Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Majjhimanikāye

中部

Majjhimapaṇṇāsapāḷi

中五十经

1. Gahapativaggo

1. 居士品

1. Kandarakasuttaṃ

1. 甘大拉咖经

1. Evaṃ [Pg.1] me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ. Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama, yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito! Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito’’ti.

1. 如是我闻。一时，世尊与大比丘僧众俱，住在瞻波城（Campā）的伽伽罗（Gaggarā）池畔。尔时，驯象师之子贝索（Pesso）与游行者甘大拉咖（Kandaraka）前往世尊之处。抵达后，驯象师之子贝索顶礼世尊，然后坐于一旁。而游行者甘大拉咖与世尊互相问候，互致友好且值得忆念的言谈后，站立于一旁。站立于一旁的游行者甘大拉咖，环顾极其寂静的比丘僧众后，对世尊如是说：“尊者乔达摩，真是稀有！尊者乔达摩，真是奇妙！尊者乔达摩竟能如此善巧地引导比丘僧众！尊者乔达摩，所有过去世的阿罗汉、正等正觉者，彼等世尊也同样如此善巧地引导了比丘僧众，正如现在尊者乔达摩善巧地引导比丘僧众一般。尊者乔达摩，所有未来世的阿罗汉、正等正觉者，彼等世尊也同样将如此善巧地引导比丘僧众，正如现在尊者乔达摩善巧地引导比丘僧众一般。”

2. ‘‘Evametaṃ[Pg.2], kandaraka, evametaṃ, kandaraka. Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

2. “诚然如是，甘大拉咖！诚然如是，甘大拉咖！甘大拉咖，所有过去世的阿罗汉、正等正觉者，彼等世尊也同样如此善巧地引导了比丘僧众，正如现在我善巧地引导比丘僧众一般。甘大拉咖，所有未来世的阿罗汉、正等正觉者，彼等世尊也同样将如此善巧地引导比丘僧众，正如现在我善巧地引导比丘僧众一般。”

‘‘Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā. Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. Katamesu catūsu? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’’nti.

甘大拉咖，于此比丘僧团中，确实有诸比丘是阿罗汉、漏尽者、梵行已立、所作已办、重担已卸、已达己利、有结已尽、正智解脱。甘大拉咖，于此比丘僧团中，确实亦有诸比丘是有学(sekkhā)，戒行相续，行持相续，具慧，依慧而住；他们心善安住于四念住(satipaṭṭhāna)而住。是哪四者？甘大拉咖，于此，比丘于身随观身而住，精勤、正知、具念，调伏世间之贪忧；于受随观受而住，精勤、正知、具念，调伏世间之贪忧；于心随观心而住，精勤、正知、具念，调伏世间之贪忧；于法随观法而住，精勤、正知、具念，调伏世间之贪忧。

3. Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; citte [Pg.3] cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo. Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ. Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo’’ti.

3. 如是说已，驯象师之子贝索（Pessa）对世尊如是说：“世尊，真是稀有！世尊，真是奇妙！世尊所善巧宣说的这四念住，为令众生清净，超越愁悲，止息苦忧，证得正道，亲证涅槃。世尊，我们这些身着白衣的在家居士，也时而在这些四念住中善安住心而住。世尊，于此，我们于身随观身而住，热忱、正知、具念，调伏世间的贪与忧；于受随观受而住，热忱、正知、具念，调伏世间的贪与忧；于心随观心而住，热忱、正知、具念，调伏世间的贪与忧；于法随观法而住，热忱、正知、具念，调伏世间的贪与忧。世尊，真是稀有！世尊，真是奇妙！世尊竟能在人心如此复杂难解、如此污秽、如此狡诈的情况下，了知众生之利与非利。世尊，人是复杂难解的；世尊，畜生是坦率直白的。世尊，我能调服野象，在它往返瞻波城（Campā）的这段时间里，它就会显露出所有那些欺诈、欺骗、歪曲、不正的行为。然而，世尊，我们的奴仆、仆役或雇工，他们的身行是一回事，言语是另一回事，而他们的心又是另一回事。世尊，真是稀有！世尊，真是奇妙！世尊竟能在人心如此复杂难解、如此污秽、如此狡诈的情况下，了知众生之利与非利。世尊，人是复杂难解的；世尊，畜生是坦率直白的。”

4. ‘‘Evametaṃ, pessa, evametaṃ, pessa. Gahanañhetaṃ, pessa, yadidaṃ manussā; uttānakañhetaṃ, pessa, yadidaṃ pasavo. Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?

4. “正是如此，贝索，正是如此。贝索，这人是复杂的；这畜生是显而易见的。贝索，世间有此四种人(puggala)确实存在。是哪四种呢？贝索，于此，有某个人是自我折磨者，致力于自我折磨的实践；又，贝索，于此，有某个人是折磨他人者，致力于折磨他人的实践；又，贝索，于此，有某个人既是自我折磨者，致力于自我折磨的实践，也是折磨他人者，致力于折磨他人的实践；又，贝索，于此，有某个人既非自我折磨者，不致力于自我折磨的实践，也非折磨他人者，不致力于折磨他人的实践。他不折磨自我，不折磨他人，于现法中无有渴求，已寂灭，已清凉，感受着乐，以已成梵的自身而住。贝索，在这四种人中，哪一种人能令你心悦呢？”

‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto[Pg.4], ayampi me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati – ayameva me puggalo cittaṃ ārādhetī’’ti.

“尊者，那自我折磨、致力于自我折磨实践的人，此人不能令我心悦。尊者，那折磨他人、致力于折磨他人实践的人，此人也不能令我心悦。尊者，那既折磨自我、致力于自我折磨实践，又折磨他人、致力于折磨他人实践的人，此人也不能令我心悦。然而，尊者，那既不折磨自我、不致力于自我折磨实践，也不折磨他人、不致力于折磨他人实践的人，他不折磨自我，不折磨他人，于现法中无有渴求，已寂灭，已清凉，感受着乐，以已成梵的自身而住——正是此人能令我心悦。”

5. ‘‘Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti – iminā me ayaṃ puggalo cittaṃ ārādheti. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, pessa, kālaṃ maññasī’’ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

5. “佩萨，为何这三个人不能使你的心欢喜呢？”“世尊，凡是自我折磨、专修自我折磨之行的人，他折磨、极度折磨那希求安乐、厌恶痛苦的自己——因此，这个人不能使我的心欢喜。世尊，凡是折磨他人、专修折磨他人之行的人，他折磨、极度折磨那希求安乐、厌恶痛苦的他人——因此，这个人不能使我的心欢喜。世尊，凡是既自我折磨、专修自我折磨之行，又折磨他人、专修折磨他人之行的人，他折磨、极度折磨那希求安乐、厌恶痛苦的自己和他人——因此，这个人不能使我的心欢喜。然而，世尊，凡是不自我折磨、不专修自我折磨之行，不折磨他人、不专修折磨他人之行的人，他不自我折磨，不折磨他人，于现法中无有渴爱、已寂灭、已清凉，感受着安乐，以梵行之身而住；他既不折磨，也不极度折磨那希求安乐、厌恶痛苦的自己和他人——因此，这个人能使我的心欢喜。世尊，现在我们告辞了，我们有很多事务，有很多事情要做。”“佩萨，你自知是时候了。”于是，象师之子佩萨对世尊所说感到欢喜、随喜，从座位上起来，顶礼世尊，右绕后离去。

6. Atha [Pg.5] kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi – ‘‘paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṃyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto’’ti. ‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

6. 那时，象师之子佩萨离去不久，世尊对诸比丘说：“诸比丘，象师之子佩萨是智者；诸比丘，象师之子佩萨是大慧者。诸比丘，如果象师之子佩萨能再坐片刻，直到我为他详细辨析这四种人，他本会与大利益相应。然而，诸比丘，即使如此，象师之子佩萨也已与大利益相应。”“世尊，现在正是时候！善逝，现在正是时候，愿世尊详细辨析这四种人。诸比丘听闻世尊所说后，将会受持。”“那么，诸比丘，你们当仔细谛听，善加作意，我将要说了。”“是的，尊者。”那些比丘应诺世尊。世尊说了这话：

7. ‘‘Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko ; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati; so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ aḍḍhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā [Pg.6] hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti ; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

7. “诸比丘，什么是自苦、专修自苦行的人呢？诸比丘，于此，某一类人裸体，行为放逸，以手舔净，不接受‘来，尊者’的招呼，不接受‘请住，尊者’的招呼；不接受带来的食物，不接受特制的食物，不接受邀请；他不从锅口接受，不从篮口接受，不接受越过门槛、越过木杖、越过舂杵所施的食物；不接受两人正在用餐时，其中一人起身所施的食物；不从孕妇、不从哺乳的女人、不从与男人共处的女人处接受食物；不接受众人凑集布施的食物，不接受有狗站在一旁的食物，不接受苍蝇群集处的食物；他不吃鱼，不吃肉，不饮烈酒，不饮米酒，不饮酸粥。他或只到一户人家乞食，只取一抟食；或到两户人家，取两抟食……乃至或到七户人家，取七抟食；他或靠一小钵施食维生，或靠两小钵施食维生……乃至靠七小钵施食维生；他或隔一日食，或隔两日食……乃至隔七日食——像这样，他安住于奉行乃至半月一次的轮流进食之行。他或食生菜，或食稗子，或食野稻，或食皮革屑，或食苔藓，或食碎米，或食米汤，或食麻粕，或食草，或食牛粪；他以森林中的根、果为食维生，食用自落的果实。他或穿麻衣，或穿混纺布衣，或穿裹尸布，或穿粪扫衣，或穿树皮衣，或穿羚羊皮衣，或穿羚羊皮条衣，或穿俱舍草衣，或穿树皮纤维衣，或穿木片衣，或穿人毛毯，或穿马尾毛毯，或穿猫头鹰羽毛衣；他拔除须发，安住于专修拔除须发之行；他常站立，拒绝坐具；他常蹲踞，安住于专修蹲踞之行；他卧于荆棘之上，在荆棘上设置卧处；他安住于一日三次入水之行——像这样，他安住于奉行折磨、煎熬身体的种种苦行。诸比丘，这被称为自苦、专修自苦行的人。”

8. ‘‘Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.

8. “诸比丘，如何是折磨他人、专注于折磨他人的人？诸比丘，于此，有些人是屠羊者、屠猪者、捕鸟者、猎人、残酷者、捕鱼者、盗贼、处决盗贼者、屠牛者、狱吏，或任何其他行残酷业者。诸比丘，此人被称为折磨他人、专注于折磨他人的人。”

9. ‘‘Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti[Pg.7], yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya), ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

9. 诸比丘，怎样是既折磨自己、又致力于折磨自己之行，既折磨他人、又致力于折磨他人之行的个人呢？诸比丘，于此，某一类个人，或为刹帝利(khattiya)灌顶王，或为大富婆罗门(brāhmaṇa)。他在城东让人建造一座新的祭祀堂(santhāgāra)，剃除须发，穿上粗涩的兽皮，身涂酥油与油，以鹿角搔背，与王后及婆罗门国师一同进入新的祭祀堂。他在那里，于未加铺垫、涂抹着新鲜牛粪的地上躺卧。有一头母牛，其牛犊与它毛色相同。国王依靠它一个乳房的奶维生，王后依靠第二个乳房的奶维生，婆罗门国师依靠第三个乳房的奶维生，用第四个乳房的奶祭火，剩下的由牛犊维生。他如此说道：“为祭祀故，当杀这么多公牛！为祭祀故，当杀这么多小公牛！为祭祀故，当杀这么多小母牛！为祭祀故，当杀这么多山羊！为祭祀故，当杀这么多绵羊！为祭祀故，当杀这么多马！为祭祀故，当砍这么多树木作祭柱(yūpa)！为祭祀故，当割这么多吉祥草(dabbā)用作祭祀铺草！”而他的那些奴隶、仆役或工人，也因棍棒与恐惧的威吓，泪流满面地哭泣着，从事各项准备工作。诸比丘，此人即被称为：既折磨自己、又致力于折磨自己之行，既折磨他人、又致力于折磨他人之行的个人。

10. ‘‘Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, bhikkhave, 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 rajāpatho, 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[Pg.8], mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

10. “诸比丘，是哪一种个人，既不折磨自己、不致力于折磨自己，也不折磨他人、不致力于折磨他人，他就在现法中无欲、寂灭、清凉，感受着乐，以梵之心而住呢？诸比丘，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。他亲自以无上智证悟并亲证此包含天、魔、梵的世界，以及包含沙门、婆罗门、天、人的众生后，加以宣说。他宣说初善、中善、后善之法，义理具足，言辞具足，阐明完全圆满、极其清净的梵行。居士、或居士之子、或生于某个家族者，听闻彼法。他听闻彼法后，对如来获得信心。他具足了所获得的信心后，如此省思：‘在家生活是束缚，是尘垢之道；出家是空旷处。于家中生活，不易行此完全圆满、究竟清净、如海螺般磨治的梵行。我何不剃除须发，穿上袈裟，从家到无家而出家呢？’其后，他在某个时候，舍弃或多或少的财富，舍弃或多或少的亲属，剃除须发，穿上袈裟，从家到无家而出家。”

11. ‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. 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. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; naccagītavāditavisūkadassanā paṭivirato hoti; mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; uccāsayanamahāsayanā paṭivirato hoti; jātarūparajatapaṭiggahaṇā paṭivirato hoti; āmakadhaññapaṭiggahaṇā paṭivirato hoti; āmakamaṃsapaṭiggahaṇā paṭivirato hoti; itthikumārikapaṭiggahaṇā paṭivirato hoti; dāsidāsapaṭiggahaṇā paṭivirato hoti; ajeḷakapaṭiggahaṇā paṭivirato hoti; kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; khettavatthupaṭiggahaṇā paṭivirato hoti; dūteyyapahiṇagamanānuyogā paṭivirato hoti; kayavikkayā paṭivirato [Pg.9] hoti; tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

11. 他如是出家，具足比丘的学处与正命，舍断杀生，远离杀生，放下棍杖与武器，有惭有愧，具足慈悲，怜悯一切有情之利益而住。舍断不与取，远离不与取，领受所与，期盼所与，以不盗取、清净的自身而住。舍断非梵行，是梵行者，行远离行，远离淫欲、秽行。舍断妄语，远离妄语，是说真实者、信实者、稳固者、可信赖者，对世人不欺瞒。舍断离间语，远离离间语，不为离间此众而将此处所闻告知彼众，不为离间彼众而将彼处所闻告知此众；如是，他是分裂者的调合者，团结者的鼓励者，喜爱和合，乐于和合，欢喜和合，说促进和合之语。舍断粗恶语，远离粗恶语，凡是无过失、悦耳、慈爱、感人、文雅、为众人所喜爱、令众人愉悦之语，他说如是之语。舍断绮语，远离绮语，他是适时语者、真实语者、义利语者、法语者、律语者，他说值得铭记之语，适时、有理、有节、有益。他远离毁坏种子类与植物类之事；是一日一食者，夜晚不食，远离非时食；远离观看舞蹈、歌唱、音乐、表演；远离持用花环、涂香、化妆、装饰、打扮之事；远离高床、大床；远离接受金银；远离接受生谷；远离接受生肉；远离接受妇女、少女；远离接受男奴、女奴；远离接受山羊、绵羊；远离接受鸡、猪；远离接受象、牛、马、骡；远离接受田地、土地；远离充当使者、遣使之事；远离买卖；远离以秤、钱、量行骗；远离贿赂、欺诈、诈骗、狡猾之行；远离砍、杀、绑、拦路抢劫、强夺、暴力之事。

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

他满足于维持身体的衣，满足于维持肚腹的钵食。他无论去往何处，都只随身携带而去。譬如，有翼之鸟，无论飞向何方，都只带着自己的翅膀飞翔；同样地，比丘满足于维持身体的衣，满足于维持肚腹的钵食。他无论去往何处，都只随身携带而去。他具备此圣戒蕴，于内体验无过失之乐。

12. ‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… 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.

12. 他以眼见色时，不取相，不取随相。因他若住于眼根不律仪，贪与忧等恶不善法即会流入；为此，他致力于防护，守护眼根，进入眼根之律仪。以耳闻声时……以鼻嗅香时……以舌尝味时……以身触所触时……以意知法时，不取相，不取随相。因他若住于意根不律仪，贪与忧等恶不善法即会流入；为此，他致力于防护，守护意根，进入意根之律仪。他具备此圣根律仪，于内体验无染之乐。

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

他于前进后退、前瞻后顾、屈伸肢体、持僧伽梨与衣钵、食饮嚼尝、大小便利、行住坐卧、醒时、言语、默然中，皆保持正知。

13. ‘‘So [Pg.10] iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti, byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

13. 彼，具足此圣戒蕴、此圣根律仪、此圣念正知，即受用闲静之卧坐处：森林、树下、山岳、峡谷、山洞、墓地、丛林、空地、草堆。彼食后，从行乞归，结跏趺坐，端正其身，建立面前之念。彼于世间舍离贪欲，以离贪欲之心而住，从贪欲净化其心；舍离瞋恚、恶意，以无瞋之心而住，于一切有情众生，心怀利益与怜悯，从瞋恚、恶意净化其心；舍离昏沉、睡眠，离昏沉、睡眠而住，具光明想，具念、正知，从昏沉、睡眠净化其心；舍离掉举、追悔，不掉举而住，内心寂静，从掉举、追悔净化其心；舍离怀疑，度越怀疑而住，于诸善法无疑难，从怀疑净化其心。

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

彼舍断此等五盖——心的染污、智慧的削弱者，远离诸欲，远离诸不善法，有寻有伺，具足安住于离生喜乐的初禅。寻伺寂灭，内心澄净，心一境性，无寻无伺，具足安住于定生喜乐的第二禅。又因离喜而住于舍，具念、正知，以身感受乐，此即圣者所宣说的“舍、念、乐住者”，具足安住于第三禅。又因断乐、断苦，以及先前喜、忧的灭没，不苦不乐，具足安住于舍念清净的第四禅。

14. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi [Pg.11] 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.

14. 彼于如是已得等持之心，清净、明洁、无秽、离诸染污、柔软、堪任、住立、达至不动时，便引导心倾向于宿住随念智。彼忆念种种宿住，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，于众多坏劫、众多成劫、众多坏成劫中——“于彼处，我曾有如是名、如是姓、如是貌、如是食、感受如是苦乐、寿量如是。我于彼处死后，生于某处；于彼处，我亦有如是名、如是姓、如是貌、如是食、感受如是苦乐、寿量如是。我于彼处死后，生于此处。”如是，彼忆念起具有行相与详情的种种宿住。

15. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā 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.

15. “当他这样心已入定、清净、明净、无秽、离诸随烦恼、柔软、堪任、住立、已达不动时，便将心倾向于有情死生智。他以清净、超越人类的天眼，看见有情死没与投生，卑劣与高尚，美色与丑色，善趣与恶趣，了知有情随业而行——‘这些有情确实具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，受持邪见业，他们身坏命终之后，投生到苦界、恶趣、堕处、地狱；而那些有情确实具足身善行、语善行、意善行，不诽谤圣者，持正见，受持正见业，他们身坏命终之后，投生到善趣、天界。’如是，他以清净、超越人类的天眼，看见有情死没与投生，卑劣与高尚，美色与丑色，善趣与恶趣，了知有情随业而行。”

16. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti[Pg.12]. ‘Ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

16. “当他的心像这样得定、清净、明净、无秽、离诸随染、柔软、适业、住立、达不动时，他为了诸漏的尽知而引导其心。他如实了知：‘此是苦。’如实了知：‘此是苦集。’如实了知：‘此是苦灭。’如实了知：‘此是导向苦灭之道。’如实了知：‘此等是漏。’如实了知：‘此是漏集。’如实了知：‘此是漏灭。’如实了知：‘此是导向漏灭之道。’他如此知、如此见时，心从欲漏解脱，心从有漏解脱，心从无明漏解脱。于解脱时，有‘已解脱’之智。他了知：‘生已尽，梵行已立，所应作已作，不复为后有。’诸比丘，此人被称为不折磨自己、不致力于折磨自己，不折磨他人、不致力于折磨他人。他不折磨自己，不折磨他人，于现法中无欲、寂灭、清凉，感受着乐，以梵之心而住。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此语已。彼诸比丘心怀喜悦，欢喜世尊所说。

Kandarakasuttaṃ niṭṭhitaṃ paṭhamaṃ.

甘大拉咖经第一终。

2. Aṭṭhakanāgarasuttaṃ

2. 八城经

17. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca – ‘‘kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānanda’’nti. ‘‘Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake’’ti. Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi.

17. 如是我闻。一时，具寿阿难住在毗舍离(Vesālī)的韦芦瓦村(Beluvagāmaka)。尔时，有位名为达萨玛(Dasama)的八城(Aṭṭhaka)居士，因某要事抵达华氏城(Pāṭaliputta)。于是，八城居士达萨玛前往鸡园寺(Kukkuṭārāma)，去到某位比丘那里；走近后，他礼敬那位比丘，然后坐于一旁。坐于一旁后，八城居士达萨玛对那位比丘说：“尊者，具寿阿难如今住在何处？我等渴望拜见具寿阿难。”“居士，具寿阿难住在毗舍离的韦芦瓦村。”于是，八城居士达萨玛在华氏城办完要事后，便前往毗舍离的韦芦瓦村，去到具寿阿难那里；走近后，他礼敬具寿阿难，然后坐于一旁。

18. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bhante ānanda, tena bhagavatā [Pg.13] jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?

18. 坐于一旁后，八城居士达萨玛对具寿阿难说：“阿难尊者，彼知者、见者、阿罗汉、正等觉者世尊，是否曾宣说一法？若比丘住于此法，不放逸、勇猛、策励自勤，则未解脱心得以解脱，未尽诸漏得以灭尽，未证无上瑜伽安稳得以证得。”

‘‘Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

“居士，彼知者、见者、阿罗汉、正等觉者世尊，确实曾宣说一法。若比丘住于此法，不放逸、勇猛、策励自勤，则未解脱心得以解脱，未尽诸漏得以灭尽，未证无上瑜伽安稳得以证得。”

‘‘Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?

“尊者阿难，由那位知者、见者、阿罗汉、正等觉世尊所宣说的一法，究竟是哪一法？于此法中，比丘不放逸、热勤、自我策励而住，未解脱的心得以解脱，未灭尽的诸漏得以灭尽，未证得的无上瑜伽安稳得以证得？”

19. ‘‘Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.

19. “居士，在此，比丘离诸欲，离诸不善法，具足并安住于有寻、有伺、离生喜乐的初禅。他如此审察：‘此初禅亦为所造作、所思量而成。凡所有造作、思量而成者，皆是无常、灭法。’他如此了知。他安住于此，得诸漏尽。若不得诸漏尽，则因对法的喜爱与欣悦，五下分结断尽，成为化生者，于彼处般涅槃，自彼世间成为不还者。居士，这也是由那位知者、见者、阿罗汉、正等觉世尊所宣说的一法，于此法中，比丘不放逸、热勤、自我策励而住，未解脱的心得以解脱，未灭尽的诸漏得以灭尽，未证得的无上瑜伽安稳得以证得。”

20. ‘‘Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

20. “再者，居士，比丘寻、伺寂灭，内等净，心一趣，无寻、无伺，定生喜乐，具足并安住于第二禅。他如此审察：‘此第二禅亦为所造作、所思量而成。凡所有造作、思量而成者，皆是无常、灭法。’他如此了知。他安住于此，得诸漏尽。若不得诸漏尽，则因对法的喜爱与欣悦，五下分结断尽，成为化生者，于彼处般涅槃，自彼世间成为不还者。居士，这也是由那位知者、见者、阿罗汉、正等觉世尊所宣说的一法，于此法中，比丘不放逸、热勤、自我策励而住，未解脱的心得以解脱，未灭尽的诸漏得以灭尽，未证得的无上瑜伽安稳得以证得。”

‘‘Puna [Pg.14] caparaṃ, gahapati, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

再者，居士，比丘因对喜的离染……等……，具足并安住于第三禅。他如此省察：“此第三禅也是有为的、思量的……等……”，他次第到达无上的瑜伽安稳。

‘‘Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

再者，居士，比丘因舍离乐……等……，具足并安住于第四禅。他如此省察：“此第四禅也是有为的、思量的……”，他次第到达无上的瑜伽安稳。

‘‘Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

再者，居士，比丘以慈俱之心遍满一方而住，如是第二方，如是第三方，如是第四方。如是，于上方、下方、横向，于一切处，推己及人，以广大、崇高、无量、无怨、无嗔的慈俱之心，遍满一切世间而住。他如此省察：“此慈心解脱也是有为的、思量的。凡是有为的、思量的，其法为无常、为灭。”他如此了知。他安住于彼……等……，次第到达无上的瑜伽安稳。

‘‘Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

再者，居士，比丘以与悲俱行之心……乃至……以与喜俱行之心……乃至……以与舍俱行之心遍满一方而住，如是第二方，如是第三方，如是第四方。如是，于上方、下方、横向，于一切处，推己及人，以广大、崇高、无量、无怨、无恼害的与舍俱行之心，遍满一切有情世间而住。彼如是省察：“此舍心解脱亦是所造作的、所意图的。凡是所造作的、所意图的，彼即是无常的、是灭法。”如是了知。彼安住于彼……到达无上离轭安稳。

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ [Pg.15] nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

再者，居士，比丘完全超越一切色想，有对想灭没，不作意种种想，思惟“虚空无边”，证入空无边处而住。彼如是省察：“此空无边处定亦是所造作的、所意图的。凡是所造作的、所意图的，彼即是无常的、是灭法。”如是了知。彼安住于彼……到达无上离轭安稳。

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

再者，居士，比丘完全超越空无边处，思惟“识无边”，证入识无边处而住。彼如是省察：“此识无边处定亦是所造作的、所意图的。凡是所造作的、所意图的，彼即是无常的、是灭法。”如是了知。彼安住于彼……到达无上离轭安稳。

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

再者，居士，比丘完全超越识无边处(viññāṇañcāyatana)，了知“无所有”，而成就无所有处(ākiñcaññāyatana)而住。他如此省察：“此无所有处等至亦为所造作、所思量。凡是所造作、所思量者，彼即是无常的、灭法。”他如此了知。他安住于此，即证得诸漏的灭尽。若他未证得诸漏的灭尽，则因对该法的贪爱、对该法的喜悦，以及五下分结的灭尽，他成为化生者，于彼处般涅槃，从那个世界不再返回。居士，这也是为那位知者、见者、阿罗汉、正等觉者的世尊所宣说的一法，比丘安住于此，不放逸、热忱、自我策励，则未解脱的心得以解脱，未灭尽的诸漏得以灭尽，未证得的无上离轭安稳得以证得。

21. Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī’’ti[Pg.16]! Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.

21. 如是说已，八城的第十居士对具寿阿难说此言：“尊者阿难，譬如有人寻求一个宝藏口，却于一时得十一个宝藏口；尊者，我亦如是，寻求一个不死之门，却为修习故，于一时得十一个不死之门。尊者，譬如某人的房舍有十一道门，当其房舍起火时，他能由任何一道门而令自身安稳；尊者，我亦如是，能从此十一个不死之门中的任何一个不死之门而令自身安稳。尊者，此等外道尚且为师长寻求师长之财，我如何能不为具寿阿难作供养呢！”于是，八城的第十居士集聚了在华氏城与毗舍离的比丘僧团，亲手以精美的嚼食与啖食令其满足、饱足，并以一一双衣供养每一位比丘，以三衣供养具寿阿难，且为具寿阿难建造了一座价值五百的精舍。

Aṭṭhakanāgarasuttaṃ niṭṭhitaṃ dutiyaṃ.

第二《八城经》终。

3. Sekhasuttaṃ

3. 有学经

22. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante[Pg.17], bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi – ‘‘paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.

22. 如是我闻：一时，世尊住在释迦族(Sakkesu)的迦毗罗卫(Kapilavatthusmiṃ)尼拘律园(Nigrodhārāme)。当时，迦毗罗卫的释迦族人新建了一座集会堂(santhāgāra)，还没有被任何沙门、婆罗门或人类使用过。于是，迦毗罗卫的释迦族人前往世尊之处；抵达后，向世尊礼敬，然后坐于一旁。坐于一旁后，迦毗罗卫的释迦族人对世尊说：“世尊，我们迦毗罗卫的释迦族人新建了一座集会堂，还没有被任何沙门、婆罗门或人类使用过。世尊，请您首先使用它。世尊首先使用后，迦毗罗卫的释迦族人再使用，这将为迦毗罗卫的释迦族人长久地带来利益与安乐。”世尊以沉默应允了。于是，迦毗罗卫的释迦族人知道世尊已经应允，就从座位上起身，向世尊礼敬，右绕后，前往那座新的集会堂。抵达后，他们将集会堂遍铺敷具，设置好座位，安置好水罐，点燃油灯，然后回到世尊之处；抵达后，向世尊礼敬，然后立于一旁。立于一旁后，迦毗罗卫的释迦族人对世尊说：“世尊，集会堂已遍铺敷具，座位已经设置好，水罐已经安置好，油灯也已经点燃。世尊，现在是时候了，请您定夺。”于是，世尊穿好下衣，拿起衣钵，与比丘僧团一起前往集会堂；抵达后，洗净双足，进入集会堂，依止中央的柱子，面向东方坐下。比丘僧团也洗净双足，进入集会堂，依止西边的墙壁，面向东方，以世尊为首而坐。迦毗罗卫的释迦族人也洗净双足，进入集会堂，依止东边的墙壁，面向西方，以世尊为首而坐。其后，世尊在当夜多时，以法谈开示、劝导、激励、鼓舞了迦毗罗卫的释迦族人，然后对具寿阿难说：“阿难，请你为迦毗罗卫的释迦族人开示有学者的行道(sekho pāṭipado)。我的背疲倦了，我将伸展一下。”“是的，世尊。”具寿阿难回答世尊。于是，世尊将僧伽梨叠为四层铺设好，以右胁作狮子卧，一足叠于另一足之上，具念正知，作意起身之想。

23. Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi – ‘‘idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

23. 尔时，具寿阿难对释迦族人摩诃男说：“摩诃男，于此，圣弟子具足戒，守护根门，于食知量，勤修觉醒，具足七种善法，能随意、不难、不苦地获得属于增上心、现法乐住的四种禅。”

24. ‘‘Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.

24. “摩诃男，圣弟子如何具足戒？摩诃男，于此，圣弟子具戒，守护波罗提木叉律仪而住，具足行仪与行处，于微细罪中见为怖畏，于诸学处中受持而学。摩诃男，圣弟子如此具足戒。”

‘‘Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā [Pg.18] 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 abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.

“摩诃男，圣弟子如何守护根门？摩诃男，于此，圣弟子以眼见色，不执取相，不执取随相。若因彼住于不守护眼根，贪、忧等恶不善法即会侵袭，是故彼为防护而行道，守护眼根，于眼根成就防护。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意认知法，不执取相，不执取随相。若因彼住于不守护意根，贪、忧等恶不善法即会侵袭，是故彼为防护而行道，守护意根，于意根成就防护。摩诃男，圣弟子如此守护根门。”

‘‘Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.

摩诃男，圣弟子云何于食知量？摩诃男，于此，圣弟子如理省察而受用食物：“不为嬉戏，不为骄慢，不为装饰，不为庄严；仅为此身住立、存续，为止息饥饿的恼害，为资助梵行。如是，我将消除旧受，不令新受生起，我将得以存续，无过失，且安乐住。”摩诃男，圣弟子即是如是于食知量。

‘‘Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.

摩诃男，圣弟子云何勤修警寤？摩诃男，于此，圣弟子白日经行、宴坐，从诸障法净化其心；于夜初分，经行、宴坐，从诸障法净化其心；于夜中分，右胁而卧，行狮子卧，足足相叠，具念正知，作起立想；于夜后分，起身之后，经行、宴坐，从诸障法净化其心。摩诃男，圣弟子即是如是勤修警寤。

25. ‘‘Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena [Pg.19] vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.

25. “摩诃男，圣弟子是如何具备七善法的呢？摩诃男，在此，圣弟子有信，他信如来的菩提——‘确实，彼世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上调御丈夫、天人导师、佛陀、世尊’。他有惭，对身恶行、语恶行、意恶行感到羞耻，对陷入诸恶不善法感到羞耻。他有愧，对身恶行、语恶行、意恶行感到畏惧，对陷入诸恶不善法感到畏惧。他是多闻的，持所闻，积所闻。凡是那些初善、中善、后善，有义有文，宣说完全圆满、清净梵行的法，他皆多闻、受持、言词熟习、以意随观、以见善通达。他为断除不善法、为具足善法而发起精进，于诸善法中坚毅、勇猛精进、不舍重担而住。他有念，具备最胜的念与聪敏，即使是很久以前所做、很久以前所说，也能忆持、随念。他有慧，具备圣、通达、正导苦尽的生灭随观慧。摩诃男，圣弟子就是这样具备七善法的。”

26. ‘‘Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

26. “摩诃男，圣弟子如何随意获得、无困难获得、不费力地获得此四种属于增上心、能于现法乐住的禅那呢？摩诃男，于此，圣弟子远离诸欲，远离诸不善法，具足并安住于有寻、有伺、由远离所生、具喜乐的初禅。寻、伺平息故……具足并安住于第二禅。又，因离喜……具足并安住于第三禅。因舍断乐与苦，以及先前已灭的喜与忧……具足并安住于第四禅。摩诃男，圣弟子就是这样随意获得、无困难获得、不费力地获得此四种属于增上心、能于现法乐住的禅那。”

27. ‘‘Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya [Pg.20] samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

27. 摩诃男，当圣弟子如此具足戒，如此守护诸根门，如此饮食知量，如此致力于保持清醒，如此具足七正法，如此随意获得、不难获得、不费力地获得四种增上心、现法乐住的禅那，摩诃男，此圣弟子被称为行于有学之道者，具足无腐卵之性，堪能破壳，堪能觉悟，堪能证得无上离轭安稳。摩诃男，譬如母鸡有八枚、十枚或十二枚卵，这些卵被母鸡妥善地孵抱、妥善地加温、妥善地培育，即使那母鸡不生起这样的欲求：“啊，愿我的这些小鸡能用爪尖或喙尖啄破蛋壳，安然地孵出！”然而，那些小鸡还是堪能用爪尖或喙尖啄破蛋壳，安然地孵出。同样地，摩诃男，当圣弟子如此具足戒，如此守护诸根门，如此饮食知量，如此致力于保持清醒，如此具足七正法，如此随意获得、不难获得、不费力地获得四种增上心、现法乐住的禅那，摩诃男，此圣弟子被称为行于有学之道者，具足无腐卵之性，堪能破壳，堪能觉悟，堪能证得无上离轭安稳。

28. ‘‘Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

28. 摩诃男，那位圣弟子正是依此无上的舍念清净，随念种种宿住，即：一生、二生……乃至……如是连同其行相与概要，随念种种宿住。此即是他的第一次破出，犹如小鸡从蛋壳中破出。

‘‘Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

摩诃男，那位圣弟子正是依此无上的舍念清净，以清净、超越人眼的天眼，看见众生死没、往生，卑劣、高贵，美貌、丑陋，善趣、恶趣……乃至……了知众生随业而往。此即是他的第二次破出，犹如小鸡从蛋壳中破出。

‘‘Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

摩诃男，那位圣弟子正是依此无上的舍念清净，由诸漏已尽，于现法中，亲自以胜智作证，具足并安住于无漏的心解脱、慧解脱。此即是他的第三次破出，犹如小鸡从蛋壳中破出。

29. ‘‘Yampi [Pg.21], mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.

29. 摩诃男，圣弟子具足戒行，此亦是他的行；摩诃男，圣弟子守护诸根门，此亦是他的行；摩诃男，圣弟子饮食知量，此亦是他的行；摩诃男，圣弟子勤修警寤，此亦是他的行；摩诃男，圣弟子具足七善法，此亦是他的行；摩诃男，圣弟子随意获得、无困难获得、不费力地获得四种属于增上心、现法乐住的禅那，此亦是他的行。

‘‘Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.

摩诃男，圣弟子忆念种种宿住，即：一生、二生……如是，具行相、具细节地忆念种种宿住，此是他的明；摩诃男，圣弟子以清净、超人之天眼，见众生死时、生时，低劣、高贵，美色、丑色，善趣、恶趣……了知众生随其业而行，此也是他的明；摩诃男，圣弟子由诸漏已尽，于现法中，自以证智作证后，具足住于无漏之心解脱、慧解脱，此也是他的明。

‘‘Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

摩诃男，此圣弟子被称为明具足者，亦称行具足者，亦称明行具足者。

30. ‘‘Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā –

30. 摩诃男，常童子梵天亦曾说此偈：

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

“于众人中，若论种姓，则刹帝利为最；于天人中，明行具足者为最胜。”

‘‘Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā’’ti.

摩诃男，常童子梵天所说之此偈，乃善歌非恶歌，是善说非恶说，与义相应非不相应，为世尊所认可。

Atha [Pg.22] kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī’’ti.

其时，世尊从座而起，告具寿阿难道：“善哉，善哉，阿难！阿难，你为迦毗罗卫的释迦族人善说了有学道。”

Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.

具寿阿难说了此语。导师随喜了。迦毗罗卫的释迦族人内心喜悦，欢喜赞叹具寿阿难所说。

Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ.

有学经第三终。

4. Potaliyasuttaṃ

4. 波达利亚经

31. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, potaliyo gahapati ‘‘gahapativādena maṃ samaṇo gotamo samudācaratī’’ti kupito anattamano tuṇhī ahosi. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca – ‘‘saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā’’ti. ‘‘Evaṃ vutte, potaliyo gahapati gahapativādena maṃ samaṇo gotamo samudācaratī’’ti kupito anattamano bhagavantaṃ etadavoca – ‘‘tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī’’ti. ‘‘Te hi te, gahapati, ākārā, te liṅgā[Pg.23], te nimittā yathā taṃ gahapatissā’’ti. ‘‘Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti. ‘‘Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti? ‘‘Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṃ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti. ‘‘Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī’’ti. ‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi.

