与大士相并非通晓无余……乃至……他的国师婆罗门不具戒，戒行未增……乃至……他的国师婆罗门非贤智、非聪慧、非有才，在持献祭勺者中不是第一或第二，而尊王却举行这样的大献供。’尊王，即便有人如此说，也无法如法地非议您。因为尊王的国师婆罗门是贤智、聪慧、有才，在持献祭勺者中是第一或第二。尊王亦应以此了知。请尊王献供，请尊王布施，请尊王欢喜，请尊王令自心澄净。”婆罗门，国师婆罗门就是用这十六种行相，向举行大献供的大胜王开示、劝导、激励、使他欢喜。

345. ‘‘Tasmiṃ kho, brāhmaṇa, yaññe neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṃghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya. Yepissa ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na [Pg.135] bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu. Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu; yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu, na taṃ akaṃsu. Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.

345. “婆罗门，在那场祭祀中，没有牛被宰杀，没有山羊和绵羊被宰杀，没有鸡和猪被宰杀，没有任何种类的生物遭到杀害。没有树木为了祭柱而被砍伐，没有吉祥草为了铺设而被割下。凡是他的仆人，无论是奴仆、使役，还是工人，都不是在棍棒或恐惧的威吓下，也不是泪流满面、哭泣着完成工作的。而是想做的人就做，不想做的人就不做；他们想做什么就做什么，不想做什么就不做什么。那场祭祀仅以酥油、油、生酥、酪、蜜和糖蜜便得以完成。”

346. ‘‘Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāvijitaṃ upasaṅkamitvā evamāhaṃsu – ‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissābhataṃ, taṃ devo paṭiggaṇhātū’ti. ‘Alaṃ, bho, mamāpidaṃ pahūtaṃ sāpateyyaṃ dhammikena balinā abhisaṅkhataṃ; tañca vo hotu, ito ca bhiyyo harathā’ti. Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ – ‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. Rājā kho mahāvijito mahāyaññaṃ yajati, handassa mayaṃ anuyāgino homā’ti.

346. “婆罗门，尔时，随从的刹帝利，无论是市镇的还是乡村的；大臣与廷臣，无论是市镇的还是乡村的；大富婆罗门，无论是市镇的还是乡村的；以及富有的家主，无论是市镇的还是乡村的，皆携带大量财物，去到大胜王面前，如此说道：‘陛下，这是特意为您献上的大量财物，请陛下收下。’（王言：）‘诸位，我以如法税赋所积聚的这大量财物已足够；那仍归你们，且可从我此处取走更多。’他们被国王拒绝后，退到一旁，如此思量：‘我等将此财物再带回各自家中，实非我等所宜。大胜王正在行大祭，来，我等亦当随之行祭。’”

347. ‘‘Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.

347. “婆罗门，尔时，在祭场东面，随从的刹帝利，无论是市镇的还是乡村的，皆设立布施；在祭场南面，大臣与廷臣，无论是市镇的还是乡村的，皆设立布施；在祭场西面，大富婆罗门，无论是市镇的还是乡村的，皆设立布施；在祭场北面，富有的家主，无论是市镇的还是乡村的，皆设立布施。”

‘‘Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṃghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya. Yepi nesaṃ ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu. Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu; yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu na taṃ akaṃsu. Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṃsu.

婆罗门，在那些祭祀中，牛未被杀害，山羊与绵羊未被杀害，鸡与猪未被杀害，各类有情未遭杀戮。树木未为祭柱而被砍伐，吉祥草未为铺设而被收割。凡是他们的奴隶、仆人或工人，也非因棍棒或恐惧所逼迫，非满面泪流、哭泣着做各项工作。而是想做的，他们就做；不想做的，他们就不做。他们做自己想做的，不做自己不想做的。那些祭祀仅以酥油、油、生酥、酪、蜜与糖蜜便得以完成。

‘‘Iti [Pg.136] cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; tisso ca vidhā ayaṃ vuccati brāhmaṇa tividhā yaññasampadā soḷasaparikkhārā’’ti.

婆罗门，如此，有四类随喜者、具足八支的大胜王、具足四支的婆罗门祭司，以及三种行法。婆罗门，此谓具足三种行法与十六种资具之祭祀圆满。

348. Evaṃ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṃ – ‘‘aho yañño, aho yaññasampadā’’ti! Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti. Atha kho te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – ‘‘kasmā pana bhavaṃ kūṭadanto samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodatī’’ti? ‘‘Nāhaṃ, bho, samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyya. Api ca me, bho, evaṃ hoti – samaṇo gotamo na evamāha – ‘evaṃ me suta’nti vā ‘evaṃ arahati bhavitu’nti vā; api ca samaṇo gotamo – ‘evaṃ tadā āsi, itthaṃ tadā āsi’ tveva bhāsati. Tassa mayhaṃ bho evaṃ hoti – ‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti. Abhijānāti pana bhavaṃ gotamo evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitāti’’? ‘‘Abhijānāmahaṃ, brāhmaṇa, evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitā, ahaṃ tena samayena purohito brāhmaṇo ahosiṃ tassa yaññassa yājetā’’ti.

348. 此话一说，那些婆罗门便高声喧哗起来：“啊，祭祀！啊，祭祀的圆满！”但婆罗门古达丹达却默然静坐。于是，那些婆罗门对婆罗门古达丹达说：“古达丹达尊者，您为何不称善沙门乔达摩的善说呢？”“诸位，我并非不称善沙门乔达摩的善说。任何人若不称善沙门乔达摩的善说，他的头颅就应裂开。而且，诸位，我是这么想的：沙门乔达摩并非说‘如是我闻’或‘理应如此’，而只说‘当时是这样，那时是那样’。于是我这么想：‘诚然，沙门乔达摩在当时若不是身为祭主的大胜王（Mahāvijita），就是主持那场祭祀的婆罗门祭司。’乔达摩尊者，您可知晓，在举行或主持了这样的祭祀后，身坏命终，得生善趣天界吗？”“婆罗门，我知晓。在举行或主持了这样的祭祀后，身坏命终，得生善趣天界。当时，我就是主持那场祭祀的婆罗门祭司。”

Niccadānaanukulayaññaṃ

恒常布施，家族传承之祭

349. ‘‘Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

349. 乔达摩尊者，是否还有其他祭祀，比这具足三法、十六资具的祭祀圆满，更少辛劳、更少麻烦，而果报更大、利益更多呢？

‘‘Atthi [Pg.137] kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

婆罗门，确实有其他祭祀，比这具足三法、十六资具的祭祀圆满，更少辛劳、更少麻烦，而果报更大、利益更多。

‘‘Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

“尊者乔达摩，然则，是何种祭祀，能比此三事圆满、十六资助具足的祭祀，准备更少、伤害更少，且果报更大、利益更多呢？”

‘‘Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; ayaṃ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

“婆罗门，凡是针对具戒的出家人所作的恒常布施，即家族传承的祭祀，婆罗门，此种祭祀，就比那三事圆满、十六资助具足的祭祀，准备更少、伤害更少，且果报更大、利益更多。”

‘‘Ko nu kho, bho gotama, hetu ko paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā’’ti?

“尊者乔达摩，是何因、何缘，使那作为家族传承祭祀的恒常布施，能比此三事圆满、十六资助具足的祭祀，准备更少、伤害更少，且果报更大、利益更多呢？”

‘‘Na kho, brāhmaṇa, evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Taṃ kissa hetu? Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; evarūpaṃ kho, brāhmaṇa, yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Taṃ kissa hetu? Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā’’ti.

“婆罗门，阿罗汉或已入阿罗汉道者，实不亲近此等祭祀。是何缘故？婆罗门，于此可见棍打与扼喉，是故阿罗汉或已入阿罗汉道者，不亲近此等祭祀。然而，婆罗门，凡是针对具戒的出家人所作的恒常布施，即家族传承的祭祀，婆罗门，阿罗汉或已入阿罗汉道者，会亲近此等祭祀。是何缘故？婆罗门，于此不见棍打与扼喉，是故阿罗汉或已入阿罗汉道者，会亲近此等祭祀。婆罗门，此即是因，此即是缘，使那作为家族传承祭祀的恒常布施，能比此三事圆满、十六资助具足的祭祀，准备更少、伤害更少，且果报更大、利益更多。”

350. ‘‘Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

350. “乔达摩尊者，是否还有另一种祭祀，比这具足三法与十六种资具的祭祀成就，以及这随顺家族的恒常布施，更少操劳、更少杀害，且果报更大、利益更多呢？”

‘‘Atthi [Pg.138] kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

“婆罗门，确实有另一种祭祀，比这具足三法与十六种资具的祭祀成就，以及这随顺家族的恒常布施，更少操劳、更少杀害，且果报更大、利益更多。”

‘‘Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

“乔达摩尊者，那么，是哪一种祭祀，比这具足三法与十六种资具的祭祀成就，以及这随顺家族的恒常布施，更少操劳、更少杀害，且果报更大、利益更多呢？”

‘‘Yo kho, brāhmaṇa, cātuddisaṃ saṅghaṃ uddissa vihāraṃ karoti, ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

“婆罗门，凡是为四方僧团建造精舍者，婆罗门，此种祭祀就比这具足三法与十六种资具的祭祀成就，以及这随顺家族的恒常布施，更少操劳、更少杀害，且果报更大、利益更多。”

351. ‘‘Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

351. “乔达摩尊者，是否还有另一种祭祀，比这具足三法与十六种资具的祭祀成就、这随顺家族的恒常布施、以及这布施精舍，更少操劳、更少杀害，且果报更大、利益更多呢？”

‘‘Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

“婆罗门，确实有另一种祭祀，比这具足三法与十六种资具的祭祀成就、这随顺家族的恒常布施、以及这布施精舍，更少操劳、更少杀害，且果报更大、利益更多。”

‘‘Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

“乔达摩尊者，然则，是何种祭祀，能比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，以及此寺院布施，更少辛劳、更少杀害、更有大果、更有大利益呢？”

‘‘Yo kho, brāhmaṇa, pasannacitto buddhaṃ saraṇaṃ gacchati, dhammaṃ saraṇaṃ gacchati, saṅghaṃ saraṇaṃ gacchati; ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

“婆罗门，凡以净信之心皈依佛、皈依法、皈依僧者，婆罗门，此种祭祀就比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，以及此寺院布施，更少辛劳、更少杀害、更有大果、更有大利益。”

352. ‘‘Atthi [Pg.139] pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

352. “乔达摩尊者，是否还有其他祭祀，能比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，此寺院布施，以及此等皈依，更少辛劳、更少杀害、更有大果、更有大利益呢？”

‘‘Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

“婆罗门，确实有其他祭祀，比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，此寺院布施，以及此等皈依，更少辛劳、更少杀害、更有大果、更有大利益。”

‘‘Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

“乔达摩尊者，然则，是何种祭祀，能比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，此寺院布施，以及此等皈依，更少辛劳、更少杀害、更有大果、更有大利益呢？”

‘‘Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati – pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ. Ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

“婆罗门，凡是以净信心受持学处者——即戒除杀生，戒除不与取，戒除邪淫，戒除妄语，戒除作为放逸之因的谷酒与果酒等麻醉品。婆罗门，此祭祀，比起那具有三种方式与十六种资具的祭祀成就、那作为恒常布施的家族传承祭祀、那布施精舍，以及那些皈依，更省事、更少操劳，且果报更大、利益更多。”

353. ‘‘Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

353. “尊者乔达摩，是否还有另一种祭祀，比起那具有三种方式与十六种资具的祭祀成就、那作为恒常布施的家族传承祭祀、那布施精舍、那些皈依，以及这些学处，更省事、更少操劳，且果报更大、利益更多呢？”

‘‘Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro [Pg.140] ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti.

“婆罗门，确实有另一种祭祀，比起那具有三种方式与十六种资具的祭祀成就、那作为恒常布施的家族传承祭祀、那布施精舍、那些皈依，以及这些学处，更省事、更少操劳，且果报更大、利益更多。”

‘‘Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti?

“尊者乔达摩，那么，是哪一种祭祀，比起那具有三种方式与十六种资具的祭祀成就、那作为恒常布施的家族传承祭祀、那布施精舍、那些皈依，以及这些学处，更省事、更少操劳，且果报更大、利益更多呢？”

‘‘Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cāti. Ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca…pe… nāparaṃ itthattāyāti pajānāti. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī’’ti.

“婆罗门，于此，如来出现于世，是阿罗汉、正等觉者……（如第190-212段所说，应详细展开）。婆罗门，如此，比丘具足戒行……证入初禅而住。婆罗门，此祭祀比先前的祭祀更不繁琐、更少伤害，且果报更宏大、利益更殊胜……证入第二禅……证入第三禅……证入第四禅而住。婆罗门，此祭祀也比先前的祭祀更不繁琐、更少伤害，且果报更宏大、利益更殊胜。他将心转向、倾心于智见……婆罗门，此祭祀也比先前的祭祀更不繁琐、更少伤害，且果报更宏大、利益更殊胜……他了知‘于此再无后有’。婆罗门，此祭祀也比先前的祭祀更不繁琐、更少伤害，且果报更宏大、利益更殊胜。婆罗门，再无其他祭祀的圆满，能比此祭祀的圆满更高超或更殊胜了。”

Kūṭadantaupāsakattapaṭivedanā

古达丹达宣告成为优婆塞

354. Evaṃ vutte, kūṭadanto brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo [Pg.141] pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Esāhaṃ bho gotama satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṃ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatū’’ti.

354. 如是说已，婆罗门古达丹达(Kūṭadanta)对世尊说：“尊者乔达摩，绝妙！尊者乔达摩，绝妙！尊者乔达摩，犹如扶正颠倒之物，或揭开覆盖之物，或为迷路者指明道路，或于暗处持油灯，令有眼者得见色。同样地，尊者乔达摩以种种方式阐明了法。我今归依尊者乔达摩、法以及比丘僧团。愿尊者乔达摩接受我为优婆塞，从今日起，终生归依。尊者乔达摩，我将释放这七百头公牛、七百头小公牛、七百头小母牛、七百只山羊和七百只绵羊。我给予它们生命，愿它们吃青草，饮凉水，愿凉风吹拂它们。”

Sotāpattiphalasacchikiriyā

证得入流果

355. Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ, dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi kūṭadantaṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

355. 于是，世尊为婆罗门古达丹达次第说法，即：说布施论、持戒论、生天论；开示诸欲的过患、鄙劣、染污，以及出离的利益。当世尊了知婆罗门古达丹达的心已堪任、柔软、离盖、高昂、明净时，便为他说诸佛特胜的法教，即苦、集、灭、道。犹如洁净无瑕的布，能很好地吸收染料，同样地，就在那个座位上，婆罗门古达丹达生起了离尘、无垢的法眼：“凡是生起之法，皆是灭尽之法。”

356. Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

356. 那时，婆罗门古达丹达(Kūṭadanta)已见法、得法、知法、入法，已度疑惑、离犹豫，于导师的教法中得无畏，不依赖他人。他对世尊说：“愿乔达摩尊者与比丘僧团一起，接受我明日的饭食。”世尊默然应允。

357. Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama; niṭṭhitaṃ bhatta’’nti.

357. 于是，婆罗门古达丹达了知世尊的应允后，从座位起身，顶礼世尊，右绕后离去。那夜过后，婆罗门古达丹达在自己的献祭场准备了上等的嚼食与啖食，然后派人向世尊通报时间：“乔达摩尊者，时候已到，饭食已终。”

358. Atha [Pg.142] kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

358. 于是，世尊于上午时分着衣，取了衣钵，与比丘僧团一同前往婆罗门古达丹达的献祭场。抵达后，在设置好的座位上坐下。

Atha kho kūṭadanto brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho kūṭadanto brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kūṭadantaṃ brāhmaṇaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.

于是，婆罗门古达丹达亲手用上等的嚼食与啖食，款待并满足了以佛陀为首的比丘僧团。当世尊用完餐，手已离钵后，婆罗门古达丹达取一低座，坐于一旁。世尊对坐于一旁的婆罗门古达丹达说法，开示、劝导、激励、使之欢喜，然后从座位起身离去。

Kūṭadantasuttaṃ niṭṭhitaṃ pañcamaṃ.

古达丹达经第五终。

6. Mahālisuttaṃ

6. 摩诃离经

Brāhmaṇadūtavatthu

婆罗门使者事

359. Evaṃ [Pg.143] me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

359. 如是我闻。一时，世尊住在毗舍离(Vesālī)大林中的重阁讲堂(Kūṭāgārasālā)。尔时，有许多憍萨罗(Kosala)的婆罗门使者与摩揭陀(Māgadha)的婆罗门使者，因某一要事而住在毗舍离。那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者听闻：“贤者们，实有沙门乔达摩(Gotama)，为释迦子，从释迦族出家，现正住在毗舍离大林中的重阁讲堂。关于那位乔达摩尊者，有这样的美名远扬：‘彼世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他由自亲证、作证后，宣说此包含天、魔、梵，以及沙门、婆罗门、天、人等众生的世界。他教导初善、中善、后善，义理圆满、言辞善巧之法，并开示完全圆满、清净的梵行。得见如是阿罗汉，实为善事。”

360. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamiṃsu. Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṃsu. Upasaṅkamitvā āyasmantaṃ nāgitaṃ etadavocuṃ – ‘‘kahaṃ nu kho, bho nāgita, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotama’’nti. ‘‘Akālo kho, āvuso, bhagavantaṃ dassanāya, paṭisallīno bhagavā’’ti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṃ nisīdiṃsu – ‘‘disvāva mayaṃ taṃ bhavantaṃ gotamaṃ gamissāmā’’ti.

360. 于是，那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者前往大林中的重阁讲堂。当时，具寿那吉达是世尊的侍者。于是，那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者去到具寿那吉达之处，上前对具寿那吉达说：“那吉达贤者，那位乔达摩尊者现在住在哪里？我们希望能拜见那位乔达摩尊者。”“贤友们，现在不是拜见世尊的时候，世尊正在独处。”于是，那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者就在那里坐于一旁，[心想]：“我们见到那位乔达摩尊者后才离开。”

Oṭṭhaddhalicchavīvatthu

厚唇离车人的故事

361. Oṭṭhaddhopi [Pg.144] licchavī mahatiyā licchavīparisāya saddhiṃ yena mahāvanaṃ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṃ nāgitaṃ etadavoca – ‘‘kahaṃ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṃ sammāsambuddho, dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha’’nti. ‘‘Akālo kho, mahāli, bhagavantaṃ dassanāya, paṭisallīno bhagavā’’ti. Oṭṭhaddhopi licchavī tattheva ekamantaṃ nisīdi – ‘‘disvāva ahaṃ taṃ bhagavantaṃ gamissāmi arahantaṃ sammāsambuddha’’nti.

361. 厚唇离车人也与众多离车人一同，前往大林中的重阁讲堂，去到具寿那吉达之处。抵达后，他向具寿那吉达行礼，然后站于一旁。站于一旁的厚唇离车人对具寿那吉达说：“那吉达尊者，现在那位世尊、阿罗汉、正等觉者住在哪里呢？我们渴望见到那位世尊、阿罗汉、正等觉者。”“摩诃离，现在不是见世尊的时候，世尊正在独处。”于是，厚唇离车人也就在那里坐于一旁，[心想]：“我见到那位世尊、阿罗汉、正等觉者后才离开。”

362. Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso āyasmantaṃ nāgitaṃ etadavoca – ‘‘ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya, sādhu, bhante kassapa, labhataṃ esā janatā bhagavantaṃ dassanāyā’’ti.

362. 尔时，师子(Sīha)沙弥前往具寿那吉达之处。抵达后，他向具寿那吉达顶礼，然后立于一旁。立于一旁的师子沙弥对具寿那吉达说：“尊者迦叶，有众多憍萨罗的婆罗门使者与摩揭陀(Māgadha)的婆罗门使者来到此处，为拜见世尊；奥塔达(Oṭṭhaddha)离车王也与众多离车大众一同来到此处，为拜见世尊。善哉，尊者迦叶，愿此大众能得见世尊！”

‘‘Tena hi, sīha, tvaññeva bhagavato ārocehī’’ti. ‘‘Evaṃ, bhante’’ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso bhagavantaṃ etadavoca – ‘‘ete, bhante, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya, oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya. Sādhu, bhante, labhataṃ esā janatā bhagavantaṃ dassanāyā’’ti. ‘‘Tena hi, sīha, vihārapacchāyāyaṃ āsanaṃ paññapehī’’ti. ‘‘Evaṃ, bhante’’ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṃ āsanaṃ paññapesi.

“那么，师子，就由你亲自去禀告世尊吧。”“是的，尊者。”师子沙弥应诺具寿那吉达后，便前往世尊之处。抵达后，他向世尊顶礼，然后立于一旁。立于一旁的师子沙弥对世尊说：“世尊，有众多憍萨罗的婆罗门使者与摩揭陀的婆罗门使者来到此处，为拜见世尊；奥塔达离车王也与众多离车大众一同来到此处，为拜见世尊。善哉，世尊，愿此大众能得见世尊！”“那么，师子，你就在精舍的荫影处铺设座位吧。”“是的，世尊。”师子沙弥应诺世尊后，便在精舍的荫影处铺设了座位。

363. Atha [Pg.145] kho bhagavā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

363. 尔时，世尊从精舍出来，在精舍背阴处铺设的座位上坐下。尔时，那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者来到世尊之处。抵达后，他们与世尊互相问候，交换了可喜可念的言谈后，坐于一旁。奥ṭṭhaddha离车人也与众多离车人一同来到世尊之处。抵达后，他顶礼世尊，然后坐于一旁。

364. Ekamantaṃ nisinno kho oṭṭhaddho licchavī bhagavantaṃ etadavoca – ‘‘purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘yadagge ahaṃ, mahāli, bhagavantaṃ upanissāya viharāmi, na ciraṃ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṃhitāni rajanīyānī’ti. Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, udāhu asantānī’’ti?

364. 坐于一旁的奥ṭṭhaddha离车人对世尊说：“世尊，前些时日，善星离车子(Sunakkhatta Licchaviputta)来到我这里，对我这样说：‘摩诃离，我曾依止世尊而住，为时不久，共三年。我能看见天界的色，那些悦意、与欲相应、引人染著的色，却听不见天界的声，那些悦意、与欲相应、引人染著的声。’世尊，善星离车子是听不见那些确实存在的天界之声——那些悦意、与欲相应、引人染著的声，还是它们根本不存在呢？”

Ekaṃsabhāvitasamādhi

单方面修习的定

365. ‘‘Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī’’ti. ‘‘Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī’’ti?

365. “摩诃离，善星离车子听不见那些悦意、与欲相应、引人染著的天界之声，是其虽存在而听不见，并非因其不存在。”“世尊，是何因何缘，善星离车子听不见那些确实存在的天界之声——那些悦意、与欲相应、引人染著的声——而非因其不存在呢？”

366. ‘‘Idha, mahāli, bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno [Pg.146] puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

366. 摩诃离，于此，有比丘为了看见东方悦意、与欲乐相关、能引生贪欲的天界色而单向地修习定，但不是为了听闻悦意、与欲乐相关、能引生贪欲的天界声。当他于东方，为看见悦意、与欲乐相关、能引生贪欲的天界色，而非为听闻悦意、与欲乐相关、能引生贪欲的天界声而单向地修习定时，他看见东方悦意、与欲乐相关、能引生贪欲的天界色，却听不见悦意、与欲乐相关、能引生贪欲的天界声。此是何因？摩诃离，之所以如此，是因为该比丘于东方，为看见悦意、与欲乐相关、能引生贪欲的天界色，而非为听闻悦意、与欲乐相关、能引生贪欲的天界声而单向地修习定。

367. ‘‘Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya … uttarāya disāya… uddhamadho tiriyaṃ ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

367. “再者，摩诃离，有比丘于南方……于西方……于北方……于上方、下方、横方单方面地修习定，是为了看见悦意的、与欲乐相连、能引染着的天形色，但不是为了听见悦意的、与欲乐相连、能引染着的天音。当他为了看见悦意的、与欲乐相连、能引染着的天形色，而非听见悦意的、与欲乐相连、能引染着的天音，于上方、下方、横方单方面地修习定时，他看见上方、下方、横方悦意的、与欲乐相连、能引染着的天形色，却听不见悦意的、与欲乐相连、能引染着的天音。此是何因？摩诃离，正是因为该比丘为了看见悦意的、与欲乐相连、能引染着的天形色，而非听见悦意的、与欲乐相连、能引染着的天音，于上方、下方、横方单方面地修习定。”

368. ‘‘Idha, mahāli, bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

368. “摩诃离，于此，有比丘为了听闻悦意的、与欲乐相连、能引生贪欲的天音，而于东方单方面地修习定，但不是为了看见悦意的、与欲乐相连、能引生贪欲的天色。当他为了听闻悦意的、与欲乐相连、能引生贪欲的天音，而非看见悦意的、与欲乐相连、能引生贪欲的天色，于东方单方面地修习定时，他听闻东方的悦意的、与欲乐相连、能引生贪欲的天音，却看不见东方的悦意的、与欲乐相连、能引生贪欲的天色。此是何因？摩诃离，正是因为该比丘为了听闻悦意的、与欲乐相连、能引生贪欲的天音，而非看见悦意的、与欲乐相连、能引生贪欲的天色，于东方单方面地修习定。”

369. ‘‘Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ ekaṃsabhāvito samādhi [Pg.147] hoti dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

369. “再者，摩诃离，有比丘于南方……于西方……于北方……于上方、下方、横方，为听闻天界可爱、与欲相连、能引染着之声而单向修习其定，但并非为看见天界可爱、与欲相连、能引染着之色。当他于上方、下方、横方，为听闻天界之声而非为看见天界之色而单向修习其定时，他便听闻上方、下方、横方的天界之声——那些可爱、与欲相连、能引染着之声，但不见天界之色——那些可爱、与欲相连、能引染着之色。此是何因？摩诃离，之所以如此，是因为该比丘于上方、下方、横方，为听闻天界可爱、与欲相连、能引染着之声而单向修习其定，但并非为看见天界可爱、与欲相连、能引染着之色。”

370. ‘‘Idha, mahāli, bhikkhuno puratthimāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

370. 摩诃离，于此，比丘为两方面而在东方修习定：为了看见天界可爱、与欲有关、令人染着的色，以及为了听闻天界可爱、与欲有关、令人染着的声音。当定为两方面而在东方被修习时，他便看见东方天界可爱、与欲有关、令人染着的色，也听闻东方天界可爱、与欲有关、令人染着的声音。这是什么原因呢？摩诃离，之所以如此，是因为比丘的定为两方面而在东方被修习：为了看见天界可爱、与欲有关、令人染着的色，以及为了听闻天界可爱、与欲有关、令人染着的声音。

371. ‘‘Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni ca rūpāni passati piyarūpāni [Pg.148] kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Ayaṃ kho mahāli, hetu, ayaṃ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī’’ti.

371. “再者，摩诃离，比丘于南方……于西方……于北方……于上方、下方、横方，为见天界可爱、与欲相连、能引生贪欲之色，并为听闻天界可爱、与欲相连、能引生贪欲之声，而修习双分定。当他于上方、下方、横方，为见天界可爱、与欲相连、能引生贪欲之色，并为听闻天界可爱、与欲相连、能引生贪欲之声而修习双分定时，他便看见上方、下方、横方天界可爱、与欲相连、能引生贪欲之色，也听闻天界可爱、与欲相连、能引生贪欲之声。此是何因？摩诃离，正是因为比丘于上方、下方、横方，为见天界可爱、与欲相连、能引生贪欲之色，并为听闻天界可爱、与欲相连、能引生贪欲之声而修习双分定。摩诃离，这即是因，这即是缘，由此善星离车子(Sunakkhatto Licchaviputto)听不见那些确实存在、可爱、与欲相连、能引生贪欲的天界之声，而非因其不存在。”

372. ‘‘Etāsaṃ nūna, bhante, samādhibhāvanānaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti. ‘‘Na kho, mahāli, etāsaṃ samādhibhāvanānaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, mahāli, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.

372. “世尊，比丘们在世尊座下修习梵行，想必是为了现证这些禅定修习吧？”“摩诃离，比丘们在我座下修习梵行，并非为了现证这些禅定修习。摩诃离，还有其他更上、更殊胜的法，为了现证那些法，比丘们才在我座下修习梵行。”

Catuariyaphalaṃ

四圣果

373. ‘‘Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Idha, mahāli, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

373. “世尊，那么有哪些法是更上、更胜妙的，比丘们为了作证这些法而在世尊处修习梵行呢？”“摩诃离，于此，比丘因三结的遍尽而成为预流者，是不堕恶趣法者，是决定者，以正等觉为彼岸。摩诃离，这也是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。”

‘‘Puna caparaṃ, mahāli, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“再者，摩诃离，比丘因三结的遍尽，以及贪、嗔、痴的薄弱而成为一来者，仅来此世间一次即令苦终结。摩诃离，这也是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。”

‘‘Puna caparaṃ, mahāli, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“再者，摩诃离，比丘因五下分结的遍尽而成为化生者，在那里般涅槃，是不还法者，不再从那个世界返回。摩诃离，这也是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。”

‘‘Puna [Pg.149] caparaṃ, mahāli, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.

“再者，摩诃离，比丘因诸漏的尽除，于现法中，亲自以胜智作证，具足而住于无漏的心解脱、慧解脱。摩诃离，这也是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。摩诃离，这些就是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。”

Ariyaaṭṭhaṅgikamaggo

圣八支道

374. ‘‘Atthi pana, bhante, maggo atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā’’ti? ‘‘Atthi kho, mahāli, maggo atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā’’ti.

374. “世尊，为了作证这些法，是否有道，有行道呢？”“摩诃离，为了作证这些法，确实有道，有行道。”

375. ‘‘Katamo pana, bhante, maggo katamā paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā’’ti? ‘‘Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, mahāli, maggo ayaṃ paṭipadā etesaṃ dhammānaṃ sacchikiriyāya.

375. “尊者，为现证此等诸法，道为何？行道为何？”“正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。摩诃离，此即是道，此即是行道，为现证此等诸法。”

Dvepabbajitavatthu

两位出家人的故事

376. ‘‘Ekamidāhaṃ, mahāli, samayaṃ kosambiyaṃ viharāmi ghositārāme. Atha kho dve pabbajitā – muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṃ tenupasaṅkamiṃsu. Upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā maṃ etadavocuṃ – ‘kiṃ nu kho, āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ, udāhu aññaṃ jīvaṃ aññaṃ sarīra’nti?

376. “摩诃离，一时，我住在憍赏弥（Kosambī）的瞿师多园（Ghositārāma）。当时有两位出家人——游方者文底亚（Muṇḍiyo）和持木钵者的弟子迦利亚（Jāliya）前来我处，与我互相致意。在结束了可喜可念的交谈后，他们站到一边。站到一边后，那两位出家人对我如此说道：‘贤友乔达摩，是命即是身，还是命与身异呢？’”

377. ‘‘‘Tena hāvuso, suṇātha sādhukaṃ manasi karotha bhāsissāmī’’ti. ‘Evamāvuso’ti kho te dve pabbajitā mama paccassosuṃ. Ahaṃ etadavocaṃ – idhāvuso tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, āvuso, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā [Pg.150] ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… nāparaṃ itthattāyāti pajānāti. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati na kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā’’ti. Idamavoca bhagavā. Attamano oṭṭhaddho licchavī bhagavato bhāsitaṃ abhinandīti.

377. “‘那么，贤友，你们当听，当善作意，我将要说。’‘是的，贤友。’那两位出家人回答我。我说了这番话：‘贤友，在此，如来出现于世，是阿罗汉、正等觉者……（此处应如《沙门果经》等经文广说）……贤友，比丘就是这样具足戒行……他进入并安住于初禅。贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”吗？’他们回答：‘贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”。’我说：‘然而，贤友，我这样知、这样见，我却不说“命即是身”或“命异于身”。……第二禅……第三禅……他进入并安住于第四禅。贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”吗？’他们回答：‘贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”。’我说：‘然而，贤友，我这样知、这样见，我却不说“命即是身”或“命异于身”。……他引导、倾向其心于智见……贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”吗？’他们回答：‘贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”。’我说：‘然而，贤友，我这样知、这样见，我却不说“命即是身”或“命异于身”。……他了知：“……于此再生已无后有。”贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”吗？’他们回答：‘贤友，对这样知、这样见的比丘，不适宜说“命即是身”或“命异于身”。’我说：‘然而，贤友，我这样知、这样见，我却不说“命即是身”或“命异于身”。’”世尊说了这番话。离车人奥他达(Oṭṭhaddha)心满意足，欢喜世尊所说。

Mahālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

摩诃离经第六终。

7. Jāliyasuttaṃ

7. 迦利亚经

Dvepabbajitavatthu

两位出家人的故事

378. Evaṃ [Pg.151] me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena dve pabbajitā – muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā bhagavantaṃ etadavocuṃ – ‘‘kiṃ nu kho, āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ, udāhu aññaṃ jīvaṃ aññaṃ sarīra’’nti?

378. 如是我闻。一时，世尊住在憍赏弥（Kosambī）的瞿师多园（Ghositārāma）。那时，有两位游方者——文底耶（Muṇḍiyo）与木钵行者的弟子迦利亚（Jāliya），去到世尊那里。抵达后，他们与世尊互相问候，交换了亲切友好的言辞后，立于一旁。立于一旁时，那两位游方者对世尊这么说：“贤友乔达摩（Gotama），是命即是身，还是命与身异？”

379. ‘‘Tena hāvuso, suṇātha sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te dve pabbajitā bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘idhāvuso, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, āvuso, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati kallaṃ, tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… ñāṇadassanāya cittaṃ [Pg.152] abhinīharati abhininnāmeti…pe… yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe….

379. “既然如此，贤友们，你们当听，当善作意，我将要说。”“是的，贤友。”那两位游方僧回答世尊。世尊说了这番话：“贤友们，于此，如来出现于世，是阿罗汉、正自觉者……贤友们，比丘如此具足戒……进入并安住于初禅。贤友们，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是否适合呢？”“贤友乔达摩，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是适合的。”“然而，贤友们，我如此知、如此见，却不说‘命即是身’或‘命与身异’。……进入并安住于第二禅……第三禅……第四禅。贤友们，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是否适合呢？”“贤友乔达摩，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是适合的。”“然而，贤友们，我如此知、如此见，却不说‘命即是身’或‘命与身异’。……为得智见而引导、倾注其心……贤友们，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是否适合呢？”“贤友乔达摩，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是不适合的。”“然而，贤友们，我如此知、如此见，却不说‘命即是身’或‘命与身异’。……”

380. …Pe… nāparaṃ itthattāyāti pajānāti. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, na kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā’’ti. Idamavoca bhagavā. Attamanā te dve pabbajitā bhagavato bhāsitaṃ abhinandunti.

380. ……他了知：“此有之后，不再有后有。”贤友们，对于如此知、如此见的比丘，说“命即是身”或“命与身异”，这是否适合呢？贤友们，对于如此知、如此见的比丘，说“命即是身”或“命与身异”，这是不适合的。贤友们，我如此知、如此见，却不说“命即是身”或“命与身异”。’世尊说了这番话。那两位出家人心满意足，欣喜于世尊所说。

Jāliyasuttaṃ niṭṭhitaṃ sattamaṃ.

迦利亚经第七终。

8. Mahāsīhanādasuttaṃ

8. 大狮子吼经

Acelakassapavatthu

裸体迦叶的故事

381. Evaṃ [Pg.153] me sutaṃ – ekaṃ samayaṃ bhagavā uruññāyaṃ viharati kaṇṇakatthale migadāye. Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti. Ye te, bho gotama, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotama’’nti.

381. 如是我闻。一时，世尊住在乌伦那(Uruññā)的迦那伽他罗(Kaṇṇakatthala)鹿野苑。那时，裸体迦叶去到世尊那里。抵达后，他与世尊互相问候，交换了亲切友好的言辞后，立于一旁。立于一旁时，裸体迦叶对世尊这么说：“乔达摩尊者，我曾听闻：‘沙门乔达摩呵责一切苦行，一概斥责、贬低所有过着粗陋生活的苦行者。’乔达摩尊者，那些如此说——‘沙门乔达摩呵责一切苦行，一概斥责、贬低所有过着粗陋生活的苦行者’——的人，他们是否在复述乔达摩尊者所说的话，而没有以不实之词诬蔑乔达摩尊者？他们是否在如法随法地解说，而没有任何与其教法相关的言论或论证会受到指责吗？因为我们不愿诬蔑乔达摩尊者。”

382. ‘‘Ye te, kassapa, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtena. Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ.

382. “迦叶，那些如此说——‘沙门乔达摩呵责一切苦行，一概斥责、贬低所有过着粗陋生活的苦行者’——的人，他们不是在复述我的话，而是以不实、虚假之词诬蔑我。迦叶，于此，我以清净、超人的天眼，看见某些过着粗陋生活的苦行者，身坏命终后，投生于恶趣、恶道、堕处、地狱。迦叶，于此，我又以清净、超人的天眼，看见某些过着粗陋生活的苦行者，身坏命终后，投生于善趣、天界。”

383. ‘‘Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ. Yohaṃ, kassapa, imesaṃ tapassīnaṃ evaṃ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṃ pajānāmi[Pg.154], sohaṃ kiṃ sabbaṃ tapaṃ garahissāmi, sabbaṃ vā tapassiṃ lūkhājīviṃ ekaṃsena upakkosissāmi upavadissāmi?

383. “迦叶，于此，我以清净、超人的天眼，看见某些生活少苦的苦行者，身坏命终后，投生于恶趣、恶道、堕处、地狱。迦叶，于此，我又以清净、超人的天眼，看见某些生活少苦的苦行者，身坏命终后，投生于善趣、天界。迦叶，我如此如实地了知这些苦行者的来处、去处、死与生，我为何要呵责一切苦行，或一概斥责、贬低所有过着粗陋生活的苦行者呢？”

384. ‘‘Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Tehipi me saddhiṃ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘sādhū’ti.

384. 迦叶，有些沙门、婆罗门是智者、聪敏者、善破他论者，犹如能射穿毛发的弓箭手。他们以智慧游行，看似粉碎他人之见。在某些方面，我与他们一致；在某些方面，则不一致。他们所说为善的某些事，我们也说为善；他们所说为不善的某些事，我们也说为不善。他们所说为善的某些事，我们说为不善；他们所说为不善的某些事，我们说为善。

‘‘Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘na sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, pare taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, pare taṃ ekaccaṃ vadanti ‘na sādhū’ti.

我们所说为善的某些事，他人也说为善；我们所说为不善的某些事，他人也说为不善。我们所说为不善的某些事，他人反说为善；我们所说为善的某些事，他人反说为不善。

Samanuyuñjāpanakathā

论诘问

385. ‘‘Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?

385. 我走近他们，如此说道：“贤友们，凡我们不一致之处，暂且搁置。凡我们一致之处，智者们应当以导师对导师，以僧团对僧团，来诘问、审察、共论：‘在诸位的法中，这些不善、被称为不善，有过失、被称为有过失，不应行持、被称为不应行持，非圣、被称为非圣，黑、被称为黑的法，是谁已无余舍断而行？是沙门乔达摩，还是其他诸位宗师呢？’”

386. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū [Pg.155] samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

386. “迦叶，确实有此可能，当智者们质询、考察、讨论时，他们会这样说：‘对于诸位尊者的这些法，即那些不善的、被称为不善的，有过失的、被称为有过失的，不应行持的、被称为不应行持的，非圣的、被称为非圣的，黑的、被称为黑的法，沙门乔达摩毫无遗余地舍断而行，而其他那些尊贵的宗派导师们则只舍断少许。’迦叶，如此，当智者们质询、考察、讨论时，他们多半会称赞我们。”

387. ‘‘Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ ti?

387. “再者，迦叶，可让智者们以导师对导师，或以僧团对僧团的方式，来质询、考察、讨论我们，并问：‘对于诸位尊者的这些法，即那些善的、被称为善的，无过失的、被称为无过失的，应行持的、被称为应行持的，圣的、被称为圣的，白的、被称为白的法，是谁毫无遗余地受持而行呢？是沙门乔达摩，还是其他那些尊贵的宗派导师们？’”

388. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

388. “迦叶，确实有此可能，当智者们质询、考察、讨论时，他们会这样说：‘对于诸位尊者的这些法，即那些善的、被称为善的，无过失的、被称为无过失的，应行持的、被称为应行持的，圣的、被称为圣的，白的、被称为白的法，沙门乔达摩毫无遗余地受持而行，而其他那些尊贵的宗派导师们则只受持少许。’迦叶，如此，当智者们质询、考察、讨论时，他们多半会称赞我们。”

389. ‘‘Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

389. 再者，迦叶，智者们亦可对我等，以导师比对导师，或以僧团比对僧团，进行质询、考察、讨论：“对于诸位的这些法，即那些不善的、被称为不善的，有过失的、被称为有过失的，不应行持的、被称为不应行持的，非圣者的、被称为非圣者的，黑的、被称为黑的法，是谁毫无遗余地舍断了而行？是乔达摩的弟子僧团，还是其他那些尊贵的宗派导师的弟子僧团？”

390. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

390. 迦叶，此理实有，当智者们质询、考察、讨论时，他们会这样说：“对于诸位的这些法，即那些不善的、被称为不善的，有过失的、被称为有过失的，不应行持的、被称为不应行持的，非圣者的、被称为非圣者的，黑的、被称为黑的法，乔达摩的弟子僧团毫无遗余地舍断了而行，而其他那些尊贵的宗派导师的弟子僧团则不然。”迦叶，如此，当智者们质询、考察、讨论时，他们多半只会称赞我们。

391. ‘‘Aparampi [Pg.156] no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ. ‘Ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

391. 再者，迦叶，智者们亦可对我等，以导师比对导师，或以僧团比对僧团，进行质询、考察、讨论：“对于诸位的这些法，即那些善的、被称为善的，无过失的、被称为无过失的，应行持的、被称为应行持的，圣者的、被称为圣者的，白的、被称为白的法，是谁毫无遗余地受持了而行？是乔达摩的弟子僧团，还是其他那些尊贵的宗派导师的弟子僧团？”

392. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

392. “迦叶，确实有此可能，当智者们质询、考察、讨论时，他们会这样说：‘对于诸位的这些法，即那些善的、被视为善的，无过失的、被视为无过失的，应行持的、被视为应行持的，能令成圣的、被视为能令成圣的，清净的、被视为清净的法，乔达摩的弟子僧团毫无遗余地受持而行，而其他那些尊贵的宗派导师的弟子僧团则不然。’迦叶，如此，当智者们质询、考察、讨论时，他们多半会称赞我们。”

Ariyo aṭṭhaṅgiko maggo

圣八支道

393. ‘‘Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, kassapa, maggo, ayaṃ paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’’’ti.

393. “迦叶，有道，有行道，如法修行者将会亲自了知、亲自看见：‘沙门乔达摩是适时语者、实语者、义语者、法语者、律语者。’迦叶，什么是道，什么是行道，如法修行者将会亲自了知、亲自看见：‘沙门乔达摩是适时语者、实语者、义语者、法语者、律语者’？正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。迦叶，此即是道，此即是行道，如法修行者将会亲自了知、亲自看见：‘沙门乔达摩是适时语者、实语者、义语者、法语者、律语者。’”

Tapopakkamakathā

论苦行精进

394. Evaṃ [Pg.157] vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Acelako hoti, muttācāro, hatthāpalekhano, na ehibhaddantiko, na tiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

394. 此言既出，无衣者迦叶对世尊说：“贤友乔达摩，这些苦行也被那些沙门、婆罗门认为是沙门行与梵行。他裸体，站立便溺，舔手净秽；不接受‘来，贤者’之请，不接受‘请留步，贤者’之请；不接受特地带来的食物，不接受指定布施的食物，不接受邀请。他不从罐口接食，不从篮口接食；不接受跨过门槛、木棒或臼杵施予的食物；不从正在用餐的两人、孕妇、哺乳妇女、与男性行房的妇女处接食；不从众人凑集布施处、有狗等候处、苍蝇群集处接食。他不吃鱼，不吃肉，不饮烈酒，不饮醇酒，不饮米醋。他或只到一家乞食，只取一抟；或到二家乞食，取二抟……或到七家乞食，取七抟；他或靠一小钵施食维生，或靠两小钵……或靠七小钵施食维生；他或隔日一食，或隔两日一食……或隔七日一食。如是，他致力于修习乃至半月一次的轮流用餐。”

395. ‘‘Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.

395. “贤友乔达摩，这些苦行也被那些沙门、婆罗门认为是沙门行与梵行。他或食生菜，或食稗子，或食野米，或食皮革屑，或食苔藓，或食米糠，或食米汤，或食油渣饼，或食草，或食牛粪；他以森林中的根与果为食维生，食用自落的果实。”

396. ‘‘Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi [Pg.158] hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’’ti.

396. 贤友乔达摩，这些苦行也被那些沙门、婆罗门认为是沙门行与婆罗门行。他穿麻衣、杂布衣、裹尸布、粪扫衣、树皮衣、羚羊皮衣、中间剖开的羚羊皮衣、拘舍草衣、树皮纤维衣、木片衣、人发毯、马尾毛毯、猫头鹰羽衣。他拔除须发，致力于拔除须发的修行。他为踵立者，拒绝坐具。他为蹲踞者，致力于蹲踞的修行。他为卧荆棘者，卧于荆棘床上。他也卧于木板上，卧于高地上。他单侧而卧，身带尘垢，住于露地，随处而卧。他食秽物，致力于食秽物的修行。他不饮冷水，致力于不饮冷水的修行。他致力于一日三次下水沐浴的修行。

Tapopakkamaniratthakathā

论苦行之无益

397. ‘‘Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

397. 迦叶，即使他是无衣者，行为放逸，以舌舔手……乃至……致力于修习半月一次的轮流食，但如果他的戒成就、心成就、慧成就未被修习、未被证悟，那么他就远离于沙门性，远离于婆罗门性。迦叶，当一位比丘修习无怨、无害的慈心，并由诸漏的灭尽，于现法中亲身以证智自证、圆具、安住于无漏的心解脱、慧解脱时，迦叶，这位比丘被称为“是沙门”，亦被称为“是婆罗门”。

‘‘Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

“迦叶，即使他食生菜，或食生米……乃至……以森林中的根和果为食，靠落果维生，但如果他的戒成就、心成就、慧成就未被修习、未被证悟，那么他就远离于沙门性，远离于婆罗门性。迦叶，当一位比丘修习无怨、无害的慈心，并由诸漏的灭尽，于现法中亲身以证智自证、圆具、安住于无漏的心解脱、慧解脱时，迦叶，这位比丘被称为‘是沙门’，亦被称为‘是婆罗门’。”

‘‘Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā[Pg.159]. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī’’ti.

“迦叶，即使他穿麻衣，或穿杂布衣……乃至……致力于一日三次下水沐浴的修行，但如果他的戒成就、心成就、慧成就未被修习、未被证悟，那么他就远离于沙门性，远离于婆罗门性。迦叶，当一位比丘修习无怨、无害的慈心，并由诸漏的灭尽，于现法中亲身以证智自证、圆具、安住于无漏的心解脱、慧解脱时，迦叶，这位比丘被称为‘是沙门’，亦被称为‘是婆罗门’。”

398. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘dukkaraṃ, bho gotama, sāmaññaṃ dukkaraṃ brahmañña’’nti. ‘‘Pakati kho esā, kassapa, lokasmiṃ ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti.

398. 世尊这样说后，无衣迦叶对世尊说：“乔达摩尊者，沙门性难得，婆罗门性难得！”“迦叶，世间本有此言：‘沙门性难得，婆罗门性难得。’迦叶，即使他是无衣者，行止无拘，舔舐手以自净……乃至……致力于修习半月一次的轮流食，迦叶，如果沙门性或婆罗门性仅凭此等程度、此等苦行之勤即为难得、极难得，那么说‘沙门性难得，婆罗门性难得’就不恰当了。”

‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ acelako homi, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.

而且，这事家主或家主之子，乃至陶匠婢女也能够做到：“来！我愿为无衣者、行放逸行者、舔手者……乃至……我愿安住于致力于修习半月一次的轮流食。”

‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

迦叶，正因为沙门性与婆罗门性是离于此等程度、离于此等苦行之勤而难得、极难得的，所以说“沙门性难得，婆罗门性难得”才是恰当的。迦叶，当一位比丘修习无怨、无害的慈心，并由诸漏的灭尽，于现法中亲身以证智自证、圆具、安住于无漏的心解脱、慧解脱时，迦叶，这位比丘被称为“是沙门”，亦被称为“是婆罗门”。

‘‘Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti.

迦叶，即使他食菜叶，或食稗子……乃至以森林中的根和果为食，靠落果维生。迦叶，如果仅凭此等程度、此等苦行之勤，沙门性或婆罗门性即为难得、极难得，那么说“沙门性难得，婆罗门性难得”就不恰当了。

‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sākabhakkho vā homi, sāmākabhakkho vā…pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti.

而且，家主或家主之子，乃至陶匠婢女也能够做到：“来！我愿为食菜叶者，或食稗子者……乃至……我愿以森林的根与果实维生，为食落果者。”

‘‘Yasmā [Pg.160] ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

迦叶，正是因为沙门身份或婆罗门身份是难行、极难行的，并且是在此等程度的行持之外、在此等苦行方便之外，所以才适合说：“沙门身份是难行的，婆罗门身份是难行的。”迦叶，当一位比丘培育无怨、无恚的慈心，并由诸漏的灭尽，于现法中，自己以证智作证，达成并安住于无漏的心解脱、慧解脱时，迦叶，这位比丘才被称为“沙门”，亦被称为“婆罗门”。

‘‘Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti.

迦叶，即使一个人穿麻衣，穿粗麻衣……乃至致力于一日三次下水的修行。迦叶，如果仅凭这种程度，凭这种苦行方便，沙门身份或婆罗门身份就会是难行、极难行的，那么，“沙门身份是难行的，婆罗门身份是难行的”这句话便不适合说了。

‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sāṇānipi dhāremi, masāṇānipi dhāremi…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti.

而且，家主或家主之子，乃至一位持水罐的婢女也能做到：“来！让我穿麻衣，穿粗麻衣……乃至致力于一日三次下水的修行。”

399. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo’’ti. ‘‘Pakati kho esā, kassapa, lokasmiṃ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa [Pg.161] brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

399. 如是说已，裸行者迦叶对世尊说：“尊者乔达摩，沙门难知，婆罗门难知。”“迦叶，世间有此常言：‘沙门难知，婆罗门难知。’迦叶，即使是裸行者，行为放纵，舔手……乃至致力于半月一次的轮食而住。迦叶，若仅凭此等行径，凭此等苦行，沙门或婆罗门便为难知、极难知，那么“沙门难知，婆罗门难知”此言即为不当。

‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ acelako hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.

而且，家主或家主之子，乃至持水罐的婢女也能知晓：“此人是裸行者，行为放纵，舔手……乃至致力于半月一次的轮食而住。”

‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

迦叶，正因为沙门或婆罗门之难知、极难知，是在于此等行径之外，在于此等苦行之外，是故“沙门难知，婆罗门难知”此言方为恰当。迦叶，当一位比丘培育无怨、无恚之慈心，并因诸漏已尽，于现法中，自以证智作证，具足住于无漏心解脱、慧解脱，迦叶，此比丘被称为“沙门”，亦被称为“婆罗门”。

‘‘Sākabhakkho cepi, kassapa, hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

迦叶，即使食菜、食稗……乃至以森林之根果维生，食自落之果。迦叶，若仅凭此等行径，凭此等苦行，沙门或婆罗门便为难知、极难知，那么“沙门难知，婆罗门难知”此言即为不当。

‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sākabhakkho vā hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti.

那么，家主或家主之子，乃至陶器婢女，也本能够知道：“此人食蔬菜，或食稗子……以森林的根与果实为食，靠掉落的果实维生。”

迦叶，正因为离于此等程度，离于此等苦行，沙门或婆罗门才是难知、极难知的，所以“沙门难知，婆罗门难知”此言为当。迦叶，当一位比丘培育无怨、无恚的慈心，由诸漏的灭尽，于现法中，自己以证智作证，达成并安住于无漏的心解脱、慧解脱。迦叶，此比丘被称为“沙门”，亦被称为“婆罗门”。

‘‘Sāṇāni [Pg.162] cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

迦叶，即使穿麻衣，穿粗麻衣……乃至致力于一日三次入水之行。迦叶，若仅凭此等程度，凭此等苦行，沙门或婆罗门便为难知、极难知，那么“沙门难知，婆罗门难知”此言便为不当。

‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sāṇānipi dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti.

那么，家主或家主之子，乃至陶器婢女，也本能够知道：“此人穿麻衣，亦穿粗麻衣……他致力于一日三次入水之行。”

“迦叶，正因为除了此等程度与此等苦行之外，沙门或婆罗门是难知、极难知的，所以‘沙门难知，婆罗门难知’这句话是恰当的。迦叶，当一位比丘培育无怨、无恚的慈心，并由诸漏的灭尽，于现法中，自己以证智作证，达成并安住于无漏的心解脱、慧解脱，迦叶，这位比丘被称为‘沙门’，也被称为‘婆罗门’。”

Sīlasamādhipaññāsampadā

戒成就、定成就与慧成就

400. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā’’ti? ‘‘Idha, kassapa, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-193 anucchedesu, evaṃ vitthāretabbaṃ) bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.

400. 如是说已，裸行者迦叶对世尊说：“乔达摩尊者，什么是戒成就？什么是心成就？什么是慧成就？”“迦叶，于此，如来出现于世，是阿罗汉、正等正觉者……（应如第190-193段详述）……于诸学处见怖畏而受持学习，具足善的身业与语业，活命清净，戒行成就，守护诸根之门，具足念与正知，并且知足。”

401. ‘‘Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya …pe… (yathā 194 yāva 210 anucchedesu)

401. “迦叶，比丘如何是戒成就的呢？迦叶，于此，比丘舍弃杀生，远离杀生，放下棍杖，放下武器，知惭，具足悲心，为一切有情众生的利益而心怀怜悯而住。这也是他的戒成就……（如第194至210段所说）”

‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti[Pg.163]. Seyyathidaṃ – santikammaṃ paṇidhikammaṃ…pe… (yathā 211 anucchede) osadhīnaṃ patimokkho iti vā iti, evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasampadāya.

“又如某些可敬的沙门、婆罗门，食用了信施的食物后，却以这样的畜生明（tiracchānavijjā）与邪命来维持生计。也就是：作安宁仪式、作许愿仪式……（如第211段所说）……或配制草药等等；他远离了这样的畜生明与邪命。这也是他的戒成就。”

‘‘Sa kho so, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, kassapa, bhikkhu sīlasampanno hoti. Ayaṃ kho, kassapa, sīlasampadā…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṃ kho, kassapa, cittasampadā.

“迦叶，如此具足戒的比丘，由于守护戒，从任何方面都不见恐惧。迦叶，譬如一位刹帝利王，已行灌顶，已降伏怨敌，就怨敌而言，从任何方面都不见恐惧。迦叶，正是如此，具足戒的比丘，由于守护戒，从任何方面都不见恐惧。他具足此圣戒蕴，于内感受无过之乐。迦叶，比丘如此便是具足戒。迦叶，此即是戒具足。……他进入并安住于初禅，这也是他的一项心具足。……第二禅……第三禅……他进入并安住于第四禅，这也是他的一项心具足。迦叶，此即是心具足。”

‘‘So evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti paññāsampadāya…pe… nāparaṃ itthattāyāti pajānāti…pe… idampissa hoti paññāsampadāya. Ayaṃ kho, kassapa, paññāsampadā.

“当心如此得定时……他为智见而引导、倾向其心……这也是他的一项慧具足。……他了知：‘于此有，再无后有’……这也是他的一项慧具足。迦叶，此即是慧具足。”

‘‘Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.

“迦叶，没有其他戒具足、心具足、慧具足，会比此戒具足、心具足、慧具足更超胜或更殊胜。”

Sīhanādakathā

狮子吼之说

402. ‘‘Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. Te anekapariyāyena sīlassa vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyaṃ paramaṃ sīlaṃ, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhisīlaṃ.

402. “迦叶，有些沙门、婆罗门是主张戒者。他们以种种方式称赞戒。迦叶，就圣洁、无上的戒而言，我于其中不见有与我相等者，更何况超越者！然而，就增上戒而言，我才是最为超胜的。”

‘‘Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. Te anekapariyāyena tapojigucchāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā [Pg.164] tapojigucchā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhijegucchaṃ.

“迦叶，有些沙门、婆罗门是说勤行厌离者。他们以种种方式称赞勤行厌离。迦叶，就圣洁、无上的勤行厌离而言，我于其中不见有谁与我相等，更遑论超越者！然而，我于此实为更胜，此即增上厌离（adhijeguccha）。”

‘‘Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. Te anekapariyāyena paññāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā paññā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhipaññaṃ.

“迦叶，有些沙门、婆罗门是说慧者。他们以种种方式称赞慧。迦叶，就圣洁、无上的慧而言，我于其中不见有谁与我相等，更遑论超越者！然而，我于此实为更胜，此即增上慧（adhipañña）。”

‘‘Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. Te anekapariyāyena vimuttiyā vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā vimutti, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhivimutti.

“迦叶，有些沙门、婆罗门是说解脱者。他们以种种方式称赞解脱。迦叶，就圣洁、无上的解脱而言，我于其中不见有谁与我相等，更遑论超越者！然而，我于此实为更胜，此即增上解脱（adhivimutti）。”

403. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādaṃ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.

403. “迦叶，有此可能，其他宗派的游方者会这样说：‘沙门乔达摩作狮子吼，但只在空寂处吼，不在会众中吼。’你当对他们说：‘莫作是说。沙门乔达摩作狮子吼，也在会众中吼。’迦叶，你当如此对他们说。”

‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti. Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’’ti evamassu, kassapa, vacanīyā.

“迦叶，有此可能，其他宗派的游方者会这样说：‘沙门乔达摩作狮子吼，也在会众中吼，但不是无畏地吼。’你当对他们说：‘莫作是说。沙门乔达摩作狮子吼，也在会众中吼，并且是无畏地吼。’迦叶，你当如此对他们说。”

‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṃ pañhaṃ pucchanti…pe… pañhañca naṃ pucchanti; no ca kho nesaṃ pañhaṃ puṭṭho byākaroti…pe… pañhañca nesaṃ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṃ ārādheti…pe… pañhassa ca veyyākaraṇena cittaṃ ārādheti; no ca kho sotabbaṃ maññanti…pe… sotabbañcassa maññanti; no ca kho sutvā pasīdanti…pe… sutvā cassa pasīdanti[Pg.165]; no ca kho pasannākāraṃ karonti…pe… pasannākārañca karonti; no ca kho tathattāya paṭipajjanti…pe… tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṃ pucchanti, pañhañca nesaṃ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṃ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā.

迦叶，有此可能，其他宗派的游方者会这样说：“沙门乔达摩作狮子吼，也在大众中吼，并且无畏而吼，但没有人问他问题……乃至……有人问他问题，但他不回答他们的问题……乃至……他回答他们的问题，但不能以其回答令问者心悦……乃至……他能以其回答令问者心悦，但人们不认为值得听闻……乃至……人们认为值得听闻，但听后不生净信……乃至……听后生起净信，但不显现净信之相……乃至……显现净信之相，但不为达真实法而行道……乃至……为达真实法而行道，但行道者不能令其心悦。”对他们应当说：“莫作是说。沙门乔达摩作狮子吼，也在大众中吼，并且无畏而吼；有人问他问题；他回答他们的问题；以其回答令问者心悦；人们认为值得听闻；听后生起净信；显现净信之相；为达真实法而行道；行道者亦令其心悦。”迦叶，应当如此对他们说。

Titthiyaparivāsakathā

论外道的别住

404. ‘‘Ekamidāhaṃ, kassapa, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatra maṃ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṃ apucchi. Tassāhaṃ adhijegucche pañhaṃ puṭṭho byākāsiṃ. Byākate ca pana me attamano ahosi paraṃ viya mattāyā’’ti. ‘‘Ko hi, bhante, bhagavato dhammaṃ sutvā na attamano assa paraṃ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṃ sutvā attamano paraṃ viya mattāya. Abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.

404. “迦叶，一时，我住在王舍城(Rājagaha)的鹫峰山(Gijjhakūṭa)。当时，有一位名叫尼拘陀(Nigrodha)的苦行梵行者，问我关于至上的厌离行的问题。我被问及此至上的厌离行的问题，并作了解答。当我解答之后，他心生欢喜，无以复加。”“世尊，有谁听了世尊的法后，能不心生欢喜，无以复加呢？世尊，我也是听了世尊的法后，心生欢喜，无以复加。绝妙啊，世尊！绝妙啊，世尊！譬如扶正颠倒，揭示遮蔽，为迷路者指路，或于黑暗中持油灯，心想‘有眼者将得见色’；正是如此，世尊以种种方式开示了法。世尊，我今归依世尊、法与比丘僧团。世尊，愿我得在世尊座下出家，得受具足戒。”

405. ‘‘Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhanti pabbajjaṃ, ākaṅkhanti upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti.

405. “迦叶，凡先前为外道者，希望在此法与律中出家、受具足戒，他应行四个月的别住。四个月后，比丘们若心悦，则可令他出家，为他授具足戒，使成比丘。然而，于此我了知个人的差异。”“世尊，若先前为外道者，希望在此法与律中出家、受具足戒，他们应行四个月的别住，四个月后，比丘们若心悦，则可令他们出家，为他们授具足戒，使成比丘。那么，我愿行四年别住，四年后，比丘们若心悦，则请令我出家，为我授具足戒，使成比丘。”

Alattha [Pg.166] kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosīti.

裸行者迦叶在世尊座下得以出家，得以受具足戒。受具足戒不久，具寿迦叶便独自远离，不放逸，热忱，精勤而住。他不久后，即于现法中，为着良家子们正当地从在家而出家至无家生活所追求的那个无上梵行终点，以自证智作证、达成而住。他证知：“生已尽，梵行已立，所作已办，不再有后有。”具寿迦叶成了众阿罗汉中的一员。

Mahāsīhanādasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

第八《大狮子吼经》终。

9. Poṭṭhapādasuttaṃ

9. 波吒波陀经

Poṭṭhapādaparibbājakavatthu

遍行者波吒波陀之事

406. Evaṃ [Pg.167] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.

406. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。当时，遍行者波吒波陀(Poṭṭhapāda)与约三百名遍行者的大众，一同住在茉莉夫人(Mallikā)的园林，即位于顶都迦(Tinduka)林丛，名为“论议堂”(Samayappavādaka)的单殿堂(Ekasālaka)中。那时，世尊于上午时分，穿好下衣，取了衣钵，进入舍卫城乞食。

407. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.

407. 于是，世尊心想：“现在入舍卫城乞食为时尚早。我何不去茉莉夫人的园林，即位于顶都迦林丛，名为“论议堂”的单殿堂，到遍行者波吒波陀那里呢？”于是，世尊便前往茉莉夫人的园林，即位于顶都迦林丛，名为“论议堂”的单殿堂。

408. Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

408. 尔时，游方者โปฏฐปาท(Poṭṭhapāda)与一大群游方者坐在一起，高声喧哗，吵闹不休，言说种种畜生论，即：王论、贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、床座论、华鬘论、香料论、亲族论、车辆论、村落论、乡镇论、城市论、国土论、女人论、英雄论、街巷论、水边论、先亡论、杂论、世间论、海洋论、有无论等。

409. Addasā kho poṭṭhapādo paribbājako bhagavantaṃ dūratova āgacchantaṃ; disvāna sakaṃ parisaṃ saṇṭhapesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.

409. 游方者โปฏฐปาท远远看见世尊前来，见已，令其众安静，说：“诸位，请安静！诸位，请勿作声！这位沙门乔达摩正前来。那位具寿者喜爱安静，赞叹安静。或许他见到会众安静，会认为值得前来。”如是说已，那些游方者都默然了。

410. Atha [Pg.168] kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṃ āsanaṃ paññatta’’nti.

410. 于是，世尊前往游方者โปฏฐปาท之处。那时，游方者โปฏฐปาท对世尊说：“尊者，请世尊来！欢迎世尊，尊者！尊者，世尊许久以来，才得此机缘前来此处。尊者，请坐，此座已设。”

Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho poṭṭhapādaṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti?

世尊在所设之座就座。游方者โปฏฐปาท亦取一低座，坐于一旁。世尊对坐于一旁的游方者โปฏฐปาท问道：“โปฏฐปาท，你们现在是为着何等言论而聚会？你们中断的言论又是什么？”

Abhisaññānirodhakathā

增上想灭尽论

411. Evaṃ vutte poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tiṭṭhatesā, bhante, kathā, yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kotūhalasālāya sannisinnānaṃ sannipatitānaṃ abhisaññānirodhe kathā udapādi – ‘kathaṃ nu kho, bho, abhisaññānirodho hotī’ti? Tatrekacce evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. Yasmiṃ samaye uppajjanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye nirujjhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.

411. 如此说后，游行者波吒波陀(Poṭṭhapāda)对世尊说：“尊者，我们现在为此聚集讨论的话题，请暂且搁置。尊者，这个话题，世尊以后想听也不难。尊者，往昔之日，更早之时，诸外道沙门、婆罗门聚集于论堂，生起关于增上想灭的言论：‘诸位，增上想灭是如何发生的呢？’于此，一些人如此说：‘人的想的生起与息灭，是无因无缘的。当想生起时，彼时他为有想者；当想息灭时，彼时他为无想者。’一些人如此施设增上想灭。”

‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṃ samaye upeti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apeti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.

另一人对他说：“贤友，事情并非如此。贤友，想实是人的自我，它会来也会去。当它来时，彼时他为有想者；当它去时，彼时他为无想者。”一些人如此施设增上想灭。

‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. Te imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye [Pg.169] hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.

另一人对他说：“贤友，事情并非如此。贤友，实有具大神通、大威力的沙门、婆罗门。他们能将此人的想引来，亦能将其引去。当他们引来想时，彼时他为有想者；当他们引去想时，彼时他为无想者。”一些人如此施设增上想灭。

‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, devatā mahiddhikā mahānubhāvā. Tā imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.

另一人对他如是说：“贤者，此事并非如是。贤者，有具大神通、大威力的天神。她们牵引此人的想，亦除去此人的想。于何时她们牵引其想，于彼时他便有想；于何时她们除去其想，于彼时他便无想。”一些人如是宣说想的止灭。

‘‘Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato, yo imesaṃ dhammānaṃ sukusalo’ti. Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. Kathaṃ nu kho, bhante, abhisaññānirodho hotī’’ti?

“世尊，那时我生起了忆念世尊之心：‘善哉，世尊！善哉，善逝！彼于此等诸法极为善巧！’世尊，世尊于想的止灭善巧，世尊了知其自性。世尊，想的止灭究竟是如何发生的呢？”

Sahetukasaññuppādanirodhakathā

有因之想的生起与止灭论

412. ‘‘Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṃ aparaddhaṃ. Taṃ kissa hetu? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati’’.

412. “波吒波陀(Poṭṭhapāda)，于此，彼等作如是说之沙门、婆罗门：‘人之想无因、无缘而生起，亦无因、无缘而止灭。’其言说从初即谬。何以故？波吒波陀，人之想实有因、有缘而生起，亦有因、有缘而止灭。依于修学，某一想生起；依于修学，某一想止灭。”

413. ‘‘Kā ca sikkhā’’ti? Bhagavā avoca – ‘‘idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti…pe… tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā, sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhuma-saccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayaṃ sikkhā’’ti bhagavā avoca.

413. “何为学？”世尊说：“在此，哺ṭṭhapāda，如来出现于世，是阿罗汉、正等正觉者……（应如前广说）……如是，哺ṭṭhapāda，比丘具足戒……当他于自身见到此五盖已断时，欣悦便生起；心生欣悦，喜便生起；心喜时，身得轻安；身轻安时，他便感受乐；有乐时，心便得定。他远离诸欲，远离诸不善法，具足并安住于有寻、有伺、由远离所生、有喜有乐的初禅。他先前之欲想于此寂灭。彼时，有由远离所生、有喜有乐的微细真实之想，彼时，他即是具有由远离所生、有喜有乐的微细真实之想者。如是，依学而一想生起，依学而一想寂灭。此即是学。”世尊如是说。

‘‘Puna [Pg.170] caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

“复次，哺ṭṭhapāda，比丘寻、伺寂静故，内等净，心一趣，无寻无伺，具足并安住于由定所生、有喜有乐的第二禅。他先前由远离所生、有喜有乐的微细真实之想于此寂灭。彼时，有由定所生、有喜有乐的微细真实之想，彼时，他即是具有由定所生、有喜有乐的微细真实之想者。如是，依学而一想生起，依学而一想寂灭。此亦是学。”世尊如是说。

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. Upekkhāsukhasukhumasaccasaññā tasmiṃ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

“再者，布吒婆楼，比丘因离喜而安住于舍，具念、正知，并以身感受乐，即圣者们所宣说的‘舍、念、乐住’，他进入并安住于第三禅。他先前那由定而生的喜与乐的微细、真实的想便灭去了。那时，一种舍与乐的微细、真实的想生起。在那时，他成为一位具有舍与乐的微细、真实之想者。像这样，通过修学，一种想生起；通过修学，一种想灭去。这也是修学。”世尊说了。

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṃ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

“再者，布吒婆楼，比丘因舍乐、舍苦，以及先前已灭除喜、忧，进入并安住于不苦不乐、由舍而念清净的第四禅。他先前那舍与乐的微细、真实的想便灭去了。那时，一种不苦不乐的微细、真实的想生起。在那时，他成为一位具有不苦不乐的微细、真实之想者。像这样，通过修学，一种想生起；通过修学，一种想灭去。这也是修学。”世尊说了。

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Tassa yā purimā rūpasaññā, sā nirujjhati. Ākāsānañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

“再者，布吒婆楼，比丘完全超越色想，灭除有对想，不作意种种想，思惟‘虚空无边’，进入并安住于空无边处。他先前的色想便灭去了。那时，一种空无边处的微细、真实的想生起。在那时，他成为一位具有空无边处的微细、真实之想者。像这样，通过修学，一种想生起；通过修学，一种想灭去。这也是修学。”世尊说了。

‘‘Puna [Pg.171] caparaṃ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

“复次，波吒波陀，比丘完全超越空无边处，作意‘识是无边的’，具足识无边处而住。他先前那空无边处的微细真实想即灭。那时，生起识无边处的微细真实想；那时，他即是具有识无边处微细真实想者。如是，依学而一想生，依学而一想灭。世尊说：‘此亦是学。’”

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

“复次，波吒波陀，比丘完全超越识无边处，作意‘无所有’，具足无所有处而住。他先前那识无边处的微细真实想即灭。那时，生起无所有处的微细真实想；那时，他即是具有无所有处微细真实想者。如是，依学而一想生，依学而一想灭。世尊说：‘此亦是学。’”

414. ‘‘Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati. Tassa saññagge ṭhitassa evaṃ hoti – ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyya’nti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hoti.

414. “波吒波陀，于此，有比丘具足自己的想，他从此至彼，从此至彼，次第触及想之顶。住于想之顶时，他如是思惟：‘我作意则为劣，不作意则为胜。我若作意、若造作，则我此等想将灭，而其他粗想将生。我何不不作意、不造作？’于是他既不作意，亦不造作。当他不作意、不造作时，那些想即灭，其他粗想也不生起。他触证于灭。波吒波陀，如是，便有具正知的次第想灭等至。”

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodha-sampajāna-samāpatti sutapubbā’’ti? ‘‘No hetaṃ, bhante. Evaṃ kho ahaṃ, bhante, bhagavato bhāsitaṃ ājānāmi – ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati, tassa saññagge ṭhitassa evaṃ hoti – ‘‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ [Pg.172] abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyya’’nti. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hotī’’’ti. ‘‘Evaṃ, poṭṭhapādā’’ti.

“波吒波陀，你认为如何？你以前曾听过像这样具正知之次第想灭等至吗？”“没有，尊者。尊者，我是这样理解世尊所说的话：‘波吒波陀，当一位比丘于此有其自身的想时，他从一处到另一处，次第地触及想之顶。当他住于想之顶时，他这么想：“我若思择，则为不善；我若不思择，则为善。我若思择、若造作，则我这些想会息灭，而其他粗想会生起。我何不既不思择，也不造作呢？”于是他既不思择，也不造作。对他那不思择、不造作者，那些想便息灭了，而其他粗想也不生起。他触及了灭。波吒波陀，这便是具正知之次第想灭等至。’” “正是这样，波吒波陀。”

415. ‘‘Ekaññeva nu kho, bhante, bhagavā saññaggaṃ paññapeti, udāhu puthūpi saññagge paññapetī’’ti? ‘‘Ekampi kho ahaṃ, poṭṭhapāda, saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti. ‘‘Yathā kathaṃ pana, bhante, bhagavā ekampi saññaggaṃ paññapeti, puthūpi saññagge paññapetī’’ti? ‘‘Yathā yathā kho, poṭṭhapāda, nirodhaṃ phusati, tathā tathāhaṃ saññaggaṃ paññapemi. Evaṃ kho ahaṃ, poṭṭhapāda, ekampi saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti.

415. “尊者，世尊是只安立一个想之顶，还是安立多个想之顶呢？”“波吒波陀，我既安立一个想之顶，也安立多个想之顶。”“那么尊者，世尊如何既安立一个想之顶，又安立多个想之顶呢？”“波吒波陀，修行者以何种方式触及灭，我就依那种方式安立想之顶。波吒波陀，我就是这样既安立一个想之顶，也安立多个想之顶。”

416. ‘‘Saññā nu kho, bhante, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, udāhu ñāṇaṃ paṭhamaṃ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṃ acarimaṃ uppajjantī’’ti? ‘‘Saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hoti. So evaṃ pajānāti – ‘idappaccayā kira me ñāṇaṃ udapādī’ti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ – yathā saññā paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hotī’’ti.

416. “尊者，是想先生起，而后智生起呢？还是智先生起，而后想生起呢？抑或想与智无先无后地生起呢？”“波吒波陀，是想先生起，而后智生起；由想的生起，才有智的生起。他如此了知：‘我的智确实是缘此而生起。’波吒波陀，你当由此理趣了知：想先生起，而后智生起，并且由想的生起，才有智的生起。”

Saññāattakathā

论想与我

417. ‘‘Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā’’ti? ‘‘Kaṃ pana tvaṃ, poṭṭhapāda, attānaṃ paccesī’’ti? ‘‘Oḷārikaṃ kho ahaṃ, bhante, attānaṃ paccemi rūpiṃ cātumahābhūtikaṃ kabaḷīkārāhārabhakkha’’nti. ‘‘Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṃ santaṃ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda[Pg.173], pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.

417. “尊者，想是人的我吗？抑或想是一法，我是另一法呢？”“波吒波陀，你相信什么是我呢？”“尊者，我相信我为粗大、有色、四大种所成、以段食为食。”“波吒波陀，若你的我为粗大、有色、四大种所成、以段食为食，如此，波吒波陀，想就将是一法，我将是另一法。你也当由此理趣了知：想将是一法，我将是另一法。波吒波陀，那粗大、有色、四大种所成、以段食为食的我依然存在，然而此人却有不同的想生起，不同的想止息。波吒波陀，你当由此理趣了知：想将是一法，我将是另一法。”

418. ‘‘Manomayaṃ kho ahaṃ, bhante, attānaṃ paccemi sabbaṅgapaccaṅgiṃ ahīnindriya’’nti. ‘‘Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.

418. “尊者，我信受意所成、具足一切大小肢节、诸根无缺的‘我’。”“波吒波陀，如果你的‘我’是意所成、具足一切大小肢节、诸根无缺的，即便如此，波吒波陀，想将是一回事，而‘我’将是另一回事。波吒波陀，当以此理趣了知，想如何是一回事，而‘我’是另一回事。波吒波陀，那意所成、具足一切大小肢节、诸根无缺的‘我’依然存续，然而此人有其他的想生起，有其他的想息灭。波吒波陀，亦当以此理趣了知，想如何是一回事，而‘我’是另一回事。”

419. ‘‘Arūpiṃ kho ahaṃ, bhante, attānaṃ paccemi saññāmaya’’nti. ‘‘Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.

419. “尊者，我信受无色、由想所成的‘我’。”“波吒波陀，如果你的‘我’是无色、由想所成的，即便如此，波吒波陀，想将是一回事，而‘我’将是另一回事。波吒波陀，当以此理趣了知，想如何是一回事，而‘我’是另一回事。波吒波陀，那无色、由想所成的‘我’依然存续，然而此人有其他的想生起，有其他的想息灭。波吒波陀，亦当以此理趣了知，想如何是一回事，而‘我’是另一回事。”

420. ‘‘Sakkā panetaṃ, bhante, mayā ñātuṃ – ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attāti vā’ti? ‘‘Dujjānaṃ kho etaṃ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti vā’’’ti.

420. “尊者，我能够了知‘想是人的‘我’’，还是‘想是一回事，‘我’是另一回事’吗？”“波吒波陀，对你这样一位持异见、异忍、异欲，于他处勤行、师从他师的人而言，此事难知——无论是‘想是人的‘我’’，还是‘想是一回事，‘我’是另一回事’。”

‘‘Sace [Pg.174] taṃ, bhante, mayā dujjānaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; ‘kiṃ pana, bhante, sassato loko, idameva saccaṃ moghamañña’nti? Abyākataṃ kho etaṃ, poṭṭhapāda, mayā – ‘sassato loko, idameva saccaṃ moghamañña’nti.

“世尊，如果对我这样一位持不同见解、不同信忍、不同喜好、致力于不同法门、师从不同导师的人来说，难以了知‘想是人的我’或‘想是一回事，我又是另一回事’；那么，世尊，‘世界是常恒的，唯此是实，余者皆虚’吗？”“波吒波陀，我未曾记说：‘世界是常恒的，唯此是实，余者皆虚’。”

‘‘Kiṃ pana, bhante, ‘asassato loko, idameva saccaṃ moghamañña’’’nti? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

“那么，世尊，‘世界是无常的，唯此是实，余者皆虚’吗？”“波吒波陀，此亦我所未曾记说：‘世界是无常的，唯此是实，余者皆虚’。”

‘‘Kiṃ pana, bhante, ‘antavā loko…pe… ‘anantavā loko … ‘taṃ jīvaṃ taṃ sarīraṃ… ‘aññaṃ jīvaṃ aññaṃ sarīraṃ… ‘hoti tathāgato paraṃ maraṇā… ‘na hoti tathāgato paraṃ maraṇā… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“那么，世尊，‘世界是有边的’……‘世界是无边的’……‘命即是身’……‘命与身异’……‘如来死后存在’……‘如来死后不存在’……‘如来死后既存在又不存在’……‘如来死后既非存在也非不存在，唯此是实，余者皆虚’吗？”“波吒波陀，此亦我所未曾记说：‘如来死后既非存在也非不存在，唯此是实，余者皆虚’。”

‘‘Kasmā panetaṃ, bhante, bhagavatā abyākata’’nti? ‘‘Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā etaṃ mayā abyākata’’nti.

“世尊，世尊为何未曾记说此？”“波吒波陀，因为它不与义利相应，不与法相应，非梵行之初，不导向厌离、离欲、寂灭、寂静、证智、正觉、涅槃。是故我未曾记说此。”

‘‘Kiṃ pana, bhante, bhagavatā byākata’’nti? ‘‘Idaṃ dukkhanti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākata’’nti.

“那么，世尊，世尊记说了什么呢？”“波吒波陀，我记说了：‘此是苦’。波吒波陀，我记说了：‘此是苦集’。波吒波陀，我记说了：‘此是苦灭’。波吒波陀，我记说了：‘此是导向苦灭之道’。”

‘‘Kasmā panetaṃ, bhante, bhagavatā byākata’’nti? ‘‘Etañhi, poṭṭhapāda, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ, etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati; tasmā etaṃ mayā byākata’’nti. ‘‘Evametaṃ, bhagavā, evametaṃ, sugata. Yassadāni, bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi.

“尊者，世尊为何解说此事？”“波吒波陀，因为它与义利相应，与法相应，是梵行之初，导向厌离、离欲、寂灭、寂静、证智、正觉、涅槃；是故我解说了此事。”“诚然，世尊！诚然，善逝！尊者，现在世尊可择时而行。”于是，世尊从座位起身离去。

421. Atha [Pg.175] kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṃ paribbājakaṃ samantato vācā sannitodakena sañjhabbharimakaṃsu – ‘‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ, sugatā’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti.

421. 世尊离去后不久，那些游行者便用尖刻的言语从四面八方围攻游行者波吒波陀：“这位波吒波陀尊者，沙门乔达摩说什么，他就赞同什么，说：‘诚然，世尊！诚然，善逝！’但我们并不知道沙门乔达摩教说了任何一义之法——无论是‘世界是常的’，或‘世界是无常的’，或‘世界是有边的’，或‘世界是无边的’，或‘命即是身’，或‘命与身异’，或‘如来死后存在’，或‘如来死后不存在’，或‘如来死后既存在又不存在’，或‘如来死后既非存在也非不存在’。”

Evaṃ vutte poṭṭhapādo paribbājako te paribbājake etadavoca – ‘‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti?

如是说后，游方者波吒波陀对那些游方者说了这番话：“诸位，我也不知道沙门乔达摩所教导的任何一向之法——无论是‘世间是常’……乃至‘有情死后既非有也非非有’。然而，沙门乔达摩施设了真实、确实、不变之道，即法住性、法决定性。当他施设这真实、确实、不变之道，即法住性、法决定性时，像我这样的智者，怎能不以其善说为善说而随喜呢？”

Cittahatthisāriputtapoṭṭhapādavatthu

象师之子质多与波吒波陀事

422. Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tadā maṃ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṃsu – ‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo [Pg.176] gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ sugatā’’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā’ti. Evaṃ vuttāhaṃ, bhante, te paribbājake etadavocaṃ – ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti?

422. 过了两三天，象师之子质多(Citto hatthisāriputto)与游行者波吒波陀(Poṭṭhapādo)来到世尊之处。抵达后，象师之子质多顶礼世尊，然后坐于一旁。游行者波吒波陀则与世尊互相致意，交换了亲切友好的问候后，也坐于一旁。坐于一旁的游行者波吒波陀对世尊说：“尊者，在您离开后不久，那些游行者便用尖刻的言语从四面八方围攻我：‘这位波吒波陀尊者，沙门乔达摩说什么，他就赞同什么，说：“诚然，世尊！诚然，善逝！”但我们并不知道沙门乔达摩教说了任何一义之法——无论是“世界是常的”……乃至……“如来死后既非存在也非不存在”。’尊者，当他们这样说时，我对那些游行者说：‘诸位，我也不知道沙门乔达摩教说了任何一义之法——无论是“世界是常的”……乃至……“如来死后既非存在也非不存在”。然而，沙门乔达摩所宣示的，是真实、如实、如是的道，是法的住立性、法的必然性。当他宣示这真实、如实、如是的道，这法的住立性、法的必然性时，像我这样的智者，怎能不称赞沙门乔达摩的善说为善说呢？’”

423. ‘‘Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṃyeva nesaṃ eko cakkhumā. Ekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; anekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.

423. “婆多波陀，所有这些遍行外道都是盲目、无慧眼的；在他们当中，唯有你是有慧眼的。婆多波陀，我确实也已教说、施设了确定之法；婆多波陀，我确实也已教说、施设了不确定之法。”

‘‘Katame ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘antavā loko’ti kho poṭṭhapāda…pe… ‘anantavā loko’ti kho poṭṭhapāda… ‘taṃ jīvaṃ taṃ sarīra’nti kho poṭṭhapāda… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho poṭṭhapāda… ‘hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… na hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘neva [Pg.177] hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto.

“婆多波陀，我所教说、施设的那些不确定之法是什么呢？‘世界是常的’，婆多波陀，我已教说、施设此为不确定之法；‘世界是非常的’，婆多波陀，我已教说、施设此为不确定之法；‘世界是有边的’……（中略）……‘世界是无边的’；‘命即是身’……‘命异身异’；‘如来死后存在’……‘如来死后不存在’……‘如来死后既存在又不存在’……‘如来死后既非存在又非不存在’，婆多波陀，我已教说、施设此为不确定之法。”

‘‘Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Tasmā te mayā anekaṃsikā dhammā desitā paññattā’’.

“婆多波陀，我为何教说、施设那些不确定之法呢？婆多波陀，因为那些法不与义利相应，不与正法相应，非梵行之初，不能导向厌离、离欲、息灭、寂静、证智、正觉、涅槃。因此，我教说、施设了那些不确定之法。”

Ekaṃsikadhammo

确定之法

424. ‘‘Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā? Idaṃ dukkhanti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.

424. “波ṭṭhapāda，我所宣说、制定的确定之法是什么呢？波ṭṭhapāda，‘此是苦’，这是我所宣说、制定的确定之法。‘此是苦集’，这是我所宣说、制定的确定之法。‘此是苦灭’，这是我所宣说、制定的确定之法。‘此是导向苦灭的行道’，这是我所宣说、制定的确定之法。”

‘‘Kasmā ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā? Ete, poṭṭhapāda, atthasaṃhitā, ete dhammasaṃhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Tasmā te mayā ekaṃsikā dhammā desitā paññattā.

“波ṭṭhapāda，我为何宣说、制定了这些确定之法呢？波ṭṭhapāda，因为这些法与义利相应，与法相应，是梵行的开端，导向厌离、离贪、灭尽、寂静、胜智、正觉、涅槃。因此，我宣说、制定了这些确定之法。”

425. ‘‘Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.