31. 如是我闻。一时，世尊住在鸯掘多罗波国（Aṅguttarāpa），一个名叫阿婆那（Āpaṇa）的市镇。尔时，世尊于上午时分，着衣持钵，进入阿婆那乞食。在阿婆那乞食后，饭食已毕，从托钵处返回，前往一处林苑作日间安住。进入那林苑后，于一树下坐下作日间安住。当时，波达利亚（Potaliya）居士衣着华美，持伞着履，经行漫步，亦来到那片林苑。他进入林苑后，往诣世尊所在之处。抵达后，与世尊相互致意，交换了亲切应忆念的问候，然后立于一旁。世尊对立于一旁的波达利亚居士说：“居士，此处有座位，你若愿意，可以就坐。”听闻此言，波达利亚居士心想：“沙门乔达摩竟以‘居士’之称呼我！”遂心生忿怒，怏怏不乐，默然不语。世尊第二次……乃至第三次对波达利亚居士说：“居士，此处有座位，你若愿意，可以就坐。”听闻此言，波达利亚居士因沙门乔达摩以‘居士’称呼他而心生忿怒，怏怏不乐，遂对世尊说：“乔达摩先生，你用‘居士’一词称呼我，这既不适宜，也不恰当。”“居士，因为你的形貌、标记与特征，都如同居士一般。”“可是，乔达摩先生，我已舍弃一切事务，断绝一切俗务。”“居士，你又是如何舍弃一切事务，断绝一切俗务的呢？”“乔达摩先生，我曾有的财富、谷物、白银或黄金，所有这一切都已作为继承财产交给了儿子们。对此，我既不指导，也不指责，仅以衣食为足而住。乔达摩先生，我就是这样舍弃一切事务，断绝一切俗务的。”“居士，你所说的断绝俗务是一回事，而圣者之律中的断绝俗务，又是另一回事。”“尊者，那么在圣者之律中，断绝俗务是怎样的呢？善哉，尊者，请世尊为我说法，开示圣者之律中断绝俗务之法。”“那么，居士，你且谛听，善思念之，我当为你宣说。”波达利亚居士回答世尊：“是的，尊者。”

32. Bhagavā etadavoca – ‘‘aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. Katame aṭṭha? Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; saccavācaṃ nissāya musāvādo pahātabbo; apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṃ nissāya giddhilobho pahātabbo; anindārosaṃ nissāya nindāroso pahātabbo; akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; anatimānaṃ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī’’ti. ‘‘Ye me, bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṃ upādāyā’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

32. 世尊说了这话：“居士，于圣教法律中，有此八法导向世俗言行的彻底断除。是哪八法呢？依于不杀生，当断除杀生；依于与取，当断除不与取；依于真实语，当断除妄语；依于不两舌，当断除两舌；依于无贪婪，当断除贪婪；依于无呵责，当断除呵责；依于无忿恼，当断除忿恼；依于无过慢，当断除过慢。居士，此八法为略说，未广为分别，于圣教法律中，导向世俗言行的彻底断除。”“世尊，世尊为我略说而未广为分别的此八法，于圣教法律中导向世俗言行的彻底断除。善哉，世尊！愿世尊出于慈愍，为我详细分别此八法。”“那么，居士，你当谛听，善思念之，我将宣说。”“是的，世尊。”波达利亚居士回答世尊。世尊说了这话：

33. ‘‘‘Apāṇātipātaṃ [Pg.24] nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

33. “‘依于不杀生，当舍断杀生’，此话是缘何而说呢？居士，于此，圣弟子如是省察：‘我因何等结缚而会成为杀生者，我正为断除、根绝彼等结缚而行道。若我成为杀生者，我自身会因杀生而谴责自己；诸智者审察后也会因杀生而呵责我；身坏命终后，因杀生故，可预期恶趣。此杀生即是结缚，即是盖。凡缘杀生而生起的诸漏、恼害与热恼，于远离杀生者，彼等诸漏、恼害与热恼则不生起。’‘依于不杀生，当舍断杀生’——此话即缘此而说。

34. ‘‘‘Dinnādānaṃ nissāya adinnādānaṃ pahātabba’nti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabba’nti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

34. “‘依于与取，当舍断不与取’，此话是缘何而说呢？居士，于此，圣弟子如是省察：‘我因何等结缚而会成为不与取者，我正为断除、根绝彼等结缚而行道。若我成为不与取者，我自身会因不与取而谴责自己；诸智者审察后也会因不与取而呵责我；身坏命终后，因不与取故，可预期恶趣。此不与取即是结缚，即是盖。凡缘不与取而生起的诸漏、恼害与热恼，于远离不与取者，彼等诸漏、恼害与热恼则不生起。’‘依于与取，当舍断不与取’——此话即缘此而说。

35. ‘‘‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ [Pg.25] musāvādo. Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

35. “‘应依真实语而舍离妄语’——此话是缘何而说呢？居士，于此，圣弟子如此思惟：‘我因何等结缚而会说妄语，我即为断除、根除彼等结缚而行道。若我仍说妄语，我自己会因妄语之缘而呵责自己；诸智者审察后也会因妄语之缘而谴责我；身坏命终之后，因妄语之缘，可预期的是恶趣。此妄语即是结缚，即是盖。凡因妄语之缘而生的诸漏、恼害与热恼，对于远离妄语者，彼等诸漏、恼害与热恼即不存在。’‘应依真实语而舍离妄语’——此话即是缘此而说。”

36. ‘‘‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

36. “‘应依不离间语而舍离离间语’——此话是缘何而说呢？居士，于此，圣弟子如此思惟：‘我因何等结缚而会说离间语，我即为断除、根除彼等结缚而行道。若我仍说离间语，我自己会因离间语之缘而呵责自己；诸智者审察后也会因离间语之缘而谴责我；身坏命终之后，因离间语之缘，可预期的是恶趣。此离间语即是结缚，即是盖。凡因离间语之缘而生的诸漏、恼害与热恼，对于远离离间语者，彼等诸漏、恼害与热恼即不存在。’‘应依不离间语而舍离离间语’——此话即是缘此而说。”

37. ‘‘‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

37. “‘依于无贪求，当断除贪求’，此言是依何而说？居士，于此，圣弟子如是思惟：‘我因何等结缚而有贪求，我正为断除、根除彼等结缚而行道。若我有贪求，则会因贪求而自责；智者审察后，亦会因贪求而呵责我；身坏命终之后，因贪求故，恶趣是可预期的。此贪求即是结缚，即是盖。又，缘于贪求而生起的诸漏、苦恼与热恼，于远离贪求者，彼等诸漏、苦恼与热恼则无。’‘依于无贪求，当断除贪求’，此言即是依此而说。

38. ‘‘‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ [Pg.26] saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

38. “‘依于无嗔责，当断除嗔责’，此言是依何而说？居士，于此，圣弟子如是思惟：‘我因何等结缚而有嗔责，我正为断除、根除彼等结缚而行道。若我有嗔责，则会因嗔责而自责；智者审察后，亦会因嗔责而呵责我；身坏命终之后，因嗔责故，恶趣是可预期的。此嗔责即是结缚，即是盖。又，缘于嗔责而生起的诸漏、苦恼与热恼，于无嗔责者，彼等诸漏、苦恼与热恼则无。’‘依于无嗔责，当断除嗔责’，此言即是依此而说。

39. ‘‘‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

39. “‘依于无愤怒与无怨恨，当断除愤怒与怨恨。’此话是缘何而说呢？居士，于此，圣弟子如此审察：‘我若因某些结缚而有愤怒与怨恨，我正是为断除、根除彼等结缚而行道。然我若有愤怒与怨恨，自己会因愤怒与怨恨而谴责自己，诸智者审察后也会因愤怒与怨恨而呵责我，身坏命终之后，可预期因愤怒与怨恨而堕入恶趣。此愤怒与怨恨，实是结缚，实是盖。又，缘于愤怒与怨恨而生起的诸漏、恼害与热恼，对于无愤怒与无怨恨者，则无此等诸漏、恼害与热恼。’‘依于无愤怒与无怨恨，当断除愤怒与怨恨。’——此话即是缘此而说。”

40. ‘‘‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṃ nissāya atimāno pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

40. “‘依于无过慢，当断除过慢。’此话是缘何而说呢？居士，于此，圣弟子如此审察：‘我若因某些结缚而有过慢，我正是为断除、根除彼等结缚而行道。然我若有过慢，自己会因过慢而谴责自己，诸智者审察后也会因过慢而呵责我，身坏命终之后，可预期因过慢而堕入恶趣。此过慢，实是结缚，实是盖。又，缘于过慢而生起的诸漏、恼害与热恼，对于无过慢者，则无此等诸漏、恼害与热恼。’‘依于无过慢，当断除过慢。’——此话即是缘此而说。”

41. ‘‘Ime [Pg.27] kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṃvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī’’ti.

41. “居士，此八法我已略说，广为分别，于圣者之律中导向称谓之断绝；然于圣者之律中，尚未完全、彻底地断绝一切称谓。”

‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

“世尊，于圣者之律中，如何能完全、彻底地断绝一切称谓？善哉，世尊，请世尊为我说法，如何于圣者之律中，完全、彻底地断绝一切称谓。”“那么，居士，你且谛听，善思念之，我当为说。”“是的，世尊。”波达利亚(Potaliya)居士应诺世尊。世尊说此言：

Kāmādīnavakathā

欲之过患论

42. ‘‘Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya. Taṃ kiṃ maññasi, gahapati, api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā’’ti?

42. “居士，譬如一只为饥饿与虚弱所困的狗，来到屠牛场。一位熟练的屠牛夫或其学徒，向它扔去一具剔净无肉、沾满血迹的骸骨。居士，你认为如何？那只狗舔舐那具剔净无肉、沾满血迹的骸骨，能否消除它的饥饿与虚弱呢？”

‘‘No hetaṃ, bhante’’.

“世尊，不能。”

‘‘Taṃ kissa hetu’’?

“是何缘故？”

‘‘Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assāti. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

“世尊，那具骨骸确实被彻底刮净、剔净，无肉而血迹斑斑。那只狗只会得到疲劳与苦恼。正是如此，居士，圣弟子如此省察：‘世尊说，诸欲如骨骸，多苦，多恼，此中过患更多。’他如此以正慧如实见到之后，便舍离那多样、依于多样的舍，而修习那单一、依于单一的舍，于此，对世间诱饵的一切执取便彻底无余地止息。

43. ‘‘Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya. Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā [Pg.28] anupatitvā vitaccheyyuṃ vissajjeyyuṃ. Taṃ kiṃ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

43. “居士，譬如一只秃鹫、苍鹭或猎鹰，叼着一块肉飞起。其他的秃鹫、苍鹭和猎鹰便会一再追逐，啄它、撕扯它。居士，你认为如何？如果那只秃鹫、苍鹭或猎鹰不迅速放开那块肉，它是否会因此而遭遇死亡或濒死的痛苦？”

‘‘Evaṃ, bhante’’.

“正是如此，世尊。”

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

“正是如此，居士，圣弟子如此省察：‘世尊说，诸欲如肉块，多苦，多恼，此中过患更多。’他如此以正慧如实见到之后，便舍离那多样、依于多样的舍，而修习那单一、依于单一的舍，于此，对世间诱饵的一切执取便彻底无余地止息。

44. ‘‘Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

44. “居士，譬如有人持着燃烧的草火炬逆风而行。居士，你认为如何？倘若那人不迅速舍弃那燃烧的草火炬，那燃烧的草火炬就会烧到他的手，或烧到他的手臂，或烧到他身体的某个肢体，他会因此遭遇死亡，或遭遇近乎死亡的痛苦。”

‘‘Evaṃ, bhante’’.

“世尊，正是如此。”

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

“居士，正是如此，圣弟子如此省察：‘诸欲如草火炬，为世尊所说，多苦，多恼，于此中过患更多。’他如此以正慧如实见到这点后……乃至……即修习于彼舍。

45. ‘‘Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva kāyaṃ sannāmeyyā’’ti?

45. “居士，譬如有一个一人多深的火炭坑，里面充满了无焰、无烟的火炭。这时，来了一位想活不想死、乐爱厌苦的人。两个强壮的男人抓住他的双臂，将他拖向那个火炭坑。居士，你认为如何？那个人难道不会向这边或那边扭动身体吗？”

‘‘Evaṃ, bhante’’.

“世尊，正是如此。”

‘‘Taṃ kissa hetu’’?

“是何缘故？”

‘‘Viditañhi, bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkha’’nti. ‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

“世尊，因为那人知道：‘我将掉进这个火炭坑，并会因此遭遇死亡，或遭遇近乎死亡的痛苦。’居士，正是如此，圣弟子如此省察：‘诸欲如火炭坑，为世尊所说，多苦，多恼，于此中过患更多。’他如此以正慧如实见到这点后……乃至……即修习于彼舍。

46. ‘‘Seyyathāpi[Pg.29], gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. So paṭibuddho na kiñci paṭipasseyya. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

46. “居士，譬如有人梦见怡人的园林、怡人的森林、怡人的土地、怡人的莲池。他醒来后，便什么也看不见。正是如此，居士，圣弟子如此省察：‘世尊已说诸欲如梦，多苦，多恼，于此中过患更多。’……他修习那份舍。

47. ‘‘Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā poriseyyaṃ pavaramaṇikuṇḍalaṃ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. Tamenaṃ jano disvā evaṃ vadeyya – ‘bhogī vata, bho, puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā’’ti?

47. “居士，譬如有人借来财物——借来适合男子的车乘与上好的宝珠戒指、耳环。他被这些借来的财物簇拥着，前呼后拥地走过市集。人们看见他便会说：‘诸位，此人真是富有啊！看来富人就是这样享用财富的！’物主们无论在哪里看见他，就在哪里取回自己的东西。居士，你认为如何？这足以让那个人心生变异吗？”

‘‘Evaṃ, bhante’’.

“是的，世尊。”

‘‘Taṃ kissa hetu’’?

“是何缘故？”

‘‘Sāmino hi, bhante, sāni harantī’’ti. ‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

“世尊，因为物主们取回了他们自己的东西。”“正是如此，居士，圣弟子如此省察：‘世尊已说诸欲如借来之物，多苦，多恼，于此中过患更多。’……他修习那份舍。

48. ‘‘Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṃ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya’nti. So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya. So taṃ vanasaṇḍaṃ ajjhogāhetvā [Pg.30] taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya’nti. So taṃ rukkhaṃ mūlatova chindeyya. Taṃ kiṃ maññasi, gahapati, amuko yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

48. “居士，譬如在村庄或市镇不远处有一片茂密的树林。林中有一棵树，果实甜美而丰盛，但地上却没有一颗果子落下。这时，来了一位需要果实、寻觅果实的人。他进入那片树林，看见了那棵果实甜美而丰盛的树。他心想：‘这棵树果实甜美而丰盛，地上却没有果子落下。而我懂得爬树。我何不爬上这棵树，尽情地吃，也装满衣兜呢？’于是他爬上那棵树，尽情地吃，也装满了衣兜。之后，来了第二位需要果实、寻觅果实的人，带着一把锋利的斧头。他进入那片树林，看见了那棵果实甜美而丰盛的树。他心想：‘这棵树果实甜美而丰盛，地上却没有果子落下。而我却不懂得爬树。我何不把这棵树从根部砍倒，然后尽情地吃，也装满衣兜呢？’于是他便从根部砍倒了那棵树。居士，你认为如何？那位先前爬上树的人，如果他不迅速下来，当那棵树倒下时，岂不是会折断他的手、或脚、或某个肢体，而他岂不是会因此而遭遇死亡或濒死的痛苦吗？”

‘‘Evaṃ, bhante’’.

“正是如此，尊者。”

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

“正是如此，家主，圣弟子如此省察：‘世尊说：诸欲如树果，多苦，多恼，于此，过患更多。’他以正慧如实见到此事后，便避开那基于多样性、依于多样性的舍，而修习那基于单一性、依于单一性的舍，于此，对世间诱饵的一切执取无余地息灭。”

49. ‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

49. “家主，那位有学的圣弟子依于此无上舍念清净，回忆起种种宿住，即：一生、二生……（中略）……如是，他连同行相与纲要，回忆起种种宿住。”

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti.

“家主，那位有学的圣弟子依于此无上舍念清净，以清净、超人之天眼，见诸有情死时生时，卑劣、高贵、貌美、貌丑、善趣、恶趣……（中略）……了知诸有情随其业而行。”

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.

“家主，那位有学的圣弟子依于此无上舍念清净，由诸漏已尽，于现法中，自以证智作证，具足无漏之心解脱、慧解脱而住。家主，仅此，于圣者之律中，即是言说的全面、彻底断绝。”

50. ‘‘Taṃ [Pg.31] kiṃ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī’’ti? ‘‘Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo! Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

50. “居士，你认为如何？正如在圣者的律中，一切称谓被以一切方式彻底断绝，你能在自身中看到这种称谓的断绝吗？”“世尊，我算什么？在圣者的律中，一切称谓被以一切方式彻底断绝又从何谈起呢！世尊，我距离在圣者的律中一切称谓被以一切方式彻底断绝还很遥远。世尊，我们过去对于其他外道的游行者，他们虽是不具智者，我们却认为他们是具智者，给他们具智者之食，把他们置于具智者之位；然而对于比丘们，世尊，他们虽是具智者，我们却认为他们是不具智者，给他们不具智者之食，把他们置于不具智者之位。但是现在，世尊，我们对于其他外道的游行者，他们是不具智者，我们就将知晓他们是不具智者，给他们不具智者之食，将他们置于不具智者之位。而对于比丘们，世尊，他们是具智者，我们就将知晓他们是具智者，给他们具智者之食，将他们置于具智者之位。世尊，正是世尊令我对沙门生起了喜爱、净信与敬重。妙哉，世尊！妙哉，世尊！世尊，譬如扶正倒下之物，揭开覆盖之物，为迷路者指明道路，或如在暗处举起油灯，使有眼者能看见色。世尊，正是这样，世尊以种种方式阐明了法。世尊，我今皈依世尊、法以及比丘僧团。愿世尊接受我为优婆塞，从今日起，终生皈依。”

Potaliyasuttaṃ niṭṭhitaṃ catutthaṃ.

第四波达利亚经终。

5. Jīvakasuttaṃ

5. 耆婆经

51. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi[Pg.32]. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

51. 如是我闻。一时，世尊住在王舍城(Rājagaha)耆婆(Jīvaka)王子育的芒果园。尔时，耆婆王子育前往世尊之处，到了之后，向世尊行礼，然后坐在一旁。坐在一旁的耆婆王子育对世尊说：“尊者，我听过此言：‘他们为沙门乔达摩(Gotama)杀生，沙门乔达摩明知是特意为他所作、因他而作的肉仍食用。’尊者，那些如此说：‘他们为沙门乔达摩杀生，沙门乔达摩明知是特意为他所作、因他而作的肉仍食用’的人，他们是否为世尊之所说语者，没有以不实之词诽谤世尊，并且如法地解释法，而没有任何如法的异论会引来该受呵责之处呢？”

52. ‘‘Ye te, jīvaka, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi. Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi. Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.

52. “耆婆，那些如此说：‘他们为沙门乔达摩杀生，沙门乔达摩明知是特意为他所作、因他而作的肉仍食用’的人，他们并非我所说语者，他们是以不存在、不真实之词诽谤我。耆婆，我宣说于三种情况下，肉不可食用：见到、听到、怀疑。耆婆，我宣说于此三种情况下，肉不可食用。耆婆，我宣说于三种情况下，肉可以食用：未见到、未听到、不怀疑。耆婆，我宣说于此三种情况下，肉可以食用。”

53. ‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. 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 abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena [Pg.33] pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?

53. “耆婆，在此，有位比丘依止某个村落或市镇而住。他以慈俱之心遍满一方而住，同样地，第二方、第三方、第四方。像这样，于上下、横向、一切处，以对一切有情皆如对己之心，以广大、崇高、无量、无怨、无恼害的慈俱之心遍满一切世界而住。这时，某位居士或居士之子前来，以明日之餐食邀请他。耆婆，比丘若有意，便接受。他于彼夜过后，于上午时分，穿好下衣，取了衣钵，前往那位居士或居士之子的住所；抵达后，在铺设好的座位上坐下。那位居士或居士之子便以精美的餐食侍奉他。他不会这样想：‘善哉，愿这位居士或居士之子以精美的餐食侍奉我！’他也不会这样想：‘善哉，愿这位居士或居士之子将来也以如此精美的餐食侍奉我！’他受用那份餐食时，不贪求，不沉迷，不耽著，见其过患，具足出离之慧。耆婆，你认为如何？那位比丘在那个时候，会意图伤害自己、伤害他人或伤害双方吗？”

‘‘No hetaṃ, bhante’’.

“不，尊者。”

‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?

“耆婆，那位比丘在那个时候不是食用无过失的食物吗？”

‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā mettāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’.

“是的，世尊。世尊，我曾听闻：‘梵天住于慈。’世尊，我已亲见，那位梵天就是这位世尊；因为世尊确实住于慈。”“耆婆，凡是会令人产生瞋恚的贪、瞋、痴，如来已将之断除，根绝，如断头棕榈树，令其不存在，未来不复生起。耆婆，如果你是针对此意而说，我认可你所言。”“世尊，我正是针对此意而说。”

54. ‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi [Pg.34] evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?

54. “耆婆，在此，比丘依止某一村庄或市镇而住。他以与悲俱行之心……与喜俱行之心……与舍俱行之心遍满一方而住；同样地，第二、第三、第四方。如是，上、下、横，于一切处，推己及人，以广大、崇高、无量、无怨、无害的与舍俱行之心，遍满一切世间而住。有位居士或居士子前来，邀请他明日用斋。耆婆，比丘若愿意，便接受。于是，过了一夜，他在清晨时分穿好下衣，拿上衣钵，前往那位居士或居士子之家；抵达后，在铺设好的座位上坐下。那位居士或居士子以胜妙的斋食供养他。他不会这样想：‘善哉！愿这位居士或居士子以胜妙的斋食供养我！’他也不会这样想：‘善哉！愿这位居士或居士子将来也以如是胜妙的斋食供养我！’他受用那份斋食时，不贪著，不沉迷，不耽溺，见其过患，具出离慧。耆婆，你认为如何？在那时，那位比丘是否意图伤害自己，意图伤害他人，或意图伤害双方呢？”

‘‘No hetaṃ, bhante’’.

“不，世尊。”

‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?

“耆婆，那位比丘在那时，不正是食用无过之食吗？”

‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā upekkhāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’.

“大德，是的。大德，我曾听闻此言：‘梵天是住于舍者。’大德，我亲眼得见，那位梵天就是这位世尊；大德，世尊确实是住于舍者。”“耆婆，凡是会引生恼害、不乐或恚的贪、瞋、痴，如来已断除，已根绝，已做成如多罗树桩，已使之不再有，于未来不会再生起。耆婆，你若是针对此而说，我认可你此言。”“大德，我正是针对此而说。”

55. ‘‘Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. Yampi so, gahapati, evamāha – ‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so evamāha – ‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī’’ti.

55. “耆婆，凡是特意为如来或如来声闻而杀生者，他于五处生多非福。当他说：‘去，把某某生物带来’时，以此第一处，他生多非福。当那生物被绳索套颈牵来而感受苦与忧时，以此第二处，他生多非福。当他说：‘去，杀了这个生物’时，以此第三处，他生多非福。当此生物被杀时感受苦与忧，以此第四处，他生多非福。当他以不适宜之物触犯如来或如来声闻时，以此第五处，他生多非福。耆婆，凡是特意为如来或如来声闻而杀生者，他于此五处生多非福。”

Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti[Pg.35]; anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说已，耆婆王子育对世尊说：“世尊，稀有！世尊，未曾有！世尊，比丘们实食适宜之食！世尊，比丘们实食无过之食！世尊，妙哉！世尊，妙哉！……愿世尊摄受我为优婆塞，从今日起，终生归依。”

Jīvakasuttaṃ niṭṭhitaṃ pañcamaṃ.

第五《耆婆经》终。

6. Upālisuttaṃ

6. 优波离经

56. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

56. 如是我闻。一时，世尊住在那烂陀（Nāḷandā）的跋瓦瑞咖（Pāvārika）芒果园。当时，尼乾陀·若提子（Nigaṇṭho Nāṭaputto）与一大群尼乾陀众住在那烂陀。尔时，长苦行者（Dīghatapassī）尼乾陀在那烂陀乞食，饭后，从乞食处回来，前往跋瓦瑞咖芒果园，去到世尊那里。他上前与世尊互相问候，说了些欢喜、值得忆念的话后，立于一旁。世尊对立于一旁的长苦行者尼乾陀说：“苦行者，这里有座位，你若愿意，可以坐下。”如是说已，长苦行者尼乾陀取一低座，坐于一旁。世尊对坐于一旁的长苦行者尼乾陀说：“苦行者，尼乾陀·若提子为恶业的造作与发生，安立了多少种业？”

‘‘Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamma’nti paññapetuṃ; ‘daṇḍaṃ, daṇḍa’nti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetu’’nti.

贤友乔达摩，尼乾陀·若提子不惯于安立为“业，业”；贤友乔达摩，他惯于安立为“杖，杖”。

‘‘Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

苦行者，那么，尼乾陀·若提子为恶业的造作与发生，安立了多少种杖呢？

‘‘Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ – kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍa’’nti.

“贤友乔达摩，尼乾陀·若提子为恶业的造作与发生，施设三罚，即：身罚、语罚、意罚。”

‘‘Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti?

“然则，苦行者，身罚是一回事，语罚是另一回事，意罚又是另一回事吗？”

‘‘Aññadeva, āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti.

“贤友乔达摩，身罚是一回事，语罚是另一回事，意罚又是另一回事。”

‘‘Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā[Pg.36], yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍa’’nti?

“然则，苦行者，于这三种如此区分、如此各别的罚中，尼乾陀·若提子为恶业的造作与发生，施设哪一种罚为罪过更重者？是身罚，是语罚，还是意罚？”

‘‘Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍa’’nti.

“贤友乔达摩，于这三种如此区分、如此各别的罚中，尼乾陀·若提子为恶业的造作与发生，施设身罚为罪过更重者，语罚与意罚则非如此。”

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

“苦行者，你说的是‘身罚’吗？”

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.

“贤友乔达摩，我说的是‘身罚’。”

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

“苦行者，你说的是‘身罚’吗？”

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.

“贤友乔达摩，我说的是‘身罚’。”

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

“苦行者，你说的是‘身罚’吗？”

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmī’’ti.

“贤友乔达摩，我说的是‘身罚’。”

Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.

就这样，世尊就此论题，使长苦行者尼乾陀三次确立其说。

57. Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca – ‘‘tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

57. 如是说后，长苦行者尼乾陀对世尊说：“然则，贤友乔达摩，你为恶业的造作与发生，施设了多少种罚呢？”’

‘‘Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍa’nti paññapetuṃ; ‘kammaṃ, kamma’nti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetu’’nti?

“苦行者，如来不惯于施设‘罚，罚’；苦行者，如来惯于施设‘业，业’。”

‘‘Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

“贤友乔达摩，对于恶业的造作与生起，你施设了多少种业呢？”

‘‘Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ – kāyakammaṃ, vacīkammaṃ, manokamma’’nti.

“苦行者，对于恶业的造作与生起，我施设了三种业，即：身业、语业、意业。”

‘‘Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti?

“那么，贤友乔达摩，身业是一回事，语业是另一回事，意业又是另一回事吗？”

‘‘Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti.

“苦行者，身业是一回事，语业是另一回事，意业又是另一回事。”

‘‘Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamma’’nti?

“贤友乔达摩，对于这三种如此区分、如此区别的业，在恶业的造作与生起上，你施设哪一种业为过失最重？是身业，是语业，还是意业呢？”

‘‘Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamma’’nti.

“苦行者，对于这三种如此区分、如此区别的业，在恶业的造作与生起上，我施设意业为过失最重，身业则不然，语业亦不然。”

‘‘Manokammanti, āvuso gotama, vadesi’’?

“贤友乔达摩，你说的是‘意业’吗？”

‘‘Manokammanti, tapassi, vadāmi’’.

“苦行者，我说的是‘意业’。”

‘‘Manokammanti, āvuso gotama, vadesi’’?

“贤友乔达摩，你说的是‘意业’吗？”

‘‘Manokammanti, tapassi, vadāmi’’.

“苦行者，我说的是‘意业’。”

‘‘Manokammanti, āvuso gotama, vadesi’’?

“贤友乔达摩，你说的是‘意业’吗？”

‘‘Manokammanti, tapassi, vadāmī’’ti.

“苦行者，我说的是‘意业’。”

Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

于是，长苦行者(Dīghatapassī)尼乾陀就此论题，三次使世尊确立其说后，从座起身，前往尼乾陀·若提子(Nigaṇṭha Nāṭaputta)之处。

58. Tena [Pg.37] kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ; disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘handa, kuto nu tvaṃ, tapassi, āgacchasi divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi. Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘sādhu sādhu, tapassi! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

58. 那时，尼乾陀·若提子(Nigaṇṭha Nāṭaputto)与一大群在家众，即以伍巴利(Upāli)居士为首的巴拉基里亚(Bālakiriyā)会众，一同坐着。尼乾陀·若提子远远看见长苦行者尼乾陀走来。看见他后，便对长苦行者尼乾陀说：“来，苦行者，你大白天的从何处来？”“尊者，我刚从沙门乔达摩那里来。”“苦行者，你与沙门乔达摩有过任何交谈吗？”“尊者，我与沙门乔达摩确实有过一些交谈。”“那么，苦行者，你与沙门乔达摩是如何交谈的？”于是，长苦行者尼乾陀将他与世尊之间所有的交谈内容，全数告知了尼乾陀·若提子。听闻此言，尼乾陀·若提子对长苦行者尼乾陀说：“善哉，善哉，苦行者！正如一位博学的弟子能正确领会导师的教诲，长苦行者尼乾陀也如此对沙门乔达摩作了回答。与这如此粗重的身罚相比，这卑劣的意罚又算得了什么呢！实际上，身罚在造作恶业、延续恶业方面，过失才最为重大，语罚和意罚皆非如此。”

59. Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sādhu sādhu, bhante dīghatapassī ! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi[Pg.38]. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī’’ti. ‘‘Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti.

59. 如是说时，伍巴利居士对尼乾陀·若提子说：“尊者，善哉，善哉！犹如多闻的弟子完全了知导师的教诫，尊者长苦行者亦如是为沙门乔达摩作答。与此如此粗重的身罚相比，这卑劣的意罚又算得了什么呢！诚然，就造作恶业与延续恶业而言，身罚的过失才更重，语罚与意罚则非如此。尊者，那么，我这就去，就此事向沙门乔达摩提出论难。倘若沙门乔达摩坚持尊者长苦行者所确立的观点，那么，犹如一个大力士，抓住长毛羊的羊毛，将它拖来、拖去、来回拖拽；我也要如此，以我之论，将沙门乔达摩之论，拖来、拖去、来回拖拽。犹如一个强壮的酿酒匠，将一个大滤垫投入深水池中，抓住它的角，将它拖来、拖去、来回拖拽；我也要如此，以我之论，将沙门乔达摩之论，拖来、拖去、来回拖拽。犹如一个大力酒鬼，抓住杯子的边缘，将它向下摇、向上摇、彻底摇净；我也要如此，以我之论，将沙门乔达摩之论，向下摇、向上摇、彻底摇净。又犹如一头六十岁的公象，进入深莲池中，玩一种名为‘漂洗麻布’的游戏；我也要如此，我想，我要和沙门乔达摩玩一场‘漂洗麻布’的游戏。尊者，那么，我这就去，就此事向沙门乔达摩提出论难！”“居士，你去吧，就此事向沙门乔达摩提出论难。居士，或者由我，或者由长苦行者尼乾陀，或者由你，去向沙门乔达摩提出论难。”

60. Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha, tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. Dutiyampi kho dīghatapassī…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ [Pg.39] upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. ‘‘Evaṃ, bhante’’ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca – ‘‘āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho’’ti?

60. 如此说时，长苦行者(Dīghatapassī)尼乾陀对尼乾陀·若提子(Nigaṇṭha Nāṭaputta)说：“尊者，我不乐意让优波离(Upāli)居士去驳斥沙门乔达摩(Gotama)的论点。因为，尊者，沙门乔达摩是个术士，他知道一种能转变人心的幻术，用它来转变其他教派的弟子。”“苦行者，这是不可能、没机会的，优波离居士不会去作沙门乔达摩的弟子。倒是有可能，沙门乔达摩会来作优波离居士的弟子。居士，你去吧，就此论题去驳斥沙门乔达摩的论点。居士，或者我，或者长苦行者尼乾陀，或者你，都可以去驳斥沙门乔达摩的论点。”第二次，长苦行者……第三次，长苦行者尼乾陀对尼乾陀·若提子说：“尊者，我不乐意让优波离居士去驳斥沙门乔达摩的论点。因为，尊者，沙门乔达摩是个术士，他知道一种能转变人心的幻术，用它来转变其他教派的弟子。”“苦行者，这是不可能、没机会的，优波离居士不会去作沙门乔达摩的弟子。倒是有可能，沙门乔达摩会来作优波离居士的弟子。居士，你去吧，就此论题去驳斥沙门乔达摩的论点。居士，或者我，或者长苦行者尼乾陀，或者你，都可以去驳斥沙门乔达摩的论点。”“是的，尊者。”优波离居士应诺尼乾陀·若提子后，从座位起身，顶礼尼乾陀·若提子，右绕后，前往跋瓦瑞咖(Pāvārika)芒果林，去到世尊那里；抵达后，顶礼世尊，然后坐在一旁。坐在一旁的优波离居士对世尊说：“世尊，长苦行者尼乾陀来过这里吗？”

‘‘Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho’’ti.

“居士，长苦行者尼乾陀来此地了。”

‘‘Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?

“世尊，您与长苦行者尼乾陀有过任何交谈吗？”

‘‘Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti.

“居士，我与长苦行者尼乾陀有过一些交谈。”

‘‘Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?

“世尊，那么您与长苦行者尼乾陀之间，有过什么样的交谈呢？”

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.

于是，世尊将与长苦行者尼乾陀的全部交谈，都告知了优波离居士。

61. Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca – ‘‘sādhu sādhu, bhante tapassī! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti. ‘‘Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo’’ti. ‘‘Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’ti.

61. 世尊说完后，优波离居士对世尊这样说：“世尊，这位苦行者善哉，善哉！长苦行者尼乾陀对世尊的回答，正如一位多闻弟子能正确了知导师的教导一般。与如此粗重的身罚相比，那卑劣的意罚算得了什么呢？实则就造作恶业与施行恶业而言，身罚的罪过更重，语罚与意罚则不然。”“居士，你若立足于真实而论，我们或可就此对谈。”“世尊，我将立足于真实而论，让我们就此对谈吧。”

62. ‘‘Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṃ alabhamāno kālaṅkareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī’’ti?

62. “居士，你意下如何？此处有一位尼乾陀，他有病、痛苦、病重，他拒绝冷水而只用热水。假设他没有得到冷水而命终，居士，尼乾陀·若提子会宣称他投生到何处呢？”

‘‘Atthi, bhante, manosattā nāma devā tattha so upapajjati’’.

“世尊，有称为意著天(manosattā devā)的天神，他会投生到那里。”

‘‘Taṃ kissa hetu’’?

“那是出于什么原因呢？”

‘‘Asu hi, bhante[Pg.40], manopaṭibaddho kālaṅkarotī’’ti.

“因为，世尊，他死时心有所系。”

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

“居士，你当用心，居士，用心之后再回答。你的前言与后语实不相符，后语与前言亦不相符。居士，你不是说过这话吗：“尊者，我将立足于真实而论述，让我们在此进行对谈吧。”“尊者，虽然世尊这么说，但就造作恶业与实行恶业而言，身罚的罪过更重，语罚与意罚则不那么重。”

63. ‘‘Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī’’ti?

63. “居士，你意下如何？此处有一位尼干子，他受四支律仪防护，戒绝一切水，具足戒水，涤净戒水，遍满戒水。他在前进后退时，令许多微小生物遭到杀害。居士，对此，尼干子之首若提子施设了什么果报呢？”

‘‘Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī’’ti.

“尊者，尼干子之首若提子宣称，非故意的行为，没有大过失。”

‘‘Sace pana, gahapati, cetetī’’ti?

“居士，但若有故意呢？”

‘‘Mahāsāvajjaṃ, bhante, hotī’’ti.

“尊者，则有大过失。”

‘‘Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī’’ti?

“那么，居士，尼干子之首若提子将“思”施设于何罚之中呢？”

‘‘Manodaṇḍasmiṃ, bhante’’ti.

“尊者，于意罚中。”

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

“居士，你当用心，居士，用心之后再回答。你的前言与后语实不相符，后语与前言亦不相符。居士，你不是说过这话吗：“尊者，我将立足于真实而论述，让我们在此进行对谈吧。”“尊者，虽然世尊这么说，但就造作恶业与实行恶业而言，身罚的罪过更重，语罚与意罚则不那么重。”

64. ‘‘Taṃ kiṃ maññasi, gahapati, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti?

64. “居士，你意下如何？这座那烂陀（Nāḷandā）是否富裕、繁荣、人口众多、人烟稠密？”

‘‘Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti.

“世尊，诚然如是。此那烂陀(Nāḷandā)城，富裕、繁荣、人口众多、人烟稠密。”

‘‘Taṃ kiṃ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṃ vadeyya – ‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena [Pg.41] ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātu’’nti?

“居士，汝意云何？于此，有一拔剑之人前来，彼作是言：‘我将于一刹那、一瞬间，将此那烂陀城中所有众生，变成一堆肉、一团肉。’居士，汝意云何？彼人能否于一刹那、一瞬间，将此那烂陀城中所有众生，变成一堆肉、一团肉？”

‘‘Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ. Kiñhi sobhati eko chavo puriso’’ti!

“世尊，十人、二十人、三十人、四十人，乃至五十人，亦不能于一刹那、一瞬间，将此那烂陀城中所有众生，变成一堆肉、一团肉，何况仅一卑劣之人！”

‘‘Taṃ kiṃ maññasi, gahapati, idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṃ vadeyya – ‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātu’’nti?

“居士，汝意云何？于此，有一位具神通、心得自在之沙门或婆罗门前来，彼作是言：‘我能以一念瞋心，令此那烂陀城化为灰烬。’居士，汝意云何？彼具神通、心得自在之沙门或婆罗门，能否以一念瞋心，令此那烂陀城化为灰烬？”

‘‘Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ. Kiñhi sobhati ekā chavā nāḷandā’’ti!

“世尊，十座、二十座、三十座、四十座，乃至五十座那烂陀城，彼具神通、心得自在之沙门或婆罗门，亦能以一念瞋心，令其化为灰烬，何况仅一座微不足道的那烂陀城！”

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.

“居士，你要用心，居士，用心之后再回答。你的前言与后语，或后语与前言，并不相合。而你，居士，曾说过这话：‘尊者，我将立足于真实而论述，让我们在此进行对谈吧。’”

‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

“尊者，虽然世尊这么说，但就恶业的造作和发生而言，身罚才是罪过更重的，语罚不是这样，意罚也不是这样。”

65. ‘‘Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

65. “居士，你意下如何？你可曾听说，丹达吉(Daṇḍakī)国、迦陵伽(Kāliṅga)国、末闍(Majjha)国、摩登伽(Mātaṅga)国成了旷野，变成了荒地吗？”

‘‘Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

“是的，尊者，我曾听说，丹达吉国、迦陵伽国、末闍国、摩登伽国成了旷野，变成了荒地。”

‘‘Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

“居士，你意下如何？你是如何听说的，是出于什么原因，那丹达吉国、迦陵伽国、末闍国、摩登伽国成了旷野，变成了荒地呢？”

‘‘Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

“尊者，我曾听说，是由于仙人们的心意忿怒，那丹达吉国、迦陵伽国、末闍国、摩登伽国才成了旷野，变成了荒地。”

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.

“居士，你要用心，居士，用心之后再回答。你的前言与后语，或后语与前言，并不相合。而你，居士，曾说过这话：‘尊者，我将立足于真实而论述，让我们在此进行对谈吧。’”

66. ‘‘Purimenevāhaṃ[Pg.42], bhante, opammena bhagavato attamano abhiraddho. Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

66. “世尊，我仅因世尊的前一个譬喻，就已心悦诚服。但我渴望聆听世尊这些精彩的答问，所以我才冒昧地与世尊作对。善哉，世尊！善哉，世尊！譬如，世尊，犹如扶正颠倒，或揭示遮蔽，或为迷路者指明道路，或于暗处持油灯，令有眼者得见诸色；世尊也同样以种种方便开示了法。世尊，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，乃至命终，我已皈依。”

67. ‘‘Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ – ‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti. Atha ca pana maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

67. “居士，你当审慎考察，审慎考察对于像你这样知名的人是好的。”“世尊，因世尊对我说了‘居士，你当审慎考察，审慎考察对于像你这样知名的人是好的’，为此我更加喜悦、满足。世尊，若是其他外道获得我为弟子，他们会举着旗帜遍告整个那烂陀(Nāḷandā)：‘优波离居士已成为我们的弟子！’然而世尊却对我说：‘居士，你当审慎考察，审慎考察对于像你这样知名的人是好的。’世尊，我今第二次皈依世尊、法以及比丘僧团。愿世尊忆持我为优婆塞，从今日起，乃至命终，我已皈依。”

68. ‘‘Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

68. “居士，长久以来，你的家族实为尼乾陀的井泉，对于前来的他们，你当念及应施予饮食。”“世尊，正因世尊对我如此说：‘居士，长久以来，你的家族实为尼乾陀的井泉，对于前来的他们，你当念及应施予饮食’，我对此更加喜悦、满足。世尊，我曾听闻：‘沙门乔达摩如此说：“只应布施给我，不应布施给他人；只应布施给我的弟子，不应布施给其他人的弟子；只布施给我有大果报，布施给他人则无大果报；只布施给我的弟子有大果报，布施给其他人的弟子则无大果报。”’然而，世尊却也鼓励我对尼乾陀布施。而且，世尊，于此我们自会知晓时机。世尊，我这第三次皈依世尊、法以及比丘僧团。愿世尊忆持我为优婆塞，从今日起，乃至命终，皆已皈依。”

69. Atha [Pg.43] kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi upāliṃ gahapatiṃ 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 upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’nti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, gahapati, kālaṃ maññasī’’ti.

69. 于是，世尊为优波离居士次第说法，即：布施说、持戒说、生天说，开示欲乐的过患、卑劣与染污，以及出离的利益。当世尊了知优波离居士的心已堪能、柔软、无盖、高昂、明净时，便为他开示诸佛的特胜教法——苦、集、灭、道。犹如洁净无染的布能妥善地吸收染料，就在那座位上，优波离居士生起了无尘、无垢的法眼：“凡是集起之法，皆是灭尽之法。”于是，优波离居士见法、达法、知法、深入于法，已渡疑惑，已离犹豫，于导师的教法中已得无畏，不再依赖他人，他对世尊说：“世尊，那么我们现在要告辞了，我们有许多事务，许多要务。”“居士，你认为何时适宜，便可离去。”

70. Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi – ‘‘ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paccassosi.

70. 尔时，伍巴利居士对世尊所说感到欢喜、随喜，从座位上起来，顶礼世尊，行右绕礼后，便前往自己的住所。抵达后，他召唤守门人说：“贤友守门人，从今日起，我将对尼乾子与尼乾女关闭大门，而为世尊的比丘、比丘尼、优婆塞、优婆夷敞开大门。若有任何尼乾子前来，你应如此对他说：‘尊者，请留步，不要进来。从今日起，伍巴利居士已归为沙门乔达摩的弟子。大门对尼乾子与尼乾女关闭，而对世尊的比丘、比丘尼、优婆塞、优婆夷敞开。尊者，您若需要食物，请即于此处等候，此处即会有人为您送来。’”守门人对伍巴利居士应诺道：“是的，主人。”

71. Assosi kho dīghatapassī nigaṇṭho – ‘‘upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi[Pg.44], anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Dutiyampi kho dīghatapassī nigaṇṭho…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante …pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti. ‘‘Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.

71. 长苦行者(Dīghatapassī)尼乾陀(Nigaṇṭha)听说：“据说优波离(Upāli)居士已成为沙门乔达摩(Gotama)的弟子。”于是，长苦行者尼乾陀前往尼乾陀·那提子(Nigaṇṭha Nāṭaputta)之处，对他这样说：“尊者，我听说优波离居士已成为沙门乔达摩的弟子。”“苦行者，优波离居士成为沙门乔达摩的弟子，此事无有是处，绝无可能。倒是沙门乔达摩成为优波离居士的弟子，此事才有可能。”长苦行者尼乾陀第二次……第三次也这样说，尼乾陀·那提子也同样回答。于是长苦行者尼乾陀说：“尊者，那么我这就去，探知优波离居士是否已成为沙门乔达摩的弟子。”“去吧，苦行者，你去探知优波离居士是否已成为沙门乔达摩的弟子。”

72. Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ. Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Na me, āvuso, piṇḍakena attho’’ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Etaṃ kho te ahaṃ, bhante, nālatthaṃ na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handa cāhaṃ[Pg.45], tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.

72. 于是，长苦行者尼乾陀(Nigaṇṭha)前往伍巴利(Upāli)居士的住所。守门人远远望见长苦行者尼乾陀走来，看到后便对他说：“尊者，请留步，不要进来。从今天起，伍巴利居士已成为沙门乔达摩的弟子。大门对尼乾陀和尼乾陀女关闭，而对世尊的比丘、比丘尼、优婆塞、优婆夷敞开。尊者，如果您需要斋食，请就地等候，会有人给您送来。”“贤友，我不需要斋食。”长苦行者说完便转身离去，前往尼乾陀·那提子(Nigaṇṭha Nāṭaputta)那里；抵达后，他对尼乾陀·那提子说：“尊者，伍巴利居士已成为沙门乔达摩的弟子，这确实是真的。尊者，我曾劝阻过您，但没有成功。尊者，我本不乐意伍巴利居士去指责沙门乔达摩的学说。因为，尊者，沙门乔达摩是个术士(māyāvī)，他知道一种能转化外道弟子的‘转化术’(āvaṭṭanī māyā)。尊者，您的伍巴利居士就是被沙门乔达摩用‘转化术’转化了！”“苦行者，伍巴利居士成为沙门乔达摩的弟子，此事无有是处，绝无可能。而沙门乔达摩成为伍巴利居士的弟子，此事倒是有可能。”长苦行者尼乾陀第二次对尼乾陀·那提子说了同样的话，尼乾陀·那提子也做了同样的回答。第三次也是如此。“好了，苦行者，我现在就去，好亲自查明伍巴利居士究竟是否已成为沙门乔达摩的弟子。”

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ. Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi – ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’ti. ‘‘Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. Yassadāni kālaṃ maññasī’’ti.

尔后，尼乾陀·若提子(Nigaṇṭha Nāṭaputta)与众多尼乾陀众，一同前往伍巴利(Upāli)居士的住处。守门人远远看见尼乾陀·若提子走来，便对他说：“尊者，请止步，不要进来。从今日起，伍巴利居士已成为沙门乔达摩的弟子。此门对尼乾陀男众与尼乾陀女众关闭，对世尊、比丘、比丘尼、优婆塞、优婆夷敞开。尊者，如果您需要饮食，请就在此地等候，他们会给您送到这里来。”“那么，贤友守门人，请到伍巴利居士那里去，对他如此说：‘尊者，尼乾陀·若提子与众多尼乾陀众正站在外门厅，他想见您。’”“是的，尊者。”守门人回答了尼乾陀·若提子后，便到伍巴利居士那里去，对他说：“尊者，尼乾陀·若提子与众多尼乾陀众正站在外门厅，他想见您。”“那么，贤友守门人，请在中间的门厅铺设座位。”“是的，尊者。”守门人回答了伍巴利居士后，在中间的门厅铺设好座位，又到伍巴利居士那里去，对他说：“尊者，中间门厅的座位已铺设好。现在，是您认为适时的时候了。”

73. Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi – ‘‘tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi – ‘upāli, bhante, gahapati evamāha – pavisa kira, bhante, sace ākaṅkhasī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘upāli, bhante, gahapati evamāha – ‘pavisa kira, bhante, sace ākaṅkhasī’’’ti. Atha [Pg.46] kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami. Atha kho upāli gahapati – yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so – dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saṃvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca – ‘‘ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati! ‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā’’ti.

73. 于是，优波离居士前往中间的门厅；抵达后，自己坐在那里最上、最殊胜、最卓越、最精美的座位上，然后对守门人说：“贤友守门人，那么，你到尼干陀·那提子(Nigaṇṭho Nāṭaputto)那里去；抵达后，就这样对尼干陀·那提子说：‘尊者，优波离居士这样说：“尊者，如果您愿意，就请进来吧。”’”守门人回答优波离居士说：“是的，尊者。”然后到尼干陀·那提子那里去；抵达后，对尼干陀·那提子说了这番话：“尊者，优波离居士这样说：‘尊者，如果您愿意，就请进来吧。’”于是，尼干陀·那提子与众多尼干陀众一起，前往中间的门厅。这位优波离居士，先前只要远远看见尼干陀·那提子走来，就会上前迎接，用自己的上衣(uttarāsaṅga)擦拭那最上、最殊胜、最卓越、最精美的座位，搀扶着请他坐下。而现在，他自己坐在那个最上、最殊胜、最卓越、最精美的座位上，对尼干陀·那提子说了这番话：“尊者，这里有座位，如果您愿意，请坐吧。”听了这话，尼干陀·那提子对优波离居士说：“居士，你疯了吗？居士，你愚痴吗？你承诺说‘尊者，我将去驳斥沙门乔达摩的论点’，去了之后，却被一大堆论辩所缠缚而回来！譬如，居士，有人去夺人睾丸，结果自己的睾丸反被割下而回；又譬如，居士，有人去夺人眼睛，结果自己的眼睛反被挖出而回。居士，你正是这样，你承诺说‘尊者，我将去驳斥沙门乔达摩的论点’，去了之后，却被一大堆论辩所缠缚而回来！居士，你确实被沙门乔达摩的归顺咒术所转变了！”

74. ‘‘Bhaddikā, bhante, āvaṭṭanī māyā; kalyāṇī, bhante, āvaṭṭanī māyā; piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā…pe… vessā…pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya; sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti. Tena hi, bhante, upamaṃ te karissāmi. Upamāya pidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

74. “尊者，此转向幻术是美好的！尊者，此转向幻术是吉祥的！尊者，愿我亲爱的亲族血亲都被此转向幻术所转变！那将为我亲爱的亲族血亲们带来长久的利益与安乐。尊者，愿所有的刹帝利都被此转向幻术所转变！那将为所有刹帝利带来长久的利益与安乐。尊者，愿所有的婆罗门……吠舍……首陀罗都被此转向幻术所转变！那将为所有首陀罗带来长久的利益与安乐。尊者，愿这个有天、有魔、有梵天的世界，以及有沙门、婆罗门、天、人的众生，都被此转向幻术所转变！那将为这个有天、有魔、有梵天的世界，以及有沙门、婆罗门、天、人的众生，带来长久的利益与安乐。那么，尊者，我将为您作一譬喻。于此世间，有些智者亦是藉由譬喻而了知所说之义。”

75. ‘‘Bhūtapubbaṃ[Pg.47], bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca – ‘āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. Dutiyampi kho, bhante, sā māṇavikā…pe… tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca – ‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajataputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi – icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti.

75. “尊者，从前，有一位年迈、耆旧、衰老的婆罗门，他有一位年轻的妻子，怀孕临产。尊者，那时，那位少女对婆罗门说：‘婆罗门，你去市场买一个猴子玩物回来，它将是我儿子的玩物。’听了这话，那位婆罗门对少女说：‘夫人，请先等等，等你生产。夫人，如果你生了男孩，我就会去市场为他买一个公猴玩物回来当玩物。但是，夫人，如果你生了女孩，我就会去市场为她买一个母猴玩物回来当玩物。’尊者，那少女第二次……乃至第三次对婆罗门说：‘婆罗门，你去市场买一个猴子玩物回来，它将是我儿子的玩物。’尊者，于是那位婆罗门，因贪恋那位少女，心系于她，便去市场买了一个猴子玩物回来，对那少女说：‘夫人，这是我从市场买回来的猴子玩物，它将是你儿子的玩物。’听了这话，尊者，那位少女对婆罗门说：‘婆罗门，你拿着这个猴子玩物，到染匠之子红手(Rattapāṇi)那里去。到了之后，对染匠之子红手这样说：“朋友红手，我希望这个猴子玩物能用名为‘黄涂’的染料染过，经过反复捶打，两面都磨得光滑。”’”

‘‘Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘ayaṃ kho te, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti. Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo [Pg.48] hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo. Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti. Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā’’ti.

“尊者，那时，那位婆罗门对那少女深为迷恋，心意为其所系，于是带着那只小猴子去见染匠之子红手(Rattapāṇi)；到了之后对染匠之子红手说：‘朋友红手，我希望这只小猴子能被黄色的染料染过，并被反复捶打，两面都被磨光。’尊者，听了这话，染匠之子红手对那位婆罗门说：‘你这只小猴子能染色，但不能捶打，也不能摩擦。’正是如此，尊者，愚痴的尼乾陀(Nigaṇṭha)们的教说能取悦愚人，但不能取悦智者；它经不起探究，也经不起审察。尊者，后来，那位婆罗门又带着一套新布去见染匠之子红手，到了之后对染匠之子红手说：‘朋友红手，我希望这套新布能被黄色的染料染过，并被反复捶打，两面都被磨光。’尊者，听了这话，染匠之子红手对那位婆罗门说：‘尊者，你这套新布既能染色，也能捶打，还能摩擦。’正是如此，尊者，那位世尊、阿罗汉、正自觉者的教法，能为智者所喜爱，但不能取悦愚人；它既经得起探究，也经得起审察。”

‘‘Sarājikā kho, gahapati, parisā evaṃ jānāti – ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. Kassa taṃ, gahapati, sāvakaṃ dhāremā’’ti? Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tena hi, bhante, suṇohi yassāhaṃ sāvako’’ti –

“家主，王室与大众皆知：‘优波离家主是尼乾陀·若提子之弟子。’家主，我们当认您为谁的弟子？”闻此言已，优波离家主即从座起，将上衣偏袒一肩，向世尊所在之处合掌，对尼乾陀·若提子说：“尊者，既然如此，请听我乃谁之弟子。”

76.

76.

‘‘Dhīrassa vigatamohassa, pabhinnakhīlassa vijitavijayassa;

Anīghassa susamacittassa, vuddhasīlassa sādhupaññassa;

Vesamantarassa vimalassa, bhagavato tassa sāvakohamasmi.

“具慧离痴，破除心碍，已得胜利；无有苦恼，心极平等，戒行增上，具足善慧；度越烦恼，清净无垢，我乃彼世尊之弟子。”

‘‘Akathaṃkathissa tusitassa, vantalokāmisassa muditassa;

Katasamaṇassa manujassa, antimasārīrassa narassa;

Anopamassa virajassa, bhagavato tassa sāvakohamasmi.

“无有疑惑，心意满足，已舍世饵，恒具喜悦；沙门业成，独一之士，此最后身，人中之尊；无与伦比，远离尘垢，我乃彼世尊之弟子。”

‘‘Asaṃsayassa kusalassa, venayikassa sārathivarassa;

Anuttarassa ruciradhammassa, nikkaṅkhassa pabhāsakassa ;

Mānacchidassa vīrassa, bhagavato tassa sāvakohamasmi.

“无疑善巧，引导众生，最上御者，无上士夫；法善清净，无惑放光，断慢大雄，我乃彼世尊之弟子。”

‘‘Nisabhassa appameyyassa, gambhīrassa monapattassa;

Khemaṅkarassa vedassa, dhammaṭṭhassa saṃvutattassa;

Saṅgātigassa muttassa, bhagavato tassa sāvakohamasmi.

“人中之雄，无量甚深，已证寂默；缔造安稳，具足真知，住于正法，善自调御；超越执着，获得解脱，我乃彼世尊之弟子。”

‘‘Nāgassa [Pg.49] pantasenassa, khīṇasaṃyojanassa muttassa;

Paṭimantakassa dhonassa, pannadhajassa vītarāgassa;

Dantassa nippapañcassa, bhagavato tassa sāvakohamasmi.

“不行诸恶，乐住闲静，诸结已尽，心得解脱；善破异论，洗净尘垢，慢幢已落，贪欲已离；善自调伏，远离戏论，我乃彼世尊之弟子。”

‘‘Isisattamassa akuhassa, tevijjassa brahmapattassa;

Nhātakassa padakassa, passaddhassa viditavedassa;

Purindadassa sakkassa, bhagavato tassa sāvakohamasmi.

“第七仙人，无有欺诈，具足三明，已达梵境；沐浴清净，通晓文句，身心安息，了知圣智；施法第一，善能堪忍，我乃彼世尊之弟子。”

‘‘Ariyassa bhāvitattassa, pattipattassa veyyākaraṇassa;

Satimato vipassissa, anabhinatassa no apanatassa;

Anejassa vasippattassa, bhagavato tassa sāvakohamasmi.

“圣者自体已修，已达所应达，善于解说者；具足正念，富有观智，不迎亦不拒；不动摇者，已得自在，我乃彼世尊之弟子。”

‘‘Samuggatassa jhāyissa, ananugatantarassa suddhassa;

Asitassa hitassa, pavivittassa aggappattassa;

Tiṇṇassa tārayantassa, bhagavato tassa sāvakohamasmi.

善显扬者、烧尽恶法者，心不随烦恼者、清净者；不为渴爱所缚者、利益有情者，已远离者、已达顶峰者；已渡者、令渡者，我乃彼世尊之弟子。

‘‘Santassa bhūripaññassa, mahāpaññassa vītalobhassa;

Tathāgatassa sugatassa, appaṭipuggalassa asamassa;

Visāradassa nipuṇassa, bhagavato tassa sāvakohamasmi.

寂静者、具广大慧者，具大智慧者、离贪者；如来、善逝，无对等者、无与伦比者；无畏者、具精妙慧者，我乃彼世尊之弟子。

‘‘Taṇhacchidassa buddhassa, vītadhūmassa anupalittassa;

Āhuneyyassa yakkhassa, uttamapuggalassa atulassa;

Mahato yasaggapattassa, bhagavato tassa sāvakohamasmī’’ti.

断除渴爱者、已觉悟者，离烦恼烟者、无染著者；应供者、应敬者，无上之人、无可比量者；伟大者、已达名声顶峰者，我乃彼世尊之弟子。

77. ‘‘Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā’’ti? ‘‘Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi, tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya; evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī’’ti? Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti.

77. “家主，你于何时汇集了对沙门乔达摩的这些赞美之词？”“尊者，譬如有一大堆各种各样的花，一位熟练的花匠或其学徒，能从中编织出精美的花环；正是如此，尊者，那位世尊具有多种功德，数百种功德。尊者，对值得赞美者，谁能不赞美呢？”那时，尼乾陀·若提子因无法忍受对世尊的恭敬，当场从口中吐出热血。

Upālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

第六优波离经终。

7. Kukkuravatikasuttaṃ

7. 狗行者经

78. Evaṃ [Pg.50] me sutaṃ – ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho puṇṇo koliyaputto govatiko…pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?

78. 如是我闻。一时，世尊住在拘利国(Koliyā)，一个名叫诃利陀婆娑那(Haliddavasana)的拘利人市镇。当时，牛行者富楼那(Puṇṇa)，拘利人之子，以及裸行者舍尼耶(Seniya)，狗行者，来到世尊跟前。抵达后，牛行者富楼那，拘利人之子，顶礼世尊，坐于一旁。而裸行者舍尼耶，狗行者，与世尊互相问候，交换了亲切友好的寒暄后，像狗一样蜷伏着坐于一旁。坐于一旁的牛行者富楼那，拘利人之子，对世尊说：“世尊，这位裸行者舍尼耶，狗行者，是行难行者，他吃放在地上的食物。他长期以来已圆满地受持此狗行(kukkuravata)。他有什么归宿(gati)，什么来世(abhisamparāyo)呢？”“够了，富楼那，这且搁置一旁；不要问我这个问题。”第二次……第三次，牛行者富楼那，拘利人之子，对世尊说：“世尊，这位裸行者舍尼耶，狗行者，是行难行者，他吃放在地上的食物。他长期以来已圆满地受持此狗行(kukkuravata)。他有什么归宿(gati)，什么来世(abhisamparāyo)呢？”

79. ‘‘Addhā kho te ahaṃ, puṇṇa, na labhāmi. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, puṇṇa, sampajjamānaṃ [Pg.51] kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.

79. “富楼那，我确实没能说服你，我说：“够了，富楼那，请搁置此问，不要问我。”然而，我还是要为你解说。富楼那，于此，有人圆满无间地修习狗行（kukkuravata）、狗习（kukkurasīla）、狗心（kukkuracitta）和狗仪（kukkurākappa）。他圆满无间地修习了狗行、狗习、狗心和狗仪后，身坏命终，投生为狗的同伴。但如果他有这样的见解：“我以此戒（sīla）、此行（vata）、此苦行（tapa）或此梵行（brahmacariya），将成为天神（deva）或某位天神（devaññataro）。”那就是他的邪见（micchādiṭṭhi）。富楼那，对于有邪见者，我宣说两种归宿（gati）之一：地狱（niraya）或畜生道（tiracchānayoni）。所以，富楼那，狗行若圆满，则引人成为狗的同伴；若不圆满，则引向地狱。”此话一出，裸行者狗行者塞尼耶（Seniya）便哭泣起来，流下了眼泪。

Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho acelo seniyo…pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?

尔时，世尊对行牛戒的拘利子普那(Puṇṇa)说：“普那，我没能劝服你。普那，够了，让这问题暂且搁置；不要问我这个。”“尊者，我并非因为世尊对我这么说而哭泣。然而，尊者，我这狗戒(kukkuravata)已长夜圆满、彻底地受持了。尊者，这位行牛戒的拘利子普那，他那牛戒(govata)已长夜圆满、彻底地受持了。他有何归趣(gati)？有何来世(abhisamparāyo)？”“够了，斯尼亚(Seniya)，让这问题暂且搁置；不要问我这个。”无衣者斯尼亚第二次……（中略）……行狗戒的无衣者斯尼亚第三次对世尊说：“尊者，这位行牛戒的拘利子普那，他那牛戒已长夜圆满、彻底地受持了。他有何归趣？有何来世？”

80. ‘‘Addhā kho te ahaṃ, seniya, na labhāmi. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.

80. “舍尼耶，我确实没能说服你，让你同意：“够了，舍尼耶，且搁置此事；不要问我这个问题。”然而，我将为你解说。舍尼耶，于此，有人圆满无间地修习牛行、圆满无间地修习牛的品行、圆满无间地修习牛的心念、圆满无间地修习牛的仪态。他在圆满无间地修习了牛行、牛的品行、牛的心念、牛的仪态后，身坏命终，投生与牛为伍。但如果他有这样的见解：“我以此戒、此行、此苦行或此梵行，将成为天或天众之一。”那就是他的邪见。舍尼耶，对于有邪见者，我宣示其两种归宿之一：地狱或畜生道。所以，舍尼耶，圆满的牛行引人投生与牛为伍，失败的则引向地狱。”此话一出，牛行者拘利子富楼那(Puṇṇa Koliyaputta)便哭泣起来，流下了眼泪。

Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, seniya, nālatthaṃ. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ [Pg.52] etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Evaṃ pasanno ahaṃ, bhante, bhagavati; pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā’’ti. ‘‘Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca –

那时，世尊对裸行者狗行者舍尼耶(Seniya)说了这番话：“舍尼耶，我实在没能说服你。算了，舍尼耶，且将此事搁置；不要问我此事。”“尊者，我并非因为世尊对我如此说而哭泣。而且，尊者，我这牛行已长期圆满地受持。尊者，我对世尊有如此净信：世尊能够教导这样的法，使我能舍弃这牛行，也使这位裸行者狗行者舍尼耶能舍弃那狗行。”“既然如此，富楼那(Puṇṇa)，你且谛听，善加作意，我将为你说。”牛行者拘利子富楼那回答世尊：“是的，尊者。”世尊说了这番话：

81. ‘‘Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati.

81. “富楼那，此四种业，乃我亲身以证智了悟而宣说。是哪四种呢？富楼那，有黑业，具黑报；有白业，具白报；有黑白业，具黑白报；有非黑非白业，具非黑非白报，导向诸业的灭尽。”

‘‘Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“补ṇṇa，什么是黑业黑报呢？于此，补ṇṇa，有人造作有恼的身行(kāyasaṅkhāra)，造作有恼的语行(vacīsaṅkhāra)，造作有恼的意行(manosaṅkhāra)。他造作了有恼的身行、有恼的语行、有恼的意行后，投生到有恼的世界。当他投生到有恼的世界时，有恼的触就触他。被有恼的触所触后，他感受有恼的、纯粹是痛苦的感受，就像地狱的众生一样。如是，补ṇṇa，由已有的业，而有众生的投生；他因其所作而投生，当他投生后，诸触就触他。补ṇṇa，我如此说：‘众生是业的继承者。’补ṇṇa，这被称为黑业黑报。”

‘‘Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ [Pg.53] samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ.

“补ṇṇa，什么是白业白报呢？于此，补ṇṇa，有人造作无恼的身行(kāyasaṅkhāra)，造作无恼的语行(vacīsaṅkhāra)，造作无恼的意行(manosaṅkhāra)。他造作了无恼的身行、无恼的语行、无恼的意行后，投生到无恼的世界。当他投生到无恼的世界时，无恼的触就触他。被无恼的触所触后，他感受无恼的、纯粹是快乐的感受，就像遍净天(subhakiṇhā)的诸天一样。如是，补ṇṇa，由已有的业，而有众生的投生；他因其所作而投生，当他投生后，诸触就触他。补ṇṇa，我如此说：‘众生是业的继承者。’补ṇṇa，这被称为白业白报。”

‘‘Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhiṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“富楼那，何为有黑有白、有黑白果报之业？富楼那，于此，某人造作有苦恼亦无苦恼的身行，造作有苦恼亦无苦恼的语行，造作有苦恼亦无苦恼的意行。他造作了有苦恼亦无苦恼的身行、有苦恼亦无苦恼的语行、有苦恼亦无苦恼的意行后，便投生于有苦恼亦无苦恼的世界。当他投生于有苦恼亦无苦恼的世界时，有苦恼亦无苦恼的触会触到他。他被有苦恼亦无苦恼的触所触时，便感受苦乐交杂的感受，犹如某些人、某些天神和某些堕处者(vinipātikā)。如是，富楼那，由已成之业，有众生的投生；他因所造之业而投生，当他投生后，诸触就触到他。富楼那，我如是说：‘众生是业的继承者。’富楼那，此谓有黑有白、有黑白果报之业。”

‘‘Katamañca, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati? Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti.

“富楼那，何为非黑非白、非黑非白果报，能导致业尽之业？富楼那，于此，凡是为了断除此有黑果报之黑业的思，为了断除此有白果报之白业的思，以及为了断除此有黑白果报之黑白业的思——富楼那，此谓非黑非白、非黑非白果报，能导致业尽之业。富楼那，此四种业，乃我以胜智亲证后所宣说。”

82. Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Acelo [Pg.54] pana seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, seniya, 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.

82. 如是说后，行牛戒的拘利耶子富楼那（Puṇṇa Koliyaputto Govatiko）对世尊说：“善哉，世尊！善哉，世尊！世尊，犹如……（中略）……愿世尊忆持我为优婆塞，从今日起，终生归依。”而行狗戒的裸行者塞尼耶（Acelo Seniyo Kukkuravatiko）则对世尊说：“善哉，世尊！善哉，世尊！世尊，犹如……（中略）……已被阐明。世尊，我归依世尊，归依法，归依比丘僧团。世尊，愿我能在世尊座下出家，得受具足戒。”“塞尼耶，凡先前为外道者，欲于此法与律中出家、受具足戒，需经过四个月的试住期。四个月后，若比丘们心意满足，则为他出家，授予具足戒，使其成为比丘。然而，于此，我了知个人之间的差异。”

‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti. Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – 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 seniyo arahataṃ ahosīti.

“世尊，若曾为外道者，欲于此法与律中出家、受具足戒，需别住四个月。四个月后，若比丘们心悦，便为他出家，授予具足戒，使其成为比丘。我愿别住四年。四年后，愿心悦的比丘们为我出家，授予具足戒，使我成为比丘。”于是，行狗戒的裸行者塞尼耶(Seniya)在世尊座下得以出家，得受具足戒。具寿塞尼耶受具足戒后不久，独自远离、不放逸、热忱、精勤而住，不久即于现法中，亲身以证智作证，具足住于那无上梵行之究竟——良家子正是为此而正确地从家出家、入于无家。他证知：“生已尽，梵行已立，所作已办，不再有后有。”具寿塞尼耶成为了阿罗汉之一。

Kukkuravatikasuttaṃ niṭṭhitaṃ sattamaṃ.

《狗行者经》第七终。

8. Abhayarājakumārasuttaṃ

8. 无畏王子经

83. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho abhayaṃ rājakumāraṃ nigaṇṭho nāṭaputto etadavoca – ‘‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ [Pg.55] āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – ‘abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’’’ti. ‘‘Yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’’ti? ‘‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – ‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, devadatto byākato – ‘‘āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto’’ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu’’nti. ‘‘Evaṃ, bhante’’ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

83. 如是我闻。一时，世尊住在王舍城竹林的迦兰陀园(Kalandakanivāpa)。当时，阿婆耶王子(Abhaya rājakumāra)去见尼乾陀·若提子(Nigaṇṭha Nāṭaputta)，到了之后，向尼乾陀·若提子行礼，然后坐于一旁。尼乾陀·若提子对坐于一旁的阿婆耶王子说了这番话：“来，王子，你去向沙门乔达摩提出论难。这样，你的美名将会远扬——‘阿婆耶王子已对有如此大神力、如此大威德的沙门乔达摩提出了论难’。”“尊者，我如何能对有如此大神力、如此大威德的沙门乔达摩提出论难呢？”“来，王子，你去到沙门乔达摩那里，到了之后，对沙门乔达摩这么说：‘尊者，如来会说那他人不喜欢、不称意的话吗？’如果沙门乔达摩被你这么问后，如此回答：‘王子，如来会说那他人不喜欢、不称意的话’，你就对他说：‘那么，尊者，您与凡夫有何不同呢？凡夫也会说那他人不喜欢、不称意的话。’但如果沙门乔达摩被你这么问后，如此回答：‘王子，如来不会说那他人不喜欢、不称意的话’，你就对他说：‘那么，尊者，您为何如此记说提婆达多：“提婆达多会堕入恶趣，提婆达多会堕入地狱，提婆达多将住于一劫，提婆达多不可救药”呢？提婆达多因您那句话而恼怒、不悦。’王子，沙门乔达摩被你问到这个两难问题时，他将既不能吐出，也不能咽下。就像一个人的喉咙里卡住了一个铁钩，他既不能吐出，也不能咽下；同样地，王子，沙门乔达摩被你问到这个两难问题时，他将既不能吐出，也不能咽下。”“是的，尊者。”阿婆耶王子听了尼乾陀·若提子的话后，从座位上起来，向尼乾陀·若提子行礼，右绕后，去往世尊那里。到了之后，向世尊行礼，然后坐于一旁。

84. Ekamantaṃ nisinnassa kho abhayassa rājakumārassa sūriyaṃ ulloketvā etadahosi – ‘‘akālo kho ajja bhagavato vādaṃ āropetuṃ[Pg.56]. Sve dānāhaṃ sake nivesane bhagavato vādaṃ āropessāmī’’ti bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhatta’’nti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho abhayo rājakumāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

84. 坐于一旁的阿跋耶王子(Abhaya rājakumāra)抬头看着太阳，心想：“今日向世尊提出论难尚非其时。明日我将于自家中向世尊提出论难。”于是他对世尊说：“尊者，愿世尊明日作为第四人，接受我的饭食。”世尊默然应允。阿跋耶王子得知世尊应允后，即从座起，顶礼世尊，右绕而去。其后，世尊于彼夜过后，于清晨时分，著下衣，持衣钵，前往阿跋耶王子的住处；抵达后，于铺设好的座位上坐下。其后，阿跋耶王子亲手以精美的嚼食与啖食侍奉世尊，令其满足、饱足。待世尊用食完毕，手离钵后，阿跋耶王子取一较低的座位，坐于一旁。

85. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’’ti? ‘‘Na khvettha, rājakumāra, ekaṃsenā’’ti. ‘‘Ettha, bhante, anassuṃ nigaṇṭhā’’ti. ‘‘Kiṃ pana tvaṃ, rājakumāra, evaṃ vadesi – ‘ettha, bhante, anassuṃ nigaṇṭhā’’’ti? ‘‘Idhāhaṃ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhante, nigaṇṭho nāṭaputto etadavoca – ‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’ti. Evaṃ vutte, ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’ti? ‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya [Pg.57] yā sā vācā paresaṃ appiyā amanāpāti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, devadatto byākato – āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadattoti? Tāya ca pana te vācāya devadatto kupito ahosi anattamanoti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu’’’nti.

85. 坐在一旁的无畏王子(Abhaya rājakumāra)对世尊说：“尊者，如来会说那些令他人不悦、不喜的话吗？”“王子，对此不能一概而论。”“尊者，在此，尼乾陀们失算了！”“王子，你为何这么说——‘尊者，在此，尼乾陀们失算了’呢？”“尊者，我曾去到尼乾陀·若提子(Nigaṇṭha Nāṭaputta)那里；去到后，礼拜尼乾陀·若提子，然后坐在一旁。尊者，尼乾陀·若提子对我这坐在一旁的人说道：‘来，王子，你去向沙门乔达摩提出论难。你的美名将如此远扬——“无畏王子已对具有如此大神力、如此大威德的沙门乔达摩提出了论难”。’尊者，他这么说后，我对尼乾陀·若提子说道：‘尊者，我如何能对具有如此大神力、如此大威德的沙门乔达摩提出论难呢？’‘来，王子，你去到沙门乔达摩那里；去到后，对沙门乔达摩这么说：“尊者，如来会说那些令他人不悦、不喜的话吗？”如果你这么问后，沙门乔达摩如此回答：“王子，如来会说那些令他人不悦、不喜的话。”你就该这么对他说：“尊者，那您与凡夫有何差别呢？凡夫也会说那些令他人不悦、不喜的话。”但如果你这么问后，沙门乔达摩如此回答：“王子，如来不会说那些令他人不悦、不喜的话。”你就该这么对他说：“尊者，那么你为何就提婆达多作出宣告说：‘提婆达多是堕恶趣者，是堕地狱者，是住一劫者，是不可救药者’呢？提婆达多因您那句话而生气、不悦。”王子，沙门乔达摩被你问到这个两难问题时，将既不能吐出，也不能咽下。就像一个人的喉咙里卡住了一根铁角锥，他既不能吐出，也不能咽下；同样地，王子，沙门乔达摩被你问到这个两难问题时，将既不能吐出，也不能咽下。’”

86. Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṃ rājakumāraṃ etadavoca – ‘‘taṃ kiṃ maññasi, rājakumāra, sacāyaṃ kumāro tuyhaṃ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya, kinti naṃ kareyyāsī’’ti? ‘‘Āhareyyassāhaṃ, bhante. Sace, bhante, na sakkuṇeyyaṃ ādikeneva āhattuṃ, vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyyaṃ. Taṃ kissa hetu? Atthi me, bhante, kumāre anukampā’’ti. ‘‘Evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ [Pg.58] anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati. Yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Taṃ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā’’ti.

86. 那时，有一个年幼、无知、只能仰卧的幼儿，正坐在无畏(Abhaya)王子的膝上。于是，世尊对无畏王子说：“王子，你怎么想？倘若这幼儿因你的疏忽，或因保姆的疏忽，将木片或瓦片放入口中，你会怎么做呢？”“尊者，我会把它取出来。尊者，倘若我一开始无法取出，我会用左手扶住他的头，用右手弯曲手指，即使带血也要把它取出来。为什么呢？尊者，因为我对这幼儿有怜悯之心。”“正是如此，王子。如来知道某种言语是不真实、不确实、无益的，且为他人所不喜、不悦，如来就不说那种言语。如来也知道某种言语是真实、确实、无益的，但为他人所不喜、不悦，如来也不说那种言语。而如来知道某种言语是真实、确实、有益的，但为他人所不喜、不悦，对此，如来知道解说那种言语的时机。如来知道某种言语是不真实、不确实、无益的，但为他人所喜爱、悦意，如来就不说那种言语。如来也知道某种言语是真实、确实、无益的，但为他人所喜爱、悦意，如来也不说那种言语。而如来知道某种言语是真实、确实、有益的，且为他人所喜爱、悦意，对此，如来知道解说那种言语的时机。这是什么缘故呢？王子，因为如来对众生有怜悯之心。”

87. ‘‘Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṃ, bhante, bhagavato cetaso parivitakkitaṃ hoti ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī’’ti?

87. “世尊，凡有智之刹帝利、有智之婆罗门、有智之居士、有智之沙门，准备问题后，前来请问如来。世尊，此事是否为世尊预先于心中思量：“凡前来如此问我者，我被如此问时，将如此回答他们”？抑或是当下即显现于如来心中呢？”

‘‘Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ rathassa aṅgapaccaṅgāna’’nti?

“王子，既然如此，我当就此事反问于你，你认为如何适宜，便如何回答。王子，你意下如何？你是否善巧于车之大小部件？”

‘‘Evaṃ, bhante, kusalo ahaṃ rathassa aṅgapaccaṅgāna’’nti.

“诚然，世尊，我善巧于车之大小部件。”

‘‘Taṃ kiṃ maññasi, rājakumāra, ye taṃ upasaṅkamitvā evaṃ puccheyyuṃ – ‘kiṃ nāmidaṃ rathassa aṅgapaccaṅga’nti? Pubbeva nu kho te etaṃ cetaso parivitakkitaṃ assa ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ paṭibhāseyyā’’ti?

“王子，你意下如何？若有人前来问你：“此车之部件名为何？”你是否预先于心中思量：“凡前来如此问我者，我被如此问时，将如此回答他们”？抑或是当下即显现于心中呢？”

‘‘Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṃ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṃ maṃ paṭibhāseyyā’’ti.

“世尊，我乃著名之车师，善巧于车之大小部件。我深知车之一切大小部件。此事当下即显现于我心中。”

‘‘Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, ṭhānasovetaṃ tathāgataṃ paṭibhāti. Taṃ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṃ tathāgataṃ paṭibhātī’’ti.

“王子，正是如此。凡有智之刹帝利、有智之婆罗门、有智之居士、有智之沙门，准备问题后，前来请问如来，此事当下即显现于如来心中。此是何因？王子，乃因如来已善通达彼法界，因善通达彼法界故，此事当下即显现于如来心中。”

Evaṃ vutte, abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说已，无畏王子对世尊说：“绝妙啊，世尊！绝妙啊，世尊！……愿世尊忆持我为优婆塞，从今日起，终生归依。”

Abhayarājakumārasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

第八《无畏王子经》终。

9. Bahuvedanīyasuttaṃ

9. 多受经

88. Evaṃ [Pg.59] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘kati nu kho, bhante udāyi, vedanā vuttā bhagavatā’’ti? ‘‘Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, gahapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva kho sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.

88. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。那时，木匠五支(Pañcakaṅga)前去拜见具寿优陀夷(Udāyī)，向具寿优陀夷致敬后，坐在一旁。坐在一旁的木匠五支对具寿优陀夷说：“优陀夷尊者，世尊说了几种受呢？”“木匠，世尊说了三种受：乐受、苦受、不苦不乐受。木匠，这三种受是世尊所说的。”听闻此言，木匠五支对具寿优陀夷说：“优陀夷尊者，世尊没有说三种受，而是说了两种受：乐受和苦受。尊者，至于那不苦不乐受，世尊已将其说为寂静、殊胜之乐。”具寿优陀夷第二次对木匠五支说：“居士，世尊没有说两种受，而是说了三种受：乐受、苦受、不苦不乐受。木匠，这三种受是世尊所说的。”木匠五支也第二次对具寿优陀夷说：“优陀夷尊者，世尊没有说三种受，而是说了两种受：乐受和苦受。尊者，至于那不苦不乐受，世尊已将其说为寂静、殊胜之乐。”具寿优陀夷第三次对木匠五支说：“木匠，世尊没有说两种受，而是说了三种受：乐受、苦受、不苦不乐受。木匠，这三种受是世尊所说的。”木匠五支也第三次对具寿优陀夷说：“优陀夷尊者，世尊没有说三种受，而是说了两种受：乐受和苦受。尊者，至于那不苦不乐受，世尊已将其说为寂静、殊胜之乐。”具寿优陀夷无法说服木匠五支，木匠五支也无法说服具寿优陀夷。

89. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando [Pg.60] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca – ‘‘santaññeva kho, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṃ udāyī pañcakaṅgassa thapatissa nābbhanumodi. Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṃsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissanti. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanujānissanti samanumaññissanti samanumodissanti tesametaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissanti’’.

89. 具寿阿难听闻了具寿优陀夷与木匠师五支(Pañcakaṅga)的这番谈话。于是，具寿阿难前往世尊之处；到了之后，顶礼世尊，坐于一旁。坐于一旁的具寿阿难，将具寿优陀夷与木匠师五支的全部谈话都禀告了世尊。如是说后，世尊对具寿阿难说：“阿难，木匠师五支对优陀夷这现成的道理不予随喜，而优陀夷对木匠师五支这现成的道理也不予随喜。阿难，我曾以法门宣说二受，也曾以法门宣说三受、五受、六受、十八受、三十六受，以及一百零八受。阿难，我正是这样以法门教示法的。阿难，在我这样以法门教示的法中，若他们对彼此的善说、善言，不了知、不认可、不随喜，那么可以预期：他们将会争吵、争论、陷入争执，以言语为矛互相攻击而住。阿难，我正是这样以法门教示法的。阿难，在我这样以法门教示的法中，若他们对彼此的善说、善言，能了知、能认可、能随喜，那么可以预期：他们将会和合、互相欢喜、无诤，如水乳交融，以慈爱之眼互相看待而住。”

90. ‘‘Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā…pe… jivhāviññeyyā rasā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā. Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.

90. “阿难，此是五欲。是哪五种呢？眼所识知的、合意的、可爱的、悦意的、可爱相的、与欲相关的、令人染著的色；……舌所识知的味；……身所识知的、合意的、可爱的、悦意的、可爱相的、与欲相关的、令人染著的触——阿难，此即是五欲。阿难，缘此五欲而生起的乐与喜，此被称为欲乐。”

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati[Pg.61]. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人作如是说：‘此是众生所感受到的最上的乐与喜。’我不认可此说。何以故？阿难，有比此乐更殊胜、更殊妙的乐。阿难，何者是比此乐更殊胜、更殊妙的乐呢？在此，阿难，比丘远离诸欲，远离诸不善法，有寻有伺，进入并安住于由远离所生的喜乐的初禅。阿难，此即是比此乐更殊胜、更殊妙的乐。”

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人作如是说：‘此是众生所感受到的最上的乐与喜。’我不认可此说。何以故？阿难，有比此乐更殊胜、更殊妙的乐。阿难，何者是比此乐更殊胜、更殊妙的乐呢？在此，阿难，比丘因寻与伺的平息……进入并安住于第二禅。阿难，此即是比此乐更殊胜、更殊妙的乐。”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人如是说……（中略）……阿难，从此乐之外，另一更殊胜、更善妙的乐是什么呢？于此，阿难，比丘因离喜……（中略）……具足安住于第三禅。阿难，从此乐之外，这便是另一更殊胜、更善妙的乐。”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人如是说……（中略）……阿难，从此乐之外，另一更殊胜、更善妙的乐是什么呢？于此，阿难，比丘因舍断乐……（中略）……具足安住于第四禅。阿难，从此乐之外，这便是另一更殊胜、更善妙的乐。”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人如是说……（中略）……阿难，从此乐之外，另一更殊胜、更善妙的乐是什么呢？于此，阿难，比丘完全超越诸色想，有对想灭没，不作意种种想，思惟‘虚空无边’，具足安住于空无边处(ākāsānañcāyatana)。阿难，从此乐之外，这便是另一更殊胜、更善妙的乐。”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人如是说……（中略）……阿难，从此乐之外，另一更殊胜、更善妙的乐是什么呢？于此，阿难，比丘完全超越空无边处，思惟‘识无边’，具足安住于识无边处(viññāṇañcāyatana)。阿难，从此乐之外，这便是另一更殊胜、更善妙的乐。”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人如是说……（中略）……阿难，从此乐之外，另一更殊胜、更善妙的乐是什么呢？于此，阿难，比丘完全超越识无边处，思惟‘无所有’，具足安住于无所有处(ākiñcaññāyatana)。阿难，从此乐之外，这便是另一更殊胜、更善妙的乐。”

‘‘Yo [Pg.62] kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人这么说……（略）……阿难，什么是从此乐更殊胜、更善妙的另一乐？阿难，于此，比丘完全超越无所有处，证得非想非非想处而住。阿难，这便是从此乐更殊胜、更善妙的另一乐。”

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，若有人这么说：‘这是众生所感受到的最上之乐与喜。’我不同意此说。是何原因？阿难，有从此乐更殊胜、更善妙的另一乐。阿难，什么是从此乐更殊胜、更善妙的另一乐呢？阿难，于此，比丘完全超越非想非非想处，证得想受灭而住。阿难，这便是从此乐更殊胜、更善妙的另一乐。”

91. ‘‘Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha; tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaṃyeva vedanaṃ sandhāya sukhasmiṃ paññapeti; api ca, āvuso, yattha yattha sukhaṃ upalabbhati yahiṃ yahiṃ taṃ taṃ tathāgato sukhasmiṃ paññapetī’’’ti.

91. “阿难，实有此理，外道游方者可能会这么说：‘沙门乔达摩宣说想受灭，却将其施设于乐中。这究竟是什么？这究竟是怎么回事？’阿难，对这么说的外道游方者，应当这么回答：‘贤友，世尊并非仅针对乐受而将其施设于乐中；而是，贤友，无论在何处可得乐，如来即将彼施设于乐中。’”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。具寿阿难心意喜悦，对世尊所说深感欢喜。

Bahuvedanīyasuttaṃ niṭṭhitaṃ navamaṃ.