425. “波ṭṭhapāda，有些沙门、婆罗门持此说、此见：‘我死后是完全快乐、恒常的。’我到他们那里，这样问：‘具寿们，你们真的持此说、此见：“我死后是完全快乐、恒常的”吗？’当我这样问时，他们便承认：‘是的。’我便对他们这样说：‘那么，具寿们，你们是知晓、看见一个完全快乐的世界而住吗？’当被这样问时，他们回答：‘不。’”

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti [Pg.178] ? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti? Iti puṭṭhā ‘no’ti vadanti.

“我便对他们这样说：‘那么，具寿们，你们可曾了知自己，哪怕一夜、一日、半夜或半日，是完全快乐的吗？’当被这样问时，他们回答：‘不曾。’我再对他们这样说：‘那么，具寿们，你们可知道：“此是道路，此是行道，能亲证那完全快乐的世界”吗？’当被这样问时，他们回答：‘不知道。’”

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’ti? Iti puṭṭhā ‘no’ti vadanti.

我这样对他们说：“具寿们，你们可曾听见那些已生到一向安乐世界的天神们说话的声音：‘仁友们，你们为亲证一向安乐的世界而善行道、正行道。仁友们，我们自己也正是如此行道，才生到一向安乐世界的’？”被这样问时，他们回答说：“没有。”

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

“波吒波陀，你认为如何？如此一来，那些沙门、婆罗门的言论不就变得毫无根据了吗？”“确实如此，尊者。如此一来，那些沙门、婆罗门的言论确实变得毫无根据了。”

426. ‘‘Seyyathāpi, poṭṭhapāda, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya.

426. “波吒波陀，譬如有人这样说：‘我欲求这地方的绝代佳人，我爱慕她。’人们会这样对他说：‘喂，朋友，你欲求爱慕的那位绝代佳人，可知她是刹帝利女、婆罗门女、吠舍女还是首陀罗女？’当被这样问时，他会回答：‘不知道。’人们又会这样对他说：‘喂，朋友，你欲求爱慕的那位绝代佳人，可知她叫什么名、姓什么氏，是高、是矮还是中等身材，是黑肤色、麦色还是斑驳肤色，住在哪个村庄、乡镇或城市？’当被这样问时，他会回答：‘不知道。’人们会这样对他说：‘喂，朋友，你对那位既不知也不见的人，欲求她、爱慕她？’当被这样问时，他会回答：‘是的。’”

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

“波吒波陀，你认为如何？如此一来，那个人的言论不就变得毫无根据了吗？”“确实如此，尊者。如此一来，那个人的言论确实变得毫无根据了。”

‘‘Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino [Pg.179] – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.

“波ṭṭhapāda，正是如此。有些沙门、婆罗门有这样的言论、这样的见解：‘自我(attā)死后是纯一乐、无恙的。’我到他们那里，这样问道：‘具寿们，你们真的有“自我死后是纯一乐、无恙的”这种言论、这种见解吗？’当我这样问时，他们承认说：‘是的。’我这样对他们说：‘那么，具寿们，你们是了知、看见纯一乐的世界而住吗？’被这样问时，他们回答说：‘不。’”

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.

“我这样对他们说：‘那么，具寿们，你们可曾亲自了知，哪怕一夜、一日、半夜或半日，自体是纯一乐的吗？’被这样问时，他们回答说：‘不。’我这样对他们说：‘那么，具寿们，你们知道“此是道，此是行道，为的是证悟纯一乐的世界”吗？’被这样问时，他们回答说：‘不。’”

“我这样对他们说：‘那么，具寿们，你们可曾听见那些已投生到纯一乐世界的天神们说话的声音：“贤友们，你们善于行道，你们正直行道，为的是证悟纯一乐的世界。贤友们，我们也是如此行道，才投生到纯一乐世界的。”吗？’被这样问时，他们回答说：‘不。’”

“波ṭṭhapāda，你认为如何？如此一来，那些沙门、婆罗门所说的话，不就变得毫无根据了吗？”“确实如此，尊者。如此一来，那些沙门、婆罗门所说的话，确实变得毫无根据了。”

427. ‘‘Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti? Iti puṭṭho ‘āmā’ti vadeyya.

427. “哺吒पाद，譬如有一男子在四衢道口为登上一座楼阁而造梯子。众人会对他说：‘喂，男子，你为之造梯以登上的那座楼阁，你可知它是在东方、南方、西方，还是北方？是高、是低，还是中等？’被这么问时，他会回答：‘不知。’众人会对他说：‘喂，男子，你为你所不知、不见的楼阁造梯子吗？’被这么问时，他会回答：‘是的。’”

“哺吒पाद，你认为如何？如此一来，那个人的言论不就变得毫无根据了吗？”“诚然，尊者。如此一来，那个人的言论确实变得毫无根据了。”

‘‘Evameva [Pg.180] kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.

“正是如此，哺吒पाद，那些沙门、婆罗门持此说、此见：‘我死后是完全快乐、无病的。’我到他们那里，这样问：‘具寿们，你们真的持此说、此见：“我死后是完全快乐、无病的”吗？’当我这样问时，如果他们承认说‘是的’，我就这样对他们说：‘那么，具寿们，你们可知可见一个完全快乐的世界而住？’当被这样问时，他们回答：‘否。’”

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.

“我这样对他们说：‘那么，具寿们，你们可曾感知到自己，哪怕一夜、一日、半夜或半日，是完全快乐的？’当被这样问时，他们回答：‘不曾。’我又这样对他们说：‘那么，具寿们，你们可知道有这条道路、这种行道，是为了亲证那完全快乐的世界？’当被这样问时，他们回答：‘不知道。’”

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā’ tāsaṃ devatānaṃ bhāsamānānaṃ saddaṃ suṇātha- ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā’ti? Iti puṭṭhā ‘‘no’’ti vadanti.

我这样对他们说：“那么，具寿们，你们可曾听见那些投生到一向安乐世界的天神们说话的声音：‘贤友们，你们是善行道者，贤友们，你们是正直行道者，是为了亲证那一向安乐的世界。贤友们，我们也是如此行道，才投生到这一向安乐的世界的’？”当被这样问时，他们回答：“没有。”

“哺吒婆陀，你认为如何？果真如此，那些沙门、婆罗门的言论岂不就变得没有根据了吗？”“确实如此，尊者。果真如此，那些沙门、婆罗门的言论确实变得没有根据了。”

Tayo attapaṭilābhā

三种自体之获得

428. ‘‘Tayo kho me, poṭṭhapāda, attapaṭilābhā – oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṃ oḷāriko attapaṭilābho. Katamo manomayo attapaṭilābho? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṃ arūpo attapaṭilābho.

428. “哺吒婆陀，有三种自体之获得：粗大的自体之获得、意所成的自体之获得、无色的自体之获得。哺吒婆陀，什么是粗大的自体之获得？有色、由四大种所成、以段食为食，这是粗大的自体之获得。什么是意所成的自体之获得？有色、意所成、具足一切肢节、诸根不缺，这是意所成的自体之获得。什么是无色的自体之获得？无色、由想所成，这是无色的自体之获得。”

429. ‘‘Oḷārikassapi [Pg.181] kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi – yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāroti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

429. “波吒波陀(Poṭṭhapāda)，我为舍弃粗大的自体获得而教导法，你们依此而行，杂染法将会被舍弃，清净法将会增长，你们将于现法中自己以胜智亲证，具足而住于智慧的圆满与广大。波吒波陀，你或许会这样想：‘杂染法被舍弃，清净法增长，他将于现法中自己以胜智亲证，具足而住于智慧的圆满与广大，但那样的安住是痛苦的。’波吒波陀，不应这样看待。当杂染法被舍弃，清净法增长，他将于现法中自己以胜智亲证，具足而住于智慧的圆满与广大时，将会有喜悦(pāmojja)、喜(pīti)、轻安(passaddhi)、念(sati)、正知(sampajañña)，以及安乐的安住。”

430. ‘‘Manomayassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

430. “波吒波陀，我为舍弃意所成的自体获得而教导法，你们依此而行，杂染法将会被舍弃，清净法将会增长，你们将于现法中自己以胜智亲证、具足智慧的圆满与广大而住。波吒波陀，你或许会这样想：‘杂染法被舍弃，清净法增长，他将于现法中自己以胜智亲证、具足智慧的圆满与广大而住，但那样的住是痛苦的。’波吒波陀，不应这样看待。杂染法被舍弃，清净法增长，他将于现法中自己以胜智亲证、具足智慧的圆满与广大而住，并且将有喜悦、喜、轻安、念、正知，以及安乐的住。”

431. ‘‘Arūpassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ[Pg.182], poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

431. “波吒波陀，我为舍弃无色自体获得而教导法。对于如法行持的你们，杂染法将被舍弃，清净法将增长，你们将于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大。然而，波吒波陀，你或许会这样想：‘杂染法被舍弃，清净法增长，行者将于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大，但此安住是痛苦的。’波吒波陀，不应这样看待。当杂染法被舍弃，清净法增长，行者将于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大时，将会有喜悦(pāmujja)、喜(pīti)、轻安(passaddhi)、念(sati)、正知(sampajañña)，以及安乐的安住。”

432. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

432. “波吒波陀，如果他人这样问我们：‘贤友，你们为舍弃哪一个粗大自体获得而教导法，使得如法行持的你们，杂染法得以舍弃，清净法得以增长，并于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大呢？’当被这样问时，我们应如此回答：‘贤友，我们正是为舍弃这个粗大自体获得而教导法，使得如法行持的你们，杂染法得以舍弃，清净法得以增长，并于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大。’”

433. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

433. “波吒波陀，如果他人这样问我们：‘贤友，是哪一个意所成的自体获得，你们为舍弃它而说法，若依此法修行，你们的杂染法就会被舍弃，清净法就会增长，并于现法中自证、成就并安住于智慧的圆满与广大呢？’当被这样问时，我们应如此回答：‘贤友，正是这个意所成的自体获得，我们为舍弃它而说法，若依此法修行，你们的杂染法就会被舍弃，清净法就会增长，并于现法中自证、成就并安住于智慧的圆满与广大。’”

434. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā [Pg.183] evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

434. “波吒波陀，如果他人这样问我们：‘贤友，是哪一个无色的自体获得，你们为舍弃它而说法，若依此法修行，你们的杂染法就会被舍弃，清净法就会增长，并于现法中自证、成就并安住于智慧的圆满与广大呢？’当被这样问时，我们应如此回答：‘贤友，正是这个无色的自体获得，我们为舍弃它而说法，若依此法修行，你们的杂染法就会被舍弃，清净法就会增长，并于现法中自证、成就并安住于智慧的圆满与广大。’”

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

“波吒波陀，你认为如何？如此一来，此说岂不成就为能引出离的吗？”“确实如此，尊者，如此一来，此说就成就为能引出离的了。”

435. ‘‘Seyyathāpi, poṭṭhapāda, puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? So evaṃ vadeyya – ‘ayaṃ vā so, āvuso, pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi, tasseva pāsādassa heṭṭhā’ti.

435. “譬如，婆多波陀(Poṭṭhapāda)，有人为了登上楼阁，就在那楼阁的下方建造梯子。于是有人会这样对他说：‘喂，男子，你为之建造梯子要登上的那座楼阁，你知道它是在东方、南方、西方还是北方，是高、是低、还是中等吗？’他会这样回答：‘贤友，我正在其下方为之造梯的，就是这座楼阁。’”

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

“婆多波陀，你认为如何？如此一来，那个人的说法不就成为有根据的了吗？”“确实如此，尊者，如此一来，那个人的说法就成为有根据的了。”

436. ‘‘Evameva kho, poṭṭhapāda, pare ce amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, oḷāriko attapaṭilābho…pe… katamo pana so, āvuso, manomayo attapaṭilābho…pe… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ [Pg.184] vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

436. “婆多波陀，正是这样，如果他人这样问我们：‘贤友，是哪一个粗大自体获得……（略）……贤友，是哪一个意所成自体获得……（略）……贤友，是哪一个无色自体获得，你们为舍断它而说法，从而使如法修行的你们的杂染法被舍断，清净法增长，并于现法中，亲自以证智现证、具足智慧的圆满与广大而安住呢？’被如此问时，我们应如此回答：‘贤友，正是这个无色自体获得，我们为舍断它而说法，从而使如法修行的你们的杂染法被舍断，清净法增长，并于现法中，亲自以证智现证、具足智慧的圆满与广大而安住。’”

“哺ṭṭhapāda，你认为如何？如此，我的言说不就成为能引出离的了吗？”“诚然，世尊，如此，您的言说就成为能引出离的了。”

437. Evaṃ vutte citto hatthisāriputto bhagavantaṃ etadavoca – ‘‘yasmiṃ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṃ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; manomayo vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṃ samaye sacco hotī’’ti.

437. 如是说后，象师之子Citta对世尊说：“世尊，当有粗大自体获得时，彼时，他的意所成自体获得是虚妄的，无色自体获得是虚妄的；唯有他的粗大自体获得在彼时是真实的。世尊，当有意所成自体获得时，彼时，他的粗大自体获得是虚妄的，无色自体获得是虚妄的；唯有他的意所成自体获得在彼时是真实的。世尊，当有无色自体获得时，彼时，他的粗大自体获得是虚妄的，意所成自体获得是虚妄的；唯有他的无色自体获得在彼时是真实的。”’

‘‘Yasmiṃ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati; oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati; manomayo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.

“Citta，当有粗大自体获得时，彼时不被计为‘意所成自体获得’，亦不被计为‘无色自体获得’；彼时只被计为‘粗大自体获得’。Citta，当有意所成自体获得时，彼时不被计为‘粗大自体获得’，亦不被计为‘无色自体获得’；彼时只被计为‘意所成自体获得’。Citta，当有无色自体获得时，彼时不被计为‘粗大自体获得’，亦不被计为‘意所成自体获得’；彼时只被计为‘无色自体获得’。”

438. ‘‘Sace taṃ, citta, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ [Pg.185] etarahi, na tvaṃ natthī’ti, evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti?

438. “质多，如果有人这样问你：‘你于过去时存在过吗？你不是不曾存在吗？你于未来时将会存在吗？你不是将不存在吗？你现在存在吗？你不是不存在吗？’质多，被这样问时，你将如何回答呢？”

‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ na ahosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ; bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi; atthāhaṃ etarahi, nāhaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti.

“尊者，如果有人这样问我：‘你于过去时存在过吗？你不是不曾存在吗？你于未来时将会存在吗？你不是将不存在吗？你现在存在吗？你不是不存在吗？’尊者，被这样问时，我会这样回答：‘我于过去时存在过，并非不曾存在；我于未来时将会存在，并非将不存在；我现在存在，并非不存在。’尊者，被这样问时，我会这样回答。”

‘‘Sace pana taṃ, citta, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti?

“再者，质多，如果有人这样问你：‘你那过去的自体获得，唯有它曾是真实的，而未来与现在的都是虚妄的吗？你那未来的自体获得，唯有它将是真实的，而过去与现在的都是虚妄的吗？你那现在的自体获得，唯有它是真实的，而过去与未来的都是虚妄的吗？’质多，被这样问时，你将如何回答呢？”

‘‘Sace pana maṃ, bhante, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti.

“尊者，倘若有人如此问我：‘您过去的自体获得，唯彼为真实，而未来的为虚妄，现在的为虚妄吗？您未来的自体获得，唯彼为真实，而过去的为虚妄，现在的为虚妄吗？您现在的自体获得，唯彼为真实，而过去的为虚妄，未来的为虚妄吗？’尊者，被如此问时，我当如此回答：‘我过去的自体获得，彼于其时为真实，而未来的自体获得为虚妄，现在的自体获得为虚妄。我未来的自体获得，彼于其时将为真实，而过去的自体获得为虚妄，现在的自体获得为虚妄。我现在的自体获得，彼即为真实，而过去的自体获得为虚妄，未来的自体获得为虚妄。’尊者，被如此问时，我当如此回答。”

439. ‘‘Evameva [Pg.186] kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati. Oḷāriko attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati.

439. “质多，正是如此。于有粗大自体获得之时，尔时不计为意所成自体获得，亦不计为无色自体获得；尔时唯计为粗大自体获得。质多，于有意所成自体获得之时……乃至……质多，于有无色自体获得之时，尔时不计为粗大自体获得，亦不计为意所成自体获得；尔时唯计为无色自体获得。”

440. ‘‘Seyyathāpi, citta, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati, na sappimaṇḍoti saṅkhaṃ gacchati; khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ samaye dadhi hoti…pe… navanītaṃ hoti… sappi hoti… sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati, na dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati; sappimaṇḍo tveva tasmiṃ samaye saṅkhaṃ gacchati. Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti…pe… yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Imā kho citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasa’’nti.

440. “质多，譬如从牛有乳，从乳有酪，从酪有生酥，从生酥有熟酥，从熟酥有醍醐。当其为乳时，不计为酪，不计为生酥，不计为熟酥，也不计为醍醐；那时，它只计为乳。当其为酪时……乃至……当其为醍醐时，不计为乳，不计为酪，不计为生酥，也不计为熟酥；那时，它只计为醍醐。质多，正是这样。当获得粗大自体时……乃至……当获得意所成自体时……乃至……质多，当获得无色自体时，不计为‘获得粗大自体’，也不计为‘获得意所成自体’；那时，它只计为‘获得无色自体’。质多，这些是世间的名称、世间的言说、世间的语言、世间的概念，如来使用它们而不执取。”

441. Evaṃ vutte, poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante! Abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

441. 如是说后，遍历行者โปฏฐปาท(Poṭṭhapāda)对世尊说：“大德，真是绝妙！大德，真是绝妙！大德，犹如扶正颠倒之物，揭开覆盖之物，为迷路者指示道路，或如在黑暗中举起油灯，令有眼者得见诸色。正是这样，法由世尊以种种方式阐明了。大德，我今皈依世尊、法以及比丘僧团。愿世尊忆持我为优婆塞，从今日起，终生皈依。”’

Cittahatthisāriputtaupasampadā

象师之子质多的具足戒

442. Citto [Pg.187] pana hatthisāriputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.

442. 其时，象师之子质多对世尊说：“绝妙，世尊！绝妙，世尊！世尊，犹如扶正颠倒之物，揭开被覆之物，为迷路者指示道路，或如在黑暗中举起油灯，使有眼者能看见诸色。正是这样，法由世尊以种种方式阐明了。世尊，我今皈依世尊、法、以及比丘僧团。世尊，愿我能在世尊座下出家，得受具足戒。”

443. Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā citto hatthisāriputto arahataṃ ahosīti.

443. 象师之子质多在世尊座下出家，得受具足戒。受具足戒不久，具寿象师之子质多独处、隐居、不放逸、热忱、精勤而住，不久之后，为着那良家子正确地从在家出家而入于无家生活的目的，于现法中，以无上智亲证、具足、安住于那无上的梵行终点。他证知：“生已尽，梵行已立，所作已办，不受后有。”具寿象师之子质多遂成为阿罗汉之一。

Poṭṭhapādasuttaṃ niṭṭhitaṃ navamaṃ.

《布吒婆楼经》第九，终。

10. Subhasuttaṃ

10. 须婆经

Subhamāṇavavatthu

须婆青年的故事

444. Evaṃ [Pg.188] me sutaṃ – ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati kenacideva karaṇīyena.

444. 如是我闻。一时，世尊般涅槃后不久，具寿阿难住在舍卫城（Sāvatthī）的祇陀林（Jetavana）给孤独（Anāthapiṇḍika）园。当时，多迭亚（Todeyya）之子须婆青年因某项要事住在舍卫城。

445. Atha kho subho māṇavo todeyyaputto aññataraṃ māṇavakaṃ āmantesi – ‘‘ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti.

445. 那时，多迭亚之子须婆(Subha)青年对一位青年说：“来，青年，你到沙门阿难所在之处。去到后，用我的话问候沙门阿难少病、少恙、起居轻便、强健、安乐，说：‘多迭亚之子须婆青年问候尊者阿难少病、少恙、起居轻便、强健、安乐。’并且这样说：‘善哉！惟愿尊者阿难能出于怜悯，前往多迭亚之子须婆青年的住所。’”

446. ‘‘Evaṃ, bho’’ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so māṇavako āyasmantaṃ ānandaṃ etadavoca – ‘‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti.

446. “是的，先生。”那位青年应诺多迭亚之子须婆青年后，便到具寿阿难所在之处。去到后，与具寿阿难互相致意问候，说了些可喜的、可忆念的话后，坐于一旁。坐于一旁后，那位青年对具寿阿难说了这番话：“多迭亚之子须婆青年问候尊者阿难少病、少恙、起居轻便、强健、安乐；他还这样说：‘善哉！惟愿尊者阿难能出于怜悯，前往多迭亚之子须婆青年的住所。’”

447. Evaṃ vutte, āyasmā ānando taṃ māṇavakaṃ etadavoca – ‘‘akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti.

447. 如是说后，具寿阿难对那位青年说了这番话：“青年，现在不是时候。我今天服了少量的药。也许明天，视时间与情况，我们或能前往。”

‘‘Evaṃ, bho’’ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami[Pg.189]; upasaṅkamitvā subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca, ‘‘avocumhā kho mayaṃ bhoto vacanena taṃ bhavantaṃ ānandaṃ – ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, evañca vadeti – ‘‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Evaṃ vutte, bho, samaṇo ānando maṃ etadavoca – ‘akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti. Ettāvatāpi kho, bho, katameva etaṃ, yato kho so bhavaṃ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā’’ti.

“好的，先生。”那位青年应诺具寿阿难后，从座位起身，前往多迭亚之子须婆青年处。抵达后，他对多迭亚之子须婆青年说：“我们已遵照您的话，对尊者阿难说：‘多迭亚之子须婆青年问候尊者阿难，问您是否少病少恼、起居轻快、身体强健、安乐而住。’并说：‘善哉，尊者阿难，能否慈悲为怀，前往多迭亚之子须婆青年的住所？’”先生，如此说后，沙门阿难对我说：“青年，现在不是时候。我今日服了少许药物。或许明日待时机与因缘合宜，我们或能前去。”先生，仅凭此言，此事也已办妥，因为尊者阿难已应允明日来访。”

448. Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

448. 于是，那一夜过后，于上午时分，具寿阿难穿着好下衣，取了衣钵，由名为杰德迦(Cetaka)的比丘作为侍者，前往多迭亚之子须婆青年的住所。抵达后，即在已设好的座位上坐下。

Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto āyasmantaṃ ānandaṃ etadavoca – ‘‘bhavañhi ānando tassa bhoto gotamassa dīgharattaṃ upaṭṭhāko santikāvacaro samīpacārī. Bhavametaṃ ānando jāneyya, yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Katamesānaṃ kho, bho ānanda, dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosi; kattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?

尔时，多迭亚之子须婆青年，往诣具寿阿难之处。抵达后，与具寿阿难相互问候。交换了应欢喜、应忆念的问候后，坐于一旁。坐于一旁后，多迭亚之子须婆青年对具寿阿难说此言：“尊者阿难，您长期是那位乔达摩尊者的侍者、近侍、随从。尊者阿难理应知道，那位乔达摩尊者曾赞叹哪些法，并于何法中劝导、使信受、使安住此民众。尊者阿难，那位乔达摩尊者究竟赞叹哪些法，并于何法中劝导、使信受、使安住此民众呢？”

449. ‘‘Tiṇṇaṃ kho, māṇava, khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Katamesaṃ tiṇṇaṃ? Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. Imesaṃ kho, māṇava, tiṇṇaṃ khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti.

449. “青年，那位世尊曾赞叹三聚，并于此中劝导、使信受、使安住此民众。是哪三聚呢？圣戒聚、圣定聚、圣慧聚。青年，那位世尊正是赞叹此三聚，并于此中劝导、使信受、使安住此民众。”

Sīlakkhandho

戒聚

450. ‘‘Katamo [Pg.190] pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?

450. “尊者阿难，那位乔达摩尊者所赞叹，并于其中劝导、使信受、使安住此民众的圣戒聚，究竟是什么呢？”

‘‘Idha, māṇava, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

青年，在此，如来出现于世，是阿罗汉、正等觉、明行具足、善逝、世间解、无上丈夫调御士、天人师、佛、世尊。他于此世界，连同天界、魔界、梵天界，以及沙门、婆罗门、天与人等众生，由自己亲证、现观后而宣说。他所教导的法，初善、中善、后善，义理圆满，言辞善巧，开示完全圆满、遍净的梵行。居士、居士子，或生于其他家族者听闻此法。他听闻此法后，对如来获得信心。他具足此所获得的信心，如此思惟：“居家生活是狭隘的，是尘垢之道；出家则如露地。居家者不易行此完全圆满、遍净、如磨光的螺贝般的梵行。我何不剃除须发，披上袈裟，从家出家，过无家生活？”他在后来的某个时候，舍弃或少或多的财富，舍弃或小或大的亲族圈，剃除须发，披上袈裟，从家出家，过无家生活。他如此出家后，具足波罗提木叉律仪而住，具足正行与行处，于微小的过失中见到怖畏，于诸学处中受持学习。他具足善的身业与语业，活命清净，戒行圆满，守护根门，具足念与正知，安于知足。

451. ‘‘Kathañca, māṇava, bhikkhu sīlasampanno hoti? Idha, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Yampi, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī [Pg.191] viharati; idampissa hoti sīlasmiṃ. (Yathā 194 yāva 210 anucchedesu evaṃ vitthāretabbaṃ).

451. “年轻人，比丘如何具足戒？在此，年轻人，比丘舍断杀生，远离杀生，放下刀杖，有惭愧心，具足悲悯，为一切有情众生的利益安乐而住。年轻人，比丘舍断杀生，远离杀生，放下刀杖，有惭愧心，具足悲悯，为一切有情众生的利益安乐而住；此亦是其戒。（如第194至210节，应如是广说。）”

‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ, santikammaṃ paṇidhikammaṃ…pe… osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

“又或，一些可敬的沙门、婆罗门，享用信施之食后，却通过此类作为邪命的畜生明(tiracchānavijjā)来谋生，也就是：息灾法、祈愿法、鬼神法、地宅法、男性复原术、去势术、相宅法、宅地仪式、漱口、沐浴、火供、催吐、通便、上泻、下泻、头泻、滴耳油、眼部油疗、鼻疗、施眼药、解眼药、眼科、外科、儿科、施予根本药、敷药换药等。他远离诸如此类作为邪命的畜生明。年轻人，比丘亦如是远离此类作为邪命的畜生明，此亦是其戒。”

452. ‘‘Sa kho so, māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, māṇava, bhikkhu sīlasampanno hoti.

452. 学人，那具足戒的比丘，因为守护戒律，所以从任何方面都看不到怖畏。学人，譬如刹帝利王，已行灌顶，降伏敌寇，所以从任何敌人方面都看不到怖畏。学人，正是如此，那具足戒的比丘，因为守护戒律，所以从任何方面都看不到怖畏。他具足此圣戒蕴，于内感受无过之乐。学人，比丘就是这样具足戒的。

453. ‘‘Ayaṃ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya’’nti.

453. 学人，此即是世尊所称赞的圣戒蕴，世尊于其中劝导、引导、确立此大众。于此尚有更应作者。

‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho, ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na [Pg.192] samanupassāmi. Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu – ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīya’nti. Atha ca pana bhavaṃ ānando evamāha – ‘atthi cevettha uttarikaraṇīya’’’nti.

稀有啊，尊者阿难！奇妙啊，尊者阿难！尊者阿难，此圣戒蕴是圆满的，并非不圆满。尊者阿难，如此圆满的圣戒蕴，我未曾于此外的其他沙门、婆罗门中见过。尊者阿难，若其他沙门、婆罗门于自身中见到如此圆满的圣戒蕴，他们仅以此便会感到满足，认为：“我们已足够，我们已完成，我们已证得沙门之义，没有什么更进一步应做之事了。”然而尊者阿难却如是说：“于此尚有更进一步应做之事。”

Samādhikkhandho

定蕴

454. ‘‘Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?

454. 尊者阿难，那么，乔达摩尊者所称赞，并于其中劝导、引导、确立此大众的圣定蕴，是哪一个呢？

‘‘Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? Idha, māṇava, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, māṇava, bhikkhu indriyesu guttadvāro hoti.

“青年，比丘如何守护诸根之门呢？在此，青年，比丘以眼见色时，不执取其相，不执取其随相。因为当他住于眼根不防护时，贪欲和忧愁等邪恶不善法就会流入；他为此而行于防护，守护眼根，于眼根达成防护。以耳听声……以鼻嗅香……以舌尝味……以身触所触……以意知法时，不执取其相，不执取其随相。因为当他住于意根不防护时，贪欲和忧愁等邪恶不善法就会流入；他为此而行于防护，守护意根，于意根达成防护。他具足此圣洁的根律仪，于内心感受无染之乐。青年，比丘就是这样守护诸根之门的。”

455. ‘‘Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? Idha, māṇava, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne [Pg.193] sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.

455. “青年，比丘如何具足念与正知呢？在此，青年，比丘前进后退时有正知，向前看、向旁看时有正知，屈伸肢体时有正知，受持僧伽梨、衣、钵时有正知，吃、喝、咀嚼、品尝时有正知，大小便利时有正知，行走、站立、安坐、睡眠、醒来、说话、默然时有正知。青年，比丘就是这样具足念与正知的。”

456. ‘‘Kathañca, māṇava, bhikkhu santuṭṭho hoti? Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, māṇava, bhikkhu santuṭṭho hoti.

456. “青年，比丘如何知足？在此，青年，比丘知足于护身之衣与护腹之食。他无论去往何处，皆执持而行。青年，譬如鸟雀，无论飞往何处，唯以双翼为担而飞；正是如此，青年，比丘知足于护身之衣与护腹之食。他无论去往何处，皆执持而行。青年，比丘如是知足。”

457. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.

457. “他具足此圣戒蕴，具足此圣根律仪，具足此圣正念正知，具足此圣知足，便前往僻静的住处：森林、树下、山、山峡、岩洞、墓地、林野、露天处或稻草堆。他饭后自乞食归来，结跏趺坐，端正其身，于面前建立正念。”

458. ‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

458. “他于世间舍离贪欲，离贪而住，从贪欲中净化其心。他舍离嗔恚与恶意，无嗔而住，对一切有情众生怀有利益与怜悯之心，从嗔恚与恶意中净化其心。他舍离昏沉与昏睡，远离昏沉与昏睡而住，具光明想，正念正知，从昏沉与昏睡中净化其心。他舍离掉举与追悔，不掉举而住，内心寂静，从掉举与追悔中净化其心。他舍离疑惑，超越疑惑而住，于诸善法无疑，从疑惑中净化其心。”

459. ‘‘Seyyathāpi, māṇava, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ[Pg.194]. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

459. “青年，譬如有人借债经营事业，他的事业成功了。他清偿了旧的本金，并且还有剩余的钱财可以养活妻儿。他会这样想：‘我先前借债经营事业，我的事业成功了。我已清偿旧的本金，并且还有剩余的钱财可以养活妻儿。’他因此而获得欣喜，感到愉悦。”

460. ‘‘Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

460. “青年，譬如有人患病、痛苦、病重，食不甘味，身体无力。过些时候，他从那病中痊愈，饮食甘美，身体也有了力气。他会这样想：‘我先前患病、痛苦、病重，食不甘味，身体无力。如今我已从那病中痊愈，饮食甘美，身体也有了力气。’他因此而获得欣喜，感到愉悦。”

461. ‘‘Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ. Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

461. “青年，譬如有人被关在监狱里。过些时候，他从那监狱里被释放，安然无恙，财产也没有任何损失。他会这样想：‘我先前被关在监狱里。如今我已从那监狱里被释放，安然无恙，财产也没有任何损失。’他因此而获得欣喜，感到愉悦。”

462. ‘‘Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

462. “年轻人，譬如一个人是奴隶，身不由己，依赖他人，不能想去哪里就去哪里。其后，他从那奴役中解脱，得以自主，不依赖他人，成为自由人，能想去哪里就去哪里。他会这样想：‘我先前是奴隶，身不由己，依赖他人，不能想去哪里就去哪里。如今我已从那奴役中解脱，得以自主，不依赖他人，成为自由人，能想去哪里就去哪里。’他因此而获得欣喜，达到愉悦。”

463. ‘‘Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya, sotthinā gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa [Pg.195] – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi kantāraṃ nitthiṇṇo, sotthinā gāmantaṃ anuppatto khemaṃ appaṭibhaya’nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

463. “年轻人，譬如一个富有资财的人，要穿越一段有饥荒、有危险的旷野长路。其后，他穿越了那片旷野，平安地抵达一个安稳、无畏的村庄地界。他会这样想：‘我先前富有资财，穿越了一段有饥荒、有危险的旷野长路。如今我已穿越了那片旷野，平安地抵达一个安稳、无畏的村庄地界。’他因此而获得欣喜，达到愉悦。”

464. ‘‘Evameva kho, māṇava, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

464. “年轻人，正是这样，比丘观照自身尚未断除的这五盖，如同债务、如同疾病、如同监狱、如同奴役、如同旷野长路。”

465. ‘‘Seyyathāpi, māṇava, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ. Evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

465. “年轻人，譬如无债、譬如无病、譬如出狱、譬如自由、譬如安稳之地。正是这样，比丘观照自身已断除的这五盖。”

466. ‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

466. “当他观照自身已断除这五盖时，欣喜生起；心生欣喜者，喜生起；心有喜者，身轻安；身轻安者，感受乐；有乐者，心得定。”

467. ‘‘So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

467. 那位比丘的确远离诸欲，远离诸不善法，有寻、有伺，具足离（盖）而生的喜乐，成就初禅而住。他即以此身，为离（盖）而生的喜乐所浸润、遍润、充满、遍满。于其遍身，无有任何一处不为离（盖）而生的喜乐所遍满。

‘‘Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sandeyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. Evameva kho, māṇava, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa [Pg.196] vivekajena pītisukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

青年，譬如熟练的沐浴师或沐浴师的学徒，在铜盆中放入洗浴粉，用水遍洒遍洒，将其揉成团。那洗浴粉团为水分所随，为水分所遍，内内外外为水分所遍满，且不滴漏。正是如此，青年，比丘即以此身，为离（盖）而生的喜乐所浸润、遍润、充满、遍满。于其遍身，无有任何一处不为离（盖）而生的喜乐所遍满。青年，凡是比丘的确远离诸欲，远离诸不善法，有寻、有伺，具足离（盖）而生的喜乐，成就初禅而住，他即以此身，为离（盖）而生的喜乐所浸润、遍润、充满、遍满。于其遍身，无有任何一处不为离（盖）而生的喜乐所遍满。此亦为彼之定。

468. ‘‘Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

468. 再者，青年，比丘因寻、伺平息，内心澄净，心能趣于一境，无寻、无伺，具足定生的喜乐，成就第二禅而住。他即以此身，为定生的喜乐所浸润、遍润、充满、遍满。于其遍身，无有任何一处不为定生的喜乐所遍满。

‘‘Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā… pe… dutiyaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

青年，譬如有一深水池，其水上涌。其东方、南方、西方、北方皆无入水口，天也不时时降下正量的雨水。然而，从那水池中，有清凉的水流涌出，即以那清凉之水遍洒、浸润、充满、遍布那水池，那整个水池无一处不为清凉之水所遍及。正是如此，青年，比丘……青年，比丘因寻、伺寂止……具足第二禅而住。他即以定生喜乐遍洒、浸润、充满、遍布此身，其全身无一处不为定生喜乐所遍及。此亦为彼之定。

469. ‘‘Puna caparaṃ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

469. 再者，青年，比丘离喜，住于舍，正念正知，身受乐，即圣者所说“舍、念、乐住”者，具足第三禅而住。他即以离喜之乐遍洒、浸润、充满、遍布此身，其全身无一处不为离喜之乐所遍及。

‘‘Seyyathāpi, māṇava, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā [Pg.197] sītena vārinā apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

青年，譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生于水中，长于水中，未出水面，于水下沉浸滋养。彼等从顶至根，皆为清凉水所遍洒、浸润、充满、遍布，其所有莲花无有任何一处不为清凉水所遍及。正是如此，青年，比丘……青年，比丘因离喜之故……具足第三禅而住。他即以此无喜之乐遍洒、浸润、充满、遍布此身，其全身无有任何一处不为无喜之乐所遍及。此亦为彼于定中之成就。

470. ‘‘Puna caparaṃ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

470. 再者，青年，比丘因断乐及断苦，并先已灭除喜、忧，故住于不苦不乐、舍念清净的第四禅。他以清净、皎洁之心遍满此身而坐，其全身无有任何一处不为清净、皎洁之心所遍及。

‘‘Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

青年，譬如有人以洁白之布连头包裹而坐，其全身无一处不为洁白之布所遍及。青年，正是如此，比丘……（中略）……青年，比丘因断乐及断苦，先前之喜、忧即已消失，进入并安住于不苦不乐、舍念清净的第四禅。他即以清净、皎洁之心遍满此身而坐，其全身无一处不为清净、皎洁之心所遍及。这便是他在定中的境界。

471. ‘‘Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya’’nti.

471. 青年，此即世尊所称扬之圣定蕴，他于此中劝导、安住、建立此民众。于此，尚有更应作者。

‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu – ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīya’nti. Atha ca pana bhavaṃ ānando evamāha – ‘atthi cevettha uttarikaraṇīya’’’nti.

尊者阿难，奇哉！尊者阿难，未曾有！尊者阿难，此圣定蕴是圆满的，非不圆满。尊者阿难，我未曾于此教法之外的其他沙门、婆罗门中，见过如此圆满的圣定蕴。尊者阿难，若此教法之外的其他沙门、婆罗门于自身中见到如此圆满的圣定蕴，他们仅因此而心满意足，心想：“仅此已足，仅此已办，我等已达沙门之义利，我等无有更应作者。”然而尊者阿难却说：“于此，尚有更应作者。”

Paññākkhandho

慧蕴

472. ‘‘Katamo [Pg.198] pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti?

472. 尊者阿难，尊者乔达摩所称扬，并于此中劝导、安住、建立此民众的圣慧蕴，究竟为何？

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti.

那位比丘于心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、安住、已达不动时，便将心转向、倾向于智见。他如此了知：“我这色身，是四大所造，父母所生，饭粥所长养，是无常、涂抹、按摩、破坏、毁坏之法；而我这识，依存于此，系缚于此。”

‘‘Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedana-viddhaṃsanadhammo. Idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti…pe… ettha paṭibaddhanti. Idampissa hoti paññāya.

“年轻人，譬如有一颗琉璃宝珠，质优、纯净、八面、做工精良、清澈、明净、无浊、各方面都完美。其中有一条线穿过，是蓝色、黄色、红色、白色或淡黄色的。一个有眼力的人把它拿在手里审视道：‘这是一颗琉璃宝珠，质优、纯净、八面、做工精良、清澈、明净、无浊、各方面都完美。其中有一条线穿过，是蓝色、黄色、红色、白色或淡黄色的。’同样地，年轻人，比丘于心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、安住、已达不动时，便将心转向、倾向于智见。他如此了知：‘我这色身，是四大所造，父母所生，饭粥所长养，是无常、涂抹、按摩、破坏、毁坏之法；而我这识，依存于此，系缚于此。’年轻人，比丘于心如此安定……乃至……已达不动时，他将心转向、倾向于智见，他如此了知……乃至……依存于此，系缚于此。这亦是他的智慧。”

473. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

473. 那位比丘，在心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、稳固、达到不动时，便引导、倾向其心以创造意生身。他从此身化作出另一个有色之身，乃意所成，具足一切大小肢节，诸根无缺。

‘‘Seyyathāpi[Pg.199], māṇava, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – ‘ayaṃ muñjo ayaṃ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, māṇava, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho’ti. Seyyathā vā pana, māṇava, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti…pe…. Idampissa hoti paññāya.

“年轻人，譬如有人从文叉草中抽出草秆。他会如此思惟：‘此为文叉草，此为草秆；文叉草为一物，草秆为另一物；草秆正是从文叉草中被抽出。’又或者，年轻人，譬如有人从剑鞘中拔出剑。他会如此思惟：‘此为剑，此为剑鞘；剑为一物，剑鞘为另一物；剑正是从剑鞘中被拔出。’又或者，年轻人，譬如有人从蛇蜕中拉出蛇。他会如此思惟：‘此为蛇，此为蛇蜕；蛇为一物，蛇蜕为另一物；蛇正是从蛇蜕中被拉出。’正是如此，年轻人，比丘……（中略）……当心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、稳固、达到不动时，便引导、倾向其心以创造意生身……（中略）……这亦是他的智慧。”

474. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti. Āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.

474. “那位比丘，当心如此安定、清净、明洁、无秽、离垢、柔软、适业、稳固、已达不动时，他将心转向、倾向于种种神通。他体验种种神通：由一变多，由多变一；或现或隐；穿墙、穿壁、穿山，通行无碍，犹如在虚空中；在地中出没，犹如在水中；在水上行走不沉，犹如在地上；在空中结跏趺坐而行，犹如带翅的鸟；此日月具如是大神力、大威力，他亦能以手触摸、抚摸；以身行使威力，远至梵天界。”

‘‘Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaññadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaññadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, māṇava, bhikkhu [Pg.200] …pe… yampi māṇava bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Idampissa hoti paññāya.

“年轻人，譬如一位熟练的陶匠或其学徒，用善于处理的陶土，无论想做什么样的陶器，他都能做成。又譬如，年轻人，一位熟练的象牙匠或其学徒，用善于处理的象牙，无论想做什么样的牙雕，他都能做成。又譬如，年轻人，一位熟练的金匠或其学徒，用善于处理的黄金，无论想做什么样的金饰，他都能做成。同样地，年轻人，比丘当心如此安定……乃至……已达不动时，他将心转向、倾向于种种神通。他体验种种神通：由一变多……乃至……以身行使威力远至梵天界。这亦是他的智慧。”

475. ‘‘So evaṃ samāhite citte…pe… āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa – ‘bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo iti’pi. Evameva kho, māṇava, bhikkhu…pe…. Yampi māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampissa hoti paññāya.

475. 彼于心如是等持……乃至……达不动时，为天耳界而引导、倾向其心。彼以清净、超人之天耳界，听闻天与人之二种声，无论远近。青年，譬如有人行于长途，彼听闻大鼓声、小鼓声、螺声、手鼓声与铜鼓声，彼有此念：“此为大鼓声”、“此为小鼓声”、“此为螺声、手鼓声与铜鼓声”。青年，正是如此，比丘……乃至……。青年，又，比丘于心如是等持……乃至……达不动时，为天耳界而引导、倾向其心，彼以清净、超人之天耳界，听闻天与人之二种声，无论远近，此亦是其智慧。

476. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, ‘sarāgaṃ vā cittaṃ sarāgaṃ citta’nti pajānāti, ‘vītarāgaṃ vā cittaṃ vītarāgaṃ citta’nti pajānāti, ‘sadosaṃ vā cittaṃ sadosaṃ citta’nti pajānāti, ‘vītadosaṃ vā cittaṃ vītadosaṃ citta’nti pajānāti, ‘samohaṃ vā cittaṃ samohaṃ citta’nti pajānāti, ‘vītamohaṃ vā cittaṃ vītamohaṃ citta’nti pajānāti, ‘saṅkhittaṃ vā cittaṃ saṅkhittaṃ citta’nti pajānāti, ‘vikkhittaṃ vā cittaṃ vikkhittaṃ citta’nti pajānāti, ‘mahaggataṃ vā cittaṃ mahaggataṃ citta’nti pajānāti, ‘amahaggataṃ vā cittaṃ amahaggataṃ citta’nti pajānāti, ‘sauttaraṃ vā cittaṃ sauttaraṃ citta’nti pajānāti, ‘anuttaraṃ vā cittaṃ anuttaraṃ citta’nti pajānāti, ‘samāhitaṃ vā cittaṃ samāhitaṃ citta’nti pajānāti, ‘asamāhitaṃ vā cittaṃ asamāhitaṃ citta’nti pajānāti, ‘vimuttaṃ [Pg.201] vā cittaṃ vimuttaṃ citta’nti pajānāti, ‘avimuttaṃ vā cittaṃ avimuttaṃ citta’nti pajānāti.

476. 当心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、安住、达到不动时，他为了证得他心智(cetopariyañāṇa)，而引导、倾向其心。他以自己的心，透彻地了知其他有情、其他个人的心：有贪的心，他了知为“有贪的心”；离贪的心，他了知为“离贪的心”；有嗔的心，他了知为“有嗔的心”；离嗔的心，他了知为“离嗔的心”；有痴的心，他了知为“有痴的心”；离痴的心，他了知为“离痴的心”；紧缩的心，他了知为“紧缩的心”；散乱的心，他了知为“散乱的心”；广大的心，他了知为“广大的心”；不广大的心，他了知为“不广大的心”；有上的心，他了知为“有上的心”；无上的心，他了知为“无上的心”；得定的心，他了知为“得定的心”；未得定的心，他了知为“未得定的心”；解脱的心，他了知为“解脱的心”；未解脱的心，他了知为“未解脱的心”。

‘‘Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā sakaṇikanti jāneyya, akaṇikaṃ vā akaṇikanti jāneyya. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite…pe… āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ purapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. Idampissa hoti paññāya.

青年，譬如一位年轻、喜好装饰的女子或男子，在清净明亮的镜子中，或在清澈的水钵里，省察自己的面容时，若有瑕疵，则知“有瑕疵”；若无瑕疵，则知“无瑕疵”。同样地，青年，比丘……（略）……当比丘如此心已得定……（略）……达到不动时，便为证得他心智而引导、倾注其心。他以心遍知其他众生、其他个人的心，了知有贪的心为“有贪的心”……（略）……了知未解脱的心为“未解脱的心”。这也是他的智慧。

477. ‘‘So evaṃ samāhite citte…pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

477. 当他如此心已得定……（略）……达到不动时，便为证得宿住随念智而引导、倾注其心。他忆念起种种过去生，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，以及许多坏劫、许多成劫、许多成坏劫——“我曾在彼处，有如此之名，如此之姓，如此之容色，食如此之食，感受如此之苦乐，寿命有如此期限。我从彼处死后，生于某处；在彼处，我亦有如此之名，如此之姓，如此之容色，食如此之食，感受如此之苦乐，寿命有如此期限；我从彼处死后，生于此处。”像这样，他忆念起种种过去生，有其行相，有其纲要。

‘‘Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya; tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. So tamhāpi gāmā amuṃ gāmaṃ gacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. Somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ [Pg.202] samāhite citte…pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampissa hoti paññāya.

年轻人，譬如某人从自己的村庄去到另一个村庄，又从那个村庄去到再一个村庄，然后他从那个村庄回到自己的村庄。他可能会这样想：“我从自己的村庄去了那个村庄，在那里我这样站立、这样坐下、这样说话、这样沉默；我又从那个村庄去了另一个村庄，在那里我也这样站立、这样坐下、这样说话、这样沉默；我从那个村庄回到了自己的村庄。”年轻人，正是这样，比丘……（略）……年轻人，当比丘如此，心已得定……（略）……达到不动时，便将心导向、倾注于宿住随念智。他忆念起种种过去生，即：一生……（略）……像这样，他忆念起种种过去生，有其行相，有其详情。这也成为他的智慧。

478. ‘‘So evaṃ samāhite citte…pe… āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

478. 彼比丘，当心如此得定时……（略）……达到不动时，为知众生之死生智，而引导、倾向其心。他以清净、超人之天眼，看见众生死时、生时，卑劣、高胜，美、丑，善趣、恶趣，了知众生随业而往：“诸君，此等众生具足身恶行、语恶行、意恶行，诽谤圣者，有邪见，行持邪见之业。他们身坏命终后，生于苦趣、恶趣、堕处、地狱。又，诸君，此等众生具足身善行、语善行、意善行，不诽谤圣者，有正见，行持正见之业。他们身坏命终后，生于善趣、天界。”如是，他以清净、超人之天眼，看见众生死时、生时，卑劣、高胜，美、丑，善趣、恶趣，了知众生随业而往。

‘‘Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. Idampissa hoti paññāya.

年轻人，譬如在十字路口有一座楼阁，有视力的人站在那里，可以看见人们进入房屋、走出房屋、在街道上行走、在十字路口坐着。他会这样想：“这些人正在进入房屋，这些人正在走出房屋，这些人在街道上行走，这些人坐在十字路口。”同样地，年轻人，比丘……（略）……年轻人，当比丘如此心已得定……（略）……达到不动时，便将心导向、倾注于了知众生死生之智。他以清净、超越人眼的天眼，看见众生死时、生时，卑贱、高贵，美貌、丑陋，善趣、恶趣，了知众生随其业而行。此亦是彼之智慧。

479. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya [Pg.203] cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti; ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

479. 当他如此心已得定、清净、皎洁、无瑕、离诸染污、柔软、堪任、安住、不动时，便将心导向、倾注于诸漏尽智。他如实了知：“此是苦。”他如实了知：“此是苦集。”他如实了知：“此是苦灭。”他如实了知：“此是导向苦灭之道。”他如实了知：“此是诸漏。”他如实了知：“此是漏集。”他如实了知：“此是漏灭。”他如实了知：“此是导向漏灭之道。”当他如此知、如此见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。于解脱中，生起“已解脱”之智。他了知：“生已尽，梵行已立，所作已作，不再有后有。”

‘‘Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippikasambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippikasambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampissa hoti paññāya.

“青年，譬如在山顶有一水池，水质澄清、极为清澈、无有浑浊。有眼力的人站在岸边，能看见贝螺、砂砾瓦片，以及游动或停驻的鱼群。他便会想：‘这水池确实澄清、极为清澈、无有浑浊。这里有贝螺、砂砾瓦片，以及鱼群，或游动或停驻。’正是如此，青年，比丘……（中略）……青年，当比丘如此心入等持……（中略）……达到不动时，他将心导向、倾注于诸漏尽智。他如实了知：‘此是苦’……（中略）……如实了知：‘此是导向诸漏灭尽的行道’。当他如是知、如是见时，心便从欲漏解脱，从有漏解脱，从无明漏解脱。解脱时，便有‘已解脱’之智，他了知：‘生已尽，梵行已立，应作已作，不再有后有。’这亦是他的智慧。”

480. ‘‘Ayaṃ kho, so māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Natthi cevettha uttarikaraṇīya’’nti.

480. “青年，这即是那圣慧蕴，世尊称赞它，并于此法中劝导、使之信受、安立此众人。于此，实无更上应作之事。”

‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho ānanda, ariyaṃ paññākkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Natthi [Pg.204] cevettha uttarikaraṇīyaṃ. Abhikkantaṃ, bho ānanda, abhikkantaṃ, bho ānanda! Seyyathāpi, bho ānanda, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho ānanda, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ ānando dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

“奇哉，阿难！未曾有，阿难！阿难，此圣慧蕴是圆满的，不是不圆满的。阿难，我于此教法之外，未曾在其他沙门、婆罗门中见到如此圆满的圣慧蕴。于此更无余事可做。绝妙，阿难！绝妙，阿难！阿难，譬如扶起倒置之物，揭开覆盖之物，为迷路者指示道路，或如在黑暗中举起油灯，心想：‘有眼者将能见色。’正是如此，尊者阿难以种种方式开示了法。阿难，我今皈依彼乔达摩尊者，皈依法，皈依比丘僧。愿尊者阿难忆持我为优婆塞，从今日起，终生皈依。”

Subhasuttaṃ niṭṭhitaṃ dasamaṃ.

第十《须婆经》终。

11. Kevaṭṭasuttaṃ

11. 坚固经

Kevaṭṭagahapatiputtavatthu

坚固居士子事

481. Evaṃ [Pg.205] me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā, iddhipāṭihāriyaṃ karissati; evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’’ti. Evaṃ vutte, bhagavā kevaṭṭaṃ gahapatiputtaṃ etadavoca – ‘‘na kho ahaṃ, kevaṭṭa, bhikkhūnaṃ evaṃ dhammaṃ desemi – etha tumhe, bhikkhave, gihīnaṃ odātavasanānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ karothā’’ti.

481. 如是我闻。一时，世尊住在那烂陀的跋瓦瑞咖芒果园中。尔时，坚固（Kevaṭṭa）居士子前往世尊之处，抵达后，顶礼世尊，坐于一旁。坐于一旁的坚固居士子对世尊说：“世尊，此那烂陀城富裕、繁荣、人口众多、人民密集，且对世尊深有净信。善哉，世尊，愿世尊指令一位比丘，行超人之法的神通神变；如此，此那烂陀城将对世尊更加净信。”如是说后，世尊对坚固居士子说：“坚固，我不如是为诸比丘说法：‘来，比丘们，你们去为穿白衣的在家人行超人之法的神通神变吧。’”

482. Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – ‘‘nāhaṃ, bhante, bhagavantaṃ dhaṃsemi; api ca, evaṃ vadāmi – ‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā iddhipāṭihāriyaṃ karissati; evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’’’ti. Dutiyampi kho bhagavā kevaṭṭaṃ gahapatiputtaṃ etadavoca – ‘‘na kho ahaṃ, kevaṭṭa, bhikkhūnaṃ evaṃ dhammaṃ desemi – etha tumhe, bhikkhave, gihīnaṃ odātavasanānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ karothā’’’ti.

482. 居士子坚固第二次对世尊说：“尊者，我并非贬损世尊，我只是这样说：“尊者，此那烂陀城富裕、繁荣、人口众多、人烟稠密，对世尊深有净信。善哉，尊者，请世尊指令一位比丘，他将行超人之法的神通神变，如此，此那烂陀城将对世尊更加净信。””第二次，世尊对居士子坚固说：“坚固，我实不曾如此教导比丘们：“来，比丘们，你们为穿白衣的在家人行超人之法的神通神变吧。”””

Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – ‘‘nāhaṃ, bhante, bhagavantaṃ dhaṃsemi; api ca, evaṃ vadāmi – ‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā iddhipāṭihāriyaṃ karissati. Evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’ti.

居士子坚固第三次对世尊说：“尊者，我并非贬损世尊，我只是这样说：“尊者，此那烂陀城富裕、繁荣、人口众多、人烟稠密，对世尊深有净信。善哉，尊者，请世尊指令一位比丘，他将行超人之法的神通神变，如此，此那烂陀城将对世尊更加净信。””

Iddhipāṭihāriyaṃ

神通神变

483. ‘‘Tīṇi [Pg.206] kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.

483. “坚固，我亲自以殊胜智证知、现证后宣说了此三项神变。是哪三项呢？神通神变、示心神变、教诫神变。”

484. ‘‘Katamañca, kevaṭṭa, iddhipāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.

484. “坚固，何为神通神变？坚固，于此，有比丘成就种种神通：一身化为多身，多身复为一身；或显或隐；穿壁、穿墙、穿山，无有挂碍，犹如行于虚空；于地中出没，犹如于水中；于水上行走不破，犹如于地上；于空中结跏趺坐而行，犹如飞鸟；此日月如是具大神通、大威力，能以手扪摸、抚摸；乃至以身行使威力至于梵天界。”

‘‘Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ anekavihitaṃ iddhividhaṃ paccanubhontaṃ – ekopi hutvā bahudhā hontaṃ, bahudhāpi hutvā eko hontaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānaṃ gacchantaṃ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karontaṃ seyyathāpi udake; udakepi abhijjamāne gacchantaṃ seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamantaṃ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasantaṃ parimajjantaṃ yāva brahmalokāpi kāyena vasaṃ vattentaṃ.

“有某位具信、净信者，看见那位比丘成就种种神通——一身化为多身，多身复为一身；或显或隐；穿壁、穿墙、穿山，无有挂碍，犹如行于虚空；于地中出没，犹如于水中；于水上行走不破，犹如于地上；于空中结跏趺坐而行，犹如飞鸟；以手扪摸、抚摸此具大神通、大威力的日月；乃至以身行使威力至于梵天界。”

‘‘Tamenaṃ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṃ bhikkhuṃ addasaṃ anekavihitaṃ iddhividhaṃ paccanubhontaṃ – ekopi hutvā bahudhā hontaṃ, bahudhāpi hutvā eko hontaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vattenta’nti.

“于是，那位具信、净信者告诉另一位无信、不净信者：‘先生，实为稀有！先生，实为未曾有！沙门有大神力、大威力。我曾见彼比丘成就种种神通——一身化为多身，多身复为一身……乃至以身行使威力及于梵天界。’”

‘‘Tamenaṃ so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyya – ‘atthi kho, bho, gandhārī nāma vijjā. Tāya so bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vattetī’ti.

那无信、无净信者会对那有信、有净信者这样说：“贤者，确实有一种名叫犍陀罗（Gandhārī）的明术。那位比丘凭借它而显现种种神通：从一身化为多身，从多身复归于一身……乃至以身行使自在直至梵天界。”

‘‘Taṃ [Pg.207] kiṃ maññasi, kevaṭṭa, api nu so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyyā’’ti? ‘‘Vadeyya, bhante’’ti. ‘‘Imaṃ kho ahaṃ, kevaṭṭa, iddhipāṭihāriye ādīnavaṃ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi’’.

“坚固，你认为如何？那无信、无净信者难道不会对那有信、有净信者这样说吗？”“会的，世尊。”“坚固，我因见到神通神变有此过患，故对神通神变感到苦恼、羞耻、厌恶。”

Ādesanāpāṭihāriyaṃ

记说神变

485. ‘‘Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti.

485. “坚固，什么是记说神变？坚固，于此，有比丘能指示其他有情、其他个人的心，也能指示心所，也能指示寻，也能指示伺，说：‘你的意是这样，你的意是那样，你的心是如此。’”

‘‘Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ – ‘evampi te mano, itthampi te mano, itipi te citta’nti. Tamenaṃ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṃ bhikkhuṃ addasaṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ – ‘‘evampi te mano, itthampi te mano, itipi te citta’’’nti.

“有某位具信、具净信者，看见那位比丘指示其他有情、其他个人的心，指示心所，指示寻，指示伺——‘你的意是这样，你的意是那样，你的心是如此。’于是，那位具信、具净信者告诉某位无信、无净信者：‘贤者，真是稀有啊！贤者，真是未曾有啊！此沙门有大神力、大威力。我曾见那位比丘指示其他有情、其他个人的心，指示心所，指示寻，指示伺——“你的意是这样，你的意是那样，你的心是如此。”’”

‘‘Tamenaṃ so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyya – ‘atthi kho, bho, maṇikā nāma vijjā; tāya so bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’’’nti.

那位无信、不净信者会对那位有信、净信者这样说：“贤友，有一种名为摩尼迦(maṇikā)的明术；那位比丘正是凭借它来指说其他众生、其他个人的心，指说心所，指说所寻，指说所伺——‘你的意是这样，你的意是那样，你的心是如此。’”

‘‘Taṃ kiṃ maññasi, kevaṭṭa, api nu so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyyā’’ti? ‘‘Vadeyya, bhante’’ti. ‘‘Imaṃ kho ahaṃ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṃ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi’’.

“凯瓦塔，你认为怎样？那位无信、不净信者会不会对那位有信、净信者这样说呢？”“会的，尊者。”“凯瓦塔，我正是因为看到这记心神变(ādesanāpāṭihāriya)的过患，所以对记心神变感到厌患、羞愧、厌恶。”

Anusāsanīpāṭihāriyaṃ

教诫神变

486. ‘‘Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā [Pg.208] evaṃ manasākattha, idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ.

486. “凯瓦塔，什么是教诫神变？在此，凯瓦塔，比丘这样教导：‘你们应当这样思惟，不要那样思惟；应当这样作意，不要那样作意；应当舍弃这个，应当具足并安住于这个。’凯瓦塔，这被称为教诫神变。

‘‘Puna caparaṃ, kevaṭṭa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho …pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, kevaṭṭa, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… nāparaṃ itthattāyāti pajānāti…pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ.

“再者，凯瓦塔，在此，如来出现于世，是阿罗汉、正自觉者……（如《沙门果经》中应广说般）……凯瓦塔，像这样，比丘具足戒行……他具足并安住于初禅。凯瓦塔，这也称为教诫神变……第二禅……第三禅……他具足并安住于第四禅。凯瓦塔，这也称为教诫神变……他引导、倾向其心以达智见……凯瓦塔，这也称为教诫神变……他了知‘于此存在状态，不再有后有’……凯瓦塔，这也称为教诫神变。”

‘‘Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṃ abhiññā sacchikatvā paveditāni’’.

“凯瓦塔，这三种神变，是我亲自以证智了知、作证后所宣说的。”

Bhūtanirodhesakabhikkhuvatthu

寻求四大灭尽的比丘的故事

487. ‘‘Bhūtapubbaṃ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

487. “格瓦达，往昔于此比丘僧团中，有某位比丘生起如是心念：‘此四大，即地界、水界、火界、风界，于何处无余灭尽？’”

488. ‘‘Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

488. “于是，格瓦达，那位比丘入于如是定，心入定时，通往天界之道便显现了。于是，格瓦达，那位比丘去到四大王天诸天之处，抵达后，对四大王天诸天说：‘贤友，此四大，即地界、水界、火界、风界，于何处无余灭尽？’”

‘‘Evaṃ vutte, kevaṭṭa, cātumahārājikā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā [Pg.209] ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

“如是说已，格瓦达，四大王天诸天对那位比丘说：‘比丘，我等亦不知此四大，即地界、水界、火界、风界，于何处无余灭尽。然，比丘，有四大王，他们比我等更为超胜、更为殊妙。他们或能知晓此四大，即地界、水界、火界、风界，于何处无余灭尽。’”

489. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, cattāro mahārājāno taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu, āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, tāvatiṃsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

489. 坚固，于是，那位比丘前往四大天王之处。抵达后，他对四大天王说了这番话：“贤友们，这四大种，即地界、水界、火界、风界，于何处无余灭尽呢？”坚固，听闻此言，四大天王对那位比丘说了这番话：“比丘，我们也不知道这四大种，即地界、水界、火界、风界，于何处无余灭尽。然而，比丘，有名为忉利天(Tāvatiṃsa)的诸天神，他们比我们更为超胜、更为殊妙。他们应会知道这四大种，即地界、水界、火界、风界，于何处无余灭尽。”

490. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṃsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṃse deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, tāvatiṃsā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

490. 坚固，于是，那位比丘前往忉利天(Tāvatiṃsa)诸天神之处。抵达后，他对忉利天诸天神说了这番话：“贤友们，这四大种，即地界、水界、火界、风界，于何处无余灭尽呢？”坚固，听闻此言，忉利天诸天神对那位比丘说了这番话：“比丘，我们也不知道这四大种，即地界、水界、火界、风界，于何处无余灭尽。然而，比丘，有天主帝释(Sakko devānamindo)，他比我们更为超胜、更为殊妙。他应会知道这四大种，即地界、水界、火界、风界，于何处无余灭尽。”

491. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, sakko devānamindo taṃ bhikkhuṃ etadavoca – ‘ahampi kho, bhikkhu, na [Pg.210] jānāmi, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, yāmā nāma devā…pe… suyāmo nāma devaputto… tusitā nāma devā… santussito nāma devaputto… nimmānaratī nāma devā … sunimmito nāma devaputto… paranimmitavasavattī nāma devā… vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

491. 坚固，于是那位比丘前往天主帝释(Sakko devānamindo)之处。抵达后，他对天主帝释说：“贤友，这四大，即地界、水界、火界、风界，于何处无余寂灭呢？”坚固，听了这话，天主帝释对那位比丘说：“比丘，我也不知道这四大，即地界、水界、火界、风界，于何处无余寂灭。可是，比丘，有夜摩天(Yāmā)……乃至……有苏亚马(Suyāma)天子……有兜率天(Tusitā)……有善兜率(Santusita)天子……有化乐天(Nimmānaratī)……有善化(Sunimmita)天子……有他化自在天(Paranimmitavasavattī)……有自在(Vasavattī)天子，他比我们更为超胜、更为殊妙。他应该会知道这四大，即地界、水界、火界、风界，于何处无余寂灭。”

492. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṃ devaputtaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, vasavattī devaputto taṃ bhikkhuṃ etadavoca – ‘ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

492. 于是，盖瓦塔，那位比丘前往自在天子(Vasavattī devaputta)之处。走近后，他对自在天子说：“贤友，这四大元素，即地界、水界、火界、风界，于何处无余寂灭呢？”此话一出，盖瓦塔，自在天子对那位比丘说：“比丘，我亦不知这四大元素，即地界、水界、火界、风界，于何处无余寂灭。然，比丘，有名为梵身天(Brahmakāyikā)的天神，他们比我们更为超胜、更为卓越。他们理应知道这四大元素，即地界、水界、火界、风界，于何处无余寂灭。”

493. ‘‘Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, brahmakāyikā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro [Pg.211] kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’’ti.

493. 于是，坚固，那位比丘入于如是之定，心既定时，通往梵天之道便显现。坚固，那位比丘便前往梵身天众(brahmakāyikā devā)之处；抵达后，对梵身天众如是说：“贤友，此四大，亦即地界、水界、火界、风界，于何处无余而灭？”坚固，如是说已，梵身天众对那位比丘如是说：“比丘，我等亦不知此四大，亦即地界、水界、火界、风界，于何处无余而灭。然，比丘，有梵天，大梵天，是征服者、不被征服者、全见者、自在者、主宰者、造作者、化作者、最胜者、主事者、得自在者，是已生与当生众生之父，他比我等更超胜、更殊妙。他应知此四大，亦即地界、水界、火界、风界，于何处无余而灭。”

‘‘‘Kahaṃ panāvuso, etarahi so mahābrahmā’ti? ‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṃ vā brahmā; api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati, obhāso pātubhavatī’ti. Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.

“贤友，如今那位大梵天在何处呢？”“比丘，我等亦不知大梵天在何处，或从何道而来，或居于何所。然，比丘，当征相显现，光明生起，光辉出现时，大梵天便将显现。此乃大梵天显现的前兆，即光明生起，光辉出现。”于是，坚固，那位大梵天不久即显现。

494. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṃ mahābrahmānaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’’ti? Evaṃ vutte, kevaṭṭa, so mahābrahmā taṃ bhikkhuṃ etadavoca – ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyāna’nti.

494. 于是，居物吒，那位比丘去到大梵天那里，走近后对大梵天说：“贤友，这四大元素，即地界、水界、火界、风界，于何处无余止息呢？”居物吒，听了这话，大梵天对那位比丘说：“比丘，我是梵天、大梵天、胜者、不被胜者、全见者、自在者、主宰者、造作者、化作者、至高者、统理者、得自在者、已生与当生众生之父。”

‘‘Dutiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca – ‘na khohaṃ taṃ, āvuso, evaṃ pucchāmi – ‘‘tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyāna’’nti. Evañca kho ahaṃ taṃ, āvuso, pucchāmi – ‘‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’’’ti?

居物吒，第二次，那位比丘对大梵天说：“贤友，我并非如此问你：‘你是梵天、大梵天、胜者、不被胜者、全见者、自在者、主宰者、造作者、化作者、至高者、统理者、得自在者、已生与当生众生之父吗？’我正是如此问你：‘贤友，这四大元素，即地界、水界、火界、风界，于何处无余止息呢？’”

‘‘Dutiyampi kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ etadavoca – ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyāna’nti. Tatiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca – ‘na khohaṃ taṃ, āvuso, evaṃ pucchāmi – ‘‘tvamasi brahmā mahābrahmā abhibhū [Pg.212] anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyāna’’nti. Evañca kho ahaṃ taṃ, āvuso, pucchāmi – ‘‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’’’ti?

居物吒，第二次，大梵天对那位比丘说：“比丘，我是梵天、大梵天、胜者、不被胜者、全见者、自在者、主宰者、造作者、化作者、至高者、统理者、得自在者、已生与当生众生之父。”居物吒，第三次，那位比丘对大梵天说：“贤友，我并非如此问你：‘你是梵天、大梵天、胜者、不被胜者、全见者、自在者、主宰者、造作者、化作者、至高者、统理者、得自在者、已生与当生众生之父吗？’我正是如此问你：‘贤友，这四大元素，即地界、水界、火界、风界，于何处无余止息呢？’”

495. ‘‘Atha kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā taṃ bhikkhuṃ etadavoca – ‘ime kho maṃ, bhikkhu, brahmakāyikā devā evaṃ jānanti, ‘‘natthi kiñci brahmuno aññātaṃ, natthi kiñci brahmuno adiṭṭhaṃ, natthi kiñci brahmuno aviditaṃ, natthi kiñci brahmuno asacchikata’’nti. Tasmāhaṃ tesaṃ sammukhā na byākāsiṃ. Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Tasmātiha, bhikkhu, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ taṃ bhagavantaṃ atidhāvitvā bahiddhā pariyeṭṭhiṃ āpajjasi imassa pañhassa veyyākaraṇāya. Gaccha tvaṃ, bhikkhu, tameva bhagavantaṃ upasaṅkamitvā imaṃ pañhaṃ puccha, yathā ca te bhagavā byākaroti, tathā naṃ dhāreyyāsī’ti.

495. “坚固，于是，那大梵天抓住那位比丘的手臂，将他带到一旁，对那位比丘说了这番话：‘比丘，这些梵身天是这样知道我的：“没有什么为梵天所不知，没有什么为梵天所不见，没有什么为梵天所不晓，没有什么为梵天所未证。”因此，我没有在他们面前解答。比丘，我也不知道这四大，即：地界、水界、火界、风界，于何处无余灭尽。所以，比丘，你这是恶作，你这是过失，因为你越过那位世尊，到外面去寻求此问题的解答。去吧，比丘，你去到那位世尊那里，问这个问题。那位世尊如何为你解答，你当如是受持。’”

496. ‘‘Atha kho so, kevaṭṭa, bhikkhu – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva brahmaloke antarahito mama purato pāturahosi. Atha kho so, kevaṭṭa, bhikkhu maṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho, kevaṭṭa, so bhikkhu maṃ etadavoca – ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

496. “于是，坚固，那位比丘——譬如强壮之人，屈臂复伸，或伸臂复屈——就这样从梵界消失，出现在我面前。于是，坚固，那位比丘顶礼我后，坐于一旁。坚固，坐于一旁后，那位比丘对我说了这番话：‘尊者，这四大，即：地界、水界、火界、风界，于何处无余灭尽呢？’”

Tīradassisakuṇupamā

岸见鸟譬喻

497. ‘‘Evaṃ vutte, ahaṃ, kevaṭṭa, taṃ bhikkhuṃ etadavocaṃ – ‘bhūtapubbaṃ, bhikkhu, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti. Te atīradakkhiniyā nāvāya tīradassiṃ sakuṇaṃ muñcanti. So gacchateva puratthimaṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati anudisaṃ. Sace so samantā tīraṃ [Pg.213] passati, tathāgatakova hoti. Sace pana so samantā tīraṃ na passati, tameva nāvaṃ paccāgacchati. Evameva kho tvaṃ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṃ nājjhagā, atha mamaññeva santike paccāgato. Na kho eso, bhikkhu, pañho evaṃ pucchitabbo – ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

497. “坚固，如是说后，我对那位比丘说：‘比丘，往昔，航海的商人们带着一只观岸鸟，乘船入海。当船不见岸时，他们放出那只观岸鸟。它径直飞向东方，飞向南方，飞向西方，飞向北方，飞向上方，飞向维方。如果它在周围看到岸，就径直飞去；如果它在周围看不到岸，就飞回此船。比丘，你也是这样，遍寻至梵天界，也未找到此问题的解答，于是就回到我这里。比丘，此问题不应如是问：‘尊者，此四大元素——即地界、水界、火界、风界——于何处无余寂灭？’’”

498. ‘‘Evañca kho eso, bhikkhu, pañho pucchitabbo –

498. “比丘，此问题实应如是问——”

‘Kattha āpo ca pathavī, tejo vāyo na gādhati;

Kattha dīghañca rassañca, aṇuṃ thūlaṃ subhāsubhaṃ;

Kattha nāmañca rūpañca, asesaṃ uparujjhatī’ti.

“水地与火风，于何处不立？长短与微粗，美丑于何处？名色于何处，无余而寂灭？”

499. ‘‘Tatra veyyākaraṇaṃ bhavati –

499. “其解答为——”

‘Viññāṇaṃ anidassanaṃ, anantaṃ sabbatopabhaṃ;

Ettha āpo ca pathavī, tejo vāyo na gādhati.

“识不可见、无边际，周遍有津；于此，水、地、火、风不得立足。

Ettha dīghañca rassañca, aṇuṃ thūlaṃ subhāsubhaṃ;

Ettha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhatī’ti.

于此长与短，微粗美与丑；于此名与色，无余而寂灭。由识之寂灭，于此彼亦灭。”’

500. Idamavoca bhagavā. Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṃ abhinandīti.

500. 世尊如是说。居士子坚固心生欢喜，欣然信受世尊所说。

Kevaṭṭasuttaṃ niṭṭhitaṃ ekādasamaṃ.

《坚固经》第十一终。

12. Lohiccasuttaṃ

12. 罗希迦经

Lohiccabrāhmaṇavatthu

罗希迦婆罗门事

501. Evaṃ [Pg.214] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari. Tena kho pana samayena lohicco brāhmaṇo sālavatikaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ, brahmadeyyaṃ.

501. 如是我闻。一时，世尊在憍萨罗国(Kosala)游行，与五百比丘之大比丘僧团同行，抵达萨拉瓦底(Sālavatikā)。当时，婆罗门罗希迦(Lohicca)住在萨拉瓦底，那地方人烟稠密，草、薪、水、谷物丰足，是憍萨罗国波斯匿王(Pasenadi)所赐的国王赠礼，为婆罗门封地。

502. Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’ti.

502. 当时，婆罗门罗希迦生起如此邪恶之见：“在此，有沙门或婆罗门证得善法，证得善法后，不应告知他人。他人能为他人做什么呢？譬如有人斩断旧的束缚，又造作新的束缚；我说这邪恶的贪法也是如此。他人能为他人做什么呢？”

503. Assosi kho lohicco brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sālavatikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

503. 婆罗门罗希迦听闻：“诸位，沙门乔达摩，释迦子，从释迦族出家，在憍萨罗国游行，与五百比丘之大比丘僧团同行，已抵达萨拉瓦底。关于这位乔达摩尊者，有如此美好的声誉远扬：‘彼世尊亦即是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他于此包含天、魔、梵的世界，以及包含沙门、婆罗门、天与人的众生，以亲证智自证后而宣说。他所说的法，初善、中善、后善，义理具足，言辞善巧，阐明完全圆满、清净的梵行。善哉，得见如此的阿罗汉！”

504. Atha kho lohicco brāhmaṇo rosikaṃ nhāpitaṃ āmantesi – ‘‘ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama[Pg.215]; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – lohicco, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’ti. Evañca vadehi – ‘‘adhivāsetu kira bhavaṃ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti.

504. 那时，婆罗门罗希迦（Lohicca）对理发师罗斯迦（Rosika）说：“来，朋友罗斯迦，你到沙门乔达摩那里去。去到后，用我的话问候沙门乔达摩少病、少恼、起居轻便、强健、安乐住：“乔达摩尊者，婆罗门罗希迦问候您少病、少恼、起居轻便、强健、安乐住。”并且这样说：“请乔达摩尊者与比丘僧团一同，应允婆罗门罗希迦明日的饭食。””

505. ‘‘Evaṃ, bho’’ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rosikā nhāpito bhagavantaṃ etadavoca – ‘‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

505. “是的，先生。”理发师罗斯迦应诺婆罗门罗希迦后，便到世尊那里去。去到后，礼拜世尊，坐于一旁。坐于一旁后，理发师罗斯迦对世尊说：“尊者，婆罗门罗希迦问候世尊少病、少恼、起居轻便、强健、安乐住；并且这样说：“请世尊与比丘僧团一同，应允婆罗门罗希迦明日的饭食。””世尊默然应允。

506. Atha kho rosikā nhāpito bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavoca – ‘‘avocumhā kho mayaṃ bhoto vacanena taṃ bhagavantaṃ – ‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivutthañca pana tena bhagavatā’’ti.

506. 那时，理发师罗斯迦了知世尊已应允，便从座位起身，礼拜世尊，作右绕后，到婆罗门罗希迦那里去。去到后，对婆罗门罗希迦说：“我们已用尊者您的话对那位世尊说：“尊者，婆罗门罗希迦问候世尊少病、少恼、起居轻便、强健、安乐住；并且这样说：“请世尊与比丘僧团一同，应允婆罗门罗希迦明日的饭食。””那位世尊已经应允了。”

507. Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā rosikaṃ nhāpitaṃ āmantesi – ‘‘ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṃ ārocehi – kālo bho, gotama, niṭṭhitaṃ bhatta’’nti. ‘‘Evaṃ, bho’’ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi[Pg.216]. Ekamantaṃ ṭhito kho rosikā nhāpito bhagavato kālaṃ ārocesi – ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti.

507. 那时，罗希迦婆罗门在那一夜过后，在自己家中准备了上等的嚼食与啖食，对理发师罗斯迦(Rosika)吩咐道：“来，朋友罗斯迦，你到沙门乔达摩那里去；去到后，向沙门乔达摩告知时间：‘乔达摩尊者，时候到了，饭食已备妥。’”“是的，尊者。”理发师罗斯迦应诺罗希迦婆罗门后，便去到世尊那里；去到后，礼敬世尊，然后立于一旁。立于一旁的理发师罗斯迦向世尊告知时间：“尊者，时候到了，饭食已备妥。”

508. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. Tena kho pana samayena rosikā nhāpito bhagavantaṃ piṭṭhito piṭṭhito anubandho hoti. Atha kho rosikā nhāpito bhagavantaṃ etadavoca – ‘‘lohiccassa, bhante, brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’ti. Sādhu, bhante, bhagavā lohiccaṃ brāhmaṇaṃ etasmā pāpakā diṭṭhigatā vivecetū’’ti. ‘‘Appeva nāma siyā rosike, appeva nāma siyā rosike’’ti.

508. 那时，世尊于上午时分，穿好下衣，取衣钵，与比丘僧众一同前往萨拉瓦底(Sālavatikā)村。当时，理发师罗斯迦在世尊身后紧随。于是，理发师罗斯迦对世尊说：“尊者，罗希迦婆罗门生起了如此恶见：‘在此，沙门或婆罗门若证得善法，证得善法后，不应告知他人——他人能为他人做什么呢？譬如斩断旧的束缚，又造作新的束缚，我称此为一种邪恶的贪法，与此譬喻相同——他人能为他人做什么呢？’善哉，尊者，愿世尊使罗希迦婆罗门从此邪恶之见中解脱。”“罗斯迦，或许能如此；罗斯迦，或许能如此。”

Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho lohicco brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

尔时，世尊前往罗希迦(Lohicca)婆罗门的住处。抵达后，即于所设之座坐下。其后，罗希迦婆罗门亲手以精美的嚼食与啖食，供养以佛陀为首的比丘僧团，使其满足、饱足。

Lohiccabrāhmaṇānuyogo

质询罗希迦婆罗门

509. Atha kho lohicco brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho lohiccaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘saccaṃ kira te, lohicca, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’’ ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kiṃ maññasi lohicca nanu tvaṃ sālavatikaṃ ajjhāvasasī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Yo nu kho, lohicca, evaṃ vadeyya – ‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṃ brāhmaṇo [Pg.217] ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye taṃ upajīvanti, tesaṃ antarāyakaro vā hoti, no vā’’ti?

509. 尔时，罗希迦婆罗门见世尊食毕，手离于钵，便取一低座，坐于一旁。世尊对坐于一旁的罗希迦婆罗门说：“罗希迦，你确实生起了这样一种邪恶的见解吗？——‘于此，有沙门或婆罗门证得善法，证得善法后，不应告知他人。他人能为他人做什么呢？譬如有人，斩断旧的束缚，又造作新的束缚，我说此贪法亦是如此邪恶。他人能为他人做什么呢？’”“是的，乔达摩尊者。”“罗希迦，你意下如何？你不是管辖着萨拉瓦底(Sālavatī)吗？”“是的，乔达摩尊者。”“罗希迦，假使有人这么说：‘罗希迦婆罗门管辖萨拉瓦底，凡萨拉瓦底所产生的税收，应由罗希迦婆罗门一人独享，不应给予他人。’如此说者，对那些依你维生的人，是制造障碍者，还是非障碍者呢？”

‘‘Antarāyakaro, bho gotama’’. ‘‘Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā’’ti? ‘‘Ahitānukampī, bho gotama’’. ‘‘Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā’’ti? ‘‘Sapattakaṃ, bho gotama’’. ‘‘Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā’’ti? ‘‘Micchādiṭṭhi, bho gotama’’. ‘‘Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’.

“乔达摩，是制造障碍者。”“作为制造障碍者，他对他们是心怀饶益，还是心怀损害呢？”“乔达摩，是心怀损害。”“对于心怀损害者，他对他们是心存慈爱，还是心存敌意呢？”“乔达摩，是心存敌意。”“当心存敌意时，是邪见还是正见呢？”“乔达摩，是邪见。”“罗希迦，我宣说，具邪见者，于两种归宿中必至其一——即地狱或畜生道。”

510. ‘‘Taṃ kiṃ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṃ ajjhāvasatī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Yo nu kho, lohicca, evaṃ vadeyya – ‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro vā hoti, no vā’’ti?

510. “罗希迦，你意下如何？憍萨罗王波斯匿不统治迦尸憍萨罗吗？”“乔达摩，诚然如此。”“罗希迦，若有人如是说：‘憍萨罗王波斯匿统治迦尸憍萨罗；迦尸憍萨罗所产生的一切税收，应由憍萨罗王波斯匿一人享用，不应给予他人。’如此说者，对于依靠憍萨罗王波斯匿为生的你们及其他人，是制造障碍，还是不制造障碍呢？”

511. ‘‘Iti kira, lohicca, yo evaṃ vadeyya – ‘‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati; yā sālavatikāya samudayasañjāti, lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’’ti. Evaṃvādī so ye taṃ upajīvanti, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – ‘‘idha samaṇo [Pg.218] vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya…pe… karissatī’’ti. Evaṃvādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

511. “罗希迦（Lohicca）啊，如果有人这样说：‘婆罗门罗希迦住在萨拉瓦蒂（Sālavatikā），萨拉瓦蒂的收益，应由罗希迦独自享用，不应分给其他人。’这样说的人，就是为那些依他维生者制造障碍。制造障碍，就是不怜悯其福祉；不怜悯其福祉，就会生起敌意；生起敌意，就会产生邪见。罗希迦啊，同样地，如果有人这样说：‘在此，有沙门或婆罗门证得了善法，证得之后不应该告诉别人。他人能为他人做什么呢？譬如斩断旧的束缚，又造作新的束缚……’这样说的人，就是为那些依如来所宣说的法与律，从而证得如此崇高殊胜成就——即证得预流果、一来果、不还果、阿罗汉果——的良家子（kulaputta）们，以及那些为投生天界而使天胎成熟者，制造障碍。制造障碍，就是不怜悯其福祉；不怜悯其福祉，就会生起敌意；生起敌意，就会产生邪见。罗希迦啊，我宣说具邪见者，于二趣（gati）之中，必至其一：地狱或畜生胎。”

512. ‘‘Iti kira, lohicca, yo evaṃ vadeyya – ‘‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’’ti. Evaṃvādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma…pe… kiñhi paro parassa karissatī’’ti, evaṃ vādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. Ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

512. 罗希迦，如果有人这么说：“憍萨罗王波斯匿统治迦尸憍萨罗，迦尸憍萨罗所产生的税赋，应由憍萨罗王波斯匿独自享用，不应给予他人。”如此说者，对于那些依靠憍萨罗王波斯匿维生的你们及其他人，他就是制造障碍者。作为制造障碍者，他就是不怜悯他人利益者；不怜悯他人利益者，其敌对之心便会现前；当敌对之心现前时，便产生邪见。罗希迦，正是如此，如果有人这么说：“在此，有沙门或婆罗门证得善法，证得善法后，不应告知他人，因为他人能为他人做什么呢？……他人能为他人做什么呢？”如此说者，对于那些依如来所开示的法与律而证得如此崇高殊胜境界——即亲证预流果、一来果、不还果、阿罗汉果——的良家子们，以及那些为生于天界而使天胎成熟者，他就是制造障碍者。作为制造障碍者，他就是不怜悯他人利益者；不怜悯他人利益者，其敌对之心便会现前；当敌对之心现前时，便产生邪见。罗希迦，我对有邪见者，宣说两种趣的其中之一：地狱或畜生道。

Tayo codanārahā

三种应受责备者

513. ‘‘Tayo [Pg.219] khome, lohicca, satthāro, ye loke codanārahā; yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṃ vā āliṅgeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, paṭhamo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

513. “罗希迦，世间有三种导师应受呵责；若有人呵责此等导师，其呵责是真实、如实、如法、无可指责的。是哪三种呢？罗希迦，于此，有某位导师，为了某个目的而从在家出家，成为无家者，但他并未达到那个沙门之义。他未达到那个沙门之义，却为弟子们说法：‘此为你们的利益，此为你们的安乐。’他的弟子们不听从，不倾耳，不立心于了知，并且偏离导师的教导而行。他应被如此呵责：‘具寿，你为了某个目的而从在家出家，成为无家者，但你那个沙门之义尚未达到。你未达到那个沙门之义，却为弟子们说法：“此为你们的利益，此为你们的安乐。”你的弟子们不听从，不倾耳，不立心于了知，并且偏离导师的教导而行。譬如追求后退者，或拥抱转身者，我称此为恶劣的贪法——他人又能为他人做什么呢？’罗希迦，这是第一种在世间应受呵责的导师；若有人呵责此等导师，其呵责是真实、如实、如法、无可指责的。”

514. ‘‘Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya, idaṃ vo sukhāyā’’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma sakaṃ khettaṃ ohāya paraṃ khettaṃ niddāyitabbaṃ maññeyya[Pg.220], evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, dutiyo satthā, yo, loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

514. “再者，罗希迦，于此有某种导师，他为某种义利从在家出家，成为无家者，但他那沙门义利尚未达成。他未达成那沙门义利，却为弟子们说法：‘这对你们有益，这对你们安乐。’他的弟子们听从、倾听、为证知而用心，且不离师教而行。他应如是受呵责：‘具寿，你为某种义利从在家出家，成为无家者，但你那沙门义利尚未达成。你未达成那沙门义利，却为弟子们说法：“这对你们有益，这对你们安乐。”你的弟子们听从、倾听、为证知而用心，且不离师教而行。犹如有人舍弃自己的田地，却想着应为他人的田地除草，我说这种事是邪恶的贪法——他人又能为他人做什么呢？’罗希迦，这是世间第二种应受呵责的导师；凡呵责此等导师者，其呵责是真实、如实、如法、无有罪过的。”

515. ‘‘Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto. Taṃ tvaṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, tatiyo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjāti.