多受经第九终。

10. Apaṇṇakasuttaṃ

10. 无诤经

92. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ [Pg.63] anuppatto. 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 sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

92. 如是我闻。一时，世尊与一大比丘僧伽在憍萨罗国(Kosala)游行，抵达一个名叫萨拉(Sālā)的憍萨罗婆罗门村。萨拉的婆罗门居士们听说：“诸位，沙门乔达摩是释迦族之子，从释迦族出家，如今与一大比丘僧伽在憍萨罗国游行，已经抵达萨拉。关于那位乔达摩尊者，有这样美好的声誉传扬开来：‘彼世尊是阿罗汉、正等正觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。’他对此世间——包括天界、魔界、梵天界，以及沙门、婆罗门、天与人——亲自证知后加以宣说。他所教导的法，初善、中善、后善，有义有文，开示了完全圆满、遍净的梵行。能见到这样的阿罗汉真是太好了！”于是，萨拉的婆罗门居士们前往世尊所在之处。抵达后，有些人顶礼世尊后坐于一旁；有些人与世尊互相问候，交换友善且值得忆念的言辞后坐于一旁；有些人向世尊合掌后坐于一旁；有些人在世尊面前通报自己的姓名与氏族后坐于一旁；有些人则默然坐于一旁。

93. Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca – ‘‘atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā’’ti? ‘‘Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā’’ti. ‘‘Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo’’?

93. 世尊对坐于一旁的沙罗村(Sāleyyaka)婆罗门居士们说：“居士们，你们有任何悦意的导师，并对他怀有具根由的信心吗？”“世尊，我们没有任何悦意的导师，能让我们对他怀有具根由的信心。”“居士们，既然你们找不到悦意的导师，就应当受持这确定法。居士们，这确定法若被圆满受持，将在长夜中为你们带来利益与安乐。居士们，什么是确定法呢？”

94. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi 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 sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ [Pg.64] eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Taṃ kiṃ maññatha, gahapatayo – ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’’ti? ‘‘Evaṃ, bhante’’.

94. “居士们，有一些沙门、婆罗门持此言论、此见解：‘无布施，无祭祀，无供奉；无善作、恶作业的果与报；无此世，无他世；无母，无父；无化生有情；世上无已达正道、已入正行的沙门、婆罗门，能亲自以证智彻见此世与他世后加以开示。’居士们，又有另一些沙门、婆罗门，其言论与此截然相反。他们如是说：‘有布施，有祭祀，有供奉；有善作、恶作业的果与报；有此世，有他世；有母，有父；有化生有情；世上有已达正道、已入正行的沙门、婆罗门，能亲自以证智彻见此世与他世后加以开示。’居士们，你们怎么认为？这些沙门、婆罗门难道不是彼此言论截然相反吗？”“是的，世尊。”

95. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti ; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

95. “居士们，对于那些持此言论、持此见解的沙门、婆罗门——‘没有布施，没有献供……乃至……没有沙门、婆罗门能以自己的无上智亲证此世与他世后宣说’——这是可以预期的：他们会毁弃身善行、语善行、意善行这三种善法，而受持奉行身恶行、语恶行、意恶行这三种不善法。这是什么原因呢？因为那些可敬的沙门、婆罗门不见不善法的过患、卑劣与杂染，也不见善法在出离方面的利益与清净的一面。虽然他世是存在的，他却持有‘没有他世’的见解，此即是他的邪见。虽然他世是存在的，他却思惟‘没有他世’，此即是他的邪思惟。虽然他世是存在的，他却说出‘没有他世’的言语，此即是他的邪语。虽然他世是存在的，他却宣称‘没有他世’，以此与那些知晓他世的阿罗汉为敌。虽然他世是存在的，他却使他人了知‘没有他世’，此即是他的非正法之教示(asaddhammasaññatti)。又通过那非正法之教示，他自赞毁他。这样，他先前的善戒已被舍弃，恶戒已然现前——此即邪见、邪思惟、邪语、与圣者为敌、非正法之教示、自赞毁他。如此，以邪见为缘，他的许多恶不善法便生起了。”

‘‘Tatra[Pg.65], gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

“居士们，于此，有智慧的人如此省察：‘如果确实没有他世，那么这位可敬的人身坏之后，将使自己安稳；但如果确实有他世，那么这位可敬的人身坏命终之后，将投生于恶趣、恶处、堕处、地狱。姑且就让他世不存在吧，就让那些可敬的沙门、婆罗门所言为实吧；然而，这位可敬的人于现法中为智者所呵责：“是个恶戒的人、邪见者、无有论者。”如果确实有他世，那么这位可敬的人就两头皆输——既于现法中为智者所呵责，又于身坏命终之后，投生于恶趣、恶处、堕处、地狱。如此，这个片面之法被他错误地执取与奉行，它只遍及一边，而舍弃了善的立场。’”

96. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā [Pg.66] aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

96. “居士们，于此，对那些持此言论、持此见解的沙门、婆罗门——‘有布施……乃至……有沙门、婆罗门，他们以自己的殊胜智亲身证知此世与他世后而宣说’——对他们可以有此期待：他们将舍离身恶行、语恶行、意恶行这三不善法，受持身善行、语善行、意善行这三善法。此是何因？因为那些尊者沙门、婆罗门看见了诸不善法的过患、卑劣、杂染，以及诸善法在出离方面的利益与清净的一面。来世确实存在，他便有‘有来世’之见，此即是他的正见。来世确实存在，他便思惟‘有来世’，此即是他的正思惟。来世确实存在，他便说‘有来世’之语，此即是他的正语。来世确实存在，他宣说‘有来世’，如此便不与了知来世的诸阿罗汉对立。来世确实存在，他令他人了知‘有来世’，此即是他的正法教示。并且通过那正法教示，他不自赞，不毁他。如是，他先前的恶戒已被舍弃，善戒已然现前。而此正见、正思惟、正语、不与诸圣者对立、正法教示、不自赞、不毁他——如是，以正见为缘，他的此等众多善法得以生起。”

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi paro loko, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

“居士们，就此，有智慧的人如此省察：‘倘若有来世，这个人将于身坏命终后，投生于善趣、天界。纵使没有来世，让那些尊者沙门、婆罗门的话为实；即便如此，这个人在现法中也为智者们所称赞：“此人具足戒行，具足正见，是持‘有’论者。”’倘若确实有来世，那么这个人在两方面都已稳操胜券：既在现法中为智者们所称赞，又将于身坏命终后，投生于善趣、天界。如此，此万无一失之法为他所善受善持，遍及两端而立，舍离不善之处。”

97. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, 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. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; 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. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato [Pg.67] socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’.

97. “居士们，有些沙门婆罗门持此言论、持此见解：‘行事或教唆，砍截或教唆砍截，折磨或教唆折磨，使人悲伤或教唆使人悲伤，使人疲劳或教唆使人疲劳，使人战栗或教唆使人战栗，杀害生命，不与取，破门入窃，抢劫掠夺，围宅洗劫，拦路抢劫，与他人妻子通奸，说妄语——即使造作，也无恶业被造作。即使有人用利如剃刀的轮刃将此大地的众生制成一堆肉、一团肉，由此也无恶业，无恶业的到来。即使他沿恒河南岸而行，杀害、教人杀害，砍截、教人砍截，折磨、教人折磨，由此也无恶业，无恶业的到来。即使他沿恒河北岸而行，布施、教人布施，祭祀、教人祭祀，由此也无福德，无福德的到来。通过布施、调御、自制、说真实语，也无福德，无福德的到来。’居士们，另一些沙门婆罗门则持与他们截然相反的言论，他们如此说：‘行事或教唆，砍截或教唆砍截，折磨或教唆折磨，使人悲伤或教唆使人悲伤，使人疲劳或教唆使人疲劳，使人战栗或教唆使人战栗，杀害生命，不与取，破门入窃，抢劫掠夺，围宅洗劫，拦路抢劫，与他人妻子通奸，说妄语——他若造作，即有恶业被造作。即使有人用利如剃刀的轮刃将此大地的众生制成一堆肉、一团肉，由此即有恶业，有恶业的到来。即使他沿恒河南岸而行，杀害、教人杀害，砍截、教人砍截，折磨、教人折磨，由此即有恶业，有恶业的到来。即使他沿恒河北岸而行，布施、教人布施，祭祀、教人祭祀，由此即有福德，有福德的到来。通过布施、调御、自制、说真实语，即有福德，有福德的到来。’居士们，你们认为如何？这些沙门婆罗门难道不是彼此持截然相反的言论吗？”“是的，大德。”

98. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, 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. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento…pe… dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti [Pg.68] micchāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

98. “居士们，那些持此言论、持此见解的沙门、婆罗门说：‘自己行事者、教唆他人行事者，自己切割者、教唆他人切割者，自己折磨者、教唆他人折磨者，使人忧愁者、教唆他人使人忧愁者，自己劳累者、使他人劳累者，自己战栗者、使他人战栗者，杀生者，不与取者，破门入窃者，抢劫者，抢劫单户者，拦路抢劫者，行邪淫者，说妄语者；行事者，恶不被造作。即使以利如剃刀的轮刃，将此大地的众生化为一堆肉、一团肉，由此因缘也无恶，无恶之到来。即使去到恒河(Gaṅgā)南岸，杀戮、教唆杀戮……由布施、调伏、防护、实语，也无福德，无福德之到来。’对于这些人，可以期待什么呢？他们将舍弃身善行、语善行、意善行这三种善法，而受持身恶行、语恶行、意恶行这三种不善法并依此行事。那是什么原因呢？因为那些尊者沙门、婆罗门没有看见不善法的过患、卑劣、杂染，也没有看见善法在出离方面的利益，其净化的一面。当确实有作为时，他却持有‘无作为’的见解，那即是他的邪见。当确实有作为时，他却思惟‘无作为’，那即是他的邪思惟。当确实有作为时，他却说‘无作为’的言语，那即是他的邪语。当确实有作为时，他却宣称‘无作为’；他这样做，便与那些主张有作为的阿罗汉们对立。当确实有作为时，他却向他人宣示‘无作为’，那即是他的非正法宣示。并且通过那非正法宣示，他抬高自己，贬低他人。这样，他先前的善戒已被舍弃，恶戒已现前。而这邪见、邪思惟、邪语、与圣者对立、非正法宣示、抬高自己、贬低他人——由于此邪见之缘，他的这些众多邪恶的不善法得以生起。”

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

居士们，于此，有智慧的人如此省思：“假如没有行为，那么这位个人身体毁坏后将使自己安稳；假如有行为，那么这位个人身体毁坏、死后就会投生到苦界、恶趣、险难处、地狱。就当没有行为，且让那些尊者沙门、婆罗门的话为真；然而，这位个人在现世中也为智者所呵责——‘这个不持戒的个人是邪见者、无作用论者。’”假如确实有行为，那么这位个人就在两方面都输了——既在现世中为智者所呵责，又在身体毁坏、死后投生到苦界、恶趣、险难处、地狱。如此，这无误之法被他错误地执取与受持，只遍及一边而成立，舍弃了善的立场。

99. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto [Pg.69] chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

99. “诸位居士，那些沙门婆罗门作如是说、持如是见：‘自己做或教人做，自己砍或教人砍，自己折磨或教人折磨，自己使人悲伤或教人悲伤，自己劳累或教人劳累，自己颤抖或教人颤抖，杀害生命，拿取不予取之物，破墙抢劫，掠夺财物，入室行窃，拦路抢劫，与人妻通奸，说谎；做了这些事，就造作了罪恶。即使有人用锋利的刀轮将这大地上的众生剁成一堆肉、一团肉，由此会产生罪恶，会有罪恶的产生。即使有人沿着恒河南岸走，杀戮、教人杀戮，砍、教人砍，折磨、教人折磨，由此会产生罪恶，会有罪恶的产生。即使有人沿着恒河北岸走，布施、教人布施，祭祀、教人祭祀，由此会产生福德，会有福德的产生。通过布施、调伏、节制、说真实语，会有福德，会有福德的产生。’对他们可以预期的是：他们将舍弃身恶行、语恶行、意恶行这三种不善法，转而奉行身善行、语善行、意善行这三种善法。何以故？因为那些尊者沙门婆罗门看到了不善法的过患、卑劣和染污，以及善法在出离中的利益和清净的一面。当业行确实存在时，他持有‘有业行’的见解，这就是他的正见。当业行确实存在时，他思惟‘有业行’，这就是他的正思惟。当业行确实存在时，他说‘有业行’这句话，这就是他的正语。当业行确实存在时，他这样说，这与那些主张业行的阿罗汉并不相违。当业行确实存在时，他教导他人‘有业行’，这就是正法的教导。通过那样的正法教导，他既不抬高自己，也不贬低他人。如此，他先前的不善戒已被舍断，善戒已经现前——这正见、正思惟、正语，不与圣者们相违，是正法的教导，不抬高自己，不贬低他人。如此，以正见为缘，他的许多善法得以生起。”

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

居士们，于此，有智慧的人如此省思：“假如有行为，那么这位个人身体毁坏、死后就会投生到善趣、天界。就当没有行为，且让那些尊者沙门、婆罗门的话为真；然而，这位个人在现世中也为智者所称赞——‘这个持戒的个人是正见者、作用论者。’”假如确实有行为，那么这位个人就在两方面都稳操胜券——既在现世中为智者所称赞，又在身体毁坏、死后投生到善趣、天界。如此，这无误之法被他妥善地执取与受持，遍及两边而成立，舍弃了不善的立场。

100. ‘‘Santi[Pg.70], gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’ti? ‘Evaṃ, bhante’.

100. “居士们，有些沙门、婆罗门如是说、如是见：‘众生之染污无因、无缘；无因、无缘，众生便染污。众生之清净无因、无缘；无因、无缘，众生便清净。无有力量，无有精进，无有士夫之毅力，无有士夫之勤勉；一切有情、一切生物、一切所生、一切命者，皆无自在、无力、无精进，由定数、际遇、自性所决定，仅于六种生类中感受苦乐。’居士们，然而，在那些沙门、婆罗门中，就有一些沙门、婆罗门持有截然相反的观点。他们如是说：‘众生之染污有因、有缘；有因、有缘，众生便染污。众生之清净有因、有缘；有因、有缘，众生便清净。有力量，有精进，有士夫之毅力，有士夫之勤勉；并非一切有情、一切生物、一切所生、一切命者，皆无自在、无力、无精进，由定数、际遇、自性所决定，仅于六种生类中感受苦乐。’居士们，你们意下如何？这些沙门、婆罗门，岂非彼此之观点截然相反吗？”“诚然，世尊。”

101. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘natthi [Pg.71] hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

101. “诸位居士，那些作如是说、持如是见的沙门、婆罗门认为：‘众生的染污没有因，没有缘；无因无缘，众生即染污。众生的清净没有因，没有缘；无因无缘，众生即清净。没有力量，没有精进，没有人力的坚毅，没有人力的努力；一切有情、一切呼吸者、一切已生者、一切命者，皆无自主、无力、无精进，被定数、际遇和自性所决定，仅在六种生类中感受苦乐。’对他们可以预期的是：他们将摒弃身善行、语善行、意善行这三善法，而奉行身恶行、语恶行、意恶行这三不善法。此是何因？因为那些沙门、婆罗门尊者不见不善法的过患、卑劣和染污，亦不见善法在出离方面的利益和清净方面。实有因时，他却持有‘无因’的观点，此即他的邪见。实有因时，他思惟‘无因’，此即他的邪思惟。实有因时，他言说‘无因’，此即他的邪语。实有因时，他说‘无因’，此即与那些主张有因的阿罗汉们相悖。实有因时，他以此教导他人‘无因’，此即非正法的教导。又以此非正法的教导，他自赞毁他。如是，他先前之善戒已舍，恶戒现前——此即邪见、邪思惟、邪语、与圣者相悖、非正法教导、自赞毁他。如此，以邪见为缘，他的这些众多邪恶不善法即生起。”

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

居士们，于此，有智慧的人如此省思：“假如没有因，那么这位个人身体毁坏后将使自己安稳；假如有因，那么这位个人身体毁坏、死后就会投生到苦界、恶趣、险难处、地狱。就当没有因，且让那些尊者沙门、婆罗门的话为真；然而，这位个人在现世中也为智者所呵责——‘这个不持戒的个人是邪见者、无因论者。’”假如确实有因，那么这位个人就在两方面都输了——既在现世中为智者所呵责，又在身体毁坏、死后投生到苦界、恶趣、险难处、地狱。如此，这无误之法被他错误地执取与受持，只遍及一边而成立，舍弃了善的立场。

102. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo [Pg.72] akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

102. “诸居士，那些沙门、婆罗门作如是说、持如是见：‘有因、有缘令众生染污；众生有因、有缘而染污。有因、有缘令众生清净；众生有因、有缘而清净。有力量，有精进，有丈夫之毅力，有丈夫之功用；并非一切众生、一切生命、一切有情、一切生灵皆无自在、无力、无精进，由定数、结合与自性所转，仅于六种生类中感受苦乐。’对他们可以预期的是：他们将舍离身恶行、语恶行、意恶行这三种不善法，而受持奉行身善行、语善行、意善行这三种善法。此是何因？因为这些尊者沙门、婆罗门看见不善法的过患、卑劣和染污，也看见善法于出离的利益与清净方面。当因确实存在时，他便持‘有因’之见，此即其正见。当因确实存在时，他思惟‘有因’，此即其正思惟。当因确实存在时，他说‘有因’，此即其正语。当因确实存在时，他宣称‘有因’，这不与那些主张有因的阿罗汉相违背。当因确实存在时，他教导他人‘有因’，此即正法之教示。由于此正法之教示，他既不自赞，亦不毁他。如此，他先前的恶戒已被舍弃，善戒已然现前——此即正见、正思惟、正语、不违逆圣者、正法之教示、不自赞、不毁他。如是，以正见为缘，他的此等诸多善法便得以生起。”

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

居士们，于此，有智慧的人如此省思：“假如有因，那么这位个人身体毁坏、死后就会投生到善趣、天界。就当没有因，且让那些尊者沙门、婆罗门的话为真；然而，这位个人在现世中也为智者所称赞——‘这个持戒的个人是正见者、有因论者。’”假如确实有因，那么这位个人就在两方面都稳操胜券——既在现世中为智者所称赞，又在身体毁坏、死后投生到善趣、天界。如此，这无误之法被他妥善地执取与受持，遍及两边而成立，舍弃了不善的立场。

103. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso āruppā’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra[Pg.73], gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. ‘Natthi kho panetaṃ sabbaso arūpe’’’ti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

103. “居士们，有些沙门、婆罗门持如是说、如是见：‘完全没有无色界。’居士们，而另一些沙门、婆罗门则与他们持直接相反的论说。他们如是说：‘完全有无色界。’居士们，于意云何？这些沙门、婆罗门难道不是彼此所持的论说直接相反吗？”“是的，尊者。”“居士们，于此，智者如是省察：‘那些尊贵的沙门、婆罗门持如是说、如是见：“完全没有无色界”，此非我所见；而那些尊贵的沙门、婆罗门持如是说、如是见：“完全有无色界”，此非我所知。我若不知不见，却片面地执取而宣说：“唯此是实，余者皆虚”，这于我并不适宜。那些尊贵的沙门、婆罗门持如是说、如是见：“完全没有无色界”，如果那些尊贵的沙门、婆罗门所言为实，此是可能：我将投生于那些有色、意所成的天神中，我于彼处的投生将是确定的。而那些尊贵的沙门、婆罗门持如是说、如是见：“完全有无色界”，如果那些尊贵的沙门、婆罗门所言为实，此是可能：我将投生于那些无色、想所成的天神中，我于彼处的投生将是确定的。然而，以色为缘，可见有执持棍棒、执持刀杖、争吵、争讼、争论、“你你”之争、离间语、妄语。但在无色界中，这一切完全不存在。’他如此审察后，便只为诸色的厌离、离贪、灭尽而行道。”

104. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso bhavanirodho’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ [Pg.74] samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – yaṃ diṭṭheva dhamme parinibbāyissāmi. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’’ti. So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

104. “居士们，有些沙门、婆罗门持如此说、如此见：‘完全没有有之止息。’居士们，另一些沙门、婆罗门与他们所持的论点直接相反，他们如此说：‘完全有有之止息。’居士们，你们认为如何？这些沙门、婆罗门难道不是彼此所持的论点直接相反吗？”“是的，尊者。”“居士们，于此，有智慧的人如此省察：‘那些尊贵的沙门、婆罗门持如此说、如此见：“完全没有有之止息”，这是我未曾亲见的；而那些尊贵的沙门、婆罗门持如此说、如此见：“完全有有之止息”，这是我所不知道的。如果我既不知道也未看见，就片面地采纳并宣称：“唯此是实，余者皆虚”，这对我来说是不适宜的。那些尊贵的沙门、婆罗门持如此说、如此见：“完全没有有之止息”，如果那些尊贵的沙门、婆罗门所言为实，那么就有此可能：我将确定无疑地投生到那些无色、由想所成的天神中。而那些尊贵的沙门、婆罗门持如此说、如此见：“完全有有之止息”，如果那些尊贵的沙门、婆罗门所言为实，那么就有此可能：我将于现法中般涅槃。那些尊贵的沙门、婆罗门持如此说、如此见：“完全没有有之止息”，他们的此见近于贪染，近于束缚，近于欣喜，近于固守，近于取著。而那些尊贵的沙门、婆罗门持如此说、如此见：“完全有有之止息”，他们的此见近于无贪染，近于无束缚，近于不欣喜，近于不固守，近于不取著。’他如此省察后，便为诸有的厌离、离贪与灭尽而行道。”

105. ‘‘Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

105. 居士们，世间存在此四种个人。是哪四种呢？居士们，于此，有某种个人折磨自己，致力于折磨自身的修行。居士们，于此，有某种个人折磨他人，致力于折磨他人的行径。居士们，于此，有某种个人既折磨自己，致力于折磨自身的修行；也折磨他人，致力于折磨他人的行径。居士们，于此，有某种个人既不折磨自己，不致力于折磨自身的修行；也不折磨他人，不致力于折磨他人的行径。他不折磨自己，不折磨他人，于现法中无渴爱、已寂灭、已清凉，感受乐，以已成梵之我而住。

106. ‘‘Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano…pe… iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.

106. 居士们，哪种人是折磨自己、致力于折磨自身修行的个人呢？居士们，于此，有某种个人是裸行者，行为放纵，以手擦拭……（中略）……他如此这般，安住于致力于身体的种种折磨与苦行。居士们，此人被称为折磨自己、致力于折磨自身修行的个人。

‘‘Katamo [Pg.75] ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko…pe… ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.

居士们，哪种人是折磨他人、致力于折磨他人行径的个人呢？居士们，于此，有某种个人是屠羊夫、屠猪夫……（中略）……或任何其他从事残忍行业者。居士们，此人被称为折磨他人、致力于折磨他人行径的个人。

‘‘Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto…pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

“家主们，是何等人，既折磨自己、致力于折磨自己的行径，又折磨他人、致力于折磨他人的行径呢？家主们，于此，有某个人是刹帝利灌顶王……（中略）……他们被棍棒所胁迫，被恐惧所胁迫，泪流满面，哭泣着做各种工作。家主们，此人被称为既折磨自己、致力于折磨自己的行径，又折磨他人、致力于折磨他人的行径者。”

‘‘Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati.

“家主们，是何等人，既不折磨自己、不致力于折磨自己的行径，又不折磨他人、不致力于折磨他人的行径；他不折磨自己，不折磨他人，于现法中无有渴爱，已寂灭，已清凉，感受着安乐，以已成梵的自身而住呢？家主们，于此，如来出现于世，是阿罗汉、正等觉者……（中略）……他舍断此五盖——心的随染、智慧的衰弱因——远离诸欲，远离诸不善法，到达并安住于有寻(vitakka)、有伺(vicāra)、由远离所生、有喜与乐的初禅。由于寻与伺的平息，他到达并安住于内在净信、心意专一、无寻、无伺、由定所生、有喜与乐的第二禅……（中略）……第三禅……（中略）……到达并安住于第四禅。”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti. So evaṃ samāhite [Pg.76] citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

当心如此得定、清净、皎洁、无瑕、离诸随染、柔软、适业、稳固、不动时，他引导其心，令其倾向于宿住随念智(pubbenivāsānussatiñāṇa)。他回忆起种种宿住，即一生、二生……如是，他回忆起种种具有行相、具有细节的宿住。当心如此得定、清净、皎洁、无瑕、离诸随染、柔软、适业、稳固、不动时，他引导其心，令其倾向于有情死生智(cutūpapātañāṇa)。他以清净、超人之天眼，见诸有情死去、投生，卑劣、高贵，美貌、丑陋，善趣、恶趣……他了知有情随其业而流转。当心如此得定、清净、皎洁、无瑕、离诸随染、柔软、适业、稳固、不动时，他引导其心，令其倾向于诸漏尽智(āsavānaṃ khayañāṇa)。他如实了知：“此是苦。”……他如实了知：“此是导向诸漏灭尽之道。”如此知、如此见者，其心从欲漏(kāmāsava)解脱，从有漏(bhavāsava)解脱，从无明漏(avijjāsava)解脱。于解脱时，生起“我已解脱”之智。他了知：“生已尽，梵行已立，所作已办，为此再无后事。”居士们，此人被称为：既不折磨自己，亦不从事折磨自身之行；既不折磨他人，亦不从事折磨他人之行。他既不折磨自己，亦不折磨他人，于现法中无有渴爱，得以寂灭、清凉，感受安乐，以梵之心而住。

Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā 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. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate’’ti.

如是说时，娑罗村的婆罗门、居士们对世尊说：“善哉，乔达摩尊者！善哉，乔达摩尊者！犹如扶正颠倒之物，揭示遮蔽之物，为迷路者指明道路，或于暗处持油灯，令有眼者能见色；乔达摩尊者亦如是，以种种方便开示了法。我等今归依乔达摩尊者、法与比丘僧团。愿乔达摩尊者忆持我等为优婆塞，从今日起，终生归依。”

Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ.

《无疑经》第十终。

Gahapativaggo niṭṭhito paṭhamo.

居士品第一终。

Tassuddānaṃ –

其摄颂曰：

Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;

Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo.

紧陀罗、阿ṭṭhaka城、有学，波达利亚与耆婆，优波离、狗行者、无畏，多受与无疑为第十。

2. Bhikkhuvaggo

2. 比丘品

1. Ambalaṭṭhikarāhulovādasuttaṃ

1. 芒果园教诫罗睺罗经

107. [Pg.77] Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

107. 如是我闻：一时，世尊住王舍城竹林迦兰陀迦园。尔时，具寿罗睺罗住于芒果园。其时，世尊于傍晚时分，从独住处起，往芒果园，至具寿罗睺罗住处。具寿罗睺罗遥见世尊前来，见已，即敷设座位，备办洗足水。世尊坐于所设座上，坐已，洗足。具寿罗睺罗亦顶礼世尊，退坐一面。

108. Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tuccha’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi [Pg.78] kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Apariccattaṃ kho rañño nāgassa jīvita’nti. Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti. Pariccattaṃ kho rañño nāgassa jīvitaṃ. Natthi dāni kiñci rañño nāgassa akaraṇīya’nti. Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti – evañhi te, rāhula, sikkhitabbaṃ.

108. 然后，世尊在水器里留下少量剩余的水，对具寿罗睺罗说：“罗睺罗，你看见这水器里留下的少量剩余的水吗？”“是的，世尊。”“罗睺罗，对于那些故意说谎而无羞耻心的人，他们的沙门身份就只有这么一点点。”然后，世尊倒掉那少量剩余的水，对具寿罗睺罗说：“罗睺罗，你看见这少量剩余的水被倒掉了吗？”“是的，世尊。”“罗睺罗，对于那些故意说谎而无羞耻心的人，他们的沙门身份就像这样被抛弃了。”然后，世尊将那水器倒扣过来，对具寿罗睺罗说：“罗睺罗，你看见这个水器被倒扣了吗？”“是的，世尊。”“罗睺罗，对于那些故意说谎而无羞耻心的人，他们的沙门身份就像这样被颠覆了。”然后，世尊将那水器扶正，对具寿罗睺罗说：“罗睺罗，你看见这个水器空了、空无一物吗？”“是的，世尊。”“罗睺罗，对于那些故意说谎而无羞耻心的人，他们的沙门身份就像这样空了、空无一物。罗睺罗，譬如国王的战象，有如车辕之牙，高大，出身纯正，惯于征战。它上阵后，用前足作战，用后足作战，用前身作战，用后身作战，用头作战，用耳作战，用牙作战，用尾作战，但只保护它的象鼻。驯象师心想：‘这头国王的战象……用尾作战，但只保护它的象鼻。国王战象的生命还没有被舍弃。’但当国王的战象……用前足作战……用尾作战，也用象鼻作战时，驯象师心想：‘这头国王的战象……也用象鼻作战。国王战象的生命已被舍弃。现在这头国王的战象没有什么做不出的了。’同样地，罗睺罗，对任何故意说谎而无羞耻心的人，我说他没有什么恶行是做不出的。因此，罗睺罗，你应当这样学习：‘我即使为了开玩笑，也不说谎。’罗睺罗，你确实应当这样学习。”

109. ‘‘Taṃ kiṃ maññasi, rāhula, kimatthiyo ādāso’’ti? ‘‘Paccavekkhaṇattho, bhante’’ti. ‘‘Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ. Yadeva tvaṃ, rāhula, kāyena kammaṃ kattukāmo ahosi, tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi [Pg.79] saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.

109. “罗睺罗，你意下如何？镜子有什么作用？”“尊者，是为了省察。”“正是这样，罗睺罗，应省察再三后造作身业，省察再三后造作语业，省察再三后造作意业。罗睺罗，当你欲造作身业时，即应省察该身业：‘我欲造作的此身业，是否会逼恼自己、逼恼他人、或逼恼双方？此身业是否为不善，能生起苦，有苦之异熟？’罗睺罗，你若省察时这样了知：‘我欲造作的此身业，会逼恼自己、逼恼他人、或逼恼双方；此身业为不善，能生起苦，有苦之异熟’，罗睺罗，这样的身业，你绝对不应造作。但罗睺罗，你若省察时这样了知：‘我欲造作的此身业，既不逼恼自己，也不逼恼他人，也不逼恼双方；此身业为善，能生起乐，有乐之异熟’，罗睺罗，这样的身业，你应当造作。”

‘‘Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.

“罗睺罗，当你正在以身作业时，你也应当省察那同一个身业：‘我正在以身造作的这个业，是否会导致自害、他害或俱害？此身业是否为不善，能引生苦，有苦的异熟？’罗睺罗，如果你省察时如此了知：‘我正在以身造作的这个业，会导致自害、他害和俱害；此身业为不善，能引生苦，有苦的异熟’，罗睺罗，你应当舍弃这样的身业。但罗睺罗，如果你省察时如此了知：‘我正在以身造作的这个业，既不导致自害，也不导致他害，也不导致俱害；此身业为善，能引生乐，有乐的异熟’，罗睺罗，你应当奉行这样的身业。”

‘‘Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu [Pg.80] desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

“罗睺罗，你在以身作业之后，也应对那身业进行省察：‘我以身所作的这个业，是否导向自我恼害，导向恼害他人，或导向恼害双方？这个身业是不善的，能生起苦，有苦的果报吗？’罗睺罗，如果你省察时如此了知：‘我以身所作的这个业，导向自我恼害，导向恼害他人，导向恼害双方；这个身业是不善的，能生起苦，有苦的果报’，罗睺罗，你应在导师、智者或同梵行者面前发露、揭示、显明那样的身业；在发露、揭示、显明之后，未来应进入防护。但罗睺罗，如果你省察时如此了知：‘我以身所作的这个业，既不导向自我恼害，也不导向恼害他人，也不导向恼害双方；这个身业是善的，能生起乐，有乐的果报’，罗睺罗，你应以那欢喜，于诸善法中日夜随学而住。”

110. ‘‘Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

110. 罗睺罗，每当你想以语造作业时，你应省察那语业：“我想要造作的这个语业，是否会导向自害、害他或两者俱害呢？这个语业是否为不善，能引生苦，有苦的果报呢？”罗睺罗，如果你省察时如此了知：“我想要造作的这个语业，会导向自害、害他或两者俱害；这个语业为不善，能引生苦，有苦的果报”，罗睺罗，这样的语业你绝不应做。但是，罗睺罗，如果你省察时如此了知：“我想要造作的这个语业，既不导向自害，也不导向害他，也不导向两者俱害；这个语业为善，能引生乐，有乐的果报”，罗睺罗，这样的语业你应当做。

‘‘Karontenapi, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ vacīkammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ [Pg.81] nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacīkammaṃ.

“罗睺罗，造作语业时，你亦应省察该语业：‘我所造作的此语业，是否会导向自害、害他或两者俱害？此语业是否为不善，引生苦，有苦之异熟？’罗睺罗，你若省察时如此了知：‘我所造作的此语业，会导向自害、害他或两者俱害；此语业为不善，引生苦，有苦之异熟’，罗睺罗，你应舍弃此等语业。然而，罗睺罗，你若省察时如此了知：‘我所造作的此语业，既不导向自害，也不导向害他，也不导向两者俱害；此语业为善，引生乐，有乐之异熟’，罗睺罗，你应行持此等语业。”

‘‘Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

“罗睺罗，你即使已造作语业，也应当省察那语业：‘我所造作的这个语业，是否会导致自害、导致他害、导致双方之害？此语业是否为不善，能生起苦，有苦异熟？’罗睺罗，你省察时，若如此了知：‘我所造作的这个语业，会导致自害、导致他害、导致双方之害。此语业为不善，能生起苦，有苦异熟。’罗睺罗，你应在导师前，或在有智的同梵行者前，发露、公开、揭示此等语业。发露、公开、揭示后，于未来当行防护。然而，罗睺罗，你省察时，若如此了知：‘我所造作的这个语业，既不导致自害，也不导致他害，也不导致双方之害。此语业为善，能生起乐，有乐异熟。’罗睺罗，你应以那喜悦与欣悦，于诸善法中日夜随学而住。”

111. ‘‘Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ [Pg.82] idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

111. “罗睺罗，你凡是欲以意造作业时，即应省察彼意业：‘我正欲以意造作的此业，我此意业是否会导向恼害自己、恼害他人、或恼害双方？此意业是否为不善，引生痛苦，有苦果报？’罗睺罗，若你省察时如是了知：‘我正欲以意造作的此业，我此意业会导向恼害自己、恼害他人、以及恼害双方；此意业为不善，引生痛苦，有苦果报。’罗睺罗，如是之意业，你完全不应造作。然而，罗睺罗，若你省察时如是了知：‘我正欲以意造作的此业，我此意业既不会导向恼害自己，也不会导向恼害他人，也不会导向恼害双方；此意业为善，引生快乐，有乐果报。’罗睺罗，如是之意业，你应当造作。”

‘‘Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ.

“罗睺罗，你以意造业时，亦应省察那意业：‘我正以意造作的此业，是否会导致自害、他害或两者俱害？此意业是否不善，引生苦，有苦之异熟？’罗睺罗，你若省察时了知：‘我正以意造作的此业，会导致自害、他害或两者俱害，此意业不善，引生苦，有苦之异熟’，罗睺罗，你应舍弃如此的意业。罗睺罗，你若省察时了知：‘我正以意造作的此业，既不导致自害，亦不导致他害，亦不导致两者俱害，此意业是善，引生乐，有乐之异熟’，罗睺罗，你应修习如此的意业。”

‘‘Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ pana te, rāhula, manokammaṃ aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ [Pg.83] idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

罗睺罗，在你造作意业之后，也应当省察那意业：“我所造作的这个意业，是否会导致自害、害他或害双方呢？此意业是不善的，会引生苦，带来苦果吗？”罗睺罗，如果你省察时如此了知：“我所造作的这个意业，会导致自害、害他或害双方，此意业是不善的，会引生苦，带来苦果。”罗睺罗，对这样的意业，你应当厌患、羞愧、厌恶；在厌患、羞愧、厌恶之后，未来应当防护。但罗睺罗，如果你省察时如此了知：“我所造作的这个意业，既不会导致自害，也不会害他，也不会害双方，此意业是善的，会引生乐，带来乐果。”那么，罗睺罗，你就应当以那喜悦和欢欣，于诸善法中日夜随学而安住。

112. ‘‘Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ. Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessanti. Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti. Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti – evañhi te, rāhula, sikkhitabba’’nti.

112. “罗睺罗，于过去时，任何净化身业、语业、意业的沙门或婆罗门，他们所有都是如此反复省察而净化身业，反复省察而净化语业，反复省察而净化意业。罗睺罗，于未来时，任何将净化身业、语业、意业的沙门或婆罗门，他们所有也都将如此反复省察而净化身业，反复省察而净化语业，反复省察而净化意业。罗睺罗，于现在时，任何净化身业、语业、意业的沙门或婆罗门，他们所有也都是如此反复省察而净化身业，反复省察而净化语业，反复省察而净化意业。是故，罗睺罗，你当如此学习：‘我将反复省察而净化身业，反复省察而净化语业，反复省察而净化意业。’”

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。具寿罗睺罗心满意足，对世尊所说之语心生欢喜。

Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

芒果园教诫罗睺罗经第一终。

2. Mahārāhulovādasuttaṃ

2. 大教诫罗睺罗经

113. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Āyasmāpi kho [Pg.84] rāhulo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā apaloketvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘yaṃ kiñci, rāhula, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti. ‘‘Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā’’ti? ‘‘Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā’’ti. Atha kho āyasmā rāhulo ‘‘ko najja bhagavatā sammukhā ovādena ovadito gāmaṃ piṇḍāya pavisissatī’’ti tato paṭinivattitvā aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna āyasmantaṃ rāhulaṃ āmantesi – ‘‘ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā’’ti.

113. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。那时，世尊于上午时分，著衣持钵，进入舍卫城乞食。具寿罗睺罗(Rāhula)也于上午时分，著衣持钵，紧随世尊之后。于是世尊回顾，对具寿罗睺罗说：“罗睺罗，任何色，无论是过去、未来、现在的，是内或外，是粗或细，是劣或胜，是远或近——一切色都应以正慧如其本然地看待：‘这不是我的，我不是此，这不是我的我。’”“只是色吗，世尊？只是色吗，善逝？”“罗睺罗，色也是，受也是，想也是，行也是，识也是。”于是，具寿罗睺罗心想：“今日既已蒙世尊当面教诫，谁还会进村乞食呢？”他便从那里返回，到一棵树下，盘腿而坐，端正身体，将念安住于面前。具寿舍利弗(Sāriputta)看见具寿罗睺罗坐在一棵树下，盘腿而坐，端正身体，将念安住于面前。见到之后，他对具寿罗睺罗说：“罗睺罗，当培育入出息念(ānāpānassati)。罗睺罗，入出息念若经培育、多作，则有大果报、大利益。”

114. Atha kho āyasmā rāhulo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – ‘‘kathaṃ bhāvitā nu kho, bhante, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā’’ti? ‘‘Yaṃ kiñci, rāhula, ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti’’.

114. 于是，具寿罗睺罗于傍晚时分从独住中起来，去到世尊那里；抵达后，他顶礼世尊，坐于一旁。坐于一旁的具寿罗睺罗对世尊说：“世尊，入出息念当如何培育，如何多作，方有大果报、大利益？”“罗睺罗，凡是内在的、自身的、坚硬的、固体的、被执取的，即：头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠膜、胃中物、粪便，或其他任何内在的、自身的、坚硬的、固体的、被执取的，罗睺罗，这称为内地界。凡是内地界及外地界，皆只是地界。对此，应以正慧如其本然地看待：‘这不是我的，我不是此，这不是我的我。’如此以正慧如其本然地看待后，他对地界感到厌离，心对地界离染。”

115. ‘‘Katamā [Pg.85] ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

115. “罗睺罗，什么是水界？水界，或为内在，或为外在。罗睺罗，什么是内在水界？凡是内在的、自身的、属于水、有流动性的、被执取的，即：胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、涕、关节滑液、尿，以及其他任何内在的、自身的、属于水、有流动性的、被执取的，罗睺罗，这被称为内在水界。无论是内在水界，还是外在水界，都只是水界。对此，应以正慧如其本然地看待：‘这不是我的，我不是此，这不是我的我。’如此以正慧如其本然地看待后，他对水界感到厌离，心于水界离染。”

116. ‘‘Katamā ca, rāhula, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

116. “罗睺罗，什么是火界？火界，或为内在，或为外在。罗睺罗，什么是内在火界？凡是内在的、自身的、属于火、有热性的、被执取的，即：依此而发热，依此而衰老，依此而燃烧，依此而使所食、所饮、所嚼、所尝之物完全消化，以及其他任何内在的、自身的、属于火、有热性的、被执取的，罗睺罗，这被称为内在火界。无论是内在火界，还是外在火界，都只是火界。对此，应以正慧如其本然地看待：‘这不是我的，我不是此，这不是我的我。’如此以正慧如其本然地看待后，他对火界感到厌离，心于火界离染。”

117. ‘‘Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso, iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi[Pg.86], na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

117. “罗睺罗，什么是风界？风界有内在的，也有外在的。罗睺罗，什么是内在风界？凡是内在的、自身的、风、风所成的、被执取的，即：上行风、下行风、腹中风、肠中风、流遍肢体的风、入息、出息，或任何其他内在的、自身的、风、风所成的、被执取的——罗睺罗，这称为内在风界。凡是内在风界及外在风界，都只是风界。那风界，应以正慧如其本然地看待为：‘这不是我的，我不是此，这不是我的自我。’如此以正慧如其本然地观见后，他于风界生厌，心于风界离染。”

118. ‘‘Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ – kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ, aghaṃ aghagataṃ, vivaraṃ vivaragataṃ, asamphuṭṭhaṃ, maṃsalohitehi upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā cittaṃ nibbindati, ākāsadhātuyā cittaṃ virājeti.

118. 罗睺罗，什么是空界？空界可以是内在的，也可以是外在的。罗睺罗，什么是内空界？凡是内在的、自身的，是空间、已成空间，为所执取者，即：耳孔、鼻孔、口门，以及由此吞咽所食、所饮、所嚼、所尝之物，其停留之处，其从下方排出之处；或其他任何内在的、自身的，是空间、已成空间，是空、已成空，是孔隙、已成孔隙，未为血肉所触，为所执取者——罗睺罗，这被称为内空界。凡是内空界及外空界，皆只是空界。对此，应以正慧如其本然地看待：“这非我所有，我非是此，这非我之我。”如此以正慧如其本然地看待后，他对空界心生厌离，使心于空界离染。

119. ‘‘Pathavīsamaṃ, rāhula, bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, pathavīsamaṃ bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

119. 罗睺罗，当修习与大地等同的禅修。罗睺罗，当你修习与大地等同的禅修时，已生起的可爱与不可爱之触，将不会占据你的心而存续。犹如，罗睺罗，人们将净物、不净物、粪、尿、唾、脓、血丢弃于地，大地不因此而苦恼、羞耻或厌恶。正是如此，罗睺罗，当修习与大地等同的禅修。罗睺罗，当你修习与大地等同的禅修时，已生起的可爱与不可爱之触，将不会占据你的心而存续。

‘‘Āposamaṃ, rāhula, bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, āpasmiṃ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati [Pg.87] vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, āposamaṃ bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

罗睺罗，你当修习如水一般的修习。罗睺罗，当你修习如水一般的修习时，生起的可爱与不可爱的触，将不会占据你的心而停留。罗睺罗，譬如在水中，人们清洗洁净之物，也清洗不净之物，清洗粪便、尿液、唾液、脓液、血液，水不会因此而烦恼、羞愧或厌恶；同样地，罗睺罗，你当修习如水一般的修习。罗睺罗，当你修习如水一般的修习时，生起的可爱与不可爱的触，将不会占据你的心而停留。

‘‘Tejosamaṃ, rāhula, bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, tejosamaṃ bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

罗睺罗，你当修习如火一般的修习。罗睺罗，当你修习如火一般的修习时，生起的可爱与不可爱的触，将不会占据你的心而停留。罗睺罗，譬如火燃烧洁净之物，也燃烧不净之物，燃烧粪便、尿液、唾液、脓液、血液，火不会因此而烦恼、羞愧或厌恶；同样地，罗睺罗，你当修习如火一般的修习。罗睺罗，当你修习如火一般的修习时，生起的可爱与不可爱的触，将不会占据你的心而停留。

‘‘Vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, vāyosamaṃ bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“罗睺罗，你当修习如风一般的修习。罗睺罗，当你修习如风一般的修习时，已生起的可爱与不可爱的触，将不会占据你的心而停留。罗睺罗，譬如，风吹拂洁净之物，亦吹拂不净之物，吹拂粪便、尿液、唾液、脓液、血液，风亦不因此而烦恼、羞愧或厌恶。同样地，罗睺罗，你当修习如风一般的修习。罗睺罗，当你修习如风一般的修习时，已生起的可爱与不可爱的触，将不会占据你的心而停留。”

‘‘Ākāsasamaṃ, rāhula, bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṃ, rāhula, ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“罗睺罗，你当修习如虚空一般的修习。罗睺罗，当你修习如虚空一般的修习时，已生起的可爱与不可爱的触，将不会占据你的心而停留。罗睺罗，譬如虚空无所依止；同样地，罗睺罗，你当修习如虚空一般的修习。罗睺罗，当你修习如虚空一般的修习时，已生起的可爱与不可爱的触，将不会占据你的心而停留。”

120. ‘‘Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ[Pg.88], rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati.

120. “罗睺罗，你当修习慈修。罗睺罗，当你修习慈修时，凡是瞋恚，都将被断除。罗睺罗，你当修习悲修。罗睺罗，当你修习悲修时，凡是恼害，都将被断除。罗睺罗，你当修习喜修。罗睺罗，当你修习喜修时，凡是不乐，都将被断除。罗睺罗，你当修习舍修。罗睺罗，当你修习舍修时，凡是恚，都将被断除。罗睺罗，你当修习不净修。罗睺罗，当你修习不净修时，凡是贪欲，都将被断除。罗睺罗，你当修习无常想修。罗睺罗，当你修习无常想修时，凡是我慢，都将被断除。”

121. ‘‘Ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, rāhula, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati.

121. “罗睺罗，你当修习入出息念。罗睺罗，入出息念若经修习、多作，则有大果报、大利益。罗睺罗，入出息念如何修习、如何多作，而有大果报、大利益呢？罗睺罗，在此，比丘或去往森林，或去往树下，或去往空寂处，结跏趺坐，保持身体端直，置念于面前。他保持正念出息，保持正念入息。”

‘‘Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

“出息长时，他了知‘我出息长’；入息长时，他了知‘我入息长’。出息短时，他了知‘我出息短’；入息短时，他了知‘我入息短’。他学：‘我将觉知全部息身而出息’；他学：‘我将觉知全部息身而入息’。他学：‘我将平息身行而出息’；他学：‘我将平息身行而入息’。”

‘‘‘Pītippaṭisaṃvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

他修学：“我将觉知喜而出息”；他修学：“我将觉知喜而入息”；他修学：“我将觉知乐而出息”；他修学：“我将觉知乐而入息”；他修学：“我将觉知心行而出息”；他修学：“我将觉知心行而入息”；他修学：“我将平息心行而出息”；他修学：“我将平息心行而入息”。

‘‘‘Cittappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

他修学：“我将觉知心而出息”；他修学：“我将觉知心而入息”；他修学：“我将令心喜悦而出息”；他修学：“我将令心喜悦而入息”；他修学：“我将令心专注而出息”；他修学：“我将令心专注而入息”；他修学：“我将令心解脱而出息”；他修学：“我将令心解脱而入息”。

‘‘‘Aniccānupassī [Pg.89] assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

他修学：“我将随观无常而出息”；他修学：“我将随观无常而入息”；他修学：“我将随观离贪而出息”；他修学：“我将随观离贪而入息”；他修学：“我将随观灭而出息”；他修学：“我将随观灭而入息”；他修学：“我将随观舍遣而出息”；他修学：“我将随观舍遣而入息”。

‘‘Evaṃ bhāvitā kho, rāhula, ānāpānassati, evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā’’ti.

罗睺罗，如是修习、如是多作的入出息念，有大果报、大利益。罗睺罗，如此修习、多作入出息念，则最后的入出息亦是在明了中寂灭，而非不明了。

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。具寿罗睺罗心意喜悦，欢喜信受世尊所说。

Mahārāhulovādasuttaṃ niṭṭhitaṃ dutiyaṃ.

大罗睺罗教诫经第二终。

3. Cūḷamālukyasuttaṃ

3. 小摩罗迦经

122. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati brahmacariyaṃ [Pg.90] carissāmi; no ce me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’’ti.

122. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林给孤独园。尔时，具寿摩罗迦子(Mālukyaputta)独处宴坐，心中生起如是思惟：“此等见解为世尊所不记说、搁置、舍弃，即：‘世间是常’；‘世间是非常’；‘世间有边’；‘世间无边’；‘命即是身’；‘命与身异’；‘有情死后存在’；‘有情死后不存在’；‘有情死后既存在又不存在’；‘有情死后既非存在又非不存在’。世尊不为我记说此等。世尊不为我记说此事，我不欢喜，亦不称许。我当往诣世尊，以此义询问。若世尊为我记说‘世间是常’或‘世间是非常’……乃至……‘有情死后既非存在又非不存在’，我即于世尊座下修习梵行；若世尊不为我记说‘世间是常’或‘世间是非常’……乃至……‘有情死后既非存在又非不存在’，我即舍戒还俗。”

123. Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –

123. 尔时，具寿摩罗迦子于日暮时分，从宴坐起，往诣世尊之处。抵达后，稽首世尊，退坐一面。坐于一面已，具寿摩罗迦子白世尊言：

124. ‘‘Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati, brahmacariyaṃ carissāmi. No ce me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti – ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva [Pg.91] ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti, ‘taṃ jīvaṃ taṃ sarīra’nti me bhagavā byākarotu; sace bhagavā jānāti – ‘aññaṃ jīvaṃ aññaṃ sarīra’nti, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti me bhagavā byākarotu. No ce bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti, ‘hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘na hoti tathāgato paraṃ maraṇā’ti, ‘na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’’’ti.

124. “世尊，我独处静思时，心中生起如此思惟：‘这些是世尊不予解说、搁置、拒斥的见解——即：“世界是常恒的”、“世界不是常恒的”……乃至……“如来死后既非存在也非不存在”。世尊不为我解说这些。世尊不解说这些，我不喜悦，我不接受。我将前往世尊之处，询问此事。如果世尊为我解说——“世界是常恒的”或“世界不是常恒的”……乃至……“如来死后既非存在也非不存在”——我就会在世尊座下修习梵行。如果世尊不为我解说——“世界是常恒的”或“世界不是常恒的”……乃至……“如来死后既非存在也非不存在”——我就会舍弃学处，回归低劣。’ 如果世尊知道‘世界是常恒的’，愿世尊为我解说‘世界是常恒的’；如果世尊知道‘世界不是常恒的’，愿世尊为我解说‘世界不是常恒的’。如果世尊不知道‘世界是常恒的’或‘世界不是常恒的’，那么对于不知不见者，这才是正直的，即：‘我不知道，我没看见。’ 如果世尊知道‘世界是有边的’，愿世尊为我解说‘世界是有边的’；如果世尊知道‘世界是无边的’，愿世尊为我解说‘世界是无边的’。如果世尊不知道‘世界是有边的’或‘世界是无边的’，那么对于不知不见者，这才是正直的，即：‘我不知道，我没看见。’ 如果世尊知道‘命与身是同一的’，愿世尊为我解说‘命与身是同一的’；如果世尊知道‘命与身是相异的’，愿世尊为我解说‘命与身是相异的’。如果世尊不知道‘命与身是同一的’或‘命与身是相异的’，那么对于不知不见者，这才是正直的，即：‘我不知道，我没看见。’ 如果世尊知道‘如来死后存在’，愿世尊为我解说‘如来死后存在’；如果世尊知道‘如来死后不存在’，愿世尊为我解说‘如来死后不存在’。如果世尊不知道‘如来死后存在’或‘如来死后不存在’，那么对于不知不见者，这才是正直的，即：‘我不知道，我没看见。’ 如果世尊知道‘如来死后既存在又不存在’，愿世尊为我解说‘如来死后既存在又不存在’；如果世尊知道‘如来死后既非存在也非不存在’，愿世尊为我解说‘如来死后既非存在也非不存在’。如果世尊不知道‘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’，那么对于不知不见者，这才是正直的，即：‘我不知道，我没看见。’”

125. ‘‘Kiṃ nu tāhaṃ, mālukyaputta, evaṃ avacaṃ – ‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘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? ‘‘No hetaṃ, bhante’’. ‘‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi[Pg.92], bhagavā me byākarissati – ‘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? ‘‘No hetaṃ, bhante’’. ‘‘Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti vā’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?

125. “摩罗迦子，我可曾对你这样说过：‘来，摩罗迦子，在我座下修梵行，我将为你宣说：“世界是常”或“世界是无常”；“世界是有边”或“世界是无边”；“命即是身”或“命异身异”；“如来死后存在”或“如来死后不存在”；“如来死后既存在又不存在”或“如来死后既非存在又非不存在”’？”“没有，尊者。”“那么，你可曾对我这样说过：‘尊者，我将在世尊座下修梵行，世尊将为我宣说：“世界是常”或“世界是无常”；“世界是有边”或“世界是无边”；“命即是身”或“命异身异”；“如来死后存在”或“如来死后不存在”；“如来死后既存在又不存在”或“如来死后既非存在又非不存在”’？”“没有，尊者。”“如此说来，摩罗迦子，我未曾对你说过：‘来，摩罗迦子，在我座下修梵行，我将为你宣说：“世界是常”或“世界是无常”……乃至……“如来死后既非存在又非不存在”’；你也未曾对我这样说过：‘尊者，我将在世尊座下修梵行，世尊将为我宣说：“世界是常”或“世界是无常”……乃至……“如来死后既非存在又非不存在”’。愚人，既然如此，你以什么身份在指责谁呢？”

126. ‘‘Yo kho, mālukyaputta, evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti, abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ. So evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme [Pg.93] vā nigame vā nagare vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropima’nti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa yadi vā semhārassā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapatta’nti – aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya. Evameva kho, mālukyaputta, yo evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti – abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṅkareyya.

126. “摩罗迦子，若有人如是说：‘只要世尊不为我记说“世界是常”或“世界是非常”……乃至“如来死后非有非非有”，我就不在世尊座下修习梵行。’摩罗迦子，此事如来未曾记说，而该人或已命终。摩罗迦子，譬如有人，身中毒箭，其毒甚厚。其亲友、同僚、宗亲、血亲为他寻觅能拔箭的医师。而他却如是说：‘我暂不拔此箭，直到我知道射我者是刹帝利、婆罗门、吠舍，还是首陀罗。’他又如是说：‘我暂不拔此箭，直到我知道射我者姓名为何、氏族为何。’他又如是说：‘我暂不拔此箭，直到我知道射我者是高、是矮，还是中等身材。’他又如是说：‘我暂不拔此箭，直到我知道射我者肤色是黑、是棕，还是暗黄。’他又如是说：‘我暂不拔此箭，直到我知道射我者住于哪个村庄、哪个市镇，还是哪个城市。’他又如是说：‘我暂不拔此箭，直到我知道射我的弓是普通弓还是弩弓。’他又如是说：‘我暂不拔此箭，直到我知道射我的弓弦是牛角瓜藤、是竹篾、是筋、是麻藤，还是乳藤所制。’他又如是说：‘我暂不拔此箭，直到我知道射我的箭杆是野生的还是种植的。’他又如是说：‘我暂不拔此箭，直到我知道箭羽是来自秃鹫、苍鹭、鹰、孔雀，还是松颌鸟。’他又如是说：‘我暂不拔此箭，直到我知道箭杆上缠绕的筋是牛筋、是水牛筋、是黑狮筋，还是猴筋。’他又如是说：‘我暂不拔此箭，直到我知道射我的箭头是普通箭头、是剃刀形箭头、是倒钩箭头、是铁箭头、是犊齿箭头，还是夹竹桃叶形箭头。’摩罗迦子，此人尚未知晓这些，或已命终。摩罗迦子，正是如此，若有人如是说：‘只要世尊不为我记说“世界是常”或“世界是非常”……乃至“如来死后非有非非有”，我就不在世尊座下修习梵行。’摩罗迦子，此事如来未曾记说，而该人或已命终。”

127. ‘‘‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi[Pg.94]. ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Taṃ jīvaṃ taṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no aññaṃ jīvaṃ aññaṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no taṃ jīvaṃ taṃ sarīra’nti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā diṭṭhiyā sati attheva jāti…pe… nighātaṃ paññapemi. ‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti tathāgato paraṃ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.

127. “摩罗迦子，有‘世界是常’的见，就会有梵行吗？并非如此。摩罗迦子，有‘世界非常’的见，就会有梵行吗？也并非如此。摩罗迦子，无论是有‘世界是常’之见，或是有‘世界非常’之见，都还是有生、有老、有死，有愁、悲、苦、忧、恼，我于现法中宣示对它们的摧毁。摩罗迦子，有‘世界有边’的见，就会有梵行吗？并非如此。摩罗迦子，有‘世界无边’的见，就会有梵行吗？也并非如此。摩罗迦子，无论是有‘世界有边’之见，或是有‘世界无边’之见，都还是有生、有老、有死，有愁、悲、苦、忧、恼，我于现法中宣示对它们的摧毁。摩罗迦子，有‘命即是身’的见，就会有梵行吗？并非如此。摩罗迦子，有‘命异于身’的见，就会有梵行吗？也并非如此。摩罗迦子，无论是有‘命即是身’之见，或是有‘命异于身’之见，都还是有生……乃至……我于现法中宣示对它们的摧毁。摩罗迦子，有‘如来死后存在’的见，就会有梵行吗？并非如此。摩罗迦子，有‘如来死后不存在’的见，就会有梵行吗？也并非如此。摩罗迦子，无论是有‘如来死后存在’之见，或是有‘如来死后不存在’之见，都还是有生……乃至……我于现法中宣示对它们的摧毁。摩罗迦子，有‘如来死后既存在又不存在’的见，就会有梵行吗？并非如此。摩罗迦子，有‘如来死后既非存在也非不存在’的见，就会有梵行吗？也并非如此。摩罗迦子，无论是有‘如来死后既存在又不存在’之见，或是有‘如来死后既非存在也非不存在’之见，都还是有生……乃至……我于现法中宣示对它们的摧毁。”

128. ‘‘Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṃ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṃ; ‘asassato loko’ti – mayā abyākataṃ; ‘antavā loko’ti – mayā abyākataṃ; ‘anantavā loko’ti – mayā abyākataṃ; ‘taṃ jīvaṃ taṃ sarīra’nti – mayā abyākataṃ; ‘aññaṃ jīvaṃ aññaṃ sarīra’nti – mayā abyākataṃ; ‘hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘na hoti tathāgato paraṃ [Pg.95] maraṇā’ti – mayā abyākataṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ. Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ? Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ mayā abyākataṃ. Kiñca, mālukyaputta, mayā byākataṃ? ‘Idaṃ dukkha’nti, mālukyaputta, mayā byākataṃ; ‘ayaṃ dukkhasamudayo’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodho’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti – mayā byākataṃ. Kasmā cetaṃ, mālukyaputta, mayā byākataṃ? Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ mayā byākataṃ. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā’’ti.

128. “是故，鬘童子(Mālukyaputta)，于此，我所未记说者，汝等当持之为未记说；我所已记说者，汝等当持之为已记说。鬘童子，何为我所未记说？‘世间是常’，鬘童子，我未记说；‘世间是非常’，我未记说；‘世间有边’，我未记说；‘世间无边’，我未记说；‘命即是身’，我未记说；‘命异于身’，我未记说；‘如来死后存在’，我未记说；‘如来死后不存在’，我未记说；‘如来死后既存在又不存在’，我未记说；‘如来死后既非存在亦非不存在’，我未记说。鬘童子，我为何不记说此等？鬘童子，此等实不与义利相应，非梵行之本，不导向厌离、离贪、寂灭、止息、证智、正觉、涅槃。是故我未记说。鬘童子，何为我所已记说？‘此是苦’，鬘童子，我已记说；‘此是苦集’，我已记说；‘此是苦灭’，我已记说；‘此是导向苦灭之道’，我已记说。鬘童子，我为何记说此等？鬘童子，此等实与义利相应，是梵行之本，导向厌离、离贪、寂灭、止息、证智、正觉、涅槃。是故我已记说。是故，鬘童子，于此，我所未记说者，汝等当持之为未记说；我所已记说者，汝等当持之为已记说。”

Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.

世尊作此说。具寿鬘童子心怀悦豫，欢喜世尊所说。

Cūḷamālukyasuttaṃ niṭṭhitaṃ tatiyaṃ.

小鬘童子经第三终。

4. Mahāmālukyasuttaṃ

4. 大摩罗迦经

129. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti?

129. 如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇陀林给孤独园。当时，世尊对比丘们说：“诸比丘！”那些比丘回答世尊：“尊者！”世尊说：“诸比丘，你们是否忆持我所教导的五下分结？”

Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti. ‘‘Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti? ‘‘Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ [Pg.96] saṃyojanaṃ desitaṃ dhāremi; vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi. Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti.

听闻此言，具寿摩罗迦子对世尊说：“尊者，我确实忆持世尊所教导的五下分结。”“摩罗迦子，你如何忆持我所教导的五下分结呢？”“尊者，我忆持世尊所教导的身见为下分结；我忆持世尊所教导的疑为下分结；我忆持世尊所教导的戒禁取为下分结；我忆持世尊所教导的欲贪为下分结；我忆持世尊所教导的嗔恚为下分结。尊者，我就是这样忆持世尊所教导的五下分结。”

‘‘Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi? Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī’’ti? Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

“摩罗迦子，你所忆持的这五下分结，是听谁所教导的呢？摩罗迦子，难道其他外道游行者不会以此婴儿譬喻来责难吗？因为，摩罗迦子，年幼、懵懂、只能仰卧的婴儿，连‘有身’之想都没有，又怎会生起身见？只是身见随眠潜伏着。因为，摩罗迦子，年幼、懵懂、只能仰卧的婴儿，连‘法’之想都没有，又怎会生起对法的疑？只是疑随眠潜伏着。因为，摩罗迦子，年幼、懵懂、只能仰卧的婴儿，连‘戒’之想都没有，又怎会生起戒禁取？只是戒禁取随眠潜伏着。因为，摩罗迦子，年幼、懵懂、只能仰卧的婴儿，连‘欲’之想都没有，又怎会生起对欲的欲贪？只是欲贪随眠潜伏着。因为，摩罗迦子，年幼、懵懂、只能仰卧的婴儿，连‘有情’之想都没有，又怎会生起对有情的嗔恚？只是嗔恚随眠潜伏着。摩罗迦子，难道其他外道游行者不会以此婴儿譬喻来责难吗？”如是说已，具寿阿难对世尊说：“世尊，现在正是时候，善逝，现在正是时候，请世尊开示五下分结。诸比丘听闻世尊的教导后，将会忆持。”“那么，阿难，你仔细听，善加作意；我将要说了。”“是的，世尊。”具寿阿难应诺世尊。世尊如是说：

130. ‘‘Idhānanda[Pg.97], assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.

130. “阿难，在此，无闻凡夫不见圣者，不精通圣法，未于圣法受教诲；不见善人，不精通善人法，未于善人法受教诲。他以被身见(sakkāyadiṭṭhi)所缠缚的心而住，被身见所随逐；对于已生起的身见，不如实了知其出离。他的那身见坚固，未被舍断，为下分结(orambhāgiyaṃ saṃyojanaṃ)。他以被疑(vicikicchā)所缠缚的心而住，被疑所随逐；对于已生起的疑，不如实了知其出离。他的那疑坚固，未被舍断，为下分结。他以被戒禁取(sīlabbataparāmāsa)所缠缚的心而住，被戒禁取所随逐；对于已生起的戒禁取，不如实了知其出离。他的那戒禁取坚固，未被舍断，为下分结。他以被欲贪(kāmarāga)所缠缚的心而住，被欲贪所随逐；对于已生起的欲贪，不如实了知其出离。他的那欲贪坚固，未被舍断，为下分结。他以被嗔恚(byāpāda)所缠缚的心而住，被嗔恚所随逐；对于已生起的嗔恚，不如实了知其出离。他的那嗔恚坚固，未被舍断，为下分结。”

131. ‘‘Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so kāmarāgo sānusayo pahīyati[Pg.98]. Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so byāpādo sānusayo pahīyati.

131. 阿难，多闻的圣弟子得见诸圣者，精通圣法，于圣法善受教；得见诸善人，精通善人法，于善人法善受教。其心不为身见所缠缚，亦不为身见所随逐；对于已生起的身见，他如实了知其出离。他的身见连同随眠即被断除。其心不为疑所缠缚，亦不为疑所随逐；对于已生起的疑，他如实了知其出离。他的疑连同随眠即被断除。其心不为戒禁取所缠缚，亦不为戒禁取所随逐；对于已生起的戒禁取，他如实了知其出离。他的戒禁取连同随眠即被断除。其心不为欲贪所缠缚，亦不为欲贪所随逐；对于已生起的欲贪，他如实了知其出离。他的欲贪连同随眠即被断除。其心不为嗔恚所缠缚，亦不为嗔恚所随逐；对于已生起的嗔恚，他如实了知其出离。他的嗔恚连同随眠即被断除。

132. ‘‘Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti – netaṃ ṭhānaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati.

132. 阿难，凡是为断除五下分结的道与行道，若不趋向此道、此行道，而能了知、见到或断除五下分结，这是不可能的。阿难，譬如一棵挺立着、有心材的大树，若不切开树皮、不切开边材，而能砍到心材，这是不可能的；正是如此，阿难，凡是为断除五下分结的道与行道，若不趋向此道、此行道，而能了知、见到或断除五下分结，这是不可能的。

‘‘Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti – ṭhānametaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti ; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya [Pg.99] sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.

阿难，凡是为断除五下分结的道路与行道，依止此道、此行道，便能了知、见到或断除五下分结，这是可能的。阿难，譬如一棵有心材的大树，砍去树皮，砍去边材，然后才砍断心材，这是可能的；同样地，阿难，凡是为断除五下分结的道路与行道，依止此道、此行道，便能了知、见到或断除五下分结，这是可能的。阿难，譬如恒河水满，与岸齐平，乌鸦可饮。这时，一个无力之人前来，想：“我要用双臂横渡此恒河水流，安抵彼岸。”但他无法用双臂横渡恒河水流，安抵彼岸。同样地，阿难，当为某些人宣说导向有身（sakkāya）止息之法时，其心不跃入、不净信、不安住、不解脱；他们当被视为如同那个无力之人。阿难，譬如恒河水满，与岸齐平，乌鸦可饮。这时，一个有力之人前来，想：“我要用双臂横渡此恒河水流，安抵彼岸。”他便能用双臂横渡恒河水流，安抵彼岸。同样地，阿难，当为某些人宣说导向有身止息之法时，其心跃入、净信、安住、解脱；他们当被视为如同那个有力之人。

133. ‘‘Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

133. 阿难，什么是为断除五下分结的道路，什么是行道呢？在此，阿难，比丘由于远离诸取，由于断除不善法，由于身粗重完全平息，确实离于欲乐，离于不善法，进入并安住于具有寻、具有伺、离生的喜与乐的初禅。凡在那里的色、受、想、行、识等法，他都将其视为无常、苦、病、痈、箭、祸、患、他物、败坏、空、无我。他使心从此等法中退离。他使心从此等法中退离后，将心导向不死界：“此是寂静，此是殊胜，即一切行之止息，一切取之舍离，爱尽，离贪，灭，涅槃。”他安住于此，达到诸漏的灭尽。若他未达到诸漏的灭尽，则因那法爱与法喜，以五下分结的灭尽而成为化生者，在那里般涅槃，是不还者，不再从那个世界返回。阿难，这也是为断除五下分结的道路，是行道。

‘‘Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

再者，阿难，比丘平息寻与伺……进入并安住于第二禅……第三禅……进入并安住于第四禅。凡在那里的色、受、想、行、识等法，他都将其视为无常、苦、病、痈、箭、祸、患、他物、败坏、空、无我。他使心从此等法中退离。他使心从此等法中退离后，将心导向不死界：“此是寂静，此是殊胜，即一切行之止息，一切取之舍离，爱尽，离贪，灭，涅槃。”他安住于此，达到诸漏的灭尽。若他未达到诸漏的灭尽，则因那法爱与法喜，以五下分结的灭尽而成为化生者，在那里般涅槃，是不还者，不再从那个世界返回。阿难，这也是为断除五下分结的道路，是行道。

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ [Pg.100] saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

复次，阿难，比丘遍超一切色想，灭有对想，不作意种种想，思惟“虚空无边”，具足空无边处而住。彼于其处，凡所有受、想、行、识……从彼世间，为不还法。阿难，此亦是道，此亦是行道，为断五下分结。

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

复次，阿难，比丘遍超空无边处，思惟“识无边”，具足识无边处而住。彼于其处，凡所有受、想、行、识……从彼世间，为不还法。阿难，此亦是道，此亦是行道，为断五下分结。

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā’’ti.

复次，阿难，比丘遍超识无边处，思惟“无所有”，具足无所有处而住。彼于其处，凡所有受、想、行、识……从彼世间，为不还法。阿难，此亦是道，此亦是行道，为断五下分结。’

‘‘Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino’’ti? ‘‘Ettha kho panesāhaṃ, ānanda, indriyavemattataṃ vadāmī’’ti.

“世尊，若此是断除五下分结之道、之行道，然则为何于此有些比丘是心解脱者，有些比丘是慧解脱者呢？”“阿难，于此，我说是诸根的差异。”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。具寿阿难心意喜悦，欢喜世尊所说。

Mahāmālukyasuttaṃ niṭṭhitaṃ catutthaṃ.

第四《大摩罗迦经》终。

5. Bhaddālisuttaṃ

5. 跋陀利经

134. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi [Pg.101] appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. ‘‘Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī’’ti. ‘‘Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.

134. 如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇陀林给孤独园。在那里，世尊对诸比丘说：“诸比丘！”那些比丘回答世尊：“尊者！”世尊如此说道：“诸比丘，我食一坐食；诸比丘，我食一坐食，自觉少病、少恼、身轻、有力、安乐住。来，诸比丘，你们也食一坐食；诸比丘，当你们食一坐食时，也将自觉少病、少恼、身轻、有力、安乐住。”这样说时，具寿跋陀利（Bhaddāli）对世尊说：“尊者，我无法食一坐食；尊者，我若食一坐食，可能会有疑虑，可能会有追悔。”“那么，跋陀利，你若受邀，可以吃一部分，拿走一部分再吃。跋陀利，即使这样吃，你也能作为一坐食者而维持下去。”“尊者，即使这样，我也无法如此食用；尊者，我若这样吃，可能会有疑虑，可能会有追悔。”当时，世尊制定学处，比丘僧团受持学处时，具寿跋陀利表示不愿受持。于是，具寿跋陀利在整个三月雨安居期间没有面见世尊，就像那在导师教诫中未能圆满修学的人一样。

135. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ – ‘‘idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī’’ti. ‘‘Evamāvuso’’ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.

135. 当时，众多比丘正在为世尊作衣，心想：“世尊衣袍事终，三月期满后，世尊将出发游行。”这时，具寿跋陀利（Bhaddāli）走到那些比丘那里，与他们互相问候，说了一些友善且值得忆念的话后，便坐在一旁。那些比丘对坐在一旁的具寿跋陀利说：“贤友跋陀利，世尊的衣袍正在制作中。衣袍事终，三月期满后，世尊将出发游行。来，贤友跋陀利，请好好地思惟这个过错，以免日后对你来说变得更难处理。”具寿跋陀利回答说：“好的，贤友们。”他应允那些比丘后，便前往世尊之处，顶礼世尊，然后坐在一旁。坐在一旁的具寿跋陀利对世尊说：“尊者，我犯了过失，如愚、如痴、如不善巧者。当世尊制定学处，比丘僧团受持学处时，我却表示不努力。尊者，愿世尊接受我的过失为过失，为的是未来防护。”

‘‘Taggha [Pg.102] tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’ti.

“诚然，跋陀利，你犯了过失，如愚者，如痴者，如不善者，即当我制定学处，比丘僧团受持学处时，你却表示不努力。跋陀利，你实未洞察此理：‘世尊实住于舍卫城（Sāvatthī），世尊亦将知我——“名为跋陀利的比丘，于导师教法中，是于学处未能圆满者。”’跋陀利，此理你亦未洞察。跋陀利，你实未洞察此理：‘众多比丘实于舍卫城进入雨安居，他们亦将知我——“名为跋陀利的比丘，于导师教法中，是于学处未能圆满者。”’跋陀利，此理你亦未洞察。跋陀利，你实未洞察此理：‘众多比丘尼实于舍卫城进入雨安居，她们亦将知我——“名为跋陀利的比丘，于导师教法中，是于学处未能圆满者。”’跋陀利，此理你亦未洞察。跋陀利，你实未洞察此理：‘众多优婆塞实居住于舍卫城，他们亦将知我——“名为跋陀利的比丘，于导师教法中，是于学处未能圆满者。”’跋陀利，此理你亦未洞察。跋陀利，你实未洞察此理：‘众多优婆夷实居住于舍卫城，她们亦将知我——“名为跋陀利的比丘，于导师教法中，是于学处未能圆满者。”’跋陀利，此理你亦未洞察。跋陀利，你实未洞察此理：‘众多持各种异见的沙门、婆罗门实于舍卫城进入雨安居，他们亦将知我——“名为跋陀利的比丘，沙门乔达摩的弟子，一位长老比丘，于教法中，是于学处未能圆满者。”’跋陀利，此理你亦未洞察。”

‘‘Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade [Pg.103] paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi’’.

“世尊，我犯了过失，如愚者，如痴者，如不善者。当世尊制定学处，比丘僧团受持学处时，我却表示不愿努力。世尊，为了将来防护，愿世尊接受我的过失为过失。”“跋陀利，你确实犯了过失，如愚者，如痴者，如不善者。当我制定学处，比丘僧团受持学处时，你却表示不愿努力。”

136. ‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?

136. “跋陀利，你认为如何？于此，有位比丘是俱解脱者，我这样对他说：“来，比丘，为我作泥泞中的通道。”他会成为那通道吗，还是会把身体转向别处，还是会说“不”呢？”

‘‘No hetaṃ, bhante’’.

“世尊，不会如此。”

‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?

“跋陀利，你认为如何？于此，有位比丘是慧解脱者……身证者……见至者……信解脱者……随法行者……或随信行者，我这样对他说：“来，比丘，为我作泥泞中的通道。”他会成为那通道吗，还是会把身体转向别处，还是会说“不”呢？”

‘‘No hetaṃ, bhante’’.

“世尊，不会如此。”

‘‘Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā’’ti?

“跋陀利，你认为如何？那时你是否是俱解脱者，或慧解脱者，或身证者，或见至者，或信解脱者，或随法行者，或随信行者呢？”

‘‘No hetaṃ, bhante’’.

“世尊，不是的。”

‘‘Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho’’ti?

“跋陀利，那时你岂不是空洞、空虚、犯了过错吗？”

‘‘Evaṃ, bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati’’.

“是的，世尊。世尊，我犯了过失，如同愚者、痴者、不善者一样，当世尊制定学处，比丘僧团受持学处时，我却表示了不努力。世尊，愿世尊接受我的过失为过失，以令未来得以防护。”“诚然，跋陀利，你犯了过失，如同愚者、痴者、不善者一样，当我制定学处，比丘僧团受持学处时，你却表示了不努力。然而，跋陀利，既然你见到过失之为过失并如法忏悔，我们就接受它。跋陀利，在圣者的律中，这便是增长，即：凡是见到过失之为过失并如法忏悔，从而进入未来的防护。”

137. ‘‘Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ [Pg.104] kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.

137. “跋陀利，于此，有一类比丘在导师的教法中，于学处未能圆满。他这样想：‘我何不去亲近僻静的住处，即森林、树下、山岳、岩窟、山洞、墓地、丛林、露天处、草堆？或许我能证得超越人法的、圣者的智见之殊胜。’于是他亲近僻静的住处，即森林、树下、山岳、岩窟、山洞、墓地、丛林、露天处、草堆。当他如此离群独住时，导师也呵责他，有智慧的同梵行者们审察后也呵责他，诸天也呵责他，他自己也呵责自己。他被导师呵责，被有智慧的同梵行者们审察后呵责，被诸天呵责，被自己呵责，却不能证得超越人法的、圣者的智见之殊胜。这是什么原因呢？跋陀利，因为对于在导师教法中于学处不圆满者，事情就是如此。”

138. ‘‘Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

138. “跋陀利，于此，有某位比丘在导师的教法中，是学处的圆满行者。他心想：‘我何不前往僻静的住处：森林、树下、山岳、岩窟、山洞、墓地、丛林、空地、草堆。或许我能证得超越人法的、足以成就圣者的殊胜智见。’于是，他前往僻静的住处：森林、树下、山岳、岩窟、山洞、墓地、丛林、空地、草堆。当他如此远离而住时，导师不予斥责，经审察后，有智的同梵行者们不予斥责，诸天不予斥责，他自己也不斥责自己。他为导师所不斥责，为经审察后的有智同梵行者们所不斥责，为诸天所不斥责，亦不为自己所斥责，证得了超越人法的、足以成就圣者的殊胜智见。他远离诸欲，远离诸不善法，有寻有伺，具足住于离生喜乐的初禅。此是何故？跋陀利，对于在导师教法中圆满学处者而言，此事正是如此。”

139. ‘‘Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

139. “再者，跋陀利，比丘寻、伺寂灭，内心澄净，心念专一，无寻无伺，具足住于定生喜乐的第二禅。此是何故？跋陀利，对于在导师教法中圆满学处者而言，此事正是如此。”

‘‘Puna caparaṃ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ [Pg.105] upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

再者，跋陀利，比丘因喜的离贪而舍住，具念与正知，以身感受乐，成就并安住于第三禅，诸圣者称之为“具舍、念、乐住者”。此为何故？跋陀利，于导师的教法中，学处圆满者即是如此。

‘‘Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

再者，跋陀利，比丘因断乐、断苦，以及先前喜、忧的灭没，成就并安住于非苦非乐、舍念清净的第四禅。此为何故？跋陀利，于导师的教法中，学处圆满者即是如此。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

当心如此得定、清净、明洁、无瑕、离随烦恼、柔软、适业、稳固、达不动时，他便将心导向宿住随念智。他忆念起种种宿住，即：一生、二生……如是，他连同行相与详情，忆念起种种宿住。此为何故？跋陀利，于导师的教法中，学处圆满者即是如此。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

“当心如此入定、清净、光洁、无瑕、离随烦恼、柔软、适业、安住、达到不动时，他引导其心倾向于众生死生智。他以清净、超人的天眼，看见众生死没、投生，卑劣、高贵，美色、丑色，往善趣、往恶趣，了知众生随业而趣——‘诸位！这些众生确实具足身恶行……已生于堕处、地狱；诸位！而另一些众生具足身善行……已生于善趣、天界。’像这样，他以清净、超人的天眼……了知众生随业而趣。此是何因？跋陀利，此事确实如此，对于在导师教法中圆满学处者，情况本就如此。”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ [Pg.106] āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā’’ti.

那位比丘在心如此入定、清净、明亮、无瑕、离诸随烦恼、柔软、适合作业、稳固、达到不动时，便将心转向漏尽智。他如实了知“这是苦”，如实了知“这是苦集”，如实了知“这是苦灭”，如实了知“这是导向苦灭之道”；如实了知“这些是诸漏”，如实了知“这是漏集”，如实了知“这是漏灭”，如实了知“这是导向漏灭之道”。当他如此知、如此见时，心便从欲漏解脱，从有漏解脱，从无明漏解脱。于解脱时，生起“已解脱”之智。他了知：“生已尽，梵行已立，所作已办，为此再无后有。”这是什么原因呢？跋陀利，对于在导师的教法中圆满学处者，法尔如是。

140. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti? ‘‘Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

140. 如是说已，具寿跋陀利对世尊如是说：“世尊，是何因、何缘，于此，对某些比丘一再强行追究责任？又是何因、何缘，不对某些比丘那样一再强行追究责任呢？”“跋陀利，于此，有某类比丘恒常犯戒，多有罪过。当他被比丘们说时，他以他事搪塞，将话题引向外面，显露愤怒、瞋恚与不悦，不如法行事，不顺从，不寻求解决之道，也不说：‘我将做令僧团满意之事。’跋陀利，于是比丘们生起此念：‘贤友们，这位比丘确实恒常犯戒，多有罪过。当他被比丘们说时，他以他事搪塞，将话题引向外面，显露愤怒、瞋恚与不悦，不如法行事，不顺从，不寻求解决之道，也不说：“我将做令僧团满意之事。”善哉！具寿们，你们应当如此这般地审查这位比丘，以使此诤事不被迅速平息。’因此，跋陀利，比丘们就如此这般地审查那位比丘，以使此诤事不被迅速平息。”

141. ‘‘Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano [Pg.107] hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

141. “跋陀利，于此，或有比丘屡次犯过，过失繁多。当他被众比丘说时，他不以他事搪塞，不将话题引向外，不显露愤怒、瞋恚与不快，行为端正，放下我慢，寻求出罪，并说：‘我将做令僧团满意之事。’于是，跋陀利，众比丘会这么想：‘贤友们，这位比丘屡次犯过，过失繁多。当他被众比丘说时，他不以他事搪塞，不将话题引向外，不显露愤怒、瞋恚与不快，行为端正，放下我慢，寻求出罪，并说：“我将做令僧团满意之事。”善哉！诸具寿，你们当如此如此地审查这位比丘，以使此争讼能迅速平息。’跋陀利，于是众比丘便如此如此地审查那位比丘，使得此争讼迅速平息。”

142. ‘‘Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

142. “跋陀利（Bhaddāli），于此，有某位比丘偶尔犯戒，但罪过不多。当他被比丘们说时，他以他事搪塞，将话题引向外，显露愤怒、瞋恚与不悦，行为不正，不降伏我慢，不寻求出离，并且不说：‘我将做令僧团满意之事。’于是，跋陀利，比丘们会这么想：‘贤友们，这位比丘偶尔犯戒，但罪过不多。当他被比丘们说时，他以他事搪塞，将话题引向外，显露愤怒、瞋恚与不悦，行为不正，不降伏我慢，不寻求出离，并且不说：“我将做令僧团满意之事。”善哉！诸具寿，你们当如此如此地审查这位比丘，以使此诤事不被迅速平息。’跋陀利，比丘们便如此如此地审查那位比丘，以使此诤事不被迅速平息。”

143. ‘‘Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho [Pg.108] attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

143. “跋陀利，于此，或有比丘偶尔犯戒，非多犯戒。当他被比丘们说示时，他不以他事搪塞，不将话题引向外，不显露忿、瞋与不悦，行为端正，谦卑顺从，行出罪法，并说：‘我将做令僧团满意之事。’跋陀利，于此，比丘们会这么想：‘贤友们，这位比丘确实偶尔犯戒，非多犯戒。当他被比丘们说示时，他不以他事搪塞，不将话题引向外，不显露忿、瞋与不悦，行为端正，谦卑顺从，行出罪法，并说：“我将做令僧团满意之事。”善哉！诸具寿，你们当如此如此地审查这位比丘，以使此诤事能迅速平息。’跋陀利，比丘们便如此如此地审查那位比丘，以使此诤事能迅速平息。”

144. ‘‘Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ – ‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti.