515. 再者，罗希迦，于此有一类导师，他为之而出家，自家趣于无家，彼沙门之义利已被他证得。他证得彼沙门之义利后，为弟子们说法：“此为你们的利益，此为你们的安乐。”他的弟子们却不愿听，不倾耳，不立心于了知，并且偏离导师的教诫而行。他应被如此呵责：“具寿，你为之而出家，自家趣于无家，你的彼沙门之义利已被证得。你证得彼沙门之义利后，为弟子们说法：‘此为你们的利益，此为你们的安乐。’但是你的弟子们不愿听，不倾耳，不立心于了知，并且偏离导师的教诫而行。犹如断掉旧的束缚，又造作新的束缚，我称此（教导）为一种恶贪法，他人能为他人做什么呢？”罗希迦，这是世间第三种应受呵责的导师；凡呵责如是导师者，其呵责是真实、正确、如法、无过失的。罗希迦，此为世间三种应受呵责的导师；凡呵责如是诸导师者，其呵责是真实、正确、如法、无过失的。

Nacodanārahasatthu

不应受呵责的导师

516. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – ‘‘atthi pana, bho gotama, koci satthā, yo loke nacodanāraho’’ti? ‘‘Atthi kho, lohicca, satthā, yo loke nacodanāraho’’ti. ‘‘Katamo pana so, bho gotama, satthā, yo loke nacodanāraho’’ti?

516. 如是说后，婆罗门罗希迦对世尊说：“尊者乔达摩，世间是否有任何不应受呵责的导师呢？”“罗希迦，世间确实有不应受呵责的导师。”“尊者乔达摩，那么，哪一位是在世间不应受呵责的导师呢？”

‘‘Idha, lohicca, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, lohicca, bhikkhu sīlasampanno [Pg.221] hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… nāparaṃ itthattāyāti pajānāti. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā’’ti.

“罗希迦，于此，如来出现于世，为应供、正等觉者……（应如《沙门果经》中广说）。罗希迦，比丘如是具足戒……得达并安住于初禅……罗希迦，弟子于任何导师处，获得如此崇高的殊胜成就，罗希迦，此即是世间不应受呵责的导师。而任何人呵责这样的导师，其呵责即是虚假、不实、不如法、有过失的……得达并安住于第二禅……第三禅……第四禅。罗希迦，弟子于任何导师处，获得如此崇高的殊胜成就，罗希迦，此即是世间不应受呵责的导师，而任何人呵责这样的导师，其呵责即是虚假、不实、不如法、有过失的……为得智见而引导、倾向其心……罗希迦，弟子于任何导师处，获得如此崇高的殊胜成就，罗希迦，此即是世间不应受呵责的导师，而任何人呵责这样的导师，其呵责即是虚假、不实、不如法、有过失的……了知：‘对我而言，从此存在之外，无有后有。’罗希迦，弟子于任何导师处，获得如此崇高的殊胜成就，罗希迦，此即是世间不应受呵责的导师，而任何人呵责这样的导师，其呵责即是虚假、不实、不如法、有过失的。”

517. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, puriso purisaṃ narakapapātaṃ patantaṃ kesesu gahetvā uddharitvā thale patiṭṭhapeyya, evamevāhaṃ bhotā gotamena narakapapātaṃ papatanto uddharitvā thale patiṭṭhāpito. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama, seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

517. 如是说已，罗希迦婆罗门对世尊说：“乔达摩尊者，犹如有人抓住堕入深渊者的头发，将其拉起，安置于陆地；如是，我正堕入深渊，为乔达摩尊者所救，安置于陆地。殊胜哉，乔达摩尊者！殊胜哉，乔达摩尊者！犹如扶正倒置之物，揭示被覆盖者，为迷路者指示道路，于黑暗中持油灯，令有眼者得见诸色。如是，乔达摩尊者以种种方式阐明了法。我今归依乔达摩尊者、法与比丘僧伽。请乔达摩尊者忆持我为优婆塞，从今日起终生归依。”

Lohiccasuttaṃ niṭṭhitaṃ dvādasamaṃ.

第十二罗希迦经终。

13. Tevijjasuttaṃ

13. 三明经

518. Evaṃ [Pg.222] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena manasākaṭaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.

518. 如是我闻。一时，世尊与大比丘僧伽五百人俱，于憍萨罗国游行，至一名为摩那萨卡塔(Manasākaṭa)的憍萨罗婆罗门村。尔时，世尊住在摩那萨卡塔北面，阿致罗筏底河畔的芒果林中。

519. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.

519. 彼时，有众多极负盛名的婆罗门大长者住在摩那萨卡塔，即：阐基婆罗门、达鲁卡婆罗门、波卡拉萨提婆罗门、阇奴索尼(Jāṇussoṇi)婆罗门、多迭亚婆罗门，以及其他极负盛名的婆罗门大长者。

520. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi. Atha kho vāseṭṭho māṇavo evamāha – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’’ti. Bhāradvājopi māṇavo evamāha – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’’ti. Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi bhāradvājo māṇavopi vāseṭṭhaṃ māṇavaṃ saññāpetuṃ.

520. 尔时，婆私吒与巴罗多迦二位青年婆罗门为舒解疲乏而经行、随行时，生起了关于正道与非正道的谈论。于是，青年婆罗门婆私吒如是说：“此乃直道，此乃正道，是出离之道，行此道者得与梵天共住，此乃婆罗门波卡拉萨提所宣说。”青年婆罗门巴罗多迦亦如是说：“此乃直道，此乃正道，是出离之道，行此道者得与梵天共住，此乃婆罗门达鲁卡所宣说。”婆私吒青年婆罗门实未能说服巴罗多迦青年婆罗门，巴罗多迦青年婆罗门亦实未能说服婆私吒青年婆罗门。

521. Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – ‘‘ayaṃ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā [Pg.223] devamanussānaṃ buddho bhagavā’’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ samaṇaṃ gotamaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati, tathā naṃ dhāressāmā’’ti. ‘‘Evaṃ, bho’’ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

521. 于是，青年婆罗门婆私吒对青年婆罗门巴罗多迦说：“巴罗多迦贤友，有位沙门乔达摩，是释迦子，从释迦族出家，现正住在摩那萨卡塔(Manasākaṭa)北面，阿致罗筏底河畔的芒果林中。关于那位乔达摩尊者，有如此美好的声誉远播：‘彼世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’来吧，巴罗多迦贤友，我们到沙门乔达摩那里去；到了之后，我们向沙门乔达摩请教这件事。沙门乔达摩如何为我们解答，我们就如何受持。”“好的，贤友。”青年婆罗门巴罗多迦应诺了青年婆罗门婆私吒。

Maggāmaggakathā

关于正道与非正道的谈论

522. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ etadavoca – ‘‘idha, bho gotama, amhākaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi. Ahaṃ evaṃ vadāmi – ‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’ti. Bhāradvājo māṇavo evamāha – ‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’ti. Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo’’ti.

522. 尔时，婆私吒(Vāseṭṭha)与巴罗多迦(Bhāradvāja)两位青年，前往世尊之处。抵达后，与世尊相互问候，交换了欢喜、值得忆念的言语，然后坐于一旁。坐于一旁的青年婆私吒对世尊说：“尊者乔达摩，我等在此为舒展筋骨而经行、漫步时，生起了关于道与非道的言论。我如是说：‘此即是正直之道，此即是坦途，能引导行此道者与梵天共住，此乃婆罗门波卡拉萨提(Pokkharasāti)所宣说。’而青年巴罗多迦则如是说：‘此即是正直之道，此即是坦途，能引导行此道者与梵天共住，此乃婆罗门达鲁卡(Tārukkha)所宣说。’尊者乔达摩，于此，我等实有分歧，实有争论，实有异说。”

523. ‘‘Iti kira, vāseṭṭha, tvaṃ evaṃ vadesi – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’’ti. Bhāradvājo māṇavo evamāha – ‘‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’’ti. Atha kismiṃ pana vo, vāseṭṭha, viggaho, kismiṃ vivādo, kismiṃ nānāvādo’’ti?

523. “婆私吒，据说你是这样说的：‘此即是正直之道，此即是坦途，能引导行此道者与梵天共住，此乃婆罗门波卡拉萨提所宣说。’而青年巴罗多迦是那样说的：‘此即是正直之道，此即是坦途，能引导行此道者与梵天共住，此乃婆罗门达鲁卡所宣说。’那么，婆私吒，你们的分歧何在？争论何在？异说何在？”

524. ‘‘Maggāmagge, bho gotama. Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññapenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.

524. “尊者乔达摩，是在道与非道上。尊者乔达摩，尽管婆罗门们宣示了种种不同的道路——如阿达利耶(Addhariyā)婆罗门、提提利耶(Tittiriyā)婆罗门、阐陀迦(Chandokā)婆罗门、婆和利奢(Bavhārijjhā)婆罗门——但所有这些道路都能引导行此道者与梵天共住。”

‘‘Seyyathāpi[Pg.224], bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññapenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā’’ti.

“乔达摩尊者，譬如村庄或市镇附近，即使有许多不同的道路，但所有这些道路都汇集于村庄；同样地，乔达摩尊者，即使婆罗门们宣说种种不同的道路，如阿达利耶婆罗门(Addhariyā)、提提利耶婆罗门(Tittiriyā)、阐陀伽婆罗门(Chandokā)、婆和利阇婆罗门(Bavhārijjhā)，然而所有这些道路都能引出，能引导行此道者达到与梵天共住。”

Vāseṭṭhamāṇavānuyogo

对婆悉吒童子的查问

525. ‘‘Niyyantīti vāseṭṭha vadesi’’? ‘‘Niyyantīti, bho gotama, vadāmi’’. ‘‘Niyyantīti, vāseṭṭha, vadesi’’? ‘‘Niyyantīti, bho gotama, vadāmi’’. ‘‘Niyyantīti, vāseṭṭha, vadesi’’? ‘‘Niyyantī’’ti, bho gotama, vadāmi’’.

525. “婆悉吒，你是说‘能引导’吗？”“乔达摩尊者，我说‘能引导’。”“婆悉吒，你是说‘能引导’吗？”“乔达摩尊者，我说‘能引导’。”“婆悉吒，你是说‘能引导’吗？”“乔达摩尊者，我说‘能引导’。”

‘‘Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho’’ti? ‘‘No hidaṃ, bho gotama’’.

“婆悉吒，那么，在三明婆罗门中，可有任何一位亲眼见过梵天吗？”“没有，乔达摩尊者。”

‘‘Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyopi, yena brahmā sakkhidiṭṭho’’ti? ‘‘No hidaṃ, bho gotama’’.

“婆悉吒，那么，在三明婆罗门的老师中，可有任何一位亲眼见过梵天吗？”“没有，乔达摩尊者。”

‘‘Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho’’ti? ‘‘No hidaṃ, bho gotama’’.

“婆悉吒，那么，在三明婆罗门的师祖中，可有任何一位亲眼见过梵天吗？”“没有，乔达摩尊者。”

‘‘Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho’’ti? ‘‘No hidaṃ, bho gotama’’.

“婆悉吒，那么，三明婆罗门上溯至第七代师承，可有任何人亲眼见过梵天吗？”“没有，乔达摩尊者。”

526. ‘‘Kiṃ pana, vāseṭṭha, yepi tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’’’ti? ‘‘No hidaṃ, bho gotama’’.

526. “婆悉吒(Vāseṭṭha)，再者，那些三明婆罗门的古代仙人，为明咒的作者与宣说者——如今这些三明婆罗门所吟诵、传述、汇集的古老明咒句，正是源自于他们，并随之吟诵、宣说，复述其所说，复诵其所教——他们是：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩陀祇(Yamadaggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆悉吒(Vāseṭṭha)、迦叶(Kassapa)、婆求(Bhagu)。他们也曾这样说过吗：‘我们知道、我们看见梵天在何处，经何道，住何所’？”“不然，乔达摩(Gotama)尊者。”

527. ‘‘Iti [Pg.225] kira, vāseṭṭha, natthi koci tevijjānaṃ brāhmaṇānaṃ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’ti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema. Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’’’ti.

527. “婆悉吒，如此说来，在三明婆罗门中，没有一个婆罗门曾亲见梵天；没有一个导师曾亲见梵天；没有一个导师的导师曾亲见梵天；乃至上溯七代师承，也没有一人曾亲见梵天。又，那些三明婆罗门的古代仙人，为明咒的作者与宣说者——如今这些三明婆罗门所吟诵、传述、汇集的古老明咒句，正是源自于他们，并随之吟诵、宣说，复述其所说，复诵其所教——他们是：阿吒迦、婆摩迦、婆摩提婆、毗奢蜜多罗、耶摩陀祇、鸯耆罗娑、巴罗多迦、婆悉吒、迦叶、婆求。他们也不曾这样说过：‘我们知道、我们看见梵天在何处，经何道，住何所。’而这些三明婆罗门却这样说：‘我们为那所不知、所不见者，教示一条能与其为伴的道路：“这才是正直之道，这才是直接之道，能引出离，能带领行道者达到与梵天为伴。”’”

528. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

528. “婆悉吒，你认为如何？如此一来，三明婆罗门的言说，岂不就变得毫无根据了吗？”“确实如此，尊者乔达摩，如此一来，三明婆罗门的言说，就变得毫无根据了。”

‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. ‘Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṃ ṭhānaṃ vijjati.

“善哉，婆悉吒。婆悉吒，那些三明婆罗门，对自己所不知、不见的梵天，却教导与之共住的道路，说：‘这才是正直之道，这才是直接之道，能引人出离，能令行此道者到达与梵天共住之处。’——此事无有是处。”

529. ‘‘Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṃsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati. Evameva kho, vāseṭṭha, andhaveṇūpamaṃ maññe tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. Tesamidaṃ tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.

529. “婆悉吒，譬如一队盲人，一个拉着一个，为首的看不见，中间的看不见，最后的也看不见。婆悉吒，正是如此，我认为三明婆罗门的言说就像一队盲人：为首的看不见，中间的看不见，最后的也看不见。他们这些三明婆罗门的言说，就变得可笑、有名无实、毫无意义、空洞无用。”

530. ‘‘Taṃ [Pg.226] kiṃ maññasi, vāseṭṭha, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī’’ti?

530. “婆悉吒，你认为如何？三明婆罗门以及其他众多的人，能否看见日月？当日月升起与落下时，他们是否会祈求、赞颂，并合掌礼敬、随之绕行？”

‘‘Evaṃ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī’’ti.

“正是如此，尊者乔达摩。三明婆罗门以及其他众多的人，能看见日月。当日月升起与落下时，他们会祈求、赞颂，并合掌礼敬、随之绕行。”

531. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, yaṃ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, pahonti tevijjā brāhmaṇā candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṃ sahabyatāyā’’ti? ‘‘No hidaṃ, bho gotama’’.

531. “婆悉吒，你认为如何？那些三明婆罗门以及其他许多人，看见日月，以及日月从何处升起，又于何处落下，他们祈求、赞颂、合掌、礼敬，并追随它们而转。他们能指出通往与日月为伴的道路，说：‘这才是正直之道，这才是坦途，能引导人趣向与日月为伴的境界’吗？”“并非如此，乔达摩尊者。”

‘‘Iti kira, vāseṭṭha, yaṃ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, tesampi nappahonti candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṃ sahabyatāyā’’ti.

“所以，婆悉吒，那些三明婆罗门以及其他许多人，看见日月，以及日月从何处升起，又于何处落下，他们祈求、赞颂、合掌、礼敬，并追随它们而转，他们也无法指出通往与日月为伴的道路，说：‘这才是正直之道，这才是坦途，能引导人趣向与日月为伴的境界。’”

532. ‘‘Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo [Pg.227] vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’’ti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’’ti.

532. “那么，据说那些三明婆罗门未曾亲见梵天。据说那些三明婆罗门的诸师也未曾亲见梵天。据说那些三明婆罗门的师传诸师也未曾亲见梵天。据说那些三明婆罗门上溯至第七代的师祖也未曾亲见梵天。又，据说那些三明婆罗门的古仙人，即真言的作者与宣说者——如今的三明婆罗门正是追随他们歌咏、言说、复述、传授那些古老的真言句——例如：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗舍密多罗(Vessāmitta)、焰摩德祇(Yamataggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆悉吒(Vāseṭṭha)、迦叶(Kassapa)、婆求(Bhagu)，他们也未曾如此说：‘我们知道此，我们见到此，梵天在何处，经由何道，居于何所。’而那些三明婆罗门却如此说：‘对于我们所不知、不见者，我们却为他宣说共住之道——这即是正直之道，这即是直接之道，是出离之道，能令行者得与梵天共住。’”

533. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

533. “婆悉吒，你认为如何？如果这样，那些三明婆罗门所说的话岂不是毫无根据吗？”“确实如此，乔达摩尊者，如果这样，那些三明婆罗门所说的话确实毫无根据。”

‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’’ti, netaṃ ṭhānaṃ vijjati.

“善哉，婆悉吒。婆悉吒，那些三明婆罗门，对于他们自己所不知、不见者，竟然宣说与之共住之道——‘这即是正直之道，这即是直接之道，是出离之道，能令行者得与梵天共住’，此事无有是处。

Janapadakalyāṇīupamā

乡间美女的譬喻

534. ‘‘Seyyathāpi, vāseṭṭha, puriso evaṃ vadeyya – ‘‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi, taṃ kāmemī’’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’’ti? Iti puṭṭho ‘‘no’’ti vadeyya.

534. “婆悉吒(Vāseṭṭha)，譬如有一位男子这样说：‘我欲求此国中最美的女子，我渴望她。’他人会对他说：‘喂，男子，你所欲求、所渴望的国中最美的女子，你知道她是刹帝利女、婆罗门女、吠舍女还是首陀罗女吗？’如此被问时，他会回答：‘不知道。’”

‘‘Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’’ti? Iti puṭṭho ‘‘āmā’’ti vadeyya.

“他们会对他说：‘喂，男子，你所欲求、所渴望的国中最美的女子，你知道她叫什么名字、什么种姓吗？是高、是矮，还是中等身材？肤色是黝黑、是金黄，还是棕褐色？住在某个村庄、市镇或城市吗？’如此被问时，他会回答：‘不知道。’他们会对他说：‘喂，男子，你既不认识也不曾见过的女子，你却欲求、渴望她吗？’如此被问时，他会回答：‘是的。’”

535. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

535. “婆悉吒，你认为如何？当情况如此，那位男子所说的话，难道不就成了毫无根据的吗？”“尊者乔达摩，确实如此。当情况如此，那位男子所说的话，确实成了毫无根据的。”

536. ‘‘Evameva [Pg.228] kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’’ti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’’ti.

536. “婆悉吒，正是如此。那些三明婆罗门未曾亲见梵天；那些三明婆罗门的老师们也未曾亲见梵天；那些三明婆罗门的历代祖师们也未曾亲见梵天；乃至那些三明婆罗门上溯七代的师承也未曾亲见梵天。又，那些三明婆罗门的古仙人，乃是真言的作者、真言的弘传者，如今的三明婆罗门所歌咏、称颂、合诵的古老真言句，即是他们的作品。他们是：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗舍密多(Vessāmitta)、焰摩德祇(Yamataggi)、盎耆罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆悉吒(Vāseṭṭha)、迦叶(Kassapa)、婆和瞿(Bhagu)。他们也未曾如此说：‘我们知道、我们见到梵天在何处，经由何道，居于何所。’而那些三明婆罗门却如此说：‘我们对于所不知、所不见者，宣说与之共住之道：此即是正直之道，此即是直接之道，能引出离，行此道者得与梵天共住。’”

537. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

537. “婆悉吒，你意下如何？如此一来，那些三明婆罗门所说的话，岂不就成了毫无根据之言吗？”“尊者乔达摩，确实如此。如此一来，那些三明婆罗门所说的话，确实成了毫无根据之言。”

‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti netaṃ ṭhānaṃ vijjati.

“善哉，婆悉吒。婆悉吒，那些三明婆罗门对于自己所不知、所不见者，竟宣说与之共住之道，谓：‘此即是正直之道，此即是直接之道，能引出离，行此道者得与梵天共住。’——此事无有是处。

Nisseṇīupamā

阶梯之喻

538. ‘‘Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṃ kareyya – pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ – puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya [Pg.229] vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’’ti? Iti puṭṭho ‘‘no’’ti vadeyya.

538. “婆悉吒(Vāseṭṭha)，譬如有一男子在四衢道口为登楼阁而造梯。众人会这样问他：‘喂，仁者，你为登楼阁而造梯，可知那楼阁是在东方、南方、西方，还是北方？是高、是低，还是中等？’他被这样问时，会回答：‘不知。’”

‘‘Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yaṃ tvaṃ na jānāsi, na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’’ti? Iti puṭṭho ‘‘āmā’’ti vadeyya.

“众人会这样问他：‘喂，仁者，你为一座你既不知也不见的楼阁造梯吗？’他被这样问时，会回答：‘是的。’”

539. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

539. “婆悉吒，你认为如何？这样一来，那男子的话不就成了毫无根据的吗？”“尊者乔达摩(Gotama)，确实如此。这样一来，那男子的话确实就成了毫无根据的了。”

540. ‘‘Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmāti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’’ti.

540. “婆悉吒，正是如此。据说，那些三明婆罗门未曾亲见梵天；据说，那些三明婆罗门的老师们也未曾亲见梵天；据说，那些三明婆罗门的师承相传的老师们也未曾亲见梵天；据说，那些三明婆罗门上溯至第七代的老师们也未曾亲见梵天。又，那些三明婆罗门的古代仙人，是真言的创造者、真言的流传者——如今这些三明婆罗门所歌咏、称说、合集的古老真言句，即是随彼等而歌咏，随彼等而称说，随其所说而说，随其所诵而诵——即：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩陀耆(Yamataggi)、安吉罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆悉吒(Vāseṭṭha)、迦叶(Kassapa)、薄伽(Bhagu)，他们也未曾如此说：‘我们知道此，我们见到此：梵天在何处，或经由何道，或住于何所。’而那些三明婆罗门却如此说：‘对于我们所不知、所不见的梵天，我们教示得与其共住之道，说：“此即是正直之道，此即是直接之道，是出离之道，行此道者得至于与梵天共住。”’”

541. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

541. “婆悉吒，你意下如何？若如此，三明婆罗门之所说，岂不成了毫无根据的吗？”“尊者乔达摩，确实如此。若如此，三明婆罗门之所说，确实成了毫无根据的。”

‘‘Sādhu, vāseṭṭha. Te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. Ayameva ujumaggo ayamañjasāyano [Pg.230] niyyāniko niyyāti takkarassa brahmasabyatāyāti, netaṃ ṭhānaṃ vijjati.

“善哉，婆悉吒。婆悉吒，那些三明婆罗门，对于他们所不知、所不见的梵天，竟会宣说得与其共住之道，说：‘此即是正直之道，此即是直接之道，是出离之道，行此道者得至于与梵天共住’——此事无有是处。”

Aciravatīnadīupamā

阿致罗筏底河之譬喻

542. ‘‘Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre ṭhito pārimaṃ tīraṃ avheyya – ‘‘ehi pārāpāraṃ, ehi pārāpāra’’nti.

542. “婆悉吒，譬如这条阿致罗筏底(Aciravatī)河，河水满溢，与河岸齐平，乌鸦可以站立饮用。这时，有个人欲至彼岸、寻求彼岸、走向彼岸、想渡到彼岸而来。他站在此岸，呼唤彼岸道：‘彼岸，来此岸！彼岸，来此岸！’”

543. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṃ tīraṃ orimaṃ tīraṃ āgaccheyyā’’ti? ‘‘No hidaṃ, bho gotama’’.

543. “婆悉吒，你认为如何？难道因那个人的呼唤、祈求、愿求或欣求，阿致罗筏底河的彼岸就会来到此岸吗？”“不会的，尊者乔达摩。”

544. ‘‘Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṃsu – ‘‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’’ti.

544. “婆悉吒，正是如此。那些三明婆罗门，舍弃了成就婆罗门之法，却受持奉行非婆罗门之法，他们如此说道：‘我们呼唤因陀罗(Inda)，我们呼唤苏摩(Soma)，我们呼唤瓦儒那，我们呼唤伊舍那(Īsāna)，我们呼唤生主(Pajāpati)，我们呼唤梵天(Brahmā)，我们呼唤大神通者(Mahiddhi)，我们呼唤阎摩(Yama)。’”

‘‘Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati.

“婆悉吒，那些三明婆罗门，舍弃了成就婆罗门之法，却受持奉行非婆罗门之法，而仅因呼唤、祈求、愿求或欣求，便能在身坏命终之后，得与诸梵天共住——这种情况是不存在的。”

545. ‘‘Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre daḷhāya anduyā pacchābāhaṃ gāḷhabandhanaṃ baddho.

545. “婆悉吒，譬如这条阿致罗筏底(Aciravatī)河，河水满溢，与河岸齐平，乌鸦可以站立饮用。这时，有个人欲至彼岸、寻求彼岸、走向彼岸、想渡到彼岸而来。他却在此岸，被坚固的绳索反绑双手，牢牢地束缚着。”

‘‘Taṃ kiṃ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṃ tīraṃ gaccheyyā’’ti? ‘‘No hidaṃ, bho gotama’’.

“婆悉吒，你认为如何？那个人能从阿致罗筏底河的此岸去到彼岸吗？”“不能，尊者乔达摩。”

546. ‘‘Evameva [Pg.231] kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.

546. “正是如此，婆悉吒。于圣者之律，此五种欲亦称‘枷锁’，亦称‘束缚’。是哪五种呢？眼所识之色，为可欲、可爱、可意、悦爱之相、与欲俱行、可染著。耳所识之声……鼻所识之香……舌所识之味……身所识之触，为可欲、可爱、可意、悦爱之相、与欲俱行、可染著。”

‘‘Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Ime kho vāseṭṭha pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati.

“婆悉吒，此五种欲，于圣者之律亦称‘枷锁’，亦称‘束缚’。婆悉吒，彼三明婆罗门于此五种欲，贪求、沉迷、深陷，不见过患，无出离之慧而受用之。婆悉吒，彼三明婆罗门，实舍能为婆罗门之法而行，取不能为婆罗门之法而行，于五种欲，贪求、沉迷、深陷，不见过患，无出离之慧而受用，为欲之枷锁所缚，身坏命终之后，当生梵天为伴，无有是处。”

547. ‘‘Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre sasīsaṃ pārupitvā nipajjeyya.

547. “婆悉吒，譬如这条阿致罗筏底(Aciravatī)河，河水充满，与岸齐平，乌鸦可饮。其时，有一人来，欲求彼岸，寻求彼岸，欲往彼岸，欲渡彼岸。他却在此岸，蒙头而卧。”

‘‘Taṃ kiṃ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṃ tīraṃ gaccheyyā’’ti? ‘‘No hidaṃ, bho gotama’’.

“婆悉吒，你意下如何？那人能从阿致罗筏底河的此岸去到彼岸吗？”“此事不然，乔达摩尊者。”

548. ‘‘Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.

548. “正是如此，婆悉吒。于圣者之律中，此五盖亦被称为覆盖，亦被称为障碍，亦被称为缠缚，亦被称为遍缠。是哪五种呢？欲贪盖、瞋恚盖、昏沉睡眠盖、掉举恶作盖、疑盖。婆悉吒，于圣者之律中，此五盖亦被称为覆盖，亦被称为障碍，亦被称为缠缚，亦被称为遍缠。”

549. ‘‘Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivuṭā onaddhā pariyonaddhā. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye [Pg.232] dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivuṭā onaddhā pariyonaddhā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati.

549. “婆悉吒，彼等三明婆罗门为五盖所覆、所障、所缚、所遍缠。婆悉吒，彼等三明婆罗门舍弃能成就婆罗门之法，受持非能成就婆罗门之法，为五盖所覆、所障、所缚、所遍缠，于身坏命终之后，得与梵天共住，此事无有是处。”

Saṃsandanakathā

比对之言

550. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ, sapariggaho vā brahmā apariggaho vā’’ti? ‘‘Apariggaho, bho gotama’’. ‘‘Saveracitto vā averacitto vā’’ti? ‘‘Averacitto, bho gotama’’. ‘‘Sabyāpajjacitto vā abyāpajjacitto vā’’ti? ‘‘Abyāpajjacitto, bho gotama’’. ‘‘Saṃkiliṭṭhacitto vā asaṃkiliṭṭhacitto vā’’ti? ‘‘Asaṃkiliṭṭhacitto, bho gotama’’. ‘‘Vasavattī vā avasavattī vā’’ti? ‘‘Vasavattī, bho gotama’’.

550. “婆悉吒，汝意云何？汝曾从婆罗门中之耆宿、长老、师与师之师所说而闻：梵天是有家累者，抑或无家累者？”“贤者乔达摩，是无家累者。”“是有瞋恨心者，抑或无瞋恨心者？”“贤者乔达摩，是无瞋恨心者。”“是心有恼患者，抑或心无恼患者？”“贤者乔达摩，是心无恼患者。”“是心染污者，抑或心不染污者？”“贤者乔达摩，是心不染污者。”“是得自在者，抑或不得自在者？”“贤者乔达摩，是得自在者。”

‘‘Taṃ kiṃ maññasi, vāseṭṭha, sapariggahā vā tevijjā brāhmaṇā apariggahā vā’’ti? ‘‘Sapariggahā, bho gotama’’. ‘‘Saveracittā vā averacittā vā’’ti? ‘‘Saveracittā, bho gotama’’. ‘‘Sabyāpajjacittā vā abyāpajjacittā vā’’ti? ‘‘Sabyāpajjacittā, bho gotama’’. ‘‘Saṃkiliṭṭhacittā vā asaṃkiliṭṭhacittā vā’’ti? ‘‘Saṃkiliṭṭhacittā, bho gotama’’. ‘‘Vasavattī vā avasavattī vā’’ti? ‘‘Avasavattī, bho gotama’’.

“婆私吒，你认为如何？那些三明婆罗门是有家室的，还是无家室的？”“尊者乔达摩，是有家室的。”“是有嗔心的，还是无嗔心的？”“尊者乔达摩，是有嗔心的。”“是心有恼患的，还是心无恼患的？”“尊者乔达摩，是心有恼患的。”“是心染污的，还是心不染污的？”“尊者乔达摩，是心染污的。”“是能自主的，还是不能自主的？”“尊者乔达摩，是不能自主的。”

551. ‘‘Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. Api nu kho sapariggahānaṃ tevijjānaṃ brāhmaṇānaṃ apariggahena brahmunā saddhiṃ saṃsandati sametī’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṃ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati.

551. “婆私吒，如此说来，三明婆罗门有家室，而梵天无家室。有家室的三明婆罗门，能与无家室的梵天相融、会合吗？”“尊者乔达摩，此事不然。”“善哉，婆私吒！婆私吒，那些有家室的三明婆罗门，于身坏命终之后，得与无家室的梵天为伴，此事无有是处。”

‘‘Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā…pe… sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā… saṃkiliṭṭhacittā tevijjā brāhmaṇā asaṃkiliṭṭhacitto brahmā… avasavattī tevijjā [Pg.233] brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṃ tevijjānaṃ brāhmaṇānaṃ vasavattinā brahmunā saddhiṃ saṃsandati sametī’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṃ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati.

“婆私吒，如此说来，三明婆罗门有嗔心，而梵天无嗔心……三明婆罗门心有恼患，而梵天心无恼患……三明婆罗门心有染污，而梵天心无染污……三明婆罗门不能自主，而梵天能自主。不能自主的三明婆罗门，能与能自主的梵天相融、会合吗？”“尊者乔达摩，此事不然。”“善哉，婆私吒！婆私吒，那些不能自主的三明婆罗门，于身坏命终之后，得与能自主的梵天为伴，此事无有是处。”

552. ‘‘Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṃsīdanti, saṃsīditvā visāraṃ pāpuṇanti, sukkhataraṃ maññe taranti. Tasmā idaṃ tevijjānaṃ brāhmaṇānaṃ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī’’ti.

552. “婆悉吒，于此，那些三明婆罗门误入歧途而沉没，沉没后便陷入败坏，他们自以为在渡越，实则横渡干涸之地。因此，这三明婆罗门之三明，亦被称为荒野，亦被称为旷野，亦被称为灾难。”

553. Evaṃ vutte, vāseṭṭho māṇavo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’’ti. ‘‘Taṃ kiṃ maññasi, vāseṭṭha. Āsanne ito manasākaṭaṃ, na ito dūre manasākaṭa’’nti? ‘‘Evaṃ, bho gotama, āsanne ito manasākaṭaṃ, na ito dūre manasākaṭa’’nti.

553. 如是说后，婆悉吒青年对世尊说：“乔达摩尊者，我曾听闻：‘沙门乔达摩了知与梵天共住之道。’” “婆悉吒，你意下如何？摩那萨卡塔（Manasākaṭa）村离此处近，离此处不远吧？”“是的，乔达摩尊者，摩那萨卡塔村离此处近，离此处不远。”

554. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, idhassa puriso manasākaṭe jātasaṃvaddho. Tamenaṃ manasākaṭato tāvadeva avasaṭaṃ manasākaṭassa maggaṃ puccheyyuṃ. Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṃvaddhassa manasākaṭassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bho gotama, puriso manasākaṭe jātasaṃvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī’’ti.

554. “婆悉吒，你意下如何？假使有这么一个人，在摩那萨卡塔村出生长大，当他刚从摩那萨卡塔村出来，人们就问他去摩那萨卡塔村的路。婆悉吒，对于这个在摩那萨卡塔村出生长大的人，当被问及去摩那萨卡塔村的路时，他难道会迟缓或困惑吗？”“不会的，乔达摩尊者。”“此是何因？”“乔达摩尊者，因为那个人在摩那萨卡塔村出生长大，他对摩那萨卡塔村的所有道路都善为明了。”

‘‘Siyā kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṃvaddhassa manasākaṭassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā, na tveva tathāgatassa brahmaloke vā brahmalokagāminiyā vā paṭipadāya puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānaṃ cāhaṃ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ, yathā paṭipanno ca brahmalokaṃ upapanno, tañca pajānāmī’’ti.

“婆悉吒，那个在摩那萨卡塔村出生长大的人，在被问及去摩那萨卡塔村的路时，或许会有迟缓或困惑；然而如来在被问及梵天界或通往梵天界之道时，则绝不会有迟缓或困惑。婆悉吒，我了知梵天、梵天界、以及通往梵天界之道，亦了知如何行践而得生于梵天界。”

555. Evaṃ [Pg.234] vutte, vāseṭṭho māṇavo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’’ti. ‘‘Sādhu no bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetu ullumpatu bhavaṃ gotamo brāhmaṇiṃ paja’’nti. ‘‘Tena hi, vāseṭṭha, suṇāhi; sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho vāseṭṭho māṇavo bhagavato paccassosi.

555. 如是说已，青年婆私吒对世尊说此言：“乔达摩尊者，我曾听闻：‘沙门乔达摩开示与梵天共住之道。’善哉，乔达摩尊者，请为我等开示与梵天共住之道，愿乔达摩尊者救拔婆罗门子弟！”“那么，婆私吒，你且谛听，善作意之，我将宣说。”“是的，尊者。”青年婆私吒回答世尊。

Brahmalokamaggadesanā

开示梵天界之道

556. Bhagavā etadavoca – ‘‘idha, vāseṭṭha, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, vāseṭṭha, bhikkhu sīlasampanno hoti…pe… tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

556. 世尊说此言：“婆私吒，于此，如来出现于世，是阿罗汉、正等觉者……（应如《沙门果经》中广说）。婆私吒，比丘如是具足戒……于自身观见此五盖已断时，喜悦生起；有喜悦者，喜生起；意有喜者，身轻安；身轻安者，感受乐；有乐者，心入定。”

‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

“彼以与慈俱行之心，遍满一个方向而住。同样地，第二个方向、第三个方向、第四个方向。如是，上、下、横向，于一切处，推己及人，以与慈俱行的、广大的、宏大的、无量的、无怨、无害之心，遍满一切世界而住。”

‘‘Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, vāseṭṭha, evaṃ bhāvitāya mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṃ sahabyatāya maggo.

“婆私吒，譬如一位强壮的吹螺手，能轻易地令四方知晓其声；同样地，婆私吒，当慈心解脱如是修习时，任何有限之业皆不存留、不住留于彼处。婆私吒，此亦是与梵天共住之道。”

‘‘Puna caparaṃ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

再者，婆悉吒，比丘以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一个方向而住。同样地第二个方向，同样地第三个方向，同样地第四个方向。像这样，向上、向下、横遍，于一切处，推己及人，他以与舍俱行的、广大的、崇高的、无量的、无怨、无害之心，遍满整个世界而住。

‘‘Seyyathāpi[Pg.235], vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya. Evameva kho, vāseṭṭha, evaṃ bhāvitāya upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayaṃ kho, vāseṭṭha, brahmānaṃ sahabyatāya maggo.

婆悉吒，譬如一位强壮的吹螺手，能轻易地让四方都听到螺声。同样地，婆悉吒，当舍心解脱如此修习时，任何有限的业都无法在那里存留，无法在那里住留。婆悉吒，这也是通往与梵天共住的道路。

557. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, evaṃvihārī bhikkhu sapariggaho vā apariggaho vā’’ti? ‘‘Apariggaho, bho gotama’’. ‘‘Saveracitto vā averacitto vā’’ti? ‘‘Averacitto, bho gotama’’. ‘‘Sabyāpajjacitto vā abyāpajjacitto vā’’ti? ‘‘Abyāpajjacitto, bho gotama’’. ‘‘Saṃkiliṭṭhacitto vā asaṃkiliṭṭhacitto vā’’ti? ‘‘Asaṃkiliṭṭhacitto, bho gotama’’. ‘‘Vasavattī vā avasavattī vā’’ti? ‘‘Vasavattī, bho gotama’’.

557. “婆悉吒，你认为如何？如此而住的比丘是有家累还是无家累呢？”“无家累，尊者乔达摩。”“他是有怨恨心还是无怨恨心呢？”“无怨恨心，尊者乔达摩。”“他是有嗔恚心还是无嗔恚心呢？”“无嗔恚心，尊者乔达摩。”“他的心有杂染还是无杂染呢？”“心无杂染，尊者乔达摩。”“他是自在还是不自在呢？”“是自在，尊者乔达摩。”

‘‘Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṃ saṃsandati sametī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṃ maraṇā apariggahassa brahmuno sahabyūpago bhavissatī’’ti, ṭhānametaṃ vijjati.

“如此，婆悉吒，比丘是无家累的，梵天也是无家累的。无家累的比丘难道不与无家累的梵天相符、相合吗？”“是的，尊者乔达摩。”“善哉，婆悉吒！那么，婆悉吒，无家累的比丘在身坏命终之后，会投生与无家累的梵天共住，这是可能存在的。”

558. ‘‘Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā…pe… abyāpajjacitto bhikkhu, abyāpajjacitto brahmā… asaṃkiliṭṭhacitto bhikkhu, asaṃkiliṭṭhacitto brahmā… vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṃ saṃsandati sametī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṃ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṃ vijjatī’’ti.

558. “婆悉吒，如此，比丘无怨恨心，梵天也无怨恨心……比丘无嗔恚心，梵天也无嗔恚心……比丘心无杂染，梵天也心无杂染……比丘心得自在，梵天也心得自在。婆悉吒，心得自在的比丘难道不与心得自在的梵天相符、相合吗？”“是的，乔达摩尊者。”“善哉，婆悉吒！那么，婆悉吒，心得自在的比丘在身坏命终之后，会成为心得自在的梵天的同伴，这是可能存在的。”

559. Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito[Pg.236]. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma, dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.

559. 如此说后，婆悉吒与巴罗多迦两位青年对世尊说：“妙哉，乔达摩尊者！妙哉，乔达摩尊者！譬如，乔达摩尊者，有人将倒置之物扶正，将覆盖之物揭开，为迷路者指明道路，或于暗处持油灯，心想：‘有眼者将能见色。’同样地，乔达摩尊者以种种方式开示了法。我们归依乔达摩尊者，归依法，归依比丘僧团。愿乔达摩尊者接受我们为优婆塞，从今日起，终生归依。”

Tevijjasuttaṃ niṭṭhitaṃ terasamaṃ.

《三明经》第十三终。

Sīlakkhandhavaggo niṭṭhito.

戒蕴品终。

Tassuddānaṃ –

其摄颂曰：

Brahmāsāmaññaambaṭṭha,Soṇakūṭamahālijālinī;

Sīhapoṭṭhapādasubho kevaṭṭo,Lohiccatevijjā terasāti.

梵网、沙门果、安巴塔、种德、究罗檀陀、摩诃离、阇利耶、大师子吼、布吒波陀、须婆、坚固、罗希迦、三明，共计一十三。

Sīlakkhandhavaggapāḷi niṭṭhitā.