144. “跋陀利，于此，有某位比丘仅凭些许信心、些许爱念而行持。于是，跋陀利，比丘们会这么想：‘贤友们，这位比丘仅凭些许信心、些许爱念而行持。如果我们一再强行处置他，唯恐他那仅有的些许信心与爱念也会因此失去。’跋陀利，譬如某人只有一只眼睛，他的朋友、同伴、亲戚、血亲会守护他那只眼睛，心想：‘不要让他连这仅存的一只眼睛也失去。’正是如此，跋陀利，于此有某位比丘仅凭些许信心、些许爱念而行持。于是，跋陀利，比丘们会这么想：‘贤友们，这位比丘仅凭些许信心、些许爱念而行持。如果我们一再强行处置他，唯恐他那仅有的些许信心与爱念也会因此失去。’跋陀利，这就是因，这就是缘，因此他们对某些比丘一再强行处置。而，跋陀利，这就是因，这就是缘，因此他们不会那样对某些比丘一再强行处置。”

145. ‘‘‘Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī’ti? ‘‘Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce [Pg.109] āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.

145. “‘大德，是何因、何缘，于往昔时，学处较少，而有更多比丘安住于阿罗汉果？大德，又是何因、何缘，于现今时，学处增多，而安住于阿罗汉果的比丘减少？’‘跋陀利（Bhaddāli），正是如此。当有情衰退、正法隐没时，学处便会增多，而安住于阿罗汉果的比丘则会减少。跋陀利，只要某些漏处法还未在僧团中出现，导师就不会为弟子们制定学处。而当，跋陀利，某些漏处法在僧团中出现时，导师便为弟子们制定学处，正是为了对治那些漏处法。跋陀利，只要僧团还未达到壮大，某些漏处法就不会在僧团中出现。而当，跋陀利，僧团达到壮大时，某些漏处法便在僧团中出现，于是导师为弟子们制定学处，正是为了对治那些漏处法。跋陀利，只要僧团还未达到利养的顶峰，未达到名声的顶峰，未达到广学，未达到长老的资历，某些漏处法就不会在僧团中出现。而当，跋陀利，僧团达到长老的资历时，某些漏处法便在僧团中出现，于是导师为弟子们制定学处，正是为了对治那些漏处法。’”

146. ‘‘Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi bhaddālī’’ti?

146. “跋陀利，当我为你们说良马驹譬喻法门时，那时你们人数尚少。跋陀利，你还记得吗？”

‘‘No hetaṃ, bhante’’.

“世尊，不记得了。”

‘‘Tatra, bhaddāli, kaṃ hetuṃ paccesī’’ti?

“跋陀利，对此你认为是什么原因呢？”

‘‘So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosi’’nti.

“世尊，想必是我长久以来在导师的教法中，于学未能圆满行持。”

‘‘Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito – ‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī’ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca –

“跋陀利，这并非就是原因，也非助缘。而且，跋陀利，我长久以来以心彻知你的心而了知：‘这位无实之人，当我说法时，不曾用心、不作意、不全心专注、不倾耳听法。’然而，跋陀利，我将为你再说这良马驹譬喻法门。你且谛听，善加作意，我将要说。”具寿跋陀利回答世尊：“是的，世尊。”世尊于是说了：

147. ‘‘Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati[Pg.110]. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.

147. “跋陀利，譬如一位熟练的驯马师得到一匹良种骏马，首先就训练它口衔。当它被训练口衔时，由于是前所未有的训练，它会有一些扭动、挣扎和抗拒。它通过持续的训练和渐进的训练，在那方面平静下来。跋陀利，当这匹良种骏马通过持续的训练和渐进的训练，在那方面平静下来后，驯马师会进一步训练它套上轭。当它被训练套上轭时，由于是前所未有的训练，它会有一些扭动、挣扎和抗拒。它通过持续的训练和渐进的训练，在那方面平静下来。跋陀利，当这匹良种骏马通过持续的训练和渐进的训练，在那方面平静下来后，驯马师会进一步训练它腾跃、绕圈、轻蹄、奔驰、勇往直前、王之品德、王之血统、极致的速度、极致的骏马品格、极致的温驯。当它被训练极致的速度、极致的骏马品格、极致的温驯时，由于是前所未有的训练，它会有一些扭动、挣扎和抗拒。它通过持续的训练和渐进的训练，在那方面平静下来。跋陀利，当这匹良种骏马通过持续的训练和渐进的训练，在那方面平静下来后，驯马师会进一步为它提供上等的饲料与饮水。跋陀利，一匹具备这十种特质的良种骏马，才配得上国王，才为国王所用，才被算作国王的肢体之一。”

‘‘Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti.

跋陀利，正是如此。具足十法的比丘，是应供者、应奉者、应施者、应合掌者，是世间无上的福田。是哪十法呢？跋陀利，于此，比丘具足无学正见，具足无学正思惟，具足无学正语，具足无学正业，具足无学正命，具足无学正精进，具足无学正念，具足无学正定，具足无学正智，具足无学正解脱。跋陀利，具足这十法的比丘，是应供者、应奉者、应施者、应合掌者，是世间无上的福田。

Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.

世尊说此语已。具寿跋陀利心生悦豫，欢喜世尊所说。

Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ.

跋陀利经第五终。

6. Laṭukikopamasuttaṃ

6. 鹌鹑本行

148. Evaṃ [Pg.111] me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

148. 如是我闻。一时，世尊住在鸯掘多罗(Aṅguttarāpa)，一个名为阿波那(Āpaṇa)的市镇。尔时，世尊于上午时分，著衣，取衣钵，为乞食进入阿波那。在阿波那行乞，食后，从托钵归来，为作日住，前往一处林苑。进入那林苑后，在一棵树下坐下日住。具寿优陀夷亦于上午时分，著衣，取衣钵，为乞食进入阿波那。在阿波那行乞，食后，从托钵归来，为作日住，前往那处林苑。进入那林苑后，在一棵树下坐下日住。尔时，具寿优陀夷独处宴坐，心中生起如此思惟：“世尊实为我等断除诸多苦法，带来诸多乐法；实为我等断除诸多不善法，带来诸多善法！”其后，具寿优陀夷于傍晚时分从宴坐处起身，前往世尊之处。抵达后，顶礼世尊，退坐一面。

149. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ – ‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te [Pg.112] mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – ‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha – ‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi – ‘abhumme pisāco vata ma’nti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ – ‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī ! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti. Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’’ti.

149. 坐在一旁的具寿优陀夷对世尊说：“世尊，我在此独处静坐时，心中生起这样的思惟：‘世尊真是为我们移除了许多苦法，为我们带来了许多乐法；世尊真是为我们移除了许多不善法，为我们带来了许多善法啊！’世尊，我们以前曾晚上吃、早上吃，白天非时也吃。曾有一次，世尊对比丘们说：‘来！比丘们，你们要舍弃这白天非时食。’那时我确实感到心意转变和忧愁：‘有信心的居士们在白天非时布施给我们那些精美的嚼食、啖食，世尊却说要舍弃，善逝却说要舍弃！’但我们因对世尊的爱、敬、惭、愧，便舍弃了那白天非时食。世尊，于是我们晚上吃、早上也吃。又曾有一次，世尊对比丘们说：‘来！比丘们，你们要舍弃这夜食。’那时我确实感到心意转变和忧愁：‘在这两餐中，这餐被认为是更精美的，世尊却说要舍弃，善逝却说要舍弃！’世尊，过去曾有个人白天得到一道佳肴，便说：‘把它放好，晚上我们大家一起吃。’凡是精心准备的食物，都是在晚上，白天很少。但我们因对世尊的爱、敬、惭、愧，便舍弃了那夜食。世尊，过去曾有比丘们在漆黑的夜晚为乞食而行，会走进污水坑，会跌入污水道，会踏上荆棘丛，会踩到睡着的牛，还会遇到盗贼——已作案的与未作案的，甚至有妇女以非法引诱他们。世尊，我过去也曾在漆黑的夜晚为乞食而行。一位妇女在闪电的光亮中洗碗，她看见我，吓得大叫：‘天哪！有鬼要吃我！’听了这话，我对那妇女说：‘姐妹，我不是鬼，是为乞食而站立的比丘。’‘比丘，你父母是死了吗！比丘，你宁可用锋利的屠牛刀剖开肚子，也好过为了肚子而在漆黑的夜晚乞食！’世尊，每当忆起此事，我便想：‘世尊真是为我们移除了许多苦法，为我们带来了许多乐法；世尊真是为我们移除了许多不善法，为我们带来了许多善法啊！’”

150. ‘‘Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti. Te tañceva nappajahanti, mayi [Pg.113] ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro – seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.

150. “优陀夷，正是如此，在此，当我于某些愚人说‘你们应舍断此’时，他们却如此说：‘为何这位沙门对此微不足道、低劣的小事也过度苛求呢？’他们不舍断它，还对我以及那些乐于学的比丘们心生不满。优陀夷，对他们那些愚人而言，那便成了强有力的束缚、坚固的束缚、牢固的束缚、不腐的束缚、粗大的颈枷。优陀夷，譬如一只小鹌鹑被腐朽的藤蔓所缚，它就在那里遭遇杀害、或囚禁、或死亡。优陀夷，若有人如此说：‘那只小鹌鹑被腐朽的藤蔓所缚，就在那里遭遇杀害、或囚禁、或死亡，对它而言，那是一种无力的束缚、脆弱的束缚、腐朽的束缚、无实的束缚。’优陀夷，他这么说，说得对吗？”“世尊，并非如此。世尊，那只小鹌鹑被腐朽的藤蔓所缚，就在那里遭遇杀害、或囚禁、或死亡，对它而言，那正是强有力的束缚、坚固的束缚、牢固的束缚、不腐的束缚、粗大的颈枷。”“优陀夷，正是如此，在此，当我于某些愚人说‘你们应舍断此’时，他们却如此说：‘为何这位沙门对此微不足道、低劣的小事也过度苛求呢？’他们不舍断它，还对我以及那些乐于学的比丘们心生不满。优陀夷，对他们那些愚人而言，那便成了强有力的束缚、坚固的束缚、牢固的束缚、不腐的束缚、粗大的颈枷。”

151. ‘‘Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ – seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ [Pg.114] bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ…pe… asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.

151. “再者，优陀夷，在此，当我对某些良家子说‘你们应舍断此’时，他们这样说：‘我等世尊既已宣说应舍断，我等善逝既已宣说应舍弃，这件微不足道、低劣的应断之事，岂会是无足轻重的呢？’于是他们就舍断了它，既不对我生起不满，也不对那些乐于修学的比丘们生起不满。他们舍断它之后，无有挂虑，谦恭顺从，依靠他人所施之物维生，以如鹿之心而住。优陀夷，对他们而言，那便成了无力的束缚、脆弱的束缚、腐朽的束缚、无实的束缚。优陀夷，譬如一头国王的大象，象牙如辕，体格雄壮，出身高贵，善于征战，被坚固的皮带所缚，它只需稍微扭动身体，便能切断、摧毁那些束缚，随意离去。优陀夷，若有人这样说：‘那头国王的大象，象牙如辕，体格雄壮，出身高贵，善于征战，被它能稍微扭动身体便切断、摧毁而随意离去的那些坚固皮带所缚，对它而言，那是一种强有力的束缚、坚固的束缚、牢固的束缚、不朽的束缚、粗大的木枷。’优陀夷，他这么说，说得对吗？”“并非如此，世尊。世尊，那头国王的大象，象牙如辕，体格雄壮，出身高贵，善于征战，被它能稍微扭动身体便切断、摧毁而随意离去的那些坚固皮带所缚，对它而言，那是一种无力的束缚……乃至……无实的束缚。”“正是如此，优陀夷。在此，当我对某些良家子说‘你们应舍断此’时，他们这样说：‘我等世尊既已宣说应舍断，我等善逝既已宣说应舍弃，这件微不足道、低劣的应断之事，岂会是无足轻重的呢？’于是他们就舍断了它，既不对我生起不满，也不对那些乐于修学的比丘们生起不满。他们舍断它之后，无有挂虑，谦恭顺从，依靠他人所施之物维生，以如鹿之心而住。优陀夷，对他们而言，那便成了无力的束缚、脆弱的束缚、腐朽的束缚、无实的束缚。”

152. ‘‘Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ [Pg.115] ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.

152. “优陀夷，譬如一个贫穷、无有财产、一无所有的男人，他有一间破败不堪、乌鸦侵入、不甚体面的小屋，一张破败不堪、不甚体面的小床，一罐不甚体面的杂粮，一个不甚体面的妻子。他看见一位比丘来到园林，洗净手脚，享用完美味的食物，正于清凉的树荫下，致力于增上心。他心想：‘啊，沙门生活真是安乐！啊，沙门生活真是无病！但愿我能剃除须发，穿上袈裟，从在家出家，过无家的生活！’但他却不能舍弃那间破败不堪、乌鸦侵入、不甚体面的小屋，那张破败不堪、不甚体面的小床，那一罐不甚体面的杂粮，那个不甚体面的妻子，而剃除须发，穿上袈裟，从在家出家，过无家的生活。优陀夷，若有人说：‘那个男人被那些束缚所缚，使他不能舍弃那间破败不堪、乌鸦侵入、不甚体面的小屋，那张破败不堪、不甚体面的小床，那一罐不甚体面的杂粮，那个不甚体面的妻子，而剃除须发，穿上袈裟，从在家出家，过无家的生活；对他而言，那是一种无力的束缚、脆弱的束缚、腐朽的束缚、无实的束缚。’优陀夷，他这么说，说得对吗？”“并非如此，世尊。世尊，那个男人被那些束缚所缚，使他不能舍弃那间破败不堪、乌鸦侵入、不甚体面的小屋，那张破败不堪、不甚体面的小床，那一罐不甚体面的杂粮，那个不甚体面的妻子，而剃除须发，穿上袈裟，从在家出家，过无家的生活；对他而言，那正是强有力的束缚、坚固的束缚、牢固的束缚、不朽的束缚、粗大的木枷。”“正是如此，优陀夷，在此，当我对某些愚人说‘你们应舍断此’时，他们却说：‘为何这位沙门对此微不足道的小事如此吹毛求疵？’他们不舍断它，还对我以及对那些乐于修学的比丘们心生不信。优陀夷，对他们而言，那便成了强有力的束缚、坚固的束缚、牢固的束缚、不朽的束缚、粗大的木枷。”

153. ‘‘Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni [Pg.116] khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.

153. “优陀夷，譬如一位家主或家主之子，富有，大富大贵，拥有许多金币、许多谷物、许多田地、许多地产、许多妻子、许多男奴、许多女奴；他看见一位比丘来到园林，洗净手足，吃完美味的食物，坐在清凉的树荫下，专注于增上心。他心想：‘啊，沙门生活真是快乐！啊，沙门生活真是安康！要是我也能剃除须发，穿上袈裟，从在家出家，过无家生活，那该多好啊！’他确实能够舍弃许多金币、许多谷物、许多田地、许多地产、许多妻子、许多男奴、许多女奴，剃除须发，穿上袈裟，从在家出家，过无家生活。优陀夷，如果有人这样说：‘那位家主或家主之子，他被种种束缚所束缚，却能够舍弃许多金币……乃至许多女奴，剃除须发，穿上袈裟，从在家出家，过无家生活，那么束缚他的那些束缚，就是强有力的束缚、坚固的束缚、稳固的束缚、不腐朽的束缚、粗大的木枷。’优陀夷，这样说的人，他说得对吗？”“不，世尊。世尊，那位家主或家主之子，他被种种束缚所束缚，却能够舍弃许多金币……乃至许多女奴，剃除须发，穿上袈裟，从在家出家，过无家生活，那么束缚他的那些束缚，就是无力的束缚、脆弱的束缚、腐朽的束缚、无实质的束缚。”“正是如此，优陀夷。在此，当我告诉某些良家子‘你们应舍弃此’时，他们这样说：‘世尊让我们舍弃的，善逝让我们放下的，不过是这件微不足道、无关紧要的小事而已，这算什么呢？’他们就舍弃了它，并且不对我、也不对那些乐于学习的比丘们生起不满。他们舍弃了它之后，便无有挂虑，放下我慢，依靠他人所施之物，以如鹿之心而住。优陀夷，对他们来说，那便是无力的束缚、脆弱的束缚、腐朽的束缚、无实质的束缚。”

154. ‘‘Cattārome, udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

154. “优陀夷，世间有这四种人存在。是哪四种呢？优陀夷，在此，有某一个人为了舍断所依、为了断离所依而行道。当他为了舍断所依、为了断离所依而行道时，与所依相应的、带着贪欲的思念会不断生起。他接受那些思念，不舍弃，不去除，不终结，不使之灭无。优陀夷，我说这个人是‘相应者’，不是‘不相应者’。这是什么原因呢？优陀夷，因为我了知这个人的诸根差异。”

‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi[Pg.117], puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

“再者，优陀夷，在此，有某一个人为了舍断所依、为了断离所依而行道。当他为了舍断所依、为了断离所依而行道时，与所依相应的、带着贪欲的思念会不断生起。但他不接受那些思念，舍弃、去除、终结、使之灭无。优陀夷，我也说这个人是‘相应者’，不是‘不相应者’。这是什么原因呢？优陀夷，因为我了知这个人的诸根差异。”

‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

“再者，优陀夷，在此，有某个人为了舍断依、为了舍离依而行道。当他为了舍断依、为了舍离依而行道时，偶尔因失念，与依相应的忆念和思惟会侵扰他；优陀夷，其念的生起是缓慢的。但他能迅速地舍断、去除、使其终止、令其不复存在。优陀夷，譬如有人将两三滴水滴在白日烧热的铁盘上；优陀夷，水滴的落下是缓慢的，但它们会迅速地穷尽、消尽。正是如此，优陀夷，在此，有某个人为了舍断依、为了舍离依而行道。当他为了舍断依、为了舍离依而行道时，偶尔因失念，与依相应的忆念和思惟会侵扰他；优陀夷，其念的生起是缓慢的。但他能迅速地舍断、去除、使其终止、令其不复存在。优陀夷，我也说此人是‘相应者’，不是‘不相应者’。是何因缘？优陀夷，因为我了知此人诸根的差异。”

‘‘Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

“再者，优陀夷，在此，有某个人如此了知‘依是苦的根源’后，成为无依者，于依的灭尽中解脱。优陀夷，我说此人是‘不相应者’，不是‘相应者’。是何因缘？优陀夷，因为我了知此人诸根的差异。优陀夷，此四种人是存在、出现于世间的。”

155. ‘‘Pañca kho ime, udāyi, kāmaguṇā. 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. Ime kho, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.

155. 优陀夷，有此五欲。是哪五种呢？由眼所识知的色，是可意的、可喜的、悦意的、可爱形的、与欲相关的、引人染著的；由耳所识知的声……由鼻所识知的香……由舌所识知的味……由身所识知的触，是可意的、可喜的、悦意的、可爱形的、与欲相关的、引人染著的。优陀夷，这便是五欲。优陀夷，缘于这五欲而生起的乐与喜，这被称为欲乐、粪秽之乐、凡夫之乐、非圣者之乐，不应亲近，不应修习，不应多作；我说：“于此乐，当生畏惧。”

156. ‘‘Idhudāyi[Pg.118], bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.

156. 优陀夷，在此，比丘已离诸欲……具足初禅而住；寻与伺平息……具足第二禅而住；又离于喜……具足第三禅而住；舍乐……具足第四禅而住。这被称为出离之乐、远离之乐、寂静之乐、正觉之乐，应当亲近，应当修习，应当多作；我说：“于此乐，不当生畏惧。”

‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.

优陀夷，在此，比丘离诸欲……乃至……具足安住于初禅；优陀夷，我说这是动摇的。在那里，什么是动摇的呢？即是那里的寻与伺尚未止息，这就是那里的动摇。优陀夷，在此，比丘由于寻与伺的止息……乃至……具足安住于第二禅；优陀夷，我说这也是动摇的。在那里，什么是动摇的呢？即是那里的喜乐尚未止息，这就是那里的动摇。优陀夷，在此，比丘由于离喜……乃至……具足安住于第三禅；优陀夷，我说这也是动摇的。在那里，什么是动摇的呢？即是那里的舍俱之乐尚未止息，这就是那里的动摇。优陀夷，在此，比丘舍断乐……乃至……具足安住于第四禅；优陀夷，我说这是不动摇的。

‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti [Pg.119] vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī’’ti? ‘‘No hetaṃ, bhante’’ti.

“优陀夷，于此，比丘离诸欲……乃至……具足并安住于初禅。优陀夷，我说此为‘不足’，我说‘应舍断’，我说‘应超越’。其超越为何？优陀夷，于此，比丘因寻、伺平息……具足并安住于第二禅，此即是其超越。优陀夷，对此我也说为‘不足’，我说‘应舍断’，我说‘应超越’。其超越为何？优陀夷，于此，比丘亦因离喜……具足并安住于第三禅，此即是其超越。优陀夷，对此我也说为‘不足’，我说‘应舍断’，我说‘应超越’。其超越为何？优陀夷，于此，比丘亦因舍乐……具足并安住于第四禅，此即是其超越。优陀夷，对此我也说为‘不足’，我说‘应舍断’，我说‘应超越’。其超越为何？优陀夷，于此，比丘完全超越色想，有对想灭没，不作意种种想，思惟‘虚空无边’，具足并安住于空无边处，此即是其超越。优陀夷，对此我也说为‘不足’，我说‘应舍断’，我说‘应超越’。其超越为何？优陀夷，于此，比丘完全超越空无边处，思惟‘识无边’，具足并安住于识无边处，此即是其超越。优陀夷，对此我也说为‘不足’，我说‘应舍断’，我说‘应超越’。其超越为何？优陀夷，于此，比丘完全超越识无边处，思惟‘无所有’，具足并安住于无所有处，此即是其超越。优陀夷，对此我也说为‘不足’，我说‘应舍断’，我说‘应超越’。其超越为何？优陀夷，于此，比丘完全超越无所有处，具足并安住于非想非非想处，此即是其超越。优陀夷，对此我也说为‘不足’，我说‘应舍断’，我说‘应超越’。其超越为何？优陀夷，于此，比丘完全超越非想非非想处，具足并安住于想受灭，此即是其超越。如是，优陀夷，我亦说应舍断非想非非想处。优陀夷，你可见到任何我未说应舍断的、或微细或粗大的结吗？”“世尊，没有。”

Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.

世尊说此语。具寿优陀夷心悦，欢喜世尊所说。

Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

第六《鹌鹑《本行》》终。

7. Cātumasuttaṃ

7. 迦都摩经

157. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cātumāyaṃ viharati āmalakīvane. Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ [Pg.120] anuppattāni bhagavantaṃ dassanāya. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Tenahānanda, mama vacanena te bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – ‘‘kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabba’’nti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya pakkamiṃsu.

157. 如是我闻。一时，世尊住在迦都摩(Cātumā)的庵摩勒园(Āmalakīvana)。尔时，以舍利弗与目犍连为首的五百位比丘为见世尊，抵达迦都摩。彼等新来比丘与常住比丘互相问候，铺设坐卧处，收拾衣钵，高声、大声喧哗。尔时，世尊对具寿阿难说：“阿难，此等高声、大声者为谁？我以为是渔夫在捕鱼。”“世尊，此等是以舍利弗与目犍连为首的五百位比丘，为见世尊抵达迦都摩。彼等新来比丘与常住比丘互相问候，铺设坐卧处，收拾衣钵，故而高声、大声喧哗。”“那么，阿难，你以我之言对彼等比丘说：‘导师召唤诸位具寿。’”“是的，世尊。”具寿阿难应诺世尊后，即往彼等比丘之处。抵达后，对彼等比丘说：“导师召唤诸位具寿。”“是的，贤友。”彼等比丘应诺具寿阿难后，即往世尊之处；抵达后，顶礼世尊，坐于一旁。世尊对坐于一旁的彼等比丘说：“诸比丘，你们为何高声、大声喧哗，我以为是渔夫在捕鱼？”“世尊，此等是以舍利弗与目犍连为首的五百位比丘，为见世尊抵达迦都摩。彼等新来比丘与常住比丘互相问候，铺设坐卧处，收拾衣钵，故而高声、大声喧哗。”“诸比丘，你们走吧！我驱逐你们，你们不应住在我近处。”“是的，世尊。”彼等比丘应诺世尊后，从座而起，顶礼世尊，行右绕礼后，收拾好坐卧处，取了衣钵离开。

158. Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena. Addasaṃsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; disvāna yena te bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā te bhikkhū etadavocuṃ – ‘‘handa, kahaṃ pana tumhe āyasmanto gacchathā’’ti? ‘‘Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito’’ti. ‘‘Tenahāyasmanto muhuttaṃ nisīdatha, appeva nāma mayaṃ sakkuṇeyyāma bhagavantaṃ pasādetu’’nti. ‘‘Evamāvuso’’ti kho te bhikkhū cātumeyyakānaṃ sakyānaṃ paccassosuṃ. Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho cātumeyyakā sakyā bhagavantaṃ etadavocuṃ – ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante[Pg.121], bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha’’nti.

158. 那时，迦都摩(Cātumā)的释迦族人因某些事务聚集在集会所。迦都摩的释迦族人远远地看见那些比丘走来，便上前对他们说：“诸具寿，你们要去哪里？”“贤友，世尊已经遣散了比丘僧团。”“那么，诸具寿，请稍坐片刻，或许我们能够使世尊息怒。”“好的，贤友。”那些比丘答应了迦都摩的释迦族人。于是，迦都摩的释迦族人前往世尊之处，顶礼世尊后，坐于一旁。坐于一旁的迦都摩的释迦族人对世尊说：“世尊，请世尊欢喜比丘僧团！世尊，请世尊认可比丘僧团！世尊，如同世尊往昔摄受比丘僧团一样，现在也请世尊摄受比丘僧团。世尊，在此僧团中有一些新近出家、刚入此法与律的比丘。他们若不得见世尊，就可能会有变异，可能会退转。世尊，譬如幼嫩的种子不得水，就会有变异，可能会退转；同样地，世尊，在此僧团中有一些新近出家、刚入此法与律的比丘，他们若不得见世尊，就可能会有变异，可能会退转。世尊，譬如幼嫩的牛犊不见其母，就可能会有变异，可能会退转；同样地，世尊，在此僧团中有一些新近出家、刚入此法与律的比丘，他们若不得见世尊，就可能会有变异，可能会退转。世尊，请世尊欢喜比丘僧团！世尊，请世尊认可比丘僧团！世尊，如同世尊往昔摄受比丘僧团一样，现在也请世尊摄受比丘僧团！”

159. Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā [Pg.122] acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha’’nti.

159. 那时，娑婆主梵天（Brahmā Sahampati）以心了知世尊的心念，犹如强壮之人伸出屈臂或屈回伸臂，就在那么瞬间，他从梵天界消失，出现在世尊面前。其后，娑婆主梵天将上衣偏袒一肩，向世尊躬身合掌，对世尊说此言：“世尊，请世尊欢喜比丘僧团！世尊，请世尊言告比丘僧团！世尊，犹如世尊往昔曾摄受比丘僧团，现在也请世尊摄受比丘僧团。世尊，于此有新学比丘，新近出家，刚来此法与律，他们若不得见世尊，可能会发生变异，可能会退转。世尊，譬如幼嫩的种子不得水，可能会发生变异，可能会退转；正是如此，世尊，于此有新学比丘，新近出家，刚来此法与律，他们若不得见世尊，可能会发生变异，可能会退转。世尊，譬如幼嫩的牛犊不见其母，可能会发生变异，可能会退转；正是如此，世尊，于此有新学比丘，新近出家，刚来此法与律，他们若不见世尊，可能会发生变异，可能会退转。世尊，请世尊欢喜比丘僧团！世尊，请世尊言告比丘僧团！世尊，犹如世尊往昔曾摄受比丘僧团，现在也请世尊摄受比丘僧团。”

160. Asakkhiṃsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṃ pasādetuṃ bījūpamena ca taruṇūpamena ca. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘uṭṭhethāvuso, gaṇhatha pattacīvaraṃ. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite’’ti? ‘‘Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’’’ti. ‘‘Āgamehi tvaṃ, sāriputta, āgamehi tvaṃ, sāriputta, diṭṭhadhammasukhavihāra’’nti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite’’ti? ‘‘Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṃ pariharissāmā’’’ti. ‘‘Sādhu sādhu, moggallāna! Ahaṃ vā hi, moggallāna, bhikkhusaṅghaṃ parihareyyaṃ sāriputtamoggallānā vā’’ti.

160. 恰图马的释迦族人与娑婆主梵天，确实以种子的譬喻和幼牛的譬喻使世尊悦服。于是，具寿目犍连对比丘们说：“贤友们，起来，拿好衣钵。世尊已被恰图马的释迦族人与娑婆主梵天以种子的譬喻和幼牛的譬喻使之悦服了。”“是的，贤友。”那些比丘回答具寿目犍连后，从座位上起来，拿好衣钵，前往世尊所在之处；抵达后，顶礼世尊，坐于一旁。世尊对坐在一旁的具寿舍利弗说了这番话：“舍利弗，当我遣离比丘僧团时，你有什么想法？”“世尊，我当时是这样想的：‘世尊已遣离比丘僧团。现在世尊少营务，将安住于现法乐住，我们也少营务，将安住于现法乐住。’”“舍利弗，你且慢！舍利弗，且慢于现法乐住！”尔后，世尊对具寿目犍连说：“目犍连，当我遣离比丘僧团时，你有什么想法？”“世尊，我当时是这样想的：‘世尊已遣离比丘僧团。现在世尊少营务，将安住于现法乐住，而我与具寿舍利弗将护持比丘僧团。’”“善哉，善哉，目犍连！目犍连，诚然，护持比丘僧团者，或是我，或为舍利弗与目犍连。”

161. Atha kho bhagavā bhikkhū āmantesi – ‘‘cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. Evameva kho, bhikkhave, cattārimāni bhayāni [Pg.123] idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.

161. 尔时，世尊告诸比丘：“比丘们，于下水者，当预期有四种怖畏。是哪四种呢？波浪之怖畏(ūmibhaya)、鳄鱼之怖畏(kumbhīlabhaya)、漩涡之怖畏(āvaṭṭabhaya)、恶鱼之怖畏(susukābhaya)。比丘们，于下水者，当预期有此四种怖畏。同样地，比丘们，在此法与律中，对于某个从在家出家、过无家生活的人，也当预期有四种怖畏。是哪四种呢？波浪之怖畏、鳄鱼之怖畏、漩涡之怖畏、恶鱼之怖畏。”

162. ‘‘Katamañca, bhikkhave, ūmibhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti, anusāsanti – ‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma. Ime panamhākaṃ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṃ anusāsitabbaṃ maññantī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Ūmibhaya’nti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ.

162. “比丘们，何为波浪之怖畏？比丘们，在此教法中，有某位良家子(kulaputta)因信而从在家出家，过无家生活，他如是思惟：“我已陷入生、老、死、愁、悲、苦、忧、恼，为苦所困，为苦所胜；或能了知此纯大苦蕴的终尽！”当他如是出家后，诸同梵行者劝诫、教导他：“你当如是前进，当如是后退；当如是直视，当如是环视；当如是屈身，当如是伸展；当持僧伽梨(saṅghāṭi)、钵与衣。”他便生起此念：“我等往昔在家时，亦是劝诫、教导他人者。而这些人，我料其视我等如同子孙，竟认为可以来劝诫、教导我们。”于是他舍弃学处，还归鄙俗。比丘们，此人即被称为因怖于波浪之怖畏而舍弃学处、还归鄙俗者。比丘们，“波浪之怖畏”，实是忿与恼(kodhupāyāsa)的同义词。”

163. ‘‘Katamañca, bhikkhave, kumbhīlabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti anusāsanti – ‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ; idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ; idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ; idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ; kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ; kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ; kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ; kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ; kāle te khāditabbaṃ, vikāle te na khāditabbaṃ; kāle te bhuñjitabbaṃ, vikāle te [Pg.124] na bhuñjitabbaṃ; kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ; kāle te pātabbaṃ, vikāle te na pātabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma; kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma. Yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tatthapime mukhāvaraṇaṃ maññe karontī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Kumbhīlabhaya’nti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.

163. “诸比丘，什么是鳄鱼之怖畏呢？诸比丘，于此，有某位良家子，因信而从在家出家，进入无家生活，他心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼之中，陷入了苦，为苦所征服。但愿这整个苦蕴的终结能被了知！’当他如此出家后，同梵行者们劝诫、教导他：‘此物你应嚼食，此物你不应嚼食；此物你应啖食，此物你不应啖食；此物你应舔食，此物你不应舔食；此物你应饮用，此物你不应饮用。合宜的你应嚼食，不合宜的你不应嚼食；合宜的你应啖食，不合宜的你不应啖食；合宜的你应舔食，不合宜的你不应舔食；合宜的你应饮用，不合宜的你不应饮用。应时你应嚼食，非时你不应嚼食；应时你应啖食，非时你不应啖食；应时你应舔食，非时你不应舔食；应时你应饮用，非时你不应饮用。’他心生此念：‘我们以前在家时，想嚼食什么就嚼食什么，不想的就不嚼食；想啖食什么就啖食什么，不想的就不啖食；想舔食什么就舔食什么，不想的就不舔食；想饮用什么就饮用什么，不想的就不饮用。合宜的也嚼食，不合宜的也嚼食；合宜的也啖食，不合宜的也啖食；合宜的也舔食，不合宜的也舔食；合宜的也饮用，不合宜的也饮用。应时也嚼食，非时也嚼食；应时也啖食，非时也啖食；应时也舔食，非时也舔食；应时也饮用，非时也饮用。那些有信心的家主们在白日非时供养我们精美的嚼食与啖食，我觉得他们简直是在封我的口啊！’于是他舍弃学处，还俗了。诸比丘，此人被称为因害怕鳄鱼之怖畏而舍弃学处、还俗者。诸比丘，‘鳄鱼之怖畏’，实是贪食的别名。”

164. ‘‘Katamañca, bhikkhave, āvaṭṭabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. Saṃvijjanti kho pana me kule bhogā. Sakkā bhoge ca bhuñjituṃ puññāni ca kātu’nti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Āvaṭṭabhaya’nti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

164. “诸比丘，什么是漩涡之怖畏？诸比丘，于此，有某位良家子，因信而出家，从在家至无家，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼，为苦所陷，为苦所制；但愿这整个苦蕴的止息得以了知。’他这样出家后，于清晨时分，穿好下衣，取衣钵，为乞食而进入村庄或市镇。身不护，语不护，念不安立，诸根不摄，他在那里看见家主或家主子，正受用、具足、享受五种欲乐。他心想：‘我等往昔为在家者时，也曾受用、具足、享受五种欲乐。我家中尚有财富，可以受用财富，亦可修福。’于是他舍弃学处，还俗了。诸比丘，此人被称为畏惧漩涡之怖畏而舍弃学处、还俗者。诸比丘，‘漩涡之怖畏’，实乃五种欲乐之别名。”

165. ‘‘Katamañca[Pg.125], bhikkhave, susukābhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Susukābhaya’nti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ. Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbānī’’ti.

165. “诸比丘，什么是鳄鱼之畏？诸比丘，于此，某位良家子出于信心，从在家而出家，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼之中，为苦所困，为苦所逼；或许能了知此整个苦蕴的终结。’他如此出家后，于上午时分，穿好下衣，取了衣钵，为乞食而进入村落或城镇。他身不防护，语不防护，念不安立，诸根不调伏。他在那里看见衣着不整或遮盖不严的女人。看见衣着不整或遮盖不严的女人后，贪欲侵扰其心。他心被贪欲所侵扰，便舍戒还俗。诸比丘，这被称为因害怕鳄鱼之畏而舍戒还俗者。‘鳄鱼之畏’，诸比丘，这是女人的异名。诸比丘，这四种怖畏，在此法与律中，对于某些已从在家而出家的人，是可以预期的。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘对世尊所说，心怀喜悦，欢喜信受。

Cātumasuttaṃ niṭṭhitaṃ sattamaṃ.

《遮都摩经》第七终。

8. Naḷakapānasuttaṃ

8. 那罗迦波那经

166. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati naḷakapāne palāsavane. Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā honti – āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā te kulaputte [Pg.126] ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṃ. Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.

166. 如是我闻。一时，世尊住在憍萨罗(Kosala)的那罗迦波那村(Naḷakapāna)的波罗娑林(Palāsavana)中。当时，有许多声名显赫的良家子，为了世尊，出于信心从在家而出家——即具寿阿那律、具寿跋提耶(Bhaddiya)、具寿金毗罗、具寿婆求(Bhagu)、具寿憍陈如(Koṇḍañña)、具寿瑞瓦达、具寿阿难，以及其他声名显赫的良家子。当时，世尊被比丘僧团围绕，坐于露地。于是，世尊就那些良家子之事，对诸比丘说：“诸比丘，那些为了我、出于信心从在家而出家的良家子——诸比丘，他们可喜乐于梵行？”如是说已，彼诸比丘默然。世尊第二次又就那些良家子之事，对诸比丘说：“诸比丘，那些为了我、出于信心从在家而出家的良家子——诸比丘，他们可喜乐于梵行？”彼诸比丘第二次亦默然。世尊第三次又就那些良家子之事，对诸比丘说：“诸比丘，那些为了我、出于信心从在家而出家的良家子——诸比丘，他们可喜乐于梵行？”彼诸比丘第三次亦默然。

167. Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ te kulaputte puccheyya’’nti! Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi – ‘‘kacci tumhe, anuruddhā, abhiratā brahmacariye’’ti? ‘‘Taggha mayaṃ, bhante, abhiratā brahmacariye’’ti. ‘‘Sādhu sādhu, anuruddhā! Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye. Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā, na corābhinītā agārasmā anagāriyaṃ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti – nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ? Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati, byāpādopi cittaṃ [Pg.127] pariyādāya tiṭṭhati, thīnamiddhampi cittaṃ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati, vicikicchāpi cittaṃ pariyādāya tiṭṭhati, aratīpi cittaṃ pariyādāya tiṭṭhati, tandīpi cittaṃ pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ’’.

167. 那时，世尊心想：“我何不问问那些良家子呢？”于是世尊对具寿阿那律说：“阿那律，你们乐于梵行吗？”“诚然，世尊，我们乐于梵行。”“善哉，善哉，阿那律！阿那律，你们这些因信舍家、出家为无家者的良家子，乐于梵行，这确实适合你们。阿那律，你们具足美好的青春，正值初年，头发乌黑，本可享受诸欲；而你们却正是在这美好的青春，初年乌发之时，从家出家，过无家生活。而且，阿那律，你们并非因国王所逼而出家，非因盗贼所逼而出家，非因负债而出家，非因怖畏而出家，非因生计所迫而出家。而是心想：“我已陷入生、老、死、愁、悲、苦、忧、恼之中，陷入苦中，为苦所逼；或许能了知这整个苦蕴的终结！”阿那律，你们不正是如此因信从家出家，过无家生活的吗？”“正是如此，世尊。”“阿那律，如此出家的良家子，应作何事？阿那律，若不能证得离欲、离不善法所生的喜乐，或比其更寂静者，则贪欲占据其心，嗔恚占据其心，昏沉睡眠占据其心，掉举恶作占据其心，疑占据其心，不乐占据其心，懈怠占据其心。阿那律，便不能证得离欲、离不善法所生的喜乐，或比其更寂静者。”

‘‘Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ na pariyādāya tiṭṭhati, byāpādopi cittaṃ na pariyādāya tiṭṭhati, thīnamiddhampi cittaṃ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṃ na pariyādāya tiṭṭhati, vicikicchāpi cittaṃ na pariyādāya tiṭṭhati, aratīpi cittaṃ na pariyādāya tiṭṭhati, tandīpi cittaṃ na pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ.

“阿那律，远离诸欲，远离诸不善法，获得喜乐，或获得比此更寂静者，贪欲亦不占据其心，嗔恚亦不占据其心，惛沉睡眠亦不占据其心，掉举恶作亦不占据其心，疑亦不占据其心，不乐亦不占据其心，懈怠亦不占据其心。阿那律，远离诸欲，远离诸不善法，获得喜乐，或获得比此更寂静者。”

168. ‘‘Kinti vo, anuruddhā, mayi hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’’ti? ‘‘Na kho no, bhante, bhagavati evaṃ hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’ti. Evaṃ kho no, bhante, bhagavati hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’’ti. ‘‘Sādhu sādhu, anuruddhā! Tathāgatassa, anuruddhā, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; evameva kho, anuruddhā[Pg.128], tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti’’.

168. “阿那律等人，你们对我作何想：‘那些杂染、导致再有、伴随热恼、苦异熟、未来导致生老死的诸漏，如来未断除；因此如来明辨地受用某些法，明辨地忍受某些法，明辨地避开某些法，明辨地去除某些法’？”“世尊，我们对世尊并非作如是想：‘那些杂染、导致再有、伴随热恼、苦异熟、未来导致生老死的诸漏，如来未断除；因此如来明辨地受用某些法，明辨地忍受某些法，明辨地避开某些法，明辨地去除某些法’。世尊，我们对世尊是作如是想：‘那些杂染、导致再有、伴随热恼、苦异熟、未来导致生老死的诸漏，如来已断除；因此如来明辨地受用某些法，明辨地忍受某些法，明辨地避开某些法，明辨地去除某些法’。”“善哉，善哉，阿那律等人！阿那律等人，如来那些杂染、导致再有、伴随热恼、苦异熟、未来导致生老死的诸漏，已被断除，已被连根拔起，已成棕榈树桩，已成非有，未来不再生起。譬如，阿那律等人，头被砍断的棕榈树，不能再生长；正是如此，阿那律等人，如来那些杂染、导致再有、伴随热恼、苦异熟、未来导致生老死的诸漏，已被断除，已被连根拔起，已成棕榈树桩，已成非有，未来不再生起；因此如来明辨地受用某些法，明辨地忍受某些法，明辨地避开某些法，明辨地去除某些法。”

‘‘Taṃ kiṃ maññasi, anuruddhā, kaṃ atthavasaṃ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno; asu amutra upapanno’’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Na kho, anuruddhā, tathāgato janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāya’’.

“阿那律，你认为如何？如来是见到何等利益，才为已去世、已命终的弟子们记说其投生之处——‘某某投生于某处，某某投生于某处’呢？”“尊者，我们的法以世尊为根本，以世尊为引导者，以世尊为皈依处。善哉，尊者，愿世尊为我们阐明此话的含义。比丘们从世尊听闻后，将会受持。”“阿那律，如来不是为了欺骗众人，不是为了奉承众人，不是为了利养、恭敬、名声等利益，也不是为了‘让人们这样认识我’，才为已去世、已命终的弟子们记说其投生之处——‘某某投生于某处，某某投生于某处’。然而，阿那律，有些具足信心、有大喜悦、有大欢喜的良家子，他们听闻此事后，便为此目的而收摄其心。阿那律，那将为他们带来长久的利益与安乐。”

169. ‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato ; so bhagavatā byākato – aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

169. “阿那律，在此，有位比丘听闻：‘名为某某的比丘已经命终，世尊为他记说：他已安住于究竟智。’而他或者亲自见过那位具寿，或者曾听闻：‘那位具寿具足如此的戒，具足如此的法，具足如此的慧，具足如此的安住，具足如此的解脱。’他忆念那位具寿的信、戒、闻、舍、慧，并为此目的而收摄其心。阿那律，这样，比丘也能安乐而住。”

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā [Pg.129] – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

“阿那律，在此，比丘听闻：‘某某比丘已命终；他被世尊记说——因五下分结的灭尽，是化生者，于彼处般涅槃，从彼世界不复还转。’他或者亲自见过那位具寿，或者曾辗转听闻：‘那位具寿曾是如此持戒，如此具法……如此具慧……如此安住……曾是如此解脱。’他随念那位具寿的信、戒、闻、舍、慧，为证彼果而引导其心。阿那律，比丘这样也能安乐住。”

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

“阿那律，在此，比丘听闻：‘某某比丘已命终；他被世尊记说——因三结的灭尽，贪、嗔、痴薄弱故，是一位一来者，仅来此世一次，即能作苦之边际。’他或者亲自见过那位具寿，或者曾辗转听闻：‘那位具寿曾是如此持戒，如此具法……如此具慧……如此安住……曾是如此解脱。’他随念那位具寿的信、戒、闻、舍、慧，为证彼果而引导其心。阿那律，比丘这样也能安乐住。”

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

“阿那律，在此，比丘听闻：‘某某比丘已命终；他被世尊记说——因三结的灭尽，是一位入流者，不堕恶趣，决定，趣向正觉。’他或者亲自见过那位具寿，或者曾辗转听闻：‘那位具寿是如此持戒的，是如此法的……是如此有慧的……是如此安住的……是如此解脱的。’他随念着其信、戒、所闻、施舍与慧，为了那个目标而引导其心。阿那律，比丘这样也能安乐地住。”

170. ‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – aññāya saṇṭhahī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

170. “阿那律，在此，比丘尼听闻：‘某某比丘尼已命终；她被世尊记说——已住立于最终智。’她或者亲自见过那位姐妹，或者曾辗转听闻：‘那位姐妹具足如此的戒，具足如此的法，具足如此的慧，具足如此的住，具足如此的解脱。’她随念着其信、戒、所闻、施舍与慧，为了那个目标而引导其心。阿那律，比丘尼这样也能安乐地住。”

‘‘Idhānuruddhā[Pg.130], bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

阿那律，在此，比丘尼听闻：“某某比丘尼已命终；世尊为她记说——由于五下分结的灭尽，她将化生，于彼处般涅槃，不从彼世还转。”她或者亲自见过那位姐妹，或者曾传闻：“那位姐妹曾是如此持戒、如此具法、如此有慧、如此安住、如此解脱的。”她忆念那位姐妹的信、戒、所闻、施、慧，并为此而专注其心。阿那律，比丘尼这样也能安乐住。

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

阿那律，在此，比丘尼听闻：“某某比丘尼已命终；世尊为她记说——由于三结的灭尽，贪、嗔、痴的薄弱，她是一位一来者，只来此世一次，即能终结苦。”她或者亲自见过那位姐妹，或者曾传闻：“那位姐妹曾是如此持戒、如此具法、如此有慧、如此安住、如此解脱的。”她忆念那位姐妹的信、戒、所闻、施、慧，并为此而专注其心。阿那律，比丘尼这样也能安乐住。

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

阿那律，在此，比丘尼听闻：“某某比丘尼已命终；她已被世尊记说——由于三结的灭尽，是一位入流者，不堕法，决定趣向正觉。”而她或曾亲见那位姐妹，或曾听闻说：“那位姐妹曾具如是戒、具如是法、具如是慧、如是安住、如是解脱。”她忆念着那位姐妹的信、戒、闻、舍、慧，为达彼果而引导其心。阿那律，比丘尼这样也能安乐住。

171. ‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo [Pg.131] so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

171. 阿那律，在此，优婆塞听闻：“某某优婆塞已命终；他已被世尊记说——由于五下分结的灭尽，是化生者，于彼处般涅槃，不从此世还转。”他或者亲自见过那位具寿，或者曾传闻：“那位具寿曾具如是戒、具如是法、具如是慧、如是安住、如是解脱。”他忆念着那位具寿的信、戒、闻、舍、慧，为达彼果而引导其心。阿那律，优婆塞这样也能安乐住。

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

阿那律，在此，优婆塞听闻：“某某优婆塞已命终；他已被世尊记说——因三结的灭尽，贪、嗔、痴的薄弱，他是一位一来者，仅来此世间一次，就将终结苦。”他或者亲自见过那位具寿，或者曾听闻：“那位具寿曾具足如是戒，曾具足如是法……曾具足如是慧……曾具足如是住……曾具足如是解脱。”他忆念着那位具寿的信心、戒行、多闻、布施、智慧，为达彼境而引导其心。阿那律，优婆塞这样也能安乐住。

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.

阿那律，在此，优婆塞听闻：“某某优婆塞已命终；他已被世尊记说——因三结的灭尽，他是一位入流者，不堕恶趣，决定趣向正觉。”他或者亲自见过那位具寿，或者曾听闻：“那位具寿曾具足如是戒，曾具足如是法……曾具足如是慧……曾具足如是住……曾具足如是解脱。”他忆念着那位具寿的信心、戒行、多闻、布施、智慧，为达彼境而引导其心。阿那律，优婆塞这样也能安乐住。

172. ‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ [Pg.132] upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

172. “在此，阿那律，有优婆夷听闻：‘某某名字的优婆夷已命终；世尊为她记说——因五下分结的断尽，她是化生者，于彼处般涅槃，从彼世间不复还。’而她自己曾见过那位姊妹，或辗转听闻：‘那位姊妹曾是这样持戒的，也曾是这样具足法的、这样具足慧的、这样安住的、这样解脱的。’她随念着那位姊妹的信、戒、闻、舍、慧，并为了那个目标而引导其心。阿那律，如此，优婆夷亦得安乐住。”

‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

“在此，阿那律，有优婆夷听闻：‘某某名字的优婆夷已命终；世尊为她记说——由于三结的断尽，以及贪、瞋、痴的薄弱，她是一位一来者，只来此世一次，就将终结痛苦。’而她自己曾见过那位姊妹，或辗转听闻：‘那位姊妹曾是这样持戒的，也曾是这样具足法的、这样具足慧的、这样安住的、这样解脱的。’她随念着那位姊妹的信、戒、闻、舍、慧，并为了那个目标而引导其心。阿那律，如此，优婆夷亦得安乐住。”

‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

“阿那律，于此，有优婆夷听闻：‘某某名字的优婆夷已命终，为世尊所记说——因三结已尽，是为入流者，不堕恶趣，决定趣向正觉。’而她或曾亲见那位姊妹，或曾辗转听闻：‘那位姊妹曾具如是戒，那位姊妹曾具如是法，那位姊妹曾具如是慧，那位姊妹曾具如是住，那位姊妹曾具如是解脱。’她随念那位姊妹的信、戒、闻、舍、慧，为达彼果而引导其心。阿那律，如是，优婆夷亦得安乐住。”

‘‘Iti kho, anuruddhā, tathāgato na janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāyā’’ti.

“阿那律，是故，如来并非为了欺瞒众人、谄媚众人，不为利养、恭敬、名声之利益，亦不为‘愿众人如是知我’，而记说已逝命终的弟子们的生处——‘某某生于某处，某某生于某处’。然而，阿那律，确实有具信、有胜喜、有大欢喜的良家子。他们听闻此事后，为获得那份喜悦而引导其心。阿那律，那于他们有长时的利益与安乐。”

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

世尊说此语。具寿阿那律心意欢喜，欣然信受世尊所说。

Naḷakapānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

《那罗伽波宁经》第八，终。

9. Goliyānisuttaṃ

9. 戈利亚尼经

173. Evaṃ [Pg.133] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena goliyāni nāma bhikkhu āraññiko padasamācāro saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi –

173. 如是我闻。一时，世尊住王舍城竹林迦兰陀园。当时，有一位名叫戈利亚尼（Goliyāni）的比丘，是位林住、行为粗劣的比丘，因某事来到僧团中。那时，具寿舍利弗就戈利亚尼比丘之事，告诸比丘言：

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.

“贤友们，林住比丘来到僧团、住在僧团中时，应对同梵行者有恭敬、有顺从。贤友们，如果林住比丘来到僧团、住在僧团中，对同梵行者不恭敬、不顺从，就会有人非议他：‘这位具寿对同梵行者不恭敬、不顺从，他独自在林中随意而住又有什么用呢？’就会有人这样非议他。因此，林住比丘来到僧团、住在僧团中时，应对同梵行者有恭敬、有顺从。”

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ – ‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ.

“贤友们，林住比丘来到僧团、住在僧团中时，应善于座位，心想：‘我将不挤撞长老比丘而坐，也不以座位排挤新比丘。’贤友们，如果林住比丘来到僧团、住在僧团中，不善于座位，就会有人非议他：‘这位具寿不善于座位，他独自在林中随意而住又有什么用呢？’就会有人这样非议他。因此，林住比丘来到僧团、住在僧团中时，应善于座位。”

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ [Pg.134] na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo.

“贤友们，林住比丘来到僧团、住在僧团中时，也应知晓威仪法。贤友们，如果林住比丘来到僧团、住在僧团中，连威仪法也不知晓，就会有人非议他：‘这位具寿连威仪法都不知晓，他独自在林中随意而住又有什么用呢？’就会有人这样非议他。因此，林住比丘来到僧团、住在僧团中时，也应知晓威仪法。”

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ.

“贤友们，林住比丘来到僧团、住在僧团中时，入村不应过早，返回不应过迟。贤友们，如果林住比丘来到僧团、住在僧团中时，入村过早，返回过迟，就会有人议论他：‘这位具寿独自在林中随意而住，又有什么用呢？他竟然入村过早，返回过迟！’——就会有人这样议论他。因此，林住比丘来到僧团、住在僧团中时，入村不应过早，返回不应过迟。”

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro. ‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.

“贤友们，林住比丘来到僧团、住在僧团中时，不应在饭前饭后于诸施主家串访。贤友们，如果林住比丘来到僧团、住在僧团中时，在饭前饭后于诸施主家串访，就会有人议论他：‘想必这位具寿独自在林中随意而住时，常行此非时之行，所以来到僧团中也如此行事。’——就会有人这样议论他。因此，林住比丘来到僧团、住在僧团中时，不应在饭前饭后于诸施主家串访。”

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. ‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.

“贤友们，林住比丘来到僧团、住在僧团中时，应当不掉举、不轻浮。贤友们，如果林住比丘来到僧团、住在僧团中时是掉举、轻浮的，就会有人议论他：‘想必这位具寿独自在林中随意而住时，常行此掉举与轻浮，所以来到僧团中也如此行事。’——就会有人这样议论他。因此，林住比丘来到僧团、住在僧团中时，应当不掉举、不轻浮。”

‘‘Āraññikenāvuso[Pg.135], bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.

贤友，林住比丘来到僧团中，住于僧团时，应不言语粗俗，不言谈散乱。贤友，若林住比丘来到僧团中，住于僧团时，言语粗俗、言谈散乱，则会有人说他：“这位具寿独自在林中随欲而住，有何益处呢？他竟然言语粗俗、言谈散乱。”——则会有人如此说他。是故，林住比丘来到僧团中，住于僧团时，应不言语粗俗，不言谈散乱。

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.

贤友，林住比丘来到僧团中，住于僧团时，应是易受教的、有善友的。贤友，若林住比丘来到僧团中，住于僧团时，是难受教的、有恶友的，则会有人说他：“这位具寿独自在林中随欲而住，有何益处呢？他竟然是难受教的、有恶友的。”——则会有人如此说他。是故，林住比丘来到僧团中，住于僧团时，应是易受教的、有善友的。

‘‘Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ.

贤友，林住比丘应于诸根守护门。贤友，若林住比丘于诸根不守护门，则会有人说他：“这位具寿独自在林中随欲而住，有何益处呢？他竟然于诸根不守护门。”——则会有人如此说他。是故，林住比丘应于诸根守护门。

‘‘Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ. Sace, āvuso, āraññiko bhojane amattaññū hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ.

贤友，林住比丘应于食知量。贤友，若林住比丘于食不知量，则会有人说他：“这位具寿独自在林中随欲而住，有何益处呢？他竟然于食不知量。”——则会有人如此说他。是故，林住比丘应于食知量。

‘‘Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa [Pg.136] bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.

“贤友，住森林的比丘应当勤于警醒。贤友，如果住森林的比丘不勤于警醒，就会有人说他：‘这位具寿独自在森林中随欲而住，却不勤于警醒，这对他有什么益处呢？’——就会有人这样说他。是故，住森林的比丘应当勤于警醒。”

‘‘Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṃ.

“贤友，住森林的比丘应当发起精进。贤友，如果住森林的比丘懈怠，就会有人说他：‘这位具寿独自在森林中随欲而住，却是懈怠的，这对他有什么益处呢？’——就会有人这样说他。是故，住森林的比丘应当发起精进。”

‘‘Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.

“贤友，住森林的比丘应当安住念。贤友，如果住森林的比丘失念，就会有人说他：‘这位具寿独自在森林中随欲而住，却是失念的，这对他有什么益处呢？’——就会有人这样说他。是故，住森林的比丘应当安住念。”

‘‘Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ.

“贤友，住森林的比丘应当有定。贤友，如果住森林的比丘无定，就会有人说他：‘这位具寿独自在森林中随欲而住，却是无定的，这对他有什么益处呢？’——就会有人这样说他。是故，住森林的比丘应当有定。”

‘‘Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ.

“贤友，住森林的比丘应当有慧。贤友，如果住森林的比丘劣慧，就会有人说他：‘这位具寿独自在森林中随欲而住，却是劣慧的，这对他有什么益处呢？’——就会有人这样说他。是故，住森林的比丘应当有慧。”

‘‘Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā [Pg.137] āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.

“贤友，林居比丘应致力于阿毗达摩与毗奈耶。贤友，有人会向林居比丘询问关于阿毗达摩与毗奈耶的问题。贤友，倘若林居比丘被问及关于阿毗达摩与毗奈耶的问题时，不能圆满解答，便会有人对他非议：‘这位具寿被问及关于阿毗达摩与毗奈耶的问题时，尚不能圆满解答。此具寿独自于林中随欲而住，究竟有何益处呢？’他们会如此非议他。是故，林居比丘应致力于阿毗达摩与毗奈耶。”

‘‘Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

“贤友，林居比丘应致力于超越色法、寂静的无色解脱。贤友，有人会向林居比丘询问关于超越色法、寂静的无色解脱的问题。贤友，倘若林居比丘被问及关于超越色法、寂静的无色解脱的问题时，不能圆满解答，便会有人对他非议：‘这位具寿被问及关于超越色法、寂静的无色解脱的问题时，尚不能圆满解答。此具寿独自于林中随欲而住，究竟有何益处呢？’他们会如此非议他。是故，林居比丘应致力于超越色法、寂静的无色解脱。”

‘‘Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo’’ti.

“贤友，林居比丘应致力于上人法。贤友，有人会向林居比丘询问关于上人法的问题。贤友，倘若林居比丘被问及关于上人法的问题时，不能圆满解答，便会有人对他非议：‘这位具寿尚且不知其出家之目的，那么此具寿独自于林中随欲而住，究竟有何益处呢？’他们会如此非议他。是故，林居比丘应致力于上人法。”

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī’’ti? ‘‘Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā’’ti.

如是说时，具寿大目犍连对具寿舍利弗说：“贤友舍利弗，此等法是仅应由林居比丘受持遵行，还是近村住比丘亦然？”“贤友目犍连，林居比丘亦应受持遵行此等法，何况近村住比丘。”

Goliyānisuttaṃ niṭṭhitaṃ navamaṃ.

《苟理央尼经》第九，终。

10. Kīṭāgirisuttaṃ

10. 鸡吒山经

174. Evaṃ [Pg.138] me sutaṃ – ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tatra kho bhagavā bhikkhū āmantesi – ‘‘ahaṃ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari. Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.

174. 如是我闻：一时，世尊与大比丘僧团于迦尸国游行。其时，世尊告诸比丘：“诸比丘，我实于夜不食。诸比丘，我因于夜不食，自知少病、少恼、身轻、有力、安住适悦。来！诸比丘，汝等亦应于夜不食。诸比丘，汝等若于夜不食，亦将自知少病、少恼、身轻、有力、安住适悦。”彼诸比丘奉答世尊：“诚然，世尊。”其后，世尊于迦尸国次第游行，至迦尸人名为鸡吒山的村镇。当时，世尊即住于鸡吒山村镇。

175. Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ – ‘‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ – ‘‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’ti.

175. 当时，有名为阿萨际与布纳跋苏的比丘，是鸡吒山(Kīṭāgiri)的住僧。那时，有许多比丘去到阿萨际与布纳跋苏比丘那里，对他们说：“贤友，世尊与比丘僧团皆不食夜食。贤友，他们因不食夜食，故知无病、无恼、轻快、有力与安乐住。来，贤友们，你们也应不食夜食。贤友，你们若不食夜食，也将会知晓无病、无恼、轻快、有力与安乐住。”听闻此言，阿萨际与布纳跋苏比丘对那些比丘说：“贤友，我们晚上吃，早上吃，白天非时也吃。我们这样吃，也知晓无病、无恼、轻快、有力与安乐住。我们为何要舍弃现法利益，而去追求当来利益呢？我们晚上还是要吃，早上也吃，白天非时也吃。”

Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā [Pg.139] ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ – ‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.

那些比丘因无法说服阿说示与布纳跋苏比丘，便前往世尊之处。他们顶礼世尊后坐于一旁，对世尊说：“大德，我们曾去阿说示与布纳跋苏比丘那里，对他们说：‘贤友们，世尊与比丘僧团都不食夜食。贤友们，他们不食夜食时，感受到少病、少恼、身体轻快、有力与安乐住。来吧，贤友们，你们也应不食夜食。贤友们，你们不食夜食时，也将会感受到少病、少恼、身体轻快、有力与安乐住。’大德，我们这样说后，阿说示与布纳跋苏比丘却对我们说：‘贤友们，我们晚上食，早上食，也白天非时食。我们这样进食，也感受到少病、少恼、身体轻快、有力与安乐住。我们为什么要舍弃现法利益，而去追求当来利益呢？我们就是要晚上食，早上食，也白天非时食。’大德，因为我们无法说服阿说示与布纳跋苏比丘，所以前来向世尊禀告此事。”

176. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca – ‘‘saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte [Pg.140] kira, bhikkhave, tumhe te bhikkhū evaṃ avacuttha – ‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’’ti. ‘‘Evaṃ, bhante’’.

176. 尔时，世尊召唤一位比丘：“比丘，你来，用我的话去召唤阿说示(Assaji)与布纳跋苏(Punabbasu)比丘：‘导师召唤诸位具寿。’” “是的，世尊。”那位比丘应诺世尊后，便去往阿说示与布纳跋苏比丘之处。抵达后，他对阿说示与布纳跋苏比丘说了此话：“导师召唤诸位具寿。” “是的，贤友。”阿说示与布纳跋苏比丘应诺那位比丘后，便去往世尊之处。抵达后，他们礼敬世尊，坐于一旁。世尊对坐于一旁的阿说示与布纳跋苏比丘说了此话：“比丘们，听说众多比丘到你们那里说了这番话，是真的吗？‘贤友们，世尊与比丘僧团都戒除夜食。贤友们，因戒除夜食，他们体会到少病、少恼、身体轻快、有力与安乐住。来吧，贤友们，你们也应戒除夜食。贤友们，当你们也戒除夜食时，你们也将体会到少病、少恼、身体轻快、有力与安乐住。’当他们这样说时，听说你们对那些比丘这样回答：‘贤友们，我们傍晚食、早晨食，以及白天的非时也食。当我们傍晚食、早晨食，以及白天的非时也食时，我们体会到少病、少恼、身体轻快、有力与安乐住。我们为何要舍弃现见之利，而去追逐未来之利呢？我们将要傍晚食、早晨食，以及白天的非时也食。’” “是的，世尊。”

177. ‘‘Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘Evaṃ, bhante’’.

177. “比丘们，你们是否如此了知我所说的法：即这个人(purisapuggala)所感受的任何乐受、苦受或不苦不乐受，他的不善法减损，善法增长？”“不是的，世尊。”“比丘们，你们难道不是如此了知我所说的法吗？在此，某人感受这样的乐受时，不善法增长，善法减损；又在此，另一人感受这样的乐受时，不善法减损，善法增长。在此，某人感受这样的苦受时，不善法增长，善法减损；又在此，另一人感受这样的苦受时，不善法减损，善法增长。在此，某人感受这样的不苦不乐受时，不善法增长，善法减损；又在此，另一人感受这样的不苦不乐受时，不善法减损，善法增长？”“是的，世尊。”

178. ‘‘Sādhu, bhikkhave! Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ [Pg.141] aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

178. “善哉，比丘们！比丘们，倘若我未曾以智慧了知、见到、识知、现证、触及此事，即‘于此，某人感受如是乐受时，不善法增长，善法减损’，那么我若不知而说：‘你们应舍断如是乐受’，比丘们，这对我而言会是适当的吗？”“世尊，这实为不当。”“比丘们，正因为我已以智慧了知、见到、识知、现证、触及此事，即‘于此，某人感受如是乐受时，不善法增长，善法减损’，是故我说：‘你们应舍断如是乐受’。比丘们，倘若我未曾以智慧了知、见到、识知、现证、触及此事，即‘于此，某人感受如是乐受时，不善法减损，善法增长’，那么我若不知而说：‘你们应具足安住于如是乐受’，比丘们，这对我而言会是适当的吗？”“世尊，这实为不当。”“比丘们，正因为我已以智慧了知、见到、识知、现证、触及此事，即‘于此，某人感受如是乐受时，不善法减损，善法增长’，是故我说：‘你们应具足安住于如是乐受’。”

179. ‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

179. “诸比丘，如果此事未被我以智慧了知、看见、识知、作证、触达——即‘在此，当某人感受如此的苦受时，不善法增长，善法减损’，我若不知而说‘你们应舍断如此的苦受’，诸比丘，这对我而言，难道是适当的吗？”“世尊，这不适当。”“诸比丘，正因为此事已被我以智慧了知、看见、识知、作证、触达——即‘在此，当某人感受如此的苦受时，不善法增长，善法减损’，所以我说：‘你们应舍断如此的苦受。’诸比丘，如果此事未被我以智慧了知、看见、识知、作证、触达——即‘在此，当某人感受如此的苦受时，不善法减损，善法增长’，我若不知而说‘你们应具足并安住于如此的苦受’，诸比丘，这对我而言，难道是适当的吗？”“世尊，这不适当。”“诸比丘，正因为此事已被我以智慧了知、看见、识知、作证、触达——即‘在此，当某人感受如此的苦受时，不善法减损，善法增长’，所以我说：‘你们应具足并安住于如此的苦受。’”

180. ‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya [Pg.142] – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi’’. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

180. “比丘们，如果我未曾以慧了知、见、识、现证、触及：‘在此，于某些人，感受如此不苦不乐受时，不善法增长，善法衰退’，那么我就会在不了知的情况下说：‘你们应舍断如此不苦不乐受。’比丘们，这对我而言，会是适当的吗？”“尊者，这不恰当。”“比丘们，正因为我已以慧了知、见、识、现证、触及：‘在此，于某些人，感受如此不苦不乐受时，不善法增长，善法衰退’，所以我说：‘你们应舍断如此不苦不乐受。’比丘们，如果我未曾以慧了知、见、识、现证、触及：‘在此，于某些人，感受如此不苦不乐受时，不善法衰退，善法增长’，那么我就会在不了知的情况下说：‘你们应具足安住于如此不苦不乐受。’比丘们，这对我而言，会是适当的吗？”“尊者，这不恰当。”“比丘们，正因为我已以慧了知、见、识、现证、触及：‘在此，于某些人，感受如此不苦不乐受时，不善法衰退，善法增长’，所以我说：‘你们应具足安住于如此不苦不乐受。’”

181. ‘‘Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi; na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena. Abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti! Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

181. “诸比丘，我并非对所有比丘都说‘当以不放逸行’；诸比丘，我也并非对所有比丘都说‘无须以不放逸行’。诸比丘，对那些已是阿罗汉、漏尽、梵行已立、所作已办、已舍重担、逮得己利、有结已尽、正智解脱的比丘，诸比丘，我对这样的比丘说‘无须以不放逸行’。是何缘故？他们已通过不放逸而完成，他们不可能放逸。而诸比丘，对那些有学、心尚未达到目标、为求无上瑜伽安稳而住的比丘，诸比丘，我对这样的比丘说‘当以不放逸行’。是何缘故？因为或许这些具寿们，通过受用随顺的卧坐具，亲近善友，善为调整诸根，能于现法中，亲自以证智证悟、具足并安住于那无上的梵行终极——良家子们正是为此目的而从家善出家，进入无家状态。诸比丘，我正是见到这些比丘不放逸的果报，才说‘当以不放逸行’。”

182. ‘‘Sattime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

182. “比丘们，世间有这七种人存在。是哪七种呢？俱解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者。”

‘‘Katamo [Pg.143] ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

诸比丘，何为俱分解脱之人？诸比丘，于此，某个个人超越诸色，以身触及并安住于那些寂静的无色解脱，并且以智慧见到，他的诸漏已尽。诸比丘，此人被称为俱分解脱者。诸比丘，我对此比丘不说：“尚有应以不放逸所作之事。”此是何故？因为他以不放逸所应作者已作，他不可能放逸。

‘‘Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

诸比丘，何为慧解脱之人？诸比丘，于此，某个个人不以身触及并安住于那些超越诸色的、寂静的无色解脱，但以智慧见到，他的诸漏已尽。诸比丘，此人被称为慧解脱者。诸比丘，我对此比丘亦不说：“尚有应以不放逸所作之事。”此是何故？因为他以不放逸所应作者已作，他不可能放逸。

‘‘Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

诸比丘，何为身证之人？诸比丘，于此，某个个人超越诸色，以身触及并安住于那些寂静的无色解脱，并且以智慧见到，他的某些漏已尽。诸比丘，此人被称为身证者。我对此比丘说：“尚有应以不放逸所作之事。”此是何故？或许这位具寿，受用随顺的住处，亲近善友，善摄诸根——良家子们正是为此目的，善从在家出家、趣于无家，即那无上的梵行终点——能于现法中自以证智作证、具足而住！诸比丘，我正是见到此比丘有此不放逸之果，才说：“尚有应以不放逸所作之事。”

‘‘Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa [Pg.144] hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

比丘们，何为见至者？在此，比丘们，有某类人，他未以身触证并安住于那些超越诸色、寂静的无色解脱，但他以智慧见到法后，某些漏已尽，并且对于如来所宣说的法，已由智慧善见、善察。比丘们，此人被称为见至者。比丘们，我也对这位比丘说：“应以不放逸行事。”此是何因？或许这位具寿依止随顺的住处，亲近善友，善于统理诸根——良家子们正是为了此一目的，才正确地从在家出家，成为无家者，即为了那无上梵行的终极目标——在现世中，他能亲自以证智通达、作证，并具足安住！比丘们，我正是看到这位比丘有此不放逸之果，才说：“应以不放逸行事。”

‘‘Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

“比丘们，什么是信解脱(saddhāvimutta)的个人呢？比丘们，在此，某一个人不以身触证并安住于那些超越色(rūpa)的、名为无色(āruppa)的寂静解脱(vimokkha)；以慧观之，其某些漏已尽；且于如来，其信已安住、生根、确立。比丘们，此人被称为信解脱者。比丘们，我亦对此比丘说：‘当不放逸行。’这是什么原因呢？或许这位具寿，依止随顺的住处，亲近善友，平衡诸根，即能为着良家子(kulaputta)正确地从在家出家、进入无家生活的那个目的——那无上的梵行终点，于现法中，由自亲证、以胜智达成、具足而住！比丘们，我正是见到此比丘有此不放逸之果，才说：‘当不放逸行。’”

‘‘Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti[Pg.145]! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

“诸比丘，什么是随法行者(dhammānusārī)？诸比丘，在此，有某人未能以身触证那些超越色界、寂静的无色界解脱，但以智慧见其部分漏已尽。如来所宣说的法，他能以智慧适度地思察而忍可。他具有这些法，即：信根、精进根、念根、定根、慧根。诸比丘，此人被称为随法行者。诸比丘，我对这位比丘说：‘应不放逸地行事。’何以故？或许这位具寿(āyasmā)依止随顺的住处，亲近善友，平衡诸根——良家子(kulaputta)们为了那个目标而正确地从在家出家，成为无家者，即为了那无上梵行的终点——他便可能在现法中，亲自以证智通达、作证、具足并安住！诸比丘，我正是看到这位比丘不放逸的此等果报，才说：‘应不放逸地行事。’”

‘‘Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

“诸比丘，哪一种人是随信行(saddhānusārī)呢？诸比丘，于此，有某个人不以身触及并安住于那些超越色、寂静的无色解脱，但他以智慧见到后，某些漏已灭尽，并且他对如来有信心与敬爱。此外，他具有这些法，即：信根、精进根、念根、定根、慧根。诸比丘，此人被称为随信行。诸比丘，我也对这位比丘说：‘应不放逸地行持。’那是什么原因呢？或许这位具寿通过受用随顺的坐卧处，结交善友，平衡诸根，能于现法中，为着良家子正确地从在家出家、进入无家生活的目标——那无上的梵行终点，亲身以证智证悟、作证后，具足而住！诸比丘，我正是见到这位比丘有此不放逸的果报，才说：‘应不放逸地行持。’”

183. ‘‘Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati. Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi[Pg.146]; tampi nāma, bhikkhave, dhammassavanaṃ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṃ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.

183. 诸比丘，我不说初始即能证得究竟智；诚然，诸比丘，由次第学、次第行、次第道，方能证得究竟智。诸比丘，如何由次第学、次第行、次第道，而证得究竟智呢？诸比丘，于此，生起信心者前去亲近；亲近时，则恭敬承事；恭敬承事时，则倾耳听闻；倾耳听闻时，则听闻法；听闻后，则受持法；对所受持的法，审察其义；当审察其义时，诸法堪忍于审察；当法堪忍于审察时，则生起欲乐；生起欲乐后，则发起努力；发起努力后，则加以衡量；加以衡量后，则精勤策励；心已笃励者，既以身亲证至上之谛，亦以慧洞见之。诸比丘，就连那样的信心也未曾有过！诸比丘，就连那样的亲近也未曾有过！诸比丘，就连那样的恭敬承事也未曾有过！诸比丘，就连那样的倾耳听闻也未曾有过！诸比丘，就连那样的听闻法也未曾有过！诸比丘，就连那样的受持法也未曾有过！诸比丘，就连那样的审察义理也未曾有过！诸比丘，就连那样的法审察忍也未曾有过！诸比丘，就连那样的欲乐也未曾有过！诸比丘，就连那样的努力也未曾有过！诸比丘，就连那样的衡量也未曾有过！诸比丘，就连那样的精勤也未曾有过！诸比丘，汝等已行邪行，诸比丘，汝等已行错道。诸比丘，此等空疏之人，离此法与律，何其远哉！

184. ‘‘Atthi, bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya. Uddisissāmi vo, bhikkhave, ājānissatha me ta’’nti? ‘‘Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro’’ti? Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti – ‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṃ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ satthusāsanaṃ hoti ojavantaṃ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.

184. “诸比丘，有四句记说，聪慧之人听闻后，能以智慧迅速了知其义。诸比丘，我将为你们宣说，你们能理解吗？”“世尊，我们是谁，谁又是法的了知者呢？”“诸比丘，若有导师重利养、为利养的继承者、与利养混杂而住，于彼亦不生起此等交易之事——‘若此事于我等有利，我等则行之；若此事于我等无利，我等则不行之。’诸比丘，何况如来已完全远离利养而住。诸比丘，具信弟子于导师教法中精勤而行，此是随法，即：‘世尊是导师，我是弟子；世尊知，我不知。’诸比丘，具信弟子于导师教法中精勤而行，导师的教法将富有滋养且能增长。诸比丘，具信弟子于导师教法中精勤而行，此是随法，即：‘愿我身仅剩皮、筋、骨，血肉枯竭！凡以人之力、人之精进、人之勇猛所应得者，若未得，精进不止。’诸比丘，具信弟子于导师教法中精勤而行，于二果之中，可期一果：于现法中得究竟智，或于有余依时得不还果。”

Idamavoca [Pg.147] bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。彼诸比丘心意喜悦，欢喜世尊所说。

Kīṭāgirisuttaṃ niṭṭhitaṃ dasamaṃ.

鸡吒山经第十终。

Bhikkhuvaggo niṭṭhito dutiyo.

比丘品第二终。

Tassuddānaṃ –

此品摄颂曰：

Kuñjara-rāhula-sassataloko, mālukyaputto ca bhaddāli-nāmo;

Khudda-dijātha-sahampatiyācaṃ, nāḷaka-raññikiṭāgirināmo.

象喻、罗睺罗、常住论，摩罗迦子与跋陀利；小禽喻、娑婆主梵天劝请，那罗迦、苟里亚尼与鸡吒山。

3. Paribbājakavaggo

3. 游方者品

1. Tevijjavacchasuttaṃ

1. 三明瓦差种经

185. Evaṃ [Pg.148] me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva vesāliyaṃ piṇḍāya carituṃ; yaṃnūnāhaṃ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami. Addasā kho vacchagotto paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Vacchagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparise+saṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Ye te, vaccha, evamāhaṃsu – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, na me te vuttavādino, abbhācikkhanti ca pana maṃ asatā abhūtenā’’ti.

185. 如是我闻：一时，世尊住在毗舍离(Vesālī)大林中的重阁讲堂(Kūṭāgārasālā)。当时，游方者瓦差种(Vacchagotta)住在一白芒果树游方者园林中。这时，世尊于清晨时分，着衣持钵(pattacīvara)，进入毗舍离乞食。尔时，世尊心生此念：“现在去毗舍离乞食为时尚早，我何不去往一白芒果树游方者园林，瓦差种游方者之处？”于是世尊便前往一白芒果树游方者园林，瓦差种游方者之处。游方者瓦差种从远处看见世尊前来，见到之后，便对世尊说：“世尊，请来。欢迎世尊。世尊，您真是隔了许久才造访此地。世尊，请坐，此座已设。”世尊便在所设之座上坐下。游方者瓦差种也取一低座，坐于一旁。坐于一旁后，游方者瓦差种对世尊说：“世尊，我曾听闻：‘沙门乔达摩(Gotama)是全知者、全见者，宣称有无余的智见，于我行、住、睡、醒时，智见恒常、相续地现前。’世尊，那些如此说：‘沙门乔达摩是全知者、全见者，宣称有无余的智见，于我行、住、睡、醒时，智见恒常、相续地现前’的人，他们所说是否为世尊所言，而未以不实诽谤世尊？是否如法随法地解说，而无任何如法的言论与随论会招致呵责之处？”“瓦差，那些如此说：‘沙门乔达摩是全知者、全见者，宣称有无余的智见，于我行、住、睡、醒时，智见恒常、相续地现前’的人，他们并非说我所言，而是以不存在、不真实之事诽谤我。”

186. ‘‘Kathaṃ [Pg.149] byākaramānā pana mayaṃ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?

186. “世尊，我们应当如何说，才能算是说了世尊所说的话，而不以不实之言诽谤世尊，并且如法随法地解说，也不让任何如法的论辩陷入应被呵责的境地呢？”

‘‘‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya. Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāmi. Ahañhi, vaccha, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.

“瓦差，宣说‘沙门乔达摩是三明者’，才算是说了我所说的话，而不以不实之言诽谤我，并且如法随法地解说，任何如法的论辩也不至于陷入应被呵责的境地。瓦差，因为我只要意欲，就能回忆起种种过去住处，即一生、二生……像这样，我回忆起种种具有行相与简示的过去住处。瓦差，因为我只要意欲，就以清净、超越人间的天眼，看见众生的死与生，了知他们因业而有卑劣、高贵，美貌、丑陋，善趣、恶趣……像这样，我了知众生随业而投生。瓦差，我因诸漏已尽，就在现法中，自己以神通智作证，已达成并安住于无漏的心解脱、慧解脱。”

‘‘‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti.

“瓦差，宣说‘沙门乔达摩是三明者’，才算是说了我所说的话，而不以不实之言诽谤我，并且如法随法地解说，任何如法的论辩也不至于陷入应被呵责的境地。”

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘atthi nu kho, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro’’ti? ‘‘Natthi kho, vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro’’ti.

如是说后，游方者瓦差种对世尊说：“尊者乔达摩，是否有任何在家者，未断除在家结，于身坏后能作苦之终结者？”“瓦差，没有任何在家者，未断除在家结，于身坏后能作苦之终结者。”

‘‘Atthi pana, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpago’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagā’’ti.

“具寿乔达摩，是否有任何在家人不断除在家结，身坏之后生于天界呢？”“瓦差，非止一百，非二百，非三百，非四百，非五百，实有更多在家人不断除在家结，身坏之后生于天界。”

‘‘Atthi [Pg.150] nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro’’ti? ‘‘Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro’’ti.

“具寿乔达摩，是否有任何裸行顺命外道(ājīvaka)于身坏后能尽苦呢？”“瓦差，没有任何裸行顺命外道于身坏后能尽苦。”

‘‘Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago’’ti? ‘‘Ito kho so, vaccha, ekanavuto kappo yamahaṃ anussarāmi, nābhijānāmi kañci ājīvakaṃ saggūpagaṃ aññatra ekena; sopāsi kammavādī kiriyavādī’’ti. ‘‘Evaṃ sante, bho gotama, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī’’ti? ‘‘Evaṃ, vaccha, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī’’ti.

“具寿乔达摩，是否有任何裸行顺命外道身坏后生于天界呢？”“瓦差，在我所忆念的这九十一劫中，除了一人之外，我不识知有任何裸行顺命外道生于天界；而他也是业论者、作论者。”“具寿乔达摩，若是如此，此等外道学处，就连一个生天者也空无吗？”“正是如此，瓦差，此等外道学处，就连一个生天者也空无。”

Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。游方者瓦差种(vacchagotta)心满意足，欢喜世尊所说。

Tevijjavacchasuttaṃ niṭṭhitaṃ paṭhamaṃ.

第一三明瓦差经终。

2. Aggivacchasuttaṃ

2. 火瓦差经

187. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –

187. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。尔时，游方者瓦差种(vacchagotta)往诣世尊所在，与世尊共相问讯，作忆念谈已，坐于一面。坐于一面已，游方者瓦差种白世尊言：

‘‘Kiṃ nu kho, bho gotama, ‘sassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.

“具寿乔达摩，‘世间是常，唯此是实，余者虚妄’——乔达摩尊者持如是见吗？”“瓦差，我不持如是见——‘世间是常，唯此是实，余者虚妄’。”

‘‘Kiṃ pana, bho gotama, ‘asassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

“那么，乔达摩尊者，您是否持有‘世界非永恒，唯此是实，余者皆虚’这样的见解？”“婆蹉，我实不持有‘世界非永恒，唯此是实，余者皆虚’这样的见解。”

‘‘Kiṃ [Pg.151] nu kho, bho gotama, ‘antavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘antavā loko, idameva saccaṃ moghamañña’’’nti.

“那么，乔达摩尊者，您是否持有‘世界有边，唯此是实，余者皆虚’这样的见解？”“婆蹉，我实不持有‘世界有边，唯此是实，余者皆虚’这样的见解。”

‘‘Kiṃ pana, bho gotama, ‘anantavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘anantavā loko, idameva saccaṃ moghamañña’’’nti.

“那么，乔达摩尊者，您是否持有‘世界无边，唯此是实，余者皆虚’这样的见解？”“婆蹉，我实不持有‘世界无边，唯此是实，余者皆虚’这样的见解。”

‘‘Kiṃ nu kho, bho gotama, ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.