《戒蕴品》巴利终。

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母
1 Namo tassa bhagavato arahato sammāsambuddhassa 礼敬彼世尊、阿罗汉、正自觉者 Dīghanikāyo 长部 Sīlakkhandhavaggapāḷi 戒蕴品 1. Brahmajālasuttaṃ 1. 梵网经 Paribbājakakathā 外道品 1. Evaṃ [Pg.1] me sutaṃ – ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca. 1. 如是我闻：一时，世尊与大比丘僧团，即五百位比丘，在王舍城(Rājagaha)与那烂陀(Nāḷandā)之间的道路上远行。游行者苏毗亚(Suppiya)也与他的弟子青年梵授(Brahmadatta)一起，在王舍城与那烂陀之间的道路上远行。在那里，游行者苏毗亚以各种理由毁谤佛、法、僧；而游行者苏毗亚的弟子青年梵授，则以各种理由称赞佛、法、僧。就这样，师徒二人彼此说着截然相反的话，紧随于世尊与比丘僧团之后。 2. Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi saddhiṃ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi antevāsinā brahmadattena māṇavena. Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa [Pg.2] avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti. 2. 尔时，世尊与比丘僧团一同到芒果园(Ambalaṭṭhikā)的王家园亭，住了一夜。游行者苏毗亚也与他的弟子青年梵授一起到芒果园的王家园亭，住了一夜。在那里，游行者苏毗亚也以各种理由毁谤佛、法、僧；而游行者苏毗亚的弟子青年梵授，则以各种理由称赞佛、法、僧。就这样，师徒二人彼此说着截然相反的话而住。 3. Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’’ti. 3. 尔时，众多比丘于夜后黎明时分起身，在集会堂中集会而坐，生起了如是言论：“贤友们，诚然稀有！贤友们，诚然未曾有！彼知者、见者、阿罗汉、正等觉者世尊，竟能如此善遍了知众生之种种意乐。此游方者苏毗亚(Suppiya)，以种种理由毁谤佛、毁谤法、毁谤僧；而游方者苏毗亚之弟子，青年梵授(Brahmadatta)，却以种种理由赞叹佛、赞叹法、赞叹僧。如是，此师徒二人，彼此言说全然相违，紧随于世尊与比丘僧团之后。” 4. Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā’’ti? Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito [Pg.3] anubandhā honti bhikkhusaṅghañcā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto’’ti. 4. 尔时，世尊了知彼等比丘此番言谈后，即往集会堂；抵达后，于已设之座就坐。坐已，世尊对诸比丘说：“诸比丘，汝等现今因何言谈而共坐于此？汝等未竟之言谈复为何？”如是说已，彼等比丘白世尊言：“世尊，我等于此集会堂，于夜后黎明时分起身，共坐集会时，生起此番言谈：‘贤友，稀有！贤友，未曾有！彼知者、见者、阿罗汉、正等觉者世尊，于诸有情种种意乐，何其善遍了知！此游方者苏毗亚(Suppiya)，以种种方式说佛、法、僧之过；而游方者苏毗亚之弟子，青年梵授(Brahmadatta)，则以种种方式说佛、法、僧之德。如是，此师徒二人，所说之言截然相反，却紧随于世尊与比丘僧团之后。’世尊，此即我等未竟之言谈，尔时世尊即至。” 5. ‘‘Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ – ‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti. 5. “诸比丘，若他人毁谤我，或毁谤法，或毁谤僧伽，于此你们不应生起怨恨、不悦或心怀不满。诸比丘，若他人毁谤我，或毁谤法，或毁谤僧伽，于此你们若忿怒或不悦，那只会对你们自己造成障碍。诸比丘，若他人毁谤我，或毁谤法，或毁谤僧伽，于此你们若忿怒或不悦，你们还能了知他人所说的善说与恶说吗？”“世尊，不能了知。”“诸比丘，若他人毁谤我，或毁谤法，或毁谤僧伽，于此你们应辨明其不实为不实：‘如此，此事不实；如此，此事不真；此事于我等中无有，此事于我等中亦不存在。’” 6. ‘‘Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ – ‘itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū’ti. 6. “诸比丘，若他人赞叹我，或赞叹法，或赞叹僧伽，于此你们不应生起欢喜、愉悦或心生飘浮。诸比丘，若他人赞叹我，或赞叹法，或赞叹僧伽，于此你们若心生欢喜、愉悦、飘浮，那只会对你们自己造成障碍。诸比丘，若他人赞叹我，或赞叹法，或赞叹僧伽，于此你们应如实承认：‘如此，此事为实；如此，此事为真；此事于我等中确有，此事于我等中亦存在。’” Cūḷasīlaṃ 小戒 7. ‘‘Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya? 7. “诸比丘，凡夫以此称赞如来，实为少量、低劣，仅只是戒。诸比丘，凡夫以此称赞如来的那少量、低劣、仅只是戒，是哪些呢？” 8. ‘‘‘Pāṇātipātaṃ [Pg.4] pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 8. “‘沙门乔达摩舍断杀生，远离杀生，已舍棍杖，已弃武器，有惭，具悲，为一切有情众生的福祉而悲悯而住。’——诸比丘，凡夫或以此称赞如来。” ‘‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. “‘沙门乔达摩舍断不与取，远离不与取，取所予物，待所予物，以不偷盗、清净之身而住。’——诸比丘，凡夫或以此称赞如来。” ‘‘‘Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. “‘沙门乔达摩舍断非梵行，是梵行者，行为高远，远离淫欲，即村俗之法。’——诸比丘，凡夫或以此称赞如来。” 9. ‘‘‘Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 9. “‘沙门乔达摩舍断妄语，远离妄语，是实语者、信实者、言语稳固者、言语可信者，不欺诳世间。’——诸比丘，凡夫或以此称赞如来。” ‘‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. “‘沙门乔达摩舍断离间语，远离离间语。不为离间此众，而将此处所闻，转告彼众；不为离间彼众，而将彼处所闻，转告此众。如是，令已分裂者和合，令已和合者增进。喜爱和合，乐于和合，欢喜和合，说促进和合之语。’——诸比丘，凡夫或以此称赞如来。” ‘‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. “沙门乔达摩舍弃粗恶语，远离粗恶语。他宣说无过失、悦耳、可爱、入心、文雅、众人喜爱、众人悦意的言语”——诸比丘，凡夫称赞如来时，可如是说。 ‘‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhita’nti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. “沙门乔达摩舍弃绮语，远离绮语。他是适时语者、真实语者、利益语者、法语者、律语者，他宣说应铭记于心、适时、有根据、有边际、具利益的言语”——诸比丘，凡夫称赞如来时，可如是说。 10. ‘Bījagāmabhūtagāmasamārambhā [Pg.5] paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave…pe…. 10. “沙门乔达摩远离毁坏种子类与植物类”——诸比丘……（中略）。 ‘‘‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā…. “沙门乔达摩是一食者，止息夜食，远离非时食”……（中略）。 Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo…. “沙门乔达摩远离观听跳舞、歌唱、音乐及娱乐表演”……（中略）。 Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo…. “沙门乔达摩远离佩戴花环、涂香，以及装饰美化自身”……（中略）。 Uccāsayanamahāsayanā paṭivirato samaṇo gotamo…. “沙门乔达摩远离高床大床”……（中略）。 Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受金银”……（中略）。 Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受生谷”……（中略）。 Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受生肉”……（中略）。 Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受妇女与少女”……（中略）。 Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受奴婢”……（中略）。 Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受山羊与绵羊”……（中略）。 Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受鸡与猪”……（中略）。 Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受象、牛、马、牝马”……（中略）。 Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo…. “沙门乔达摩远离接受田地与土地”……（中略）。 Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo…. “沙门乔达摩远离奔走差使与传递信息”……（中略）。 Kayavikkayā paṭivirato samaṇo gotamo…. “沙门乔达摩远离买卖”……（中略）。 Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo…. “沙门乔达摩远离伪秤、伪币、伪量”……（中略）。 Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo…. “沙门乔达摩远离收受贿赂、欺骗、诈伪与狡诈行径”……（中略）。 Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. “沙门乔达摩远离割截、杀戮、束缚、劫夺、掠夺、强抢。”——诸比丘，凡夫若称赞如来，可如是说。 Cūḷasīlaṃ niṭṭhitaṃ. 小戒终。 Majjhimasīlaṃ 中戒 11. ‘‘‘Yathā [Pg.6] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ ; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 11. “又，某些沙门、婆罗门受用信施的食物后，仍持续从事于毁坏种生与植生之事，即：根种、茎种、节种、芽种，以及第五类的粒种。沙门乔达摩远离此等毁坏种生与植生之事。”——诸比丘，凡夫若称赞如来，亦可如是说。 12. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti, seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 12. “又，某些沙门、婆罗门受用信施的食物后，仍持续从事于积蓄受用，即：积蓄食物、饮品、衣服、车乘、卧具、香料、物品。沙门乔达摩远离此等积蓄受用。”——诸比丘，凡夫若称赞如来，亦可如是说。 13. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 13. “又，某些沙门、婆罗门受用信施的食物后，仍持续观看种种会演，即：舞蹈、歌唱、音乐、戏剧、说书、拍手、铙钹、击鼓、妆扮表演、杂耍、竿戏、洗骨、斗象、斗马、斗水牛、斗公牛、斗山羊、斗公羊、斗鸡、斗鹌鹑、杖斗、拳斗、摔跤、观战、阅兵、布阵、观军。沙门乔达摩远离观看此等种种会演。”——诸比丘，凡夫若称赞如来，亦可如是说。 14. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti [Pg.7] vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 14. “‘又，某些沙门、婆罗门受用信施的食物后，仍持续沉迷于此种会引起放逸的博弈之事，即：八格棋、十格棋、空中掷骰戏、划线成路戏、掷石子戏、掷骰戏、击杖戏、竹筹戏、弹丸戏、吹叶戏、玩具犁戏、翻筋斗戏、风车戏、称量叶杯戏、玩具车戏、玩具弓戏、猜字戏、猜心戏、模仿残疾戏。沙门乔达摩远离此种会引起放逸的博弈之事。’——诸比丘，凡夫称赞如来时，或会如是说。” 15. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti, seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 15. “‘又，某些沙门、婆罗门受用信施的食物后，仍持续使用此种高大床座，即：高足床、兽足床、长毛毯、杂色图饰的毛毯、白羊毛毯、厚花毛毯、棉褥、饰有狮虎等形象的毛毯、双面起毛的毛毯、单面起毛的毛毯、缝缀珠宝金线的丝毯、珠宝金线交织的丝绸卧具、可供十六位舞者舞蹈的大毛毯、象鞍、马鞍、车饰毯、黑羚羊皮毯、迦达利鹿皮精制覆垫、上有红顶盖的卧具、两头有红枕的卧具。沙门乔达摩远离此种高大床座。’——诸比丘，凡夫称赞如来时，或会如是说。” 16. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 16. “‘又，某些沙门、婆罗门受用信施后，仍沉溺于此等妆饰打扮：涂身、按摩、沐浴、捶打肢体、照镜、涂眼、花鬘、香料、香膏、面粉、面膏、手镯、顶髻、手杖、饰筒、剑、伞、花鞋、头巾、宝珠、拂尘、有长边的白衣。沙门乔达摩远离此等妆饰打扮。’比丘们，凡夫若称赞如来，亦会如是说。” 17. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 17. “‘又，某些沙门、婆罗门受用信施后，仍沉溺于此等畜生论：国王论、盗贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香料论、亲族论、车乘论、村庄论、市镇论、城市论、国土论、女人论、英雄论、街道论、井边论、祖先论、杂谈、世界起源论、海洋起源论、兴衰论。沙门乔达摩远离此等畜生论。’比丘们，凡夫若称赞如来，亦会如是说。” 18. ‘‘‘Yathā [Pg.8] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti, seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 18. 又或者，一些沙门、婆罗门受用信施的食物后，却沉溺于此等争论之谈，即：“你不通晓此法与律，我通晓此法与律”；“你如何能通晓此法与律？”；“你行于邪道，我行于正道”；“我的话语合义，你的话语不合义”；“应先说的你却后说，应后说的你却先说”；“你所惯习者已被推翻”；“你的论点已被指责”；“你已被驳倒”；“去寻求摆脱指责吧”；“若能，则自行辩解吧”。沙门乔达摩远离此等争论之谈。比丘们，凡夫称赞如来时，会如此称赞。 19. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti, seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ ‘‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 19. 又或者，一些沙门、婆罗门受用信施的食物后，却沉溺于此等信使差事，即：为国王、大臣、刹帝利、婆罗门、居士、王子们做事，诸如“到那里去”，“到这里来”，“把这个带去”，“从那里把这个带来”。沙门乔达摩远离此等信使差事。比丘们，凡夫称赞如来时，会如此称赞。 20. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīṃsitāro ca iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 20. 又或者，一些沙门、婆罗门受用信施的食物后，他们是欺诈者、巧言者、示意者、强索者、以利求利者。沙门乔达摩远离此等欺诈、巧言、示意、强索、以利求利的行为。比丘们，凡夫称赞如来时，会如此称赞。 Majjhimasīlaṃ niṭṭhitaṃ. 中戒终。 Mahāsīlaṃ 大戒 21. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti[Pg.9], seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 21. “‘又，一些沙门、婆罗门享用信施后，以如是之畜生明行此邪命而维生，即是：肢体占卜、征兆占卜、灾祸占卜、梦境占卜、相术、鼠咬占卜、火祭、勺祭、糠祭、碎米祭、米祭、酥油祭、油祭、口祭、血祭、肢体明、宅地明、政事明、尸林明、鬼神明、地居明、蛇明、毒明、蝎明、鼠明、鸟明、乌鸦明、寿算明、箭咒护身、百兽明等。沙门乔达摩远离如是畜生明之邪命。’诸比丘，凡夫若称赞如来，当如是称赞。” 22. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 22. “‘又，一些沙门、婆罗门享用信施后，以如是之畜生明行此邪命而维生，即是：宝石相术、布料相术、棍杖相术、矛相术、剑相术、箭相术、弓相术、兵器相术、女人相术、男人相术、男孩相术、女孩相术、男奴相术、女奴相术、象相术、马相术、水牛相术、公牛相术、牛相术、山羊相术、绵羊相术、鸡相术、鹌鹑相术、蜥蜴相术、顶饰相术、乌龟相术、野兽相术等。沙门乔达摩远离如是畜生明之邪命。’诸比丘，凡夫若称赞如来，当如是称赞。” 23. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 23. “又，有些可敬的沙门、婆罗门，食用信施之食后，却以此等畜生明(tiracchānavijjā)之邪命维生。即是：诸王将出征，诸王将不出征；内方诸王将进军，外方诸王将撤退；外方诸王将进军，内方诸王将撤退；内方诸王将胜利，外方诸王将败北；外方诸王将胜利，内方诸王将败北；此王将胜利，彼王将败北。沙门乔达摩远离此等畜生明之邪命。”诸比丘，凡夫若称赞如来，当如是说。 24. ‘‘‘Yathā [Pg.10] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 24. “又，某些尊敬的沙门、婆罗门，受用信施之食后，仍以此等畜生明行邪命维生，亦即：将有月食，将有日食，将有星食；日月将循常道运行，日月将偏离常道运行；星辰将循常道运行，星辰将偏离常道运行；将有流星坠落，将有方隅炽燃，将有地震，将有天鼓鸣响；日月星辰将有升起、落下、染污、净化；月食将带来如是异熟，日食将带来如是异熟，星食将带来如是异熟；日月循常道运行将带来如是异熟，日月偏离常道运行将带来如是异熟；星辰循常道运行将带来如是异熟，星辰偏离常道运行将带来如是异熟；流星坠落将带来如是异熟，方隅炽燃将带来如是异熟，地震将带来如是异熟，天鼓鸣响将带来如是异熟；日月星辰之升起、落下、染污、净化将带来如是异熟等。沙门乔达摩已远离以此等畜生明维生的邪命。”诸比丘，凡夫若称赞如来，亦如是称说。 25. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 25. “又如一些受尊敬的沙门、婆罗门，享用信施的食物后，以如是畜生明之邪命维生，即是说：预言‘将有丰雨，将有旱灾，将有丰收，将有饥荒，将有安宁，将有危险，将有疾病，将有健康’；或行手印术、计数、计算、诗歌创作、顺世论。沙门乔达摩已远离如是畜生明之邪命。’诸比丘，凡夫若称赞如来，当如是说。 26. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti[Pg.11], seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 26. “又如一些受尊敬的沙门、婆罗门，享用信施的食物后，以如是畜生明之邪命维生，即是说：行招亲、嫁女、和合、离散、聚集财富、耗散财富、令人喜爱术、令人厌恶术、安胎术、锁舌术、闭颚术、手咒术、颚咒术、致聋咒、镜问术、童女问术、奴婢问术、侍日术、侍大梵天术、喷火术、招吉祥术。沙门乔达摩已远离如是畜生明之邪命。’诸比丘，凡夫若称赞如来，当如是说。 27. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 27. “‘又，有些可敬的沙门、婆罗门，食信施之食后，却以如是畜生明与邪命维生，即是：求福术、还愿术、役鬼术、地宅术、转男术、转阉术、宅地术、宅地加持术、漱口术、沐浴术、祭火术、催吐术、通便术、上泻术、下泻术、头泻术、耳油术、眼油术、鼻药术、烈性眼药术、凉性眼药术、眼科术、外科术、儿科术、施予根药术、敷药清创术等。沙门乔达摩已远离如是畜生明与邪命。’诸比丘，凡夫若称赞如来，当如是称赞。” ‘‘Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. “诸比丘，凡夫称扬如来，所称扬的不过是这些少分、微末的戒行而已。” Mahāsīlaṃ niṭṭhitaṃ. 大戒终。 Pubbantakappikā 前际论者 28. ‘‘Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ? 28. “诸比丘，还有其他甚深、难见、难解、寂静、殊胜、非思辨可及、精微、唯智者所知的法，如来自己以无上智亲证后而宣说，依此法，称赞者方能如实、正确地称赞如来。诸比丘，是哪些甚深、难见、难解、寂静、殊胜、非思辨可及、精微、唯智者所知的法，如来自己以无上智亲证后而宣说，依此法，称赞者方能如实、正确地称赞如来呢？” 29. ‘‘Santi[Pg.12], bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi? 29. 诸比丘，有一些沙门、婆罗门是前际论者，持前际见，他们依据前际，以十八事宣说种种臆解之说。那些沙门、婆罗门尊者，依于什么、缘于什么，而成为前际论者，持前际见，依据前际，以十八事宣说种种臆解之说呢？ Sassatavādo 常住论 30. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi? 30. 诸比丘，有一些沙门、婆罗门是常住论者，他们以四事宣称我与世界是常住的。那些沙门、婆罗门尊者，依于什么、缘于什么，而成为常住论者，以四事宣称我与世界是常住的呢？ 31. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte ( ) anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. 31. 诸比丘，在此，有某一沙门或婆罗门，由于热忱、精勤、勤修、不放逸、如理作意，而触证如是心定。当心入于等持时，他忆起种种宿住。即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多百生、许多千生、许多十万生——“我于彼处，有如是名，如是姓，如是貌，食如是食，受如是苦乐，寿量如是。我从彼处死，生于某处；于彼处，我亦有如是名，如是姓，如是貌，食如是食，受如是苦乐，寿量如是。我从彼处死，生于此处。”像这样，他忆起种种宿住，既有其行相，亦有其详情。 ‘‘So evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya [Pg.13] anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti. 他这样说：“我与世界是常恒的、不育的、如山峰般稳固的、如门柱般坚立的。唯有那些众生不断迁流、轮转、死、生；我与世界则确实如常物一般恒存。这是什么原因呢？因为我通过热忱、精进、勤奋、不放逸和如理作意，证得了那样的心定。当心安定时，我忆念起种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至许多百生、许多千生、许多十万生——‘我曾在某处，有这样的名，这样的姓，这样的貌，这样的食，感受这样的苦乐，有这样的寿限。我从那里死后，又生到某处；在那里，我也有这样的名，这样的姓，这样的貌，这样的食，感受这样的苦乐，有这样的寿限。我从那里死后，生到这里。’这样，我忆念起具有样态和细节的种种宿住。我因此了知：‘我与世界是常恒的、不育的、如山峰般稳固的、如门柱般坚立的。唯有那些众生不断迁流、轮转、死、生；我与世界则确实如常物一般恒存。’”诸比丘，这是第一种依据，某些持常见的沙门、婆罗门，依此、缘此而宣称我与世界是常恒的。 32. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. 32. 再者，诸位，持常见论的沙门、婆罗门，是依据什么、缘于什么而宣称我与世界为常恒的呢？诸比丘，在此，有些沙门或婆罗门，依于热忱、依于精进、依于勤奋、依于不放逸、依于如理作意，证得如此心定，当心安定时，他能忆念起种种宿住。也就是：一个成坏劫、两个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫——“我曾在彼处，有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是。我从彼处死后，又生到彼处；在彼处，我也有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是。我从彼处死后，生到此处。”像这样，他能忆念起种种宿住，有其行相，有其细节。 ‘‘So [Pg.14] evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni. Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti. 他如此说：“我与世界是常恒的、不育的、如山顶般稳固、如门柱般屹立；而那些众生流转、轮回、死、生，（我与世界）实为常住。此是何因？我实依于热忱、精进、勤修、不放逸、如理作意，触证了如此的心定。当心在定中时，我忆念起种种宿住。譬如：一个成坏劫、两个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫。‘我曾在某处，有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是；我从彼处死后，生于另一处；在彼处，我亦有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是；我从彼处死后，生于此处。’如是，我忆念起连同其行相与概述的种种宿住。我因此而知：‘我与世界是常恒的、不育的、如山顶般稳固、如门柱般屹立；而那些众生流转、轮回、死、生，（我与世界）实为常住。’”诸比丘，这是第二个立足点，一些持常论的沙门、婆罗门依此、缘此而宣称我与世界是常恒的。 33. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. 33. 第三，诸位常见论的沙门、婆罗门是基于什么、缘于什么而宣称我与世间为常恒呢？比丘们，于此，有某位沙门或婆罗门，通过热忱、精进、专修、不放逸、如理作意，触证了那样的心定。当心如此得定时，他随念种种宿住。即是：十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫——“我曾在某处，有如是名、如是姓、如是貌、如是食、感受如是苦乐、有如是寿限；我从彼处死后，生于某处；在彼处，我亦曾有如是名、如是姓、如是貌、如是食、感受如是苦乐、有如是寿限；我从彼处死后，生于此处。”如是，他随念种种宿住，连同其行相与详情。 ‘‘So [Pg.15] evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti. 他如此说：“我与世间是常的、不育的、如山顶般安住、如门柱般坚立；而那些有情流转、轮回、死、生，其存在如常物一般。那是什么原因呢？因为我依于热忱、精勤、勤行、不放逸、如理作意，触证了那样的心定。当心入定时，我忆念起种种过去生。即：十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫——‘我在某处，名如是、姓如是、貌如是、食如是、感受如是苦乐、寿量如是。我从彼处死后，生于某处；在彼处，我亦名如是、姓如是、貌如是、食如是、感受如是苦乐、寿量如是。我从彼处死后，生于此处。’如是，我忆念起种种过去生，连同行相与概要。因此我了知：‘我与世间是常的、不育的、如山顶般安住、如门柱般坚立；而那些有情流转、轮回、死、生，其存在如常物一般。’”诸比丘，这是第三个依据，一些持常见论的沙门、婆罗门，依此、缘此而宣说我与世间是常的。 34. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī, so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti. 34. 第四，那些持常住论的沙门、婆罗门，是依据什么、缘于什么而宣称我与世间为常住的呢？在此，比丘们，有某位沙门或婆罗门，是思辨者、审察者。他经过思辨，遵循审察，以自己的智慧如是说：“我与世间是常住的、不育的、如山顶般稳固、如石柱般坚立。而那些有情流转、轮回、死、生，但它（我与世间）却如永恒之物一般确实存在。”比丘们，这是第四种依据，某些持常住论的沙门、婆罗门依据它、缘于它，而宣称我与世间是常住的。 35. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā. 35. 比丘们，那些持常住论的沙门、婆罗门，是依此四种依据而宣称我与世间为常住。比丘们，任何持常住论的沙门或婆罗门，凡是宣称我与世间为常住者，他们全都是依此四种依据，或其中之一而宣称；于此四者之外，更无其他。 36. ‘‘Tayidaṃ[Pg.16], bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti; tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato. 36. 比丘们，如来知晓此：“此等见处被如此执取、如此谬执，有如是归趣，有如是来世。”如来知晓此，亦知晓于此之更上者；然于此知晓，彼不执取。因不执取，彼亲身体证寂灭。比丘们，如来如实了知诸受之集、灭、味、患、离，无所取著而得解脱。 37. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 37. 比丘们，这些法是甚深、难见、难觉、寂静、胜妙、超寻思境、细致、唯智者所能了知，如来以证智亲自证悟后而宣说，依此法如实赞叹如来者，方为正说。 Paṭhamabhāṇavāro. 第一诵品 Ekaccasassatavādo 一部分常住论 38. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi? 38. “诸比丘，有某些沙门、婆罗门是一分常论者、一分无常论者，依四种事由宣称我与世间一分是常、一分是无常。彼等沙门、婆罗门尊者，是依于何、缘于何，而依四种事由宣称我与世间一分是常、一分是无常呢？” 39. ‘‘Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti. 39. “诸比丘，实有是时，于某时某候，经长时后，此世间毁坏。世间毁坏时，大部分众生生于光音天。彼等于彼处，意所成，以喜为食，自有光明，行于空中，住于净妙处，长时久住。” 40. ‘‘Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So [Pg.17] tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati. 40. “诸比丘，实有是时，于某时某候，经长时后，此世间成立。世间成立时，空梵宫殿显现。时，某一众生或因寿尽，或因福尽，从光音天殁，生于空梵宫殿中。彼于彼处，意所成，以喜为食，自有光明，行于空中，住于净妙处，长时久住。” 41. ‘‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā upapajjati – ‘aho vata aññepi sattā itthattaṃ āgaccheyyu’nti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti. 41. “彼于彼处，独一长时居住故，生起不乐与渴望：‘善哉！愿其他众生亦来此境！’尔时，其他众生或因寿尽，或因福尽，从光音天殁，生于梵宫，与彼众生为伴。彼等亦于彼处，意所成，以喜为食，自有光明，行于空中，住于净妙处，长时久住。” 42. ‘‘Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti – ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi – ‘‘aho vata aññepi sattā itthattaṃ āgaccheyyu’’nti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti. 42. “诸比丘，在那里，那最先生起的众生这样想：‘我是梵天、大梵天、征服者、不被征服者、见一切者、自在者、主宰、造作者、化作者、最胜者、安排者、有自在力者、已生与当生众生之父。这些众生为我所化作。是何原因？因为我先前曾有此念：“啊，愿其他众生也来到此处！”如是，因我心之所愿，这些众生来到了此处。’” ‘‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti – ‘ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā’ti. “那些后生起的众生也这样想：‘这位尊者梵天，是大梵天、征服者、不被征服者、见一切者、自在者、主宰、造作者、化作者、最胜者、安排者、有自在力者、已生与当生众生之父。我们为这位尊者梵天所化作。是何原因？因为我们看见他在此最先生起，而我们是后生起的。’” 43. ‘‘Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca. 43. “诸比丘，在那里，那最先生起的众生寿命更长、容貌更殊胜、势力更大。而那些后生起的众生，寿命较短、容貌较劣、势力较小。” 44. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno [Pg.18] ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati. 44. “诸比丘，有此可能：某一众生从那（梵天）身死没后，来到此世间。来到此世间后，他从居家出家，成为无家者。出家后，通过热忱、精进、勤修、不放逸、如理作意，他触证了那样的心定。当心如此得定时，他忆念起那过去一生，但不能忆念起更早的。” ‘‘So evamāha – ‘yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ kho, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti. 他如此说：“彼位尊者梵天，是大梵天、征服者、不被征服者、全见者、有威能者、主宰者、创造者、化作者、最胜者、主事者、有自在力者，是已生与当生众生之父。我们乃为彼位尊者梵天所化作。彼是常、是恒、是永恒、是不变易法，将如永恒之物一般常住。而为彼位尊者梵天所化作的我们，则是无常、不恒、短寿、有死殁之法，来到了此世。”诸比丘，此是第一种依据，一些沙门、婆罗门根据此、缘于此，而宣称自我与世界部分是常，部分是无常。 45. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti. 45. 再者，诸位沙门、婆罗门根据什么、缘于什么，而宣称自我与世界部分是常，部分是无常呢？诸比丘，有名为戏忘天(khiḍḍāpadosikā)的天神，他们长久过度地沉溺于嬉笑、游戏、享乐之中而住。当他们长久过度地沉溺于嬉笑、游戏、享乐而住时，其念便会忘失。因念忘失，那些天神便从彼天身殁。 46. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati. 46. 诸比丘，有此可能：某一有情从彼天身殁后，来到此世。来到此世后，他从家出家，过无家生活。从家出家，过无家生活后，通过热忱、精进、专修、不放逸、如理作意，他证得如此的心定。当心如此得定时，他能忆念起那一宿住，但无法忆起比那更久远的。 ‘‘So evamāha – ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā [Pg.19] asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti. 他这样说：“诸位，那些非戏忘天的天神，他们不过度沉浸于嬉戏、玩乐和欢娱而住。由于他们不过度沉浸于嬉戏、玩乐和欢娱而住，其正念不迷失。因正念不迷失，那些天神不从其身逝没；是常、坚、恒、不变易法，将如恒物一般永存。而我们曾是戏忘天（khiḍḍāpadosikā），我们过度沉浸于嬉戏、玩乐和欢娱而住。我们因过度沉浸于嬉戏、玩乐和欢娱而住，正念便迷失了。因正念迷失，我们才从其身逝没，是无常、不坚、寿短、有逝去之法，来到了此世。”诸比丘，这是第二种依据，一些沙门、婆罗门根据它、缘于它，而宣称我与世界部分是常、部分是无常。 47. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti. 47. 第三，诸位沙门、婆罗门是依何、缘何而宣称我与世界部分是常、部分是无常呢？诸比丘，有名为意忿天（manopadosikā）的天神，他们过度地互相注视。他们因过度地互相注视，彼此间心生瞋恚。他们因彼此心生瞋恚而身心疲惫，那些天神便从其身逝没。 48. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati. 48. 诸比丘，有此情况：某一有情从彼天身命终，来到此世。来到此世后，他从家到无家而出家。从家到无家而出家后，他依于热忱、精勤、勤修、不放逸、如理作意，证得如是心定。当心如此安定时，他能忆起那往昔的住处，除此之外则不能忆起。 ‘‘So evamāha – ‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti[Pg.20]. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti. 他这样说：“诸君，那些非心瞋所坏的天神，他们不过久地互相注视。他们因不过久地互相注视，故不败坏彼此之心。他们对彼此心无瞋恚，身不疲惫，心不疲惫。那些天神不从彼身命终，是常、恒、永恒、不变易法，将如永恒一般存续。而我们，曾是心瞋所坏者，我们过久地互相注视。我们因过久地互相注视，故败坏了彼此之心。我们对彼此心怀瞋恚，身已疲惫，心已疲惫。就这样，我们从彼身命终，是无常、不恒、寿短、有死之法，来到了此世。”诸比丘，这是第三个依据，一些沙门、婆罗门根据此、缘于此，成为一部分常住论者、一部分非常住论者，施设我与世界一部分是常，一部分是无常。 49. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti. 49. “诸比丘，在第四种情形中，沙门、婆罗门依何、缘何而成为一部分常恒论者、一部分非常恒论者，宣称‘我’与世界一部分是常恒的，一部分是非常恒的呢？诸比丘，于此，有某一沙门或婆罗门是推论者、思察者。他依其思辨所达、审察所随、自我之智见而如是说：‘凡此被称为眼、耳、鼻、舌、身者，此我乃是无常、不坚固、非永恒、有变易之法。而凡此被称为心、意、识者，此我乃是常、坚固、永恒、无变易之法，将如恒物一般，如是存续。’诸比丘，此是第四个依据，某些沙门、婆罗门依此、缘此而成为一部分常恒论者、一部分非常恒论者，宣称‘我’与世界一部分是常恒的，一部分是非常恒的。” 50. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā. 50. “诸比丘，那些一部分常恒论者、一部分非常恒论者的沙门、婆罗门，是以这四种根据宣称‘我’与世界一部分是常恒的，一部分是非常恒的。诸比丘，凡是任何成为一部分常恒论者、一部分非常恒论者的沙门或婆罗门，宣称‘我’与世界一部分是常恒的、一部分是非常恒的，他们全都是依于这四种根据，或此四者中的某一种而宣称；除此之外，别无其他。” 51. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato. 51. 比丘们，如来对此了知：“这些见处，如此被执取、如此被固执，有如此的趣向、如此的来世。”如来了知此，亦了知更超胜者，且于此了知不执取。因不执取，他亲证了涅槃。比丘们，如来如实了知诸受的集、灭、味、患、离，无取而解脱。 52. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ [Pg.21] abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 52. 比丘们，这些法是深奥、难见、难解、寂静、殊胜、非思辨所及、微细、智者所证知的，如来以胜智亲证后宣说。依此，如实赞叹如来者，方为善说。 Antānantavādo 有边无边论 53. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi? 53. 比丘们，有一些沙门、婆罗门是有边无边论者，他们以四事宣说世间有边无边。那些沙门、婆罗门尊者，依据什么、缘于什么，以四事宣说世间有边无边呢？ 54. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte antasaññī lokasmiṃ viharati. 54. 比丘们，在此，有沙门或婆罗门，依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，于心定时，住于世间而作有边想。 ‘‘So evamāha – ‘antavā ayaṃ loko parivaṭumo. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte antasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā antavā ayaṃ loko parivaṭumo’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti. 他如此说：“此世间有边、周圆。何以故？我依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，于心定时，住于世间而作有边想。我因此而知：此世间有边、周圆。”比丘们，此是第一根据，一些沙门、婆罗门依此、缘此而宣说世间有边无边。 55. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati. 55. 于第二种情形，持边无边见之诸位沙门、婆罗门，依于何，缘于何，而宣说世间有边无边？诸比丘，于此，某一沙门或婆罗门，依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，当心如此得定时，于世间住于无边想。 ‘‘So evamāha – ‘ananto ayaṃ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Ananto ayaṃ loko apariyanto. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi[Pg.22], yathāsamāhite citte anantasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā ananto ayaṃ loko apariyanto’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti. 彼如是说：“此世间无边、无际。彼等沙门、婆罗门作如是说：‘此世间有边、周圆’，其言虚妄。此世间无边、无际。何以故？我实依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，当心如此得定时，我于世间住于无边想。我因此而知：此世间无边、无际。”诸比丘，此为第二处，某些持边无边见之沙门、婆罗门依之、缘之而宣说世间有边无边。 56. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī. 56. 于第三种情形，持边无边见之诸位沙门、婆罗门，依于何，缘于何，而宣说世间有边无边？诸比丘，于此，某一沙门或婆罗门，依于热忱、精勤、勤勉、不放逸、如理作意，触证如是心定，当心如此得定时，于世间住于上下有边想，横向无边想。 ‘‘So evamāha – ‘antavā ca ayaṃ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘ananto ayaṃ loko apariyanto’’ti, tesampi musā. Antavā ca ayaṃ loko ananto ca. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī. Imināmahaṃ etaṃ jānāmi – yathā antavā ca ayaṃ loko ananto cā’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti. “他这样说：‘此世间既有边，亦无边。那些说“此世间有边、周圆”的沙门、婆罗门，其言虚妄。那些说“此世间无边、无际”的沙门、婆罗门，其言亦虚妄。此世间既有边，亦无边。是何缘故？我实依于热忱、精勤、勤修、不放逸、如理作意，触证了那样的心定。当心善得定时，我于世间，于上下住于有边想，于横向住于无边想。我以此了知：“此世间既有边，亦无边。”’比丘们，这是第三个依据。某些主张‘有边亦无边论’的沙门、婆罗门，正是依据此、缘于此，而宣称世间有边亦无边。” 57. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘nevāyaṃ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘ananto ayaṃ loko apariyanto’’ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ca ayaṃ loko ananto cā’’ti, tesampi musā. Nevāyaṃ loko antavā[Pg.23], na panānanto’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti. 57. “第四，那些主张‘有边亦无边论’的沙门、婆罗门，是依据什么、缘于什么而宣称世间有边亦无边呢？比丘们，于此，有某位沙门或婆罗门是思辨者、审察者。他经过思辨和审察，凭自己的领悟这样说：‘此世间非有边，亦非无边。那些说“此世间有边、周圆”的沙门、婆罗门，其言虚妄。那些说“此世间无边、无际”的沙门、婆罗门，其言亦虚妄。那些说“此世间既有边亦无边”的沙门、婆罗门，其言亦虚妄。此世间非有边，亦非无边。’比丘们，这是第四个依据。某些主张‘有边亦无边论’的沙门、婆罗门，正是依据此、缘于此，而宣称世间有边亦无边。” 58. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā. 58. 比丘们，那些持世间有边无边论的沙门、婆罗门，以这四种事由施设世间的有边与无边。比丘们，凡是任何持世间有边无边论的沙门或婆罗门施设世间的有边与无边，他们全都是以此四种事由，或其中之一而施设；于此之外，别无他由。 59. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato. 59. 比丘们，如来了知：“这些见处如此被执取、如此被触取，有如此的去处、有如此的后世。”如来了知彼，亦了知其上更超胜者，且了知而不谬执。因不谬执，他于自身证知涅槃。比丘们，如来如实知受的集、灭、味、患、离后，无取而解脱。 60. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 60. 比丘们，这些法是甚深的、难见、难解的，是寂静的、殊胜的、非寻思所行境、微细的、为智者所知。如来以殊胜智亲自证悟后而宣说，凡如实赞叹如来者，当以此等法而赞叹。 Amarāvikkhepavādo 无限摇摆论 61. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi? 61. 比丘们，有一些沙门、婆罗门是无限摇摆论者，当在各种问题上被诘问时，他们以四种事由陷入言语的摇摆与无限的摇摆。又，那些尊者沙门、婆罗门是无限摇摆论者，他们是依于何、缘于何，当在各种问题上被诘问时，以四种事由陷入言语的摇摆与无限的摇摆呢？ 62. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ [Pg.24] kusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto, ‘idaṃ kusala’nti vā byākareyyaṃ, ‘idaṃ akusala’nti vā byākareyyaṃ, taṃ mamassa musā. Yaṃ mamassa musā, so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. 62. “诸比丘，在此，有些沙门或婆罗门，不如实了知‘此是善’，不如实了知‘此是不善’。他这样想：‘我确实不如实了知“此是善”，不如实了知“此是不善”。如果我不如实了知“此是善”与“此是不善”，却宣说“此是善”或“此是不善”，那对我来说就会是虚妄。凡是虚妄，那就会是我的恼害；凡是恼害，那就会是我的障碍。’因此，由于害怕虚妄语、厌离虚妄语，他既不宣说‘此是善’，也不宣说‘此是不善’。当在各处被问及问题时，他就陷入言语的摇摆、无边际的摇摆——‘我亦不认为如此，亦不认为那样，亦不认为别样，亦不认为不是，亦不认为不是不是。’诸比丘，这是第一个原因，一些沙门婆罗门依于此、缘于此，成为无边际摇摆论者，当在各处被问及问题时，就陷入言语的摇摆、无边际的摇摆。” 63. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’nti vā byākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ. Yaṃ mamassa upādānaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā [Pg.25] tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. 63. “第二，诸位沙门、婆罗门依于何、缘于何而为鳗论者，当在各处被问及问题时，便陷入言语支吾、鳗论之中呢？诸比丘，在此，有些沙门或婆罗门，不如实了知‘这是善’，不如实了知‘这是不善’。他这样想：‘我确实不如实了知“这是善”，不如实了知“这是不善”。如果我不如实了知“这是善”，不如实了知“这是不善”，却宣说“这是善”或宣说“这是不善”，于我则会有欲(chando)、贪(rāgo)、瞋(doso)或恚(paṭigho)。我若有欲、贪、瞋或恚，那就会是我的执取(upādāna)。凡是我的执取，那就会是我的恼害。凡是我的恼害，那就会是我的障碍。’因此，他由于畏惧执取、厌离执取，既不宣说‘这是善’，也不宣说‘这是不善’。当在各处被问及问题时，便陷入言语支吾、鳗论之中——‘我不认为是这样；我也不认为是那样；我也不认为是别样；我也不认为不是；我也不认为不是不是。’诸比丘，此为第二处，一些沙门、婆罗门依于此、缘于此而为鳗论者，当在各处被问及问题时，便陷入言语支吾、鳗论之中。” 64. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’’nti vā byākareyyaṃ. Santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ. Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. 64. 第三，那些沙门、婆罗门尊者依于何、缘于何而成为鳗鱼式诡辩者，当于各处被问及问题时，便陷入言语闪躲，含糊其辞呢？诸比丘，于此，有某一沙门或婆罗门，不如实了知“此为善”，不如实了知“此为不善”。他如是思惟：“我确实不如实了知‘此为善’，不如实了知‘此为不善’。若我不如实了知‘此为善’、不如实了知‘此为不善’，却宣说‘此为善’或宣说‘此为不善’，则有某些沙门、婆罗门，他们是智者、敏锐者、善破他论者，犹如能射穿毛发之弓手，他们仿佛以智慧游走各方，破斥各种邪见。他们会于彼处质问我、诘难我、驳斥我。若他们于彼处质问我、诘难我、驳斥我，我将无法使他们满意。我若无法使他们满意，这对我将是种恼害。凡为我之恼害，这对我将是种障碍。”如是，他因畏惧质问、厌离质问，既不宣说“此为善”，也不宣说“此为不善”。当于各处被问及问题时，他便陷入言语闪躲，含糊其辞——“我既不认为是这样，也不认为是那样，也不认为是其他样，也不认为‘不是’，也不认为‘非不是’。”诸比丘，此为第三个根据，某些沙门、婆罗门依于此、缘于此而成为鳗鱼式诡辩者，当于各处被问及问题时，便陷入言语闪躲，含糊其辞。 65. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘atthi paro loko’ti iti ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me [Pg.26] assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘Natthi paro loko…pe… ‘atthi ca natthi ca paro loko…pe… ‘nevatthi na natthi paro loko…pe… ‘atthi sattā opapātikā …pe… ‘natthi sattā opapātikā…pe… ‘atthi ca natthi ca sattā opapātikā…pe… ‘nevatthi na natthi sattā opapātikā…pe… ‘atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘hoti tathāgato paraṃ maraṇā…pe… ‘na hoti tathāgato paraṃ maraṇā…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. 65. “第四，诸位沙门、婆罗门，依于何、缘于何而为鳗鱼式诡辩者，于种种处被问及问题时，便陷入言语闪躲、鳗鱼式诡辩？诸比丘，于此，有某一沙门或婆罗门，是愚钝、极度迷痴的。他因愚钝、极度迷痴，于种种处被问及问题时，便陷入言语闪躲、鳗鱼式诡辩——‘你若问我：“有他世吗？”假如我认为“有他世”，我就会为你解说“有他世”。然而，我亦不持“如是”之见，不持“如彼”之见，不持“相异”之见，不持“非”之见，亦不持“非非”之见。’‘无他世吗？’……‘既有他世亦无他世吗？’……‘既非有他世亦非无他世吗？’……‘有化生有情吗？’……‘无化生有情吗？’……‘既有化生有情亦无化生有情吗？’……‘既非有化生有情亦非无化生有情吗？’……‘有善作业、恶作业的果报吗？’……‘无善作业、恶作业的果报吗？’……‘既有善作业、恶作业的果报亦无其果报吗？’……‘既非有善作业、恶作业的果报亦非无其果报吗？’……‘有情死后存在吗？’……‘有情死后不存在吗？’……‘有情死后既存在亦不存在吗？’……‘你若问我：“有情死后既非存在亦非不存在吗？”假如我认为“有情死后既非存在亦非不存在”，我就会为你解说“有情死后既非存在亦非不存在”。然而，我亦不持“如是”之见，不持“如彼”之见，不持“相异”之见，不持“非”之见，亦不持“非非”之见。’诸比丘，此为第四处，某些沙门、婆罗门依于此、缘于此而为鳗鱼式诡辩者，于种种处被问及问题时，便陷入言语闪躲、鳗鱼式诡辩。” 66. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 66. 诸比丘，那些持不死矫乱论的沙门、婆罗门，在各种问题上被询问时，便依四种根据而陷入言语矫乱，即不死矫乱。诸比丘，任何持不死矫乱论的沙门或婆罗门，在各种问题上被询问时，陷入言语矫乱，即不死矫乱，他们全都是只依这四种根据，或依其中之一；除此之外，别无其他。…… Adhiccasamuppannavādo 无因生论 67. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā [Pg.27] kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi? 67. 诸比丘，有一些沙门、婆罗门是无因生论者，他们以两种根据宣说自我和世界是无因而生的。那些沙门、婆罗门尊者，他们依据什么、缘何以两种根据宣说自我和世界是无因而生的呢？ 68. ‘‘Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati, tato paraṃ nānussarati. So evamāha – ‘adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti. 68. 诸比丘，有名为无想有情天的天神。那些天神因想的生起而从彼天众中死去。诸比丘，确实有此可能：某一有情从彼天众中死去后，来到此世。来到此世后，他从在家而出家，过无家生活。出家后，通过热忱、精勤、努力、不放逸、如理作意，他触证了那样一种心定，在心入定时，他忆起想的生起，但无法忆起此前的。他如此说：“自我和世界是无因而生的。其原因何在？因为我先前不曾存在，如今才转变为存在。”诸比丘，这是第一种根据，某些沙门、婆罗门依据此、缘于此，宣说自我和世界是无因而生的。 69. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘adhiccasamuppanno attā ca loko cā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti. 69. “再者，诸位沙门、婆罗门，那些无因生论者，依据什么、缘于什么，而宣说自我与世界是无因生的呢？诸比丘，在此，某位沙门或婆罗门是推想者、审察者。他通过推想、审察，依自己的智见而如是说：‘自我与世界是无因生的。’诸比丘，此是第二个根据，某些作为无因生论者的沙门、婆罗门依据此、缘于此，宣说自我与世界是无因生的。” 70. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 70. “诸比丘，那些作为无因生论者的沙门、婆罗门，是以这两种根据宣说自我与世界是无因生的。诸比丘，凡是任何作为无因生论者的沙门或婆罗门，宣说自我与世界是无因生的，他们全都是仅以此两种根据，或此二者之一而宣说；于此二者之外，再无其他。……如来如实地称赞……。” 71. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi [Pg.28] vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā. 71. “诸比丘，那些计度过去、随见过去的沙门、婆罗门，缘于过去，以十八种根据宣说种种不同的主张之言。诸比丘，凡是任何计度过去、随见过去的沙门或婆罗门，缘于过去宣说种种不同的主张之言，他们全都是仅以此十八种根据，或此十八者之一而宣说；于此十八者之外，再无其他。” 72. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato. 72. 诸比丘，如来了知：“这些见处被如此执持，如此固执，有如此的趣向，有如此的来世。”如来了知此，也了知比此更殊胜者，且不执取此知见；因不执取，他于内亲证寂灭。诸比丘，如来如实了知诸受的集、灭、味、患、离后，无所取著而解脱。 73. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 73. 诸比丘，这些法是深奥、难见、难觉、寂静、殊胜、超越思辨、微细、唯智者所能了知，如来亲自以殊胜智证悟后加以宣说。人们依此法，方能如实、正确地称赞如来。 Dutiyabhāṇavāro. 第二诵品。 Aparantakappikā 后际论者 74. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi? 74. 诸比丘，有一些沙门、婆罗门是后际论者、后际随见者，他们缘于后际，以四十四种根据宣说种种信解之言。彼等沙门、婆罗门尊者，是依于何者、缘于何者，而为后际论者、后际随见者，缘于后际，以四十四种根据宣说种种信解之言呢？ Saññīvādo 有想论 75. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Te [Pg.29] ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi? 75. 诸比丘，有一些沙门、婆罗门是死后有想论者，他们以十六种根据施设死后有想之我。彼等沙门、婆罗门尊者，是依于何者、缘于何者，而为死后有想论者，以十六种根据施设死后有想之我呢？ 76. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti… ekattasaññī attā hoti… nānattasaññī attā hoti… parittasaññī attā hoti… appamāṇasaññī attā hoti… ekantasukhī attā hoti… ekantadukkhī attā hoti. Sukhadukkhī attā hoti. Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. 76. “‘我为有色，死后恒常而有想’，他们如是施设彼。‘我为无色，死后恒常而有想’，他们如是施设彼。‘我亦有色亦无色……’乃至‘我非有色非无色……’‘我为有边……’‘我为无边……’‘我亦有边亦无边……’‘我非有边非无边……’‘我为一想……’‘我为种种想……’‘我为少量想……’‘我为无量想……’‘我为纯乐……’‘我为纯苦……’‘我为乐苦……’‘我为不苦不乐，死后恒常而有想’，他们如是施设彼。” 77. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 77. “诸比丘，那些沙门、婆罗门是死后有想论者，他们以十六种根据施设死后有想之我。诸比丘，凡任何沙门或婆罗门是死后有想论者，施设死后有想之我，他们全都是以此十六种根据，或其中之一而施设，于此更无其他。……那些如实、正确称赞如来的人，他们会如此说。” Asaññīvādo 无想论 78. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi? 78. “诸比丘，有一些沙门、婆罗门是死后无想论者，他们以八种根据施设死后无想之我。而那些尊贵的沙门、婆罗门，作为死后无想论者，是依于什么、缘于什么，而以八种根据施设死后无想之我呢？” 79. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. 79. “‘我乃有色，死后恒常、无想’，他们如是施设。‘我乃无色，死后恒常、无想’，他们如是施设。‘我亦有色亦无色……我非有色非无色……我乃有边……我乃无边……我亦有边亦无边……我非有边非无边，死后恒常、无想’，他们如是施设。” 80. ‘‘Imehi [Pg.30] kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 80. “诸比丘，彼等沙门、婆罗门是死后常存无想论者，他们依此八事施设死后常存而无想的我。诸比丘，任何沙门或婆罗门是死后常存无想论者，施设死后常存而无想的我，他们全都是依此八事，或其中之一而施设，于此之外则无有。……以何等法，如实称赞如来者，当如是正说。” Nevasaññīnāsaññīvādo 死后常存非想非非想论 81. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi? 81. “诸比丘，有某些沙门、婆罗门是死后常存非想非非想论者，他们依八事施设死后常存而非想非非想的我。彼等具寿沙门、婆罗门依于何、缘于何，而为死后常存非想非非想论者，依八事施设死后常存而非想非非想的我呢？” 82. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti. 82. “‘我乃有色，死后恒常、非想非非想’，他们如是施设。‘我乃无色……我亦有色亦无色……我非有色非无色……我乃有边……我乃无边……我亦有边亦无边……我非有边非无边，死后恒常、非想非非想’，他们如是施设。” 83. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 83. “诸比丘，那些持死后常住论、非想非非想论的沙门、婆罗门，依此八事施设死后常住、非想非非想之我。诸比丘，任何持死后常住论、非想非非想论的沙门或婆罗门，施设死后常住、非想非非想之我，彼等皆仅依此八事而施设。……乃至……若有如实、正确称赞如来者，当如是说。” Ucchedavādo 断灭论 84. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Te ca bhonto [Pg.31] samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi? 84. “诸比丘，有某些沙门、婆罗门为断灭论者，他们依七事，施设现有众生的断灭、消失、无有。彼等沙门、婆罗门尊者，依何、缘何，作为断灭论者，依七事而施设现有众生的断灭、消失、无有呢？” 85. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. 85. “诸比丘，于此，有某位沙门或婆罗门如是说、如是见：‘贤友，此我为有色、四大所成、父母所生，身坏之后，即断灭、消失，死后不复存在。贤友，至此，此我即为完全断灭。’于此，某些人施设了现有众生的断灭、消失、无有。” 86. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. 86. “另有人对他如是说：‘贤友，你所说的那个我，确实是有的，我不说它没有。然而，贤友，此我尚未至此而完全断灭。贤友，尚有另一我，为天界、有色、欲界、食段食者。你不知不见，我知我见。贤友，彼我身坏之后，即断灭、消失，死后不复存在。贤友，至此，此我方为完全断灭。’于此，某些人施设了现有众生的断灭、消失、无有。” 87. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. 87. 另有人对他这样说：“贤友，你所说的那个我确实是有的，我不是说它不存在；然而，贤友，此我并非就此完全断灭。贤友，确实有另一个我，是天界的、有色身、意所成的、具足一切肢节、诸根无缺。你不知、不见那个我，而我知、我见。贤友，那个我，因为身坏而断灭、消亡，死后不复存在，至此，贤友，此我才完全断灭。”像这样，一些人施设现存有情的断灭、消亡、无有。 88. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā [Pg.32] sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. 88. 另有人对他这样说：“贤友，你所说的那个我确实是有的，我不是说它不存在；然而，贤友，此我并非就此完全断灭。贤友，确实有另一个我，已完全超越诸色想，灭尽有对想，不作意种种想，念‘空无边’而到达空无边处。你不知、不见那个我，而我知、我见。贤友，那个我，因为身坏而断灭、消亡，死后不复存在，至此，贤友，此我才完全断灭。”像这样，一些人施设现存有情的断灭、消亡、无有。 89. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. 89. 另有一人对他这么说：“贤友，你所说的这个自我确实存在，我不是说它不存在；然而，贤友，这个自我还没有就此被完全断灭。贤友，还有另一个自我，他完全超越空无边处(ākāsānañcāyatana)，而到达以‘识是无边的’为目标的识无边处(viññāṇañcāyatana)。你不知道、也看不到那个自我，而我知道、也看到。贤友，那个自我，由于身体的坏灭而被断灭、消失，死后就不再存在了。贤友，这样，这个自我才算是被完全断灭了。”如此，一些人施设了现存有情的断灭、消失、无有。 90. ‘‘Tamañño evamāha – ‘atthi kho, bho, so attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. 90. 另有一人对他这么说：“贤友，你所说的那个自我确实存在，我不是说它不存在；然而，贤友，这个自我还没有就此被完全断灭。贤友，还有另一个自我，他完全超越识无边处(viññāṇañcāyatana)，而到达以‘无任何所有’为目标的无所有处(ākiñcaññāyatana)。你不知道、也看不到那个自我，而我知道、也看到。贤友，那个自我，由于身体的坏灭而被断灭、消失，死后就不再存在了。贤友，这样，这个自我才算是被完全断灭了。”如此，一些人施设了现存有情的断灭、消失、无有。 91. ‘Tamañño evamāha – ‘‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā [Pg.33] sabbaso ākiñcaññāyatanaṃ samatikkamma ‘‘santametaṃ paṇītameta’’nti nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. 91. 另有人对他如此说道：“阁下，你所说的那个我，确实是存在的，我并非说它不存在；然而，阁下，此我尚未以此而完全断灭。阁下，尚有另一我，已完全超越无所有处(ākiñcaññāyatana)，而达于非想非非想处(nevasaññānāsaññāyatana)，认为‘此是寂静，此是殊胜’。你不知不见那个我，而我知我见。阁下，当那个我因身体的败坏而被断灭、消亡，死后不复存在时，阁下，此我才以此而完全断灭。”如是，一些人施设现有众生的断灭、消亡、断有。 92. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 92. “诸比丘，那些持断灭论的沙门、婆罗门，依此七事施设现有众生的断灭、消亡、断有。诸比丘，任何持断灭论的沙门或婆罗门，凡施设现有众生的断灭、消亡、断有者，他们全都是依此七事，或依其中之一而施设，除此之外，别无他法。......（乃至）......那些如实、正确地称赞如来的人，正是凭着这些法而称赞的。” Diṭṭhadhammanibbānavādo 现法涅槃论 93. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi? 93. “诸比丘，有一些沙门、婆罗门是现法涅槃论者，他们依五事施设现有众生的最高现法涅槃。又，那些持现法涅槃论的尊贵沙门、婆罗门，是依据什么、缘于什么，而依五事施设现有众生的最高现法涅槃呢？” 94. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘‘yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. 94. “诸比丘，于此，有某一沙门或婆罗门，有如是说、如是见：‘阁下，当此我具足、圆满五欲而享乐时，阁下，此我即以此达到了最高现法涅槃。’如是，一些人施设现有众生的最高现法涅槃。” 95. ‘‘Tamañño evamāha –‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho, bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ [Pg.34] attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. 95. 另有一人对他这样说：“贤友，你所说的这个我确实存在，我不是说它不存在。然而，贤友，仅凭于此，这个我尚未达到最高的现法涅槃。这是什么原因呢？因为，贤友，诸欲是无常、苦、变易法，因其变易、变化而生起愁、悲、苦、忧、恼。贤友，当这个我远离诸欲，远离诸不善法，进入并安住于有寻、有伺、离生喜乐的初禅时，贤友，仅凭于此，这个我便已达到最高的现法涅槃。”就这样，一些人为现存的有情施设最高的现法涅槃。 96. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. 96. 另有一人对他这样说：“贤友，你所说的这个我确实存在，我不是说它不存在。然而，贤友，仅凭于此，这个我尚未达到最高的现法涅槃。这是什么原因呢？因为其中有寻、有伺，故说其为粗。贤友，当这个我平息寻、伺，内心澄净，心一境性，无寻、无伺，由定生喜乐，进入并安住于第二禅时，贤友，仅凭于此，这个我便已达到最高的现法涅槃。”就这样，一些人为现存的有情施设最高的现法涅槃。 97. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. 97. 另一人对他这么说：“贤友，你所说的这个我确实存在，我并非说它不存在；然而，贤友，这个我仅凭此尚未达到最高的现法涅槃。是何缘故？因为于此尚有喜，以及心的浮动，故说此为粗劣。贤友，当这个我因离喜而住于舍，具念、正知，并以身感受乐，即圣者们所称说的“具舍、具念、乐住者”，成就并安住于第三禅时，贤友，至此，这个我才达到最高的现法涅槃。”如此，一些人施设了现存有情的最高现法涅槃。 98. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. 98. 另一人对他这么说：“贤友，你所说的这个我确实存在，我并非说它不存在；然而，贤友，这个我仅凭此尚未达到最高的现法涅槃。是何缘故？因为于此尚有对乐的心之作意，故说此为粗劣。贤友，当这个我因断乐、断苦，及先已灭除喜、忧，而成就并安住于不苦不乐、舍念清净的第四禅时，贤友，至此，这个我才达到最高的现法涅槃。”如此，一些人施设了现存有情的最高现法涅槃。 99. ‘‘Imehi [Pg.35] kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 99. 比丘们，那些主张现法涅槃论的沙门、婆罗门，以这五种根据，为现存的有情施设最高的现法涅槃。比丘们，凡是任何主张现法涅槃论的沙门或婆罗门，为现存的有情施设最高的现法涅槃，他们全都是仅以此五种根据而施设……凡是如实、正确称赞如来者，当以此称赞。 100. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 100. 比丘们，那些后际论者、持后际见者，他们缘于后际，以这四十四种根据，宣说种种邪见之言。比丘们，凡是任何后际论者、持后际见者，他们缘于后际，宣说种种邪见之言，他们全都是仅以此四十四种根据而宣说……凡是如实、正确称赞如来者，当以此称赞。 101. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi. 101. 比丘们，那些沙门、婆罗门是前际论者、后际论者、前后际论者，以及持前后际见者，他们缘于前际与后际，以这六十二种根据，宣说种种邪见之言。 102. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā. 102. 比丘们，凡是任何沙门或婆罗门，或为前际论者，或为后际论者，或为前后际论者，或持前后际见者，他们缘于前际与后际，宣说种种邪见之言，他们全都是仅以此六十二种根据，或以其中的某一种而宣说；于此以外，再无其他。 103. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato. 103. 诸比丘，如来彻知：“这些见处，被如此执取、如此执持，有如此的归趣、有如此的来世。”如来彻知此，亦彻知更超胜者，且彻知而不执取。因不执取，他于自身证知寂灭。诸比丘，如来如实了知诸受的集、灭、味、患、离后，无所执取而解脱。 104. ‘‘Ime [Pg.36] kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. 104. 诸比丘，此等法，甚深、难见、难觉、寂静、胜妙、非寻思所行、微细、唯智者所能知；如来自证、亲证后开示。依此等法，如实赞叹如来者，方为善说。 Paritassitavipphanditavāro 焦灼战栗品 105. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 105. 诸比丘，于此，彼等持常见之沙门、婆罗门，依四事宣称我与世间为常。彼等尊者沙门、婆罗门，因不知、不见，为渴爱所驱，其所感亦不过是焦灼战栗而已。 106. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 106. 诸比丘，于此，彼等持一部常、一部无常见之沙门、婆罗门，依四事宣称我与世间一部为常、一部为无常。彼等尊者沙门、婆罗门，因不知、不见，为渴爱所驱，其所感亦不过是焦灼战栗而已。 107. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 107. 诸比丘，于此，彼等持边无边见之沙门、婆罗门，依四事宣称世间有边、无边。彼等尊者沙门、婆罗门，因不知、不见，为渴爱所驱，其所感亦不过是焦灼战栗而已。 108. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 108. 诸比丘，在那些沙门婆罗门中，有些不死矫乱论者(amarāvikkhepikā)，当他们在各种问题上被询问时，便依四种根据，陷入言语的矫乱与含糊其辞。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。 109. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 109. 诸比丘，在那些沙门婆罗门中，有些无因生论者(adhiccasamuppannikā)，他们依两种根据，宣称自我与世界是无因生起的。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。 110. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi [Pg.37] vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 110. 诸比丘，在那些沙门婆罗门中，有些前际论者(pubbantakappikā)、前际见者(pubbantānudiṭṭhino)，他们针对过去，依十八种根据，宣说种种表示其邪见的话语。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。 111. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 111. 诸比丘，在那些沙门婆罗门中，有些后际论者(uddhamāghātanikā)中的有想论者(saññīvādā)，他们依十六种根据，宣称自我死后恒常而有想。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。 112. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 112. 诸比丘，在那些沙门婆罗门中，有些后际论者(uddhamāghātanikā)中的无想论者(asaññīvādā)，他们依八种根据，宣称自我死后恒常而无想。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。 113. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 113. 诸比丘，在那些沙门婆罗门中，有些后际论者(uddhamāghātanikā)中的非想非非想论者(nevasaññīnāsaññīvādā)，他们依八种根据，宣称自我死后恒常而非有想非无想。那也是他们那些不知不见、为渴爱与邪见所困的尊者沙门婆罗门的感受，纯粹是焦虑与动摇而已。 114. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 114. 比丘们，于此，那些主张断灭论的沙门、婆罗门，依七种根据宣说现存有情的断灭、败坏、无有。那也只是那些不知不见、为渴爱所驱的尊者沙门、婆罗门的感受，纯然是战栗与悸动而已。 115. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 115. 比丘们，于此，那些主张现法涅槃论的沙门、婆罗门，依五种根据宣说现存有情的最高现法涅槃。那也只是那些不知不见、为渴爱所驱的尊者沙门、婆罗门的感受，纯然是战栗与悸动而已。 116. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 116. 比丘们，于此，那些思量后际、随观后际的沙门、婆罗门，缘于后际，依四十四种根据宣说种种不同的主张之言。那也只是那些不知不见、为渴爱所驱的尊者沙门、婆罗门的感受，纯然是战栗与悸动而已。 117. ‘‘Tatra[Pg.38], bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva. 117. 比丘们，于此，那些思量前际者、思量后际者、思量前际与后际者，以及随观前际与后际的沙门、婆罗门，缘于前际与后际，依六十二种根据宣说种种不同的主张之言。那也只是那些不知不见、为渴爱所驱的尊者沙门、婆罗门的感受，纯然是战栗与悸动而已。 Phassapaccayāvāro 触为缘品 118. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā. 118. 比丘们，于此，那些主张常见论的沙门、婆罗门，依四种根据宣说我与世间为常，那也是缘于触。 119. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā. 119. 比丘们，于此，那些主张部分常、部分无常论的沙门、婆罗门，依四种根据宣说我与世间部分为常、部分为无常，那也是缘于触。 120. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā. 120. “诸比丘，在那里，那些主张有边无边论的沙门、婆罗门，依四种根据宣称世界有边、无边，那也是缘于触。” 121. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā. 121. “诸比丘，在那里，那些持鳗行论的沙门、婆罗门，当在各处被问及问题时，便依四种根据陷入言语的诡辩与鳗行，那也是缘于触。” 122. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā. 122. “诸比丘，在那里，那些主张无因生的沙门、婆罗门，依两种根据宣称自我和世界是无因所生，那也是缘于触。” 123. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā. 123. “诸比丘，在那里，那些思构前际、持前际见的沙门、婆罗门，依于前际，以十八种根据宣说种种信解之言，那也是缘于触。” 124. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā. 124. “诸比丘，在那里，那些主张死后有想的沙门、婆罗门，依十六种根据宣称死后有想的自我，那也是缘于触。” 125. ‘‘Tatra[Pg.39], bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā. 125. “诸比丘，在那里，那些主张死后无想的沙门、婆罗门，依八种根据宣称死后无想的自我，那也是缘于触。” 126. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā. 126. “诸比丘，在那里，那些主张死后非想非非想的沙门、婆罗门，依八种根据宣称死后非想非非想的自我，那也是缘于触。” 127. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā. 127. “诸比丘，在那里，那些主张断灭论的沙门、婆罗门，依七种根据宣称现有众生的断灭、败坏、消亡，那也是缘于触。” 128. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā. 128. “诸比丘，在那里，那些主张现法涅槃论的沙门、婆罗门，依五种根据宣称现有众生的究竟现法涅槃，那也是缘于触。” 129. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā. 129. “诸比丘，于此，彼等思惟后际、随观后际之沙门、婆罗门，依于后际，以四十四事宣说种种主张，彼亦缘于触。” 130. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā. 130. “诸比丘，于此，彼等思惟前际者、思惟后际者、思惟前际后际者，及随观前际后际之沙门、婆罗门，依于前际后际，以六十二事宣说种种主张，彼亦缘于触。” Netaṃ ṭhānaṃ vijjativāro 无有此理品 131. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 131. “诸比丘，于此，彼等持常见论之沙门、婆罗门，以四事施设我与世间为常。谓彼等将离于触而感受，实无此理。” 132. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 132. “诸比丘，于此，彼等持一分常一分无常论之沙门、婆罗门，以四事施设我与世间一分是常、一分是无常。谓彼等将离于触而感受，实无此理。” 133. ‘‘Tatra[Pg.40], bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 133. “诸比丘，于此，彼等持有边无边论之沙门、婆罗门，以四事施设世间为有边无边。谓彼等将离于触而感受，实无此理。” 134. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 134. “诸比丘，于此，彼等持不死矫乱论之沙门、婆罗门，于彼彼处被问及问题时，以四事陷入言语矫乱、不死矫乱。谓彼等将离于触而感受，实无此理。” 135. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 135. “诸比丘，于此，彼等持无因生论之沙门、婆罗门，以二事施设我与世间为无因生。谓彼等将离于触而感受，实无此理。” 136. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 136. 诸比丘，于此，那些思量前际、随顺前际见的沙门、婆罗门，缘于前际，以十八事宣说种种信解之言。他们离于触而感受，实无是处。 137. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 137. 诸比丘，于此，那些主张死后有想论的沙门、婆罗门，以十六事施设死后有想之我。他们离于触而感受，实无是处。 138. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 138. 诸比丘，于此，那些主张死后无想论的沙门、婆罗门，以八事施设死后无想之我。他们离于触而感受，实无是处。 139. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 139. 诸比丘，于此，那些主张死后非有想非无想论的沙门、婆罗门，以八事施设死后非有想非无想之我。他们离于触而感受，实无是处。 140. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 140. 诸比丘，于此，那些断灭论的沙门、婆罗门，以七事施设现有众生的断灭、败坏、无有。他们离于触而感受，实无是处。 141. ‘‘Tatra[Pg.41], bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 141. 诸比丘，于此，那些现法涅槃论的沙门、婆罗门，以五事施设现有众生的究竟现法涅槃。他们离于触而感受，实无是处。 142. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 142. 诸比丘，于此，那些思量后际、随顺后际见的沙门、婆罗门，缘于后际，以四十四事宣说种种信解之言。他们离于触而感受，实无是处。 143. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati. 143. 诸比丘，于此，那些思惟前际、思惟后际、思惟前际后际、随观前际后际的沙门、婆罗门，缘于前际后际，以六十二事宣说种种邪见之言。谓彼等离于触而感受，实无是处。 Diṭṭhigatikādhiṭṭhānavaṭṭakathā 执见者所依止的轮回论 144. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā…pe… yepi te samaṇabrāhmaṇā antānantikā… yepi te samaṇabrāhmaṇā amarāvikkhepikā… yepi te samaṇabrāhmaṇā adhiccasamuppannikā… yepi te samaṇabrāhmaṇā pubbantakappikā… yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā… yepi te samaṇabrāhmaṇā ucchedavādā… yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā… yepi te samaṇabrāhmaṇā aparantakappikā… yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. 144. 诸比丘，于此，那些持常见论的沙门、婆罗门以四事宣说我与世间为常；以及那些持一分常论、一分非常论者……（中略）……以及那些持边无边论者；以及那些持不死矫乱论者；以及那些持无因生论者；以及那些思惟前际者；以及那些持死后有想论者；以及那些持死后无想论者；以及那些持死后非想非非想论者；以及那些持断灭论者；以及那些持现法涅槃论者；以及那些思惟后际者；以及那些思惟前际、思惟后际、思惟前际后际、随观前际后际者，所有这些沙门、婆罗门都由六触处，经由一再地触而感受。以他们的受为缘而有爱，以爱为缘而有取，以取为缘而有有，以有为缘而有生，以生为缘，老、死、愁、悲、苦、忧、恼生起。 Vivaṭṭakathādi 离缚论等 145. ‘‘Yato [Pg.42] kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti. 145. 诸比丘，当一位比丘如实了知六触处的集、灭、味、患与离时，他便比所有这些沙门、婆罗门了知得更超胜。 146. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti. 146. 诸比丘，凡有任何沙门或婆罗门，或为前际论者，或为后际论者，或为前际后际论者，或为随顺前际后际见者，以过去未来为缘由，宣说种种表述邪见之言说，彼等一切，皆以此六十二事被包摄于网内，陷溺其中而浮沉；含摄于此，被网罗于内而浮沉。 ‘‘Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ otthareyya. Tassa evamassa – ‘ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti. 诸比丘，譬如熟练的渔夫或渔夫的弟子，以细目之网覆盖小水池。他心想：“此水池中凡有任何大体型生物，皆已被包摄于网内。彼等陷溺其中而浮沉；含摄于此，被网罗于内而浮沉。”诸比丘，正是如此，凡有任何沙门或婆罗门，或为前际论者，或为后际论者，或为前际后际论者，或为随顺前际后际见者，以过去未来为缘由，宣说种种表述邪见之言说，彼等一切，皆以此六十二事被包摄于网内，陷溺其中而浮沉；含摄于此，被网罗于内而浮沉。 147. ‘‘Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā. 147. 诸比丘，如来已断尽有爱，其身尚存。只要他的身体存在，天与人就能看见他。身坏命终之后，天与人就不能再看见他了。 ‘‘Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā’’ti. 诸比丘，譬如一束芒果，其柄已断，所有与柄相连的芒果，皆随之而去。正是如此，诸比丘，如来已断有之导引，其身尚存。乃至其身尚存，天人得见之；身坏命终之后，天人则不得见之。 148. Evaṃ [Pg.43] vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi, dhammajālantipi naṃ dhārehi, brahmajālantipi naṃ dhārehi, diṭṭhijālantipi naṃ dhārehi, anuttaro saṅgāmavijayotipi naṃ dhārehī’’ti. Idamavoca bhagavā. 148. 如是说已，具寿阿难对世尊说：“世尊，稀有！世尊，未曾有！世尊，此法门名为何？”“阿难，因此，你当受持此法门为“义网”，受持为“法网”，受持为“梵网”，受持为“见网”，亦受持为“无上战胜”。”世尊说了这番话。 149. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthāti. 149. 彼诸比丘心怀喜悦，欢喜信受世尊所说。又，于此记说宣说时，万世界亦为震动。 Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ. 梵网经第一终。 2. Sāmaññaphalasuttaṃ 2. 沙门果经 Rājāmaccakathā 王臣之论 150. Evaṃ [Pg.44] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi – ‘‘ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti? 150. 如是我闻。一时，世尊与一千二百五十位比丘组成的大僧团，共住王舍城耆婆·高摩罗跋蹉(Jīvaka Komārabhacca)的芒果园。尔时，摩揭陀王，韦提希子阿闍世，于十五日布萨，当此四月满、拘物头花开之圆月夜，为众臣围绕，坐于宫殿之上。其时，摩揭陀王，韦提希子阿闍世，于此布萨日，发出感兴语：“诸位，此夜清净，诚然赏心悦目！诸位，此夜清净，诚然殊妙！诸位，此夜清净，诚然可观！诸位，此夜清净，诚然祥和！诸位，此夜清净，诚然值得铭记！我等今日当亲近哪位沙门或婆罗门，亲近他能令我等心生净信呢？” 151. Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. 151. 如是说后，有一位大臣对摩揭陀王，韦提希子阿闍世说道：“大王，这位富兰那·迦叶(Pūraṇa Kassapa)有僧团，有教众，是教派之师；他声名显赫，是学派的开创者，为大众所推崇为贤善者；他年高德劭，出家长久，已届晚年。愿大王亲近这位富兰那·迦叶。亲近富兰那·迦叶，大王之心或许能得以清净。”如是说后，摩揭陀王，韦提希子阿闍世默然不语。 152. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. 152. 又一位大臣对摩揭陀王、韦提希子阿闍世这样说：“大王，这位末伽梨·果萨拉(Makkhali Gosāla)有僧团，有徒众，是教派的导师，知名，有声望，是宗派的创立者，被众人认为是贤善者，阅历丰富，久已出家，年事已高，已届暮年。愿大王去亲近末伽梨·果萨拉。亲近末伽梨·果萨拉，大王的心意或许能得以澄净。”听闻此言，摩揭陀王、韦提希子阿闍世默然不语。 153. Aññataropi [Pg.45] kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. 153. 又一位大臣对摩揭陀王、韦提希子阿闍世这样说：“大王，这位阿耆多·翅舍钦婆罗(Ajita Kesakambala)有僧团，有徒众，是教派的导师，知名，有声望，是宗派的创立者，被众人认为是贤善者，阅历丰富，久已出家，年事已高，已届暮年。愿大王去亲近阿耆多·翅舍钦婆罗。亲近阿耆多·翅舍钦婆罗，大王的心意或许能得以澄净。”听闻此言，摩揭陀王、韦提希子阿闍世默然不语。 154. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. 154. 又一位大臣对摩揭陀王、韦提希子阿闍世这样说：“大王，这位婆拘陀·迦旃延(Pakudha Kaccāyana)有僧团，有徒众，是教派的导师，知名，有声望，是宗派的创立者，被众人认为是贤善者，阅历丰富，久已出家，年事已高，已届暮年。愿大王去亲近婆拘陀·迦旃延。亲近婆拘陀·迦旃延，大王的心意或许能得以澄净。”听闻此言，摩揭陀王、韦提希子阿闍世默然不语。 155. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. 155. 又一位王臣对摩揭陀王韦提希子阿闍世说道：“大王，这位删阇耶·毗罗梨子(Sañcayo Belaṭṭhaputto)，有僧团，有徒众，为众师长，声名远播，是宗派的开创者，被众人尊为善士，年长耆宿，出家已久，年事已高。愿大王去亲近删阇耶·毗罗梨子。通过亲近他，大王之心或许能得以清净。”听闻此言，摩揭陀王韦提希子阿闍世默然不语。 156. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ [Pg.46] nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. 156. 又一位王臣对摩揭陀王韦提希子阿闍世说道：“大王，这位尼乾陀·若提子(Nigaṇṭho Nāṭaputto)，有僧团，有徒众，为众师长，声名远播，是宗派的开创者，被众人尊为善士，年长耆宿，出家已久，年事已高。愿大王去亲近尼乾陀·若提子。通过亲近他，大王之心或许能得以清净。”听闻此言，摩揭陀王韦提希子阿闍世默然不语。 Komārabhaccajīvakakathā 耆婆王子育事 157. Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘tvaṃ pana, samma jīvaka, kiṃ tuṇhī’’ti? ‘‘Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti. 157. 尔时，耆婆王子育默然坐于摩揭陀国韦提希子阿闍世王不远处。于是，摩揭陀国韦提希子阿闍世王对耆婆王子育说：“贤友耆婆，你为何默然？”“大王，此乃世尊、阿拉汉、正自觉者，他正与一千二百五十位比丘组成的大比丘僧团，同住于我们的芒果园中。关于那位世尊，有如此美好的声誉传扬开来，即：‘彼世尊亦是阿拉汉、正自觉者、明行具足者、善逝、世间解、无上丈夫、可调御者之导师、天人师、佛陀、世尊。’愿大王前去拜见世尊。大王拜见世尊后，心意或许能得以清净。” 158. ‘‘Tena hi, samma jīvaka, hatthiyānāni kappāpehī’’ti. ‘‘Evaṃ, devā’’ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi – ‘‘kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī’’ti. 158. “既然如此，贤友耆婆，就去准备象骑吧。”“遵命，大王。”耆婆王子育应诺摩揭陀国韦提希子阿闍世王后，便备妥了五百头母象，以及一头国王的御象，然后禀告摩揭陀国韦提希子阿闍世王：“大王，您的象骑已备妥，现在您认为何时启程为宜。” 159. Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi. 159. 于是，摩揭陀国韦提希子阿闍世王，让五百头母象各载一名女子，自己则登上御象，在众火炬的照耀下，以盛大王威，从王舍城出发，前往耆婆王子育的芒果园。 Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto [Pg.47] jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso’’ti. 那时，摩揭陀国韦提希子阿闍世王在芒果园附近，生起了恐惧、惊颤与毛骨悚然。于是，恐惧、惊悚、毛发竖立的摩揭陀国韦提希子阿闍世王对耆婆王子育说：“朋友耆婆，你没有欺骗我吧？朋友耆婆，你没有哄骗我吧？朋友耆婆，你没有将我交给敌人吧？为何如此庞大的比丘僧团，有一千二百五十位比丘，竟会没有喷嚏声，没有清嗓声，也没有说话声呢？” ‘‘Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi; na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī’’ti. “大王，请勿恐惧！大王，请勿恐惧！陛下，我没有欺骗您；陛下，我没有哄骗您；陛下，我没有将您交给敌人。大王，请前进！大王，请前进！在集会圆堂里，这些灯正在发光。” Sāmaññaphalapucchā 沙门果问 160. Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kahaṃ pana, samma jīvaka, bhagavā’’ti? ‘‘Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā’’ti. 160. 其后，摩揭陀国韦提希子阿闍世王乘象行至象可及之处，然后从象背下来，步行至集会圆堂门口。走近后，他对耆婆王子育说：“朋友耆婆，世尊在何处？”“大王，那位倚靠中央柱子、面向东方、在比丘僧团前首而坐的，便是世尊。” 161. Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi – ‘‘iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti. ‘‘Agamā kho tvaṃ, mahārāja, yathāpema’’nti. ‘‘Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti. 161. 尔时，摩揭陀王、韦提希子阿闍世，前往世尊之处。抵达后，立于一旁。立于一旁的摩揭陀王、韦提希子阿闍世，凝视着寂静无声、犹如澄净湖水的比丘僧团，发出感兴语：“如今比丘僧团具足此等寂静，愿我子乌达亚跋达王子亦能具足此等寂静！”“大王，你的心已去到你所爱之处了。”“世尊，我喜爱乌达亚跋达王子。世尊，如今比丘僧团具足此等寂静，愿我子乌达亚跋达王子亦能具足此等寂静！” 162. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā, ekamantaṃ nisīdi. Ekamantaṃ [Pg.48] nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ ; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, mahārāja, yadākaṅkhasī’’ti. 162. 尔时，摩揭陀王、韦提希子阿闍世，顶礼世尊，向比丘僧团合掌后，坐于一旁。坐于一旁的摩揭陀王、韦提希子阿闍世对世尊说：“世尊，我欲请教世尊一事，倘若世尊能给我机会，为我解答所问。”“大王，你有什么想问的，就问吧。” 163. ‘‘Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti? 163. “大德，正如这些种种技艺，例如：象兵、马兵、车兵、弓箭手、旗手、布阵者、敢死士、出身高贵的王族、突击手、大力勇士、勇士、持盾战士、家生奴仆兵、糕点师、理发师、浴师、厨师、花环师、洗衣工、织工、编苇匠、陶工、会计师、指算师，以及其他任何诸如此类的种种技艺，他们于现法中，依靠其技艺的现见之果而维生。他们以此令自己快乐、丰足，令父母快乐、丰足，令妻儿快乐、丰足，令朋友、同僚快乐、丰足；并于沙门、婆罗门，设立导向崇高、生天、有乐果、转生善趣之供养。大德，是否也能如此开示于现法中现见的沙门果呢？” 164. ‘‘Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti? ‘‘Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti. ‘‘Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū’’ti. ‘‘Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā’’ti. ‘‘Tena hi, mahārāja, bhāsassū’’ti. 164. “大王，你还记得曾向其他的沙门、婆罗门问过这个问题吗？”“大德，我记得曾向其他的沙门、婆罗门问过这个问题。”“那么，大王，他们是怎么解答的呢？如果你不觉得为难，请说出来。”“大德，在有世尊或如世尊一般的人所在之处，我并不觉得为难。”“那么，大王，请说吧。” Pūraṇakassapavādo 富兰那·迦叶之说 165. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā [Pg.49] celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti? 165. “尊者，有一次我前往富兰那·迦叶(Pūraṇa Kassapa)那里；到了之后，与富兰那·迦叶互相问候，说完一番令人愉悦且值得忆念的话后，便坐于一旁。尊者，我坐定后，对富兰那·迦叶这么说：‘迦叶尊者，就像现在有种种技艺，例如：象兵、马兵、车兵、弓箭手、旗手、军吏、突击手、显赫的王子、冲锋陷阵者、大力勇士、勇士、持皮盾者、婢生子、糕点师、理发师、浴师、厨师、花环匠、洗衣工、织工、芦竹工、陶匠、算师、指算师，以及其他任何类似这样的种种技艺——他们以此在现法中亲见技艺的果报而谋生。他们因此使自己快乐满足，使父母快乐满足，使妻儿快乐满足，使亲友快乐满足，并且在沙门、婆罗门中设立上妙的供养，此供养导向善趣，有安乐的果报，能转生天界。迦叶尊者，是否也能像这样，在现法中开示亲见的沙门果呢？’” 166. ‘‘Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca – ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. 166. “尊者，我这样说后，富兰那·迦叶(Pūraṇa Kassapa)对我说了此言：‘大王，自己做、教人做；自己砍、教人砍；自己折磨、教人折磨；使人忧愁、教人使人忧愁；自己疲惫、使人疲惫；自己颤抖、使人颤抖；杀生、教人杀生；不与取；破门入室；抢劫掠夺；抢劫一家；拦路抢劫；侵犯他人之妻；说谎。即使做了，也不构成恶业。即使有人用剃刀般锋利的轮刃，将此大地上之众生，做成一堆肉、一团肉，由此并无恶业，亦无恶业之到来。即使去到恒河(Gaṅgā)南岸，杀戮、教人杀戮，砍截、教人砍截，折磨、教人折磨，由此并无恶业，亦无恶业之到来。即使去到恒河北岸，布施、教人布施，祭祀、教人祭祀，由此并无福德，亦无福德之到来。通过布施、调伏、克制、说实话，并无福德，亦无福德之到来。’尊者，富兰那·迦叶被我问到现见沙门果时，就这样对我解释了无作论。” ‘‘Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā [Pg.50] anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ. “尊者，这就好比问芒果却回答木菠萝，问木菠萝却回答芒果一样；同样地，尊者，我问富兰那·迦叶关于现见沙门果，他却对我解释了无作论。尊者，当时我心想：‘像我这样的人，怎能轻蔑住在我国土内的沙门或婆罗门呢？’尊者，我对富兰那·迦叶所说的话，既不称许，也不驳斥。我既不称许，也不驳斥，心中不悦，但未说出不悦之言，对他的话既不听信，也不存于心，就从座位上起来离开了。” Makkhaligosālavādo 末伽梨·果萨拉之说 167. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ – ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni…pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti? 167. “尊者，一时，我前往末伽梨·果萨拉(Makkhali Gosāla)之处。抵达后，与末伽梨·果萨拉相互问候，在说了些令人欢喜且值得忆念的话后，便坐于一旁。尊者，我坐于一旁后，对末伽梨·果萨拉说了这番话：‘果萨拉贤友，就像有此等种种技艺……（中略）……果萨拉贤友，是否也能同样地，于现法中开示一个亲见的沙门果呢？’” 168. ‘‘Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca – ‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi [Pg.51] ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. 168. “尊者，当我这样说时，末伽梨·果萨拉(Makkhali Gosāla)对我说：‘大王，无因无缘令众生染污，众生无因无缘而染污；无因无缘令众生清净，众生无因无缘而清净。无自作，无他作，无人之所为；无力，无精进，无人之毅力，无人之奋进。一切有情、一切生命、一切生物、一切生灵，皆无自在力、无能力、无精进，皆由命运、际遇与自性所注定，唯于六种生类中感受苦乐。此中有一百四十万六千六百种主要生门，五百种业，五种业，三种业，业与半业，六十二种行道，六十二个中劫，六种生类，八种人地，四千九百种裸行顺命外道，四千九百种遍行外道，四千九百种龙之住处，二千种根，三千种地狱，三十六种尘界，七种有想胎，七种无想胎，七种结节胎，七种天，七种人，七种毕舍遮，七座大湖，七个大结节，七百个小结节，七座大悬崖，七百座小悬崖，七个大梦，七百个小梦，以及八百四十万大劫。愚者与智者于其中流转轮回，直至苦的尽头。于此，不存在“我将以此戒、此行、此苦行或此梵行，令未熟之业成熟，或通过不断经受，令已熟之业灭尽”之事。苦乐如斗量，轮回有定量，无有增减，无有高下。譬如抛出线团，随其延展而行，线尽则止；如是，愚者与智者亦将流转轮回，直至苦的尽头。’” 169. ‘‘Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ. 169. 尊者，我如此问末伽利·果萨拉(Makkhali Gosāla)现法沙门果，他却为我解说轮回清净。尊者，譬如问芒果而答木菠萝，或问木菠萝而答芒果；尊者，我正是如此问末伽利·果萨拉现法沙门果，他却为我解说轮回清净。尊者，我当时心想：“像我这样的人，怎能想去排斥居住在国土内的沙门或婆罗门呢？”尊者，我对末伽利·果萨拉所说的话，既不欢喜，也不斥责。不欢喜，不斥责，心中不悦，亦未发不悦之言，对其言说不予采纳，不存于心，即从座起离去。 Ajitakesakambalavādo 阿耆多·翅舍钦婆罗论 170. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ – ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti? 170. 尊者，有一次我前往阿耆多·翅舍钦婆罗(Ajita Kesakambala)那里，到了之后，与阿耆多·翅舍钦婆罗互相问候，说了一些友善的、值得记忆的话语后，坐在一旁。尊者，坐在一旁后，我对阿耆多·翅舍钦婆罗说：“阿耆多贤友，就像这些形形色色的技艺……（中略）……阿耆多贤友，是否也能像这样在现世宣说可亲见的沙门果呢？” 171. ‘‘Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca – ‘natthi, mahārāja, dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ [Pg.52] abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti. 171. 尊者，我这样说了之后，阿耆多·翅舍钦婆罗对我说：“大王，布施无果，供养无果，祭祀无果，亦无善作、恶作业之果报。无此世，无他世；无母，无父；无化生有情。世间无已达善趣、已正行道的沙门、婆罗门，能亲自以殊胜智证知，而宣说此世与他世者。此人由四大种所成，当其命终时，地归于地界，水归于水界，火归于火界，风归于风界，诸根进入虚空。以卧榻为第五，诸人抬着遗体而去。足迹可见，直至墓所。骨头变为鸽色，供物终成灰烬。此所谓布施，乃愚者所制定。凡主张实有论者，其言虚妄不实。愚者与智者，身坏之后，都断灭、消亡，死后不复存在。” 172. ‘‘Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ. 172. “尊者，我如此问及人发褐衣者阿耆多(Ajita Kesakambala)现见的沙门果，他却为我解说断灭。尊者，譬如有人被问及芒果，却回答面包果；或被问及面包果，却回答芒果。尊者，正像这样，我问及人发褐衣者阿耆多现见的沙门果，他却为我解说断灭。尊者，我当时心想：‘像我这样的人，怎能认为应斥逐居住在我国境内的沙门或婆罗门呢？’尊者，我对人发褐衣者阿耆多所说的话，既不欢喜，也不斥责。不欢喜亦不斥责，心中不悦，亦未出不悦之言，对他的话既不采纳，也不放在心上，便从座位上起来离开了。” Pakudhakaccāyanavādo 波拘陀·迦旃延论 173. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni…pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti? 173. “尊者，有一次，我前往波拘陀·迦旃延(Pakudha Kaccāyana)之处。抵达后，我与波拘陀·迦旃延相互问候。结束了欢喜、值得忆念的交谈后，我坐于一旁。尊者，坐于一旁后，我对波拘陀·迦旃延说了这番话：‘迦旃延贤者，正如这许多的工艺……（中略）……迦旃延贤者，是否也能像这样，于现法中，指明现见的沙门果呢？’” 174. ‘‘Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca – ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā [Pg.53] esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti; sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti. 174. 尊者，我这样说后，波拘陀·迦旃延对我说了这番话：“大王，此七身非所作、非所构造、非所化作、非教所作，无果、如山峰般稳固、如石柱般坚立。它们不动摇、不变异、不互相妨害，不能为彼此带来乐、苦或乐苦。是哪七种呢？地身、水身、火身、风身、乐、苦，以及命为第七。此七身非所作、非所构造、非所化作、非教所作，无果、如山峰般稳固、如石柱般坚立。它们不动摇、不变异、不互相妨害，不能为彼此带来乐、苦或乐苦。于此中，没有杀者或教杀者，没有闻者或教闻者，没有识者或教识者。即使有人用利剑斩下头颅，也没有谁能断绝任何人的命；刀刃只是在七身之间的空隙中穿过而已。” 175. ‘‘Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ. 175. 尊者，就这样，我向波拘陀·迦旃延询问现见的沙门果，他却以另一事回答另一事。尊者，譬如问芒果而答面包果，或问面包果而答芒果；尊者，我向波拘陀·迦旃延询问现见的沙门果，他正是如此以另一事回答另一事。尊者，我当时心想：“像我这样的人，怎能认为应该斥退居住在我国的沙门或婆罗门呢？”尊者，我对波拘陀·迦旃延所说的话，既不赞同，也不驳斥。在不赞同、不驳斥，心怀不悦，且未说出不悦之言的情况下，我对他的话不予采纳、不置于心，就从座位上起来离开了。 Nigaṇṭhanāṭaputtavādo 尼乾陀·若提子的学说 176. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni…pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti? 176. 尊者，一时，我前往尼乾陀·若提子(Nigaṇṭha Nāṭaputta)之处。抵达后，与尼乾陀·若提子互相问候，在交换了喜悦且值得忆念的言辞后，我坐于一旁。尊者，坐于一旁后，我对尼乾陀·若提子说了这番话：“贤者阿耆毗湿舍那(Aggivessana)，正如这些种种的技艺……（中略）……是否也能像这样，在现世中指明现见之沙门果呢？” 177. ‘‘Evaṃ [Pg.54] vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca – ‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti. 177. 尊者，如是说后，尼乾陀·若提子对我说了这番话：“大王，于此，尼乾陀具足四支律仪(cātuyāmasaṃvara)。大王，尼乾陀如何具足四支律仪呢？大王，于此，尼乾陀禁绝一切水，具足一切防护，以防护涤除诸恶，为防护所遍及。大王，如此，尼乾陀即具足四支律仪。大王，由于尼乾陀如此具足四支律仪，此尼乾陀即被称为心至究竟者、心已调伏者与心已安住者。” 178. ‘‘Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ. 178. 尊者，我正是如此去问尼乾陀·若提子(Nigaṇṭha Nāṭaputta)关于现见的沙门果，他却为我解说四支律仪防护。尊者，譬如问芒果而答面包果，或问面包果而答芒果；尊者，我正是如此去问尼乾陀·若提子关于现见的沙门果，他却为我解说四支律仪防护。尊者，我当时心想：“像我这样的人，怎能认为应斥逐居住在国土中的沙门或婆罗门呢？”尊者，我对尼乾陀·若提子所说的话，既不欢喜，也不驳斥。不欢喜、不驳斥，心中不悦，未出不悦之言，不接受其言，不置于心，即从座起离去。 Sañcayabelaṭṭhaputtavādo 散惹耶·毗罗梨子之说 179. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti? 179. 尊者，一时，我前往散惹耶·毗罗梨子(Sañcaya Belaṭṭhaputta)之处。抵达后，我与散惹耶·毗罗梨子互相问候，作了欢喜、可记忆的交谈后，坐于一旁。尊者，坐于一旁后，我对散惹耶·毗罗梨子说：“贤者散惹耶，正如存在此等种种技艺……贤者散惹耶，是否可能也如此在现法中，宣示现见的沙门果呢？” 180. ‘‘Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca – ‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me [Pg.55] no, no notipi me no. Natthi paro loko…pe… atthi ca natthi ca paro loko…pe… nevatthi na natthi paro loko…pe… atthi sattā opapātikā…pe… natthi sattā opapātikā…pe… atthi ca natthi ca sattā opapātikā…pe… nevatthi na natthi sattā opapātikā…pe… atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… hoti tathāgato paraṃ maraṇā…pe… na hoti tathāgato paraṃ maraṇā…pe… hoti ca na ca hoti tathāgato paraṃ maraṇā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. 180. “尊者，当我这样提问时，散惹耶·毗罗梨子(Sañcaya Belaṭṭhaputta)对我说了这番话：‘如果你这样问我：“有他世吗？”，假如我有“有他世”的想法，我就会向你解说：“有他世。”但我既不认为是这样，也不认为是那样，也不认为是别样，也不认为不是，也不认为不是不是。没有他世……（中略）……有他世也有他世……（中略）……既非有他世也非无他世……（中略）……有化生有情(sattā opapātikā)……（中略）……没有化生有情……（中略）……有化生有情也有化生有情……（中略）……既非有也非无化生有情……（中略）……有善作与恶作(sukatadukkaṭa)诸业的果报……（中略）……没有善作与恶作诸业的果报……（中略）……有也没有善作与恶作诸业的果报……（中略）……既非有也非无善作与恶作诸业的果报……（中略）……众生死后存在……（中略）……众生死后不存在……（中略）……众生死后既存在也不存在……（中略）……如果你这样问我：“众生死后既非存在也非不存在吗？”，假如我有“众生死后既非存在也非不存在”的想法，我就会向你解说：“众生死后既非存在也非不存在。”但我既不认为是这样，也不认为是那样，也不认为是别样，也不认为不是，也不认为不是不是。’” 181. ‘‘Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ. 181. 尊者，当我问散惹耶·毗罗梨子现见的沙门果时，他就是这样以含糊之说作答。尊者，譬如有人被问及芒果，却回答了波罗蜜；被问及波罗蜜，却回答了芒果。尊者，正是如此，当我问散惹耶·毗罗梨子现见的沙门果时，他就是这样以含糊之说作答。尊者，我当时心想：“在这些沙门、婆罗门中，此人最为愚痴、最为迷茫。为何被问及现见的沙门果时，竟会以含糊之说作答呢？”尊者，我当时又想：“像我这样的人，怎能想去斥退居住在国土中的沙门或婆罗门呢？”尊者，我对散惹耶·毗罗梨子所说的话，既不称许，也不驳斥。不称许、不驳斥，心中不悦，也未说出不悦之言，不采纳其言，不置于心，便从座位上起来离开了。 Paṭhamasandiṭṭhikasāmaññaphalaṃ 第一现见沙门果 182. ‘‘Sohaṃ, bhante, bhagavantampi pucchāmi – ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā [Pg.56] celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti? 182. “尊者，我也要请问世尊：‘尊者，犹如这些种种技艺，即：象兵、骑兵、车兵、弓箭手、旗手、军阵部署者、深入敌阵斩首者、显赫的王族子弟、冲锋陷阵者、大力勇士、勇士、持盾武士、仆役之子、厨师、理发师、澡浴师、庖丁、花环师、洗衣工、织布工、芦苇匠、陶匠、算师、指算师，以及其他任何诸如此类的种种技艺；他们于现法中，受用其技艺之现见果报，他们以此令自己快乐、满足，令父母快乐、满足，令妻儿快乐、满足，令朋友、同僚快乐、满足；并于沙门、婆罗门，设立导向崇高、能生天界、有乐果报、转生善趣之供养。尊者，是否也能如此，为我开示于现法中现见的沙门果呢？’” 183. ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. Tassa evamassa – ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe deva jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito [Pg.57] samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti? 183. “大王，可以。既然如此，大王，我将反问你。你认为如何，就请你回答。大王，你意下如何？假如你有一个仆人，他是奴隶、佣工，早起晚睡，听从吩咐，行为合意，言语可喜，察言观色。他会这样想：‘啊，稀有！啊，未曾有！福业的趣向，福业的果报！这位摩揭陀国王阿闍世(Ajātasattu)，韦提希子(Vedehiputta)，是人；我也是人。这位摩揭陀国王阿闍世，韦提希子，具足并享受五种欲乐，简直像天神一般。而我却是他的奴隶、佣工，早起晚睡，听从吩咐，行为合意，言语可喜，察言观色。我若行福业，就能像他那样了。我何不剃除须发，披上袈裟，从在家出家，过无家生活呢？’过了一段时间，他剃除须发，披上袈裟，从在家出家，过无家生活。他这样出家后，身已防护而住，语已防护而住，意已防护而住，以衣食为满足，乐于独处。如果你的手下人这样向你禀告：‘陛下，请您知道，您那位奴隶、佣工，早起晚睡，听从吩咐，行为合意，言语可喜，察言观色，他现在已经剃除须发，披上袈裟，从在家出家，过无家生活了。他这样出家后，身已防护而住，语已防护而住，意已防护而住，以衣食为满足，乐于独处。’你还会这样说吗：‘诸位，让那个人回到我这里来，再做我的奴隶、佣工，早起晚睡，听从吩咐，行为合意，言语可喜，察言观色’吗？” 184. ‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti. 184. “世尊，并非如此。我们反而会礼敬他、起立迎接他、邀请他入座，并且会邀请他接受衣服、食物、住所与病者所需的医药资具，我们还会为他安排如法的保护、防卫与守护。” 185. ‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti. ‘‘Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti. 185. “大王，你认为如何？如果这样，是否有现见的沙门果呢？”“世尊，确实如此，如果这样，就有现见的沙门果。”“大王，这就是我为你宣示的，于现法中的第一种现见沙门果。” Dutiyasandiṭṭhikasāmaññaphalaṃ 第二现见沙门果 186. ‘‘Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. 186. “世尊，是否还能像这样宣示其他于现法中现见的沙门果呢？”“可以，大王。那么，大王，我将就此事反问你。你认为怎样好，就怎样回答。大王，你认为如何？假设你有一位臣民，是农夫、家主、纳税者、财富增长者。他这样想：‘啊，真是稀有！啊，真是未曾有！福德的归趣，福德的果报！这位摩揭陀(Māgadha)王阿闍世(Ajātasattu)，韦提希子(Vedehiputta)，是人，我也是人。这位摩揭陀王阿闍世，韦提希子，具足、圆满地享受着五种欲乐，我想他就像天神一样。而我却是他的农夫、家主、纳税者、财富增长者。我若行福德，亦可成为那样！不如我剃除须发，穿上袈裟，从家出家，过无家的生活吧！’” ‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā [Pg.58] anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe, deva jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti? “其后，于另一时，他舍弃或少或多的财富，舍弃或少或多的亲族，剃除须发，披上袈裟，从家趣于非家而出家。他如是出家后，应守护其身而住，守护其语而住，守护其意而住，满足于饮食与衣服，乐于独处。若你的臣下如此禀告：‘大王，愿您知悉，您那位农夫、家主、赋税者、财富增长者，他已剃除须发，披上袈裟，从家趣于非家而出家。他如是出家后，守护其身而住，守护其语而住，守护其意而住，满足于饮食与衣服，乐于独处。’你是否会这样说：‘诸位，让那人回来，再为我做农夫、家主、赋税者、财富增长者吧’？” 187. ‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti. 187. “世尊，不会的。我们反而会亲自礼敬他、起立迎接、以座相请；我们会邀请他接受衣服、饮食、住处与病缘医药资具；并且会为他安排如法的守护、防卫与庇护。” 188. ‘‘Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti. ‘‘Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti. 188. “大王，你意下如何？若如此，则是否有现见的沙门果呢？”“世尊，若如此，则确实有现见的沙门果。”“大王，此即是我为你开示的第二种于现法中可见的沙门果。” Paṇītatarasāmaññaphalaṃ 更为殊胜的沙门果 189. ‘‘Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā’’ti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi. 189. “世尊，是否还能开示另一种于现法中可见的沙门果，比这些于现法中可见的沙门果更卓越、更殊胜呢？”“可以，大王。那么，大王，请谛听，善作意，我将宣说。”“好的，世尊。”摩揭陀国王、韦提希子阿闍世应诺世尊。 190. Bhagavā etadavoca – ‘‘idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ [Pg.59] lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. 190. 世尊说：“大王，于此，如来出现于世：是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。他对此包含天、魔、梵的世界，以及包含沙门、婆罗门、天、人的众生，由自己证知、作证后而宣说。他所宣说的法，初善、中善、后善，义理圆满，言辞具足；他阐明那完全圆满、遍净的梵行。” 191. ‘‘Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. 191. “有居士，或居士子，或生于其他家族者，听闻此法。他闻法后，于如来处获得信心。他具足此所得之信，如是思惟：‘在家生活是束缚，是尘垢之道；出家则如露地空旷。我住于家中，不易行此完全圆满、究竟清净、如经磨拭之螺贝般的梵行。我何不剃除须发，披上袈裟，从家趣于非家而出家。’” 192. ‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. 192. “其后，他舍弃或少或多的资财，舍弃或少或多的亲眷，剃除须发，披上袈裟，从家趣于非家而出家。” 193. ‘‘So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho. 193. 他如是出家后，守护波罗提木叉律仪而住，具足正行与行处，于微细罪中见怖畏，受持学习诸学处；具足善的身业与语业，活命清净，戒行具足，守护诸根门，具足念与正知，知足。 Cūḷasīlaṃ 小戒 194. ‘‘Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ. 194. 大王，比丘如何具足戒行呢？于此，大王，比丘舍断杀生，远离杀生，放下刀杖，有惭，具悲，怜悯一切众生的福祉而住。这也是他的戒行。 ‘‘Adinnādānaṃ [Pg.60] pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ. 他舍断不与取，远离不与取，只取所予，期待所予，以不偷盗的清净之心而住。这也是他的戒行。 ‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ. 他舍断非梵行，修持梵行，远离并戒除作为村人俗法的淫行。这也是他的戒行。 ‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampissa hoti sīlasmiṃ. 他舍断妄语，远离妄语，他说真实语，信守真实，言语稳固，值得信赖，不欺骗世人。这也是他的戒行。 ‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ. 他舍断离间语，远离离间语；不在此处听闻后，为离间此人而到彼处言说；不在彼处听闻后，为离间彼人而到此处言说。就这样，他调和已分裂者，巩固已和合者；他喜爱和合，乐于和合，欣于和合，说促成和合之语。这也是他的戒行。 ‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ. 他舍断粗恶语，远离粗恶语；他所说的话语，皆是无过失、悦耳、可爱、入心、文雅、为众人所喜爱、令众人欢喜之语。这也是他的戒行。 ‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Idampissa hoti sīlasmiṃ. 彼舍断无益之语，远离无益之语，为适时语者、真实语者、利益语者、法语者、律语者；说值得珍藏之语，适时、有理、有节、与义相应。此亦是彼之戒。 ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hoti…pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā [Pg.61] paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 彼远离毁坏种子与植物……彼日中一食，夜晚不食，远离非时食。彼远离观赏歌舞、音乐、戏剧。彼远离佩戴花鬘、涂抹香水、使用化妆品及装饰品。彼远离高广卧具。彼远离接受金银。彼远离接受生谷。彼远离接受生肉。彼远离接受妇女和少女。彼远离接受女奴和男奴。彼远离接受山羊和绵羊。彼远离接受鸡和猪。彼远离接受象、牛、马和驴。彼远离接受田地和宅地。彼远离充当使者与奔走。彼远离买卖。彼远离伪秤、伪金属器、伪量具。彼远离贿赂、欺诈、蒙骗、诈骗。彼远离砍伐、杀害、捆绑、拦路抢劫、掠夺、暴力。此亦是彼之戒。 Cūḷasīlaṃ niṭṭhitaṃ. 小戒终。 Majjhimasīlaṃ 中戒 195. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 195. 又如，一些尊者沙门、婆罗门食用信施之食后，却沉溺于毁坏此类种子与植物，即：根种、茎种、节种、芽种，第五为种子种。彼远离毁坏此类种子与植物。此亦是其戒。 196. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 196. 又如，一些可敬的沙门、婆罗门食用信施之食后，却沉溺于积蓄受用。即：积蓄食物、积蓄饮料、积蓄衣服、积蓄车乘、积蓄卧具、积蓄香料、积蓄物品。彼远离此等积蓄受用。此亦是彼之戒。 197. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 197. 又如，一些可敬的沙门、婆罗门食用信施之食后，却沉溺于观赏伎乐。即：舞蹈、歌唱、器乐、戏剧、讲说战事、手拍乐、铙钹乐、鼓乐表演、妆点伎人、杂耍、爬竿戏、洗骨；斗象、斗马、斗水牛、斗公牛、斗山羊、斗公羊、斗鸡、斗鹌鹑；杖斗、拳斗、摔跤；模拟战、阅兵、军阵、军队检阅。彼远离此等观赏伎乐。此亦是彼之戒。 198. ‘‘Yathā [Pg.62] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 198. 又如，一些可敬的沙门、婆罗门食用信施之食后，却沉溺于博戏等放逸之事。即：八格棋、十格棋、空中棋、划地为道、抓子儿、掷骰盘戏、打木棒、抽竹签、玩果核、吹叶作乐、玩玩具犁、翻筋斗、玩棕叶风车、玩玩具叶量器、玩玩具车、玩玩具弓、猜字、猜心事、模仿残疾。彼远离此等博戏放逸之事。此亦是彼之戒。 199. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 199. “又如，一些可敬的沙门、婆罗门食用信施之食后，专住于使用此等高大床座。即：高足床座、雕有兽足的床座、长毛地毯、多彩图案的毛织品、白羊毛织品、绣花毛织品、棉褥、饰有狮虎等图像的毛织品、双面长毛的毛织品、单面长毛的毛织品、镶有宝石的金丝织品、夹织金丝和宝石的丝织品、可供十六位舞女跳舞的大地毯、象背铺垫、马背铺垫、车内铺垫、羚羊皮铺垫、上等羚羊皮床罩、有红色顶盖的床、两头有红枕的床。他戒绝此等高大床座。这也是他的戒。” 200. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 200. “又如，一些可敬的沙门、婆罗门食用信施之食后，专住于此等妆饰打扮之事。即：涂香粉、按摩、香汤沐浴、揉捏肢体、照镜、涂眼膏、佩戴花环、涂抹香料、敷脸粉、涂面膏、戴手镯、束发饰、持饰杖、带饰管、佩剑、持伞、穿饰履、戴头巾、佩戴宝珠头饰、用拂尘、穿带长流苏的白衣。他戒绝此等妆饰打扮之事。这也是他的戒。” 201. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ [Pg.63] samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ. 201. “又如，一些沙门、婆罗门受用信施的食物后，却沉溺于此等畜生论，即：国王论、盗贼论、大臣论、军队论、恐惧论、战争论、食物论、饮料论、衣服论、卧具论、花环论、香料论、亲戚论、车乘论、乡村论、城镇论、城市论、地方论、女人论、英雄论、街谈巷议、井边闲谈、祖先论、杂论、世界论、海洋论、有无论等。他远离此等畜生论。这也是他的戒行。 202. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ. 202. “又如，一些沙门、婆罗门受用信施的食物后，却沉溺于此等争论，即：‘你不了知此法与律，我了知此法与律。你如何能了知此法与律呢？你的行道是错的，我的行道才是对的。我所说的前后一致，你所说的前后不一。该先说的你后说，该后说的你先说。你长期坚持的观点已被颠覆。你的论点已被驳斥，你已被击败。去为你的论点辩解吧，或者如果你能，就把它解释清楚吧！’他远离此等争论。这也是他的戒行。 203. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ – ‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 203. 又如，一些沙门、婆罗门受用信施的食物后，却沉溺于此等充当信使与从事差役：为国王、大臣、刹帝利、婆罗门、居士或王子们——“到这里去，从那里来；携带此物，从那里取来此物”。他远离此等充当信使与从事差役之事。这也是他的戒行。 204. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṃ’’. 204. 又如，一些沙门、婆罗门受用信施的食物后，却成为欺诈者、自夸者、示意索利者、强求索利者，以及以利求利者。他远离此等欺诈与自夸。这也是他的戒行。 Majjhimasīlaṃ niṭṭhitaṃ. 中戒终。 Mahāsīlaṃ 大戒 205. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ [Pg.64] mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 205. 又如，一些沙门、婆罗门受用信施的食物后，却以诸如此类的畜生明（tiracchānavijjā），以邪命维生。例如：观肢体、观征兆、观怪异天象、解梦、看相、鼠啮占卜、火供、杓子供、糠供、米末供、米粒供、酥油供、油供、口供、血供、肢体占卜术、宅地术、王事占卜、尸林术、鬼神术、土地术、蛇术、毒术、蝎子术、老鼠术、鸟术、乌鸦术、寿命预言术、箭防护术、解兽音术等。他远离诸如此类的畜生明与邪命。这也是他的戒行。 206. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 206. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明(tiracchānavijjā)，以邪命维生。例如：占卜宝石相、衣相、杖相、刀相、剑相、箭相、弓相、武器相、女相、男相、童男相、童女相、男婢相、女婢相、象相、马相、水牛相、公牛相、牛相、山羊相、绵羊相、鸡相、鹌鹑相、巨蜥相、顶饰相、龟相、鹿相等。他远离以诸如此类的畜生明所作的邪命。这也是他的戒。 207. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 207. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明(tiracchānavijjā)，以邪命维生。例如：预言“诸王将出征”、“诸王将不出征”、“内邦诸王将进攻”、“外邦诸王将撤退”、“外邦诸王将进攻”、“内邦诸王将撤退”、“内邦诸王将胜利”、“外邦诸王将战败”、“外邦诸王将胜利”、“内邦诸王将战败”、“此王将胜利，彼王将战败”等等。他远离以诸如此类的畜生明所作的邪命。这也是他的戒。 208. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati[Pg.65], ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 208. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明(tiracchānavijjā)，以邪命维生。例如：将有月食，将有日食，将有星食；日月将循正轨而行，日月将偏离轨道而行；星宿将循正轨而行，星宿将偏离轨道而行；将有流星，将有天火，将有地震，将有天雷；日月星宿将上升、下沉、污秽、洁净；月食将有如是果报，日食将有如是果报，星食将有如是果报；日月循正轨而行将有如是果报，日月偏离轨道而行将有如是果报；星宿循正轨而行将有如是果报，星宿偏离轨道而行将有如是果报；流星将有如是果报，天火将有如是果报，地震将有如是果报，天雷将有如是果报；日月星宿的上升、下沉、污秽、洁净将有如是果报。他远离以此类畜生明维生的邪命。这亦是他的戒。 209. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 209. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明，以邪命维生。例如：预言“将有丰雨”、“将有干旱”、“将有丰收”、“将有饥馑”、“将有安稳”、“将有危难”、“将有疾疫”、“将无疾患”；或从事指算法、算术、筹算法、作诗、顺世论。他远离诸如此类的畜生明这种邪命。此亦是其戒行。 210. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 210. 又有一些尊者沙门、婆罗门，受用信众以信心所施之食后，却以诸如此类的畜生明，以邪命维生。例如：主持嫁娶、撮合分离、聚集财富、耗散财富、施爱术、施憎术、安胎术、束舌术、固颌术、手咒、颌咒、致聋术、镜占、童女占、女仆占、事奉太阳、事奉大梵天、口中喷火、召唤吉祥。他远离诸如此类的畜生明这种邪命。此亦是其戒行。 211. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti[Pg.66]. Seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ. 211. “又，某些沙门、婆罗门尊者，受用信施之食后，以如是之畜生明，以邪命维生。亦即：息灾术、祈愿术、鬼神术、地穴术、使阉人复原术、使人成阉人术、奠基术、净化宅地术、漱口、沐浴、献火、催吐、导泻、上部导泻、下部导泻、头部导泻、耳油疗法、眼油疗法、鼻药疗法、涂烈性眼药、涂凉性眼药、眼科治疗、外科治疗、儿科治疗、施根本药、敷药换药。他远离如是之畜生明、邪命。此亦是他的戒。” 212. ‘‘Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi – mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti. 212. “大王，该比丘如是具足戒，由守护戒行故，不见任何怖畏。大王，譬如刹帝利灌顶王，已降伏怨敌，不见任何由怨敌而生的怖畏；正是如此，大王，该比丘如是具足戒，由守护戒行故，不见任何怖畏。他具足此圣戒蕴，于内感受无过之乐。大王，比丘如是具足戒。” Mahāsīlaṃ niṭṭhitaṃ. 大戒终。 Indriyasaṃvaro 根律仪 213. ‘‘Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti. 213. “大王，比丘如何守护根门呢？大王，在此，比丘以眼见色后，不取相，不取随相。由于他住于不守护眼根，贪欲与忧恼等恶不善法即会流入，他为此而行于防护，守护眼根，达到守护眼根。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法后，不取相，不取随相。由于他住于不守护意根，贪欲与忧恼等恶不善法即会流入，他为此而行于防护，守护意根，达到守护意根。他具足此圣洁的根律仪，于内感受无染之乐。大王，比丘即是如此守护根门的。” Satisampajaññaṃ 正念正知 214. ‘‘Kathañca[Pg.67], mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti. 214. “大王，比丘如何具足正念正知呢？大王，在此，比丘于前进、返回时，保持正知；于前瞻、环顾时，保持正知；于屈、伸时，保持正知；于持僧伽梨、衣钵时，保持正知；于食、饮、嚼、尝时，保持正知；于大小便时，保持正知；于行、住、坐、卧、醒、语、默时，保持正知。大王，比丘即是如此具足正念正知的。” Santoso 知足 215. ‘‘Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti. 215. “大王，比丘如何是知足的呢？于此，大王，比丘满足于护身的衣与护腹的食。他无论去往何处，都只随身携带这些而去。大王，譬如有翼之鸟，无论飞往何处，都只以双翼为负担而飞。正是如此，大王，比丘满足于护身的衣与护腹的食。他无论去往何处，都只随身携带这些而去。大王，比丘就是这样知足的。” Nīvaraṇappahānaṃ 断除诸盖 216. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. 216. “他具足此圣戒蕴，具足此圣根律仪，具足此圣念与正知，具足此圣知足，便去到寂静的住处：森林、树下、山岳、山谷、山洞、墓地、丛林、露地、草堆。饭后，从托钵乞食归来，他结跏趺坐，端正其身，将念安住于面前。” 217. ‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto [Pg.68] viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. 217. “他舍断世间的贪欲，以离贪欲之心而住，从贪欲中净化其心；舍断瞋恚恶意，以无瞋之心而住，哀愍一切有情之利益，从瞋恚恶意中净化其心；舍断惛沉睡眠，以离惛沉睡眠而住，具光明想，具念与正知，从惛沉睡眠中净化其心；舍断掉举追悔，以不掉举而住，内心寂静，从掉举追悔中净化其心；舍断疑，超越疑而住，于诸善法无疑虑，从疑中净化其心。” 218. ‘‘Seyyathāpi, mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 218. 大王，譬如有人借债从事工作，他的那些工作成功了。他清偿了旧的本金债务，并且还有剩余的资财足以养活妻儿。他会这样想：“我先前借债从事工作，我的那些工作成功了。我清偿了旧的本金债务，并且还有剩余的资财足以养活妻儿。”他因此而获得喜悦，达到愉悦。 219. ‘‘Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 219. 大王，譬如有人患病、痛苦、病重，饮食不香，身上也没有力气。后来，他从那疾病中痊愈，饮食也香了，身上也有了力气。他会这样想：“我先前患病、痛苦、病重，饮食不香，身上也没有力气。如今我已从那疾病中痊愈，饮食也香了，身上也有了力气。”他因此而获得喜悦，达到愉悦。 220. ‘‘Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto [Pg.69] sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 220. 大王，譬如有人被囚禁于牢狱中。后来，他从那牢狱中获释，安稳无恙，财产也没有任何损失。他会这样想：“我先前被囚禁于牢狱中，如今我已从那牢狱中获释，安稳无恙，财产也没有任何损失。”他因此而获得喜悦，达到愉悦。 221. ‘‘Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 221. “大王，譬如某人身为奴隶，不能自主，受制于人，不能想去哪里就去哪里。其后，他从那奴役中解脱，能够自主，不受制于人，成为自由人，能想去哪里就去哪里。他会这样想：‘我先前身为奴隶，不能自主，受制于人，不能想去哪里就去哪里。如今我已从那奴役中解脱，能够自主，不受制于人，成为自由人，能想去哪里就去哪里。’他因此而获得欣喜，得到愉悦。” 222. ‘‘Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhaya’nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 222. “大王，譬如某人富有资财，走上饥荒、危险的旷野长途。其后，他安稳地走出了那片旷野，抵达了安稳、无畏的村庄。他会这样想：‘我先前富有资财，走上饥荒、危险的旷野长途。如今我已安稳地走出了那片旷野，抵达了安稳、无畏的村庄。’他因此而获得欣喜，得到愉悦。” 223. ‘‘Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati. 223. “大王，正是如此，比丘看待自身中未断除的这五盖，如同债务、如同疾病、如同监狱、如同奴役、如同旷野长途。” 224. ‘‘Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. 224. “大王，譬如无债、譬如无病、譬如出离束缚、譬如自由、譬如安稳之地；大王，正是如此，比丘看待自身中已断除的这五盖。” 225. ‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. 225. “当他看到自身已断除这五盖时，欣喜生起；欣喜者生起喜；心喜者身轻安；身轻安者感受乐；有乐者心入定。” Paṭhamajjhānaṃ 初禅 226. ‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva [Pg.70] kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. 226. 那位比丘远离诸欲，远离诸不善法，成就并安住于有寻、有伺、由远离而生的喜与乐的初禅。他以此由远离而生的喜与乐浸润、浸透、充满、遍满此身，其全身没有任何一处不被由远离而生的喜与乐所遍满。 227. ‘‘Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 227. 大王，譬如一位熟练的澡浴师或其弟子，在铜盘里撒上沐浴粉，不断洒水将其揉合成团。那沐浴粉团，为水分所浸润、凝聚，内外都被水分渗透，且不滴漏。同样地，大王，比丘以此由远离而生的喜与乐浸润、浸透、充满、遍满此身，其全身没有任何一处不被由远离而生的喜与乐所遍满。大王，这也是一种现见的沙门果，比之前的诸现见沙门果更为卓越，也更为殊胜。 Dutiyajjhānaṃ 第二禅 228. ‘‘Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. 228. 大王，再者，比丘平息寻与伺，成就并安住于内心净信、心住一境、无寻、无伺、由定而生的喜与乐的第二禅。他以此由定而生的喜与乐浸润、浸透、充满、遍满此身，其全身没有任何一处不被由定而生的喜与乐所遍满。 229. ‘‘Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ [Pg.71] hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 229. 大王，譬如有一甚深水池，有泉水涌出，其东方、南方、西方、北方皆无入水口，天亦不时时降下善流。然而，有清凉水流从该水池中涌出，浸润、遍洒、充满、遍满该水池，该水池的任何一处，无不为清凉之水所遍满。大王，正是如此，比丘以定生喜乐浸润、遍洒、充满、遍满此身，其身体的任何一处，无不为定生喜乐所遍满。大王，此亦是现见的沙门果，且比前述诸现见沙门果更卓越、更殊胜。 Tatiyajjhānaṃ 第三禅 230. ‘‘Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. 230. 再者，大王，比丘离于喜，住于舍，具念、正知，以身感受乐——圣者们称之为“舍、念、乐住”——他成就并安住于第三禅。他以无喜之乐浸润、遍洒、充满、遍满此身，其身体的任何一处，无不为无喜之乐所遍满。 231. ‘‘Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 231. 大王，譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生于水中，长于水中，未出水面，沉在水下得到滋养，它们从顶到根都被清凉的水浸润、遍洒、充满、渗透，所有那些莲花，无一处不被清凉的水所遍满。同样地，大王，比丘即以此无喜之乐浸润、遍洒、充满、渗透此身，其全身无一处不为无喜之乐所遍满。大王，这也是一种现见的沙门果，比之前的诸现见沙门果更卓越、更殊胜。 Catutthajjhānaṃ 第四禅 232. ‘‘Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. 232. 再者，大王，比丘由于舍断乐与舍断苦，以及先前喜悦与忧恼的灭尽，进入并安住于不苦不乐、由舍而念清净的第四禅。他以清净、明亮的心遍满此身而坐，其全身无一处不为清净、明亮的心所遍满。 233. ‘‘Seyyathāpi[Pg.72], mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 233. 大王，譬如有人以洁白的布连头包裹而坐，其全身无一处不为洁白的布所覆盖。同样地，大王，比丘即以此清净、明亮的心遍满此身而坐，其全身无一处不为清净、明亮的心所遍满。大王，这也是一种现见的沙门果，比之前的诸现见沙门果更卓越、更殊胜。 Vipassanāñāṇaṃ 观智 234. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. 234. 那位比丘，当心如此入定、清净、明亮、无垢、离随烦恼、柔软、堪能、安住、不动时，他引导、倾向其心以达智见。他如此了知：“我此身有色，由四大所成，父母所生，靠饭食长养，是无常、涂饰、按摩、破坏、分解之法；而我此识，依存于此，系缚于此。” 235. ‘‘Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 235. “大王，譬如有一颗上好、纯净、八面、善作、清澈、明净、无浊、具足一切相状的琉璃宝珠，其中穿有蓝色、黄色、红色、白色或淡黄色的线。有眼之人将其置于手中，当如此省察：‘此乃上好、纯净、八面、善作、清澈、明净、无浊、具足一切相状的琉璃宝珠；其中穿有蓝色、黄色、红色、白色或淡黄色的线。’大王，正是如此，比丘，当心如此入定、清净、明亮、无垢、离随烦恼、柔软、堪能、安住、不动时，他引导、倾向其心以达智见。他如此了知：‘我此身有色，由四大所成，父母所生，靠饭食长养，是无常、涂饰、按摩、破坏、分解之法；而我此识，依存于此，系缚于此。’大王，这也是一种现见的沙门果，比先前诸现见的沙门果更卓越、更殊胜。” Manomayiddhiñāṇaṃ 意所成神通智 236. ‘‘So [Pg.73] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. 236. 彼比丘，当心如此入定、清净、明洁、无秽、离诸随染、柔软、适业、安住、不动时，为化作意所成身，他引导、倾注自心。他从此身化作出另一个有色、意所成、具足一切肢节、诸根无缺的身体。 237. ‘‘Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 237. “大王，譬如有人从文叉草中抽出芦苇，他会如此想：‘此是文叉草，此是芦苇。文叉草与芦苇不同，芦苇正是从文叉草中抽出的。’又如，大王，譬如有人从剑鞘中拔出剑，他会如此想：‘此是剑，此是剑鞘。剑与剑鞘不同，剑正是从剑鞘中拔出的。’又如，大王，譬如有人从蛇蜕中取出蛇，他会如此想：‘此是蛇，此是蛇蜕。蛇与蛇蜕不同，蛇正是从蛇蜕中取出的。’大王，正是如此，比丘于心如此入定、清净、明洁、无秽、离诸随染、柔软、适业、安住、不动时，为化作意所成身，他引导、倾注自心。他从此身化作出另一个有色、意所成、具足一切肢节、诸根无缺的身体。大王，此亦是现见沙门果，比前述诸现见沙门果更超胜、更殊妙。” Iddhividhañāṇaṃ 神变智 238. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā[Pg.74]. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. 238. 那位比丘，当心如此得定、清净、明洁、无垢、离诸随染、柔软、堪任、住立、不动时，他引导、倾向其心于种种神通。他证得种种神通：由一变多，由多变一；或显或隐；穿壁、穿垣、穿山，无有障碍，犹如行于虚空。于地中出没，犹如于水中。于水上行走而不陷，犹如于地上。于空中结跏趺坐而行，犹如带翅之鸟。对此等有如是大神力、大威德之日月，能以手抚摸、把握之。乃至以身行使威力，远及梵界。 239. ‘‘Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 239. 大王，譬如熟练的陶师或其学徒，以善加处理的黏土，凡欲造何种器皿，即能造作完成。再者，大王，譬如熟练的象牙匠或其学徒，于善加处理的象牙，凡欲造何种象牙制品，即能造作完成。再者，大王，譬如熟练的金匠或其学徒，于善加处理的黄金，凡欲造何种金饰，即能造作完成。大王，正是如此，比丘于心如此得定，清净、皎洁、无垢、离诸随烦恼、柔软、适业、稳固、达不动时，便为证各种神通（iddhividha）而引导、倾向其心。他体验种种神通：由一变多，由多变一；或显或隐；穿墙、穿围墙、穿山，无有障碍，犹如行于虚空。他在地中出没，犹如在水中。他在水上行走而不破，犹如在地上。他在空中结跏趺而行，犹如带翅的飞鸟。他能以手触摸、抚摩这有如此大神通、大威力的日月。他能以身行使自在力，远至梵天界。大王，这也是现见的沙门果，比先前诸现见沙门果更卓越、更殊胜。 Dibbasotañāṇaṃ 天耳智 240. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 240. 彼比丘如是于心等持、清净、明洁、无秽、离诸随烦恼、柔软、适业、安住、不动时，为得天耳界而引导、倾向其心。彼以清净、超人之天耳界，听闻或天或人、或远或近的两种声音。 241. ‘‘Seyyathāpi[Pg.75], mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa – ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 241. 大王，譬如有人行于长途，他可能听到大鼓声、牟陀罗鼓(mudiṅga)声、螺声、小鼓(paṇava)声与铜鼓(dindima)声。他会这样想：“这是大鼓声”，“这是牟陀罗鼓声”，“这是螺声、小鼓声与铜鼓声”。大王，正是如此，彼比丘如是于心等持、清净、明洁、无秽、离诸随烦恼、柔软、适业、安住、不动时，为得天耳界而引导、倾向其心。彼以清净、超人之天耳界，听闻或天或人、或远或近的两种声音。大王，此亦是现见的沙门果，比先前诸现见的沙门果更卓越、更殊胜。 Cetopariyañāṇaṃ 他心智 242. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. 242. 他，当心如此得定、清净、明净、无瑕、离诸随烦恼、柔软、堪任、稳固、达到不动时，便为了知他心智(cetopariyañāṇa)而引导、倾向其心。他以自己的心，遍知其他有情、其他个人的心：有贪的心，他了知“有贪的心”；离贪的心，他了知“离贪的心”；有瞋的心，他了知“有瞋的心”；离瞋的心，他了知“离瞋的心”；有痴的心，他了知“有痴的心”；离痴的心，他了知“离痴的心”；收敛的心，他了知“收敛的心”；散乱的心，他了知“散乱的心”；广大的心，他了知“广大的心”；不广大的心，他了知“不广大的心”；有上的心，他了知“有上的心”；无上的心，他了知“无上的心”；已入定的心，他了知“已入定的心”；未入定的心，他了知“未入定的心”；已解脱的心，他了知“已解脱的心”；未解脱的心，他了知“未解脱的心”。 243. ‘‘Seyyathāpi[Pg.76], mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya, akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 243. 大王，譬如一位年轻、青春年少的女子或男子，喜好妆饰，在清净、洁白、明澈的镜子或水盆中观察自己的面容，若有斑点，则知“有斑点”；若无斑点，则知“无斑点”。同样地，大王，比丘于心像这样得定、清净、洁白、无瑕、离诸随烦恼、柔软、堪任、稳固、达到不动时，便为他心智而引导其心。他以心彻知其他有情、其他个人的心：有贪的心，了知为“有贪的心”；离贪的心，了知为“离贪的心”；有瞋的心，了知为“有瞋的心”；离瞋的心，了知为“离瞋的心”；有痴的心，了知为“有痴的心”；离痴的心，了知为“离痴的心”；收敛的心，了知为“收敛的心”；散乱的心，了知为“散乱的心”；广大的心，了知为“广大的心”；不广大的心，了知为“不广大的心”；有上的心，了知为“有上的心”；无上的心，了知为“无上的心”；得定的心，了知为“得定的心”；未得定的心，了知为“未得定的心”；解脱的心，了知为“解脱的心”；未解脱的心，了知为“未解脱的心”。大王，这也是一种现见沙门果，比前面那些现见沙门果更为卓越、更为殊胜。 Pubbenivāsānussatiñāṇaṃ 宿住随念智 244. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto [Pg.77] evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. 244. 当心如此安定、清净、洁白、无垢、远离随烦恼、柔软、适业、稳固、达到不动时，他将心引导、倾向于宿住随念智。他随念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多坏劫、许多成劫、许多坏成劫，〔他如此随念：〕“我曾在某处，有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是。我从彼处死后，生于某处；在彼处，我亦曾有如是名，如是姓，如是貌，食如是食，感受如是苦乐，寿量如是。我从彼处死后，生于此处。”像这样，他随念具有行相、具有纲要的种种宿住。 245. ‘‘Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 245. “大王，譬如有人从自己的村庄去到另一个村庄，又从那个村庄去到另一个村庄。他从那个村庄回到自己的村庄，他会这样想：‘我从自己的村庄去了某某村庄，在那里我这样站立，这样坐着，这样说话，这样沉默；又从那个村庄去了另一个村庄，在那里我也这样站立，这样坐着，这样说话，这样沉默；我从那个村庄回到了自己的村庄。’大王，正是如此，比丘当心如此安定、清净、皎洁、无秽、离诸染、柔软、适业、住立、达不动时，他将心转向、倾注于宿住随念智(pubbenivāsānussatiñāṇa)。他忆念起种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多坏劫、许多成劫、许多坏成劫，（他忆念道：）‘我在那里，名叫某某，姓某某，容貌如此，饮食如此，感受如此这般的苦乐，寿命长短如此这般。我从那里死后，投生到那里；在那里，我又曾是名叫某某，姓某某，容貌如此，饮食如此，感受如此这般的苦乐，寿命长短如此这般。我从那里死后，投生到这里。’像这样，他忆念起具有行相、具有要点的种种宿住。大王，这也是一种现见的沙门果，比先前的现见沙门果更加殊胜、更加贤妙。” Dibbacakkhuñāṇaṃ 天眼智 246. ‘‘So [Pg.78] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. 246. 如此，当心已得定、清净、皎洁、无秽、离诸随染、柔软、适业、安住、达不动时，为了众生死生之智，他引导、倾向其心。他以清净、超胜人眼的天眼，看见众生正在死亡、正在投生，卑劣与高贵，美貌与丑陋，往善趣与恶趣，了知众生随业而行：“诚然，诸位，这些众生具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，受持邪见之业。他们身坏命终之后，已生于苦处、恶趣、堕处、地狱。而诸位，这些众生具足身善行、语善行、意善行，不诽谤圣者，持有正见，受持正见之业，他们身坏命终之后，已生于善趣、天界。”如此，他以清净、超胜人眼的天眼，看见众生正在死亡、正在投生，卑劣与高贵，美貌与丑陋，往善趣与恶趣，了知众生随业而行。 247. ‘‘Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime [Pg.79] vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. ‘Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. 247. “大王，譬如在十字路口中央有一座楼阁。在那里，一位有眼力的人站着，看见人们进入房屋、走出房屋、在街道上行走、坐在十字路口中央。他会这样想：‘这些人进入房屋，那些人走出房屋，这些人在街道上行走，那些人坐在十字路口中央。’大王，同样地，比丘当心如此安定、清净、洁白、无垢、远离随烦恼、柔软、堪用、住立、达到不动摇时，他将心转向、倾注于众生的死生智。他以清净、超越人类的天眼，看见众生死去和再生，低劣和高尚，美丽和丑陋，善趣与恶趣，了知众生随业而趣：‘贤者，这些众生具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，奉行邪见之业，他们身坏命终之后，投生到恶趣、苦处、堕处、地狱。又，贤者，这些众生具足身善行、语善行、意善行，不诽谤圣者，持有正见，奉行正见之业，他们身坏命终之后，投生到善趣、天界。’像这样，他以清净、超越人类的天眼，看见众生死去和再生，低劣和高尚，美丽和丑陋，善趣与恶趣；了知众生随业而趣。大王，这也是一种现世可见的沙门果，比先前的现世可见的沙门果更加殊胜、更加优越。” Āsavakkhayañāṇaṃ 漏尽智 248. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. 248. 彼比丘于心如是得定、清净、明洁、无瑕、无垢、柔软、堪任、安住、不动时，为证诸漏尽智，而引导、倾向其心。彼如实了知：“此是苦。”彼如实了知：“此是苦集。”彼如实了知：“此是苦灭。”彼如实了知：“此是导向苦灭之道。”彼如实了知：“此是诸漏。”彼如实了知：“此是漏集。”彼如实了知：“此是漏灭。”彼如实了知：“此是导向漏灭之道。”彼如是知、如是见者，其心从欲漏解脱，亦从有漏解脱，亦从无明漏解脱。于解脱时，生起“我已解脱”之智。彼了知：“生已尽，梵行已立，应作已作，不受后有。” 249. ‘‘Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. ‘So idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti[Pg.80], ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavāti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī’’ti. 249. 大王，譬如在山顶上有一个水池，清澈、明净、不混浊。有眼之人站在岸边，能看见贝和螺、砾石和陶片，以及游动或静止的鱼群。他会这样想：“这个水池清澈、明净、不混浊。这里有贝和螺、砾石和陶片，以及游动或静止的鱼群。”同样地，大王，比丘像这样，当心已得专注、清净、明洁、无瑕、离诸随烦恼、柔软、适业、稳固、达到不动时，他引导、倾斜其心于诸漏的灭尽之智。他如实了知：“此是苦。”他如实了知：“此是苦集。”他如实了知：“此是苦灭。”他如实了知：“此是导向苦灭之道。”他如实了知：“此是诸漏。”他如实了知：“此是漏集。”他如实了知：“此是漏灭。”他如实了知：“此是导向漏灭之道。”对于这样知、这样见者，其心从欲漏解脱，从有漏解脱，从无明漏解脱。当解脱时，生起“我已解脱”之智。他了知：“生已尽，梵行已立，应作已作，不再有此存在状态。”大王，这确实是现见的沙门果，比先前那些现见的沙门果更殊胜、更卓越。大王，此外，没有其他现见的沙门果比此更高级或更卓越了。 Ajātasattuupāsakattapaṭivedanā 阿闍世证成优婆塞 250. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. 250. 世尊如是说已，摩揭陀国韦提希子阿闍世王对世尊说：“绝妙啊，世尊！绝妙啊，世尊！世尊，譬如有人扶正倒置之物，或揭开覆盖之物，或为迷路者指明道路，或在黑暗中持油灯，使有眼者能看见色；世尊，正是如此，世尊以种种方式阐明了法。世尊，我今归依世尊、法、以及比丘僧伽。愿世尊接受我为优婆塞，从今日起，终生归依。世尊，过失已胜过我，因我如此愚痴、如此迷茫、如此不善，为了王位，竟杀害了我的父亲——一位如法的法王。世尊，愿世尊接受我的此项过失，视其为过失，以便我将来能自我防护。” 251. ‘‘Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti. 251. “大王，过失确实已胜过你，因你如此愚痴、如此迷茫、如此不善，竟杀害了你的父亲——一位如法的法王。然而，大王，既然你见到过失之为过失，并如法地对治，我们便接受你的过失。大王，在圣者之律中，凡见到过失之为过失，如法地对治，并于未来实行防护者，此即是增长。” 252. Evaṃ [Pg.81] vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. 252. 世尊如是说已，摩揭陀国韦提希子阿闍世王对世尊说：“世尊，现在我们该走了，我们事务繁多，要务在身。”“大王，你认为现在是时候了，就请便吧。”于是，摩揭陀国韦提希子阿闍世王欢喜、随喜世尊所说，从座位起身，向世尊顶礼，右绕三匝后离去。 253. Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi – ‘‘khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. 253. 那时，摩揭陀国王、韦提希子阿闍世离去不久，世尊对诸比丘说：“诸比丘，此王已自取毁灭！诸比丘，此王已自遭伤害！诸比丘，假如这位国王没有杀害他那如法、如法治理的国王父亲，他就在此座位上生起离尘、离垢的法眼了。”世尊说了此话。彼等比丘心意喜悦，欢喜世尊所说。 Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ. 沙门果经第二终。 3. Ambaṭṭhasuttaṃ 3. 安巴塔经 254. Evaṃ [Pg.82] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. 254. 如是我闻。一时，世尊与五百比丘的大比丘僧团，于憍萨罗国游行，抵达一名为伊车能伽罗(Icchānaṅgala)的憍萨罗婆罗门村。其时，世尊住在伊车能伽罗的伊车能伽罗林苑。 Pokkharasātivatthu 波卡拉萨提事 255. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosi kho brāhmaṇo pokkharasāti – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. 255. 尔时，婆罗门波卡拉萨提住在郁伽陀(Ukkaṭṭha)，此地人口稠密，草、薪、水、谷物丰足，是憍萨罗国波斯匿王所赐，为王室俸禄、王室赠礼与神圣献礼。婆罗门波卡拉萨提听闻：“诸位，沙门乔达摩，释迦子，从释迦族出家，正与五百位比丘的大比丘僧团在憍萨罗国游行，已到达伊车能伽罗(Icchānaṅgala)，住在伊车能伽罗的林苑中。关于这位乔达摩尊者，有如此美好的声誉传扬：‘彼世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他于此世间——包括天界、魔界、梵天界，以及沙门、婆罗门、天与人——亲自证知、现证后而宣说。他所教导的法，初善、中善、后善，义理圆满，言辞善巧，他阐明了完全圆满、清净的梵行。得见如是诸阿罗汉，实为幸事！” Ambaṭṭhamāṇavo 青年安巴塔 256. Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane [Pg.83] – ‘‘yamahaṃ jānāmi, taṃ tvaṃ jānāsi; yaṃ tvaṃ jānāsi tamahaṃ jānāmī’’ti. 256. 尔时，婆罗门波卡拉萨提有一位名叫安巴塔的青年，是其亲传弟子。他是圣典的诵习者、持明者，通达三吠陀，连同词汇学、仪轨学、音韵学与语源学，以及作为第五的历史传说。他精通圣句与语法，于顺世论及大士相方面毫无欠缺，并且在其老师的三吠陀教法中，已被老师认可、自己也确认：“我所知的，你亦知；你所知的，我亦知。” 257. Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ āmantesi – ‘‘ayaṃ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā, arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti. Ehi tvaṃ tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso, tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā’’ti. 257. 尔时，婆罗门波卡拉萨提对青年安巴塔说：“亲爱的安巴塔，这位从释迦族出家的释迦子沙门乔达摩，与五百位比丘的大僧团在憍萨罗国游行，已到达伊车能伽罗(Icchānaṅgala)，住在伊车能伽罗的林苑中。关于那位尊者乔达摩，有这样美好的名声远扬：‘彼世尊是阿罗汉、正等正觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他亲自以殊胜智证知、实现后，向此有天、有魔、有梵的世界，以及有沙门、婆罗门、天与人的众生宣说。他所教导的法，初善、中善、后善，义理圆满，言辞善巧，开示了完全圆满、极其清净的梵行。得见这样的阿罗汉，确实是好事。来，亲爱的安巴塔，你到沙门乔达摩所在之处去。去到之后，你要查知沙门乔达摩，看关于那位尊者乔达摩的名声是否真实地远扬，或者并非如此；那位尊者乔达摩是否真是那样，或者并非那样。这样，我们就能如实地了解那位尊者乔达摩了。” 258. ‘‘Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi – ‘yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’’’ti? 258. “尊者，我该如何才能知道关于那位尊者乔达摩的名声是否属实，以及他是否真是那样呢？” ‘‘Āgatāni kho, tāta ambaṭṭha, amhākaṃ mantesu dvattiṃsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti. Seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti [Pg.84] sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta ambaṭṭha, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā’’ti. “亲爱的安巴塔，我们的圣典中载有三十二种大士相，具备此相的大士只有两种归宿，别无其他。如果他居家，就会成为转轮王，是如法的法王，统领四方，战无不胜，国土稳固，具足七宝。他拥有此七宝，即：轮宝、象宝、马宝、珠宝、女宝、居士宝，以及第七的将领宝。他将拥有一千多位王子，他们勇武、雄健，能摧破敌军。他不以刑杖，不以刀剑，仅以正法征服这片以大海为界的土地并安住其中。但如果他从在家出家，过无家的生活，他就会成为阿罗汉、正等觉者，为世间揭开蒙昧。亲爱的安巴塔，我是传授圣典者，而你是领受圣典者。” 259. ‘‘Evaṃ, bho’’ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṃ pokkharasātiṃ abhivādetvā padakkhiṇaṃ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṃ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Tañhi mayaṃ bhavantaṃ gotamaṃ dassanāya idhūpasaṅkantā’’ti. 259. “好的，尊者。”青年安巴塔(Ambaṭṭha)回答了婆罗门波卡拉萨提(Pokkharasāti)后，从座位上起身，向婆罗门波卡拉萨提顶礼并右绕，然后登上母马所拉的马车，与众多青年一同前往伊车能伽罗(Icchānaṅgala)林苑。乘车行至车行道的尽头，便下车步行进入园林。那时，许多比丘正在露天经行。于是，青年安巴塔走向那些比丘，上前对他们说：“尊者们，现在那位尊者乔达摩住在哪里呢？我们是为了拜见那位尊者乔达摩才来到这里的。” 260. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṃ kathāsallāpo hotī’’ti. Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ – ‘‘eso ambaṭṭha vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāra’’nti. 260. 那时，那些比丘们生起此念：“这位青年安巴塔(Ambaṭṭha)，既出身于显赫家族，又是著名的婆罗门波卡拉萨提(Pokkharasāti)的弟子。与这样的良家子交谈，对世尊而言并非重负。”于是，他们对青年安巴塔说：“安巴塔，那间精舍的门是关着的。你且轻声走近，从容地进入门廊，咳嗽一声，再敲门闩，世尊就会为你开门。” 261. Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṃ [Pg.85] sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāreti. 261. 于是，青年安巴塔来到那门已关闭的精舍，他轻声走近，从容地进入门廊，咳嗽一声，敲了门闩。世尊开了门，青年安巴塔走了进去。那些青年们也进入，与世尊互相问候，说完悦意、应忆念的话后，退坐一旁。然而，青年安巴塔却在经行时，与坐着的世尊说些应忆念的话；站立时，也与坐着的世尊说些应忆念的话。 262. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘evaṃ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṃ kathāsallāpo hoti, yathayidaṃ caraṃ tiṭṭhaṃ nisinnena mayā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī’’ti? 262. 于是，世尊对青年安巴塔说：“安巴塔，你与那些年长的、尊贵的、为师为师之师的婆罗门们交谈时，也是像现在这样，你走着、站着，而与坐着的我说些应忆念的话吗？” Paṭhamaibbhavādo 第一：卑贱之论 263. ‘‘No hidaṃ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṃ evaṃ kathāsallāpo hoti, yathariva bhotā gotamenā’’ti. ‘‘Atthikavato kho pana te, ambaṭṭha, idhāgamanaṃ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṃ sādhukaṃ manasi kareyyātha. Avusitavāyeva kho pana bho ayaṃ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā’’ti. 263. “尊者乔达摩，这样是不恰当的。尊者乔达摩，行走的婆罗门理应与行走的婆罗门交谈；尊者乔达摩，站立的婆罗门理应与站立的婆罗门交谈；尊者乔达摩，坐着的婆罗门理应与坐着的婆罗门交谈；尊者乔达摩，躺卧的婆罗门理应与躺卧的婆罗门交谈。然而，尊者乔达摩，对于那些剃头的卑贱沙门、富者、黑者、从亲族（梵天）脚下所生者，我与他们交谈，就如同与尊者乔达摩您交谈一样。”“安巴塔，你来此地是有要事的。你们来此所为何事，就应好好地专注于那件事。诸位，这位安巴塔青年，明明未曾受教，却自认为已受教。这除了是由于未曾受教，还能是什么呢？” 264. Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva upavadamāno – ‘‘samaṇo ca me, bho, gotamo pāpito bhavissatī’’ti bhagavantaṃ etadavoca – ‘‘caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe [Pg.86] mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ paṭhamaṃ sakyesu ibbhavādaṃ nipātesi. 264. 尔时，安巴塔青年因世尊说他“未曾师事善师”而生气、不悦，欲贬低世尊，欲诋毁世尊，欲责难世尊，心想：“我定要使沙门乔达摩显露过失。”便对世尊说：“乔达摩，释迦族粗暴；乔达摩，释迦族言语粗鲁；乔达摩，释迦族轻率；乔达摩，释迦族多话。他们身为卑贱之人，是卑贱之人，却不恭敬婆罗门，不尊重婆罗门，不崇敬婆罗门，不供养婆罗门，不礼敬婆罗门。乔达摩，这实在不当，这实在不妥，这些释迦族人身为卑贱之人，是卑贱之人，却不恭敬婆罗门，不尊重婆罗门，不崇敬婆罗门，不供养婆罗门，不礼敬婆罗门！”就这样，安巴塔青年第一次向释迦族提出了这“卑贱”的指责。 Dutiyaibbhavādo 第二次卑贱之说 265. ‘‘Kiṃ pana te, ambaṭṭha, sakyā aparaddhu’’nti? ‘‘Ekamidāhaṃ, bho gotama, samayaṃ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṃ agamāsiṃ. Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi sañjagghantā saṃkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ dutiyaṃ sakyesu ibbhavādaṃ nipātesi. 265. “安巴塔，那么释迦族对你有什么过错呢？”“乔达摩，有一次，我为了我的老师，婆罗门波卡拉萨提的某件要事，去了迦毗罗卫。我前往释迦族的议事堂(sandhāgāra)。当时，有许多释迦族与释迦族王子在议事堂的高座上坐着，他们互相用手指戳刺，嬉笑玩闹。我确实认为他们是在嘲笑我，竟然没有一个人请我坐下。乔达摩，这实在不当，这实在不妥！这些释迦族人身为卑贱之人，却不恭敬婆罗门，不尊重婆罗门，不敬奉婆罗门，不供养婆罗门，不礼敬婆罗门！”就这样，青年安巴塔第二次对释迦族提出了“卑贱”之说。 Tatiyaibbhavādo 第三次卑贱之说 266. ‘‘Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṃ kho panetaṃ, ambaṭṭha, sakyānaṃ yadidaṃ kapilavatthuṃ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitu’’nti. ‘‘Cattārome, bho gotama, vaṇṇā – khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṃ vaṇṇānaṃ tayo vaṇṇā – khattiyā ca vessā ca suddā ca – aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī’’ti. Itiha ambaṭṭho māṇavo idaṃ tatiyaṃ sakyesu ibbhavādaṃ nipātesi. 266. “安巴塔，即使是小鹌鹑(laṭukikā)，在自己的巢中也能随心啼鸣。安巴塔，这迦毗罗卫是释迦族自己的地方，具寿安巴塔不应为这点小事而怀恨。”“乔达摩，有四种种姓：刹帝利、婆罗门、吠舍、首陀罗。乔达摩，在这四种种姓中，刹帝利、吠舍、首陀罗这三种种姓，确实都成了婆罗门的仆从而已。乔达摩，这实在不当，这实在不妥！这些释迦族人身为卑贱之人，却不恭敬婆罗门，不尊重婆罗门，不敬奉婆罗门，不供养婆罗门，不礼敬婆罗门！”就这样，青年安巴塔第三次对释迦族提出了“卑贱”之说。 Dāsiputtavādo 婢生子之说 267. Atha [Pg.87] kho bhagavato etadahosi – ‘‘atibāḷhaṃ kho ayaṃ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yaṃnūnāhaṃ gottaṃ puccheyya’’nti. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘kathaṃ gottosi, ambaṭṭhā’’ti? ‘‘Kaṇhāyanohamasmi, bho gotamā’’ti. Porāṇaṃ kho pana te ambaṭṭha mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṃ. Sakyā kho pana, ambaṭṭha, rājānaṃ okkākaṃ pitāmahaṃ dahanti. 267. 于是，世尊心想：“这位安巴塔青年用仆役之说过度地贬损释迦族，我何不问问他的氏族呢？”于是，世尊对安巴塔青年说：“安巴塔，你是什么氏族？”“乔达摩尊者，我是甘诃衍那(Kaṇhāyana)族。”“安巴塔，追溯你父母的古老名号与氏族，释迦族是主人之子，而你是释迦族的婢生子。安巴塔，释迦族人尊奥嘎咖王为他们的祖父。” ‘‘Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi – okkāmukhaṃ karakaṇḍaṃ hatthinikaṃ sinisūraṃ. Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṃ kappesuṃ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappesuṃ. 安巴塔，往昔，奥嘎咖王欲将王位传给他宠爱的王妃之子，便将年长的王子们——奥嘎穆卡(Okkāmukha)、嘎拉干达(Karakaṇḍa)、哈提尼迦(Hatthinika)、西尼苏拉(Sinisūra)——驱逐出境。他们被驱逐出境后，住在雪山山麓一个莲池岸边的大娑伽林中。他们因害怕血统混杂，便与自己的姐妹们通婚。 ‘‘Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi – ‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti? ‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentī’ti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi – ‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. Tadagge kho pana ambaṭṭha sakyā paññāyanti; so ca nesaṃ pubbapuriso. 于是，安巴塔，奥嘎咖王对大臣们说：“诸位，王子们现在住在哪里？”“大王，在雪山山麓一个莲池岸边有座大娑伽林，王子们现在就住在那里。他们因害怕血统混杂，便与自己的姐妹们通婚。”于是，安巴塔，奥嘎咖王发出感叹：“诸位，王子们真能干啊！诸位，王子们真能干至极啊！”安巴塔，从那时起，他们就被称为释迦族(Sakyā)；而那位王就是他们的始祖。 ‘‘Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṃ nāma janesi. Jāto kaṇho pabyāhāsi – ‘dhovatha maṃ, amma, nahāpetha maṃ amma, imasmā maṃ asucismā parimocetha, atthāya vo bhavissāmī’ti. Yathā kho pana ambaṭṭha etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti. Te evamāhaṃsu – ‘ayaṃ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. Tadagge kho pana, ambaṭṭha kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṃ pubbapuriso. Iti kho te[Pg.88], ambaṭṭha, porāṇaṃ mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna’’nti. “安巴塔，奥嘎咖(Okkāka)王有一位名叫迪萨(Disā)的婢女。她生下一个名叫迦那(Kaṇha)的儿子。迦那一出生就说：‘母亲，请洗我！母亲，请为我沐浴！请把我从这不净中解脱出来，我将有益于你们！’安巴塔，就像现在的人们见到鬼怪，就认出是‘鬼怪’；同样地，安巴塔，在那个时候，人们把鬼怪认作是‘迦那’。他们这么说：‘这个刚出生的孩子说话了，一个迦那出生了，一个鬼怪出生了！’安巴塔，从那时起，迦那耶那(Kaṇhāyana)族就为人所知，而那个迦那就是迦那耶那族的始祖。安巴塔，如此追溯你父母的古老名号与氏族，则释迦族是主人之子，而你是释迦族的婢生子。” 268. Evaṃ vutte, te māṇavakā bhagavantaṃ etadavocuṃ – ‘‘mā bhavaṃ gotamo ambaṭṭhaṃ atibāḷhaṃ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. 268. “听了这话，那些青年对世尊说：‘乔达摩尊者，请不要用“婢生子”之说过度地贬损安巴塔。乔达摩，安巴塔青年是善生的，是位良家子，博学多闻，言辞善巧，且有智慧，他有能力就此事与您对论。’” 269. Atha kho bhagavā te māṇavake etadavoca – ‘‘sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti – ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti – ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū’’ti. 269. 于是，世尊对那些青年们说：“青年们，如果你们认为：‘青年安巴塔出身卑贱，不是良家子，学识浅薄，言辞不善，智慧低劣，没有能力与沙门乔达摩就此事对论’，那么就让青年安巴塔待在一旁，你们来与我就此事对论。但如果你们认为：‘青年安巴塔出身高贵，是位良家子，博学多闻，言辞善巧，是位智者，有能力与沙门乔达摩就此事对论’，那么你们就待在一旁，让青年安巴塔来与我对论。” ‘‘Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū’’ti. “乔达摩尊者，青年安巴塔出身高贵，是位良家子，博学多闻，言辞善巧，是位智者，他有能力与乔达摩尊者就此事对论。我们将保持沉默，让青年安巴塔与乔达摩尊者就此事对论。” 270. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘ayaṃ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi [Pg.89] vā ettheva te sattadhā muddhā phalissati. Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti? 270. 于是，世尊对青年安巴塔说：“安巴塔，现在这个合乎正法的提问来到你面前，你即使不愿意也必须回答。如果你不回答，或者支吾搪塞，或者保持沉默，或者转身离开，你的头就在这里裂为七块。安巴塔，你怎么认为？你可曾听那些年老、耆宿、为师为祖的婆罗门们说起：깐하야나族（Kaṇhāyanā）从何起源？谁是깐하야나族的始祖？” Evaṃ vutte, ambaṭṭho māṇavo tuṇhī ahosi. Dutiyampi kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘byākarohi dāni ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī’’ti. 世尊这样说时，安巴塔青年默然不语。世尊第二次对安巴塔青年说：“安巴塔，你怎么认为？你可曾听那些年老、耆宿的婆罗门，及其导师与师祖们说起：甘哈延那族从何起源？谁是甘哈延那族的始祖？”安巴塔青年第二次也默然不语。于是世尊对安巴塔青年说：“现在回答吧，安巴塔，现在不是你沉默的时候。安巴塔，凡是被如来以合乎正法的提问问到第三次而不回答者，他的头颅将会当场裂为七块。” 271. Tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti – ‘‘sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ phālessāmī’’ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati ambaṭṭho ca māṇavo. 271. 那时，持金刚（Vajirapāṇī）夜叉手持一个巨大的铁锤，燃烧、炽热、发光，他站在安巴塔青年上方的虚空中，心想：“如果这位安巴塔青年被世尊以合乎正法的提问问到第三次仍不回答，我就在这里将他的头劈成七块。”那位持金刚夜叉，只有世尊和安巴塔青年看见。 272. Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī – upanisīditvā bhagavantaṃ etadavoca – ‘‘kimetaṃ bhavaṃ gotamo āha? Punabhavaṃ gotamo bravitū’’ti. 272. 于是，安巴塔青年恐惧、惊骇、毛骨悚然，只向世尊寻求救护，只向世尊寻求庇护，只向世尊寻求归依。他坐到世尊近旁，对世尊说：“尊者乔达摩说了什么？请尊者乔达摩再说一遍。” ‘‘Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso’’ti? ‘‘Evameva me, bho gotama, sutaṃ yatheva bhavaṃ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṃ pubbapuriso’’ti. “安巴塔，你怎么认为？你可曾听那些年老、耆宿的婆罗门，及其导师与师祖们说起：甘哈延那族从何起源？谁是甘哈延那族的始祖？”“尊者乔达摩，我所听闻的，正如尊者乔达摩所说。甘哈延那族即由此起源，那人就是甘哈延那族的始祖。” Ambaṭṭhavaṃsakathā 安巴塔家系论 273. Evaṃ [Pg.90] vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṃ – ‘‘dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṃ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṃyeva kira mayaṃ samaṇaṃ gotamaṃ apasādetabbaṃ amaññimhā’’ti. 273. 如此说后，那些青年们喧哗起来，高声大喊：“诸位，安巴塔(Ambaṭṭha)青年确实出身卑贱！诸位，安巴塔青年确实不是良家子(kulaputta)！诸位，安巴塔青年确实是释迦族的婢生子！诸位，释迦族人确实是安巴塔青年的主子！我们竟然认为应贬斥说真实语的沙门乔达摩(Gotama)！” 274. Atha kho bhagavato etadahosi – ‘‘atibāḷhaṃ kho ime māṇavakā ambaṭṭhaṃ māṇavaṃ dāsiputtavādena nimmādenti, yaṃnūnāhaṃ parimoceyya’’nti. Atha kho bhagavā te māṇavake etadavoca – ‘‘mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā maddarūpiṃ dhītaraṃ yāci. Tassa rājā okkāko – ‘ko nevaṃ re ayaṃ mayhaṃ dāsiputto samāno maddarūpiṃ dhītaraṃ yācatī’’’ ti, kupito anattamano khurappaṃ sannayhi. So taṃ khurappaṃ neva asakkhi muñcituṃ, no paṭisaṃharituṃ. 274. 尔后，世尊(Bhagavā)心想：“这些青年正以婢生子之说过度羞辱安巴塔青年，我应当解救他。”于是，世尊对那些青年说：“青年们，你们不要以婢生子之说过度羞辱安巴塔青年。那位甘哈(Kaṇha)仙人是位尊贵的仙人。他前往南方国土，学习了梵咒，去见奥嘎咖(Okkāka)王，请求迎娶名为摩陀利(Maddarūpī)的女儿。奥嘎咖王对他生气不悦，说道：“嘿，我这婢生子竟敢向我求娶女儿摩陀利！”他怒火中烧，搭上一支剃刀箭，却既不能射出，也不能收回。 ‘‘Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṃ isiṃ upasaṅkamitvā etadavocuṃ – ‘sotthi, bhaddante, hotu rañño; sotthi, bhaddante, hotu rañño’ti. ‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā pathavī undriyissatī’ti. ‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. ‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṃ khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. ‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṃ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti. Atha kho, māṇavakā, amaccā okkākassa ārocesuṃ – ‘okkāko jeṭṭhakumāre khurappaṃ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti. Atha kho rājā okkāko jeṭṭhakumāre khurappaṃ patiṭṭhapesi, sotthi kumāro pallomo [Pg.91] samabhavi. Atha kho tassa rājā okkāko bhīto saṃviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṃ dhītaraṃ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī’’ti. “那时，青年们，大臣与朝臣们去见耿哈仙人，对他说：‘尊者，愿国王平安！尊者，愿国王平安！’‘国王会平安的，但如果国王向下射箭，在他王国所及之处，大地都将崩裂。’‘尊者，愿国王平安，愿国土平安！’‘国王会平安，国土也会平安，但如果国王向上射箭，在他王国所及之处，将七年不下雨。’‘尊者，愿国王平安，愿国土平安，也愿天降雨！’‘国王会平安，国土会平安，天也会降雨，但国王须将箭置于长子的肚脐上，王子将会安然无恙，毫毛无竖。’于是，青年们，大臣们禀告奥嘎咖王：‘奥嘎咖王请将箭置于长子的肚脐上，王子将会安然无恙，毫毛无竖。’于是奥嘎咖王将箭置于长子的肚脐上，王子便安然无恙，毫毛无竖了。然后，奥嘎咖王恐惧、惊骇、毛骨悚然，为梵罚所威吓，便将有著令人迷醉之美貌的女儿给了那位仙人。青年们，你们切莫以婢生子之说过度羞辱安巴塔青年，那位耿哈仙人是一位伟大的仙人。” Khattiyaseṭṭhabhāvo 刹帝利为最上 275. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ āmantesi – ‘‘taṃ kiṃ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’. ‘‘Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyu’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Mātito hi, bho gotama, anupapanno’’ti. 275. 于是，世尊对安巴塔青年说：“安巴塔，你认为如何？在此，若一位刹帝利青年与一位婆罗门女子同住，因他们的同住而生下一子。那位由刹帝利青年与婆罗门女子所生的儿子，能否在婆罗门中得到首座或首份水呢？”“能得到，乔达摩尊者。”“婆罗门们会让他吃追思餐、节庆餐、祭祀餐或宾客餐吗？”“会的，乔达摩尊者。”“婆罗门们会教他吠陀，还是不教呢？”“会的，乔达摩尊者。”“对他来说，在与婆罗门女子通婚上，是有限制还是没有限制呢？”“没有限制，乔达摩尊者。”“刹帝利们会以刹帝利灌顶为他灌顶吗？”“不会的，乔达摩尊者。”“那是什么原因呢？”“因为，乔达摩尊者，他从母亲方面来说，出身是不具足的。” ‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’. ‘‘Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyu’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Pitito hi, bho gotama, anupapanno’’ti. “安巴塔，你认为如何？在此，若一位婆罗门青年与一位刹帝利女子同住，因他们的同住而生下一子。那位由婆罗门青年与刹帝利女子所生的儿子，能否在婆罗门中得到首座或首份水呢？”“能得到，乔达摩尊者。”“婆罗门们会让他吃追思餐、节庆餐、祭祀餐或宾客餐吗？”“会的，乔达摩尊者。”“婆罗门们会教他吠陀，还是不教呢？”“会的，乔达摩尊者。”“对他来说，在与婆罗门女子通婚上，是有限制还是没有限制呢？”“没有限制，乔达摩尊者。”“刹帝利们会以刹帝利灌顶为他灌顶吗？”“不会的，乔达摩尊者。”“那是什么原因呢？”“因为，乔达摩尊者，他从父亲方面来说，出身是不具足的。” 276. ‘‘Iti kho, ambaṭṭha, itthiyā vā itthiṃ karitvā purisena vā purisaṃ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena [Pg.92] vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Āvaṭaṃ hissa, bho gotama’’. 276. “所以，安巴塔，无论是比较女性，还是比较男性，刹帝利都是最上的，婆罗门是低劣的。安巴塔，你认为如何？如果婆罗门因某种过失，将一位婆罗门剃光头，用灰撒在他头上，然后从国土或城市驱逐出去，他还能在婆罗门中得到座位或水吗？”“尊者乔达摩，不能。”“婆罗门会让他吃追思餐、节庆餐、祭祀餐或宾客餐吗？”“尊者乔达摩，不会。”“婆罗门会教他或不教他吠陀吗？”“尊者乔达摩，不会。”“他在婚嫁方面会受到限制还是不受限制？”“尊者乔达摩，他会受到限制。” ‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha khattiyā khattiyaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā’’ti? ‘‘Labhetha, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Bhojeyyuṃ, bho gotama’’. ‘‘Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā’’ti? ‘‘Vāceyyuṃ, bho gotama’’. ‘‘Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā’’ti? ‘‘Anāvaṭaṃ hissa, bho gotama’’. “安巴塔，你认为如何？如果刹帝利因某种过失，将一位刹帝利剃光头，用灰撒在他头上，然后从国土或城市驱逐出去，他还能在婆罗门中得到座位或水吗？”“尊者乔达摩，能得到。”“婆罗门会让他吃追思餐、节庆餐、祭祀餐或宾客餐吗？”“尊者乔达摩，会的。”“婆罗门会教他或不教他吠陀吗？”“尊者乔达摩，会的。”“他在婚嫁方面会受到限制还是不受限制？”“尊者乔达摩，他不会受到限制。” 277. ‘‘Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṃ patto hoti, yadeva naṃ khattiyā khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṃ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā – 277. “安巴塔，一位刹帝利达到最卑贱的地步，就是被刹帝利们剃光头，用灰撒在他头上，从国土或城市中驱逐出去。所以，安巴塔，即使当一位刹帝利达到了最卑贱的地步，刹帝利仍然是最上的，婆罗门是低劣的。安巴塔，此偈颂也是由梵天常童子（Sanaṅkumāra）所说： ‘Khattiyo seṭṭho janetasmiṃ,Ye gottapaṭisārino; Vijjācaraṇasampanno,So seṭṭho devamānuse’ti. “于重视种姓的众人中，刹帝利为最上；而明行具足者，于天人中为最上。” ‘‘Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṃ vadāmi – “安巴塔，梵天常童子所说的这首偈颂，是善咏而非恶咏，善说而非恶说，具义利而非无义利，为我所认可。安巴塔，我也是这么说的： ‘Khattiyo [Pg.93] seṭṭho janetasmiṃ,Ye gottapaṭisārino; Vijjācaraṇasampanno,So seṭṭho devamānuse’ti. “于执着种姓的众人中，刹帝利为最上；明行具足者，于天人中为最上。” Bhāṇavāro paṭhamo. 第一诵章。 Vijjācaraṇakathā 明行之论 278. ‘‘Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā’’ti? ‘‘Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati – ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṃ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi – ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Ye hi keci ambaṭṭha jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī’’ti. 278. “乔达摩尊者，什么是行，什么是明呢？”“安巴塔，关于无上的明行具足，是不会谈论种姓、家世或我慢的——‘你配得上我’或‘你不配得上我’。安巴塔，凡是有纳娶或出嫁之处，才会谈论这些：种姓、家世或我慢——‘你配得上我’或‘你不配得上我’。安巴塔，任何为种姓之谈所缚、为家世之谈所缚、为我慢之谈所缚、或为纳娶出嫁所缚的人，他们都远离了无上明行具足。安巴塔，正是通过舍断对种姓之谈、家世之谈、我慢之谈以及纳娶出嫁的执缚，才能证得无上明行具足。” 279. ‘‘Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca sā vijjā’’ti? ‘‘Idha, ambaṭṭha, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate [Pg.94] saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati…pe… (yathā 191 ādayo anucchedā, evaṃ vitthāretabbaṃ).… 279. “然则，乔达摩贤者，何为彼行，何为彼明？”“安巴塔，于此，如来出现于世，是阿罗汉、正等觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他于此包含天、魔、梵的世界，以及包含沙门、婆罗门、天与人的众生，以无上智自证、作证后而为宣说。他所说的法，初善、中善、后善，义理具足，言辞具足，阐明纯一圆满、清净的梵行。居士、或居士子、或生于他族者，听闻此法后，于如来处获得信心。他具足此获得的信心，如此思量……（应如《沙门果经》等经文广说）……” ‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ. “他远离诸欲，远离诸不善法，有寻有伺，具足由远离所生的喜与乐，成就并安住于初禅。……此亦是他的行之一。 ‘‘Puna caparaṃ, ambaṭṭha, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ. “再者，安巴塔，比丘寻伺寂灭，内安靖，心归于一，无寻无伺，具足由定所生的喜与乐，成就并安住于第二禅。……此亦是他的行之一。 ‘‘Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ. “再者，安巴塔，比丘因离喜而住于舍，具念、正知，以身感受乐，对此，圣者们宣说：‘具舍、具念、乐住。’他成就并安住于第三禅。……此亦是他的行之一。 ‘‘Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ. Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ. “再者，安巴塔，比丘因舍断乐、舍断苦，以及先前喜与忧的止息，进入并安住于不苦不乐、由舍而念清净的第四禅……这也是他的行。安巴塔，这即是那行。” ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti vijjāya…pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṃ kho sā, ambaṭṭha, vijjā. “当心如此安定、清净、明洁、无瑕、离诸随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心以了知、看见……这也是他的明……他了知：‘……我不再有此存在状态’，这也是他的明。安巴塔，这即是那明。” ‘‘Ayaṃ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. Imāya ca ambaṭṭha vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi. “安巴塔，此比丘被称为‘明具足者’、‘行具足者’、‘明行具足者’。安巴塔，于此明具足和行具足之外，无有其他更高或更胜妙的明具足和行具足了。” Catuapāyamukhaṃ 四种衰败之因 280. ‘‘Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri? Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya [Pg.95] araññāyatanaṃ ajjhogāhati – ‘pavattaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ paṭhamaṃ apāyamukhaṃ bhavati. 280. “安巴塔，对于这无上的明行具足，有四种衰败之因。是哪四种呢？安巴塔，在此，某位沙门或婆罗门，未能圆满这无上的明行具足，便挑起担子进入森林，心想：‘我将以食落果为生。’他实际上只是成为明行具足者的侍者而已。安巴塔，对于这无上的明行具足，这是第一种衰败之因。” ‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanaṃ ajjhogāhati – ‘kandamūlaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ dutiyaṃ apāyamukhaṃ bhavati. 再者，安巴塔，于此，有某位沙门或婆罗门，未能成就此无上明行具足，亦未能以食落果为生，便拿起锄头与筐篮进入森林，心想：“我将以食块根、树根与果实为生。”他实则只成为明行具足者的仆役而已。安巴塔，此乃于无上明行具足的第二衰损之门。 ‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchati. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ tatiyaṃ apāyamukhaṃ bhavati. 再者，安巴塔，于此，有某位沙门或婆罗门，未能成就此无上明行具足，未能以食落果为生，亦未能以食块根、树根与果实为生，便在村庄或市镇附近建造火堂，住而事火。他实则只成为明行具足者的仆役而已。安巴塔，此乃于无上明行具足的第三衰损之门。 ‘‘Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṃ ceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchati – ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ catutthaṃ apāyamukhaṃ bhavati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti. 再者，安巴塔，于此，有某位沙门或婆罗门，未能成就此无上明行具足，未能以食落果为生，未能以食块根、树根与果实为生，亦未能事火，便在四大路口建造四门水堂而住，心想：“凡从这四方而来的沙门或婆罗门，我将尽己所能、倾己之力供养他。”他实则只成为明行具足者的仆役而已。安巴塔，此乃于无上明行具足的第四衰损之门。安巴塔，此即是无上明行具足的四种衰损之门。 281. ‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. ‘Kocāhaṃ, bho [Pg.96] gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṃ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako’’ti. 281. “安巴塔，你认为如何？你与你的老师，是否已具备这无上明行具足呢？”“并非如此，尊者乔达摩。”“尊者乔达摩，我与老师算得了什么？无上明行具足又是什么？尊者乔达摩，我与老师距离无上明行具足还很遥远。” ‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako – ‘pavattaphalabhojano bhavissāmī’’’ti? ‘‘No hidaṃ, bho gotama’’. “安巴塔，你认为如何？你与你的老师，因为不能成办这无上明行具足，是否会拿起苦行扁担，心想‘我将以食落果为生’而进入大森林呢？”“并非如此，尊者乔达摩。” ‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako – ‘kandamūlaphalabhojano bhavissāmī’’’ti? ‘‘No hidaṃ, bho gotama’’. “安巴塔，你认为如何？你与你的老师，因为不能成办这无上明行具足，也不能以食落果为生，是否会拿起锄头与篮筐，心想‘我将以食块根、树根、果实为生’而进入大森林呢？”“并非如此，尊者乔达摩。” ‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchasi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. “安巴塔，你认为如何？你与你的老师，因为不能成办这无上明行具足，不能以食落果为生，也不能以食块根、树根、果实为生，是否会在村庄或市镇附近建造火堂，侍奉着火而居住呢？”“并非如此，尊者乔达摩。” ‘‘Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchasi sācariyako – ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṃ mayaṃ yathāsatti yathābalaṃ paṭipūjessāmā’’’ti? ‘‘No hidaṃ, bho gotama’’. “安巴塔，你认为如何？你与你的老师，因为不能成办这无上明行具足，不能以食落果为生，不能以食块根、树根、果实为生，也不能侍奉火，是否会在四大道路的交会处建造四门堂，心想‘凡是从这四个方向来的沙门或婆罗门，我们将尽己所能、倾己之力来恭敬供养他们’而居住呢？”“并非如此，尊者乔达摩。” 282. ‘‘Iti kho, ambaṭṭha, imāya ceva tvaṃ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṃ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā’ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa. 282. 安巴塔(Ambaṭṭha)，如此，你和你的老师已从这无上的明行具足中衰退。而这无上明行具足的四种衰损之门，你和你的老师也已从中衰退。安巴塔，你的老师婆罗门波卡拉萨提(Pokkharasāti)曾说过这样的话：“那些剃头者、卑贱的沙门、卑贱者、黑皮肤的、从亲族（梵天）脚下所生的人是谁？他们与通晓三吠陀的婆罗门能有什么对谈？”——他自己连导致衰损的（行）都不能圆满。安巴塔，看，你的老师婆罗门波卡拉萨提这是多大的过错。 Pubbakaisibhāvānuyogo 探究往昔仙人 283. ‘‘Brāhmaṇo [Pg.97] kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṃ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṃ payātaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa. 283. 安巴塔，婆罗门波卡拉萨提享用着憍萨罗(Kosala)国波斯匿王(Pasenadi)所赐的俸禄，但憍萨罗国波斯匿王甚至不与他当面会见。当与他商议时，也是隔着帘幕商议。安巴塔，对于一个接受如法、所献供养的人，憍萨罗国波斯匿王怎么会不与他当面会见呢？安巴塔，看，你的老师婆罗门波卡拉萨提这是多大的过错。 284. ‘‘Taṃ kiṃ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṃ manteyya. So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṃ padese ṭhito tadeva mantanaṃ manteyya – ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Apinu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti? Ettāvatā so assa rājā vā rājamatto vā’’ti? ‘‘No hidaṃ, bho gotama’’. 284. 安巴塔，你认为如何？譬如，憍萨罗国波斯匿王或坐于象颈，或坐于马背，或立于车舆的铺垫上，与权贵或王族商议某事。他从该处离开，站到一旁。这时来了一个首陀罗或首陀罗的仆人，站在那个地方，也商议着同样的事，说：“憍萨罗国波斯匿王这样说，憍萨罗国波斯匿王也这样说。”就算他复述国王的话，商议国王商议的事，仅凭这样，他就能成为国王或国王的大臣吗？’‘乔达摩(Gotama)尊者，并非如此。’ 285. ‘‘Evameva kho tvaṃ, ambaṭṭha, ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu – ‘tyāhaṃ mante adhiyāmi sācariyako’ti, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipannoti netaṃ ṭhānaṃ vijjati. 285. “安巴塔，正是如此。那些婆罗门往昔的仙人，是圣典的作者、圣典的传承者，如今的婆罗门对于他们所吟诵、宣说、汇集的古老圣典文句，只是随之吟诵、随之复述，复述其所说，重述其所教而已。他们是：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩达祇(Yamataggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦、婆私吒(Vāseṭṭha)、迦叶、跋如。你说：‘我与老师一同学习这些圣典。’仅凭这样，你就能成为仙人，或修行仙人之道，这是不可能的。” 286. ‘‘Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ [Pg.98] etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. 286. “安巴塔，你认为如何？你可曾听年老、德高的婆罗门，以及他们的师长和师祖们说过：那些婆罗门往昔的仙人，圣典的作者、圣典的传承者——即阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩达祇(Yamataggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦、婆私吒(Vāseṭṭha)、迦叶、跋如——他们是否也像你现在和你的老师一样，善加沐浴，善加涂香，修饰须发，佩戴珠宝耳环，身穿白衣，具足、圆满地受用五种欲乐呢？”“不曾听过此事，乔达摩尊者。” ‘‘…Pe… evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. “……他们是否也像你现在和你的老师一样，食用精选去黑粒的香米饭，配以洁净的肉羹、多种汤与菜肴呢？”“不曾听过此事，乔达摩尊者。” ‘‘…Pe… evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. “……他们是否也像你现在和你的老师一样，由腰肢摇曳的女人服侍呢？”“不曾听过此事，乔达摩尊者。” ‘‘…Pe… evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. “……你可曾听闻，那些仙人也像你现在和你的老师一样，乘坐着由尾巴修饰精良的母马拉的马车，用长长的马鞭驱策着坐骑，四处游走吗？”“没听过，乔达摩。” ‘‘…Pe… evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’. “……你可曾听闻，那些仙人也像你现在和你的老师一样，在挖有壕沟、放下门闩、建有城防工事的城市里，由持长剑的卫士守护着吗？”“没听过，乔达摩。” ‘‘Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṃ pañhena, ahaṃ veyyākaraṇena sodhissāmī’’ti. “安巴塔，这样说来，你和你的老师既非仙人，也未行于仙人之道。安巴塔，任何人若对我有疑惑或犹豫，可以向我提问，我将以解答来澄清。” Dvelakkhaṇādassanaṃ 未见二相 287. Atha kho bhagavā vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye [Pg.99] dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca. 287. 尔时，世尊从精舍出来，走上经行处。青年安巴塔也从精舍出来，走上经行处。于是，青年安巴塔跟随经行的世尊，在世尊身上寻找三十二大士相。青年安巴塔看到了世尊身上大部分的大士相，除了两个。对于这两个大士相，他感到疑惑、犹豫，不能决断，无法确信——即阴藏相(kosohitavatthaguyha)与广长舌相(pahūtajivhatā)。 288. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ ambaṭṭho māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho ambaṭṭhassa māṇavassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī’’ti. Bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, ambaṭṭha, kālaṃ maññasī’’ti. Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi. 288. 尔时，世尊生此念：“这位安巴塔青年大体上看到了我的三十二大士相，唯除两个。他对两个大士相心怀疑惑、犹豫，不能决断，无法确信——即马阴藏相与广长舌相。”于是，世尊行使了这样的神通变化，使安巴塔青年看见了世尊的马阴藏相。然后，世尊伸出舌头，来回触碰双耳孔，来回触碰双鼻孔，并用舌头覆盖了整个额轮。尔时，安巴塔青年生此念：“沙门乔达摩具足圆满的三十二大士相，并非不圆满。”他对世尊说：“尊者乔达摩，现在我们该告辞了，我们有很多事务，有很多要务。”“安巴塔，你认为现在是时候，就去吧。”于是，安巴塔青年登上母马车离开了。 289. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṃ sake ārāme nisinno hoti ambaṭṭhaṃyeva māṇavaṃ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṃ pokkharasātiṃ abhivādetvā ekamantaṃ nisīdi. 289. 其时，婆罗门波卡拉萨提已从郁伽塔(Ukkaṭṭhā)出来，与一大群婆罗门一起，坐在自己的园林里，正等着安巴塔青年。于是，安巴塔青年朝着自己的园林走去。他乘车行至车路可及之处，然后下车步行，去到婆罗门波卡拉萨提那里。走近后，他向婆罗门波卡拉萨提致敬，然后坐于一旁。 290. Ekamantaṃ nisinnaṃ kho ambaṭṭhaṃ māṇavaṃ brāhmaṇo pokkharasāti etadavoca – ‘‘kacci, tāta ambaṭṭha, addasa taṃ bhavantaṃ gotama’’nti? ‘‘Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotama’’nti. ‘‘Kacci, tāta ambaṭṭha, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā; kacci pana so bhavaṃ gotamo tādiso no aññādiso’’ti[Pg.100]? ‘‘Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato no aññathā, tādisova so bhavaṃ gotamo no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī’’ti. ‘‘Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, bho, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi. 290. 婆罗门波卡拉萨提对坐于一旁的青年安巴塔说：“怎么样，亲爱的安巴塔，你见到那位尊者乔达摩了吗？”“是的，老师，我们见到了那位尊者乔达摩。”“怎么样，亲爱的安巴塔，关于那位尊者乔达摩，其名声是否如实传扬，而非有异？那位尊者乔达摩是否确实如此，而非有异？”“老师，关于那位尊者乔达摩，其名声确实如实传扬，而非有异；那位尊者乔达摩确实如此，而非有异。并且，那位尊者乔达摩具足圆满的三十二大士相，无有缺漏。”“那么，亲爱的安巴塔，你和沙门乔达摩有过任何交谈吗？”“是的，老师，我和沙门乔达摩有过一些交谈。”“那么，亲爱的安巴塔，你和沙门乔达摩是怎样交谈的呢？”于是，青年安巴塔将他与世尊的所有交谈，全部告诉了婆罗门波卡拉萨提。 291. Evaṃ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ etadavoca – ‘‘aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yadeva kho tvaṃ, ambaṭṭha, taṃ bhavantaṃ gotamaṃ evaṃ āsajja āsajja avacāsi, atha kho so bhavaṃ gotamo amhepi evaṃ upaneyya upaneyya avaca. Aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti, kupito anattamano ambaṭṭhaṃ māṇavaṃ padasāyeva pavattesi. Icchati ca tāvadeva bhagavantaṃ dassanāya upasaṅkamituṃ. 291. 如是说后，婆罗门波卡拉萨提对青年安巴塔说：“唉，我们这些所谓的‘智者’啊！唉，我们这些所谓的‘博学者’啊！唉，我们这些所谓的‘三明者’啊！朋友，据说，人若冒犯了这样一位为众生谋求利益者，身坏命终之后，就会投生到苦界、恶趣、堕处、地狱。安巴塔，你就是这样一再地冒犯那位尊者乔达摩，而那位尊者乔达摩也因此一再地引出我们的事而说。唉，我们这些所谓的‘智者’啊！唉，我们这些所谓的‘博学者’啊！唉，我们这些所谓的‘三明者’啊！朋友，据说，人若冒犯了这样一位为众生谋求利益者，身坏命终之后，就会投生到苦界、恶趣、堕处、地狱。”他愤怒、不悦，用脚踢了青年安巴塔，并且当下就想去拜见世尊。 Pokkharasātibuddhupasaṅkamanaṃ 波卡拉萨提拜见佛陀 292. Atha kho te brāhmaṇā brāhmaṇaṃ pokkharasātiṃ etadavocuṃ – ‘‘ativikālo kho, bho, ajja samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Svedāni bhavaṃ pokkharasāti samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu [Pg.101] ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. 292. 尔时，那些婆罗门对婆罗门波卡拉萨提说：“尊者，今日去拜见沙门乔达摩为时已晚。尊者波卡拉萨提明日再去拜见沙门乔达摩吧。”于是，婆罗门波卡拉萨提在自己家中命人准备精美的嚼食与啖食，装上车乘，命人高举火炬，从郁伽ṭṭhā（Ukkaṭṭhā）城出发，前往一奢能伽罗（Icchānaṅgala）林苑。乘车行至车路之尽头，便下车步行，趋诣世尊所在之处。抵达后，与世尊互相致意，说完可喜可忆之言后，坐于一旁。 293. Ekamantaṃ nisinno kho brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – ‘‘āgamā nu kho idha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo’’ti? ‘‘Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo’’ti. ‘‘Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathākathaṃ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi. Evaṃ vutte, brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – ‘‘bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṃ gotamo ambaṭṭhassa māṇavassā’’ti. ‘‘Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo’’ti. 293. 坐在一旁的婆罗门波卡拉萨提对世尊说：“尊敬的乔达摩，我们的弟子安巴塔青年来过这里吗？”“婆罗门，你的弟子安巴塔青年来过了。”“尊敬的乔达摩，您与安巴塔青年有过任何交谈吗？”“婆罗门，我与安巴塔青年有过一些交谈。”“尊敬的乔达摩，您与安巴塔青年是怎样交谈的呢？”于是，世尊将与安巴塔青年的所有交谈，全部告诉了婆罗门波卡拉萨提。听后，婆罗门波卡拉萨提对世尊说：“尊敬的乔达摩，安巴塔青年是个愚人，请尊敬的乔达摩宽恕安巴塔青年。”“婆罗门，愿安巴塔青年安乐。” 294. Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca. 294. 于是，婆罗门波卡拉萨提在世尊身上寻找三十二大士相。婆罗门波卡拉萨提在世尊身上，大体上都看到了三十二大士相，唯独两相除外。对于这两大士相，他心存疑惑，犹豫不决，无法确定，不能信解——即阴藏相与广长舌相。 295. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ brāhmaṇo pokkharasāti dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho [Pg.102] bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. 295. 尔时，世尊生此念：“此婆罗门波卡拉萨提见我三十二大士相，大多已见，唯余二相。于此二大士相，彼心存疑惑，犹豫不决，不能信解，不得净信——即阴藏相与广长舌相。”于是，世尊化作如是神通，令婆罗门波卡拉萨提得见世尊之阴藏相。其后，世尊出舌，抚及、再三抚及双耳孔，抚及、再三抚及双鼻孔，并以舌覆盖全额。 296. Atha kho brāhmaṇassa pokkharasātissa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī’’ti. Bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. 296. 尔时，婆罗门波卡拉萨提生此念：“沙门乔达摩具足三十二大士相，圆满而非不圆满。”遂白世尊言：“愿乔达摩尊者今日与比丘僧伽，受我饭食。”世尊默然受之。 297. Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṃ viditvā bhagavato kālaṃ ārocesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṃ. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. 297. 尔时，婆罗门波卡拉萨提知世尊已应允，便向世尊告知食时：“乔达摩尊者，时候已到，饭食已成。”于是，世尊于上午时分，著衣持钵，与比丘僧伽一同前往婆罗门波卡拉萨提之住处。抵达后，即于所设之座坐下。尔时，婆罗门波卡拉萨提亲手以上妙之嚼食、啖食奉侍世尊，使其满足，直至谢绝；青年们亦如是奉侍比丘僧伽。其后，婆罗门波卡拉萨提见世尊食毕，手已离钵，便取一低座，坐于一旁。 298. Ekamantaṃ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. 298. 坐于一旁的婆罗门波卡拉萨提，世尊便为他次第说法，即：布施说、持戒说、生天说；宣说诸欲的过患、卑劣与杂染，以及出离的利益。当世尊了知婆罗门波卡拉萨提心已堪任、心已柔软、心已离盖、心已高昂、心已明净时，便为他开示诸佛特胜的法教——苦、集、灭、道。犹如一块洁净、无污点的布能很好地吸收染料，同样地，婆罗门波卡拉萨提就在那个座位上生起了离尘、离垢的法眼：“凡是集法，皆是灭法。” Pokkharasātiupāsakattapaṭivedanā 波卡拉萨提宣告成为优婆塞 299. Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto [Pg.103] aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Kalyāṇaṃ vuccati, brāhmaṇā’’ti. 299. 于是，婆罗门波卡拉萨提见法、得法、知法、入法，度疑惑、离犹豫，于导师教法中得无畏，不复依他，对世尊说此言：“善哉，乔达摩尊者！善哉，乔达摩尊者！乔达摩尊者，譬如扶正倾倒，或显现遮蔽，或为迷者指路，或于暗中持油灯，令有眼者见色；正是如此，乔达摩尊者以种种方便开示法。我，乔达摩尊者，与子、与妻、与众、与臣，归依乔达摩尊者、法及比丘僧团。愿乔达摩尊者忆持我为优婆塞，从今日起，终生归依。犹如乔达摩尊者前往优迦达(Ukkaṭṭhā)其他优婆塞家，亦请乔达摩尊者如此前往波卡拉萨提家。于彼处，若有童男童女对乔达摩尊者行问讯、起立、奉上座位或水，或令心清净，此将为彼等带来长时之利益与安乐。”“婆罗门，所言甚善。” Ambaṭṭhasuttaṃ niṭṭhitaṃ tatiyaṃ. 《安巴塔经》第三，终。 4. Soṇadaṇḍasuttaṃ 4. 索纳丹达经 Campeyyakabrāhmaṇagahapatikā 瞻波城的婆罗门与居士 300. Evaṃ [Pg.104] me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena campā tadavasari. Tatra sudaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ. 300. 如是我闻。一时，世尊与大比丘僧团，约五百比丘，于鸯伽(Aṅga)国人间游行，抵达瞻波城。在那里，世尊住在瞻波城的伽伽罗(Gaggara)池畔。当时，婆罗门索纳丹达居住于瞻波城。此城人烟稠密，草、薪、水、财富、谷物丰足，为摩揭陀(Māgadha)国王斯尼·频婆娑罗所赐，乃王家赠予之梵志领地。 301. Assosuṃ kho campeyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti. 301. 瞻波城的婆罗门与居士们听闻：“诸位，沙门乔达摩，释迦族之子，从释迦族出家，与约五百位比丘的大僧团在鸯伽国(Aṅga)游行，已抵达瞻波城，住在伽伽罗莲池(Gaggarā pokkharaṇī)岸边。关于那位乔达摩尊者，有这样美好的名声传扬：‘彼世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他于此世界——连同天、魔、梵，此众生——连同沙门、婆罗门、天与人，由自己以证智彻知、作证后而宣示。他教导法，初善、中善、后善，义理具足，言辞具足；他阐明完全圆满、清净的梵行。得见如是诸阿罗汉，实为善哉。”于是，瞻波城的婆罗门与居士们离开瞻波城，成群结队地前往伽伽罗莲池。 302. Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṃ upagato hoti. Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya [Pg.105] nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī’’ti? ‘‘Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī’’ti. ‘‘Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṃ vadehi – ‘soṇadaṇḍo, bho, brāhmaṇo evamāha – āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca – ‘‘soṇadaṇḍo bho brāhmaṇo evamāha – ‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. 302. 那时，婆罗门索纳丹达正在高楼上作日间休息。婆罗门索纳丹达看见瞻波城的婆罗门与居士们离开瞻波城，成群结队地前往伽伽罗(Gaggarā)池。看见后，他对侍臣说：“侍臣，为何瞻波城的婆罗门与居士们离开瞻波城，成群结队地前往伽伽罗池呢？”“尊者，有一位沙门乔达摩，是释迦族之子，从释迦族出家，他正与五百比丘的大僧团在鸯伽(Aṅga)国游行，已抵达瞻波城，住在伽伽罗池边。关于乔达摩尊者，有这样美好的名声传扬开来：‘彼世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’这些人正要去拜见乔达摩尊者。”“既然如此，侍臣，你到瞻波城的婆罗门与居士们那里去，到了之后，对瞻波城的婆罗门与居士们这样说：‘诸位尊者，婆罗门索纳丹达说：“请诸位尊者稍候，婆罗门索纳丹达也要去拜见沙门乔达摩。”’”“是的，尊者。”那侍臣回答婆罗门索纳丹达后，便到瞻波城的婆罗门与居士们那里去；到了之后，对瞻波城的婆罗门与居士们说了这番话：“诸位尊者，婆罗门索纳丹达说：‘请诸位尊者稍候，婆罗门索纳丹达也要去拜见沙门乔达摩。’”’ Soṇadaṇḍaguṇakathā 索纳丹达功德说 303. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni campāyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – ‘‘soṇadaṇḍo kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahampi samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti. 303. 那时，有五百位来自各国的婆罗门，因某件要事住在瞻波城（Campā）。那些婆罗门听闻：“据说婆罗门索纳丹达（Soṇadaṇḍa）要去拜见沙门乔达摩（Gotama）。”于是，那些婆罗门前往婆罗门索纳丹达之处；到了之后，对婆罗门索纳丹达说：“索纳丹达尊者，据说您真的要去拜见沙门乔达摩吗？”“诸位，我正有此意：“我也要去拜见沙门乔达摩。”” ‘‘Mā bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Sace bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, bhoto [Pg.106] soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamituṃ. “索纳丹达尊者，请不要去拜见沙门乔达摩。索纳丹达尊者不宜去拜见沙门乔达摩。如果索纳丹达尊者去拜见沙门乔达摩，索纳丹达尊者的声誉将会减损，而沙门乔达摩的声誉将会增长。因为索纳丹达尊者的声誉会减损，沙门乔达摩的声誉会增长，也因这个缘故，索纳丹达尊者不宜去拜见沙门乔达摩；反倒是沙门乔达摩才应该来拜见索纳丹达尊者。” ‘‘Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamituṃ. “因为索纳丹达尊者，您从母系和父系两方面都出身良好，血统纯正，上溯七代祖先，在种姓方面不被排斥、不被指责。既然索纳丹达尊者您从母系和父系两方面都出身良好，血统纯正，上溯七代祖先，在种姓方面不被排斥、不被指责，也因这个缘故，索纳丹达尊者不宜去拜见沙门乔达摩；反倒是沙门乔达摩才应该来拜见索纳丹达尊者。” ‘‘Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo…pe… “因为索纳丹达尊者富有，资财丰厚，享用广大……” ‘‘Bhavañhi soṇadaṇḍo ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe… 因为索纳丹达尊者是讽诵者、持明者，通达三吠陀，以及词汇学(Nighaṇḍu)、祭祀明咒学(Keṭubha)、音韵学(Akkharappabheda)与第五的古史(Itihāsa)；是句法家、语法家，于顺世论(Lokāyata)与大士相学(Mahāpurisalakkhaṇa)无有缺漏…… ‘‘Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… 因为索纳丹达尊者容貌俊美，仪表堂堂，令人心生净信，具足最上等的肤色之美，有梵天之色，梵天之身，其仪表不凡，值得瞻仰…… ‘‘Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… 因为索纳丹达尊者有戒行，戒行已增长，具足增长的戒行…… ‘‘Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… 因为索纳丹达尊者言辞优雅，发音悦耳，具足文雅之语，清晰流畅，吐字清晰，能阐明义理…… ‘‘Bhavañhi soṇadaṇḍo bahūnaṃ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti [Pg.107] bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe… 因为索纳丹达尊者是许多导师的导师，他教导三百名青年学习明咒。许多来自不同方向、不同地域的青年，为了求学明咒、欲学明咒，来到索纳丹达尊者这里…… ‘‘Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; samaṇo gotamo taruṇo ceva taruṇapabbajito ca…pe… 因为索纳丹达尊者年迈、耆旧、年事已高，已届暮年；而沙门乔达摩尚且年轻，且是年轻时出家的…… ‘‘Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe… 因为索纳丹达尊者受到摩揭陀(Māgadha)国王斯尼耶·频婆娑罗(Seniya Bimbisāra)的恭敬、尊重、敬重、崇敬与尊崇…… ‘‘Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… 因为索纳丹达尊者受到婆罗门波卡拉萨提(Pokkharasāti)的恭敬、尊重、敬重、崇敬与尊崇…… ‘‘Bhavañhi soṇadaṇḍo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ, rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ soṇadaṇḍo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ, rājadāyaṃ brahmadeyyaṃ. Imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamitu’’nti. “索纳丹达尊者住在瞻波城，此城人烟稠密，水草柴木丰足，财富谷物丰裕，是摩揭陀国王斯尼耶·频婆娑罗所赐的王室封地、王家赠礼与婆罗门供养地。正因为索纳丹达尊者住在瞻波城，此城人烟稠密，水草柴木丰足，财富谷物丰裕，是摩揭陀国王斯尼耶·频婆娑罗所赐的王室封地、王家赠礼与婆罗门供养地，为此缘故，索纳丹达尊者不应去拜见沙门乔达摩；实乃沙门乔达摩才应来拜见索纳丹达尊者。” Buddhaguṇakathā 称颂佛陀功德 304. Evaṃ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca – 304. 听了这番话，婆罗门索纳丹达对那些婆罗门说道： ‘‘Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena. Yampi bho samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ[Pg.108]; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. “诸位，既然如此，也请听我说，为何是我们才应该去拜见那位乔达摩尊者，而不是那位乔达摩尊者应该来拜见我们。诸位，沙门乔达摩确实从父母两方善生，母系血统清净，上溯七代祖先，在出身方面无可指摘，无可非议。诸位，也正因为沙门乔达摩从父母两方善生，母系血统清净，上溯七代祖先，在出身方面无可指摘，无可非议，以此缘故，不是那位乔达摩尊者应该来拜见我们，而确实是我们才应该去拜见那位乔达摩尊者。” ‘‘Samaṇo khalu, bho, gotamo mahantaṃ ñātisaṅghaṃ ohāya pabbajito…pe… “诸位，沙门乔达摩确实舍弃了庞大的亲族而出家……” ‘‘Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṃ ca…pe… “诸位，沙门乔达摩确实舍弃了大量的金银财宝——无论是地下的还是空中的——而出家……” ‘‘Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… “诸位，沙门乔达摩确实是正值年少，青春焕发，发色乌黑，具足美好年华，于人生初年，从家而出，趣于非家……” ‘‘Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… 诸位，沙门乔达摩于其父母不愿、泪流满面、哭泣之时，剃除须发，披上袈裟，从家趣于非家而出家。 ‘‘Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya…pe… 诸位，沙门乔达摩实乃相貌端严，悦意可观，令人净信，具足最上妙色；有梵天之色，梵天之身，其身姿宏伟可观。 ‘‘Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato…pe… 诸位，沙门乔达摩实乃具戒者，具圣戒，具善戒，成就善戒。 ‘‘Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… 诸位，沙门乔达摩实乃言语美好，言辞善巧，具足文雅之语，其言清晰、流畅、能明示义理。 ‘‘Samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… 诸位，沙门乔达摩实乃众多导师之师。 ‘‘Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… 诸位，沙门乔达摩实已断尽欲贪，远离轻浮。 ‘‘Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… 诸位，沙门乔达摩实乃业论者、作用论者，为圣洁之众生以无恶法为先导。 ‘‘Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā…pe… 诸位，沙门乔达摩实从高贵种姓、无杂之刹帝利家族出家。 ‘‘Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… 诸位，沙门乔达摩实从富裕之家出家，其家大富、大有资财。 ‘‘Samaṇaṃ [Pg.109] khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā pañhaṃ pucchituṃ āgacchanti…pe… 诸位，实有人从他国他乡前来，向沙门乔达摩请教问题。 ‘‘Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… 诸位，实有数千天神，皆以生命归依沙门乔达摩。 ‘‘Samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti…pe… 诸位，关于沙门乔达摩，有此美好声誉远扬：“彼世尊亦即是：阿罗汉、正等觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。” ‘‘Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… 诸位，沙门乔达摩实具足三十二大士相。 ‘‘Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī…pe… 诸位，沙门乔达摩实乃言“善来”者，言语柔和，欢喜交谈，从不蹙眉，面容开朗，主动与人言。 ‘‘Samaṇo khalu, bho, gotamo catunnaṃ parisānaṃ sakkato garukato mānito pūjito apacito…pe… “诸位，沙门乔达摩确实为四众所恭敬、尊重、尊崇、供养、礼敬……” ‘‘Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā…pe… “诸位，确实有许多天神和人类对沙门乔达摩极为净信……” ‘‘Samaṇo khalu, bho, gotamo yasmiṃ gāme vā nigame vā paṭivasati, na tasmiṃ gāme vā nigame vā amanussā manusse viheṭhenti…pe… “诸位，沙门乔达摩无论住在哪个村庄或市镇，那个村庄或市镇中的非人就不会侵扰人类……” ‘‘Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṃ aggamakkhāyati. Yathā kho pana, bho, etesaṃ samaṇabrāhmaṇānaṃ yathā vā tathā vā yaso samudāgacchati, na hevaṃ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato…pe… “诸位，沙门乔达摩拥有僧团，拥有教众，是教团的导师，被称为众多宗派师中的最上者。诸位，其他沙门、婆罗门的名声，不论是以何种方式得来，沙门乔达摩的名声并非如此得来；沙门乔达摩的名声，确实是来自于无上的明行具足……” ‘‘Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe… “诸位，摩揭陀王频婆娑罗，连同其子、其妻、其随从、其大臣，皆已尽形寿皈依沙门乔达摩……” ‘‘Samaṇaṃ [Pg.110] khalu, bho, gotamaṃ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe… “诸位，憍萨罗王波斯匿，连同其子、其妻、其随从、其大臣，皆已尽形寿皈依沙门乔达摩……” ‘‘Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe… “诸位，婆罗门波卡拉萨提，连同其子、其妻、其随从、其大臣，皆已尽形寿皈依沙门乔达摩……” ‘‘Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe… “诸位，沙门乔达摩确实为摩揭陀王频婆娑罗所恭敬、尊重、尊崇、供养、礼敬……” ‘‘Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… “诸位，沙门乔达摩确实为憍萨罗王波斯匿所恭敬、尊重、尊崇、供养、礼敬……” ‘‘Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… “诸位，沙门乔达摩确实为婆罗门波卡拉萨提所恭敬、尊重、尊崇、供养、礼敬……” ‘‘Samaṇo khalu, bho, gotamo campaṃ anuppatto, campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṃ samaṇo gotamo; atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṃ gotamo’’ti. “诸位，沙门乔达摩已抵达瞻波城（Campā），住在伽伽罗（Gaggarā）池畔。诸位，凡是来到我们村镇地区的沙门或婆罗门，都是我们的客人。客人理应受到我们的恭敬、尊重、尊崇、供养和礼敬。诸位，沙门乔达摩已抵达瞻波城，住在伽伽罗池畔，沙门乔达摩是我们的客人；客人理应受到我们的恭敬、尊重、尊崇、供养和礼敬。以此理由，不应是那位乔达摩尊者来拜见我们，而应是我们去拜见那位乔达摩尊者。诸位，我所知的乔达摩尊者的功德大约就是这些，但那位乔达摩尊者的功德不止于此，因为那位乔达摩尊者的功德是无量的。” 305. Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – ‘‘yathā kho bhavaṃ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā’’ti. ‘‘Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti. 305. 此话一出，那些婆罗门对婆罗门索纳丹达说道：“索纳丹达尊者，照您这样称颂沙门乔达摩的功德，即使那位乔达摩尊者住一百由旬（yojana）之外，有信心的良家子也值得肩扛行囊前往拜见。”“那么，诸位，我们就都去拜见沙门乔达摩吧。” Soṇadaṇḍaparivitakko 索纳丹达的思虑 306. Atha [Pg.111] kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena gaggarā pokkharaṇī tenupasaṅkami. Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṃ cetaso parivitakko udapādi – ‘‘ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ pucchitabbo, evaṃ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitu’nti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Mamañceva kho pana samaṇo gotamo pañhaṃ puccheyya, tassa cāhaṃ pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ byākātabbo, evaṃ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetu’nti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana evaṃ samīpagato samāno adisvāva samaṇaṃ gotamaṃ nivatteyyaṃ, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ, kathañhi nāma evaṃ samīpagato samāno adisvā samaṇaṃ gotamaṃ nivattissatī’ti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ, yasoladdhā kho panamhākaṃ bhogā’’ti. 306. 那时，婆罗门索纳丹达与一大群婆罗门一起，前往伽伽罗(Gaggarā)莲池。当婆罗门索纳丹达进入林苑后，心中生起这样的思虑：“如果我向沙门乔达摩提问，而沙门乔达摩对我说：‘婆罗门，这个问题不应这样问，这个问题应这样问’，那么这群人就会轻视我：‘婆罗门索纳丹达愚笨无能，未能如理地向沙门乔达摩提问。’若被这群人轻视，我的名声就会减损；名声一旦减损，财富也会减损，而我们的财富正是从名声得来。又如果沙门乔达摩向我提问，而我未能以解答令其心满意，沙门乔达摩对我说：‘婆罗门，这个问题不应这样回答，这个问题应这样回答’，那么这群人就会轻视我：‘婆罗门索纳丹达愚笨无能，未能以解答令沙门乔达摩的心满意。’若被这群人轻视，我的名声就会减损；名声一旦减损，财富也会减损，而我们的财富正是从名声得来。又如果我来到这么近的地方，却不见沙门乔达摩就返回，那么这群人就会轻视我：‘婆罗门索纳丹达愚笨无能，既傲慢又胆怯，不敢前去见沙门乔达摩。他怎么会来到这么近的地方，却不见沙门乔达摩就返回呢？’若被这群人轻视，我的名声就会减损；名声一旦减损，财富也会减损，而我们的财富正是从名声得来。” 307. Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Campeyyakāpi kho brāhmaṇagahapatikā [Pg.112] appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. 307. 尔时，婆罗门索纳丹达前往世尊之处。抵达后，与世尊互致问候，在说完一番亲切、应予忆念的言语后，便坐于一旁。瞻波城（Campā）的婆罗门与居士们中，一些人顶礼世尊后，坐于一旁；一些人与世尊互致问候，在说完一番亲切、应予忆念的言语后，坐于一旁；一些人朝世尊所在之处合掌后，坐于一旁；一些人通报姓名氏族后，坐于一旁；一些人则默然坐于一旁。 308. Tatrapi sudaṃ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti – ‘‘ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ pucchitabbo, evaṃ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitu’nti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Mamañceva kho pana samaṇo gotamo pañhaṃ puccheyya, tassa cāhaṃ pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ byākātabbo, evaṃ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetu’nti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Aho vata maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ puccheyya, addhā vatassāhaṃ cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’’ti. 308. 那时，婆罗门索纳丹达也坐在那里，心中正反复思量着：“要是我向沙门乔达摩提问，而沙门乔达摩对我说：‘婆罗门，这个问题不应这样问；婆罗门，这个问题应如是问。’那么，这个会众就会因此轻视我：‘婆罗门索纳丹达真是愚痴、不善巧，竟不能如理地向沙门乔达摩提问。’凡被这个会众轻视者，他的声誉就会减损；凡声誉减损者，他的财富也会减损。而我们的财富，正是从声誉得来。又或者，要是沙门乔达摩向我提问，而我不能以解答令他心满意足，沙门乔达摩对我说：‘婆罗门，这个问题不应这样回答；婆罗门，这个问题应如是回答。’那么，这个会众就会因此轻视我：‘婆罗门索纳丹达真是愚痴、不善巧，竟不能以解答令沙门乔达摩心满意足。’凡被这个会众轻视者，他的声誉就会减损；凡声誉减损者，他的财富也会减损。而我们的财富，正是从声誉得来。啊，但愿沙门乔达摩能在有关我师传的三明(tevijjake)之学上向我提问，我必能以解答令他心满意足！” Brāhmaṇapaññatti 婆罗门的安立 309. Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi – ‘‘vihaññati kho ayaṃ soṇadaṇḍo brāhmaṇo sakena cittena. Yaṃnūnāhaṃ soṇadaṇḍaṃ brāhmaṇaṃ sake ācariyake tevijjake pañhaṃ puccheyya’’nti. Atha kho bhagavā soṇadaṇḍaṃ [Pg.113] brāhmaṇaṃ etadavoca – ‘‘katihi pana, brāhmaṇa, aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? 309. 那时，世尊以心了知索纳丹达婆罗门心中的思惟，心想：“这位索纳丹达婆罗门正因自己的心而苦恼。我何不就索纳丹达婆罗门自己的师传三吠陀之学向他提问呢？”于是，世尊对索纳丹达婆罗门说：“婆罗门啊，婆罗门们以具足多少种要素来认定一位婆罗门？而当他宣称‘我是婆罗门’时，才是如实说，不至于犯妄语呢？” 310. Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi – ‘‘yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ – ‘aho vata maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ puccheyya, addhā vatassāhaṃ cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’ti, tatra maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ pucchati. Addhā vatassāhaṃ cittaṃ ārādhessāmi pañhassa veyyākaraṇenā’’ti. 310. 这时，索纳丹达婆罗门心想：“我们所希望、所期待、所意欲、所渴望的——‘啊，愿沙门乔达摩能就我自己的师传三吠陀之学向我提问，我必能以对问题的解答令他心满意足’，如今沙门乔达摩正就我自己的师传三吠陀之学向我提问。我必能以对问题的解答令他心满意足。” 311. Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṃ anuviloketvā parisaṃ bhagavantaṃ etadavoca – ‘‘pañcahi, bho gotama, aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyya. Katamehi pañcahi? Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako hoti mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti. 311. 于是，索纳丹达婆罗门挺直身体，环顾大众，然后对世尊说：“乔达摩尊者，婆罗门们以具足五支来认定一位婆罗门；而当他宣称‘我是婆罗门’时，才是如实说，不至于陷入妄语。是哪五支呢？乔达摩尊者，于此，一位婆罗门：从母方和父方，从双方善生，其受生清净，上溯七代祖先，不因出身而被排斥、不被呵责；是诵读者、持咒者，通达三吠陀，连同词汇、仪轨、音韵学，以及第五部古史，是精通语词与文法者，于顺世论与大士相方面无有缺憾；相貌英俊、仪表堂堂、令人愉悦，具足最上等的容色与风采，有梵天之色、梵天之身，威仪庄严；是具戒者，戒行增长，具足增长之戒；是贤智者，有智慧，在持握祭祀勺者中，是第一或第二位。乔达摩尊者，婆罗门们以具足这五支来认定一位婆罗门；而当他宣称‘我是婆罗门’时，才是如实说，不至于陷入妄语。” ‘‘Imesaṃ pana, brāhmaṇa, pañcannaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā catūhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? ‘‘Sakkā[Pg.114], bho gotama. Imesañhi, bho gotama, pañcannaṃ aṅgānaṃ vaṇṇaṃ ṭhapayāma. Kiñhi vaṇṇo karissati? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako ca hoti mantadharo ca tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho bho gotama catūhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti. “婆罗门啊，在这五种要素中，是否可以舍弃其中一个，而以具足其余四种要素来认定一位婆罗门？而当他宣称‘我是婆罗门’时，才是如实说，不至于犯妄语呢？”“可以的，乔达摩。乔达摩，在这五种要素中，我们可以舍弃相貌。相貌又能起什么作用呢？乔达摩，因为一位婆罗门：他父母双方都出身善生(sujāta)，母系血统纯净，上溯七代祖先，其出身无可指责、无可非议；他是诵读者、持明咒者，通晓三吠陀，连同词汇、仪轨、音韵学及第五部古史，是精通语词与文法者，于顺世论与大士(mahāpurisa)相方面无有缺憾；他是具戒者，戒行增长，并具足此增长之戒；他是贤智者，有智慧，在举起祭祀勺者中，是第一或第二位。乔达摩，婆罗门们以具足这四种要素来认定一位婆罗门；而当他宣称“我是婆罗门”时，才是如实说，不至于犯妄语。” 312. ‘‘Imesaṃ pana, brāhmaṇa, catunnaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā tīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? ‘‘Sakkā, bho gotama. Imesañhi, bho gotama, catunnaṃ aṅgānaṃ mante ṭhapayāma. Kiñhi mantā karissanti? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, tīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti. 312. “婆罗门，在这四种要素中，能否舍置其一，而婆罗门们安立具足其余三种要素者为婆罗门？并且当他说‘我是婆罗门’时，是如实而说，不陷于妄语呢？”“可以的，乔达摩。乔达摩，在这四种要素中，我们舍置吠陀。吠陀能做什么呢？乔达摩，因为婆罗门从母方、从父方，由两方善生，怀胎清净，上溯至第七代祖辈，不因出身而被摈斥、不被毁訾；是具戒者，戒行增长，具足增长之戒；是贤者，是具慧者，在持祭勺者中，是第一或第二。乔达摩，婆罗门们安立具足这三种要素者为婆罗门；并且当他说‘我是婆罗门’时，是如实而说，不陷于妄语。” ‘‘Imesaṃ pana, brāhmaṇa, tiṇṇaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? ‘‘Sakkā, bho gotama. Imesañhi, bho gotama, tiṇṇaṃ aṅgānaṃ jātiṃ ṭhapayāma. Kiñhi jāti karissati? Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti [Pg.115] medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti. “婆罗门，在这三种要素中，能否舍置其一，而婆罗门们安立具足其余两种要素者为婆罗门？并且当他说‘我是婆罗门’时，是如实而说，不陷于妄语呢？”“可以的，乔达摩。乔达摩，在这三种要素中，我们舍置出身。出身能做什么呢？乔达摩，因为婆罗门是具戒者，戒行增长，具足增长之戒；是贤者，是具慧者，在持祭勺者中，是第一或第二。乔达摩，婆罗门们安立具足这两种要素者为婆罗门；并且当他说‘我是婆罗门’时，是如实而说，不陷于妄语。” 313. Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – ‘‘mā bhavaṃ soṇadaṇḍo evaṃ avaca, mā bhavaṃ soṇadaṇḍo evaṃ avaca. Apavadateva bhavaṃ soṇadaṇḍo vaṇṇaṃ, apavadati mante, apavadati jātiṃ ekaṃsena. Bhavaṃ soṇadaṇḍo samaṇasseva gotamassa vādaṃ anupakkhandatī’’ti. 313. 如是说时，彼等婆罗门对索纳丹达婆罗门说：“尊者索纳丹达，请勿如是说！尊者索纳丹达，请勿如是说！尊者索纳丹达实乃舍弃容色、舍弃吠陀、舍弃种姓，无疑是归入了沙门乔达摩之说。” 314. Atha kho bhagavā te brāhmaṇe etadavoca – ‘‘sace kho tumhākaṃ brāhmaṇānaṃ evaṃ hoti – ‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ brāhmaṇānaṃ evaṃ hoti – ‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’nti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṃ paṭimantetū’’ti. 314. 尔时，世尊对彼等婆罗门说：“婆罗门们，倘若你们如此认为：‘索纳丹达婆罗门少闻寡学，言辞拙劣，智慧浅薄，不能就此论题与沙门乔达摩对论’，那么就让索纳丹达婆罗门退下，你们来与我就此论题对论。但倘若你们如此认为：‘索纳丹达婆罗门博学多闻，言辞善巧，是位贤智者，能就此论题与沙门乔达摩对论’，那么你们就退下，让索纳丹达婆罗门来与我对论。” 315. Evaṃ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – ‘‘tiṭṭhatu bhavaṃ gotamo, tuṇhī bhavaṃ gotamo hotu, ahameva tesaṃ sahadhammena paṭivacanaṃ karissāmī’’ti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca – ‘‘mā bhavanto evaṃ avacuttha, mā bhavanto evaṃ avacuttha – ‘apavadateva bhavaṃ soṇadaṇḍo vaṇṇaṃ, apavadati mante, apavadati jātiṃ ekaṃsena. Bhavaṃ soṇadaṇḍo samaṇasseva gotamassa vādaṃ anupakkhandatī’ti. Nāhaṃ, bho, apavadāmi vaṇṇaṃ vā mante vā jātiṃ vā’’ti. 315. 如是说时，索纳丹达婆罗门对世尊说：“尊者乔达摩请稍待，尊者乔达摩请保持沉默，我自会有理地回应他们。”尔后，索纳丹达婆罗门对彼等婆罗门说：“诸位尊者，请勿如是说，请勿如是说：‘尊者索纳丹达实乃舍弃容色、舍弃吠陀、舍弃种姓，无疑是归入了沙门乔达摩之说。’诸位，我并未舍弃容色、吠陀或种姓。” 316. Tena [Pg.116] kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṃ parisāyaṃ nisinno hoti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca – ‘‘passanti no bhonto imaṃ aṅgakaṃ māṇavakaṃ amhākaṃ bhāgineyya’’nti? ‘‘Evaṃ, bho’’. ‘‘Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṃ parisāyaṃ samasamo atthi vaṇṇena ṭhapetvā samaṇaṃ gotamaṃ. Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. Ahamassa mante vācetā. Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Ahamassa mātāpitaro jānāmi. Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṃ vaṇṇo karissati, kiṃ mantā, kiṃ jāti? Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato, paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho, dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti. 316. 那时，索纳丹达婆罗门的外甥，名叫安伽(Aṅgaka)的青年，正坐在那个集会中。于是索纳丹达婆罗门对那些婆罗门说：“诸位，你们看见我的外甥安伽青年吗？”“是的，阁下。”“诸位，安伽青年相貌端正，仪表堂堂，令人景仰，具足最上等的肤色，有梵天之肤色、梵天之身姿，其容可观。在此集会中，除了沙门乔达摩，无人之容貌能与他相比。安伽青年是诵读者、持明者，通晓三吠陀，连同词汇学(nighaṇḍu)、仪轨学(keṭubha)、音韵学(sākkharappabheda)以及作为第五的史传(itihāsa)，精通句法(padako)和语法(veyyākaraṇo)，于顺世论(Lokāyata)和大士相(mahāpurisalakkhaṇa)之学通达无碍。我是教他明咒的人。安伽青年父母双方出身善好，从母系父系而言，上溯七代祖先，家世清净，未曾因出身而受斥责、非难。我认识他的父母。诸位，安伽青年若杀生、不与取、行邪淫、说妄语、饮酒，那么，他的肤色、明咒、出身又有何用呢？诸位，因为婆罗门有戒，戒行增广，具足增广之戒；并且有智慧，有才智，在持献祭勺者中位列第一或第二。诸位，婆罗门们正是以这两种特质来认定一位婆罗门；当他自称‘我是婆罗门’时，他所说的是如实的，不会陷入妄语。” Sīlapaññākathā 戒慧论 317. ‘‘Imesaṃ pana, brāhmaṇa, dvinnaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā ekena aṅgena samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā’’ti? ‘‘No hidaṃ, bho gotama. Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati. Seyyathāpi, bho gotama, hatthena vā hatthaṃ dhoveyya, pādena vā pādaṃ dhoveyya; evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṃ [Pg.117] sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyatī’’ti. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati. Seyyathāpi, brāhmaṇa, hatthena vā hatthaṃ dhoveyya, pādena vā pādaṃ dhoveyya; evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati. 317. “婆罗门，于此二支，婆罗门众可否舍置其一，而将仅具足一支者施设为婆罗门？并且当其人说‘我是婆罗门’时，是如实而说，不陷于妄语呢？”“这不可以，乔达摩。诚然，乔达摩，慧由戒清净，戒由慧清净。有戒之处则有慧，有慧之处则有戒。具戒者有慧，具慧者有戒。戒与慧，于世间被称为最上。乔达摩，譬如以手洗手，或以脚洗脚；正是如此，乔达摩，慧由戒清净，戒由慧清净。有戒之处则有慧，有慧之处则有戒。具戒者有慧，具慧者有戒。戒与慧，于世间被称为最上。”“正是如此，婆罗门，正是如此。婆罗门，诚然，慧由戒清净，戒由慧清净。有戒之处则有慧，有慧之处则有戒。具戒者有慧，具慧者有戒。戒与慧，于世间被称为最上。婆罗门，譬如以手洗手，或以脚洗脚；正是如此，婆罗门，慧由戒清净，戒由慧清净。有戒之处则有慧，有慧之处则有戒。具戒者有慧，具慧者有戒。戒与慧，于世间被称为最上。” 318. ‘‘Katamaṃ pana taṃ, brāhmaṇa, sīlaṃ? Katamā sā paññā’’ti? ‘‘Ettakaparamāva mayaṃ, bho gotama, etasmiṃ atthe. Sādhu vata bhavantaṃyeva gotamaṃ paṭibhātu etassa bhāsitassa attho’’ti. ‘‘Tena hi, brāhmaṇa, suṇohi; sādhukaṃ manasikarohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca – ‘‘idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu tathā vitthāretabbaṃ). Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. Idaṃ kho taṃ, brāhmaṇa, sīlaṃ…pe… paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati…pe… ñāṇadassanāya cittaṃ abhinīharati, abhininnāmeti. Idampissa hoti paññāya…pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti paññāya ayaṃ kho sā, brāhmaṇa, paññā’’ti. 318. “婆罗门，那戒是什么？那慧是什么？”“乔达摩尊者，我们于此义理仅知于此。善哉！愿乔达摩尊者为我们阐明此话的含义。”“婆罗门，既然如此，你当谛听，善加作意，我将宣说。”“好的，尊者。”索纳丹达婆罗门回答了世尊。世尊说了这番话：“婆罗门，于此，如来出现于世，是阿罗汉、正等正觉者……（应如第190-212段那样详细叙述）。婆罗门，比丘就是这样具足戒。婆罗门，这便是那戒……他具足并安住于初禅……第二禅……第三禅……第四禅……他引导、倾向其心以达智见。这也是他的慧……他了知：‘于此状态之后，不再有他。’这也是他的慧。婆罗门，这便是那慧。” Soṇadaṇḍaupāsakattapaṭivedanā 索纳丹达宣示为优婆塞 319. Evaṃ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ[Pg.118]. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. 319. 如此说已，索纳丹达婆罗门对世尊说：“妙哉，乔达摩尊者！妙哉，乔达摩尊者！乔达摩尊者，这就像扶正颠倒之物，或揭开遮蔽之物，或为迷路者指明道路，或于暗处持油灯，心想‘有眼者能见诸色’。同样地，乔达摩尊者以种种方式阐明了法。我今归依乔达摩尊者、法与比丘僧伽。愿乔达摩尊者忆持我为优婆塞，从今日起，终生归依。还请乔达摩尊者与比丘僧伽一同接受我明日的饭食。”世尊默然接受。 320. Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 320. 于是，婆罗门索纳丹达(Soṇadaṇḍa)知道世尊已应允，便从座位起身，向世尊致敬，右绕后离去。那一夜过后，婆罗门索纳丹达在自己的住所准备了上好的嚼食与啖食，派人禀告世尊：“乔达摩(Gotama)尊者，时间已到，饭食已终。”于是，世尊于上午时分穿好衣，持衣钵，与比丘僧团一同前往婆罗门索纳丹达的住所；抵达后，在铺设好的座位上坐下。然后，婆罗门索纳丹达亲手以精美的嚼食与啖食，供养以佛陀为首的比丘僧团，令他们满足、饱足。 321. Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – ‘‘ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṃ gotamaṃ abhivādeyyaṃ, tena maṃ sā parisā paribhaveyya. Yaṃ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana, bho gotama, parisagato samāno añjaliṃ paggaṇheyyaṃ, āsanā me taṃ bhavaṃ gotamo paccuṭṭhānaṃ dhāretu. Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṃ omuñceyyaṃ, sirasā me taṃ bhavaṃ gotamo abhivādanaṃ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṃ gotamaṃ abhivādeyyaṃ, tena maṃ sā parisā paribhaveyya. Yaṃ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṃ abbhunnāmeyyaṃ, yānā me taṃ bhavaṃ gotamo paccorohanaṃ dhāretu. Ahañceva [Pg.119] kho pana, bho gotama, yānagato samāno chattaṃ apanāmeyyaṃ, sirasā me taṃ bhavaṃ gotamo abhivādanaṃ dhāretū’’ti. 321. 于是，婆罗门索纳丹达见世尊用食已毕，手已离钵，便取一低座，坐于一旁。坐于一旁后，婆罗门索纳丹达对世尊说：“乔达摩尊者，若我于会众中从座起身，顶礼乔达摩尊者，彼会众则会轻视于我。若彼会众轻视我，我的名声就会减损；名声减损者，财富亦会减损。我等之财富，实依名声而得。乔达摩尊者，若我于会众中合掌，愿乔达摩尊者将此视为我从座起迎之礼。乔达摩尊者，若我于会众中取下头巾，愿乔达摩尊者将此视为我以头顶礼。乔达摩尊者，若我乘车时下车，顶礼乔达摩尊者，彼会众则会轻视于我。若彼会众轻视我，我的名声就会减损；名声减损者，财富亦会减损。我等之财富，实依名声而得。乔达摩尊者，若我乘车时举起策杖，愿乔达摩尊者将此视为我下车之礼。乔达摩尊者，若我乘车时除去伞盖，愿乔达摩尊者将此视为我以头顶礼。” 322. Atha kho bhagavā soṇadaṇḍaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. 322. 于是，世尊以法谈向婆罗门索纳丹达开示、劝导、激励、令其欢喜后，从座起身离去。 Soṇadaṇḍasuttaṃ niṭṭhitaṃ catutthaṃ. 《索纳丹达经》第四终。 5. Kūṭadantasuttaṃ 5. 古达丹达经 Khāṇumatakabrāhmaṇagahapatikā 卡努玛塔的婆罗门与居家者 323. Evaṃ [Pg.120] me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena khāṇumataṃ nāma magadhānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā khāṇumate viharati ambalaṭṭhikāyaṃ. Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. 323. 如是我闻。一时，世尊在摩揭陀国游行，与大比丘僧团，即五百位比丘，一同抵达摩揭陀国一个名叫카누마타(Khāṇumata)的婆罗门村。世尊便住在카누마타的芒果园(Ambalaṭṭhikā)中。当时，婆罗门古达丹达居住于카누마타，此地人口众多，草木、水、谷物丰足，是摩揭陀国斯尼耶·频婆娑罗王所赐，为王家赏赐与婆罗门净施地。当时，婆罗门古达丹达正准备一场大祭祀：七百头公牛、七百头小公牛、七百头小母牛、七百只山羊和七百只绵羊，皆为祭祀之故被牵至祭祀柱旁。 324. Assosuṃ kho khāṇumatakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. 324. 카누마타的婆罗门与居家者们听闻：“诸位，从释迦族出家的释迦子沙门乔达摩，与大比丘僧团，即五百位比丘，一同在摩揭陀国游行，已抵达카누마타，现住于芒果园中。那位乔达摩尊者有如此美好的声誉远扬：‘彼世尊是阿罗汉、正等觉者、明行具足者、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他于此世界，连同天、魔、梵，以及此众生，连同沙门、婆罗门、天与人，皆亲身以无上智自证、实现后，为人宣说。他所教导的法，初善、中善、后善，义理善妙，言辞善妙，开示那完全圆满、清净的梵行。得见如此的阿罗汉，实为幸事！” 325. Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti. 325. 于是，卡奴玛塔(Khāṇumata)的婆罗门和居士们从卡奴玛塔出来，成群结队，前往芒果园(Ambalaṭṭhikā)。 326. Tena [Pg.121] kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṃ upagato hoti. Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī’’ti? 326. 其时，婆罗门古达丹达(Kūṭadanta)正在楼阁上层午休。他看见卡奴玛塔的婆罗门和居士们从卡奴玛塔出来，成群结队，前往芒果园(Ambalaṭṭhikā)。看见后，他对大臣说：“喂，大臣，为何卡奴玛塔的婆罗门和居士们从卡奴玛塔出来，成群结队，前往芒果园呢？” 327. ‘‘Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī’’ti. 327. “主上，有位沙门乔达摩(Gotama)，是释迦族子弟，从释迦族出家。他与五百位比丘组成的大比丘僧团，在摩揭陀(Magadha)游行时，已抵达卡奴玛塔(Khāṇumata)，正住在芒果园(Ambalaṭṭhikā)。关于那位乔达摩尊者，有这样的美善声誉传扬开来：“彼世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。”这些人正是要去拜见那位乔达摩尊者。” 328. Atha kho kūṭadantassa brāhmaṇassa etadahosi – ‘‘sutaṃ kho pana metaṃ – ‘samaṇo gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ jānātī’ti. Na kho panāhaṃ jānāmi tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ. Icchāmi cāhaṃ mahāyaññaṃ yajituṃ. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ puccheyya’’nti. 328. 于是，婆罗门古达丹达(Kūṭadanta)心想：“我曾听闻：‘沙门乔达摩(Gotama)了知三种祭祀成就与十六种资具。’而我并不知道三种祭祀成就与十六种资具，我却想举行一场大祭祀。我何不去到沙门乔达摩那里，请教这三种祭祀成就与十六种资具呢？” 329. Atha kho kūṭadanto brāhmaṇo khattaṃ āmantesi – ‘‘tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. Upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṃ vadehi – ‘kūṭadanto, bho, brāhmaṇo evamāha – ‘‘āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. Upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca – ‘‘kūṭadanto, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. 329. 尔时，婆罗门古达丹达对大臣说：“那么，大臣，你到佉尼摩陀(Khāṇumata)的婆罗门与家主们那里去。到了之后，对佉尼摩陀的婆罗门与家主们这样说：‘诸位，婆罗门古达丹达这样说：“请尊者们稍候，婆罗门古达丹达也要去拜见沙门乔达摩(Gotama)。”’”“是的，尊者。”那位大臣应诺婆罗门古达丹达后，便到佉尼摩陀的婆罗门与家主们那里去。到了之后，对佉尼摩陀的婆罗门与家主们说了这番话：“诸位，婆罗门古达丹达这样说：‘请尊者们稍候，婆罗门古达丹达也要去拜见沙门乔达摩。’” Kūṭadantaguṇakathā 古达丹达品德记 330. Tena [Pg.122] kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti – ‘‘kūṭadantassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’’ti. Assosuṃ kho te brāhmaṇā – ‘‘kūṭadanto kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṃsu. 330. 那时，有数百位婆罗门住在佉尼摩陀，心想：“我们要参加婆罗门古达丹达的大祭祀。”那些婆罗门听说：“据说婆罗门古达丹达将要去拜见沙门乔达摩。”于是，那些婆罗门便到婆罗门古达丹达那里去。 331. Upasaṅkamitvā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahampi samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti. 331. 他们去到后，对婆罗门古达丹达说了这番话：“古达丹达尊者，听说您将要去拜见沙门乔达摩，是真的吗？”“诸位，我确实有此想法：‘我也要去拜见沙门乔达摩。’” ‘‘Mā bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Sace bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamituṃ. “尊者古达丹达，请勿前去拜见沙门乔达摩。尊者古达丹达不应前去拜见沙门乔达摩。如果尊者古达丹达前去拜见沙门乔达摩，尊者古达丹达的声誉将会减损，沙门乔达摩的声誉将会增长。也正因为尊者古达丹达的声誉将减损，而沙门乔达摩的声誉将增长，以此理由，尊者古达丹达也不应前去拜见沙门乔达摩。只有沙门乔达摩才应该前来拜见尊者古达丹达。” ‘‘Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamituṃ. “因为尊者古达丹达从母方、父方，双方皆是善生，母系血统纯净，上溯七代祖辈，就出身而言，无可指摘，无可非议。也正因为尊者古达丹达从母方、父方，双方皆是善生，母系血统纯净，上溯七代祖辈，就出身而言，无可指摘，无可非议，以此理由，尊者古达丹达也不应前去拜见沙门乔达摩。只有沙门乔达摩才应该前来拜见尊者古达丹达。” ‘‘Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato…pe… “因为尊者古达丹达富有，拥有大笔财富，受用丰足，资财用具众多，拥有大量金银……（等）……” ‘‘Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo…pe… “因为尊者古达丹达是诵读者、持明者，通达三吠陀，兼通词汇学(Nighaṇṭu)、仪轨学(Keṭubha)、音韵学，并以《过去纪事》(Itihāsa)为第五；他精通词法、语法，于顺世论及大士相学无不通晓……（等）……” ‘‘Bhavañhi [Pg.123] kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… “因为尊者古达丹达形色端丽，悦意可观，令人净信，具足最上妙好之色，有梵天之色，有梵天之身，威仪不凡，堪足瞻仰……（等）……” ‘‘Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… “因为尊者古达丹达有戒，戒行增长，具足增长之戒……（等）……” ‘‘Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… “古达丹达尊者，您言语美善，言辞悦耳，所言优雅、明晰、分明，能阐明其义……” ‘‘Bhavañhi kūṭadanto bahūnaṃ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā…pe… “古达丹达尊者，您是众师之师，教授三百青年吠陀。许多来自不同方向、不同地方的青年，为求吠陀、欲学吠陀，而来到古达丹达尊者您的座前……” ‘‘Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto. Samaṇo gotamo taruṇo ceva taruṇapabbajito ca…pe… “古达丹达尊者，您年迈、耆旧、高龄、已至暮年。而沙门乔达摩尚且年轻，出家未久……” ‘‘Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe… “古达丹达尊者，您为摩揭陀国斯尼耶王频婆娑罗所恭敬、尊重、敬爱、供养、礼敬……” ‘‘Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… “古达丹达尊者，您为婆罗门波卡拉萨提所恭敬、尊重、敬爱、供养、礼敬……” ‘‘Bhavañhi kūṭadanto khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ kūṭadanto khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇotveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamitu’’nti. “古达丹达尊者，您居住并管辖着堪奴摩特(Khāṇumata)，那里人烟稠密，草薪水充足，谷物丰饶，是摩揭陀国斯尼耶王频婆娑罗所赐予的王室领地、王室赠礼、梵授地。正是因为古达丹达尊者您居住并管辖着堪奴摩特，那里人烟稠密，草薪水充足，谷物丰饶，是摩揭陀国斯尼耶王频婆娑罗所赐予的王室领地、王室赠礼、梵授地，以此之故，古达丹达尊者不应前去拜见沙门乔达摩，而应是沙门乔达摩前来拜见古达丹达尊者您。” Buddhaguṇakathā 佛德论 332. Evaṃ vutte kūṭadanto brāhmaṇo te brāhmaṇe etadavoca – 332. 如是说已，婆罗门古达丹达对那些婆罗门说： ‘‘Tena [Pg.124] hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ, na tveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. “那么，诸位，亦请听我之言，为何理应由我们去拜见彼乔达摩尊者，而非彼乔达摩尊者前来拜见我们。诸位，沙门乔达摩确实从母亲与父亲双方善生，其母系清净，上溯七代祖先，在出身方面未曾受过摈斥与毁谤。诸位，正因沙门乔达摩从母亲与父亲双方善生，其母系清净，上溯七代祖先，在出身方面未曾受过摈斥与毁谤，以此理由，彼乔达摩尊者不应前来拜见我们。诚然，理应由我们去拜见彼乔达摩尊者。” ‘‘Samaṇo khalu, bho, gotamo mahantaṃ ñātisaṅghaṃ ohāya pabbajito…pe… “诸位，沙门乔达摩确实舍弃了庞大的亲族而出家……（中略）……” ‘‘Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṃ ca…pe… “诸位，沙门乔达摩确实舍弃了大量的金银，无论是埋藏于地下的，还是显露于地上的，而出家……（中略）……” ‘‘Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… “诸位，沙门乔达摩确实尚在年少，风华正茂，青丝黑发，具足美好青春，于人生初阶，从家出家，入于无家之生活……（中略）……” ‘‘Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… “诸位，沙门乔达摩确实是在父母不同意，泪流满面、哭泣之时，剃除头发与胡须，穿上袈裟，从家出家，入于无家之生活……（中略）……” ‘‘Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… “诸位，沙门乔达摩确实容貌俊美，悦意可观，端正庄严，具足最上之肤色美，有梵天之肤色、梵天之身躯，其仪表非凡，值得瞻仰……（中略）……” ‘‘Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato…pe… “诸位，沙门乔达摩确实有戒行，有圣戒，有善戒，具足善戒……（中略）……” ‘‘Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… “诸位，沙门乔达摩确实言语美好，言辞优雅，具足文雅、清晰、流畅、能令人了知其义之言语……（中略）……” ‘‘Samaṇo [Pg.125] khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… “诸位，沙门乔达摩确实是众多导师之师……（中略）……” ‘‘Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… “诸位，沙门乔达摩确实已尽欲贪，远离轻浮……（中略）……” ‘‘Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… “诸位，沙门乔达摩确实是业论者、行论者，为崇高的圣众远离罪恶……（中略）……” ‘‘Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā…pe… “诸位，沙门乔达摩确实是从高贵的、纯正的刹帝利家族出家……（中略）……” ‘‘Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… “诸位，沙门乔达摩确实是从富裕的、拥有大财富、大资财的家族出家……（中略）……” ‘‘Samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā pañhaṃ pucchituṃ āgacchanti…pe… “诸位，人们确实从异国他乡前来向沙门乔达摩提问……（中略）……” ‘‘Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… “诸位，确实有成千上万的天神以生命归依了沙门乔达摩……（中略）……” ‘‘Samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti…pe… “诸位，关于沙门乔达摩的美好声誉确实如此远扬：‘彼世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’……（中略）……” ‘‘Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… “诸位，沙门乔达摩确实具足三十二大士相……（中略）……” ‘‘Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī…pe… “诸位，沙门乔达摩确实是欢迎来者，言语柔和，和悦可亲，面无愠色，面容开朗，含笑先言……（中略）……” ‘‘Samaṇo khalu, bho, gotamo catunnaṃ parisānaṃ sakkato garukato mānito pūjito apacito…pe… “诸位，沙门乔达摩确实受到四众的恭敬、尊重、尊崇、供养和礼敬……（中略）……” ‘‘Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā…pe… “诸位，确实有许多天神与人类对沙门乔达摩深怀净信……（中略）……” ‘‘Samaṇo khalu, bho, gotamo yasmiṃ gāme vā nigame vā paṭivasati na tasmiṃ gāme vā nigame vā amanussā manusse viheṭhenti…pe… “诸位，沙门乔达摩无论住在哪个村庄或市镇，在那个村庄或市镇里，非人就不会侵扰人类……（中略）……” ‘‘Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṃ aggamakkhāyati, yathā kho pana, bho, etesaṃ samaṇabrāhmaṇānaṃ yathā [Pg.126] vā tathā vā yaso samudāgacchati, na hevaṃ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato…pe… “诸位，沙门乔达摩确实拥有僧团，拥有教众，是教派之师，被认为是众多外道导师中的最上者。诸位，其他沙门、婆罗门无论以何种方式获得名声，沙门乔达摩的名声并非如此获得。然而，沙门乔达摩的名声乃是因其无上的明行具足而获得……（中略）……” ‘‘Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe… “诸位，摩揭陀国(Māgadha)王斯尼耶·频婆娑罗(Seniya Bimbisāra)，确实已偕同其子、其妻、其随从、其大臣，以生命归依了沙门乔达摩……（中略）……” ‘‘Samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe… “诸位，憍萨罗(Kosala)国波斯匿王(Pasenadi)，确实已偕同其子、其妻、其随从、其大臣，以生命归依了沙门乔达摩……（中略）……” ‘‘Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe… “诸位，婆罗门波卡拉萨提(Pokkharasāti)，确实已偕同其子、其妻、其随从、其大臣，以生命归依了沙门乔达摩……（中略）……” ‘‘Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe… “诸位，沙门乔达摩确实受到摩揭陀国(Māgadha)王斯尼耶·频婆娑罗(Seniya Bimbisāra)的恭敬、尊重、敬重、供养与礼敬……（中略）……” ‘‘Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… “诸位，沙门乔达摩确实受到憍萨罗(Kosala)国波斯匿王(Pasenadi)的恭敬、尊重、敬重、供养与礼敬……（中略）……” ‘‘Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… “诸位，沙门乔达摩确实受到婆罗门波卡拉萨提(Pokkharasāti)的恭敬、尊重、敬重、供养与礼敬……（中略）……” ‘‘Samaṇo khalu, bho, gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena nārahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṃ gotamo’’ti. “诸位，沙门乔达摩已抵达卡努马它(Khāṇumata)，住在卡努马它的芒果园(Ambalaṭṭhikā)。诸位，凡是来到我们村庄属地的沙门或婆罗门，他们就是我们的客人。客人应为我们所恭敬、尊重、敬重、供养与礼敬。诸位，既然沙门乔达摩已抵达卡努马它，住在卡努马它的芒果园，沙门乔达摩就是我们的客人。客人应为我们所恭敬、尊重、敬重、供养与礼敬。仅凭此点，乔达摩尊者就不应来拜见我们，而是我们才应该去拜见乔达摩尊者。诸位，我所了知的乔达摩尊者的功德仅有这些，但乔达摩尊者的功德不止于此，乔达摩尊者的功德实是无量。” 333. Evaṃ [Pg.127] vutte, te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – ‘‘yathā kho bhavaṃ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā’’ti. ‘‘Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti. 333. 如是说已，彼等婆罗门对婆罗门古达丹达说：“古达丹达尊者如此称赞沙门乔达摩的功德，即使乔达摩尊者从此地住于百由旬之外，有信心的良家子也理当背负行囊前往拜见。”“那么，诸位，我们就一起去拜见沙门乔达摩吧。” Mahāvijitarājayaññakathā 大胜王祭祀记 334. Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. 334. 于是，婆罗门古达丹达与大婆罗门众，一同前往芒果园(Ambalaṭṭhikā)世尊之处。抵达后，与世尊相互致意，交换了亲切友好的问候，然后坐于一旁。卡努马它(Khāṇumataka)的婆罗门及家主们，其中一些人顶礼世尊后，坐于一旁；一些人与世尊相互致意，交换了亲切友好的问候后，坐于一旁；一些人向着世尊所在之处合掌后，坐于一旁；一些人通报姓名族姓后，坐于一旁；一些人则默然坐于一旁。 335. Ekamantaṃ nisinno kho kūṭadanto brāhmaṇo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ jānātī’ti. Na kho panāhaṃ jānāmi tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ. Icchāmi cāhaṃ mahāyaññaṃ yajituṃ. Sādhu me bhavaṃ gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ desetū’’ti. 335. 坐于一旁的婆罗门古达丹达对世尊说：“乔达摩尊者，我曾听闻：‘沙门乔达摩了知三法祭祀圆满及十六种资具。’而我实不知此三法祭祀圆满及十六种资具。我欲举行大祭，善哉，愿乔达摩尊者为我开示此三法祭祀圆满及十六种资具。” 336. ‘‘Tena hi, brāhmaṇa, suṇāhi sādhukaṃ manasikarohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca – ‘‘bhūtapubbaṃ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi[Pg.128], yaṃnūnāhaṃ mahāyaññaṃ yajeyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. 336. “那么，婆罗门，你仔细听，好好作意，我将要说了。”古达丹达婆罗门回答世尊道：“好的，尊者。”世尊这样说：“婆罗门，往昔曾有一位国王，名叫大胜(Mahāvijita)，他富有、资财丰厚、享用广大，拥有大量的金银、丰饶的资财用具、大量的财物谷物，财库与谷仓悉皆充满。于是，婆罗门，当大胜王去到僻静处独自静坐时，心中生起这样的思虑：‘我已获得广大的人间财富，征服广大的国土而住，我何不举行一场大祭祀，那将为我带来长久的利益与安乐？’” 337. ‘‘Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca – ‘idha mayhaṃ, brāhmaṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi. Yaṃnūnāhaṃ mahāyaññaṃ yajeyyaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. Icchāmahaṃ, brāhmaṇa, mahāyaññaṃ yajituṃ. Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’’ti. 337. “于是，婆罗门，大胜王召来婆罗门祭司，对他说道：‘婆罗门，当我于僻静处独自静坐时，心中生起这样的思虑：“我已获得广大的人间财富，征服广大的国土而住。我何不举行一场大祭祀，那将为我带来长久的利益与安乐？”婆罗门，我欲举行大祭祀。尊者，请您指导我举行那能为我带来长久利益与安乐的祭祀。’” 338. ‘‘Evaṃ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṃ mahāvijitaṃ etadavoca – ‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. Bhavaṃ kho pana rājā evaṃ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṃ rājā. Siyā kho pana bhoto rañño evamassa – ‘‘ahametaṃ dassukhīlaṃ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī’’ti, na kho panetassa dassukhīlassa evaṃ sammā samugghāto hoti. Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṃ viheṭhessanti. Api ca kho idaṃ saṃvidhānaṃ āgamma evametassa dassukhīlassa sammā samugghāto hoti. Tena hi bhavaṃ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṃ bhavaṃ rājā bījabhattaṃ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṃ bhavaṃ rājā pābhataṃ anuppadetu. Ye bhoto rañño janapade ussahanti rājaporise, tesaṃ bhavaṃ rājā bhattavetanaṃ pakappetu. Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhessanti; mahā ca rañño rāsiko bhavissati. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti. ‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṃsu kasigorakkhe, tesaṃ rājā mahāvijito bījabhattaṃ anuppadāsi. Ye [Pg.129] ca rañño janapade ussahiṃsu vāṇijjāya, tesaṃ rājā mahāvijito pābhataṃ anuppadāsi. Ye ca rañño janapade ussahiṃsu rājaporise, tesaṃ rājā mahāvijito bhattavetanaṃ pakappesi. Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhiṃsu, mahā ca rañño rāsiko ahosi. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṃsu. Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca – ‘samūhato kho me bhoto dassukhīlo, bhoto saṃvidhānaṃ āgamma mahā ca me rāsiko. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti. Icchāmahaṃ brāhmaṇa mahāyaññaṃ yajituṃ. Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. 338. “婆罗门，如是说已，司祭婆罗门对大胜王（Mahāvijita）如是说：‘尊王的国土有盗贼之患而备受骚扰，可见村庄、市镇、都城遭劫，道路上亦有抢掠。若尊王于此有盗贼之患、备受骚扰的国土征税，尊王即是行不当之事。尊王或许会如是想：“我将以杀戮、捆绑、罚金、斥责或驱逐来根除此盗贼之患。”然而，如此并不能彻底根除此盗贼之患。那些幸免于死者，日后将骚扰尊王的国土。然而，通过此一方案，此盗贼之患方能被彻底根除。因此，凡于尊王国土中致力于农耕、畜牧者，尊王应为其提供种子与食粮；凡于尊王国土中致力于商贸者，尊王应为其提供资本；凡于尊王国土中致力于王室事务者，尊王应为其设置粮食与薪俸。如是，彼等民众专注于各自事务，将不骚扰尊王的国土，大王的财富亦将大为增长。国土将安稳、无盗贼之患、无骚扰。我想，人们将欢欣喜悦，让孩子在胸前跳舞，敞开家门而住。’“‘好的，先生。’婆罗门，大胜王听后，应允了司祭婆罗门。于是，凡于其国土中致力于农耕、畜牧者，大胜王便为其提供种子与食粮；凡于其国土中致力于商贸者，大胜王便为其提供资本；凡于其国土中致力于王室事务者，大胜王便为其设置粮食与薪俸。如是，彼等民众专注于各自事务，不骚扰国王的国土，国王的财富亦大为增长。国土安稳、无盗贼之患、无骚扰，人们欢欣喜悦，让孩子在胸前跳舞，仿佛敞开家门而住。“其后，婆罗门，大胜王召见司祭婆罗门，如是说：‘先生，依您之方案，我的盗贼之患已被根除，我的财富亦大为增长。国土安稳、无盗贼之患、无骚扰，人们欢欣喜悦，让孩子在胸前跳舞，仿佛敞开家门而住。婆罗门，我欲行大祭祀，请您教导我，何事能为我带来长久的利益与安乐。’” Catuparikkhāraṃ 四种助缘 339. ‘‘Tena hi bhavaṃ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṃ rājā āmantayataṃ – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṃ rājā āmantayataṃ – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. ‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti. ‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo mahārājā’ti. Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi – ‘icchāmahaṃ, bho[Pg.130], mahāyaññaṃ yajituṃ. Anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. ‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo mahārājā’ti. Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti. 339. “那么，尊王，您国中有追随您的刹帝利，无论是市镇的还是乡村的，请您告知他们：‘诸位，我欲行大祭，此祭将为我带来长久的利益与安乐，愿诸位允许我。’您国中有大臣与廷臣，无论是市镇的还是乡村的……有婆罗门大富长者，无论是市镇的还是乡村的……有财富丰厚的居家者，无论是市镇的还是乡村的，请您告知他们：‘诸位，我欲行大祭，此祭将为我带来长久的利益与安乐，愿诸位允许我。’”“好的，尊者。”婆罗门，大胜王(Mahāvijita)回答了国师婆罗门后，便告知他国中追随他的刹帝利，无论是市镇的还是乡村的：‘诸位，我欲行大祭，此祭将为我带来长久的利益与安乐，愿诸位允许我。’他们回答：‘尊王，请举行祭祀！大王，现在正是祭祀之时！’他又告知国中的大臣与廷臣……婆罗门大富长者……财富丰厚的居家者，无论是市镇的还是乡村的，大胜王告知他们：‘诸位，我欲行大祭，此祭将为我带来长久的利益与安乐，愿诸位允许我。’他们回答：‘尊王，请举行祭祀！大王，现在正是祭祀之时！’如此，这四种同意方，即是彼祭祀的助缘。 Aṭṭha parikkhārā 八种助缘 340. ‘‘Rājā mahāvijito aṭṭhahaṅgehi samannāgato, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro; balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā; saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti; bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho ayaṃ imassa bhāsitassa attho’ti; paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṃ. Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti. 340. “大胜王(Mahāvijita)具足八支：从母方、父方，双方皆为善生，血统清净，上溯七代祖先，不因出身而受斥、受责；形貌端严，具足见者喜、悦人心意、最上妙色，有梵天之肤色、梵天之身相，仪表不凡；富有，大富，大财，有众多金银，众多资财用具，众多钱财谷物，府库充满；强有力，具足四支顺从、听令之军队，其威望足以镇服敌对者；有信，是施者，是布施主，门户开放，为沙门、婆罗门、贫者、旅人、乞者、求者之泉源，常行福德；多闻，能了知所闻之事，且能了知所说之义：‘此是此说之义，此是此说之义’；是贤者、练达者、具慧者；有能力思惟过去、未来、现在之事。大胜王具足此八支。因此，这八支也是那场祭祀的资具。” Catuparikkhāraṃ 四种资具 341. ‘‘Purohito brāhmaṇo catuhaṅgehi samannāgato. Ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā vuddhasīlī vuddhasīlena [Pg.131] samannāgato; paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. Iti imāni cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti. 341. “国师婆罗门具足四支：从母方、父方，双方皆为善生，血统清净，上溯七代祖先，不因出身而受斥、受责；是读诵者、持咒者，通达三吠陀及其词汇、仪轨、音韵与第五之史传，通晓文句与语法，于顺世论及大士相无有缺漏；有戒，具足增盛之戒；是贤者、练达者、具慧者，在持献祭勺者中，是第一或第二。国师婆罗门具足此四支。因此，这四支也是那场祭祀的资具。” Tisso vidhā 三种方式 342. ‘‘Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhukāmassa kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigacchissatī’ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigacchatī’ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhassa kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigato’ti, so bhotā raññā vippaṭisāro na karaṇīyo’’ti. Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. 342. 婆罗门，于是，国师婆罗门在祭祀前，就向大胜王(Mahāvijita)开示了三项规定：尊王在欲举行大祭祀时，或许会生起某种追悔：“唉，我的大量财富将要耗尽了！”尊王不应生起此追悔。尊王在举行大祭祀时，或许会生起某种追悔：“唉，我的大量财富正在耗尽！”尊王不应生起此追悔。尊王在举行大祭祀后，或许会生起某种追悔：“唉，我的大量财富已经耗尽了！”尊王不应生起此追悔。婆罗门，国师婆罗门在祭祀前，就是这样向大胜王开示了这三项规定。 Dasa ākārā 十种行相 343. ‘‘Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi. ‘Āgamissanti kho bhoto yaññaṃ pāṇātipātinopi pāṇātipātā paṭiviratāpi. Ye tattha pāṇātipātino, tesaññeva tena. Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. Āgamissanti kho bhoto yaññaṃ adinnādāyinopi adinnādānā paṭiviratāpi…pe… kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi… musāvādinopi musāvādā paṭiviratāpi… pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi… pharusavācinopi pharusāya vācāya paṭiviratāpi… samphappalāpinopi samphappalāpā [Pg.132] paṭiviratāpi … abhijjhālunopi anabhijjhālunopi… byāpannacittāpi abyāpannacittāpi… micchādiṭṭhikāpi sammādiṭṭhikāpi…. Ye tattha micchādiṭṭhikā, tesaññeva tena. Ye tattha sammādiṭṭhikā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetū’ti. Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi. 343. “婆罗门，于是，在大胜王(Mahāvijita)举行祭祀之前，国师婆罗门就以十种事项消除了国王对领受者的追悔：‘陛下，杀生者与离杀生者都将来到您的祭祀。在那些人中，凡是杀生者，其恶果将仅属于他们；缘于那些离杀生者，陛下您当献供，您当施予，您当欢喜，您当仅令内心清净。陛下，不与取者与离不与取者……（中略）……邪淫者与离邪淫者……妄语者与离妄语者……说离间语者与离于离间语者……说粗恶语者与离于粗恶语者……说绮语者与离于绮语者……贪婪者与不贪婪者……有瞋恚心者与无瞋恚心者……邪见者与正见者……也都将来到您的祭祀。在那些人中，凡是邪见者，其恶果将仅属于他们；缘于那些正见者，陛下您当献供，您当施予，您当欢喜，您当仅令内心清净。’婆罗门，国师婆罗门就是这样，在大胜王举行祭祀之前，以这十种事项消除了国王对领受者的追悔。” Soḷasa ākārā 十六种事项 344. ‘‘Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca; atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. 344. “婆罗门，那时，当大胜王(Mahāvijita)举行大祭祀时，国师婆罗门以十六种行相向他开示、劝导、激励、使他欢喜：‘陛下，当您举行大祭祀时，或许有人会说：“大胜王举行大祭祀，却没有邀请随从的刹帝利们，以及市镇和地方的人们；而陛下却在举行这样的大祭祀。”陛下，即使有人这么说，这种说法也于法不合。因为陛下您已经邀请了随从的刹帝利们，以及市镇和地方的人们。陛下也应以此了知。请陛下祭祀，请陛下施舍，请陛下欢喜，请陛下只令自心澄净。’ ‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. “陛下，当您举行大祭祀时，或许有人会说：‘大胜王举行大祭祀，却没有邀请市镇和地方的大臣与议事官……乃至……没有邀请市镇和地方的婆罗门大富长者……乃至……没有邀请市镇和地方的富裕居士，而陛下却在举行这样的大祭祀。’陛下，即使有人这么说，这种说法也于法不合。因为陛下您已经邀请了市镇和地方的富裕居士。陛下也应以此了知。请陛下祭祀，请陛下施舍，请陛下欢喜，请陛下只令自心澄净。” ‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho ubhato [Pg.133] sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṃ kho pana rājā ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. “陛下，当您举行大献供时，或许有人会说：‘大胜王(Mahāvijita)举行大献供，但他并非父母两方皆是善生，母系血统清净，上溯七代祖先，在出身方面无可指责、无有瑕疵，而陛下却在举行这样的大献供。’陛下，即使有人这么说，说此话者也并非如理而言。因为陛下您父母两方皆是善生，母系血统清净，上溯七代祖先，在出身方面无可指责、无有瑕疵。因此，陛下亦应了知此事。请陛下献供，请陛下施予，请陛下欢喜，请陛下令自心澄净。” ‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro…pe… no ca kho balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā…pe… no ca kho saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti…pe… no ca kho bahussuto tassa tassa sutajātassa…pe… no ca kho tassa tasseva kho pana bhāsitassa atthaṃ jānāti ‘‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’’ti…pe… no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṃ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. “陛下，当您举行大献供时，或许有人会说：‘大胜王（Mahāvijita）举行大献供，但他并非相貌英俊、仪表堂堂、端庄悦意，具足最胜的妙色，有梵天之肤色、梵天之身，其容貌并非庄严……乃至……他并非富有、大富、大财，拥有众多金银，拥有众多资具，拥有众多钱财谷物，府库充满……乃至……他并非强有力，具足四支军，其军顺从且听从教诲，能以其威望慑服敌对者……乃至……他并非有信、乐施、施主，其门并非敞开，对沙门、婆罗门、穷人、旅人、乞丐、求乞者而言如一水泉，广作福德……乃至……他并非多闻……乃至……他并非能知晓所说之义：“此为此说之义，此为此说之义”……乃至……他并非贤智、聪慧、有才，能思惟过去、未来、现在之事，而陛下却在举行这样的大献供。’陛下，即使有人这么说，这种说法于法而言亦不成立。因为陛下您是贤智、聪慧、有才，能思惟过去、未来、现在之事。陛下也应以此因缘了知此事。请陛下献供，请陛下施予，请陛下欢喜，请陛下令自心澄净。” ‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati. No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko [Pg.134] yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. “陛下，当您举行大献供时，或许有人会说：‘大胜王(Mahāvijita)举行大献供，但他的国师婆罗门并非父母两方皆是善生(sujāta)，其母系血统亦非纯正，上溯七代祖先，在出身方面亦非无可指责、无有瑕疵，而陛下却在举行这样的大献供。’陛下，即使有人这么说，这种说法对您而言也是不符正法的。因为陛下的国师婆罗门父母两方皆是善生，其母系血统纯正，上溯七代祖先，在出身方面无可指责、无有瑕疵。陛下也应以此了知。请陛下献供，请陛下施予，请陛下欢喜，请陛下令自心澄净。” ‘‘Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati. No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo…pe… no ca khvassa purohito brāhmaṇo sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetūti. Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahi ākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi. “尊王，当您举行大献供时，或许有人会说：‘大胜王举行大献供，但他的国师婆罗门并非读诵者、持咒者，不通达三吠陀及其词汇学、仪轨学、音韵学和以史传为第五的经典，不通晓文句、语法，于顺世论与大士相并非通晓无余……乃至……他的国师婆罗门不具戒，戒行未增……乃至……他的国师婆罗门非贤智、非聪慧、非有才，在持献祭勺者中不是第一或第二，而尊王却举行这样的大献供。’尊王，即便有人如此说，也无法如法地非议您。因为尊王的国师婆罗门是贤智、聪慧、有才，在持献祭勺者中是第一或第二。尊王亦应以此了知。请尊王献供，请尊王布施，请尊王欢喜，请尊王令自心澄净。”婆罗门，国师婆罗门就是用这十六种行相，向举行大献供的大胜王开示、劝导、激励、使他欢喜。 345. ‘‘Tasmiṃ kho, brāhmaṇa, yaññe neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṃghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya. Yepissa ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na [Pg.135] bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu. Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu; yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu, na taṃ akaṃsu. Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi. 345. “婆罗门，在那场祭祀中，没有牛被宰杀，没有山羊和绵羊被宰杀，没有鸡和猪被宰杀，没有任何种类的生物遭到杀害。没有树木为了祭柱而被砍伐，没有吉祥草为了铺设而被割下。凡是他的仆人，无论是奴仆、使役，还是工人，都不是在棍棒或恐惧的威吓下，也不是泪流满面、哭泣着完成工作的。而是想做的人就做，不想做的人就不做；他们想做什么就做什么，不想做什么就不做什么。那场祭祀仅以酥油、油、生酥、酪、蜜和糖蜜便得以完成。” 346. ‘‘Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāvijitaṃ upasaṅkamitvā evamāhaṃsu – ‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissābhataṃ, taṃ devo paṭiggaṇhātū’ti. ‘Alaṃ, bho, mamāpidaṃ pahūtaṃ sāpateyyaṃ dhammikena balinā abhisaṅkhataṃ; tañca vo hotu, ito ca bhiyyo harathā’ti. Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ – ‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. Rājā kho mahāvijito mahāyaññaṃ yajati, handassa mayaṃ anuyāgino homā’ti. 346. “婆罗门，尔时，随从的刹帝利，无论是市镇的还是乡村的；大臣与廷臣，无论是市镇的还是乡村的；大富婆罗门，无论是市镇的还是乡村的；以及富有的家主，无论是市镇的还是乡村的，皆携带大量财物，去到大胜王面前，如此说道：‘陛下，这是特意为您献上的大量财物，请陛下收下。’（王言：）‘诸位，我以如法税赋所积聚的这大量财物已足够；那仍归你们，且可从我此处取走更多。’他们被国王拒绝后，退到一旁，如此思量：‘我等将此财物再带回各自家中，实非我等所宜。大胜王正在行大祭，来，我等亦当随之行祭。’” 347. ‘‘Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. 347. “婆罗门，尔时，在祭场东面，随从的刹帝利，无论是市镇的还是乡村的，皆设立布施；在祭场南面，大臣与廷臣，无论是市镇的还是乡村的，皆设立布施；在祭场西面，大富婆罗门，无论是市镇的还是乡村的，皆设立布施；在祭场北面，富有的家主，无论是市镇的还是乡村的，皆设立布施。” ‘‘Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṃghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya. Yepi nesaṃ ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu. Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu; yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu na taṃ akaṃsu. Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṃsu. 婆罗门，在那些祭祀中，牛未被杀害，山羊与绵羊未被杀害，鸡与猪未被杀害，各类有情未遭杀戮。树木未为祭柱而被砍伐，吉祥草未为铺设而被收割。凡是他们的奴隶、仆人或工人，也非因棍棒或恐惧所逼迫，非满面泪流、哭泣着做各项工作。而是想做的，他们就做；不想做的，他们就不做。他们做自己想做的，不做自己不想做的。那些祭祀仅以酥油、油、生酥、酪、蜜与糖蜜便得以完成。 ‘‘Iti [Pg.136] cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; tisso ca vidhā ayaṃ vuccati brāhmaṇa tividhā yaññasampadā soḷasaparikkhārā’’ti. 婆罗门，如此，有四类随喜者、具足八支的大胜王、具足四支的婆罗门祭司，以及三种行法。婆罗门，此谓具足三种行法与十六种资具之祭祀圆满。 348. Evaṃ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṃ – ‘‘aho yañño, aho yaññasampadā’’ti! Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti. Atha kho te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – ‘‘kasmā pana bhavaṃ kūṭadanto samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodatī’’ti? ‘‘Nāhaṃ, bho, samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyya. Api ca me, bho, evaṃ hoti – samaṇo gotamo na evamāha – ‘evaṃ me suta’nti vā ‘evaṃ arahati bhavitu’nti vā; api ca samaṇo gotamo – ‘evaṃ tadā āsi, itthaṃ tadā āsi’ tveva bhāsati. Tassa mayhaṃ bho evaṃ hoti – ‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti. Abhijānāti pana bhavaṃ gotamo evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitāti’’? ‘‘Abhijānāmahaṃ, brāhmaṇa, evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitā, ahaṃ tena samayena purohito brāhmaṇo ahosiṃ tassa yaññassa yājetā’’ti. 348. 此话一说，那些婆罗门便高声喧哗起来：“啊，祭祀！啊，祭祀的圆满！”但婆罗门古达丹达却默然静坐。于是，那些婆罗门对婆罗门古达丹达说：“古达丹达尊者，您为何不称善沙门乔达摩的善说呢？”“诸位，我并非不称善沙门乔达摩的善说。任何人若不称善沙门乔达摩的善说，他的头颅就应裂开。而且，诸位，我是这么想的：沙门乔达摩并非说‘如是我闻’或‘理应如此’，而只说‘当时是这样，那时是那样’。于是我这么想：‘诚然，沙门乔达摩在当时若不是身为祭主的大胜王（Mahāvijita），就是主持那场祭祀的婆罗门祭司。’乔达摩尊者，您可知晓，在举行或主持了这样的祭祀后，身坏命终，得生善趣天界吗？”“婆罗门，我知晓。在举行或主持了这样的祭祀后，身坏命终，得生善趣天界。当时，我就是主持那场祭祀的婆罗门祭司。” Niccadānaanukulayaññaṃ 恒常布施，家族传承之祭 349. ‘‘Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? 349. 乔达摩尊者，是否还有其他祭祀，比这具足三法、十六资具的祭祀圆满，更少辛劳、更少麻烦，而果报更大、利益更多呢？ ‘‘Atthi [Pg.137] kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. 婆罗门，确实有其他祭祀，比这具足三法、十六资具的祭祀圆满，更少辛劳、更少麻烦，而果报更大、利益更多。 ‘‘Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? “尊者乔达摩，然则，是何种祭祀，能比此三事圆满、十六资助具足的祭祀，准备更少、伤害更少，且果报更大、利益更多呢？” ‘‘Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; ayaṃ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. “婆罗门，凡是针对具戒的出家人所作的恒常布施，即家族传承的祭祀，婆罗门，此种祭祀，就比那三事圆满、十六资助具足的祭祀，准备更少、伤害更少，且果报更大、利益更多。” ‘‘Ko nu kho, bho gotama, hetu ko paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā’’ti? “尊者乔达摩，是何因、何缘，使那作为家族传承祭祀的恒常布施，能比此三事圆满、十六资助具足的祭祀，准备更少、伤害更少，且果报更大、利益更多呢？” ‘‘Na kho, brāhmaṇa, evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Taṃ kissa hetu? Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; evarūpaṃ kho, brāhmaṇa, yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Taṃ kissa hetu? Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā’’ti. “婆罗门，阿罗汉或已入阿罗汉道者，实不亲近此等祭祀。是何缘故？婆罗门，于此可见棍打与扼喉，是故阿罗汉或已入阿罗汉道者，不亲近此等祭祀。然而，婆罗门，凡是针对具戒的出家人所作的恒常布施，即家族传承的祭祀，婆罗门，阿罗汉或已入阿罗汉道者，会亲近此等祭祀。是何缘故？婆罗门，于此不见棍打与扼喉，是故阿罗汉或已入阿罗汉道者，会亲近此等祭祀。婆罗门，此即是因，此即是缘，使那作为家族传承祭祀的恒常布施，能比此三事圆满、十六资助具足的祭祀，准备更少、伤害更少，且果报更大、利益更多。” 350. ‘‘Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? 350. “乔达摩尊者，是否还有另一种祭祀，比这具足三法与十六种资具的祭祀成就，以及这随顺家族的恒常布施，更少操劳、更少杀害，且果报更大、利益更多呢？” ‘‘Atthi [Pg.138] kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. “婆罗门，确实有另一种祭祀，比这具足三法与十六种资具的祭祀成就，以及这随顺家族的恒常布施，更少操劳、更少杀害，且果报更大、利益更多。” ‘‘Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? “乔达摩尊者，那么，是哪一种祭祀，比这具足三法与十六种资具的祭祀成就，以及这随顺家族的恒常布施，更少操劳、更少杀害，且果报更大、利益更多呢？” ‘‘Yo kho, brāhmaṇa, cātuddisaṃ saṅghaṃ uddissa vihāraṃ karoti, ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. “婆罗门，凡是为四方僧团建造精舍者，婆罗门，此种祭祀就比这具足三法与十六种资具的祭祀成就，以及这随顺家族的恒常布施，更少操劳、更少杀害，且果报更大、利益更多。” 351. ‘‘Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? 351. “乔达摩尊者，是否还有另一种祭祀，比这具足三法与十六种资具的祭祀成就、这随顺家族的恒常布施、以及这布施精舍，更少操劳、更少杀害，且果报更大、利益更多呢？” ‘‘Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. “婆罗门，确实有另一种祭祀，比这具足三法与十六种资具的祭祀成就、这随顺家族的恒常布施、以及这布施精舍，更少操劳、更少杀害，且果报更大、利益更多。” ‘‘Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? “乔达摩尊者，然则，是何种祭祀，能比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，以及此寺院布施，更少辛劳、更少杀害、更有大果、更有大利益呢？” ‘‘Yo kho, brāhmaṇa, pasannacitto buddhaṃ saraṇaṃ gacchati, dhammaṃ saraṇaṃ gacchati, saṅghaṃ saraṇaṃ gacchati; ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. “婆罗门，凡以净信之心皈依佛、皈依法、皈依僧者，婆罗门，此种祭祀就比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，以及此寺院布施，更少辛劳、更少杀害、更有大果、更有大利益。” 352. ‘‘Atthi [Pg.139] pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? 352. “乔达摩尊者，是否还有其他祭祀，能比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，此寺院布施，以及此等皈依，更少辛劳、更少杀害、更有大果、更有大利益呢？” ‘‘Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. “婆罗门，确实有其他祭祀，比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，此寺院布施，以及此等皈依，更少辛劳、更少杀害、更有大果、更有大利益。” ‘‘Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? “乔达摩尊者，然则，是何种祭祀，能比此三支圆满、十六资具的祭祀成就，此常设布施与随族祭祀，此寺院布施，以及此等皈依，更少辛劳、更少杀害、更有大果、更有大利益呢？” ‘‘Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati – pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ. Ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. “婆罗门，凡是以净信心受持学处者——即戒除杀生，戒除不与取，戒除邪淫，戒除妄语，戒除作为放逸之因的谷酒与果酒等麻醉品。婆罗门，此祭祀，比起那具有三种方式与十六种资具的祭祀成就、那作为恒常布施的家族传承祭祀、那布施精舍，以及那些皈依，更省事、更少操劳，且果报更大、利益更多。” 353. ‘‘Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? 353. “尊者乔达摩，是否还有另一种祭祀，比起那具有三种方式与十六种资具的祭祀成就、那作为恒常布施的家族传承祭祀、那布施精舍、那些皈依，以及这些学处，更省事、更少操劳，且果报更大、利益更多呢？” ‘‘Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro [Pg.140] ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti. “婆罗门，确实有另一种祭祀，比起那具有三种方式与十六种资具的祭祀成就、那作为恒常布施的家族传承祭祀、那布施精舍、那些皈依，以及这些学处，更省事、更少操劳，且果报更大、利益更多。” ‘‘Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti? “尊者乔达摩，那么，是哪一种祭祀，比起那具有三种方式与十六种资具的祭祀成就、那作为恒常布施的家族传承祭祀、那布施精舍、那些皈依，以及这些学处，更省事、更少操劳，且果报更大、利益更多呢？” ‘‘Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cāti. Ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca…pe… nāparaṃ itthattāyāti pajānāti. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī’’ti. “婆罗门，于此，如来出现于世，是阿罗汉、正等觉者……（如第190-212段所说，应详细展开）。婆罗门，如此，比丘具足戒行……证入初禅而住。婆罗门，此祭祀比先前的祭祀更不繁琐、更少伤害，且果报更宏大、利益更殊胜……证入第二禅……证入第三禅……证入第四禅而住。婆罗门，此祭祀也比先前的祭祀更不繁琐、更少伤害，且果报更宏大、利益更殊胜。他将心转向、倾心于智见……婆罗门，此祭祀也比先前的祭祀更不繁琐、更少伤害，且果报更宏大、利益更殊胜……他了知‘于此再无后有’。婆罗门，此祭祀也比先前的祭祀更不繁琐、更少伤害，且果报更宏大、利益更殊胜。婆罗门，再无其他祭祀的圆满，能比此祭祀的圆满更高超或更殊胜了。” Kūṭadantaupāsakattapaṭivedanā 古达丹达宣告成为优婆塞 354. Evaṃ vutte, kūṭadanto brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo [Pg.141] pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Esāhaṃ bho gotama satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṃ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatū’’ti. 354. 如是说已，婆罗门古达丹达(Kūṭadanta)对世尊说：“尊者乔达摩，绝妙！尊者乔达摩，绝妙！尊者乔达摩，犹如扶正颠倒之物，或揭开覆盖之物，或为迷路者指明道路，或于暗处持油灯，令有眼者得见色。同样地，尊者乔达摩以种种方式阐明了法。我今归依尊者乔达摩、法以及比丘僧团。愿尊者乔达摩接受我为优婆塞，从今日起，终生归依。尊者乔达摩，我将释放这七百头公牛、七百头小公牛、七百头小母牛、七百只山羊和七百只绵羊。我给予它们生命，愿它们吃青草，饮凉水，愿凉风吹拂它们。” Sotāpattiphalasacchikiriyā 证得入流果 355. Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ, dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi kūṭadantaṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. 355. 于是，世尊为婆罗门古达丹达次第说法，即：说布施论、持戒论、生天论；开示诸欲的过患、鄙劣、染污，以及出离的利益。当世尊了知婆罗门古达丹达的心已堪任、柔软、离盖、高昂、明净时，便为他说诸佛特胜的法教，即苦、集、灭、道。犹如洁净无瑕的布，能很好地吸收染料，同样地，就在那个座位上，婆罗门古达丹达生起了离尘、无垢的法眼：“凡是生起之法，皆是灭尽之法。” 356. Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. 356. 那时，婆罗门古达丹达(Kūṭadanta)已见法、得法、知法、入法，已度疑惑、离犹豫，于导师的教法中得无畏，不依赖他人。他对世尊说：“愿乔达摩尊者与比丘僧团一起，接受我明日的饭食。”世尊默然应允。 357. Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama; niṭṭhitaṃ bhatta’’nti. 357. 于是，婆罗门古达丹达了知世尊的应允后，从座位起身，顶礼世尊，右绕后离去。那夜过后，婆罗门古达丹达在自己的献祭场准备了上等的嚼食与啖食，然后派人向世尊通报时间：“乔达摩尊者，时候已到，饭食已终。” 358. Atha [Pg.142] kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 358. 于是，世尊于上午时分着衣，取了衣钵，与比丘僧团一同前往婆罗门古达丹达的献祭场。抵达后，在设置好的座位上坐下。 Atha kho kūṭadanto brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho kūṭadanto brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kūṭadantaṃ brāhmaṇaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. 于是，婆罗门古达丹达亲手用上等的嚼食与啖食，款待并满足了以佛陀为首的比丘僧团。当世尊用完餐，手已离钵后，婆罗门古达丹达取一低座，坐于一旁。世尊对坐于一旁的婆罗门古达丹达说法，开示、劝导、激励、使之欢喜，然后从座位起身离去。 Kūṭadantasuttaṃ niṭṭhitaṃ pañcamaṃ. 古达丹达经第五终。 6. Mahālisuttaṃ 6. 摩诃离经 Brāhmaṇadūtavatthu 婆罗门使者事 359. Evaṃ [Pg.143] me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. 359. 如是我闻。一时，世尊住在毗舍离(Vesālī)大林中的重阁讲堂(Kūṭāgārasālā)。尔时，有许多憍萨罗(Kosala)的婆罗门使者与摩揭陀(Māgadha)的婆罗门使者，因某一要事而住在毗舍离。那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者听闻：“贤者们，实有沙门乔达摩(Gotama)，为释迦子，从释迦族出家，现正住在毗舍离大林中的重阁讲堂。关于那位乔达摩尊者，有这样的美名远扬：‘彼世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他由自亲证、作证后，宣说此包含天、魔、梵，以及沙门、婆罗门、天、人等众生的世界。他教导初善、中善、后善，义理圆满、言辞善巧之法，并开示完全圆满、清净的梵行。得见如是阿罗汉，实为善事。” 360. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamiṃsu. Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṃsu. Upasaṅkamitvā āyasmantaṃ nāgitaṃ etadavocuṃ – ‘‘kahaṃ nu kho, bho nāgita, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotama’’nti. ‘‘Akālo kho, āvuso, bhagavantaṃ dassanāya, paṭisallīno bhagavā’’ti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṃ nisīdiṃsu – ‘‘disvāva mayaṃ taṃ bhavantaṃ gotamaṃ gamissāmā’’ti. 360. 于是，那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者前往大林中的重阁讲堂。当时，具寿那吉达是世尊的侍者。于是，那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者去到具寿那吉达之处，上前对具寿那吉达说：“那吉达贤者，那位乔达摩尊者现在住在哪里？我们希望能拜见那位乔达摩尊者。”“贤友们，现在不是拜见世尊的时候，世尊正在独处。”于是，那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者就在那里坐于一旁，[心想]：“我们见到那位乔达摩尊者后才离开。” Oṭṭhaddhalicchavīvatthu 厚唇离车人的故事 361. Oṭṭhaddhopi [Pg.144] licchavī mahatiyā licchavīparisāya saddhiṃ yena mahāvanaṃ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṃ nāgitaṃ etadavoca – ‘‘kahaṃ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṃ sammāsambuddho, dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha’’nti. ‘‘Akālo kho, mahāli, bhagavantaṃ dassanāya, paṭisallīno bhagavā’’ti. Oṭṭhaddhopi licchavī tattheva ekamantaṃ nisīdi – ‘‘disvāva ahaṃ taṃ bhagavantaṃ gamissāmi arahantaṃ sammāsambuddha’’nti. 361. 厚唇离车人也与众多离车人一同，前往大林中的重阁讲堂，去到具寿那吉达之处。抵达后，他向具寿那吉达行礼，然后站于一旁。站于一旁的厚唇离车人对具寿那吉达说：“那吉达尊者，现在那位世尊、阿罗汉、正等觉者住在哪里呢？我们渴望见到那位世尊、阿罗汉、正等觉者。”“摩诃离，现在不是见世尊的时候，世尊正在独处。”于是，厚唇离车人也就在那里坐于一旁，[心想]：“我见到那位世尊、阿罗汉、正等觉者后才离开。” 362. Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso āyasmantaṃ nāgitaṃ etadavoca – ‘‘ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya, sādhu, bhante kassapa, labhataṃ esā janatā bhagavantaṃ dassanāyā’’ti. 362. 尔时，师子(Sīha)沙弥前往具寿那吉达之处。抵达后，他向具寿那吉达顶礼，然后立于一旁。立于一旁的师子沙弥对具寿那吉达说：“尊者迦叶，有众多憍萨罗的婆罗门使者与摩揭陀(Māgadha)的婆罗门使者来到此处，为拜见世尊；奥塔达(Oṭṭhaddha)离车王也与众多离车大众一同来到此处，为拜见世尊。善哉，尊者迦叶，愿此大众能得见世尊！” ‘‘Tena hi, sīha, tvaññeva bhagavato ārocehī’’ti. ‘‘Evaṃ, bhante’’ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso bhagavantaṃ etadavoca – ‘‘ete, bhante, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya, oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya. Sādhu, bhante, labhataṃ esā janatā bhagavantaṃ dassanāyā’’ti. ‘‘Tena hi, sīha, vihārapacchāyāyaṃ āsanaṃ paññapehī’’ti. ‘‘Evaṃ, bhante’’ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṃ āsanaṃ paññapesi. “那么，师子，就由你亲自去禀告世尊吧。”“是的，尊者。”师子沙弥应诺具寿那吉达后，便前往世尊之处。抵达后，他向世尊顶礼，然后立于一旁。立于一旁的师子沙弥对世尊说：“世尊，有众多憍萨罗的婆罗门使者与摩揭陀的婆罗门使者来到此处，为拜见世尊；奥塔达离车王也与众多离车大众一同来到此处，为拜见世尊。善哉，世尊，愿此大众能得见世尊！”“那么，师子，你就在精舍的荫影处铺设座位吧。”“是的，世尊。”师子沙弥应诺世尊后，便在精舍的荫影处铺设了座位。 363. Atha [Pg.145] kho bhagavā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. 363. 尔时，世尊从精舍出来，在精舍背阴处铺设的座位上坐下。尔时，那些憍萨罗的婆罗门使者与摩揭陀的婆罗门使者来到世尊之处。抵达后，他们与世尊互相问候，交换了可喜可念的言谈后，坐于一旁。奥ṭṭhaddha离车人也与众多离车人一同来到世尊之处。抵达后，他顶礼世尊，然后坐于一旁。 364. Ekamantaṃ nisinno kho oṭṭhaddho licchavī bhagavantaṃ etadavoca – ‘‘purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘yadagge ahaṃ, mahāli, bhagavantaṃ upanissāya viharāmi, na ciraṃ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṃhitāni rajanīyānī’ti. Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, udāhu asantānī’’ti? 364. 坐于一旁的奥ṭṭhaddha离车人对世尊说：“世尊，前些时日，善星离车子(Sunakkhatta Licchaviputta)来到我这里，对我这样说：‘摩诃离，我曾依止世尊而住，为时不久，共三年。我能看见天界的色，那些悦意、与欲相应、引人染著的色，却听不见天界的声，那些悦意、与欲相应、引人染著的声。’世尊，善星离车子是听不见那些确实存在的天界之声——那些悦意、与欲相应、引人染著的声，还是它们根本不存在呢？” Ekaṃsabhāvitasamādhi 单方面修习的定 365. ‘‘Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī’’ti. ‘‘Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī’’ti? 365. “摩诃离，善星离车子听不见那些悦意、与欲相应、引人染著的天界之声，是其虽存在而听不见，并非因其不存在。”“世尊，是何因何缘，善星离车子听不见那些确实存在的天界之声——那些悦意、与欲相应、引人染著的声——而非因其不存在呢？” 366. ‘‘Idha, mahāli, bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno [Pg.146] puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. 366. 摩诃离，于此，有比丘为了看见东方悦意、与欲乐相关、能引生贪欲的天界色而单向地修习定，但不是为了听闻悦意、与欲乐相关、能引生贪欲的天界声。当他于东方，为看见悦意、与欲乐相关、能引生贪欲的天界色，而非为听闻悦意、与欲乐相关、能引生贪欲的天界声而单向地修习定时，他看见东方悦意、与欲乐相关、能引生贪欲的天界色，却听不见悦意、与欲乐相关、能引生贪欲的天界声。此是何因？摩诃离，之所以如此，是因为该比丘于东方，为看见悦意、与欲乐相关、能引生贪欲的天界色，而非为听闻悦意、与欲乐相关、能引生贪欲的天界声而单向地修习定。 367. ‘‘Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya … uttarāya disāya… uddhamadho tiriyaṃ ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. 367. “再者，摩诃离，有比丘于南方……于西方……于北方……于上方、下方、横方单方面地修习定，是为了看见悦意的、与欲乐相连、能引染着的天形色，但不是为了听见悦意的、与欲乐相连、能引染着的天音。当他为了看见悦意的、与欲乐相连、能引染着的天形色，而非听见悦意的、与欲乐相连、能引染着的天音，于上方、下方、横方单方面地修习定时，他看见上方、下方、横方悦意的、与欲乐相连、能引染着的天形色，却听不见悦意的、与欲乐相连、能引染着的天音。此是何因？摩诃离，正是因为该比丘为了看见悦意的、与欲乐相连、能引染着的天形色，而非听见悦意的、与欲乐相连、能引染着的天音，于上方、下方、横方单方面地修习定。” 368. ‘‘Idha, mahāli, bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. 368. “摩诃离，于此，有比丘为了听闻悦意的、与欲乐相连、能引生贪欲的天音，而于东方单方面地修习定，但不是为了看见悦意的、与欲乐相连、能引生贪欲的天色。当他为了听闻悦意的、与欲乐相连、能引生贪欲的天音，而非看见悦意的、与欲乐相连、能引生贪欲的天色，于东方单方面地修习定时，他听闻东方的悦意的、与欲乐相连、能引生贪欲的天音，却看不见东方的悦意的、与欲乐相连、能引生贪欲的天色。此是何因？摩诃离，正是因为该比丘为了听闻悦意的、与欲乐相连、能引生贪欲的天音，而非看见悦意的、与欲乐相连、能引生贪欲的天色，于东方单方面地修习定。” 369. ‘‘Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ ekaṃsabhāvito samādhi [Pg.147] hoti dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. 369. “再者，摩诃离，有比丘于南方……于西方……于北方……于上方、下方、横方，为听闻天界可爱、与欲相连、能引染着之声而单向修习其定，但并非为看见天界可爱、与欲相连、能引染着之色。当他于上方、下方、横方，为听闻天界之声而非为看见天界之色而单向修习其定时，他便听闻上方、下方、横方的天界之声——那些可爱、与欲相连、能引染着之声，但不见天界之色——那些可爱、与欲相连、能引染着之色。此是何因？摩诃离，之所以如此，是因为该比丘于上方、下方、横方，为听闻天界可爱、与欲相连、能引染着之声而单向修习其定，但并非为看见天界可爱、与欲相连、能引染着之色。” 370. ‘‘Idha, mahāli, bhikkhuno puratthimāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. 370. 摩诃离，于此，比丘为两方面而在东方修习定：为了看见天界可爱、与欲有关、令人染着的色，以及为了听闻天界可爱、与欲有关、令人染着的声音。当定为两方面而在东方被修习时，他便看见东方天界可爱、与欲有关、令人染着的色，也听闻东方天界可爱、与欲有关、令人染着的声音。这是什么原因呢？摩诃离，之所以如此，是因为比丘的定为两方面而在东方被修习：为了看见天界可爱、与欲有关、令人染着的色，以及为了听闻天界可爱、与欲有关、令人染着的声音。 371. ‘‘Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni ca rūpāni passati piyarūpāni [Pg.148] kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Ayaṃ kho mahāli, hetu, ayaṃ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī’’ti. 371. “再者，摩诃离，比丘于南方……于西方……于北方……于上方、下方、横方，为见天界可爱、与欲相连、能引生贪欲之色，并为听闻天界可爱、与欲相连、能引生贪欲之声，而修习双分定。当他于上方、下方、横方，为见天界可爱、与欲相连、能引生贪欲之色，并为听闻天界可爱、与欲相连、能引生贪欲之声而修习双分定时，他便看见上方、下方、横方天界可爱、与欲相连、能引生贪欲之色，也听闻天界可爱、与欲相连、能引生贪欲之声。此是何因？摩诃离，正是因为比丘于上方、下方、横方，为见天界可爱、与欲相连、能引生贪欲之色，并为听闻天界可爱、与欲相连、能引生贪欲之声而修习双分定。摩诃离，这即是因，这即是缘，由此善星离车子(Sunakkhatto Licchaviputto)听不见那些确实存在、可爱、与欲相连、能引生贪欲的天界之声，而非因其不存在。” 372. ‘‘Etāsaṃ nūna, bhante, samādhibhāvanānaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti. ‘‘Na kho, mahāli, etāsaṃ samādhibhāvanānaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, mahāli, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti. 372. “世尊，比丘们在世尊座下修习梵行，想必是为了现证这些禅定修习吧？”“摩诃离，比丘们在我座下修习梵行，并非为了现证这些禅定修习。摩诃离，还有其他更上、更殊胜的法，为了现证那些法，比丘们才在我座下修习梵行。” Catuariyaphalaṃ 四圣果 373. ‘‘Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Idha, mahāli, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. 373. “世尊，那么有哪些法是更上、更胜妙的，比丘们为了作证这些法而在世尊处修习梵行呢？”“摩诃离，于此，比丘因三结的遍尽而成为预流者，是不堕恶趣法者，是决定者，以正等觉为彼岸。摩诃离，这也是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。” ‘‘Puna caparaṃ, mahāli, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. “再者，摩诃离，比丘因三结的遍尽，以及贪、嗔、痴的薄弱而成为一来者，仅来此世间一次即令苦终结。摩诃离，这也是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。” ‘‘Puna caparaṃ, mahāli, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. “再者，摩诃离，比丘因五下分结的遍尽而成为化生者，在那里般涅槃，是不还法者，不再从那个世界返回。摩诃离，这也是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。” ‘‘Puna [Pg.149] caparaṃ, mahāli, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti. “再者，摩诃离，比丘因诸漏的尽除，于现法中，亲自以胜智作证，具足而住于无漏的心解脱、慧解脱。摩诃离，这也是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。摩诃离，这些就是比丘们为了作证而在我这里修习梵行的更上、更胜妙之法。” Ariyaaṭṭhaṅgikamaggo 圣八支道 374. ‘‘Atthi pana, bhante, maggo atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā’’ti? ‘‘Atthi kho, mahāli, maggo atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā’’ti. 374. “世尊，为了作证这些法，是否有道，有行道呢？”“摩诃离，为了作证这些法，确实有道，有行道。” 375. ‘‘Katamo pana, bhante, maggo katamā paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā’’ti? ‘‘Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, mahāli, maggo ayaṃ paṭipadā etesaṃ dhammānaṃ sacchikiriyāya. 375. “尊者，为现证此等诸法，道为何？行道为何？”“正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。摩诃离，此即是道，此即是行道，为现证此等诸法。” Dvepabbajitavatthu 两位出家人的故事 376. ‘‘Ekamidāhaṃ, mahāli, samayaṃ kosambiyaṃ viharāmi ghositārāme. Atha kho dve pabbajitā – muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṃ tenupasaṅkamiṃsu. Upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā maṃ etadavocuṃ – ‘kiṃ nu kho, āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ, udāhu aññaṃ jīvaṃ aññaṃ sarīra’nti? 376. “摩诃离，一时，我住在憍赏弥（Kosambī）的瞿师多园（Ghositārāma）。