“那么，乔达摩尊者，您是否持有‘命即是身，唯此是实，余者皆虚’这样的见解？”“婆蹉，我实不持有‘命即是身，唯此是实，余者皆虚’这样的见解。”

‘‘Kiṃ pana, bho gotama, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.

“那么，乔达摩尊者，您是否持有‘命异身异，唯此是实，余者皆虚’这样的见解？”“婆蹉，我实不持有‘命异身异，唯此是实，余者皆虚’这样的见解。”

‘‘Kiṃ nu kho, bho gotama, ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“那么，乔达摩尊者，您是否持有‘有情死后存在，唯此是实，余者皆虚’这样的见解？”“婆蹉，我实不持有‘有情死后存在，唯此是实，余者皆虚’这样的见解。”

‘‘Kiṃ pana, bho gotama, ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“那么，乔达摩尊者，您是否持有‘有情死后不存在，唯此是实，余者皆虚’这样的见解？”“婆蹉，我实不持有‘有情死后不存在，唯此是实，余者皆虚’这样的见解。”

‘‘Kiṃ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“乔达摩尊者，您是否持有‘众生死后，是存在也是不存在，唯此为实，余者虚妄’这样的见解？”“婆蹉，我并不持有‘众生死后，是存在也是不存在，唯此为实，余者虚妄’这样的见解。”

‘‘Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“那么，乔达摩尊者，您是否持有‘众生死后，既非存在也非不存在，唯此为实，余者虚妄’这样的见解？”“婆蹉，我并不持有‘众生死后，既非存在也非不存在，唯此为实，余者虚妄’这样的见解。”

188. ‘‘‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na [Pg.152] kho ahaṃ, vaccha, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – antavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – anantavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.

188. “‘乔达摩尊者，当被如此问道：“您持此见吗：‘世界是常，唯此为实，余者皆虚’？”您回答道：“婆蹉，我实不持此见：‘世界是常，唯此为实，余者皆虚’。”’‘那么，乔达摩尊者，当被如此问道：“您持此见吗：‘世界是无常，唯此为实，余者皆虚’？”您回答道：“婆蹉，我实不持此见：‘世界是无常，唯此为实，余者皆虚’。”’‘乔达摩尊者，当被如此问道：“您持此见吗：‘世界有边，唯此为实，余者皆虚’？”您回答道：“婆蹉，我实不持此见：‘世界有边，唯此为实，余者皆虚’。”’‘那么，乔达摩尊者，当被如此问道：“您持此见吗：‘世界无边，唯此为实，余者皆虚’？”您回答道：“婆蹉，我实不持此见：‘世界无边，唯此为实，余者皆虚’。”’‘乔达摩尊者，当被如此问道：“您持此见吗：‘命即是身，唯此为实，余者皆虚’？”您回答道：“婆蹉，我实不持此见：‘命即是身，唯此为实，余者皆虚’。”’‘那么，乔达摩尊者，当被如此问道：“您持此见吗：‘命异身异，唯此为实，余者皆虚’？”您回答道：“婆蹉，我实不持此见：‘命异身异，唯此为实，余者皆虚’。”’‘乔达摩尊者，当被如此问道：“您持此见吗：‘如来死后存在，唯此为实，余者皆虚’？”您回答道：“婆蹉，我实不持此见：‘如来死后存在，唯此为实，余者皆虚’。”’

‘‘‘Kiṃ pana, bho gotama, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho [Pg.153] ahaṃ, vaccha, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.

“‘那么，尊者乔达摩，您是否持此见解：“有情死后不存在，唯此为实，余者皆虚”？’当被如此问时，您回答说：‘婆蹉，我实无此见解：有情死后不存在，唯此为实，余者皆虚。’‘那么究竟，尊者乔达摩，您是否持此见解：“有情死后既存在又不存在，唯此为实，余者皆虚”？’当被如此问时，您回答说：‘婆蹉，我实无此见解：有情死后既存在又不存在，唯此为实，余者皆虚。’‘那么，尊者乔达摩，您是否持此见解：“有情死后既非存在亦非不存在，唯此为实，余者皆虚”？’当被如此问时，您回答说：‘婆蹉，我实无此见解：有情死后既非存在亦非不存在，唯此为实，余者皆虚。’”

‘‘Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti?

“那么，尊者乔达摩见到何种过患，才如此完全不趋近所有这些见解呢？”

189. ‘‘‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. ‘Asassato loko’ti kho, vaccha…pe… ‘antavā loko’ti kho, vaccha…pe… ‘anantavā loko’ti kho, vaccha…pe… ‘taṃ jīvaṃ taṃ sarīra’nti kho, vaccha…pe… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho, vaccha…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti.

189. “瓦差，‘世界是常恒的’，此是邪见、见之丛林、见之荒野、见之芒刺、见之动摇、见之结缚，是具苦、具恼害、具忧恼、具热恼者，不导向厌离、不导向离贪、不导向灭尽、不导向寂静、不导向胜智、不导向正觉、不导向涅槃。瓦差，‘世界是无常的’……乃至……‘世界是有边的’……乃至……‘世界是无边的’……乃至……‘命即是身’……乃至……‘命与身异’……乃至……‘众生死后存在’……乃至……‘众生死后不存在’……乃至……‘众生死后既存在又不存在’……乃至……瓦差，‘众生死后既非存在又非不存在’，此是邪见、见之丛林、见之荒野、见之芒刺、见之动摇、见之结缚，是具苦、具恼害、具忧恼、具热恼者，不导向厌离、不导向离贪、不导向灭尽、不导向寂静、不导向胜智、不导向正觉、不导向涅槃。瓦差，我正是见到此过患，才如此完全不趋近这一切邪见。”

‘‘Atthi pana bhoto gotamassa kiñci diṭṭhigata’’nti? ‘‘Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa. Diṭṭhañhetaṃ, vaccha, tathāgatena – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṃkāramamaṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī’’ti.

“乔达摩尊者，您有任何见解吗？”“婆蹉，‘见解’，此已被如来舍弃。婆蹉，此已被如来亲见：‘此是色，此是色之集，此是色之灭；此是受，此是受之集，此是受之灭；此是想，此是想之集，此是想之灭；此是行，此是行之集，此是行之灭；此是识，此是识之集，此是识之灭。’是故，我说，如来因对一切臆想、一切搅动、一切我见、我所见及慢随眠的灭尽、离贪、止息、舍弃、断舍，无所执取而解脱。”

190. ‘‘Evaṃ [Pg.154] vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’’ti? ‘‘Upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, na upapajjatī’’ti? ‘‘Na upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’’ti? ‘‘Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’’ti? ‘‘Neva upapajjati na na upapajjatīti kho, vaccha, na upeti’’.

190. “乔达摩尊者，如是心解脱的比丘，生于何处？”“婆蹉，‘再生’之说，不适用。”“然则，乔达摩尊者，他不再生吗？”“婆蹉，‘不再生’之说，不适用。”“然则，乔达摩尊者，他亦再生亦不再生吗？”“婆蹉，‘亦再生亦不再生’之说，不适用。”“然则，乔达摩尊者，他非再生亦非不再生吗？”“婆蹉，‘非再生亦非不再生’之说，不适用。”

‘‘‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā’’ti. ‘‘Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya. Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena’’.

“‘尊者乔达摩，像这样心解脱的比丘，他会投生到哪里呢？’当被如此提问时，您说：‘跋蹉，“他会投生”此说不适用。’‘那么，尊者乔达摩，他不会投生吗？’当被如此提问时，您说：‘跋蹉，“他不会投生”此说不适用。’‘那么，尊者乔达摩，他既会投生又不会投生吗？’当被如此提问时，您说：‘跋蹉，“他既会投生又不会投生”此说不适用。’‘那么，尊者乔达摩，他既非会投生也非不会投生吗？’当被如此提问时，您说：‘跋蹉，“他既非会投生也非不会投生”此说不适用。’尊者乔达摩，于此我陷入了无知，于此我陷入了迷惘。我先前因与尊者乔达摩的交谈而生起的那份些微的净信，如今也消失了。”“跋蹉，你理当陷入无知，理当陷入迷惘。跋蹉，此法是甚深的、难见的、难觉的、寂静的、殊胜的、超越思辨的、微细的，唯智者所能了知。身为持不同见解者、不同信受者、不同意乐者，在其他教法中修行者，以他人为师者，你难以了知它。”

191. ‘‘Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi jalatī’’’ti? ‘‘Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi jalatī’’’ti.

191. “那么，跋蹉，我将就此反问你，请随你的意愿回答。跋蹉，你意下如何？倘若你面前有火在燃烧，你是否会知道：‘我面前的这火在燃烧’？”“尊者乔达摩，倘若我面前有火在燃烧，我便会知道：‘我面前的这火在燃烧’。”

‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bho gotama, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ [Pg.155] – ‘yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī’’’ti.

“瓦查，倘若我如此问你：‘你面前燃烧的这火，是依何而燃？’瓦查，被如此问时，你将如何回答呢？”“乔达摩尊者，倘若您如此问我：‘你面前燃烧的这火，是依何而燃？’乔达摩尊者，被如此问时，我将如此回答：‘我面前燃烧的这火，是依草木为燃料而燃。’”

‘‘Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti? ‘‘Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti.

“瓦查，倘若你面前的那火熄灭，你可知‘我面前的这火已熄’？”“乔达摩尊者，倘若我面前的那火熄灭，我可知‘我面前的这火已熄’。”

‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato – puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto tveva saṅkhyaṃ gacchatī’’ti.

“瓦查，倘若我如此问你：‘你面前这已熄之火，从此处去了哪个方向？东方、南方、西方，还是北方？’瓦查，被如此问时，你将如何回答呢？”“乔达摩尊者，这不适用。乔达摩尊者，因为那火是依草木为燃料而燃，由于那燃料已耗尽，且无其他燃料补充，无所依食，它便被称为‘已熄’。”

192. ‘‘Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

192. “正是如此，瓦查。凡用以安立如来之色，彼色于如来已被断弃，根已被截，犹如断顶之多罗树，已令其不复存在，于未来不复生起。瓦查，如来已自色蕴之灭尽而解脱，甚深、无量、难测，犹如大海。言‘会投生’，此不适用；言‘不会投生’，此不适用；言‘既会投生又不会投生’，此不适用；言‘既非投生亦非不会投生’，此不适用。”

‘‘Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“用以安立如来的那份受，已被如来断除，根已被截断，已成棕榈树桩，已令其不存在，于未来不复生起。跋蹉，如来从受之灭尽而解脱，是甚深、不可测度、难以通达的，犹如大海。‘会投生’，此说不适用；‘不会投生’，此说不适用；‘会投生亦不会投生’，此说不适用；‘既非会投生亦非不会投生’，此说不适用。”

‘‘Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti [Pg.156] na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“用以安立如来的那份想，已被如来断除，根已被截断，已成棕榈树桩，已令其不存在，于未来不复生起。跋蹉，如来从想之灭尽而解脱，是甚深、不可测度、难以通达的，犹如大海。‘会投生’，此说不适用；‘不会投生’，此说不适用；‘会投生亦不会投生’，此说不适用；‘既非会投生亦非不会投生’，此说不适用。”

‘‘Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“用以安立如来的那些行，已被如来断除，根已被截断，已成棕榈树桩，已令其不存在，于未来不复生起。跋蹉，如来从诸行之灭尽而解脱，是甚深、不可测度、难以通达的，犹如大海。‘会投生’，此说不适用；‘不会投生’，此说不适用；‘会投生亦不会投生’，此说不适用；‘既非会投生亦非不会投生’，此说不适用。”

‘‘Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti’’.

“瓦差，凡用以安立如来的识，如来已断彼识，已断其根，已作成如截顶之多罗树，已令其不存在，于未来为不生之法。瓦差，如来已因识的灭尽而解脱，甚深、无量、难测，犹如大海。‘会再生’，此说不适用；‘不会再生’，此说不适用；‘会再生亦不会再生’，此说不适用；‘既非会再生亦非不会再生’，此说不适用。”

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṃ, tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ ; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说已，游方者瓦差种对世尊说：“乔达摩尊者，譬如村庄或市镇附近有一棵大娑罗树。因其无常，枝叶会凋落，树皮、外皮会剥落，虚材会腐朽；其后，彼树舍离枝叶，舍离树皮、外皮，舍离虚材，纯净而住立于心材。同样地，乔达摩尊者的言教也舍离枝叶，舍离树皮、外皮，舍离虚材，纯净而住立于核心。乔达摩尊者，此乃殊胜！……愿乔达摩尊者忆持我为优婆塞，从今日起，终生归依。”

Aggivacchasuttaṃ niṭṭhitaṃ dutiyaṃ.

《火-瓦差种经》第二，终。

3. Mahāvacchasuttaṃ

3. 大瓦差种经

193. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vacchagotto paribbājako yena bhagavā [Pg.157] tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ bhotā gotamena sahakathī. Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū’’ti. ‘‘Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ; api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca –

193. 如是我闻。一时，世尊住王舍城(Rājagaha)的迦兰陀竹园。尔时，游方者瓦差种(Vacchagotta)前往世尊之处。抵达后，与世尊相互致意，在交换了令人欢喜、值得忆念的寒暄后，坐于一旁。坐于一旁后，游方者瓦差种对世尊说此言：“尊者乔达摩，我与您相识交谈已久。善哉，愿乔达摩尊者为我简要地开示善与不善。”“瓦差，我固然能为你简要地开示善与不善，也能为你详细地开示善与不善。然而，瓦差，我将为你简要地开示善与不善。你且谛听，善思念之，我当说。”游方者瓦差种回答世尊：“是的，尊者。”世尊说此言：

194. ‘‘Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ; doso kho, vaccha, akusalaṃ, adoso kusalaṃ; moho kho, vaccha, akusalaṃ, amoho kusalaṃ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.

194. “瓦差，贪实为不善，无贪为善；瞋实为不善，无瞋为善；痴实为不善，无痴为善。瓦差，如是，此三法为不善，三法为善。”

‘‘Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ; adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ; kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ; musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ; pisuṇā vācā kho, vaccha, akusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ; pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ; samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ; abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ; byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ; micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ. Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.

“婆蹉，杀生实为不善，远离杀生为善；不与取实为不善，远离不与取为善；欲邪行实为不善，远离欲邪行为善；妄语实为不善，远离妄语为善；两舌实为不善，远离两舌为善；恶口实为不善，远离恶口为善；绮语实为不善，远离绮语为善；贪欲实为不善，无贪为善；瞋恚实为不善，无瞋为善；邪见实为不善，正见为善。婆蹉，如是，此十法为不善，十法为善。”

‘‘Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti.

“婆蹉，当比丘的渴爱已断，根已被截，如多罗树桩，已成非有，于未来为不生之法，彼比丘即是阿罗汉、漏尽者、梵行已立、所作已办、已舍重担、已证己利、已尽有结、正智解脱者。”

195. ‘‘Tiṭṭhatu bhavaṃ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ [Pg.158] diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.

195. “暂且不谈尊者乔达摩您。但尊者乔达摩，您的弟子中是否哪怕只有一位比丘，因灭尽诸漏，于现法中以殊胜智亲自证知、作证，成就并安住于无漏的心解脱与慧解脱呢？”“婆蹉，我的比丘弟子中，因灭尽诸漏，于现法中以殊胜智亲自证知、作证，成就并安住于无漏的心解脱与慧解脱者，不仅一百，也不是二百、三百、四百、五百，实则远多于此。”

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū. Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.

“尊者乔达摩，暂且不论；诸比丘，暂且不论。尊者乔达摩是否有哪怕一位比丘尼弟子，因诸漏已尽，于现法中自以殊胜智作证，具足住于无漏心解脱、慧解脱？”“瓦查，非只一百，非只二百，非只三百，非只四百，非只五百，实则更多。我的比丘尼弟子，因诸漏已尽，于现法中自以殊胜智作证，具足住于无漏心解脱、慧解脱。”

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’’ti.

“尊者乔达摩，暂且不论；诸比丘，暂且不论；诸比丘尼，暂且不论。尊者乔达摩是否有哪怕一位优婆塞弟子，为居家白衣、修梵行者，因五下分结已断尽，为化生者，于彼处般涅槃，不复从彼世界返回？”“瓦查，非只一百，非只二百，非只三百，非只四百，非只五百，实则更多。我的优婆塞弟子，为居家白衣、修梵行者，因五下分结已断尽，为化生者，于彼处般涅槃，不复从彼世界返回。”

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī’’ti.

“尊者乔达摩，且不提他；比丘们，且不提他们；比丘尼们，且不提她们；在家、穿白衣、修梵行的优婆塞们，且不提他们。尊者乔达摩可有一位优婆塞弟子，是在家、穿白衣、受用欲乐者，遵行教诲，依教奉行，已度脱疑惑，去除犹豫，获得无畏，于导师的教法中不依赖他人而住吗？”“瓦差(Vaccha)，非只一百，非只二百，非只三百，非只四百，非只五百，实则更多。我的优婆塞弟子们，是在家、穿白衣、受用欲乐者，遵行教诲，依教奉行，已度脱疑惑，去除犹豫，获得无畏，于导师的教法中不依赖他人而住。”

‘‘Tiṭṭhatu [Pg.159] bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā’’ti.

“尊者乔达摩，且不提他；比丘们，且不提他们；比丘尼们，且不提她们；在家、穿白衣、修梵行的优婆塞们，且不提他们；在家、穿白衣、受用欲乐的优婆塞们，且不提他们。尊者乔达摩可有一位优婆夷弟子，是在家、穿白衣、修梵行者，因五下分结(orambhāgiyāni saṃyojanāni)已尽，而为化生者，于彼处般涅槃，自彼世间不复还吗？”“瓦差(Vaccha)，非只一百，非只二百，非只三百，非只四百，非只五百，实则更多。我的优婆夷弟子们，是在家、穿白衣、修梵行者，因五下分结已尽，而为化生者，于彼处般涅槃，自彼世间不复还。”

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicchikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī’’ti.

“尊者乔达摩暂且不提，比丘们暂且不提，比丘尼们暂且不提，在家、穿白衣、修梵行的优婆塞们暂且不提，在家、穿白衣、受用欲乐的优婆塞们暂且不提，在家、穿白衣、修梵行的优婆夷们暂且不提。那么，尊者乔达摩，是否有哪怕一位优婆夷弟子，是在家、穿白衣、受用欲乐者，遵行教法，实践教诲，已度脱疑惑，除去犹豫，获得无畏，不依赖他人而住于导师的教法中呢？”“瓦查，不仅一百，不仅二百，不仅三百，不仅四百，不仅五百，而是有更多我的优婆夷弟子，是在家、穿白衣、受用欲乐者，遵行教法，实践教诲，已度脱疑惑，除去犹豫，获得无畏，不依赖他人而住于导师的教法中。”

196. ‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

196. “尊者乔达摩，如果只有尊者乔达摩您能成就此法，而比丘们不能成就，那么这梵行就会因这一方面而不圆满。然而，尊者乔达摩，正因为尊者乔达摩您能成就此法，比丘们也能成就，所以这梵行才因这一方面而圆满。”

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū [Pg.160] ca ārādhakā, bhikkhuniyo ca ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“尊者乔达摩，如果尊者乔达摩您能成就此法，比丘们也能成就，但比丘尼们不能成就，那么这梵行就会因这一方面而不圆满。然而，尊者乔达摩，正因为尊者乔达摩您能成就此法，比丘们能成就，比丘尼们也能成就，所以这梵行才因这一方面而圆满。”

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

乔达摩尊者，倘若您本人能成就此法，比丘能成就，比丘尼能成就，而行梵行的白衣在家优婆塞不能成就，那么，这梵行于此方面则为不圆满。而正因为，乔达摩尊者，您本人能成就此法，比丘能成就，比丘尼能成就，以及行梵行的白衣在家优婆塞也能成就，因此，这梵行于此方面是圆满的。

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

乔达摩尊者，倘若您本人能成就此法，比丘能成就，比丘尼能成就，行梵行的白衣在家优婆塞能成就，而受用欲乐的白衣在家优婆塞不能成就，那么，这梵行于此方面则为不圆满。而正因为，乔达摩尊者，您本人能成就此法，比丘能成就，比丘尼能成就，行梵行的白衣在家优婆塞能成就，以及受用欲乐的白衣在家优婆塞也能成就，因此，这梵行于此方面是圆满的。

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā [Pg.161] brahmacāriniyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“乔达摩尊者，倘若您乔达摩能成就此法，比丘们能成就此法，比丘尼们能成就此法，行梵行的在家白衣优婆塞能成就此法，受用欲乐的在家白衣优婆塞能成就此法，而行梵行的在家白衣优婆夷不能成就此法；那么这梵行就因这一部分而不圆满。乔达摩尊者，正因为您乔达摩能成就此法，比丘们能成就此法，比丘尼们能成就此法，行梵行的在家白衣优婆塞能成就此法，受用欲乐的在家白衣优婆塞能成就此法，以及行梵行的在家白衣优婆夷也能成就此法；所以这梵行因这一部分而圆满。”

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“尊者乔达摩，如果尊者乔达摩成就此法，比丘们成就此法，比丘尼们成就此法，在家白衣、行梵行的优婆塞成就此法，在家白衣、受用欲乐的优婆塞成就此法，在家白衣、行梵行的优婆夷成就此法，而在家白衣、受用欲乐的优婆夷不能成就此法；那么，此梵行因这一部分便为不圆满。然而，尊者乔达摩，正因为尊者乔达摩成就此法，比丘们成就此法，比丘尼们成就此法，在家白衣、行梵行的优婆塞成就此法，在家白衣、受用欲乐的优婆塞成就此法，在家白衣、行梵行的优婆夷成就此法，在家白衣、受用欲乐的优婆夷也能成就此法；所以，此梵行因这一部分而为圆满。”

197. ‘‘Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati. Abhikkantaṃ, bho gotama…pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, vaccha, 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 ākaṅkhantā pabbajjaṃ, ākaṅkhantā 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. Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.

197. “乔达摩尊者，譬如恒河趋向大海、倾向大海、奔向大海，抵达大海而安住；同样地，乔达摩尊者的此一会众，包括在家众与出家众，都趋向涅槃、倾向涅槃、奔向涅槃，抵达涅槃而安住。妙极了，乔达摩尊者！……我今皈依乔达摩尊者、法以及比丘僧团。愿我能在乔达摩尊者座下出家，得受具足戒。”“瓦差，凡曾为外道者，欲在此法与律中出家、求受具足戒，他须行别住四个月。四个月后，若比丘们心悦，则为他出家、授具足戒，令成比丘。然而，于此，我了知个人之差异。”“尊者，如果曾为外道者，欲在此法与律中出家、求受具足戒，须行别住四个月，四个月后，若比丘们心悦，则为他出家、授具足戒，令成比丘；那么，我愿行别住四年。四年之后，愿心悦的比丘们为我出家、授我具足戒，令我成为比丘！”游方者瓦差种就在世尊座下获得了出家，获得了具足戒。

Acirūpasampanno [Pg.162] kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca – ‘‘yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā; uttari ca me bhagavā dhammaṃ desetū’’ti. ‘‘Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi – samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā – samatho ca vipassanā ca – anekadhātupaṭivedhāya saṃvattissanti.

当时，具寿瓦差种(Vacchagotta)受具足戒未久，仅半月，便前往世尊之处。抵达后，他顶礼世尊，然后坐于一旁。坐于一旁的具寿瓦差种对世尊说：“世尊，凡应由有学之智、有学之明所证得者，我皆已证得。请世尊为我开示更上之法。”“瓦差，既然如此，你当再修习二法——止(samatha)与观(vipassanā)。瓦差，你若再修习此二法——止与观，它们将导向对种种界的通达。”

198. ‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāvabrahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

198. “瓦差，只要你意欲——‘愿我能体验种种神通(iddhividha)：一身化为多身，多身合为一身；或显或隐；穿墙、透壁、赴山，无有障碍，犹如行于虚空；于地中出没，犹如在水；于水上行走不沉，犹如在地；于空中结跏趺坐而行，犹如飞鸟；以手触碰、抚摸这有如此大神通、如此大威力的日月；乃至以身对梵界行使自在。’——若其因缘具足，你就能在在处处亲证其事。”

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“瓦差，只要你意欲——‘愿我以清净、超人的天耳界(dibba-sotadhātu)，听闻天界与人界的两种声音，无论远近。’——若其因缘具足，你就能在在处处亲证其事。”

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ [Pg.163] cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“婆蹉(Vaccha)，只要你意欲：‘我当以心遍知其他众生、其他个人的心——有贪的心，我当了知为“有贪的心”；离贪的心，我当了知为“离贪的心”；有瞋的心，我当了知为“有瞋的心”；离瞋的心，我当了知为“离瞋的心”；有痴的心，我当了知为“有痴的心”；离痴的心，我当了知为“离痴的心”；收敛的心，我当了知为“收敛的心”；散乱的心，我当了知为“散乱的心”；广大的心，我当了知为“广大的心”；不广大的心，我当了知为“不广大的心”；有上的心，我当了知为“有上的心”；无上的心，我当了知为“无上的心”；得定的心，我当了知为“得定的心”；未得定的心，我当了知为“未得定的心”；解脱的心，我当了知为“解脱的心”；未解脱的心，我当了知为“未解脱的心”’，只要有念的因缘，你就能在在处处达到能够作证的状态。”

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, 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 idhūpapannoti; iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

瓦差，你只要期望——“愿我能忆起种种宿住，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；以及许多坏劫、许多成劫、许多坏成劫——在某某处我曾是如此名、如此姓、如此相貌、食如此食、感受如此苦乐、寿量如此。我从那里死后，生于某某处；在那里，我也是如此名、如此姓、如此相貌、食如此食、感受如此苦乐、寿量如此。我从那里死后，生于此处。像这样，连同行相与纲要，愿我能忆起种种宿住。”只要有念为其因缘，你就能在那些境界中一一达到亲证的能力。

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – 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 upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte [Pg.164] passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“婆蹉，只要你希望：‘愿我以清净、超人之天眼，得见众生死时、生时，卑劣、高尚，貌美、貌丑，善趣、恶趣；愿我了知众生如何随业而趣——“贤友们，这些众生具足身恶行、语恶行、意恶行，诽谤圣者，有邪见，受持由邪见所引之业，他们身坏命终后，往生到苦界、恶趣、堕处、地狱。而贤友们，这些众生具足身善行、语善行、意善行，不谤圣者，有正见，受持由正见所引之业，他们身坏命终后，往生到善趣、天界。”如是，愿我以清净、超人之天眼，得见众生死时、生时，卑劣、高尚，貌美、貌丑，善趣、恶趣，了知众生如何随业而趣’，那么在每一个这样的范畴中，只要因缘具足，你就能获得亲证的能力。”

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane’’ti.

“婆蹉，只要你希望：‘愿我于现法中，通过亲身证智，证悟并圆满安住于因诸漏已尽而得的无漏心解脱、慧解脱’，那么在那个范畴中，只要因缘具足，你就能获得亲证的能力。”

199. Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – 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 vacchagotto arahataṃ ahosi.

199. 于是，具寿瓦差种欢喜、随喜世尊所说，从座起身，顶礼世尊，右绕后离去。其后，具寿瓦差种独处静居，不放逸、热忱、专精而住，不久，他便在现法中，亲身以殊胜智证知、作证、具足而住于那无上梵行之究竟——良家子们正是为此而正确地从在家出家、趋向无家生活。他证知：“生已尽，梵行已立，所作已办，更无后有。”具寿瓦差种遂成为阿罗汉之一。

200. Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘handa! Kahaṃ pana tumhe āyasmanto gacchathā’’ti? ‘‘Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā’’ti. ‘‘Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha – ‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti – pariciṇṇo me bhagavā, pariciṇṇo me sugato’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ. Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti – ‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’’’ti. ‘‘Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito – ‘tevijjo vacchagotto [Pg.165] bhikkhu mahiddhiko mahānubhāvo’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’’’ti.

200. 那时，众多比丘正前往拜见世尊。具寿瓦差种远远地看见那些比丘走来。看见后，便走向那些比丘，走近后，对他们说：“那么，具寿们，你们要去哪里？”“贤友，我们正前往拜见世尊。”“那么，具寿们，请你们代我以头顶礼世尊双足，并如此说：‘大德，瓦差种比丘以头顶礼世尊双足，并如此说：“我已圆满承事世尊，我已圆满承事善逝。”’”那些比丘应允具寿瓦差种：“好的，贤友。”于是，那些比丘前往世尊之处，抵达后，顶礼世尊，然后坐于一旁。坐于一旁后，那些比丘对世尊说：“大德，具寿瓦差种以头顶礼世尊双足，并如此说：‘我已圆满承事世尊，我已圆满承事善逝。’”“诸比丘，我早已以心遍知瓦差种比丘之心，知道：‘瓦差种比丘是三明者，具大神通、大威力。’天神们也向我告知此事：‘大德，瓦差种比丘是三明者，具大神通、大威力。’”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了此语。那些比丘心满意足，欢喜世尊所说。

Mahāvacchasuttaṃ niṭṭhitaṃ tatiyaṃ.

大瓦差种经第三终。

4. Dīghanakhasuttaṃ

4. 长爪经

201. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘sabbaṃ me nakkhamatī’’’ti. ‘‘Yāpi kho te esā, aggivessana, diṭṭhi – ‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī’’ti? ‘‘Esā ce me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā’’ti. ‘‘Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike ajjhosānāya santike [Pg.166] upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’ti.

201. 如是我闻。一时，世尊住在王舍城(Rājagaha)鹫峰山(Gijjhakūṭa)的猪掘窟(Sūkarakhatā)。当时，长爪(Dīghanakha)游行者来到世尊那里，与世尊互相问候，互致一番欢喜、值得忆念的言语后，立于一旁。立于一旁的长爪游行者对世尊说：“乔达摩(Gotama)，我是这样说的，这样认为的：‘我于一切皆不认同。’” “阿耆毗舍那(Aggivessana)，你这‘我于一切皆不认同’的见解，此见你也不认同吗？” “乔达摩，如果我认同此见，那它也会是同样的，那它也会是同样的。” “阿耆毗舍那，世间有极多的人这样说：‘那它也会是同样的，那它也会是同样的。’他们不舍弃此见，反而执取另一见。阿耆毗舍那，世间有极少数人这样说：‘那它也会是同样的，那它也会是同样的。’他们舍弃此见，且不执取另一见。 阿耆毗舍那，有些沙门、婆罗门作如是说，作如是见：‘我于一切皆认同。’ 阿耆毗舍那，有些沙门、婆罗门作如是说，作如是见：‘我于一切皆不认同。’ 阿耆毗舍那，有些沙门、婆罗门作如是说，作如是见：‘我于某些认同，于某些不认同。’ 于此，阿耆毗舍那，那些作如是说、作如是见的沙门、婆罗门——‘我于一切皆认同’，其此见近于贪染、近于束缚、近于欢喜、近于执著、近于执取；于此，阿耆毗舍那，那些作如是说、作如是见的沙门、婆罗门——‘我于一切皆不认同’，其此见近于离贪染、近于离束缚、近于不欢喜、近于不执著、近于不执取。”

202. Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ukkaṃseti me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti me bhavaṃ gotamo diṭṭhigata’’nti. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me khamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

202. 如是说已，长爪游方者对世尊说：“尊者乔达摩赞扬我的见解，尊者乔达摩极力赞扬我的见解。”“阿耆毗舍那，有些沙门、婆罗门有如是说、如是见：‘我悦可某些，不悦可某些。’他们所悦可的此见，近于贪欲、近于束缚、近于欣喜、近于执著、近于执取；他们所不悦可的此见，近于无贪欲、近于无束缚、近于无欣喜、近于无执著、近于无执取。再者，阿耆毗舍那，有些沙门、婆罗门有如是说、如是见：‘我悦可一切。’于此，有智慧的人如是省察：‘我此“我悦可一切”之见，若我强力地执取、固守而宣称：“唯此是实，余者虚妄”，则我将与二者发生争执：其一，是持如是说、如是见的沙门或婆罗门——“我不悦可一切”；其二，是持如是说、如是见的沙门或婆罗门——“我悦可某些，不悦可某些”。我将与此二者发生争执。有争执便有争论，有争论便有恼害，有恼害便有烦恼。’他如此于自身中见到争执、争论、恼害与烦恼，便舍弃彼见，亦不执取他见。如是，便有诸见之舍断；如是，便有诸见之舍离。”

203. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me nakkhamatī’ti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi [Pg.167] – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

203. “阿耆毗舍那，于此，那些作如是说、作如是见的沙门、婆罗门说：‘我于一切皆不认可。’对此，有智慧的人如是省察：‘我此“我于一切皆不认可”之见，若我强力地、执著地固守，并宣称“唯此是实，余者虚妄”，那么我就会与两种人发生争执：其一，是作如是说、作如是见的沙门或婆罗门——“我于一切皆认可”；其二，是作如是说、作如是见的沙门或婆罗门——“我于某些认可，于某些不认可”。我将与此二者发生争执。如是，有争执则有争论，有争论则有苦恼，有苦恼则有疲困。’他于自身中看到这争执、争论、苦恼与疲困，于是舍弃彼见，亦不执取他见。如是，即有对这些诸见的舍断；如是，即有对这些诸见的舍弃。”

204. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

204. 阿耆毗舍那，在那些沙门、婆罗门中，有持此说、此见者：“我认可某些，不认可某些。”于此，有智慧的人如此省察：“我此‘认可某些，不认可某些’之见，若我强力地、错误地执取，坚持宣说：‘唯此是实，余者虚妄’，那么我就会与两种人发生争论：即持‘我认可一切’之说、之见的沙门或婆罗门，以及持‘我全然不认可’之说、之见的沙门或婆罗门。我将与此二者发生争论。如此，有争论则有诤讼，有诤讼则有恼害，有恼害则有烦扰。”他于自身中看到此争论、诤讼、恼害与烦扰，于是舍弃彼见，亦不执取他见。如此，便有诸见之舍断；如此，便有诸见之舍离。

205. ‘‘Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsupacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.

205. 阿耆毗舍那，此身实为有色，由四大种所成，父母所生，饭食所长，其性质为无常、需涂饰、需按摩、会破碎、会毁坏。应如是观察此身：是无常的、苦的、病的、痈的、箭的、祸患的、疾病的、他者的、会毁坏的、空的、无我的。如是观察此身者，其于身之欲、身之爱、身之随逐，即被舍断。

‘‘Tisso kho imā, aggivessana, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti[Pg.168], neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati; nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasa’’nti.

“阿耆毗舍那（Aggivessana），有这三种受——乐受、苦受、不苦不乐受。阿耆毗舍那，当感受乐受时，彼时既不感受苦受，也不感受不苦不乐受；彼时只感受乐受。阿耆毗舍那，当感受苦受时，彼时既不感受乐受，也不感受不苦不乐受；彼时只感受苦受。阿耆毗舍那，当感受不苦不乐受时，彼时既不感受乐受，也不感受苦受；彼时只感受不苦不乐受。阿耆毗舍那，乐受是无常的、有为的、缘起的、是灭尽之法、是衰败之法、是离贪之法、是止息之法；阿耆毗舍那，苦受也是无常的、有为的、缘起的、是灭尽之法、是衰败之法、是离贪之法、是止息之法；阿耆毗舍那，不苦不乐受也是无常的、有为的、缘起的、是灭尽之法、是衰败之法、是离贪之法、是止息之法。阿耆毗舍那，如是见者，多闻圣弟子对乐受厌离，对苦受厌离，对不苦不乐受也厌离；因厌离而离贪，因离贪而解脱。于解脱时，生起‘我已解脱’之智，他了知：‘生已尽，梵行已立，所作已作，不受后有。’阿耆毗舍那，如此心解脱的比丘，不与任何人共语，不与任何人争论，依世间所言而说，然无所执取。”

206. Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmato sāriputtassa etadahosi – ‘‘tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā’’ti. Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ [Pg.169] ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

206. 那时，具寿舍利弗正站在世尊身后，为世尊扇风。于是，具寿舍利弗心想：“我们的世尊确实以证智宣说断除此等诸法，我们的善逝确实以证智宣说舍弃此等诸法。”当具寿舍利弗如此思惟时，他的心无所执取，从诸漏中解脱。而游方者长爪生起了离尘无垢的法眼：“凡是集法，皆是灭法。”于是，游方者长爪已见法、已达法、已知法、已深入法，已度疑惑，已离犹豫，已得无畏，于导师的教法中不信赖他人，他对世尊说了这番话：“绝妙！尊者乔达摩！绝妙！尊者乔达摩！尊者乔达摩，犹如扶正倒置之物，揭开覆盖之物，为迷路者指示道路，或于暗处持油灯，令有眼者得见色。正是这样，尊者乔达摩以种种方式开示了法。我今皈依尊者乔达摩、法以及比丘僧团。愿尊者乔达摩忆持我为优婆塞，从今日起，终生皈依。”

Dīghanakhasuttaṃ niṭṭhitaṃ catutthaṃ.

长爪经第四终。

5. Māgaṇḍiyasuttaṃ

5. 玛甘迪亚经

207. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi. Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ. Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca – ‘‘kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ maññe’’ti? ‘‘Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassesā bhoto gotamassa seyyā paññattā’’ti. ‘‘Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma; duddiṭṭhaṃ vata, bho bhāradvāja, addasāma! Ye mayaṃ tassa bhoto gotamassa bhūnahuno seyyaṃ addasāmā’’ti. ‘‘Rakkhassetaṃ, māgaṇḍiya, vācaṃ; rakkhassetaṃ[Pg.170], māgaṇḍiya, vācaṃ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale’’ti. ‘‘Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ samaṇassa gotamassā’’ti. ‘‘Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā’’ti.

207. 如是我闻。一时，世尊住在俱卢国一个名叫剑磨瑟昙(Kammāsadhamma)的俱卢人市镇，在巴罗多迦种姓婆罗门的火祀房草席上。那时，世尊于上午穿好衣服，持衣钵，进入剑磨瑟昙乞食。在剑磨瑟昙乞食后，食毕返回，前往一处林苑作日住。他进入那片林苑，在一棵树下坐下作日住。这时，遍行者玛甘迪亚散步经行，来到巴罗多迦种姓婆罗门的火祀房。玛甘迪亚看见巴罗多迦种姓婆罗门的火祀房里铺着草席，就对巴罗多迦种姓婆罗门说：“巴罗多迦尊者，这火祀房里的草席是为谁准备的？我想，这像是适合沙门的卧具。”“玛甘迪亚尊者，有位沙门乔达摩，是释迦子，从释迦族出家。关于这位乔达摩尊者，流传着这样的美好名声：‘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。’这床座就是为乔达摩尊者准备的。”“巴罗多迦尊者，我们真是看到了不幸之事！我们真是看到了不幸之事！我们竟然看到了那个坏生者(bhūnahu)乔达摩的床座。”“玛甘迪亚，守护此言！玛甘迪亚，守护此言！很多刹帝利智者、婆罗门智者、居士智者和沙门智者都对乔达摩尊者深心敬信，已于圣、正、善法中调伏。”“巴罗多迦尊者，即使我们当面见到那位乔达摩尊者，我们也会当面说‘沙门乔达摩是坏生者(bhūnahu)’。为什么？因为我们的经教就是这么说的。”“如果玛甘迪亚尊者不介意，我会把这件事告诉沙门乔达摩。”“巴罗多迦尊者无需顾虑，照实告诉他就行了。”

208. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo’’ti? Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca – ‘‘etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī’’ti. Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca –

208. 世尊以清净、超人之天耳界，听到了巴罗多迦姓婆罗门与游方者玛甘迪亚的这番谈话。之后，世尊在傍晚时分从独住中起来，前往巴罗多迦姓婆罗门的火祭堂；走近后，世尊就在铺设好的草座上坐下。然后，巴罗多迦姓婆罗门来到世尊那里；走近后，与世尊互致问候，互说友善、值得忆念之语后，坐在一旁。世尊对坐在一旁的巴罗多迦姓婆罗门说：“巴罗多迦，你是否曾与游方者玛甘迪亚，就这张草座，有过什么谈话？”听了这话，巴罗多迦姓婆罗门心生惊惧，毛发竖立，对世尊说：“这正是我们想向乔达摩尊者禀告的事。然而乔达摩尊者却不待我等说出便已说出。”当时世尊与巴罗多迦姓婆罗门之间的谈话就此中断了。之后，游方者玛甘迪亚来回经行，走到巴罗多迦姓婆罗门的火祭堂，走到世尊那里；走近后，与世尊互致问候，互说友善、值得忆念之语后，坐在一旁。世尊对坐在一旁的游方者玛甘迪亚说：

209. ‘‘Cakkhuṃ [Pg.171] kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ. Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Sotaṃ kho, māgaṇḍiya, saddārāmaṃ…pe… ghānaṃ kho, māgaṇḍiya gandhārāmaṃ… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato…pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti.

209. “玛甘迪亚，眼确实以色为乐，以色为喜，以色为悦。它为如来所调伏、守护、保护、防护，并为它的律仪而说法。玛甘迪亚，你所说的‘沙门乔达摩是毁灭生机者’，是针对此而说的吗？”“乔达摩尊者，我确实是针对此而说‘沙门乔达摩是毁灭生机者’。那是什么原因呢？因为在我们的经中就是这么流传的。”“玛甘迪亚，耳确实以声为乐，以声为喜，以声为悦。它为如来所调伏、守护、保护、防护，并为它的律仪而说法。玛甘迪亚，你所说的‘沙门乔达摩是毁灭生机者’，是针对此而说的吗？”“乔达摩尊者，我确实是针对此而说‘沙门乔达摩是毁灭生机者’。那是什么原因呢？因为在我们的经中就是这么流传的。”“玛甘迪亚，鼻确实以香为乐，以香为喜，以香为悦。它为如来所调