当时有两位出家人——游方者文底亚（Muṇḍiyo）和持木钵者的弟子迦利亚（Jāliya）前来我处，与我互相致意。在结束了可喜可念的交谈后，他们站到一边。站到一边后，那两位出家人对我如此说道：‘贤友乔达摩，是命即是身，还是命与身异呢？’” 377. ‘‘‘Tena hāvuso, suṇātha sādhukaṃ manasi karotha bhāsissāmī’’ti. ‘Evamāvuso’ti kho te dve pabbajitā mama paccassosuṃ. Ahaṃ etadavocaṃ – idhāvuso tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, āvuso, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā [Pg.150] ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… nāparaṃ itthattāyāti pajānāti. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati na kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā’’ti. Idamavoca bhagavā. Attamano oṭṭhaddho licchavī bhagavato bhāsitaṃ abhinandīti. 377. “‘那么，贤友，你们当听，当善作意，我将要说。’‘是的，贤友。’那两位出家人回答我。我说了这番话：‘贤友，在此，如来出现于世，是阿罗汉、正等觉者……（此处应如《沙门果经》等经文广说）……贤友，比丘就是这样具足戒行……他进入并安住于初禅。贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”吗？’他们回答：‘贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”。’我说：‘然而，贤友，我这样知、这样见，我却不说“命即是身”或“命异于身”。……第二禅……第三禅……他进入并安住于第四禅。贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”吗？’他们回答：‘贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”。’我说：‘然而，贤友，我这样知、这样见，我却不说“命即是身”或“命异于身”。……他引导、倾向其心于智见……贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”吗？’他们回答：‘贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”。’我说：‘然而，贤友，我这样知、这样见，我却不说“命即是身”或“命异于身”。……他了知：“……于此再生已无后有。”贤友，对这样知、这样见的比丘，适宜说“命即是身”或“命异于身”吗？’他们回答：‘贤友，对这样知、这样见的比丘，不适宜说“命即是身”或“命异于身”。’我说：‘然而，贤友，我这样知、这样见，我却不说“命即是身”或“命异于身”。’”世尊说了这番话。离车人奥他达(Oṭṭhaddha)心满意足，欢喜世尊所说。 Mahālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ. 摩诃离经第六终。 7. Jāliyasuttaṃ 7. 迦利亚经 Dvepabbajitavatthu 两位出家人的故事 378. Evaṃ [Pg.151] me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena dve pabbajitā – muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā bhagavantaṃ etadavocuṃ – ‘‘kiṃ nu kho, āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ, udāhu aññaṃ jīvaṃ aññaṃ sarīra’’nti? 378. 如是我闻。一时，世尊住在憍赏弥（Kosambī）的瞿师多园（Ghositārāma）。那时，有两位游方者——文底耶（Muṇḍiyo）与木钵行者的弟子迦利亚（Jāliya），去到世尊那里。抵达后，他们与世尊互相问候，交换了亲切友好的言辞后，立于一旁。立于一旁时，那两位游方者对世尊这么说：“贤友乔达摩（Gotama），是命即是身，还是命与身异？” 379. ‘‘Tena hāvuso, suṇātha sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te dve pabbajitā bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘idhāvuso, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, āvuso, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati kallaṃ, tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe… ñāṇadassanāya cittaṃ [Pg.152] abhinīharati abhininnāmeti…pe… yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā…pe…. 379. “既然如此，贤友们，你们当听，当善作意，我将要说。”“是的，贤友。”那两位游方僧回答世尊。世尊说了这番话：“贤友们，于此，如来出现于世，是阿罗汉、正自觉者……贤友们，比丘如此具足戒……进入并安住于初禅。贤友们，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是否适合呢？”“贤友乔达摩，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是适合的。”“然而，贤友们，我如此知、如此见，却不说‘命即是身’或‘命与身异’。……进入并安住于第二禅……第三禅……第四禅。贤友们，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是否适合呢？”“贤友乔达摩，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是适合的。”“然而，贤友们，我如此知、如此见，却不说‘命即是身’或‘命与身异’。……为得智见而引导、倾注其心……贤友们，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是否适合呢？”“贤友乔达摩，凡是如此知、如此见的比丘，对他来说，说‘命即是身’或‘命与身异’，这是不适合的。”“然而，贤友们，我如此知、如此见，却不说‘命即是身’或‘命与身异’。……” 380. …Pe… nāparaṃ itthattāyāti pajānāti. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, na kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīra’nti vā ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā’’ti. Idamavoca bhagavā. Attamanā te dve pabbajitā bhagavato bhāsitaṃ abhinandunti. 380. ……他了知：“此有之后，不再有后有。”贤友们，对于如此知、如此见的比丘，说“命即是身”或“命与身异”，这是否适合呢？贤友们，对于如此知、如此见的比丘，说“命即是身”或“命与身异”，这是不适合的。贤友们，我如此知、如此见，却不说“命即是身”或“命与身异”。’世尊说了这番话。那两位出家人心满意足，欣喜于世尊所说。 Jāliyasuttaṃ niṭṭhitaṃ sattamaṃ. 迦利亚经第七终。 8. Mahāsīhanādasuttaṃ 8. 大狮子吼经 Acelakassapavatthu 裸体迦叶的故事 381. Evaṃ [Pg.153] me sutaṃ – ekaṃ samayaṃ bhagavā uruññāyaṃ viharati kaṇṇakatthale migadāye. Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti. Ye te, bho gotama, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotama’’nti. 381. 如是我闻。一时，世尊住在乌伦那(Uruññā)的迦那伽他罗(Kaṇṇakatthala)鹿野苑。那时，裸体迦叶去到世尊那里。抵达后，他与世尊互相问候，交换了亲切友好的言辞后，立于一旁。立于一旁时，裸体迦叶对世尊这么说：“乔达摩尊者，我曾听闻：‘沙门乔达摩呵责一切苦行，一概斥责、贬低所有过着粗陋生活的苦行者。’乔达摩尊者，那些如此说——‘沙门乔达摩呵责一切苦行，一概斥责、贬低所有过着粗陋生活的苦行者’——的人，他们是否在复述乔达摩尊者所说的话，而没有以不实之词诬蔑乔达摩尊者？他们是否在如法随法地解说，而没有任何与其教法相关的言论或论证会受到指责吗？因为我们不愿诬蔑乔达摩尊者。” 382. ‘‘Ye te, kassapa, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtena. Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ. 382. “迦叶，那些如此说——‘沙门乔达摩呵责一切苦行，一概斥责、贬低所有过着粗陋生活的苦行者’——的人，他们不是在复述我的话，而是以不实、虚假之词诬蔑我。迦叶，于此，我以清净、超人的天眼，看见某些过着粗陋生活的苦行者，身坏命终后，投生于恶趣、恶道、堕处、地狱。迦叶，于此，我又以清净、超人的天眼，看见某些过着粗陋生活的苦行者，身坏命终后，投生于善趣、天界。” 383. ‘‘Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ. Yohaṃ, kassapa, imesaṃ tapassīnaṃ evaṃ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṃ pajānāmi[Pg.154], sohaṃ kiṃ sabbaṃ tapaṃ garahissāmi, sabbaṃ vā tapassiṃ lūkhājīviṃ ekaṃsena upakkosissāmi upavadissāmi? 383. “迦叶，于此，我以清净、超人的天眼，看见某些生活少苦的苦行者，身坏命终后，投生于恶趣、恶道、堕处、地狱。迦叶，于此，我又以清净、超人的天眼，看见某些生活少苦的苦行者，身坏命终后，投生于善趣、天界。迦叶，我如此如实地了知这些苦行者的来处、去处、死与生，我为何要呵责一切苦行，或一概斥责、贬低所有过着粗陋生活的苦行者呢？” 384. ‘‘Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Tehipi me saddhiṃ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘sādhū’ti. 384. 迦叶，有些沙门、婆罗门是智者、聪敏者、善破他论者，犹如能射穿毛发的弓箭手。他们以智慧游行，看似粉碎他人之见。在某些方面，我与他们一致；在某些方面，则不一致。他们所说为善的某些事，我们也说为善；他们所说为不善的某些事，我们也说为不善。他们所说为善的某些事，我们说为不善；他们所说为不善的某些事，我们说为善。 ‘‘Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘na sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, pare taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, pare taṃ ekaccaṃ vadanti ‘na sādhū’ti. 我们所说为善的某些事，他人也说为善；我们所说为不善的某些事，他人也说为不善。我们所说为不善的某些事，他人反说为善；我们所说为善的某些事，他人反说为不善。 Samanuyuñjāpanakathā 论诘问 385. ‘‘Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti? 385. 我走近他们，如此说道：“贤友们，凡我们不一致之处，暂且搁置。凡我们一致之处，智者们应当以导师对导师，以僧团对僧团，来诘问、审察、共论：‘在诸位的法中，这些不善、被称为不善，有过失、被称为有过失，不应行持、被称为不应行持，非圣、被称为非圣，黑、被称为黑的法，是谁已无余舍断而行？是沙门乔达摩，还是其他诸位宗师呢？’” 386. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū [Pg.155] samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ. 386. “迦叶，确实有此可能，当智者们质询、考察、讨论时，他们会这样说：‘对于诸位尊者的这些法，即那些不善的、被称为不善的，有过失的、被称为有过失的，不应行持的、被称为不应行持的，非圣的、被称为非圣的，黑的、被称为黑的法，沙门乔达摩毫无遗余地舍断而行，而其他那些尊贵的宗派导师们则只舍断少许。’迦叶，如此，当智者们质询、考察、讨论时，他们多半会称赞我们。” 387. ‘‘Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ ti? 387. “再者，迦叶，可让智者们以导师对导师，或以僧团对僧团的方式，来质询、考察、讨论我们，并问：‘对于诸位尊者的这些法，即那些善的、被称为善的，无过失的、被称为无过失的，应行持的、被称为应行持的，圣的、被称为圣的，白的、被称为白的法，是谁毫无遗余地受持而行呢？是沙门乔达摩，还是其他那些尊贵的宗派导师们？’” 388. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ. 388. “迦叶，确实有此可能，当智者们质询、考察、讨论时，他们会这样说：‘对于诸位尊者的这些法，即那些善的、被称为善的，无过失的、被称为无过失的，应行持的、被称为应行持的，圣的、被称为圣的，白的、被称为白的法，沙门乔达摩毫无遗余地受持而行，而其他那些尊贵的宗派导师们则只受持少许。’迦叶，如此，当智者们质询、考察、讨论时，他们多半会称赞我们。” 389. ‘‘Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti? 389. 再者，迦叶，智者们亦可对我等，以导师比对导师，或以僧团比对僧团，进行质询、考察、讨论：“对于诸位的这些法，即那些不善的、被称为不善的，有过失的、被称为有过失的，不应行持的、被称为不应行持的，非圣者的、被称为非圣者的，黑的、被称为黑的法，是谁毫无遗余地舍断了而行？是乔达摩的弟子僧团，还是其他那些尊贵的宗派导师的弟子僧团？” 390. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ. 390. 迦叶，此理实有，当智者们质询、考察、讨论时，他们会这样说：“对于诸位的这些法，即那些不善的、被称为不善的，有过失的、被称为有过失的，不应行持的、被称为不应行持的，非圣者的、被称为非圣者的，黑的、被称为黑的法，乔达摩的弟子僧团毫无遗余地舍断了而行，而其他那些尊贵的宗派导师的弟子僧团则不然。”迦叶，如此，当智者们质询、考察、讨论时，他们多半只会称赞我们。 391. ‘‘Aparampi [Pg.156] no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ. ‘Ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti? 391. 再者，迦叶，智者们亦可对我等，以导师比对导师，或以僧团比对僧团，进行质询、考察、讨论：“对于诸位的这些法，即那些善的、被称为善的，无过失的、被称为无过失的，应行持的、被称为应行持的，圣者的、被称为圣者的，白的、被称为白的法，是谁毫无遗余地受持了而行？是乔达摩的弟子僧团，还是其他那些尊贵的宗派导师的弟子僧团？” 392. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ. 392. “迦叶，确实有此可能，当智者们质询、考察、讨论时，他们会这样说：‘对于诸位的这些法，即那些善的、被视为善的，无过失的、被视为无过失的，应行持的、被视为应行持的，能令成圣的、被视为能令成圣的，清净的、被视为清净的法，乔达摩的弟子僧团毫无遗余地受持而行，而其他那些尊贵的宗派导师的弟子僧团则不然。’迦叶，如此，当智者们质询、考察、讨论时，他们多半会称赞我们。” Ariyo aṭṭhaṅgiko maggo 圣八支道 393. ‘‘Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, kassapa, maggo, ayaṃ paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’’’ti. 393. “迦叶，有道，有行道，如法修行者将会亲自了知、亲自看见：‘沙门乔达摩是适时语者、实语者、义语者、法语者、律语者。’迦叶，什么是道，什么是行道，如法修行者将会亲自了知、亲自看见：‘沙门乔达摩是适时语者、实语者、义语者、法语者、律语者’？正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。迦叶，此即是道，此即是行道，如法修行者将会亲自了知、亲自看见：‘沙门乔达摩是适时语者、实语者、义语者、法语者、律语者。’” Tapopakkamakathā 论苦行精进 394. Evaṃ [Pg.157] vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Acelako hoti, muttācāro, hatthāpalekhano, na ehibhaddantiko, na tiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 394. 此言既出，无衣者迦叶对世尊说：“贤友乔达摩，这些苦行也被那些沙门、婆罗门认为是沙门行与梵行。他裸体，站立便溺，舔手净秽；不接受‘来，贤者’之请，不接受‘请留步，贤者’之请；不接受特地带来的食物，不接受指定布施的食物，不接受邀请。他不从罐口接食，不从篮口接食；不接受跨过门槛、木棒或臼杵施予的食物；不从正在用餐的两人、孕妇、哺乳妇女、与男性行房的妇女处接食；不从众人凑集布施处、有狗等候处、苍蝇群集处接食。他不吃鱼，不吃肉，不饮烈酒，不饮醇酒，不饮米醋。他或只到一家乞食，只取一抟；或到二家乞食，取二抟……或到七家乞食，取七抟；他或靠一小钵施食维生，或靠两小钵……或靠七小钵施食维生；他或隔日一食，或隔两日一食……或隔七日一食。如是，他致力于修习乃至半月一次的轮流用餐。” 395. ‘‘Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. 395. “贤友乔达摩，这些苦行也被那些沙门、婆罗门认为是沙门行与梵行。他或食生菜，或食稗子，或食野米，或食皮革屑，或食苔藓，或食米糠，或食米汤，或食油渣饼，或食草，或食牛粪；他以森林中的根与果为食维生，食用自落的果实。” 396. ‘‘Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi [Pg.158] hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’’ti. 396. 贤友乔达摩，这些苦行也被那些沙门、婆罗门认为是沙门行与婆罗门行。他穿麻衣、杂布衣、裹尸布、粪扫衣、树皮衣、羚羊皮衣、中间剖开的羚羊皮衣、拘舍草衣、树皮纤维衣、木片衣、人发毯、马尾毛毯、猫头鹰羽衣。他拔除须发，致力于拔除须发的修行。他为踵立者，拒绝坐具。他为蹲踞者，致力于蹲踞的修行。他为卧荆棘者，卧于荆棘床上。他也卧于木板上，卧于高地上。他单侧而卧，身带尘垢，住于露地，随处而卧。他食秽物，致力于食秽物的修行。他不饮冷水，致力于不饮冷水的修行。他致力于一日三次下水沐浴的修行。 Tapopakkamaniratthakathā 论苦行之无益 397. ‘‘Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. 397. 迦叶，即使他是无衣者，行为放逸，以舌舔手……乃至……致力于修习半月一次的轮流食，但如果他的戒成就、心成就、慧成就未被修习、未被证悟，那么他就远离于沙门性，远离于婆罗门性。迦叶，当一位比丘修习无怨、无害的慈心，并由诸漏的灭尽，于现法中亲身以证智自证、圆具、安住于无漏的心解脱、慧解脱时，迦叶，这位比丘被称为“是沙门”，亦被称为“是婆罗门”。 ‘‘Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. “迦叶，即使他食生菜，或食生米……乃至……以森林中的根和果为食，靠落果维生，但如果他的戒成就、心成就、慧成就未被修习、未被证悟，那么他就远离于沙门性，远离于婆罗门性。迦叶，当一位比丘修习无怨、无害的慈心，并由诸漏的灭尽，于现法中亲身以证智自证、圆具、安住于无漏的心解脱、慧解脱时，迦叶，这位比丘被称为‘是沙门’，亦被称为‘是婆罗门’。” ‘‘Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā[Pg.159]. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī’’ti. “迦叶，即使他穿麻衣，或穿杂布衣……乃至……致力于一日三次下水沐浴的修行，但如果他的戒成就、心成就、慧成就未被修习、未被证悟，那么他就远离于沙门性，远离于婆罗门性。迦叶，当一位比丘修习无怨、无害的慈心，并由诸漏的灭尽，于现法中亲身以证智自证、圆具、安住于无漏的心解脱、慧解脱时，迦叶，这位比丘被称为‘是沙门’，亦被称为‘是婆罗门’。” 398. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘dukkaraṃ, bho gotama, sāmaññaṃ dukkaraṃ brahmañña’’nti. ‘‘Pakati kho esā, kassapa, lokasmiṃ ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. 398. 世尊这样说后，无衣迦叶对世尊说：“乔达摩尊者，沙门性难得，婆罗门性难得！”“迦叶，世间本有此言：‘沙门性难得，婆罗门性难得。’迦叶，即使他是无衣者，行止无拘，舔舐手以自净……乃至……致力于修习半月一次的轮流食，迦叶，如果沙门性或婆罗门性仅凭此等程度、此等苦行之勤即为难得、极难得，那么说‘沙门性难得，婆罗门性难得’就不恰当了。” ‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ acelako homi, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti. 而且，这事家主或家主之子，乃至陶匠婢女也能够做到：“来！我愿为无衣者、行放逸行者、舔手者……乃至……我愿安住于致力于修习半月一次的轮流食。” ‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. 迦叶，正因为沙门性与婆罗门性是离于此等程度、离于此等苦行之勤而难得、极难得的，所以说“沙门性难得，婆罗门性难得”才是恰当的。迦叶，当一位比丘修习无怨、无害的慈心，并由诸漏的灭尽，于现法中亲身以证智自证、圆具、安住于无漏的心解脱、慧解脱时，迦叶，这位比丘被称为“是沙门”，亦被称为“是婆罗门”。 ‘‘Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. 迦叶，即使他食菜叶，或食稗子……乃至以森林中的根和果为食，靠落果维生。迦叶，如果仅凭此等程度、此等苦行之勤，沙门性或婆罗门性即为难得、极难得，那么说“沙门性难得，婆罗门性难得”就不恰当了。 ‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sākabhakkho vā homi, sāmākabhakkho vā…pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti. 而且，家主或家主之子，乃至陶匠婢女也能够做到：“来！我愿为食菜叶者，或食稗子者……乃至……我愿以森林的根与果实维生，为食落果者。” ‘‘Yasmā [Pg.160] ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. 迦叶，正是因为沙门身份或婆罗门身份是难行、极难行的，并且是在此等程度的行持之外、在此等苦行方便之外，所以才适合说：“沙门身份是难行的，婆罗门身份是难行的。”迦叶，当一位比丘培育无怨、无恚的慈心，并由诸漏的灭尽，于现法中，自己以证智作证，达成并安住于无漏的心解脱、慧解脱时，迦叶，这位比丘才被称为“沙门”，亦被称为“婆罗门”。 ‘‘Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. 迦叶，即使一个人穿麻衣，穿粗麻衣……乃至致力于一日三次下水的修行。迦叶，如果仅凭这种程度，凭这种苦行方便，沙门身份或婆罗门身份就会是难行、极难行的，那么，“沙门身份是难行的，婆罗门身份是难行的”这句话便不适合说了。 ‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sāṇānipi dhāremi, masāṇānipi dhāremi…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti. 而且，家主或家主之子，乃至一位持水罐的婢女也能做到：“来！让我穿麻衣，穿粗麻衣……乃至致力于一日三次下水的修行。” ‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī’’ti. 迦叶，正是因为沙门身份或婆罗门身份是难行、极难行的，并且是在此等程度的行持之外、在此等苦行方便之外，所以才适合说：“沙门身份是难行的，婆罗门身份是难行的。”迦叶，当一位比丘培育无怨、无恚的慈心，并由诸漏的灭尽，于现法中，自己以证智作证，达成并安住于无漏的心解脱、慧解脱时，迦叶，这位比丘才被称为“沙门”，亦被称为“婆罗门”。 399. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo’’ti. ‘‘Pakati kho esā, kassapa, lokasmiṃ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa [Pg.161] brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. 399. 如是说已，裸行者迦叶对世尊说：“尊者乔达摩，沙门难知，婆罗门难知。”“迦叶，世间有此常言：‘沙门难知，婆罗门难知。’迦叶，即使是裸行者，行为放纵，舔手……乃至致力于半月一次的轮食而住。迦叶，若仅凭此等行径，凭此等苦行，沙门或婆罗门便为难知、极难知，那么“沙门难知，婆罗门难知”此言即为不当。 ‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ acelako hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti. 而且，家主或家主之子，乃至持水罐的婢女也能知晓：“此人是裸行者，行为放纵，舔手……乃至致力于半月一次的轮食而住。” ‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. 迦叶，正因为沙门或婆罗门之难知、极难知，是在于此等行径之外，在于此等苦行之外，是故“沙门难知，婆罗门难知”此言方为恰当。迦叶，当一位比丘培育无怨、无恚之慈心，并因诸漏已尽，于现法中，自以证智作证，具足住于无漏心解脱、慧解脱，迦叶，此比丘被称为“沙门”，亦被称为“婆罗门”。 ‘‘Sākabhakkho cepi, kassapa, hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. 迦叶，即使食菜、食稗……乃至以森林之根果维生，食自落之果。迦叶，若仅凭此等行径，凭此等苦行，沙门或婆罗门便为难知、极难知，那么“沙门难知，婆罗门难知”此言即为不当。 ‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sākabhakkho vā hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti. 那么，家主或家主之子，乃至陶器婢女，也本能够知道：“此人食蔬菜，或食稗子……以森林的根与果实为食，靠掉落的果实维生。” ‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. 迦叶，正因为离于此等程度，离于此等苦行，沙门或婆罗门才是难知、极难知的，所以“沙门难知，婆罗门难知”此言为当。迦叶，当一位比丘培育无怨、无恚的慈心，由诸漏的灭尽，于现法中，自己以证智作证，达成并安住于无漏的心解脱、慧解脱。迦叶，此比丘被称为“沙门”，亦被称为“婆罗门”。 ‘‘Sāṇāni [Pg.162] cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. 迦叶，即使穿麻衣，穿粗麻衣……乃至致力于一日三次入水之行。迦叶，若仅凭此等程度，凭此等苦行，沙门或婆罗门便为难知、极难知，那么“沙门难知，婆罗门难知”此言便为不当。 ‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sāṇānipi dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti. 那么，家主或家主之子，乃至陶器婢女，也本能够知道：“此人穿麻衣，亦穿粗麻衣……他致力于一日三次入水之行。” ‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī’’ti. “迦叶，正因为除了此等程度与此等苦行之外，沙门或婆罗门是难知、极难知的，所以‘沙门难知，婆罗门难知’这句话是恰当的。迦叶，当一位比丘培育无怨、无恚的慈心，并由诸漏的灭尽，于现法中，自己以证智作证，达成并安住于无漏的心解脱、慧解脱，迦叶，这位比丘被称为‘沙门’，也被称为‘婆罗门’。” Sīlasamādhipaññāsampadā 戒成就、定成就与慧成就 400. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā’’ti? ‘‘Idha, kassapa, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-193 anucchedesu, evaṃ vitthāretabbaṃ) bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho. 400. 如是说已，裸行者迦叶对世尊说：“乔达摩尊者，什么是戒成就？什么是心成就？什么是慧成就？”“迦叶，于此，如来出现于世，是阿罗汉、正等正觉者……（应如第190-193段详述）……于诸学处见怖畏而受持学习，具足善的身业与语业，活命清净，戒行成就，守护诸根之门，具足念与正知，并且知足。” 401. ‘‘Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya …pe… (yathā 194 yāva 210 anucchedesu) 401. “迦叶，比丘如何是戒成就的呢？迦叶，于此，比丘舍弃杀生，远离杀生，放下棍杖，放下武器，知惭，具足悲心，为一切有情众生的利益而心怀怜悯而住。这也是他的戒成就……（如第194至210段所说）” ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti[Pg.163]. Seyyathidaṃ – santikammaṃ paṇidhikammaṃ…pe… (yathā 211 anucchede) osadhīnaṃ patimokkho iti vā iti, evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasampadāya. “又如某些可敬的沙门、婆罗门，食用了信施的食物后，却以这样的畜生明（tiracchānavijjā）与邪命来维持生计。也就是：作安宁仪式、作许愿仪式……（如第211段所说）……或配制草药等等；他远离了这样的畜生明与邪命。这也是他的戒成就。” ‘‘Sa kho so, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, kassapa, bhikkhu sīlasampanno hoti. Ayaṃ kho, kassapa, sīlasampadā…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṃ kho, kassapa, cittasampadā. “迦叶，如此具足戒的比丘，由于守护戒，从任何方面都不见恐惧。迦叶，譬如一位刹帝利王，已行灌顶，已降伏怨敌，就怨敌而言，从任何方面都不见恐惧。迦叶，正是如此，具足戒的比丘，由于守护戒，从任何方面都不见恐惧。他具足此圣戒蕴，于内感受无过之乐。迦叶，比丘如此便是具足戒。迦叶，此即是戒具足。……他进入并安住于初禅，这也是他的一项心具足。……第二禅……第三禅……他进入并安住于第四禅，这也是他的一项心具足。迦叶，此即是心具足。” ‘‘So evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti paññāsampadāya…pe… nāparaṃ itthattāyāti pajānāti…pe… idampissa hoti paññāsampadāya. Ayaṃ kho, kassapa, paññāsampadā. “当心如此得定时……他为智见而引导、倾向其心……这也是他的一项慧具足。……他了知：‘于此有，再无后有’……这也是他的一项慧具足。迦叶，此即是慧具足。” ‘‘Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi. “迦叶，没有其他戒具足、心具足、慧具足，会比此戒具足、心具足、慧具足更超胜或更殊胜。” Sīhanādakathā 狮子吼之说 402. ‘‘Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. Te anekapariyāyena sīlassa vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyaṃ paramaṃ sīlaṃ, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhisīlaṃ. 402. “迦叶，有些沙门、婆罗门是主张戒者。他们以种种方式称赞戒。迦叶，就圣洁、无上的戒而言，我于其中不见有与我相等者，更何况超越者！然而，就增上戒而言，我才是最为超胜的。” ‘‘Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. Te anekapariyāyena tapojigucchāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā [Pg.164] tapojigucchā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhijegucchaṃ. “迦叶，有些沙门、婆罗门是说勤行厌离者。他们以种种方式称赞勤行厌离。迦叶，就圣洁、无上的勤行厌离而言，我于其中不见有谁与我相等，更遑论超越者！然而，我于此实为更胜，此即增上厌离（adhijeguccha）。” ‘‘Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. Te anekapariyāyena paññāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā paññā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhipaññaṃ. “迦叶，有些沙门、婆罗门是说慧者。他们以种种方式称赞慧。迦叶，就圣洁、无上的慧而言，我于其中不见有谁与我相等，更遑论超越者！然而，我于此实为更胜，此即增上慧（adhipañña）。” ‘‘Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. Te anekapariyāyena vimuttiyā vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā vimutti, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhivimutti. “迦叶，有些沙门、婆罗门是说解脱者。他们以种种方式称赞解脱。迦叶，就圣洁、无上的解脱而言，我于其中不见有谁与我相等，更遑论超越者！然而，我于此实为更胜，此即增上解脱（adhivimutti）。” 403. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādaṃ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā. 403. “迦叶，有此可能，其他宗派的游方者会这样说：‘沙门乔达摩作狮子吼，但只在空寂处吼，不在会众中吼。’你当对他们说：‘莫作是说。沙门乔达摩作狮子吼，也在会众中吼。’迦叶，你当如此对他们说。” ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti. Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’’ti evamassu, kassapa, vacanīyā. “迦叶，有此可能，其他宗派的游方者会这样说：‘沙门乔达摩作狮子吼，也在会众中吼，但不是无畏地吼。’你当对他们说：‘莫作是说。沙门乔达摩作狮子吼，也在会众中吼，并且是无畏地吼。’迦叶，你当如此对他们说。” ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṃ pañhaṃ pucchanti…pe… pañhañca naṃ pucchanti; no ca kho nesaṃ pañhaṃ puṭṭho byākaroti…pe… pañhañca nesaṃ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṃ ārādheti…pe… pañhassa ca veyyākaraṇena cittaṃ ārādheti; no ca kho sotabbaṃ maññanti…pe… sotabbañcassa maññanti; no ca kho sutvā pasīdanti…pe… sutvā cassa pasīdanti[Pg.165]; no ca kho pasannākāraṃ karonti…pe… pasannākārañca karonti; no ca kho tathattāya paṭipajjanti…pe… tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṃ pucchanti, pañhañca nesaṃ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṃ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā. 迦叶，有此可能，其他宗派的游方者会这样说：“沙门乔达摩作狮子吼，也在大众中吼，并且无畏而吼，但没有人问他问题……乃至……有人问他问题，但他不回答他们的问题……乃至……他回答他们的问题，但不能以其回答令问者心悦……乃至……他能以其回答令问者心悦，但人们不认为值得听闻……乃至……人们认为值得听闻，但听后不生净信……乃至……听后生起净信，但不显现净信之相……乃至……显现净信之相，但不为达真实法而行道……乃至……为达真实法而行道，但行道者不能令其心悦。”对他们应当说：“莫作是说。沙门乔达摩作狮子吼，也在大众中吼，并且无畏而吼；有人问他问题；他回答他们的问题；以其回答令问者心悦；人们认为值得听闻；听后生起净信；显现净信之相；为达真实法而行道；行道者亦令其心悦。”迦叶，应当如此对他们说。 Titthiyaparivāsakathā 论外道的别住 404. ‘‘Ekamidāhaṃ, kassapa, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatra maṃ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṃ apucchi. Tassāhaṃ adhijegucche pañhaṃ puṭṭho byākāsiṃ. Byākate ca pana me attamano ahosi paraṃ viya mattāyā’’ti. ‘‘Ko hi, bhante, bhagavato dhammaṃ sutvā na attamano assa paraṃ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṃ sutvā attamano paraṃ viya mattāya. Abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. 404. “迦叶，一时，我住在王舍城(Rājagaha)的鹫峰山(Gijjhakūṭa)。当时，有一位名叫尼拘陀(Nigrodha)的苦行梵行者，问我关于至上的厌离行的问题。我被问及此至上的厌离行的问题，并作了解答。当我解答之后，他心生欢喜，无以复加。”“世尊，有谁听了世尊的法后，能不心生欢喜，无以复加呢？世尊，我也是听了世尊的法后，心生欢喜，无以复加。绝妙啊，世尊！绝妙啊，世尊！譬如扶正颠倒，揭示遮蔽，为迷路者指路，或于黑暗中持油灯，心想‘有眼者将得见色’；正是如此，世尊以种种方式开示了法。世尊，我今归依世尊、法与比丘僧团。世尊，愿我得在世尊座下出家，得受具足戒。” 405. ‘‘Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhanti pabbajjaṃ, ākaṅkhanti upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti. 405. “迦叶，凡先前为外道者，希望在此法与律中出家、受具足戒，他应行四个月的别住。四个月后，比丘们若心悦，则可令他出家，为他授具足戒，使成比丘。然而，于此我了知个人的差异。”“世尊，若先前为外道者，希望在此法与律中出家、受具足戒，他们应行四个月的别住，四个月后，比丘们若心悦，则可令他们出家，为他们授具足戒，使成比丘。那么，我愿行四年别住，四年后，比丘们若心悦，则请令我出家，为我授具足戒，使成比丘。” Alattha [Pg.166] kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosīti. 裸行者迦叶在世尊座下得以出家，得以受具足戒。受具足戒不久，具寿迦叶便独自远离，不放逸，热忱，精勤而住。他不久后，即于现法中，为着良家子们正当地从在家而出家至无家生活所追求的那个无上梵行终点，以自证智作证、达成而住。他证知：“生已尽，梵行已立，所作已办，不再有后有。”具寿迦叶成了众阿罗汉中的一员。 Mahāsīhanādasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. 第八《大狮子吼经》终。 9. Poṭṭhapādasuttaṃ 9. 波吒波陀经 Poṭṭhapādaparibbājakavatthu 遍行者波吒波陀之事 406. Evaṃ [Pg.167] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. 406. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。当时，遍行者波吒波陀(Poṭṭhapāda)与约三百名遍行者的大众，一同住在茉莉夫人(Mallikā)的园林，即位于顶都迦(Tinduka)林丛，名为“论议堂”(Samayappavādaka)的单殿堂(Ekasālaka)中。那时，世尊于上午时分，穿好下衣，取了衣钵，进入舍卫城乞食。 407. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami. 407. 于是，世尊心想：“现在入舍卫城乞食为时尚早。我何不去茉莉夫人的园林，即位于顶都迦林丛，名为“论议堂”的单殿堂，到遍行者波吒波陀那里呢？”于是，世尊便前往茉莉夫人的园林，即位于顶都迦林丛，名为“论议堂”的单殿堂。 408. Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. 408. 尔时，游方者โปฏฐปาท(Poṭṭhapāda)与一大群游方者坐在一起，高声喧哗，吵闹不休，言说种种畜生论，即：王论、贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、床座论、华鬘论、香料论、亲族论、车辆论、村落论、乡镇论、城市论、国土论、女人论、英雄论、街巷论、水边论、先亡论、杂论、世间论、海洋论、有无论等。 409. Addasā kho poṭṭhapādo paribbājako bhagavantaṃ dūratova āgacchantaṃ; disvāna sakaṃ parisaṃ saṇṭhapesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Evaṃ vutte te paribbājakā tuṇhī ahesuṃ. 409. 游方者โปฏฐปาท远远看见世尊前来，见已，令其众安静，说：“诸位，请安静！诸位，请勿作声！这位沙门乔达摩正前来。那位具寿者喜爱安静，赞叹安静。或许他见到会众安静，会认为值得前来。”如是说已，那些游方者都默然了。 410. Atha [Pg.168] kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṃ āsanaṃ paññatta’’nti. 410. 于是，世尊前往游方者โปฏฐปาท之处。那时，游方者โปฏฐปาท对世尊说：“尊者，请世尊来！欢迎世尊，尊者！尊者，世尊许久以来，才得此机缘前来此处。尊者，请坐，此座已设。” Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho poṭṭhapādaṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? 世尊在所设之座就座。游方者โปฏฐปาท亦取一低座，坐于一旁。世尊对坐于一旁的游方者โปฏฐปาท问道：“โปฏฐปาท，你们现在是为着何等言论而聚会？你们中断的言论又是什么？” Abhisaññānirodhakathā 增上想灭尽论 411. Evaṃ vutte poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tiṭṭhatesā, bhante, kathā, yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kotūhalasālāya sannisinnānaṃ sannipatitānaṃ abhisaññānirodhe kathā udapādi – ‘kathaṃ nu kho, bho, abhisaññānirodho hotī’ti? Tatrekacce evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. Yasmiṃ samaye uppajjanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye nirujjhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti. 411. 如此说后，游行者波吒波陀(Poṭṭhapāda)对世尊说：“尊者，我们现在为此聚集讨论的话题，请暂且搁置。尊者，这个话题，世尊以后想听也不难。尊者，往昔之日，更早之时，诸外道沙门、婆罗门聚集于论堂，生起关于增上想灭的言论：‘诸位，增上想灭是如何发生的呢？’于此，一些人如此说：‘人的想的生起与息灭，是无因无缘的。当想生起时，彼时他为有想者；当想息灭时，彼时他为无想者。’一些人如此施设增上想灭。” ‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṃ samaye upeti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apeti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti. 另一人对他说：“贤友，事情并非如此。贤友，想实是人的自我，它会来也会去。当它来时，彼时他为有想者；当它去时，彼时他为无想者。”一些人如此施设增上想灭。 ‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. Te imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye [Pg.169] hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti. 另一人对他说：“贤友，事情并非如此。贤友，实有具大神通、大威力的沙门、婆罗门。他们能将此人的想引来，亦能将其引去。当他们引来想时，彼时他为有想者；当他们引去想时，彼时他为无想者。”一些人如此施设增上想灭。 ‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, devatā mahiddhikā mahānubhāvā. Tā imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti. 另一人对他如是说：“贤者，此事并非如是。贤者，有具大神通、大威力的天神。她们牵引此人的想，亦除去此人的想。于何时她们牵引其想，于彼时他便有想；于何时她们除去其想，于彼时他便无想。”一些人如是宣说想的止灭。 ‘‘Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato, yo imesaṃ dhammānaṃ sukusalo’ti. Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. Kathaṃ nu kho, bhante, abhisaññānirodho hotī’’ti? “世尊，那时我生起了忆念世尊之心：‘善哉，世尊！善哉，善逝！彼于此等诸法极为善巧！’世尊，世尊于想的止灭善巧，世尊了知其自性。世尊，想的止灭究竟是如何发生的呢？” Sahetukasaññuppādanirodhakathā 有因之想的生起与止灭论 412. ‘‘Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṃ aparaddhaṃ. Taṃ kissa hetu? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati’’. 412. “波吒波陀(Poṭṭhapāda)，于此，彼等作如是说之沙门、婆罗门：‘人之想无因、无缘而生起，亦无因、无缘而止灭。’其言说从初即谬。何以故？波吒波陀，人之想实有因、有缘而生起，亦有因、有缘而止灭。依于修学，某一想生起；依于修学，某一想止灭。” 413. ‘‘Kā ca sikkhā’’ti? Bhagavā avoca – ‘‘idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti…pe… tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā, sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhuma-saccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayaṃ sikkhā’’ti bhagavā avoca. 413. “何为学？”世尊说：“在此，哺ṭṭhapāda，如来出现于世，是阿罗汉、正等正觉者……（应如前广说）……如是，哺ṭṭhapāda，比丘具足戒……当他于自身见到此五盖已断时，欣悦便生起；心生欣悦，喜便生起；心喜时，身得轻安；身轻安时，他便感受乐；有乐时，心便得定。他远离诸欲，远离诸不善法，具足并安住于有寻、有伺、由远离所生、有喜有乐的初禅。他先前之欲想于此寂灭。彼时，有由远离所生、有喜有乐的微细真实之想，彼时，他即是具有由远离所生、有喜有乐的微细真实之想者。如是，依学而一想生起，依学而一想寂灭。此即是学。”世尊如是说。 ‘‘Puna [Pg.170] caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca. “复次，哺ṭṭhapāda，比丘寻、伺寂静故，内等净，心一趣，无寻无伺，具足并安住于由定所生、有喜有乐的第二禅。他先前由远离所生、有喜有乐的微细真实之想于此寂灭。彼时，有由定所生、有喜有乐的微细真实之想，彼时，他即是具有由定所生、有喜有乐的微细真实之想者。如是，依学而一想生起，依学而一想寂灭。此亦是学。”世尊如是说。 ‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. Upekkhāsukhasukhumasaccasaññā tasmiṃ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca. “再者，布吒婆楼，比丘因离喜而安住于舍，具念、正知，并以身感受乐，即圣者们所宣说的‘舍、念、乐住’，他进入并安住于第三禅。他先前那由定而生的喜与乐的微细、真实的想便灭去了。那时，一种舍与乐的微细、真实的想生起。在那时，他成为一位具有舍与乐的微细、真实之想者。像这样，通过修学，一种想生起；通过修学，一种想灭去。这也是修学。”世尊说了。 ‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṃ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca. “再者，布吒婆楼，比丘因舍乐、舍苦，以及先前已灭除喜、忧，进入并安住于不苦不乐、由舍而念清净的第四禅。他先前那舍与乐的微细、真实的想便灭去了。那时，一种不苦不乐的微细、真实的想生起。在那时，他成为一位具有不苦不乐的微细、真实之想者。像这样，通过修学，一种想生起；通过修学，一种想灭去。这也是修学。”世尊说了。 ‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Tassa yā purimā rūpasaññā, sā nirujjhati. Ākāsānañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca. “再者，布吒婆楼，比丘完全超越色想，灭除有对想，不作意种种想，思惟‘虚空无边’，进入并安住于空无边处。他先前的色想便灭去了。那时，一种空无边处的微细、真实的想生起。在那时，他成为一位具有空无边处的微细、真实之想者。像这样，通过修学，一种想生起；通过修学，一种想灭去。这也是修学。”世尊说了。 ‘‘Puna [Pg.171] caparaṃ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca. “复次，波吒波陀，比丘完全超越空无边处，作意‘识是无边的’，具足识无边处而住。他先前那空无边处的微细真实想即灭。那时，生起识无边处的微细真实想；那时，他即是具有识无边处微细真实想者。如是，依学而一想生，依学而一想灭。世尊说：‘此亦是学。’” ‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca. “复次，波吒波陀，比丘完全超越识无边处，作意‘无所有’，具足无所有处而住。他先前那识无边处的微细真实想即灭。那时，生起无所有处的微细真实想；那时，他即是具有无所有处微细真实想者。如是，依学而一想生，依学而一想灭。世尊说：‘此亦是学。’” 414. ‘‘Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati. Tassa saññagge ṭhitassa evaṃ hoti – ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyya’nti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hoti. 414. “波吒波陀，于此，有比丘具足自己的想，他从此至彼，从此至彼，次第触及想之顶。住于想之顶时，他如是思惟：‘我作意则为劣，不作意则为胜。我若作意、若造作，则我此等想将灭，而其他粗想将生。我何不不作意、不造作？’于是他既不作意，亦不造作。当他不作意、不造作时，那些想即灭，其他粗想也不生起。他触证于灭。波吒波陀，如是，便有具正知的次第想灭等至。” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodha-sampajāna-samāpatti sutapubbā’’ti? ‘‘No hetaṃ, bhante. Evaṃ kho ahaṃ, bhante, bhagavato bhāsitaṃ ājānāmi – ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati, tassa saññagge ṭhitassa evaṃ hoti – ‘‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ [Pg.172] abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyya’’nti. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hotī’’’ti. ‘‘Evaṃ, poṭṭhapādā’’ti. “波吒波陀，你认为如何？你以前曾听过像这样具正知之次第想灭等至吗？”“没有，尊者。尊者，我是这样理解世尊所说的话：‘波吒波陀，当一位比丘于此有其自身的想时，他从一处到另一处，次第地触及想之顶。当他住于想之顶时，他这么想：“我若思择，则为不善；我若不思择，则为善。我若思择、若造作，则我这些想会息灭，而其他粗想会生起。我何不既不思择，也不造作呢？”于是他既不思择，也不造作。对他那不思择、不造作者，那些想便息灭了，而其他粗想也不生起。他触及了灭。波吒波陀，这便是具正知之次第想灭等至。’” “正是这样，波吒波陀。” 415. ‘‘Ekaññeva nu kho, bhante, bhagavā saññaggaṃ paññapeti, udāhu puthūpi saññagge paññapetī’’ti? ‘‘Ekampi kho ahaṃ, poṭṭhapāda, saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti. ‘‘Yathā kathaṃ pana, bhante, bhagavā ekampi saññaggaṃ paññapeti, puthūpi saññagge paññapetī’’ti? ‘‘Yathā yathā kho, poṭṭhapāda, nirodhaṃ phusati, tathā tathāhaṃ saññaggaṃ paññapemi. Evaṃ kho ahaṃ, poṭṭhapāda, ekampi saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti. 415. “尊者，世尊是只安立一个想之顶，还是安立多个想之顶呢？”“波吒波陀，我既安立一个想之顶，也安立多个想之顶。”“那么尊者，世尊如何既安立一个想之顶，又安立多个想之顶呢？”“波吒波陀，修行者以何种方式触及灭，我就依那种方式安立想之顶。波吒波陀，我就是这样既安立一个想之顶，也安立多个想之顶。” 416. ‘‘Saññā nu kho, bhante, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, udāhu ñāṇaṃ paṭhamaṃ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṃ acarimaṃ uppajjantī’’ti? ‘‘Saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hoti. So evaṃ pajānāti – ‘idappaccayā kira me ñāṇaṃ udapādī’ti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ – yathā saññā paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hotī’’ti. 416. “尊者，是想先生起，而后智生起呢？还是智先生起，而后想生起呢？抑或想与智无先无后地生起呢？”“波吒波陀，是想先生起，而后智生起；由想的生起，才有智的生起。他如此了知：‘我的智确实是缘此而生起。’波吒波陀，你当由此理趣了知：想先生起，而后智生起，并且由想的生起，才有智的生起。” Saññāattakathā 论想与我 417. ‘‘Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā’’ti? ‘‘Kaṃ pana tvaṃ, poṭṭhapāda, attānaṃ paccesī’’ti? ‘‘Oḷārikaṃ kho ahaṃ, bhante, attānaṃ paccemi rūpiṃ cātumahābhūtikaṃ kabaḷīkārāhārabhakkha’’nti. ‘‘Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṃ santaṃ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda[Pg.173], pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti. 417. “尊者，想是人的我吗？抑或想是一法，我是另一法呢？”“波吒波陀，你相信什么是我呢？”“尊者，我相信我为粗大、有色、四大种所成、以段食为食。”“波吒波陀，若你的我为粗大、有色、四大种所成、以段食为食，如此，波吒波陀，想就将是一法，我将是另一法。你也当由此理趣了知：想将是一法，我将是另一法。波吒波陀，那粗大、有色、四大种所成、以段食为食的我依然存在，然而此人却有不同的想生起，不同的想止息。波吒波陀，你当由此理趣了知：想将是一法，我将是另一法。” 418. ‘‘Manomayaṃ kho ahaṃ, bhante, attānaṃ paccemi sabbaṅgapaccaṅgiṃ ahīnindriya’’nti. ‘‘Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti. 418. “尊者，我信受意所成、具足一切大小肢节、诸根无缺的‘我’。”“波吒波陀，如果你的‘我’是意所成、具足一切大小肢节、诸根无缺的，即便如此，波吒波陀，想将是一回事，而‘我’将是另一回事。波吒波陀，当以此理趣了知，想如何是一回事，而‘我’是另一回事。波吒波陀，那意所成、具足一切大小肢节、诸根无缺的‘我’依然存续，然而此人有其他的想生起，有其他的想息灭。波吒波陀，亦当以此理趣了知，想如何是一回事，而‘我’是另一回事。” 419. ‘‘Arūpiṃ kho ahaṃ, bhante, attānaṃ paccemi saññāmaya’’nti. ‘‘Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti. 419. “尊者，我信受无色、由想所成的‘我’。”“波吒波陀，如果你的‘我’是无色、由想所成的，即便如此，波吒波陀，想将是一回事，而‘我’将是另一回事。波吒波陀，当以此理趣了知，想如何是一回事，而‘我’是另一回事。波吒波陀，那无色、由想所成的‘我’依然存续，然而此人有其他的想生起，有其他的想息灭。波吒波陀，亦当以此理趣了知，想如何是一回事，而‘我’是另一回事。” 420. ‘‘Sakkā panetaṃ, bhante, mayā ñātuṃ – ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attāti vā’ti? ‘‘Dujjānaṃ kho etaṃ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti vā’’’ti. 420. “尊者，我能够了知‘想是人的‘我’’，还是‘想是一回事，‘我’是另一回事’吗？”“波吒波陀，对你这样一位持异见、异忍、异欲，于他处勤行、师从他师的人而言，此事难知——无论是‘想是人的‘我’’，还是‘想是一回事，‘我’是另一回事’。” ‘‘Sace [Pg.174] taṃ, bhante, mayā dujjānaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; ‘kiṃ pana, bhante, sassato loko, idameva saccaṃ moghamañña’nti? Abyākataṃ kho etaṃ, poṭṭhapāda, mayā – ‘sassato loko, idameva saccaṃ moghamañña’nti. “世尊，如果对我这样一位持不同见解、不同信忍、不同喜好、致力于不同法门、师从不同导师的人来说，难以了知‘想是人的我’或‘想是一回事，我又是另一回事’；那么，世尊，‘世界是常恒的，唯此是实，余者皆虚’吗？”“波吒波陀，我未曾记说：‘世界是常恒的，唯此是实，余者皆虚’。” ‘‘Kiṃ pana, bhante, ‘asassato loko, idameva saccaṃ moghamañña’’’nti? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘asassato loko, idameva saccaṃ moghamañña’’’nti. “那么，世尊，‘世界是无常的，唯此是实，余者皆虚’吗？”“波吒波陀，此亦我所未曾记说：‘世界是无常的，唯此是实，余者皆虚’。” ‘‘Kiṃ pana, bhante, ‘antavā loko…pe… ‘anantavā loko … ‘taṃ jīvaṃ taṃ sarīraṃ… ‘aññaṃ jīvaṃ aññaṃ sarīraṃ… ‘hoti tathāgato paraṃ maraṇā… ‘na hoti tathāgato paraṃ maraṇā… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti. “那么，世尊，‘世界是有边的’……‘世界是无边的’……‘命即是身’……‘命与身异’……‘如来死后存在’……‘如来死后不存在’……‘如来死后既存在又不存在’……‘如来死后既非存在也非不存在，唯此是实，余者皆虚’吗？”“波吒波陀，此亦我所未曾记说：‘如来死后既非存在也非不存在，唯此是实，余者皆虚’。” ‘‘Kasmā panetaṃ, bhante, bhagavatā abyākata’’nti? ‘‘Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā etaṃ mayā abyākata’’nti. “世尊，世尊为何未曾记说此？”“波吒波陀，因为它不与义利相应，不与法相应，非梵行之初，不导向厌离、离欲、寂灭、寂静、证智、正觉、涅槃。是故我未曾记说此。” ‘‘Kiṃ pana, bhante, bhagavatā byākata’’nti? ‘‘Idaṃ dukkhanti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākata’’nti. “那么，世尊，世尊记说了什么呢？”“波吒波陀，我记说了：‘此是苦’。波吒波陀，我记说了：‘此是苦集’。波吒波陀，我记说了：‘此是苦灭’。波吒波陀，我记说了：‘此是导向苦灭之道’。” ‘‘Kasmā panetaṃ, bhante, bhagavatā byākata’’nti? ‘‘Etañhi, poṭṭhapāda, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ, etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati; tasmā etaṃ mayā byākata’’nti. ‘‘Evametaṃ, bhagavā, evametaṃ, sugata. Yassadāni, bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi. “尊者，世尊为何解说此事？”“波吒波陀，因为它与义利相应，与法相应，是梵行之初，导向厌离、离欲、寂灭、寂静、证智、正觉、涅槃；是故我解说了此事。”“诚然，世尊！诚然，善逝！尊者，现在世尊可择时而行。”于是，世尊从座位起身离去。 421. Atha [Pg.175] kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṃ paribbājakaṃ samantato vācā sannitodakena sañjhabbharimakaṃsu – ‘‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ, sugatā’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. 421. 世尊离去后不久，那些游行者便用尖刻的言语从四面八方围攻游行者波吒波陀：“这位波吒波陀尊者，沙门乔达摩说什么，他就赞同什么，说：‘诚然，世尊！诚然，善逝！’但我们并不知道沙门乔达摩教说了任何一义之法——无论是‘世界是常的’，或‘世界是无常的’，或‘世界是有边的’，或‘世界是无边的’，或‘命即是身’，或‘命与身异’，或‘如来死后存在’，或‘如来死后不存在’，或‘如来死后既存在又不存在’，或‘如来死后既非存在也非不存在’。” Evaṃ vutte poṭṭhapādo paribbājako te paribbājake etadavoca – ‘‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti? 如是说后，游方者波吒波陀对那些游方者说了这番话：“诸位，我也不知道沙门乔达摩所教导的任何一向之法——无论是‘世间是常’……乃至‘有情死后既非有也非非有’。然而，沙门乔达摩施设了真实、确实、不变之道，即法住性、法决定性。当他施设这真实、确实、不变之道，即法住性、法决定性时，像我这样的智者，怎能不以其善说为善说而随喜呢？” Cittahatthisāriputtapoṭṭhapādavatthu 象师之子质多与波吒波陀事 422. Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tadā maṃ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṃsu – ‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo [Pg.176] gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ sugatā’’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā’ti. Evaṃ vuttāhaṃ, bhante, te paribbājake etadavocaṃ – ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti? 422. 过了两三天，象师之子质多(Citto hatthisāriputto)与游行者波吒波陀(Poṭṭhapādo)来到世尊之处。抵达后，象师之子质多顶礼世尊，然后坐于一旁。游行者波吒波陀则与世尊互相致意，交换了亲切友好的问候后，也坐于一旁。坐于一旁的游行者波吒波陀对世尊说：“尊者，在您离开后不久，那些游行者便用尖刻的言语从四面八方围攻我：‘这位波吒波陀尊者，沙门乔达摩说什么，他就赞同什么，说：“诚然，世尊！诚然，善逝！”但我们并不知道沙门乔达摩教说了任何一义之法——无论是“世界是常的”……乃至……“如来死后既非存在也非不存在”。’尊者，当他们这样说时，我对那些游行者说：‘诸位，我也不知道沙门乔达摩教说了任何一义之法——无论是“世界是常的”……乃至……“如来死后既非存在也非不存在”。然而，沙门乔达摩所宣示的，是真实、如实、如是的道，是法的住立性、法的必然性。当他宣示这真实、如实、如是的道，这法的住立性、法的必然性时，像我这样的智者，怎能不称赞沙门乔达摩的善说为善说呢？’” 423. ‘‘Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṃyeva nesaṃ eko cakkhumā. Ekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; anekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā. 423. “婆多波陀，所有这些遍行外道都是盲目、无慧眼的；在他们当中，唯有你是有慧眼的。婆多波陀，我确实也已教说、施设了确定之法；婆多波陀，我确实也已教说、施设了不确定之法。” ‘‘Katame ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘antavā loko’ti kho poṭṭhapāda…pe… ‘anantavā loko’ti kho poṭṭhapāda… ‘taṃ jīvaṃ taṃ sarīra’nti kho poṭṭhapāda… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho poṭṭhapāda… ‘hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… na hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘neva [Pg.177] hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto. “婆多波陀，我所教说、施设的那些不确定之法是什么呢？‘世界是常的’，婆多波陀，我已教说、施设此为不确定之法；‘世界是非常的’，婆多波陀，我已教说、施设此为不确定之法；‘世界是有边的’……（中略）……‘世界是无边的’；‘命即是身’……‘命异身异’；‘如来死后存在’……‘如来死后不存在’……‘如来死后既存在又不存在’……‘如来死后既非存在又非不存在’，婆多波陀，我已教说、施设此为不确定之法。” ‘‘Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Tasmā te mayā anekaṃsikā dhammā desitā paññattā’’. “婆多波陀，我为何教说、施设那些不确定之法呢？婆多波陀，因为那些法不与义利相应，不与正法相应，非梵行之初，不能导向厌离、离欲、息灭、寂静、证智、正觉、涅槃。因此，我教说、施设了那些不确定之法。” Ekaṃsikadhammo 确定之法 424. ‘‘Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā? Idaṃ dukkhanti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. 424. “波ṭṭhapāda，我所宣说、制定的确定之法是什么呢？波ṭṭhapāda，‘此是苦’，这是我所宣说、制定的确定之法。‘此是苦集’，这是我所宣说、制定的确定之法。‘此是苦灭’，这是我所宣说、制定的确定之法。‘此是导向苦灭的行道’，这是我所宣说、制定的确定之法。” ‘‘Kasmā ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā? Ete, poṭṭhapāda, atthasaṃhitā, ete dhammasaṃhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Tasmā te mayā ekaṃsikā dhammā desitā paññattā. “波ṭṭhapāda，我为何宣说、制定了这些确定之法呢？波ṭṭhapāda，因为这些法与义利相应，与法相应，是梵行的开端，导向厌离、离贪、灭尽、寂静、胜智、正觉、涅槃。因此，我宣说、制定了这些确定之法。” 425. ‘‘Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti. 425. “波ṭṭhapāda，有些沙门、婆罗门持此说、此见：‘我死后是完全快乐、恒常的。’我到他们那里，这样问：‘具寿们，你们真的持此说、此见：“我死后是完全快乐、恒常的”吗？’当我这样问时，他们便承认：‘是的。’我便对他们这样说：‘那么，具寿们，你们是知晓、看见一个完全快乐的世界而住吗？’当被这样问时，他们回答：‘不。’” ‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti [Pg.178] ? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti? Iti puṭṭhā ‘no’ti vadanti. “我便对他们这样说：‘那么，具寿们，你们可曾了知自己，哪怕一夜、一日、半夜或半日，是完全快乐的吗？’当被这样问时，他们回答：‘不曾。’我再对他们这样说：‘那么，具寿们，你们可知道：“此是道路，此是行道，能亲证那完全快乐的世界”吗？’当被这样问时，他们回答：‘不知道。’” ‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’ti? Iti puṭṭhā ‘no’ti vadanti. 我这样对他们说：“具寿们，你们可曾听见那些已生到一向安乐世界的天神们说话的声音：‘仁友们，你们为亲证一向安乐的世界而善行道、正行道。仁友们，我们自己也正是如此行道，才生到一向安乐世界的’？”被这样问时，他们回答说：“没有。” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. “波吒波陀，你认为如何？如此一来，那些沙门、婆罗门的言论不就变得毫无根据了吗？”“确实如此，尊者。如此一来，那些沙门、婆罗门的言论确实变得毫无根据了。” 426. ‘‘Seyyathāpi, poṭṭhapāda, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya. 426. “波吒波陀，譬如有人这样说：‘我欲求这地方的绝代佳人，我爱慕她。’人们会这样对他说：‘喂，朋友，你欲求爱慕的那位绝代佳人，可知她是刹帝利女、婆罗门女、吠舍女还是首陀罗女？’当被这样问时，他会回答：‘不知道。’人们又会这样对他说：‘喂，朋友，你欲求爱慕的那位绝代佳人，可知她叫什么名、姓什么氏，是高、是矮还是中等身材，是黑肤色、麦色还是斑驳肤色，住在哪个村庄、乡镇或城市？’当被这样问时，他会回答：‘不知道。’人们会这样对他说：‘喂，朋友，你对那位既不知也不见的人，欲求她、爱慕她？’当被这样问时，他会回答：‘是的。’” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. “波吒波陀，你认为如何？如此一来，那个人的言论不就变得毫无根据了吗？”“确实如此，尊者。如此一来，那个人的言论确实变得毫无根据了。” ‘‘Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino [Pg.179] – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti. “波ṭṭhapāda，正是如此。有些沙门、婆罗门有这样的言论、这样的见解：‘自我(attā)死后是纯一乐、无恙的。’我到他们那里，这样问道：‘具寿们，你们真的有“自我死后是纯一乐、无恙的”这种言论、这种见解吗？’当我这样问时，他们承认说：‘是的。’我这样对他们说：‘那么，具寿们，你们是了知、看见纯一乐的世界而住吗？’被这样问时，他们回答说：‘不。’” ‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti. “我这样对他们说：‘那么，具寿们，你们可曾亲自了知，哪怕一夜、一日、半夜或半日，自体是纯一乐的吗？’被这样问时，他们回答说：‘不。’我这样对他们说：‘那么，具寿们，你们知道“此是道，此是行道，为的是证悟纯一乐的世界”吗？’被这样问时，他们回答说：‘不。’” ‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’’’ti? Iti puṭṭhā ‘no’ti vadanti. “我这样对他们说：‘那么，具寿们，你们可曾听见那些已投生到纯一乐世界的天神们说话的声音：“贤友们，你们善于行道，你们正直行道，为的是证悟纯一乐的世界。贤友们，我们也是如此行道，才投生到纯一乐世界的。”吗？’被这样问时，他们回答说：‘不。’” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. “波ṭṭhapāda，你认为如何？如此一来，那些沙门、婆罗门所说的话，不就变得毫无根据了吗？”“确实如此，尊者。如此一来，那些沙门、婆罗门所说的话，确实变得毫无根据了。” 427. ‘‘Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti? Iti puṭṭho ‘āmā’ti vadeyya. 427. “哺吒पाद，譬如有一男子在四衢道口为登上一座楼阁而造梯子。众人会对他说：‘喂，男子，你为之造梯以登上的那座楼阁，你可知它是在东方、南方、西方，还是北方？是高、是低，还是中等？’被这么问时，他会回答：‘不知。’众人会对他说：‘喂，男子，你为你所不知、不见的楼阁造梯子吗？’被这么问时，他会回答：‘是的。’” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. “哺吒पाद，你认为如何？如此一来，那个人的言论不就变得毫无根据了吗？”“诚然，尊者。如此一来，那个人的言论确实变得毫无根据了。” ‘‘Evameva [Pg.180] kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti. “正是如此，哺吒पाद，那些沙门、婆罗门持此说、此见：‘我死后是完全快乐、无病的。’我到他们那里，这样问：‘具寿们，你们真的持此说、此见：“我死后是完全快乐、无病的”吗？’当我这样问时，如果他们承认说‘是的’，我就这样对他们说：‘那么，具寿们，你们可知可见一个完全快乐的世界而住？’当被这样问时，他们回答：‘否。’” ‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti. “我这样对他们说：‘那么，具寿们，你们可曾感知到自己，哪怕一夜、一日、半夜或半日，是完全快乐的？’当被这样问时，他们回答：‘不曾。’我又这样对他们说：‘那么，具寿们，你们可知道有这条道路、这种行道，是为了亲证那完全快乐的世界？’当被这样问时，他们回答：‘不知道。’” ‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā’ tāsaṃ devatānaṃ bhāsamānānaṃ saddaṃ suṇātha- ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā’ti? Iti puṭṭhā ‘‘no’’ti vadanti. 我这样对他们说：“那么，具寿们，你们可曾听见那些投生到一向安乐世界的天神们说话的声音：‘贤友们，你们是善行道者，贤友们，你们是正直行道者，是为了亲证那一向安乐的世界。贤友们，我们也是如此行道，才投生到这一向安乐的世界的’？”当被这样问时，他们回答：“没有。” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. “哺吒婆陀，你认为如何？果真如此，那些沙门、婆罗门的言论岂不就变得没有根据了吗？”“确实如此，尊者。果真如此，那些沙门、婆罗门的言论确实变得没有根据了。” Tayo attapaṭilābhā 三种自体之获得 428. ‘‘Tayo kho me, poṭṭhapāda, attapaṭilābhā – oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṃ oḷāriko attapaṭilābho. Katamo manomayo attapaṭilābho? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṃ arūpo attapaṭilābho. 428. “哺吒婆陀，有三种自体之获得：粗大的自体之获得、意所成的自体之获得、无色的自体之获得。哺吒婆陀，什么是粗大的自体之获得？有色、由四大种所成、以段食为食，这是粗大的自体之获得。什么是意所成的自体之获得？有色、意所成、具足一切肢节、诸根不缺，这是意所成的自体之获得。什么是无色的自体之获得？无色、由想所成，这是无色的自体之获得。” 429. ‘‘Oḷārikassapi [Pg.181] kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi – yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāroti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro. 429. “波吒波陀(Poṭṭhapāda)，我为舍弃粗大的自体获得而教导法，你们依此而行，杂染法将会被舍弃，清净法将会增长，你们将于现法中自己以胜智亲证，具足而住于智慧的圆满与广大。波吒波陀，你或许会这样想：‘杂染法被舍弃，清净法增长，他将于现法中自己以胜智亲证，具足而住于智慧的圆满与广大，但那样的安住是痛苦的。’波吒波陀，不应这样看待。当杂染法被舍弃，清净法增长，他将于现法中自己以胜智亲证，具足而住于智慧的圆满与广大时，将会有喜悦(pāmojja)、喜(pīti)、轻安(passaddhi)、念(sati)、正知(sampajañña)，以及安乐的安住。” 430. ‘‘Manomayassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro. 430. “波吒波陀，我为舍弃意所成的自体获得而教导法，你们依此而行，杂染法将会被舍弃，清净法将会增长，你们将于现法中自己以胜智亲证、具足智慧的圆满与广大而住。波吒波陀，你或许会这样想：‘杂染法被舍弃，清净法增长，他将于现法中自己以胜智亲证、具足智慧的圆满与广大而住，但那样的住是痛苦的。’波吒波陀，不应这样看待。杂染法被舍弃，清净法增长，他将于现法中自己以胜智亲证、具足智慧的圆满与广大而住，并且将有喜悦、喜、轻安、念、正知，以及安乐的住。” 431. ‘‘Arūpassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ[Pg.182], poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro. 431. “波吒波陀，我为舍弃无色自体获得而教导法。对于如法行持的你们，杂染法将被舍弃，清净法将增长，你们将于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大。然而，波吒波陀，你或许会这样想：‘杂染法被舍弃，清净法增长，行者将于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大，但此安住是痛苦的。’波吒波陀，不应这样看待。当杂染法被舍弃，清净法增长，行者将于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大时，将会有喜悦(pāmujja)、喜(pīti)、轻安(passaddhi)、念(sati)、正知(sampajañña)，以及安乐的安住。” 432. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. 432. “波吒波陀，如果他人这样问我们：‘贤友，你们为舍弃哪一个粗大自体获得而教导法，使得如法行持的你们，杂染法得以舍弃，清净法得以增长，并于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大呢？’当被这样问时，我们应如此回答：‘贤友，我们正是为舍弃这个粗大自体获得而教导法，使得如法行持的你们，杂染法得以舍弃，清净法得以增长，并于现法中，以卓越智慧亲证，成就并安住于智慧的圆满与广大。’” 433. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. 433. “波吒波陀，如果他人这样问我们：‘贤友，是哪一个意所成的自体获得，你们为舍弃它而说法，若依此法修行，你们的杂染法就会被舍弃，清净法就会增长，并于现法中自证、成就并安住于智慧的圆满与广大呢？’当被这样问时，我们应如此回答：‘贤友，正是这个意所成的自体获得，我们为舍弃它而说法，若依此法修行，你们的杂染法就会被舍弃，清净法就会增长，并于现法中自证、成就并安住于智慧的圆满与广大。’” 434. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā [Pg.183] evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. 434. “波吒波陀，如果他人这样问我们：‘贤友，是哪一个无色的自体获得，你们为舍弃它而说法，若依此法修行，你们的杂染法就会被舍弃，清净法就会增长，并于现法中自证、成就并安住于智慧的圆满与广大呢？’当被这样问时，我们应如此回答：‘贤友，正是这个无色的自体获得，我们为舍弃它而说法，若依此法修行，你们的杂染法就会被舍弃，清净法就会增长，并于现法中自证、成就并安住于智慧的圆满与广大。’” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. “波吒波陀，你认为如何？如此一来，此说岂不成就为能引出离的吗？”“确实如此，尊者，如此一来，此说就成就为能引出离的了。” 435. ‘‘Seyyathāpi, poṭṭhapāda, puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? So evaṃ vadeyya – ‘ayaṃ vā so, āvuso, pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi, tasseva pāsādassa heṭṭhā’ti. 435. “譬如，婆多波陀(Poṭṭhapāda)，有人为了登上楼阁，就在那楼阁的下方建造梯子。于是有人会这样对他说：‘喂，男子，你为之建造梯子要登上的那座楼阁，你知道它是在东方、南方、西方还是北方，是高、是低、还是中等吗？’他会这样回答：‘贤友，我正在其下方为之造梯的，就是这座楼阁。’” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. “婆多波陀，你认为如何？如此一来，那个人的说法不就成为有根据的了吗？”“确实如此，尊者，如此一来，那个人的说法就成为有根据的了。” 436. ‘‘Evameva kho, poṭṭhapāda, pare ce amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, oḷāriko attapaṭilābho…pe… katamo pana so, āvuso, manomayo attapaṭilābho…pe… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ [Pg.184] vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. 436. “婆多波陀，正是这样，如果他人这样问我们：‘贤友，是哪一个粗大自体获得……（略）……贤友，是哪一个意所成自体获得……（略）……贤友，是哪一个无色自体获得，你们为舍断它而说法，从而使如法修行的你们的杂染法被舍断，清净法增长，并于现法中，亲自以证智现证、具足智慧的圆满与广大而安住呢？’被如此问时，我们应如此回答：‘贤友，正是这个无色自体获得，我们为舍断它而说法，从而使如法修行的你们的杂染法被舍断，清净法增长，并于现法中，亲自以证智现证、具足智慧的圆满与广大而安住。’” ‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. “哺ṭṭhapāda，你认为如何？如此，我的言说不就成为能引出离的了吗？”“诚然，世尊，如此，您的言说就成为能引出离的了。” 437. Evaṃ vutte citto hatthisāriputto bhagavantaṃ etadavoca – ‘‘yasmiṃ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṃ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; manomayo vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṃ samaye sacco hotī’’ti. 437. 如是说后，象师之子Citta对世尊说：“世尊，当有粗大自体获得时，彼时，他的意所成自体获得是虚妄的，无色自体获得是虚妄的；唯有他的粗大自体获得在彼时是真实的。世尊，当有意所成自体获得时，彼时，他的粗大自体获得是虚妄的，无色自体获得是虚妄的；唯有他的意所成自体获得在彼时是真实的。世尊，当有无色自体获得时，彼时，他的粗大自体获得是虚妄的，意所成自体获得是虚妄的；唯有他的无色自体获得在彼时是真实的。”’ ‘‘Yasmiṃ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati; oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati; manomayo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. “Citta，当有粗大自体获得时，彼时不被计为‘意所成自体获得’，亦不被计为‘无色自体获得’；彼时只被计为‘粗大自体获得’。Citta，当有意所成自体获得时，彼时不被计为‘粗大自体获得’，亦不被计为‘无色自体获得’；彼时只被计为‘意所成自体获得’。Citta，当有无色自体获得时，彼时不被计为‘粗大自体获得’，亦不被计为‘意所成自体获得’；彼时只被计为‘无色自体获得’。” 438. ‘‘Sace taṃ, citta, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ [Pg.185] etarahi, na tvaṃ natthī’ti, evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti? 438. “质多，如果有人这样问你：‘你于过去时存在过吗？你不是不曾存在吗？你于未来时将会存在吗？你不是将不存在吗？你现在存在吗？你不是不存在吗？’质多，被这样问时，你将如何回答呢？” ‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ na ahosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ; bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi; atthāhaṃ etarahi, nāhaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti. “尊者，如果有人这样问我：‘你于过去时存在过吗？你不是不曾存在吗？你于未来时将会存在吗？你不是将不存在吗？你现在存在吗？你不是不存在吗？’尊者，被这样问时，我会这样回答：‘我于过去时存在过，并非不曾存在；我于未来时将会存在，并非将不存在；我现在存在，并非不存在。’尊者，被这样问时，我会这样回答。” ‘‘Sace pana taṃ, citta, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti? “再者，质多，如果有人这样问你：‘你那过去的自体获得，唯有它曾是真实的，而未来与现在的都是虚妄的吗？你那未来的自体获得，唯有它将是真实的，而过去与现在的都是虚妄的吗？你那现在的自体获得，唯有它是真实的，而过去与未来的都是虚妄的吗？’质多，被这样问时，你将如何回答呢？” ‘‘Sace pana maṃ, bhante, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti. “尊者，倘若有人如此问我：‘您过去的自体获得，唯彼为真实，而未来的为虚妄，现在的为虚妄吗？您未来的自体获得，唯彼为真实，而过去的为虚妄，现在的为虚妄吗？您现在的自体获得，唯彼为真实，而过去的为虚妄，未来的为虚妄吗？’尊者，被如此问时，我当如此回答：‘我过去的自体获得，彼于其时为真实，而未来的自体获得为虚妄，现在的自体获得为虚妄。我未来的自体获得，彼于其时将为真实，而过去的自体获得为虚妄，现在的自体获得为虚妄。我现在的自体获得，彼即为真实，而过去的自体获得为虚妄，未来的自体获得为虚妄。’尊者，被如此问时，我当如此回答。” 439. ‘‘Evameva [Pg.186] kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati. Oḷāriko attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. 439. “质多，正是如此。于有粗大自体获得之时，尔时不计为意所成自体获得，亦不计为无色自体获得；尔时唯计为粗大自体获得。质多，于有意所成自体获得之时……乃至……质多，于有无色自体获得之时，尔时不计为粗大自体获得，亦不计为意所成自体获得；尔时唯计为无色自体获得。” 440. ‘‘Seyyathāpi, citta, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati, na sappimaṇḍoti saṅkhaṃ gacchati; khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ samaye dadhi hoti…pe… navanītaṃ hoti… sappi hoti… sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati, na dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati; sappimaṇḍo tveva tasmiṃ samaye saṅkhaṃ gacchati. Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti…pe… yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Imā kho citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasa’’nti. 440. “质多，譬如从牛有乳，从乳有酪，从酪有生酥，从生酥有熟酥，从熟酥有醍醐。当其为乳时，不计为酪，不计为生酥，不计为熟酥，也不计为醍醐；那时，它只计为乳。当其为酪时……乃至……当其为醍醐时，不计为乳，不计为酪，不计为生酥，也不计为熟酥；那时，它只计为醍醐。质多，正是这样。当获得粗大自体时……乃至……当获得意所成自体时……乃至……质多，当获得无色自体时，不计为‘获得粗大自体’，也不计为‘获得意所成自体’；那时，它只计为‘获得无色自体’。质多，这些是世间的名称、世间的言说、世间的语言、世间的概念，如来使用它们而不执取。” 441. Evaṃ vutte, poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante! Abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. 441. 如是说后，遍历行者โปฏฐปาท(Poṭṭhapāda)对世尊说：“大德，真是绝妙！大德，真是绝妙！大德，犹如扶正颠倒之物，揭开覆盖之物，为迷路者指示道路，或如在黑暗中举起油灯，令有眼者得见诸色。正是这样，法由世尊以种种方式阐明了。大德，我今皈依世尊、法以及比丘僧团。愿世尊忆持我为优婆塞，从今日起，终生皈依。”’ Cittahatthisāriputtaupasampadā 象师之子质多的具足戒 442. Citto [Pg.187] pana hatthisāriputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. 442. 其时，象师之子质多对世尊说：“绝妙，世尊！绝妙，世尊！世尊，犹如扶正颠倒之物，揭开被覆之物，为迷路者指示道路，或如在黑暗中举起油灯，使有眼者能看见诸色。正是这样，法由世尊以种种方式阐明了。世尊，我今皈依世尊、法、以及比丘僧团。世尊，愿我能在世尊座下出家，得受具足戒。” 443. Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā citto hatthisāriputto arahataṃ ahosīti. 443. 象师之子质多在世尊座下出家，得受具足戒。受具足戒不久，具寿象师之子质多独处、隐居、不放逸、热忱、精勤而住，不久之后，为着那良家子正确地从在家出家而入于无家生活的目的，于现法中，以无上智亲证、具足、安住于那无上的梵行终点。他证知：“生已尽，梵行已立，所作已办，不受后有。”具寿象师之子质多遂成为阿罗汉之一。 Poṭṭhapādasuttaṃ niṭṭhitaṃ navamaṃ. 《布吒婆楼经》第九，终。 10. Subhasuttaṃ 10. 须婆经 Subhamāṇavavatthu 须婆青年的故事 444. Evaṃ [Pg.188] me sutaṃ – ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati kenacideva karaṇīyena. 444. 如是我闻。一时，世尊般涅槃后不久，具寿阿难住在舍卫城（Sāvatthī）的祇陀林（Jetavana）给孤独（Anāthapiṇḍika）园。当时，多迭亚（Todeyya）之子须婆青年因某项要事住在舍卫城。 445. Atha kho subho māṇavo todeyyaputto aññataraṃ māṇavakaṃ āmantesi – ‘‘ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. 445. 那时，多迭亚之子须婆(Subha)青年对一位青年说：“来，青年，你到沙门阿难所在之处。去到后，用我的话问候沙门阿难少病、少恙、起居轻便、强健、安乐，说：‘多迭亚之子须婆青年问候尊者阿难少病、少恙、起居轻便、强健、安乐。’并且这样说：‘善哉！惟愿尊者阿难能出于怜悯，前往多迭亚之子须婆青年的住所。’” 446. ‘‘Evaṃ, bho’’ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so māṇavako āyasmantaṃ ānandaṃ etadavoca – ‘‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. 446. “是的，先生。”那位青年应诺多迭亚之子须婆青年后，便到具寿阿难所在之处。去到后，与具寿阿难互相致意问候，说了些可喜的、可忆念的话后，坐于一旁。坐于一旁后，那位青年对具寿阿难说了这番话：“多迭亚之子须婆青年问候尊者阿难少病、少恙、起居轻便、强健、安乐；他还这样说：‘善哉！惟愿尊者阿难能出于怜悯，前往多迭亚之子须婆青年的住所。’” 447. Evaṃ vutte, āyasmā ānando taṃ māṇavakaṃ etadavoca – ‘‘akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti. 447. 如是说后，具寿阿难对那位青年说了这番话：“青年，现在不是时候。我今天服了少量的药。也许明天，视时间与情况，我们或能前往。” ‘‘Evaṃ, bho’’ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami[Pg.189]; upasaṅkamitvā subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca, ‘‘avocumhā kho mayaṃ bhoto vacanena taṃ bhavantaṃ ānandaṃ – ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, evañca vadeti – ‘‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Evaṃ vutte, bho, samaṇo ānando maṃ etadavoca – ‘akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti. Ettāvatāpi kho, bho, katameva etaṃ, yato kho so bhavaṃ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā’’ti. “好的，先生。”那位青年应诺具寿阿难后，从座位起身，前往多迭亚之子须婆青年处。抵达后，他对多迭亚之子须婆青年说：“我们已遵照您的话，对尊者阿难说：‘多迭亚之子须婆青年问候尊者阿难，问您是否少病少恼、起居轻快、身体强健、安乐而住。’并说：‘善哉，尊者阿难，能否慈悲为怀，前往多迭亚之子须婆青年的住所？’”先生，如此说后，沙门阿难对我说：“青年，现在不是时候。我今日服了少许药物。或许明日待时机与因缘合宜，我们或能前去。”先生，仅凭此言，此事也已办妥，因为尊者阿难已应允明日来访。” 448. Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 448. 于是，那一夜过后，于上午时分，具寿阿难穿着好下衣，取了衣钵，由名为杰德迦(Cetaka)的比丘作为侍者，前往多迭亚之子须婆青年的住所。抵达后，即在已设好的座位上坐下。 Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto āyasmantaṃ ānandaṃ etadavoca – ‘‘bhavañhi ānando tassa bhoto gotamassa dīgharattaṃ upaṭṭhāko santikāvacaro samīpacārī. Bhavametaṃ ānando jāneyya, yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Katamesānaṃ kho, bho ānanda, dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosi; kattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti? 尔时，多迭亚之子须婆青年，往诣具寿阿难之处。抵达后，与具寿阿难相互问候。交换了应欢喜、应忆念的问候后，坐于一旁。坐于一旁后，多迭亚之子须婆青年对具寿阿难说此言：“尊者阿难，您长期是那位乔达摩尊者的侍者、近侍、随从。尊者阿难理应知道，那位乔达摩尊者曾赞叹哪些法，并于何法中劝导、使信受、使安住此民众。尊者阿难，那位乔达摩尊者究竟赞叹哪些法，并于何法中劝导、使信受、使安住此民众呢？” 449. ‘‘Tiṇṇaṃ kho, māṇava, khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Katamesaṃ tiṇṇaṃ? Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. Imesaṃ kho, māṇava, tiṇṇaṃ khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti. 449. “青年，那位世尊曾赞叹三聚，并于此中劝导、使信受、使安住此民众。是哪三聚呢？圣戒聚、圣定聚、圣慧聚。青年，那位世尊正是赞叹此三聚，并于此中劝导、使信受、使安住此民众。” Sīlakkhandho 戒聚 450. ‘‘Katamo [Pg.190] pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti? 450. “尊者阿难，那位乔达摩尊者所赞叹，并于其中劝导、使信受、使安住此民众的圣戒聚，究竟是什么呢？” ‘‘Idha, māṇava, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho. 青年，在此，如来出现于世，是阿罗汉、正等觉、明行具足、善逝、世间解、无上丈夫调御士、天人师、佛、世尊。他于此世界，连同天界、魔界、梵天界，以及沙门、婆罗门、天与人等众生，由自己亲证、现观后而宣说。他所教导的法，初善、中善、后善，义理圆满，言辞善巧，开示完全圆满、遍净的梵行。居士、居士子，或生于其他家族者听闻此法。他听闻此法后，对如来获得信心。他具足此所获得的信心，如此思惟：“居家生活是狭隘的，是尘垢之道；出家则如露地。居家者不易行此完全圆满、遍净、如磨光的螺贝般的梵行。我何不剃除须发，披上袈裟，从家出家，过无家生活？”他在后来的某个时候，舍弃或少或多的财富，舍弃或小或大的亲族圈，剃除须发，披上袈裟，从家出家，过无家生活。他如此出家后，具足波罗提木叉律仪而住，具足正行与行处，于微小的过失中见到怖畏，于诸学处中受持学习。他具足善的身业与语业，活命清净，戒行圆满，守护根门，具足念与正知，安于知足。 451. ‘‘Kathañca, māṇava, bhikkhu sīlasampanno hoti? Idha, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Yampi, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī [Pg.191] viharati; idampissa hoti sīlasmiṃ. (Yathā 194 yāva 210 anucchedesu evaṃ vitthāretabbaṃ). 451. “年轻人，比丘如何具足戒？在此，年轻人，比丘舍断杀生，远离杀生，放下刀杖，有惭愧心，具足悲悯，为一切有情众生的利益安乐而住。年轻人，比丘舍断杀生，远离杀生，放下刀杖，有惭愧心，具足悲悯，为一切有情众生的利益安乐而住；此亦是其戒。（如第194至210节，应如是广说。）” ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ, santikammaṃ paṇidhikammaṃ…pe… osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ. “又或，一些可敬的沙门、婆罗门，享用信施之食后，却通过此类作为邪命的畜生明(tiracchānavijjā)来谋生，也就是：息灾法、祈愿法、鬼神法、地宅法、男性复原术、去势术、相宅法、宅地仪式、漱口、沐浴、火供、催吐、通便、上泻、下泻、头泻、滴耳油、眼部油疗、鼻疗、施眼药、解眼药、眼科、外科、儿科、施予根本药、敷药换药等。他远离诸如此类作为邪命的畜生明。年轻人，比丘亦如是远离此类作为邪命的畜生明，此亦是其戒。” 452. ‘‘Sa kho so, māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, māṇava, bhikkhu sīlasampanno hoti. 452. 学人，那具足戒的比丘，因为守护戒律，所以从任何方面都看不到怖畏。学人，譬如刹帝利王，已行灌顶，降伏敌寇，所以从任何敌人方面都看不到怖畏。学人，正是如此，那具足戒的比丘，因为守护戒律，所以从任何方面都看不到怖畏。他具足此圣戒蕴，于内感受无过之乐。学人，比丘就是这样具足戒的。 453. ‘‘Ayaṃ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya’’nti. 453. 学人，此即是世尊所称赞的圣戒蕴，世尊于其中劝导、引导、确立此大众。于此尚有更应作者。 ‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho, ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na [Pg.192] samanupassāmi. Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu – ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīya’nti. Atha ca pana bhavaṃ ānando evamāha – ‘atthi cevettha uttarikaraṇīya’’’nti. 稀有啊，尊者阿难！奇妙啊，尊者阿难！尊者阿难，此圣戒蕴是圆满的，并非不圆满。尊者阿难，如此圆满的圣戒蕴，我未曾于此外的其他沙门、婆罗门中见过。尊者阿难，若其他沙门、婆罗门于自身中见到如此圆满的圣戒蕴，他们仅以此便会感到满足，认为：“我们已足够，我们已完成，我们已证得沙门之义，没有什么更进一步应做之事了。”然而尊者阿难却如是说：“于此尚有更进一步应做之事。” Samādhikkhandho 定蕴 454. ‘‘Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti? 454. 尊者阿难，那么，乔达摩尊者所称赞，并于其中劝导、引导、确立此大众的圣定蕴，是哪一个呢？ ‘‘Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? Idha, māṇava, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, māṇava, bhikkhu indriyesu guttadvāro hoti. “青年，比丘如何守护诸根之门呢？在此，青年，比丘以眼见色时，不执取其相，不执取其随相。因为当他住于眼根不防护时，贪欲和忧愁等邪恶不善法就会流入；他为此而行于防护，守护眼根，于眼根达成防护。以耳听声……以鼻嗅香……以舌尝味……以身触所触……以意知法时，不执取其相，不执取其随相。因为当他住于意根不防护时，贪欲和忧愁等邪恶不善法就会流入；他为此而行于防护，守护意根，于意根达成防护。他具足此圣洁的根律仪，于内心感受无染之乐。青年，比丘就是这样守护诸根之门的。” 455. ‘‘Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? Idha, māṇava, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne [Pg.193] sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti. 455. “青年，比丘如何具足念与正知呢？在此，青年，比丘前进后退时有正知，向前看、向旁看时有正知，屈伸肢体时有正知，受持僧伽梨、衣、钵时有正知，吃、喝、咀嚼、品尝时有正知，大小便利时有正知，行走、站立、安坐、睡眠、醒来、说话、默然时有正知。青年，比丘就是这样具足念与正知的。” 456. ‘‘Kathañca, māṇava, bhikkhu santuṭṭho hoti? Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, māṇava, bhikkhu santuṭṭho hoti. 456. “青年，比丘如何知足？在此，青年，比丘知足于护身之衣与护腹之食。他无论去往何处，皆执持而行。青年，譬如鸟雀，无论飞往何处，唯以双翼为担而飞；正是如此，青年，比丘知足于护身之衣与护腹之食。他无论去往何处，皆执持而行。青年，比丘如是知足。” 457. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. 457. “他具足此圣戒蕴，具足此圣根律仪，具足此圣正念正知，具足此圣知足，便前往僻静的住处：森林、树下、山、山峡、岩洞、墓地、林野、露天处或稻草堆。他饭后自乞食归来，结跏趺坐，端正其身，于面前建立正念。” 458. ‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. 458. “他于世间舍离贪欲，离贪而住，从贪欲中净化其心。他舍离嗔恚与恶意，无嗔而住，对一切有情众生怀有利益与怜悯之心，从嗔恚与恶意中净化其心。他舍离昏沉与昏睡，远离昏沉与昏睡而住，具光明想，正念正知，从昏沉与昏睡中净化其心。他舍离掉举与追悔，不掉举而住，内心寂静，从掉举与追悔中净化其心。他舍离疑惑，超越疑惑而住，于诸善法无疑，从疑惑中净化其心。” 459. ‘‘Seyyathāpi, māṇava, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ[Pg.194]. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 459. “青年，譬如有人借债经营事业，他的事业成功了。他清偿了旧的本金，并且还有剩余的钱财可以养活妻儿。他会这样想：‘我先前借债经营事业，我的事业成功了。我已清偿旧的本金，并且还有剩余的钱财可以养活妻儿。’他因此而获得欣喜，感到愉悦。” 460. ‘‘Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 460. “青年，譬如有人患病、痛苦、病重，食不甘味，身体无力。过些时候，他从那病中痊愈，饮食甘美，身体也有了力气。他会这样想：‘我先前患病、痛苦、病重，食不甘味，身体无力。如今我已从那病中痊愈，饮食甘美，身体也有了力气。’他因此而获得欣喜，感到愉悦。” 461. ‘‘Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ. Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 461. “青年，譬如有人被关在监狱里。过些时候，他从那监狱里被释放，安然无恙，财产也没有任何损失。他会这样想：‘我先前被关在监狱里。如今我已从那监狱里被释放，安然无恙，财产也没有任何损失。’他因此而获得欣喜，感到愉悦。” 462. ‘‘Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 462. “年轻人，譬如一个人是奴隶，身不由己，依赖他人，不能想去哪里就去哪里。其后，他从那奴役中解脱，得以自主，不依赖他人，成为自由人，能想去哪里就去哪里。他会这样想：‘我先前是奴隶，身不由己，依赖他人，不能想去哪里就去哪里。如今我已从那奴役中解脱，得以自主，不依赖他人，成为自由人，能想去哪里就去哪里。’他因此而获得欣喜，达到愉悦。” 463. ‘‘Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya, sotthinā gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa [Pg.195] – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi kantāraṃ nitthiṇṇo, sotthinā gāmantaṃ anuppatto khemaṃ appaṭibhaya’nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. 463. “年轻人，譬如一个富有资财的人，要穿越一段有饥荒、有危险的旷野长路。其后，他穿越了那片旷野，平安地抵达一个安稳、无畏的村庄地界。他会这样想：‘我先前富有资财，穿越了一段有饥荒、有危险的旷野长路。如今我已穿越了那片旷野，平安地抵达一个安稳、无畏的村庄地界。’他因此而获得欣喜，达到愉悦。” 464. ‘‘Evameva kho, māṇava, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati. 464. “年轻人，正是这样，比丘观照自身尚未断除的这五盖，如同债务、如同疾病、如同监狱、如同奴役、如同旷野长路。” 465. ‘‘Seyyathāpi, māṇava, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ. Evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. 465. “年轻人，譬如无债、譬如无病、譬如出狱、譬如自由、譬如安稳之地。正是这样，比丘观照自身已断除的这五盖。” 466. ‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. 466. “当他观照自身已断除这五盖时，欣喜生起；心生欣喜者，喜生起；心有喜者，身轻安；身轻安者，感受乐；有乐者，心得定。” 467. ‘‘So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. 467. 那位比丘的确远离诸欲，远离诸不善法，有寻、有伺，具足离（盖）而生的喜乐，成就初禅而住。他即以此身，为离（盖）而生的喜乐所浸润、遍润、充满、遍满。于其遍身，无有任何一处不为离（盖）而生的喜乐所遍满。 ‘‘Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sandeyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. Evameva kho, māṇava, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa [Pg.196] vivekajena pītisukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ. 青年，譬如熟练的沐浴师或沐浴师的学徒，在铜盆中放入洗浴粉，用水遍洒遍洒，将其揉成团。那洗浴粉团为水分所随，为水分所遍，内内外外为水分所遍满，且不滴漏。正是如此，青年，比丘即以此身，为离（盖）而生的喜乐所浸润、遍润、充满、遍满。于其遍身，无有任何一处不为离（盖）而生的喜乐所遍满。青年，凡是比丘的确远离诸欲，远离诸不善法，有寻、有伺，具足离（盖）而生的喜乐，成就初禅而住，他即以此身，为离（盖）而生的喜乐所浸润、遍润、充满、遍满。于其遍身，无有任何一处不为离（盖）而生的喜乐所遍满。此亦为彼之定。 468. ‘‘Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. 468. 再者，青年，比丘因寻、伺平息，内心澄净，心能趣于一境，无寻、无伺，具足定生的喜乐，成就第二禅而住。他即以此身，为定生的喜乐所浸润、遍润、充满、遍满。于其遍身，无有任何一处不为定生的喜乐所遍满。 ‘‘Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā… pe… dutiyaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ. 青年，譬如有一深水池，其水上涌。其东方、南方、西方、北方皆无入水口，天也不时时降下正量的雨水。然而，从那水池中，有清凉的水流涌出，即以那清凉之水遍洒、浸润、充满、遍布那水池，那整个水池无一处不为清凉之水所遍及。正是如此，青年，比丘……青年，比丘因寻、伺寂止……具足第二禅而住。他即以定生喜乐遍洒、浸润、充满、遍布此身，其全身无一处不为定生喜乐所遍及。此亦为彼之定。 469. ‘‘Puna caparaṃ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. 469. 再者，青年，比丘离喜，住于舍，正念正知，身受乐，即圣者所说“舍、念、乐住”者，具足第三禅而住。他即以离喜之乐遍洒、浸润、充满、遍布此身，其全身无一处不为离喜之乐所遍及。 ‘‘Seyyathāpi, māṇava, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā [Pg.197] sītena vārinā apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ. 青年，譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生于水中，长于水中，未出水面，于水下沉浸滋养。彼等从顶至根，皆为清凉水所遍洒、浸润、充满、遍布，其所有莲花无有任何一处不为清凉水所遍及。正是如此，青年，比丘……青年，比丘因离喜之故……具足第三禅而住。他即以此无喜之乐遍洒、浸润、充满、遍布此身，其全身无有任何一处不为无喜之乐所遍及。此亦为彼于定中之成就。 470. ‘‘Puna caparaṃ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. 470. 再者，青年，比丘因断乐及断苦，并先已灭除喜、忧，故住于不苦不乐、舍念清净的第四禅。他以清净、皎洁之心遍满此身而坐，其全身无有任何一处不为清净、皎洁之心所遍及。 ‘‘Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ. 青年，譬如有人以洁白之布连头包裹而坐，其全身无一处不为洁白之布所遍及。青年，正是如此，比丘……（中略）……青年，比丘因断乐及断苦，先前之喜、忧即已消失，进入并安住于不苦不乐、舍念清净的第四禅。他即以清净、皎洁之心遍满此身而坐，其全身无一处不为清净、皎洁之心所遍及。这便是他在定中的境界。 471. ‘‘Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīya’’nti. 471. 青年，此即世尊所称扬之圣定蕴，他于此中劝导、安住、建立此民众。于此，尚有更应作者。 ‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu – ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīya’nti. Atha ca pana bhavaṃ ānando evamāha – ‘atthi cevettha uttarikaraṇīya’’’nti. 尊者阿难，奇哉！尊者阿难，未曾有！尊者阿难，此圣定蕴是圆满的，非不圆满。尊者阿难，我未曾于此教法之外的其他沙门、婆罗门中，见过如此圆满的圣定蕴。尊者阿难，若此教法之外的其他沙门、婆罗门于自身中见到如此圆满的圣定蕴，他们仅因此而心满意足，心想：“仅此已足，仅此已办，我等已达沙门之义利，我等无有更应作者。”然而尊者阿难却说：“于此，尚有更应作者。” Paññākkhandho 慧蕴 472. ‘‘Katamo [Pg.198] pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī’’ti? 472. 尊者阿难，尊者乔达摩所称扬，并于此中劝导、安住、建立此民众的圣慧蕴，究竟为何？ ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. 那位比丘于心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、安住、已达不动时，便将心转向、倾向于智见。他如此了知：“我这色身，是四大所造，父母所生，饭粥所长养，是无常、涂抹、按摩、破坏、毁坏之法；而我这识，依存于此，系缚于此。” ‘‘Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedana-viddhaṃsanadhammo. Idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti…pe… ettha paṭibaddhanti. Idampissa hoti paññāya. “年轻人，譬如有一颗琉璃宝珠，质优、纯净、八面、做工精良、清澈、明净、无浊、各方面都完美。其中有一条线穿过，是蓝色、黄色、红色、白色或淡黄色的。一个有眼力的人把它拿在手里审视道：‘这是一颗琉璃宝珠，质优、纯净、八面、做工精良、清澈、明净、无浊、各方面都完美。其中有一条线穿过，是蓝色、黄色、红色、白色或淡黄色的。’同样地，年轻人，比丘于心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、安住、已达不动时，便将心转向、倾向于智见。他如此了知：‘我这色身，是四大所造，父母所生，饭粥所长养，是无常、涂抹、按摩、破坏、毁坏之法；而我这识，依存于此，系缚于此。’年轻人，比丘于心如此安定……乃至……已达不动时，他将心转向、倾向于智见，他如此了知……乃至……依存于此，系缚于此。这亦是他的智慧。” 473. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. 473. 那位比丘，在心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、稳固、达到不动时，便引导、倾向其心以创造意生身。他从此身化作出另一个有色之身，乃意所成，具足一切大小肢节，诸根无缺。 ‘‘Seyyathāpi[Pg.199], māṇava, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – ‘ayaṃ muñjo ayaṃ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, māṇava, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho’ti. Seyyathā vā pana, māṇava, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti…pe…. Idampissa hoti paññāya. “年轻人，譬如有人从文叉草中抽出草秆。他会如此思惟：‘此为文叉草，此为草秆；文叉草为一物，草秆为另一物；草秆正是从文叉草中被抽出。’又或者，年轻人，譬如有人从剑鞘中拔出剑。他会如此思惟：‘此为剑，此为剑鞘；剑为一物，剑鞘为另一物；剑正是从剑鞘中被拔出。’又或者，年轻人，譬如有人从蛇蜕中拉出蛇。他会如此思惟：‘此为蛇，此为蛇蜕；蛇为一物，蛇蜕为另一物；蛇正是从蛇蜕中被拉出。’正是如此，年轻人，比丘……（中略）……当心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、稳固、达到不动时，便引导、倾向其心以创造意生身……（中略）……这亦是他的智慧。” 474. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti. Āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. 474. “那位比丘，当心如此安定、清净、明洁、无秽、离垢、柔软、适业、稳固、已达不动时，他将心转向、倾向于种种神通。他体验种种神通：由一变多，由多变一；或现或隐；穿墙、穿壁、穿山，通行无碍，犹如在虚空中；在地中出没，犹如在水中；在水上行走不沉，犹如在地上；在空中结跏趺坐而行，犹如带翅的鸟；此日月具如是大神力、大威力，他亦能以手触摸、抚摸；以身行使威力，远至梵天界。” ‘‘Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaññadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaññadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, māṇava, bhikkhu [Pg.200] …pe… yampi māṇava bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Idampissa hoti paññāya. “年轻人，譬如一位熟练的陶匠或其学徒，用善于处理的陶土，无论想做什么样的陶器，他都能做成。又譬如，年轻人，一位熟练的象牙匠或其学徒，用善于处理的象牙，无论想做什么样的牙雕，他都能做成。又譬如，年轻人，一位熟练的金匠或其学徒，用善于处理的黄金，无论想做什么样的金饰，他都能做成。同样地，年轻人，比丘当心如此安定……乃至……已达不动时，他将心转向、倾向于种种神通。他体验种种神通：由一变多……乃至……以身行使威力远至梵天界。这亦是他的智慧。” 475. ‘‘So evaṃ samāhite citte…pe… āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa – ‘bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo iti’pi. Evameva kho, māṇava, bhikkhu…pe…. Yampi māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampissa hoti paññāya. 475. 彼于心如是等持……乃至……达不动时，为天耳界而引导、倾向其心。彼以清净、超人之天耳界，听闻天与人之二种声，无论远近。青年，譬如有人行于长途，彼听闻大鼓声、小鼓声、螺声、手鼓声与铜鼓声，彼有此念：“此为大鼓声”、“此为小鼓声”、“此为螺声、手鼓声与铜鼓声”。青年，正是如此，比丘……乃至……。青年，又，比丘于心如是等持……乃至……达不动时，为天耳界而引导、倾向其心，彼以清净、超人之天耳界，听闻天与人之二种声，无论远近，此亦是其智慧。 476. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, ‘sarāgaṃ vā cittaṃ sarāgaṃ citta’nti pajānāti, ‘vītarāgaṃ vā cittaṃ vītarāgaṃ citta’nti pajānāti, ‘sadosaṃ vā cittaṃ sadosaṃ citta’nti pajānāti, ‘vītadosaṃ vā cittaṃ vītadosaṃ citta’nti pajānāti, ‘samohaṃ vā cittaṃ samohaṃ citta’nti pajānāti, ‘vītamohaṃ vā cittaṃ vītamohaṃ citta’nti pajānāti, ‘saṅkhittaṃ vā cittaṃ saṅkhittaṃ citta’nti pajānāti, ‘vikkhittaṃ vā cittaṃ vikkhittaṃ citta’nti pajānāti, ‘mahaggataṃ vā cittaṃ mahaggataṃ citta’nti pajānāti, ‘amahaggataṃ vā cittaṃ amahaggataṃ citta’nti pajānāti, ‘sauttaraṃ vā cittaṃ sauttaraṃ citta’nti pajānāti, ‘anuttaraṃ vā cittaṃ anuttaraṃ citta’nti pajānāti, ‘samāhitaṃ vā cittaṃ samāhitaṃ citta’nti pajānāti, ‘asamāhitaṃ vā cittaṃ asamāhitaṃ citta’nti pajānāti, ‘vimuttaṃ [Pg.201] vā cittaṃ vimuttaṃ citta’nti pajānāti, ‘avimuttaṃ vā cittaṃ avimuttaṃ citta’nti pajānāti. 476. 当心如此安定、清净、明洁、无瑕、离诸染污、柔软、堪任、安住、达到不动时，他为了证得他心智(cetopariyañāṇa)，而引导、倾向其心。他以自己的心，透彻地了知其他有情、其他个人的心：有贪的心，他了知为“有贪的心”；离贪的心，他了知为“离贪的心”；有嗔的心，他了知为“有嗔的心”；离嗔的心，他了知为“离嗔的心”；有痴的心，他了知为“有痴的心”；离痴的心，他了知为“离痴的心”；紧缩的心，他了知为“紧缩的心”；散乱的心，他了知为“散乱的心”；广大的心，他了知为“广大的心”；不广大的心，他了知为“不广大的心”；有上的心，他了知为“有上的心”；无上的心，他了知为“无上的心”；得定的心，他了知为“得定的心”；未得定的心，他了知为“未得定的心”；解脱的心，他了知为“解脱的心”；未解脱的心，他了知为“未解脱的心”。 ‘‘Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā sakaṇikanti jāneyya, akaṇikaṃ vā akaṇikanti jāneyya. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite…pe… āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ purapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. Idampissa hoti paññāya. 青年，譬如一位年轻、喜好装饰的女子或男子，在清净明亮的镜子中，或在清澈的水钵里，省察自己的面容时，若有瑕疵，则知“有瑕疵”；若无瑕疵，则知“无瑕疵”。同样地，青年，比丘……（略）……当比丘如此心已得定……（略）……达到不动时，便为证得他心智而引导、倾注其心。他以心遍知其他众生、其他个人的心，了知有贪的心为“有贪的心”……（略）……了知未解脱的心为“未解脱的心”。这也是他的智慧。 477. ‘‘So evaṃ samāhite citte…pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. 477. 当他如此心已得定……（略）……达到不动时，便为证得宿住随念智而引导、倾注其心。他忆念起种种过去生，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，以及许多坏劫、许多成劫、许多成坏劫——“我曾在彼处，有如此之名，如此之姓，如此之容色，食如此之食，感受如此之苦乐，寿命有如此期限。我从彼处死后，生于某处；在彼处，我亦有如此之名，如此之姓，如此之容色，食如此之食，感受如此之苦乐，寿命有如此期限；我从彼处死后，生于此处。”像这样，他忆念起种种过去生，有其行相，有其纲要。 ‘‘Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya; tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. So tamhāpi gāmā amuṃ gāmaṃ gacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. Somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ [Pg.202] samāhite citte…pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampissa hoti paññāya. 年轻人，譬如某人从自己的村庄去到另一个村庄，又从那个村庄去到再一个村庄，然后他从那个村庄回到自己的村庄。他可能会这样想：“我从自己的村庄去了那个村庄，在那里我这样站立、这样坐下、这样说话、这样沉默；我又从那个村庄去了另一个村庄，在那里我也这样站立、这样坐下、这样说话、这样沉默；我从那个村庄回到了自己的村庄。”年轻人，正是这样，比丘……（略）……年轻人，当比丘如此，心已得定……（略）……达到不动时，便将心导向、倾注于宿住随念智。他忆念起种种过去生，即：一生……（略）……像这样，他忆念起种种过去生，有其行相，有其详情。这也成为他的智慧。 478. ‘‘So evaṃ samāhite citte…pe… āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. 478. 彼比丘，当心如此得定时……（略）……达到不动时，为知众生之死生智，而引导、倾向其心。他以清净、超人之天眼，看见众生死时、生时，卑劣、高胜，美、丑，善趣、恶趣，了知众生随业而往：“诸君，此等众生具足身恶行、语恶行、意恶行，诽谤圣者，有邪见，行持邪见之业。他们身坏命终后，生于苦趣、恶趣、堕处、地狱。又，诸君，此等众生具足身善行、语善行、意善行，不诽谤圣者，有正见，行持正见之业。他们身坏命终后，生于善趣、天界。”如是，他以清净、超人之天眼，看见众生死时、生时，卑劣、高胜，美、丑，善趣、恶趣，了知众生随业而往。 ‘‘Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. Idampissa hoti paññāya. 年轻人，譬如在十字路口有一座楼阁，有视力的人站在那里，可以看见人们进入房屋、走出房屋、在街道上行走、在十字路口坐着。他会这样想：“这些人正在进入房屋，这些人正在走出房屋，这些人在街道上行走，这些人坐在十字路口。”同样地，年轻人，比丘……（略）……年轻人，当比丘如此心已得定……（略）……达到不动时，便将心导向、倾注于了知众生死生之智。他以清净、超越人眼的天眼，看见众生死时、生时，卑贱、高贵，美貌、丑陋，善趣、恶趣，了知众生随其业而行。此亦是彼之智慧。 479. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya [Pg.203] cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti; ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. 479. 当他如此心已得定、清净、皎洁、无瑕、离诸染污、柔软、堪任、安住、不动时，便将心导向、倾注于诸漏尽智。他如实了知：“此是苦。”他如实了知：“此是苦集。”他如实了知：“此是苦灭。”他如实了知：“此是导向苦灭之道。”他如实了知：“此是诸漏。”他如实了知：“此是漏集。”他如实了知：“此是漏灭。”他如实了知：“此是导向漏灭之道。”当他如此知、如此见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。于解脱中，生起“已解脱”之智。他了知：“生已尽，梵行已立，所作已作，不再有后有。” ‘‘Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippikasambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippikasambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampissa hoti paññāya. “青年，譬如在山顶有一水池，水质澄清、极为清澈、无有浑浊。有眼力的人站在岸边，能看见贝螺、砂砾瓦片，以及游动或停驻的鱼群。他便会想：‘这水池确实澄清、极为清澈、无有浑浊。这里有贝螺、砂砾瓦片，以及鱼群，或游动或停驻。’正是如此，青年，比丘……（中略）……青年，当比丘如此心入等持……（中略）……达到不动时，他将心导向、倾注于诸漏尽智。他如实了知：‘此是苦’……（中略）……如实了知：‘此是导向诸漏灭尽的行道’。当他如是知、如是见时，心便从欲漏解脱，从有漏解脱，从无明漏解脱。解脱时，便有‘已解脱’之智，他了知：‘生已尽，梵行已立，应作已作，不再有后有。’这亦是他的智慧。” 480. ‘‘Ayaṃ kho, so māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Natthi cevettha uttarikaraṇīya’’nti. 480. “青年，这即是那圣慧蕴，世尊称赞它，并于此法中劝导、使之信受、安立此众人。于此，实无更上应作之事。” ‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho ānanda, ariyaṃ paññākkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Natthi [Pg.204] cevettha uttarikaraṇīyaṃ. Abhikkantaṃ, bho ānanda, abhikkantaṃ, bho ānanda! Seyyathāpi, bho ānanda, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho ānanda, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ ānando dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. “奇哉，阿难！未曾有，阿难！阿难，此圣慧蕴是圆满的，不是不圆满的。阿难，我于此教法之外，未曾在其他沙门、婆罗门中见到如此圆满的圣慧蕴。于此更无余事可做。绝妙，阿难！绝妙，阿难！阿难，譬如扶起倒置之物，揭开覆盖之物，为迷路者指示道路，或如在黑暗中举起油灯，心想：‘有眼者将能见色。’正是如此，尊者阿难以种种方式开示了法。阿难，我今皈依彼乔达摩尊者，皈依法，皈依比丘僧。愿尊者阿难忆持我为优婆塞，从今日起，终生皈依。” Subhasuttaṃ niṭṭhitaṃ dasamaṃ. 第十《须婆经》终。 11. Kevaṭṭasuttaṃ 11. 坚固经 Kevaṭṭagahapatiputtavatthu 坚固居士子事 481. Evaṃ [Pg.205] me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā, iddhipāṭihāriyaṃ karissati; evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’’ti. Evaṃ vutte, bhagavā kevaṭṭaṃ gahapatiputtaṃ etadavoca – ‘‘na kho ahaṃ, kevaṭṭa, bhikkhūnaṃ evaṃ dhammaṃ desemi – etha tumhe, bhikkhave, gihīnaṃ odātavasanānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ karothā’’ti. 481. 如是我闻。一时，世尊住在那烂陀的跋瓦瑞咖芒果园中。尔时，坚固（Kevaṭṭa）居士子前往世尊之处，抵达后，顶礼世尊，坐于一旁。坐于一旁的坚固居士子对世尊说：“世尊，此那烂陀城富裕、繁荣、人口众多、人民密集，且对世尊深有净信。善哉，世尊，愿世尊指令一位比丘，行超人之法的神通神变；如此，此那烂陀城将对世尊更加净信。”如是说后，世尊对坚固居士子说：“坚固，我不如是为诸比丘说法：‘来，比丘们，你们去为穿白衣的在家人行超人之法的神通神变吧。’” 482. Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – ‘‘nāhaṃ, bhante, bhagavantaṃ dhaṃsemi; api ca, evaṃ vadāmi – ‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā iddhipāṭihāriyaṃ karissati; evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’’’ti. Dutiyampi kho bhagavā kevaṭṭaṃ gahapatiputtaṃ etadavoca – ‘‘na kho ahaṃ, kevaṭṭa, bhikkhūnaṃ evaṃ dhammaṃ desemi – etha tumhe, bhikkhave, gihīnaṃ odātavasanānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ karothā’’’ti. 482. 居士子坚固第二次对世尊说：“尊者，我并非贬损世尊，我只是这样说：“尊者，此那烂陀城富裕、繁荣、人口众多、人烟稠密，对世尊深有净信。善哉，尊者，请世尊指令一位比丘，他将行超人之法的神通神变，如此，此那烂陀城将对世尊更加净信。””第二次，世尊对居士子坚固说：“坚固，我实不曾如此教导比丘们：“来，比丘们，你们为穿白衣的在家人行超人之法的神通神变吧。””” Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – ‘‘nāhaṃ, bhante, bhagavantaṃ dhaṃsemi; api ca, evaṃ vadāmi – ‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā iddhipāṭihāriyaṃ karissati. Evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’ti. 居士子坚固第三次对世尊说：“尊者，我并非贬损世尊，我只是这样说：“尊者，此那烂陀城富裕、繁荣、人口众多、人烟稠密，对世尊深有净信。善哉，尊者，请世尊指令一位比丘，他将行超人之法的神通神变，如此，此那烂陀城将对世尊更加净信。”” Iddhipāṭihāriyaṃ 神通神变 483. ‘‘Tīṇi [Pg.206] kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ. 483. “坚固，我亲自以殊胜智证知、现证后宣说了此三项神变。是哪三项呢？神通神变、示心神变、教诫神变。” 484. ‘‘Katamañca, kevaṭṭa, iddhipāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. 484. “坚固，何为神通神变？坚固，于此，有比丘成就种种神通：一身化为多身，多身复为一身；或显或隐；穿壁、穿墙、穿山，无有挂碍，犹如行于虚空；于地中出没，犹如于水中；于水上行走不破，犹如于地上；于空中结跏趺坐而行，犹如飞鸟；此日月如是具大神通、大威力，能以手扪摸、抚摸；乃至以身行使威力至于梵天界。” ‘‘Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ anekavihitaṃ iddhividhaṃ paccanubhontaṃ – ekopi hutvā bahudhā hontaṃ, bahudhāpi hutvā eko hontaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānaṃ gacchantaṃ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karontaṃ seyyathāpi udake; udakepi abhijjamāne gacchantaṃ seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamantaṃ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasantaṃ parimajjantaṃ yāva brahmalokāpi kāyena vasaṃ vattentaṃ. “有某位具信、净信者，看见那位比丘成就种种神通——一身化为多身，多身复为一身；或显或隐；穿壁、穿墙、穿山，无有挂碍，犹如行于虚空；于地中出没，犹如于水中；于水上行走不破，犹如于地上；于空中结跏趺坐而行，犹如飞鸟；以手扪摸、抚摸此具大神通、大威力的日月；乃至以身行使威力至于梵天界。” ‘‘Tamenaṃ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṃ bhikkhuṃ addasaṃ anekavihitaṃ iddhividhaṃ paccanubhontaṃ – ekopi hutvā bahudhā hontaṃ, bahudhāpi hutvā eko hontaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vattenta’nti. “于是，那位具信、净信者告诉另一位无信、不净信者：‘先生，实为稀有！先生，实为未曾有！沙门有大神力、大威力。我曾见彼比丘成就种种神通——一身化为多身，多身复为一身……乃至以身行使威力及于梵天界。’” ‘‘Tamenaṃ so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyya – ‘atthi kho, bho, gandhārī nāma vijjā. Tāya so bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vattetī’ti. 那无信、无净信者会对那有信、有净信者这样说：“贤者，确实有一种名叫犍陀罗（Gandhārī）的明术。那位比丘凭借它而显现种种神通：从一身化为多身，从多身复归于一身……乃至以身行使自在直至梵天界。” ‘‘Taṃ [Pg.207] kiṃ maññasi, kevaṭṭa, api nu so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyyā’’ti? ‘‘Vadeyya, bhante’’ti. ‘‘Imaṃ kho ahaṃ, kevaṭṭa, iddhipāṭihāriye ādīnavaṃ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi’’. “坚固，你认为如何？那无信、无净信者难道不会对那有信、有净信者这样说吗？”“会的，世尊。”“坚固，我因见到神通神变有此过患，故对神通神变感到苦恼、羞耻、厌恶。” Ādesanāpāṭihāriyaṃ 记说神变 485. ‘‘Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. 485. “坚固，什么是记说神变？坚固，于此，有比丘能指示其他有情、其他个人的心，也能指示心所，也能指示寻，也能指示伺，说：‘你的意是这样，你的意是那样，你的心是如此。’” ‘‘Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ – ‘evampi te mano, itthampi te mano, itipi te citta’nti. Tamenaṃ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṃ bhikkhuṃ addasaṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ – ‘‘evampi te mano, itthampi te mano, itipi te citta’’’nti. “有某位具信、具净信者，看见那位比丘指示其他有情、其他个人的心，指示心所，指示寻，指示伺——‘你的意是这样，你的意是那样，你的心是如此。’于是，那位具信、具净信者告诉某位无信、无净信者：‘贤者，真是稀有啊！贤者，真是未曾有啊！此沙门有大神力、大威力。我曾见那位比丘指示其他有情、其他个人的心，指示心所，指示寻，指示伺——“你的意是这样，你的意是那样，你的心是如此。”’” ‘‘Tamenaṃ so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyya – ‘atthi kho, bho, maṇikā nāma vijjā; tāya so bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’’’nti. 那位无信、不净信者会对那位有信、净信者这样说：“贤友，有一种名为摩尼迦(maṇikā)的明术；那位比丘正是凭借它来指说其他众生、其他个人的心，指说心所，指说所寻，指说所伺——‘你的意是这样，你的意是那样，你的心是如此。’” ‘‘Taṃ kiṃ maññasi, kevaṭṭa, api nu so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyyā’’ti? ‘‘Vadeyya, bhante’’ti. ‘‘Imaṃ kho ahaṃ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṃ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi’’. “凯瓦塔，你认为怎样？那位无信、不净信者会不会对那位有信、净信者这样说呢？”“会的，尊者。”“凯瓦塔，我正是因为看到这记心神变(ādesanāpāṭihāriya)的过患，所以对记心神变感到厌患、羞愧、厌恶。” Anusāsanīpāṭihāriyaṃ 教诫神变 486. ‘‘Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā [Pg.208] evaṃ manasākattha, idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ. 486. “凯瓦塔，什么是教诫神变？在此，凯瓦塔，比丘这样教导：‘你们应当这样思惟，不要那样思惟；应当这样作意，不要那样作意；应当舍弃这个，应当具足并安住于这个。’凯瓦塔，这被称为教诫神变。 ‘‘Puna caparaṃ, kevaṭṭa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho …pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, kevaṭṭa, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… nāparaṃ itthattāyāti pajānāti…pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ. “再者，凯瓦塔，在此，如来出现于世，是阿罗汉、正自觉者……（如《沙门果经》中应广说般）……凯瓦塔，像这样，比丘具足戒行……他具足并安住于初禅。凯瓦塔，这也称为教诫神变……第二禅……第三禅……他具足并安住于第四禅。凯瓦塔，这也称为教诫神变……他引导、倾向其心以达智见……凯瓦塔，这也称为教诫神变……他了知‘于此存在状态，不再有后有’……凯瓦塔，这也称为教诫神变。” ‘‘Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṃ abhiññā sacchikatvā paveditāni’’. “凯瓦塔，这三种神变，是我亲自以证智了知、作证后所宣说的。” Bhūtanirodhesakabhikkhuvatthu 寻求四大灭尽的比丘的故事 487. ‘‘Bhūtapubbaṃ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 487. “格瓦达，往昔于此比丘僧团中，有某位比丘生起如是心念：‘此四大，即地界、水界、火界、风界，于何处无余灭尽？’” 488. ‘‘Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 488. “于是，格瓦达，那位比丘入于如是定，心入定时，通往天界之道便显现了。于是，格瓦达，那位比丘去到四大王天诸天之处，抵达后，对四大王天诸天说：‘贤友，此四大，即地界、水界、火界、风界，于何处无余灭尽？’” ‘‘Evaṃ vutte, kevaṭṭa, cātumahārājikā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā [Pg.209] ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. “如是说已，格瓦达，四大王天诸天对那位比丘说：‘比丘，我等亦不知此四大，即地界、水界、火界、风界，于何处无余灭尽。然，比丘，有四大王，他们比我等更为超胜、更为殊妙。他们或能知晓此四大，即地界、水界、火界、风界，于何处无余灭尽。’” 489. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, cattāro mahārājāno taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu, āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, tāvatiṃsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 489. 坚固，于是，那位比丘前往四大天王之处。抵达后，他对四大天王说了这番话：“贤友们，这四大种，即地界、水界、火界、风界，于何处无余灭尽呢？”坚固，听闻此言，四大天王对那位比丘说了这番话：“比丘，我们也不知道这四大种，即地界、水界、火界、风界，于何处无余灭尽。然而，比丘，有名为忉利天(Tāvatiṃsa)的诸天神，他们比我们更为超胜、更为殊妙。他们应会知道这四大种，即地界、水界、火界、风界，于何处无余灭尽。” 490. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṃsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṃse deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, tāvatiṃsā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 490. 坚固，于是，那位比丘前往忉利天(Tāvatiṃsa)诸天神之处。抵达后，他对忉利天诸天神说了这番话：“贤友们，这四大种，即地界、水界、火界、风界，于何处无余灭尽呢？”坚固，听闻此言，忉利天诸天神对那位比丘说了这番话：“比丘，我们也不知道这四大种，即地界、水界、火界、风界，于何处无余灭尽。然而，比丘，有天主帝释(Sakko devānamindo)，他比我们更为超胜、更为殊妙。他应会知道这四大种，即地界、水界、火界、风界，于何处无余灭尽。” 491. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, sakko devānamindo taṃ bhikkhuṃ etadavoca – ‘ahampi kho, bhikkhu, na [Pg.210] jānāmi, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, yāmā nāma devā…pe… suyāmo nāma devaputto… tusitā nāma devā… santussito nāma devaputto… nimmānaratī nāma devā … sunimmito nāma devaputto… paranimmitavasavattī nāma devā… vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 491. 坚固，于是那位比丘前往天主帝释(Sakko devānamindo)之处。抵达后，他对天主帝释说：“贤友，这四大，即地界、水界、火界、风界，于何处无余寂灭呢？”坚固，听了这话，天主帝释对那位比丘说：“比丘，我也不知道这四大，即地界、水界、火界、风界，于何处无余寂灭。可是，比丘，有夜摩天(Yāmā)……乃至……有苏亚马(Suyāma)天子……有兜率天(Tusitā)……有善兜率(Santusita)天子……有化乐天(Nimmānaratī)……有善化(Sunimmita)天子……有他化自在天(Paranimmitavasavattī)……有自在(Vasavattī)天子，他比我们更为超胜、更为殊妙。他应该会知道这四大，即地界、水界、火界、风界，于何处无余寂灭。” 492. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṃ devaputtaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, vasavattī devaputto taṃ bhikkhuṃ etadavoca – ‘ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. 492. 于是，盖瓦塔，那位比丘前往自在天子(Vasavattī devaputta)之处。走近后，他对自在天子说：“贤友，这四大元素，即地界、水界、火界、风界，于何处无余寂灭呢？”此话一出，盖瓦塔，自在天子对那位比丘说：“比丘，我亦不知这四大元素，即地界、水界、火界、风界，于何处无余寂灭。然，比丘，有名为梵身天(Brahmakāyikā)的天神，他们比我们更为超胜、更为卓越。他们理应知道这四大元素，即地界、水界、火界、风界，于何处无余寂灭。” 493. ‘‘Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, brahmakāyikā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro [Pg.211] kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’’ti. 493. 于是，坚固，那位比丘入于如是之定，心既定时，通往梵天之道便显现。坚固，那位比丘便前往梵身天众(brahmakāyikā devā)之处；抵达后，对梵身天众如是说：“贤友，此四大，亦即地界、水界、火界、风界，于何处无余而灭？”坚固，如是说已，梵身天众对那位比丘如是说：“比丘，我等亦不知此四大，亦即地界、水界、火界、风界，于何处无余而灭。然，比丘，有梵天，大梵天，是征服者、不被征服者、全见者、自在者、主宰者、造作者、化作者、最胜者、主事者、得自在者，是已生与当生众生之父，他比我等更超胜、更殊妙。他应知此四大，亦即地界、水界、火界、风界，于何处无余而灭。” ‘‘‘Kahaṃ panāvuso, etarahi so mahābrahmā’ti? ‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṃ vā brahmā; api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati, obhāso pātubhavatī’ti. Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi. “贤友，如今那位大梵天在何处呢？”“比丘，我等亦不知大梵天在何处，或从何道而来，或居于何所。然，比丘，当征相显现，光明生起，光辉出现时，大梵天便将显现。此乃大梵天显现的前兆，即光明生起，光辉出现。”于是，坚固，那位大梵天不久即显现。 494. ‘‘Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṃ mahābrahmānaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’’ti? Evaṃ vutte, kevaṭṭa, so mahābrahmā taṃ bhikkhuṃ etadavoca – ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyāna’nti. 494. 于是，居物吒，那位比丘去到大梵天那里，走近后对大梵天说：“贤友，这四大元素，即地界、水界、火界、风界，于何处无余止息呢？”居物吒，听了这话，大梵天对那位比丘说：“比丘，我是梵天、大梵天、胜者、不被胜者、全见者、自在者、主宰者、造作者、化作者、至高者、统理者、得自在者、已生与当生众生之父。” ‘‘Dutiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca – ‘na khohaṃ taṃ, āvuso, evaṃ pucchāmi – ‘‘tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyāna’’nti. Evañca kho ahaṃ taṃ, āvuso, pucchāmi – ‘‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’’’ti? 居物吒，第二次，那位比丘对大梵天说：“贤友，我并非如此问你：‘你是梵天、大梵天、胜者、不被胜者、全见者、自在者、主宰者、造作者、化作者、至高者、统理者、得自在者、已生与当生众生之父吗？’我正是如此问你：‘贤友，这四大元素，即地界、水界、火界、风界，于何处无余止息呢？’” ‘‘Dutiyampi kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ etadavoca – ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyāna’nti. Tatiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca – ‘na khohaṃ taṃ, āvuso, evaṃ pucchāmi – ‘‘tvamasi brahmā mahābrahmā abhibhū [Pg.212] anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyāna’’nti. Evañca kho ahaṃ taṃ, āvuso, pucchāmi – ‘‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’’’ti? 居物吒，第二次，大梵天对那位比丘说：“比丘，我是梵天、大梵天、胜者、不被胜者、全见者、自在者、主宰者、造作者、化作者、至高者、统理者、得自在者、已生与当生众生之父。”居物吒，第三次，那位比丘对大梵天说：“贤友，我并非如此问你：‘你是梵天、大梵天、胜者、不被胜者、全见者、自在者、主宰者、造作者、化作者、至高者、统理者、得自在者、已生与当生众生之父吗？’我正是如此问你：‘贤友，这四大元素，即地界、水界、火界、风界，于何处无余止息呢？’” 495. ‘‘Atha kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā taṃ bhikkhuṃ etadavoca – ‘ime kho maṃ, bhikkhu, brahmakāyikā devā evaṃ jānanti, ‘‘natthi kiñci brahmuno aññātaṃ, natthi kiñci brahmuno adiṭṭhaṃ, natthi kiñci brahmuno aviditaṃ, natthi kiñci brahmuno asacchikata’’nti. Tasmāhaṃ tesaṃ sammukhā na byākāsiṃ. Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Tasmātiha, bhikkhu, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ taṃ bhagavantaṃ atidhāvitvā bahiddhā pariyeṭṭhiṃ āpajjasi imassa pañhassa veyyākaraṇāya. Gaccha tvaṃ, bhikkhu, tameva bhagavantaṃ upasaṅkamitvā imaṃ pañhaṃ puccha, yathā ca te bhagavā byākaroti, tathā naṃ dhāreyyāsī’ti. 495. “坚固，于是，那大梵天抓住那位比丘的手臂，将他带到一旁，对那位比丘说了这番话：‘比丘，这些梵身天是这样知道我的：“没有什么为梵天所不知，没有什么为梵天所不见，没有什么为梵天所不晓，没有什么为梵天所未证。”因此，我没有在他们面前解答。比丘，我也不知道这四大，即：地界、水界、火界、风界，于何处无余灭尽。所以，比丘，你这是恶作，你这是过失，因为你越过那位世尊，到外面去寻求此问题的解答。去吧，比丘，你去到那位世尊那里，问这个问题。那位世尊如何为你解答，你当如是受持。’” 496. ‘‘Atha kho so, kevaṭṭa, bhikkhu – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva brahmaloke antarahito mama purato pāturahosi. Atha kho so, kevaṭṭa, bhikkhu maṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho, kevaṭṭa, so bhikkhu maṃ etadavoca – ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 496. “于是，坚固，那位比丘——譬如强壮之人，屈臂复伸，或伸臂复屈——就这样从梵界消失，出现在我面前。于是，坚固，那位比丘顶礼我后，坐于一旁。坚固，坐于一旁后，那位比丘对我说了这番话：‘尊者，这四大，即：地界、水界、火界、风界，于何处无余灭尽呢？’” Tīradassisakuṇupamā 岸见鸟譬喻 497. ‘‘Evaṃ vutte, ahaṃ, kevaṭṭa, taṃ bhikkhuṃ etadavocaṃ – ‘bhūtapubbaṃ, bhikkhu, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti. Te atīradakkhiniyā nāvāya tīradassiṃ sakuṇaṃ muñcanti. So gacchateva puratthimaṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati anudisaṃ. Sace so samantā tīraṃ [Pg.213] passati, tathāgatakova hoti. Sace pana so samantā tīraṃ na passati, tameva nāvaṃ paccāgacchati. Evameva kho tvaṃ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṃ nājjhagā, atha mamaññeva santike paccāgato. Na kho eso, bhikkhu, pañho evaṃ pucchitabbo – ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 497. “坚固，如是说后，我对那位比丘说：‘比丘，往昔，航海的商人们带着一只观岸鸟，乘船入海。当船不见岸时，他们放出那只观岸鸟。它径直飞向东方，飞向南方，飞向西方，飞向北方，飞向上方，飞向维方。如果它在周围看到岸，就径直飞去；如果它在周围看不到岸，就飞回此船。比丘，你也是这样，遍寻至梵天界，也未找到此问题的解答，于是就回到我这里。比丘，此问题不应如是问：‘尊者，此四大元素——即地界、水界、火界、风界——于何处无余寂灭？’’” 498. ‘‘Evañca kho eso, bhikkhu, pañho pucchitabbo – 498. “比丘，此问题实应如是问——” ‘Kattha āpo ca pathavī, tejo vāyo na gādhati; Kattha dīghañca rassañca, aṇuṃ thūlaṃ subhāsubhaṃ; Kattha nāmañca rūpañca, asesaṃ uparujjhatī’ti. “水地与火风，于何处不立？长短与微粗，美丑于何处？名色于何处，无余而寂灭？” 499. ‘‘Tatra veyyākaraṇaṃ bhavati – 499. “其解答为——” ‘Viññāṇaṃ anidassanaṃ, anantaṃ sabbatopabhaṃ; Ettha āpo ca pathavī, tejo vāyo na gādhati. “识不可见、无边际，周遍有津；于此，水、地、火、风不得立足。 Ettha dīghañca rassañca, aṇuṃ thūlaṃ subhāsubhaṃ; Ettha nāmañca rūpañca, asesaṃ uparujjhati; Viññāṇassa nirodhena, etthetaṃ uparujjhatī’ti. 于此长与短，微粗美与丑；于此名与色，无余而寂灭。由识之寂灭，于此彼亦灭。”’ 500. Idamavoca bhagavā. Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṃ abhinandīti. 500. 世尊如是说。居士子坚固心生欢喜，欣然信受世尊所说。 Kevaṭṭasuttaṃ niṭṭhitaṃ ekādasamaṃ. 《坚固经》第十一终。 12. Lohiccasuttaṃ 12. 罗希迦经 Lohiccabrāhmaṇavatthu 罗希迦婆罗门事 501. Evaṃ [Pg.214] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari. Tena kho pana samayena lohicco brāhmaṇo sālavatikaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ, brahmadeyyaṃ. 501. 如是我闻。一时，世尊在憍萨罗国(Kosala)游行，与五百比丘之大比丘僧团同行，抵达萨拉瓦底(Sālavatikā)。当时，婆罗门罗希迦(Lohicca)住在萨拉瓦底，那地方人烟稠密，草、薪、水、谷物丰足，是憍萨罗国波斯匿王(Pasenadi)所赐的国王赠礼，为婆罗门封地。 502. Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’ti. 502. 当时，婆罗门罗希迦生起如此邪恶之见：“在此，有沙门或婆罗门证得善法，证得善法后，不应告知他人。他人能为他人做什么呢？譬如有人斩断旧的束缚，又造作新的束缚；我说这邪恶的贪法也是如此。他人能为他人做什么呢？” 503. Assosi kho lohicco brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sālavatikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. 503. 婆罗门罗希迦听闻：“诸位，沙门乔达摩，释迦子，从释迦族出家，在憍萨罗国游行，与五百比丘之大比丘僧团同行，已抵达萨拉瓦底。关于这位乔达摩尊者，有如此美好的声誉远扬：‘彼世尊亦即是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他于此包含天、魔、梵的世界，以及包含沙门、婆罗门、天与人的众生，以亲证智自证后而宣说。他所说的法，初善、中善、后善，义理具足，言辞善巧，阐明完全圆满、清净的梵行。善哉，得见如此的阿罗汉！” 504. Atha kho lohicco brāhmaṇo rosikaṃ nhāpitaṃ āmantesi – ‘‘ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama[Pg.215]; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – lohicco, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’ti. Evañca vadehi – ‘‘adhivāsetu kira bhavaṃ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. 504. 那时，婆罗门罗希迦（Lohicca）对理发师罗斯迦（Rosika）说：“来，朋友罗斯迦，你到沙门乔达摩那里去。去到后，用我的话问候沙门乔达摩少病、少恼、起居轻便、强健、安乐住：“乔达摩尊者，婆罗门罗希迦问候您少病、少恼、起居轻便、强健、安乐住。”并且这样说：“请乔达摩尊者与比丘僧团一同，应允婆罗门罗希迦明日的饭食。”” 505. ‘‘Evaṃ, bho’’ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rosikā nhāpito bhagavantaṃ etadavoca – ‘‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. 505. “是的，先生。”理发师罗斯迦应诺婆罗门罗希迦后，便到世尊那里去。去到后，礼拜世尊，坐于一旁。坐于一旁后，理发师罗斯迦对世尊说：“尊者，婆罗门罗希迦问候世尊少病、少恼、起居轻便、强健、安乐住；并且这样说：“请世尊与比丘僧团一同，应允婆罗门罗希迦明日的饭食。””世尊默然应允。 506. Atha kho rosikā nhāpito bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavoca – ‘‘avocumhā kho mayaṃ bhoto vacanena taṃ bhagavantaṃ – ‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivutthañca pana tena bhagavatā’’ti. 506. 那时，理发师罗斯迦了知世尊已应允，便从座位起身，礼拜世尊，作右绕后，到婆罗门罗希迦那里去。去到后，对婆罗门罗希迦说：“我们已用尊者您的话对那位世尊说：“尊者，婆罗门罗希迦问候世尊少病、少恼、起居轻便、强健、安乐住；并且这样说：“请世尊与比丘僧团一同，应允婆罗门罗希迦明日的饭食。””那位世尊已经应允了。” 507. Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā rosikaṃ nhāpitaṃ āmantesi – ‘‘ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṃ ārocehi – kālo bho, gotama, niṭṭhitaṃ bhatta’’nti. ‘‘Evaṃ, bho’’ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi[Pg.216]. Ekamantaṃ ṭhito kho rosikā nhāpito bhagavato kālaṃ ārocesi – ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti. 507. 那时，罗希迦婆罗门在那一夜过后，在自己家中准备了上等的嚼食与啖食，对理发师罗斯迦(Rosika)吩咐道：“来，朋友罗斯迦，你到沙门乔达摩那里去；去到后，向沙门乔达摩告知时间：‘乔达摩尊者，时候到了，饭食已备妥。’”“是的，尊者。”理发师罗斯迦应诺罗希迦婆罗门后，便去到世尊那里；去到后，礼敬世尊，然后立于一旁。立于一旁的理发师罗斯迦向世尊告知时间：“尊者，时候到了，饭食已备妥。” 508. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. Tena kho pana samayena rosikā nhāpito bhagavantaṃ piṭṭhito piṭṭhito anubandho hoti. Atha kho rosikā nhāpito bhagavantaṃ etadavoca – ‘‘lohiccassa, bhante, brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’ti. Sādhu, bhante, bhagavā lohiccaṃ brāhmaṇaṃ etasmā pāpakā diṭṭhigatā vivecetū’’ti. ‘‘Appeva nāma siyā rosike, appeva nāma siyā rosike’’ti. 508. 那时，世尊于上午时分，穿好下衣，取衣钵，与比丘僧众一同前往萨拉瓦底(Sālavatikā)村。当时，理发师罗斯迦在世尊身后紧随。于是，理发师罗斯迦对世尊说：“尊者，罗希迦婆罗门生起了如此恶见：‘在此，沙门或婆罗门若证得善法，证得善法后，不应告知他人——他人能为他人做什么呢？譬如斩断旧的束缚，又造作新的束缚，我称此为一种邪恶的贪法，与此譬喻相同——他人能为他人做什么呢？’善哉，尊者，愿世尊使罗希迦婆罗门从此邪恶之见中解脱。”“罗斯迦，或许能如此；罗斯迦，或许能如此。” Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho lohicco brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 尔时，世尊前往罗希迦(Lohicca)婆罗门的住处。抵达后，即于所设之座坐下。其后，罗希迦婆罗门亲手以精美的嚼食与啖食，供养以佛陀为首的比丘僧团，使其满足、饱足。 Lohiccabrāhmaṇānuyogo 质询罗希迦婆罗门 509. Atha kho lohicco brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho lohiccaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘saccaṃ kira te, lohicca, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’’ ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kiṃ maññasi lohicca nanu tvaṃ sālavatikaṃ ajjhāvasasī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Yo nu kho, lohicca, evaṃ vadeyya – ‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṃ brāhmaṇo [Pg.217] ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye taṃ upajīvanti, tesaṃ antarāyakaro vā hoti, no vā’’ti? 509. 尔时，罗希迦婆罗门见世尊食毕，手离于钵，便取一低座，坐于一旁。世尊对坐于一旁的罗希迦婆罗门说：“罗希迦，你确实生起了这样一种邪恶的见解吗？——‘于此，有沙门或婆罗门证得善法，证得善法后，不应告知他人。他人能为他人做什么呢？譬如有人，斩断旧的束缚，又造作新的束缚，我说此贪法亦是如此邪恶。他人能为他人做什么呢？’”“是的，乔达摩尊者。”“罗希迦，你意下如何？你不是管辖着萨拉瓦底(Sālavatī)吗？”“是的，乔达摩尊者。”“罗希迦，假使有人这么说：‘罗希迦婆罗门管辖萨拉瓦底，凡萨拉瓦底所产生的税收，应由罗希迦婆罗门一人独享，不应给予他人。’如此说者，对那些依你维生的人，是制造障碍者，还是非障碍者呢？” ‘‘Antarāyakaro, bho gotama’’. ‘‘Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā’’ti? ‘‘Ahitānukampī, bho gotama’’. ‘‘Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā’’ti? ‘‘Sapattakaṃ, bho gotama’’. ‘‘Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā’’ti? ‘‘Micchādiṭṭhi, bho gotama’’. ‘‘Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’. “乔达摩，是制造障碍者。”“作为制造障碍者，他对他们是心怀饶益，还是心怀损害呢？”“乔达摩，是心怀损害。”“对于心怀损害者，他对他们是心存慈爱，还是心存敌意呢？”“乔达摩，是心存敌意。”“当心存敌意时，是邪见还是正见呢？”“乔达摩，是邪见。”“罗希迦，我宣说，具邪见者，于两种归宿中必至其一——即地狱或畜生道。” 510. ‘‘Taṃ kiṃ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṃ ajjhāvasatī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Yo nu kho, lohicca, evaṃ vadeyya – ‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro vā hoti, no vā’’ti? 510. “罗希迦，你意下如何？憍萨罗王波斯匿不统治迦尸憍萨罗吗？”“乔达摩，诚然如此。”“罗希迦，若有人如是说：‘憍萨罗王波斯匿统治迦尸憍萨罗；迦尸憍萨罗所产生的一切税收，应由憍萨罗王波斯匿一人享用，不应给予他人。’如此说者，对于依靠憍萨罗王波斯匿为生的你们及其他人，是制造障碍，还是不制造障碍呢？” ‘‘Antarāyakaro, bho gotama’’. ‘‘Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā’’ti? ‘‘Ahitānukampī, bho gotama’’. ‘‘Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā’’ti? ‘‘Sapattakaṃ, bho gotama’’. ‘‘Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā’’ti? ‘‘Micchādiṭṭhi, bho gotama’’. ‘‘Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’. “乔达摩，是制造障碍者。”“作为制造障碍者，他对他们是心怀饶益，还是心怀损害呢？”“乔达摩，是心怀损害。”“对于心怀损害者，他对他们是心存慈爱，还是心存敌意呢？”“乔达摩，是心存敌意。”“当心存敌意时，是邪见还是正见呢？”“乔达摩，是邪见。”“罗希迦，我宣说，具邪见者，于两种归宿中必至其一——即地狱或畜生道。” 511. ‘‘Iti kira, lohicca, yo evaṃ vadeyya – ‘‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati; yā sālavatikāya samudayasañjāti, lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’’ti. Evaṃvādī so ye taṃ upajīvanti, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – ‘‘idha samaṇo [Pg.218] vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya…pe… karissatī’’ti. Evaṃvādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. 511. “罗希迦（Lohicca）啊，如果有人这样说：‘婆罗门罗希迦住在萨拉瓦蒂（Sālavatikā），萨拉瓦蒂的收益，应由罗希迦独自享用，不应分给其他人。’这样说的人，就是为那些依他维生者制造障碍。制造障碍，就是不怜悯其福祉；不怜悯其福祉，就会生起敌意；生起敌意，就会产生邪见。罗希迦啊，同样地，如果有人这样说：‘在此，有沙门或婆罗门证得了善法，证得之后不应该告诉别人。他人能为他人做什么呢？譬如斩断旧的束缚，又造作新的束缚……’这样说的人，就是为那些依如来所宣说的法与律，从而证得如此崇高殊胜成就——即证得预流果、一来果、不还果、阿罗汉果——的良家子（kulaputta）们，以及那些为投生天界而使天胎成熟者，制造障碍。制造障碍，就是不怜悯其福祉；不怜悯其福祉，就会生起敌意；生起敌意，就会产生邪见。罗希迦啊，我宣说具邪见者，于二趣（gati）之中，必至其一：地狱或畜生胎。” 512. ‘‘Iti kira, lohicca, yo evaṃ vadeyya – ‘‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’’ti. Evaṃvādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma…pe… kiñhi paro parassa karissatī’’ti, evaṃ vādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. Ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. 512. 罗希迦，如果有人这么说：“憍萨罗王波斯匿统治迦尸憍萨罗，迦尸憍萨罗所产生的税赋，应由憍萨罗王波斯匿独自享用，不应给予他人。”如此说者，对于那些依靠憍萨罗王波斯匿维生的你们及其他人，他就是制造障碍者。作为制造障碍者，他就是不怜悯他人利益者；不怜悯他人利益者，其敌对之心便会现前；当敌对之心现前时，便产生邪见。罗希迦，正是如此，如果有人这么说：“在此，有沙门或婆罗门证得善法，证得善法后，不应告知他人，因为他人能为他人做什么呢？……他人能为他人做什么呢？”如此说者，对于那些依如来所开示的法与律而证得如此崇高殊胜境界——即亲证预流果、一来果、不还果、阿罗汉果——的良家子们，以及那些为生于天界而使天胎成熟者，他就是制造障碍者。作为制造障碍者，他就是不怜悯他人利益者；不怜悯他人利益者，其敌对之心便会现前；当敌对之心现前时，便产生邪见。罗希迦，我对有邪见者，宣说两种趣的其中之一：地狱或畜生道。 Tayo codanārahā 三种应受责备者 513. ‘‘Tayo [Pg.219] khome, lohicca, satthāro, ye loke codanārahā; yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṃ vā āliṅgeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, paṭhamo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. 513. “罗希迦，世间有三种导师应受呵责；若有人呵责此等导师，其呵责是真实、如实、如法、无可指责的。是哪三种呢？罗希迦，于此，有某位导师，为了某个目的而从在家出家，成为无家者，但他并未达到那个沙门之义。他未达到那个沙门之义，却为弟子们说法：‘此为你们的利益，此为你们的安乐。’他的弟子们不听从，不倾耳，不立心于了知，并且偏离导师的教导而行。他应被如此呵责：‘具寿，你为了某个目的而从在家出家，成为无家者，但你那个沙门之义尚未达到。你未达到那个沙门之义，却为弟子们说法：“此为你们的利益，此为你们的安乐。”你的弟子们不听从，不倾耳，不立心于了知，并且偏离导师的教导而行。譬如追求后退者，或拥抱转身者，我称此为恶劣的贪法——他人又能为他人做什么呢？’罗希迦，这是第一种在世间应受呵责的导师；若有人呵责此等导师，其呵责是真实、如实、如法、无可指责的。” 514. ‘‘Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya, idaṃ vo sukhāyā’’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma sakaṃ khettaṃ ohāya paraṃ khettaṃ niddāyitabbaṃ maññeyya[Pg.220], evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, dutiyo satthā, yo, loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. 514. “再者，罗希迦，于此有某种导师，他为某种义利从在家出家，成为无家者，但他那沙门义利尚未达成。他未达成那沙门义利，却为弟子们说法：‘这对你们有益，这对你们安乐。’他的弟子们听从、倾听、为证知而用心，且不离师教而行。他应如是受呵责：‘具寿，你为某种义利从在家出家，成为无家者，但你那沙门义利尚未达成。你未达成那沙门义利，却为弟子们说法：“这对你们有益，这对你们安乐。”你的弟子们听从、倾听、为证知而用心，且不离师教而行。犹如有人舍弃自己的田地，却想着应为他人的田地除草，我说这种事是邪恶的贪法——他人又能为他人做什么呢？’罗希迦，这是世间第二种应受呵责的导师；凡呵责此等导师者，其呵责是真实、如实、如法、无有罪过的。” 515. ‘‘Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto. Taṃ tvaṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, tatiyo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjāti. 515. 再者，罗希迦，于此有一类导师，他为之而出家，自家趣于无家，彼沙门之义利已被他证得。他证得彼沙门之义利后，为弟子们说法：“此为你们的利益，此为你们的安乐。”他的弟子们却不愿听，不倾耳，不立心于了知，并且偏离导师的教诫而行。他应被如此呵责：“具寿，你为之而出家，自家趣于无家，你的彼沙门之义利已被证得。你证得彼沙门之义利后，为弟子们说法：‘此为你们的利益，此为你们的安乐。’但是你的弟子们不愿听，不倾耳，不立心于了知，并且偏离导师的教诫而行。犹如断掉旧的束缚，又造作新的束缚，我称此（教导）为一种恶贪法，他人能为他人做什么呢？”罗希迦，这是世间第三种应受呵责的导师；凡呵责如是导师者，其呵责是真实、正确、如法、无过失的。罗希迦，此为世间三种应受呵责的导师；凡呵责如是诸导师者，其呵责是真实、正确、如法、无过失的。 Nacodanārahasatthu 不应受呵责的导师 516. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – ‘‘atthi pana, bho gotama, koci satthā, yo loke nacodanāraho’’ti? ‘‘Atthi kho, lohicca, satthā, yo loke nacodanāraho’’ti. ‘‘Katamo pana so, bho gotama, satthā, yo loke nacodanāraho’’ti? 516. 如是说后，婆罗门罗希迦对世尊说：“尊者乔达摩，世间是否有任何不应受呵责的导师呢？”“罗希迦，世间确实有不应受呵责的导师。”“尊者乔达摩，那么，哪一位是在世间不应受呵责的导师呢？” ‘‘Idha, lohicca, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, lohicca, bhikkhu sīlasampanno [Pg.221] hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… nāparaṃ itthattāyāti pajānāti. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā’’ti. “罗希迦，于此，如来出现于世，为应供、正等觉者……（应如《沙门果经》中广说）。罗希迦，比丘如是具足戒……得达并安住于初禅……罗希迦，弟子于任何导师处，获得如此崇高的殊胜成就，罗希迦，此即是世间不应受呵责的导师。而任何人呵责这样的导师，其呵责即是虚假、不实、不如法、有过失的……得达并安住于第二禅……第三禅……第四禅。罗希迦，弟子于任何导师处，获得如此崇高的殊胜成就，罗希迦，此即是世间不应受呵责的导师，而任何人呵责这样的导师，其呵责即是虚假、不实、不如法、有过失的……为得智见而引导、倾向其心……罗希迦，弟子于任何导师处，获得如此崇高的殊胜成就，罗希迦，此即是世间不应受呵责的导师，而任何人呵责这样的导师，其呵责即是虚假、不实、不如法、有过失的……了知：‘对我而言，从此存在之外，无有后有。’罗希迦，弟子于任何导师处，获得如此崇高的殊胜成就，罗希迦，此即是世间不应受呵责的导师，而任何人呵责这样的导师，其呵责即是虚假、不实、不如法、有过失的。” 517. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, puriso purisaṃ narakapapātaṃ patantaṃ kesesu gahetvā uddharitvā thale patiṭṭhapeyya, evamevāhaṃ bhotā gotamena narakapapātaṃ papatanto uddharitvā thale patiṭṭhāpito. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama, seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. 517. 如是说已，罗希迦婆罗门对世尊说：“乔达摩尊者，犹如有人抓住堕入深渊者的头发，将其拉起，安置于陆地；如是，我正堕入深渊，为乔达摩尊者所救，安置于陆地。殊胜哉，乔达摩尊者！殊胜哉，乔达摩尊者！犹如扶正倒置之物，揭示被覆盖者，为迷路者指示道路，于黑暗中持油灯，令有眼者得见诸色。如是，乔达摩尊者以种种方式阐明了法。我今归依乔达摩尊者、法与比丘僧伽。请乔达摩尊者忆持我为优婆塞，从今日起终生归依。” Lohiccasuttaṃ niṭṭhitaṃ dvādasamaṃ. 第十二罗希迦经终。 13. Tevijjasuttaṃ 13. 三明经 518. Evaṃ [Pg.222] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena manasākaṭaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. 518. 如是我闻。一时，世尊与大比丘僧伽五百人俱，于憍萨罗国游行，至一名为摩那萨卡塔(Manasākaṭa)的憍萨罗婆罗门村。尔时，世尊住在摩那萨卡塔北面，阿致罗筏底河畔的芒果林中。 519. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. 519. 彼时，有众多极负盛名的婆罗门大长者住在摩那萨卡塔，即：阐基婆罗门、达鲁卡婆罗门、波卡拉萨提婆罗门、阇奴索尼(Jāṇussoṇi)婆罗门、多迭亚婆罗门，以及其他极负盛名的婆罗门大长者。 520. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi. Atha kho vāseṭṭho māṇavo evamāha – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’’ti. Bhāradvājopi māṇavo evamāha – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’’ti. Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi bhāradvājo māṇavopi vāseṭṭhaṃ māṇavaṃ saññāpetuṃ. 520. 尔时，婆私吒与巴罗多迦二位青年婆罗门为舒解疲乏而经行、随行时，生起了关于正道与非正道的谈论。于是，青年婆罗门婆私吒如是说：“此乃直道，此乃正道，是出离之道，行此道者得与梵天共住，此乃婆罗门波卡拉萨提所宣说。”青年婆罗门巴罗多迦亦如是说：“此乃直道，此乃正道，是出离之道，行此道者得与梵天共住，此乃婆罗门达鲁卡所宣说。”婆私吒青年婆罗门实未能说服巴罗多迦青年婆罗门，巴罗多迦青年婆罗门亦实未能说服婆私吒青年婆罗门。 521. Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – ‘‘ayaṃ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā [Pg.223] devamanussānaṃ buddho bhagavā’’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ samaṇaṃ gotamaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati, tathā naṃ dhāressāmā’’ti. ‘‘Evaṃ, bho’’ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi. 521. 于是，青年婆罗门婆私吒对青年婆罗门巴罗多迦说：“巴罗多迦贤友，有位沙门乔达摩，是释迦子，从释迦族出家，现正住在摩那萨卡塔(Manasākaṭa)北面，阿致罗筏底河畔的芒果林中。关于那位乔达摩尊者，有如此美好的声誉远播：‘彼世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’来吧，巴罗多迦贤友，我们到沙门乔达摩那里去；到了之后，我们向沙门乔达摩请教这件事。沙门乔达摩如何为我们解答，我们就如何受持。”“好的，贤友。”青年婆罗门巴罗多迦应诺了青年婆罗门婆私吒。 Maggāmaggakathā 关于正道与非正道的谈论 522. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ etadavoca – ‘‘idha, bho gotama, amhākaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi. Ahaṃ evaṃ vadāmi – ‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’ti. Bhāradvājo māṇavo evamāha – ‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’ti. Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo’’ti. 522. 尔时，婆私吒(Vāseṭṭha)与巴罗多迦(Bhāradvāja)两位青年，前往世尊之处。抵达后，与世尊相互问候，交换了欢喜、值得忆念的言语，然后坐于一旁。坐于一旁的青年婆私吒对世尊说：“尊者乔达摩，我等在此为舒展筋骨而经行、漫步时，生起了关于道与非道的言论。我如是说：‘此即是正直之道，此即是坦途，能引导行此道者与梵天共住，此乃婆罗门波卡拉萨提(Pokkharasāti)所宣说。’而青年巴罗多迦则如是说：‘此即是正直之道，此即是坦途，能引导行此道者与梵天共住，此乃婆罗门达鲁卡(Tārukkha)所宣说。’尊者乔达摩，于此，我等实有分歧，实有争论，实有异说。” 523. ‘‘Iti kira, vāseṭṭha, tvaṃ evaṃ vadesi – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’’ti. Bhāradvājo māṇavo evamāha – ‘‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’’ti. Atha kismiṃ pana vo, vāseṭṭha, viggaho, kismiṃ vivādo, kismiṃ nānāvādo’’ti? 523. “婆私吒，据说你是这样说的：‘此即是正直之道，此即是坦途，能引导行此道者与梵天共住，此乃婆罗门波卡拉萨提所宣说。’而青年巴罗多迦是那样说的：‘此即是正直之道，此即是坦途，能引导行此道者与梵天共住，此乃婆罗门达鲁卡所宣说。’那么，婆私吒，你们的分歧何在？争论何在？异说何在？” 524. ‘‘Maggāmagge, bho gotama. Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññapenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya. 524. “尊者乔达摩，是在道与非道上。尊者乔达摩，尽管婆罗门们宣示了种种不同的道路——如阿达利耶(Addhariyā)婆罗门、提提利耶(Tittiriyā)婆罗门、阐陀迦(Chandokā)婆罗门、婆和利奢(Bavhārijjhā)婆罗门——但所有这些道路都能引导行此道者与梵天共住。” ‘‘Seyyathāpi[Pg.224], bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññapenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā’’ti. “乔达摩尊者，譬如村庄或市镇附近，即使有许多不同的道路，但所有这些道路都汇集于村庄；同样地，乔达摩尊者，即使婆罗门们宣说种种不同的道路，如阿达利耶婆罗门(Addhariyā)、提提利耶婆罗门(Tittiriyā)、阐陀伽婆罗门(Chandokā)、婆和利阇婆罗门(Bavhārijjhā)，然而所有这些道路都能引出，能引导行此道者达到与梵天共住。” Vāseṭṭhamāṇavānuyogo 对婆悉吒童子的查问 525. ‘‘Niyyantīti vāseṭṭha vadesi’’? ‘‘Niyyantīti, bho gotama, vadāmi’’. ‘‘Niyyantīti, vāseṭṭha, vadesi’’? ‘‘Niyyantīti, bho gotama, vadāmi’’. ‘‘Niyyantīti, vāseṭṭha, vadesi’’? ‘‘Niyyantī’’ti, bho gotama, vadāmi’’. 525. “婆悉吒，你是说‘能引导’吗？”“乔达摩尊者，我说‘能引导’。”“婆悉吒，你是说‘能引导’吗？”“乔达摩尊者，我说‘能引导’。”“婆悉吒，你是说‘能引导’吗？”“乔达摩尊者，我说‘能引导’。” ‘‘Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho’’ti? ‘‘No hidaṃ, bho gotama’’. “婆悉吒，那么，在三明婆罗门中，可有任何一位亲眼见过梵天吗？”“没有，乔达摩尊者。” ‘‘Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyopi, yena brahmā sakkhidiṭṭho’’ti? ‘‘No hidaṃ, bho gotama’’. “婆悉吒，那么，在三明婆罗门的老师中，可有任何一位亲眼见过梵天吗？”“没有，乔达摩尊者。” ‘‘Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho’’ti? ‘‘No hidaṃ, bho gotama’’. “婆悉吒，那么，在三明婆罗门的师祖中，可有任何一位亲眼见过梵天吗？”“没有，乔达摩尊者。” ‘‘Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho’’ti? ‘‘No hidaṃ, bho gotama’’. “婆悉吒，那么，三明婆罗门上溯至第七代师承，可有任何人亲眼见过梵天吗？”“没有，乔达摩尊者。” 526. ‘‘Kiṃ pana, vāseṭṭha, yepi tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’’’ti? ‘‘No hidaṃ, bho gotama’’. 526. “婆悉吒(Vāseṭṭha)，再者，那些三明婆罗门的古代仙人，为明咒的作者与宣说者——如今这些三明婆罗门所吟诵、传述、汇集的古老明咒句，正是源自于他们，并随之吟诵、宣说，复述其所说，复诵其所教——他们是：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩陀祇(Yamadaggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆悉吒(Vāseṭṭha)、迦叶(Kassapa)、婆求(Bhagu)。他们也曾这样说过吗：‘我们知道、我们看见梵天在何处，经何道，住何所’？”“不然，乔达摩(Gotama)尊者。” 527. ‘‘Iti [Pg.225] kira, vāseṭṭha, natthi koci tevijjānaṃ brāhmaṇānaṃ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’ti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema. Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’’’ti. 527. “婆悉吒，如此说来，在三明婆罗门中，没有一个婆罗门曾亲见梵天；没有一个导师曾亲见梵天；没有一个导师的导师曾亲见梵天；乃至上溯七代师承，也没有一人曾亲见梵天。又，那些三明婆罗门的古代仙人，为明咒的作者与宣说者——如今这些三明婆罗门所吟诵、传述、汇集的古老明咒句，正是源自于他们，并随之吟诵、宣说，复述其所说，复诵其所教——他们是：阿吒迦、婆摩迦、婆摩提婆、毗奢蜜多罗、耶摩陀祇、鸯耆罗娑、巴罗多迦、婆悉吒、迦叶、婆求。他们也不曾这样说过：‘我们知道、我们看见梵天在何处，经何道，住何所。’而这些三明婆罗门却这样说：‘我们为那所不知、所不见者，教示一条能与其为伴的道路：“这才是正直之道，这才是直接之道，能引出离，能带领行道者达到与梵天为伴。”’” 528. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. 528. “婆悉吒，你认为如何？如此一来，三明婆罗门的言说，岂不就变得毫无根据了吗？”“确实如此，尊者乔达摩，如此一来，三明婆罗门的言说，就变得毫无根据了。” ‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. ‘Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṃ ṭhānaṃ vijjati. “善哉，婆悉吒。婆悉吒，那些三明婆罗门，对自己所不知、不见的梵天，却教导与之共住的道路，说：‘这才是正直之道，这才是直接之道，能引人出离，能令行此道者到达与梵天共住之处。’——此事无有是处。” 529. ‘‘Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṃsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati. Evameva kho, vāseṭṭha, andhaveṇūpamaṃ maññe tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. Tesamidaṃ tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati. 529. “婆悉吒，譬如一队盲人，一个拉着一个，为首的看不见，中间的看不见，最后的也看不见。婆悉吒，正是如此，我认为三明婆罗门的言说就像一队盲人：为首的看不见，中间的看不见，最后的也看不见。他们这些三明婆罗门的言说，就变得可笑、有名无实、毫无意义、空洞无用。” 530. ‘‘Taṃ [Pg.226] kiṃ maññasi, vāseṭṭha, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī’’ti? 530. “婆悉吒，你认为如何？三明婆罗门以及其他众多的人，能否看见日月？当日月升起与落下时，他们是否会祈求、赞颂，并合掌礼敬、随之绕行？” ‘‘Evaṃ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī’’ti. “正是如此，尊者乔达摩。三明婆罗门以及其他众多的人，能看见日月。当日月升起与落下时，他们会祈求、赞颂，并合掌礼敬、随之绕行。” 531. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, yaṃ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, pahonti tevijjā brāhmaṇā candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṃ sahabyatāyā’’ti? ‘‘No hidaṃ, bho gotama’’. 531. “婆悉吒，你认为如何？那些三明婆罗门以及其他许多人，看见日月，以及日月从何处升起，又于何处落下，他们祈求、赞颂、合掌、礼敬，并追随它们而转。他们能指出通往与日月为伴的道路，说：‘这才是正直之道，这才是坦途，能引导人趣向与日月为伴的境界’吗？”“并非如此，乔达摩尊者。” ‘‘Iti kira, vāseṭṭha, yaṃ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, tesampi nappahonti candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṃ sahabyatāyā’’ti. “所以，婆悉吒，那些三明婆罗门以及其他许多人，看见日月，以及日月从何处升起，又于何处落下，他们祈求、赞颂、合掌、礼敬，并追随它们而转，他们也无法指出通往与日月为伴的道路，说：‘这才是正直之道，这才是坦途，能引导人趣向与日月为伴的境界。’” 532. ‘‘Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo [Pg.227] vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’’ti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’’ti. 532. “那么，据说那些三明婆罗门未曾亲见梵天。据说那些三明婆罗门的诸师也未曾亲见梵天。据说那些三明婆罗门的师传诸师也未曾亲见梵天。据说那些三明婆罗门上溯至第七代的师祖也未曾亲见梵天。又，据说那些三明婆罗门的古仙人，即真言的作者与宣说者——如今的三明婆罗门正是追随他们歌咏、言说、复述、传授那些古老的真言句——例如：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗舍密多罗(Vessāmitta)、焰摩德祇(Yamataggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆悉吒(Vāseṭṭha)、迦叶(Kassapa)、婆求(Bhagu)，他们也未曾如此说：‘我们知道此，我们见到此，梵天在何处，经由何道，居于何所。’而那些三明婆罗门却如此说：‘对于我们所不知、不见者，我们却为他宣说共住之道——这即是正直之道，这即是直接之道，是出离之道，能令行者得与梵天共住。’” 533. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. 533. “婆悉吒，你认为如何？如果这样，那些三明婆罗门所说的话岂不是毫无根据吗？”“确实如此，乔达摩尊者，如果这样，那些三明婆罗门所说的话确实毫无根据。” ‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti – ‘‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’’ti, netaṃ ṭhānaṃ vijjati. “善哉，婆悉吒。婆悉吒，那些三明婆罗门，对于他们自己所不知、不见者，竟然宣说与之共住之道——‘这即是正直之道，这即是直接之道，是出离之道，能令行者得与梵天共住’，此事无有是处。 Janapadakalyāṇīupamā 乡间美女的譬喻 534. ‘‘Seyyathāpi, vāseṭṭha, puriso evaṃ vadeyya – ‘‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi, taṃ kāmemī’’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’’ti? Iti puṭṭho ‘‘no’’ti vadeyya. 534. “婆悉吒(Vāseṭṭha)，譬如有一位男子这样说：‘我欲求此国中最美的女子，我渴望她。’他人会对他说：‘喂，男子，你所欲求、所渴望的国中最美的女子，你知道她是刹帝利女、婆罗门女、吠舍女还是首陀罗女吗？’如此被问时，他会回答：‘不知道。’” ‘‘Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’’ti? Iti puṭṭho ‘‘āmā’’ti vadeyya. “他们会对他说：‘喂，男子，你所欲求、所渴望的国中最美的女子，你知道她叫什么名字、什么种姓吗？是高、是矮，还是中等身材？肤色是黝黑、是金黄，还是棕褐色？住在某个村庄、市镇或城市吗？’如此被问时，他会回答：‘不知道。’他们会对他说：‘喂，男子，你既不认识也不曾见过的女子，你却欲求、渴望她吗？’如此被问时，他会回答：‘是的。’” 535. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. 535. “婆悉吒，你认为如何？当情况如此，那位男子所说的话，难道不就成了毫无根据的吗？”“尊者乔达摩，确实如此。当情况如此，那位男子所说的话，确实成了毫无根据的。” 536. ‘‘Evameva [Pg.228] kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’’ti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’’ti. 536. “婆悉吒，正是如此。那些三明婆罗门未曾亲见梵天；那些三明婆罗门的老师们也未曾亲见梵天；那些三明婆罗门的历代祖师们也未曾亲见梵天；乃至那些三明婆罗门上溯七代的师承也未曾亲见梵天。又，那些三明婆罗门的古仙人，乃是真言的作者、真言的弘传者，如今的三明婆罗门所歌咏、称颂、合诵的古老真言句，即是他们的作品。他们是：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗舍密多(Vessāmitta)、焰摩德祇(Yamataggi)、盎耆罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆悉吒(Vāseṭṭha)、迦叶(Kassapa)、婆和瞿(Bhagu)。他们也未曾如此说：‘我们知道、我们见到梵天在何处，经由何道，居于何所。’而那些三明婆罗门却如此说：‘我们对于所不知、所不见者，宣说与之共住之道：此即是正直之道，此即是直接之道，能引出离，行此道者得与梵天共住。’” 537. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. 537. “婆悉吒，你意下如何？如此一来，那些三明婆罗门所说的话，岂不就成了毫无根据之言吗？”“尊者乔达摩，确实如此。如此一来，那些三明婆罗门所说的话，确实成了毫无根据之言。” ‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti netaṃ ṭhānaṃ vijjati. “善哉，婆悉吒。婆悉吒，那些三明婆罗门对于自己所不知、所不见者，竟宣说与之共住之道，谓：‘此即是正直之道，此即是直接之道，能引出离，行此道者得与梵天共住。’——此事无有是处。 Nisseṇīupamā 阶梯之喻 538. ‘‘Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṃ kareyya – pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ – puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya [Pg.229] vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’’ti? Iti puṭṭho ‘‘no’’ti vadeyya. 538. “婆悉吒(Vāseṭṭha)，譬如有一男子在四衢道口为登楼阁而造梯。众人会这样问他：‘喂，仁者，你为登楼阁而造梯，可知那楼阁是在东方、南方、西方，还是北方？是高、是低，还是中等？’他被这样问时，会回答：‘不知。’” ‘‘Tamenaṃ evaṃ vadeyyuṃ – ‘‘ambho purisa, yaṃ tvaṃ na jānāsi, na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’’ti? Iti puṭṭho ‘‘āmā’’ti vadeyya. “众人会这样问他：‘喂，仁者，你为一座你既不知也不见的楼阁造梯吗？’他被这样问时，会回答：‘是的。’” 539. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. 539. “婆悉吒，你认为如何？这样一来，那男子的话不就成了毫无根据的吗？”“尊者乔达摩(Gotama)，确实如此。这样一来，那男子的话确实就成了毫无根据的了。” 540. ‘‘Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmāti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’’ti. 540. “婆悉吒，正是如此。据说，那些三明婆罗门未曾亲见梵天；据说，那些三明婆罗门的老师们也未曾亲见梵天；据说，那些三明婆罗门的师承相传的老师们也未曾亲见梵天；据说，那些三明婆罗门上溯至第七代的老师们也未曾亲见梵天。又，那些三明婆罗门的古代仙人，是真言的创造者、真言的流传者——如今这些三明婆罗门所歌咏、称说、合集的古老真言句，即是随彼等而歌咏，随彼等而称说，随其所说而说，随其所诵而诵——即：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩陀耆(Yamataggi)、安吉罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆悉吒(Vāseṭṭha)、迦叶(Kassapa)、薄伽(Bhagu)，他们也未曾如此说：‘我们知道此，我们见到此：梵天在何处，或经由何道，或住于何所。’而那些三明婆罗门却如此说：‘对于我们所不知、所不见的梵天，我们教示得与其共住之道，说：“此即是正直之道，此即是直接之道，是出离之道，行此道者得至于与梵天共住。”’” 541. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti. 541. “婆悉吒，你意下如何？若如此，三明婆罗门之所说，岂不成了毫无根据的吗？”“尊者乔达摩，确实如此。若如此，三明婆罗门之所说，确实成了毫无根据的。” ‘‘Sādhu, vāseṭṭha. Te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. Ayameva ujumaggo ayamañjasāyano [Pg.230] niyyāniko niyyāti takkarassa brahmasabyatāyāti, netaṃ ṭhānaṃ vijjati. “善哉，婆悉吒。婆悉吒，那些三明婆罗门，对于他们所不知、所不见的梵天，竟会宣说得与其共住之道，说：‘此即是正直之道，此即是直接之道，是出离之道，行此道者得至于与梵天共住’——此事无有是处。” Aciravatīnadīupamā 阿致罗筏底河之譬喻 542. ‘‘Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre ṭhito pārimaṃ tīraṃ avheyya – ‘‘ehi pārāpāraṃ, ehi pārāpāra’’nti. 542. “婆悉吒，譬如这条阿致罗筏底(Aciravatī)河，河水满溢，与河岸齐平，乌鸦可以站立饮用。这时，有个人欲至彼岸、寻求彼岸、走向彼岸、想渡到彼岸而来。他站在此岸，呼唤彼岸道：‘彼岸，来此岸！彼岸，来此岸！’” 543. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṃ tīraṃ orimaṃ tīraṃ āgaccheyyā’’ti? ‘‘No hidaṃ, bho gotama’’. 543. “婆悉吒，你认为如何？难道因那个人的呼唤、祈求、愿求或欣求，阿致罗筏底河的彼岸就会来到此岸吗？”“不会的，尊者乔达摩。” 544. ‘‘Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṃsu – ‘‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’’ti. 544. “婆悉吒，正是如此。那些三明婆罗门，舍弃了成就婆罗门之法，却受持奉行非婆罗门之法，他们如此说道：‘我们呼唤因陀罗(Inda)，我们呼唤苏摩(Soma)，我们呼唤瓦儒那，我们呼唤伊舍那(Īsāna)，我们呼唤生主(Pajāpati)，我们呼唤梵天(Brahmā)，我们呼唤大神通者(Mahiddhi)，我们呼唤阎摩(Yama)。’” ‘‘Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati. “婆悉吒，那些三明婆罗门，舍弃了成就婆罗门之法，却受持奉行非婆罗门之法，而仅因呼唤、祈求、愿求或欣求，便能在身坏命终之后，得与诸梵天共住——这种情况是不存在的。” 545. ‘‘Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre daḷhāya anduyā pacchābāhaṃ gāḷhabandhanaṃ baddho. 545. “婆悉吒，譬如这条阿致罗筏底(Aciravatī)河，河水满溢，与河岸齐平，乌鸦可以站立饮用。这时，有个人欲至彼岸、寻求彼岸、走向彼岸、想渡到彼岸而来。他却在此岸，被坚固的绳索反绑双手，牢牢地束缚着。” ‘‘Taṃ kiṃ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṃ tīraṃ gaccheyyā’’ti? ‘‘No hidaṃ, bho gotama’’. “婆悉吒，你认为如何？那个人能从阿致罗筏底河的此岸去到彼岸吗？”“不能，尊者乔达摩。” 546. ‘‘Evameva [Pg.231] kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. 546. “正是如此，婆悉吒。于圣者之律，此五种欲亦称‘枷锁’，亦称‘束缚’。是哪五种呢？眼所识之色，为可欲、可爱、可意、悦爱之相、与欲俱行、可染著。耳所识之声……鼻所识之香……舌所识之味……身所识之触，为可欲、可爱、可意、悦爱之相、与欲俱行、可染著。” ‘‘Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Ime kho vāseṭṭha pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati. “婆悉吒，此五种欲，于圣者之律亦称‘枷锁’，亦称‘束缚’。婆悉吒，彼三明婆罗门于此五种欲，贪求、沉迷、深陷，不见过患，无出离之慧而受用之。婆悉吒，彼三明婆罗门，实舍能为婆罗门之法而行，取不能为婆罗门之法而行，于五种欲，贪求、沉迷、深陷，不见过患，无出离之慧而受用，为欲之枷锁所缚，身坏命终之后，当生梵天为伴，无有是处。” 547. ‘‘Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre sasīsaṃ pārupitvā nipajjeyya. 547. “婆悉吒，譬如这条阿致罗筏底(Aciravatī)河，河水充满，与岸齐平，乌鸦可饮。其时，有一人来，欲求彼岸，寻求彼岸，欲往彼岸，欲渡彼岸。他却在此岸，蒙头而卧。” ‘‘Taṃ kiṃ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṃ tīraṃ gaccheyyā’’ti? ‘‘No hidaṃ, bho gotama’’. “婆悉吒，你意下如何？那人能从阿致罗筏底河的此岸去到彼岸吗？”“此事不然，乔达摩尊者。” 548. ‘‘Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. 548. “正是如此，婆悉吒。于圣者之律中，此五盖亦被称为覆盖，亦被称为障碍，亦被称为缠缚，亦被称为遍缠。是哪五种呢？欲贪盖、瞋恚盖、昏沉睡眠盖、掉举恶作盖、疑盖。婆悉吒，于圣者之律中，此五盖亦被称为覆盖，亦被称为障碍，亦被称为缠缚，亦被称为遍缠。” 549. ‘‘Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivuṭā onaddhā pariyonaddhā. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye [Pg.232] dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivuṭā onaddhā pariyonaddhā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati. 549. “婆悉吒，彼等三明婆罗门为五盖所覆、所障、所缚、所遍缠。婆悉吒，彼等三明婆罗门舍弃能成就婆罗门之法，受持非能成就婆罗门之法，为五盖所覆、所障、所缚、所遍缠，于身坏命终之后，得与梵天共住，此事无有是处。” Saṃsandanakathā 比对之言 550. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ, sapariggaho vā brahmā apariggaho vā’’ti? ‘‘Apariggaho, bho gotama’’. ‘‘Saveracitto vā averacitto vā’’ti? ‘‘Averacitto, bho gotama’’. ‘‘Sabyāpajjacitto vā abyāpajjacitto vā’’ti? ‘‘Abyāpajjacitto, bho gotama’’. ‘‘Saṃkiliṭṭhacitto vā asaṃkiliṭṭhacitto vā’’ti? ‘‘Asaṃkiliṭṭhacitto, bho gotama’’. ‘‘Vasavattī vā avasavattī vā’’ti? ‘‘Vasavattī, bho gotama’’. 550. “婆悉吒，汝意云何？汝曾从婆罗门中之耆宿、长老、师与师之师所说而闻：梵天是有家累者，抑或无家累者？”“贤者乔达摩，是无家累者。”“是有瞋恨心者，抑或无瞋恨心者？”“贤者乔达摩，是无瞋恨心者。”“是心有恼患者，抑或心无恼患者？”“贤者乔达摩，是心无恼患者。”“是心染污者，抑或心不染污者？”“贤者乔达摩，是心不染污者。”“是得自在者，抑或不得自在者？”“贤者乔达摩，是得自在者。” ‘‘Taṃ kiṃ maññasi, vāseṭṭha, sapariggahā vā tevijjā brāhmaṇā apariggahā vā’’ti? ‘‘Sapariggahā, bho gotama’’. ‘‘Saveracittā vā averacittā vā’’ti? ‘‘Saveracittā, bho gotama’’. ‘‘Sabyāpajjacittā vā abyāpajjacittā vā’’ti? ‘‘Sabyāpajjacittā, bho gotama’’. ‘‘Saṃkiliṭṭhacittā vā asaṃkiliṭṭhacittā vā’’ti? ‘‘Saṃkiliṭṭhacittā, bho gotama’’. ‘‘Vasavattī vā avasavattī vā’’ti? ‘‘Avasavattī, bho gotama’’. “婆私吒，你认为如何？那些三明婆罗门是有家室的，还是无家室的？”“尊者乔达摩，是有家室的。”“是有嗔心的，还是无嗔心的？”“尊者乔达摩，是有嗔心的。”“是心有恼患的，还是心无恼患的？”“尊者乔达摩，是心有恼患的。”“是心染污的，还是心不染污的？”“尊者乔达摩，是心染污的。”“是能自主的，还是不能自主的？”“尊者乔达摩，是不能自主的。” 551. ‘‘Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. Api nu kho sapariggahānaṃ tevijjānaṃ brāhmaṇānaṃ apariggahena brahmunā saddhiṃ saṃsandati sametī’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṃ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati. 551. “婆私吒，如此说来，三明婆罗门有家室，而梵天无家室。有家室的三明婆罗门，能与无家室的梵天相融、会合吗？”“尊者乔达摩，此事不然。”“善哉，婆私吒！婆私吒，那些有家室的三明婆罗门，于身坏命终之后，得与无家室的梵天为伴，此事无有是处。” ‘‘Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā…pe… sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā… saṃkiliṭṭhacittā tevijjā brāhmaṇā asaṃkiliṭṭhacitto brahmā… avasavattī tevijjā [Pg.233] brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṃ tevijjānaṃ brāhmaṇānaṃ vasavattinā brahmunā saddhiṃ saṃsandati sametī’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṃ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantī’’ti, netaṃ ṭhānaṃ vijjati. “婆私吒，如此说来，三明婆罗门有嗔心，而梵天无嗔心……三明婆罗门心有恼患，而梵天心无恼患……三明婆罗门心有染污，而梵天心无染污……三明婆罗门不能自主，而梵天能自主。不能自主的三明婆罗门，能与能自主的梵天相融、会合吗？”“尊者乔达摩，此事不然。”“善哉，婆私吒！婆私吒，那些不能自主的三明婆罗门，于身坏命终之后，得与能自主的梵天为伴，此事无有是处。” 552. ‘‘Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṃsīdanti, saṃsīditvā visāraṃ pāpuṇanti, sukkhataraṃ maññe taranti. Tasmā idaṃ tevijjānaṃ brāhmaṇānaṃ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī’’ti. 552. “婆悉吒，于此，那些三明婆罗门误入歧途而沉没，沉没后便陷入败坏，他们自以为在渡越，实则横渡干涸之地。因此，这三明婆罗门之三明，亦被称为荒野，亦被称为旷野，亦被称为灾难。” 553. Evaṃ vutte, vāseṭṭho māṇavo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’’ti. ‘‘Taṃ kiṃ maññasi, vāseṭṭha. Āsanne ito manasākaṭaṃ, na ito dūre manasākaṭa’’nti? ‘‘Evaṃ, bho gotama, āsanne ito manasākaṭaṃ, na ito dūre manasākaṭa’’nti. 553. 如是说后，婆悉吒青年对世尊说：“乔达摩尊者，我曾听闻：‘沙门乔达摩了知与梵天共住之道。’” “婆悉吒，你意下如何？摩那萨卡塔（Manasākaṭa）村离此处近，离此处不远吧？”“是的，乔达摩尊者，摩那萨卡塔村离此处近，离此处不远。” 554. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, idhassa puriso manasākaṭe jātasaṃvaddho. Tamenaṃ manasākaṭato tāvadeva avasaṭaṃ manasākaṭassa maggaṃ puccheyyuṃ. Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṃvaddhassa manasākaṭassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bho gotama, puriso manasākaṭe jātasaṃvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī’’ti. 554. “婆悉吒，你意下如何？假使有这么一个人，在摩那萨卡塔村出生长大，当他刚从摩那萨卡塔村出来，人们就问他去摩那萨卡塔村的路。婆悉吒，对于这个在摩那萨卡塔村出生长大的人，当被问及去摩那萨卡塔村的路时，他难道会迟缓或困惑吗？”“不会的，乔达摩尊者。”“此是何因？”“乔达摩尊者，因为那个人在摩那萨卡塔村出生长大，他对摩那萨卡塔村的所有道路都善为明了。” ‘‘Siyā kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṃvaddhassa manasākaṭassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā, na tveva tathāgatassa brahmaloke vā brahmalokagāminiyā vā paṭipadāya puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānaṃ cāhaṃ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ, yathā paṭipanno ca brahmalokaṃ upapanno, tañca pajānāmī’’ti. “婆悉吒，那个在摩那萨卡塔村出生长大的人，在被问及去摩那萨卡塔村的路时，或许会有迟缓或困惑；然而如来在被问及梵天界或通往梵天界之道时，则绝不会有迟缓或困惑。婆悉吒，我了知梵天、梵天界、以及通往梵天界之道，亦了知如何行践而得生于梵天界。” 555. Evaṃ [Pg.234] vutte, vāseṭṭho māṇavo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’’ti. ‘‘Sādhu no bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetu ullumpatu bhavaṃ gotamo brāhmaṇiṃ paja’’nti. ‘‘Tena hi, vāseṭṭha, suṇāhi; sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho vāseṭṭho māṇavo bhagavato paccassosi. 555. 如是说已，青年婆私吒对世尊说此言：“乔达摩尊者，我曾听闻：‘沙门乔达摩开示与梵天共住之道。’善哉，乔达摩尊者，请为我等开示与梵天共住之道，愿乔达摩尊者救拔婆罗门子弟！”“那么，婆私吒，你且谛听，善作意之，我将宣说。”“是的，尊者。”青年婆私吒回答世尊。 Brahmalokamaggadesanā 开示梵天界之道 556. Bhagavā etadavoca – ‘‘idha, vāseṭṭha, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, vāseṭṭha, bhikkhu sīlasampanno hoti…pe… tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. 556. 世尊说此言：“婆私吒，于此，如来出现于世，是阿罗汉、正等觉者……（应如《沙门果经》中广说）。婆私吒，比丘如是具足戒……于自身观见此五盖已断时，喜悦生起；有喜悦者，喜生起；意有喜者，身轻安；身轻安者，感受乐；有乐者，心入定。” ‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. “彼以与慈俱行之心，遍满一个方向而住。同样地，第二个方向、第三个方向、第四个方向。如是，上、下、横向，于一切处，推己及人，以与慈俱行的、广大的、宏大的、无量的、无怨、无害之心，遍满一切世界而住。” ‘‘Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, vāseṭṭha, evaṃ bhāvitāya mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṃ sahabyatāya maggo. “婆私吒，譬如一位强壮的吹螺手，能轻易地令四方知晓其声；同样地，婆私吒，当慈心解脱如是修习时，任何有限之业皆不存留、不住留于彼处。婆私吒，此亦是与梵天共住之道。” ‘‘Puna caparaṃ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. 再者，婆悉吒，比丘以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一个方向而住。同样地第二个方向，同样地第三个方向，同样地第四个方向。像这样，向上、向下、横遍，于一切处，推己及人，他以与舍俱行的、广大的、崇高的、无量的、无怨、无害之心，遍满整个世界而住。 ‘‘Seyyathāpi[Pg.235], vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya. Evameva kho, vāseṭṭha, evaṃ bhāvitāya upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayaṃ kho, vāseṭṭha, brahmānaṃ sahabyatāya maggo. 婆悉吒，譬如一位强壮的吹螺手，能轻易地让四方都听到螺声。同样地，婆悉吒，当舍心解脱如此修习时，任何有限的业都无法在那里存留，无法在那里住留。婆悉吒，这也是通往与梵天共住的道路。 557. ‘‘Taṃ kiṃ maññasi, vāseṭṭha, evaṃvihārī bhikkhu sapariggaho vā apariggaho vā’’ti? ‘‘Apariggaho, bho gotama’’. ‘‘Saveracitto vā averacitto vā’’ti? ‘‘Averacitto, bho gotama’’. ‘‘Sabyāpajjacitto vā abyāpajjacitto vā’’ti? ‘‘Abyāpajjacitto, bho gotama’’. ‘‘Saṃkiliṭṭhacitto vā asaṃkiliṭṭhacitto vā’’ti? ‘‘Asaṃkiliṭṭhacitto, bho gotama’’. ‘‘Vasavattī vā avasavattī vā’’ti? ‘‘Vasavattī, bho gotama’’. 557. “婆悉吒，你认为如何？如此而住的比丘是有家累还是无家累呢？”“无家累，尊者乔达摩。”“他是有怨恨心还是无怨恨心呢？”“无怨恨心，尊者乔达摩。”“他是有嗔恚心还是无嗔恚心呢？”“无嗔恚心，尊者乔达摩。”“他的心有杂染还是无杂染呢？”“心无杂染，尊者乔达摩。”“他是自在还是不自在呢？”“是自在，尊者乔达摩。” ‘‘Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṃ saṃsandati sametī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṃ maraṇā apariggahassa brahmuno sahabyūpago bhavissatī’’ti, ṭhānametaṃ vijjati. “如此，婆悉吒，比丘是无家累的，梵天也是无家累的。无家累的比丘难道不与无家累的梵天相符、相合吗？”“是的，尊者乔达摩。”“善哉，婆悉吒！那么，婆悉吒，无家累的比丘在身坏命终之后，会投生与无家累的梵天共住，这是可能存在的。” 558. ‘‘Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā…pe… abyāpajjacitto bhikkhu, abyāpajjacitto brahmā… asaṃkiliṭṭhacitto bhikkhu, asaṃkiliṭṭhacitto brahmā… vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṃ saṃsandati sametī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṃ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṃ vijjatī’’ti. 558. “婆悉吒，如此，比丘无怨恨心，梵天也无怨恨心……比丘无嗔恚心，梵天也无嗔恚心……比丘心无杂染，梵天也心无杂染……比丘心得自在，梵天也心得自在。婆悉吒，心得自在的比丘难道不与心得自在的梵天相符、相合吗？”“是的，乔达摩尊者。”“善哉，婆悉吒！那么，婆悉吒，心得自在的比丘在身坏命终之后，会成为心得自在的梵天的同伴，这是可能存在的。” 559. Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito[Pg.236]. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma, dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. 559. 如此说后，婆悉吒与巴罗多迦两位青年对世尊说：“妙哉，乔达摩尊者！妙哉，乔达摩尊者！譬如，乔达摩尊者，有人将倒置之物扶正，将覆盖之物揭开，为迷路者指明道路，或于暗处持油灯，心想：‘有眼者将能见色。’同样地，乔达摩尊者以种种方式开示了法。我们归依乔达摩尊者，归依法，归依比丘僧团。愿乔达摩尊者接受我们为优婆塞，从今日起，终生归依。” Tevijjasuttaṃ niṭṭhitaṃ terasamaṃ. 《三明经》第十三终。 Sīlakkhandhavaggo niṭṭhito. 戒蕴品终。 Tassuddānaṃ – 其摄颂曰： Brahmāsāmaññaambaṭṭha,Soṇakūṭamahālijālinī; Sīhapoṭṭhapādasubho kevaṭṭo,Lohiccatevijjā terasāti. 梵网、沙门果、安巴塔、种德、究罗檀陀、摩诃离、阇利耶、大师子吼、布吒波陀、须婆、坚固、罗希迦、三明，共计一十三。 Sīlakkhandhavaggapāḷi niṭṭhitā. 《戒蕴品》巴利终。
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Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Français
Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Deutsch
Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi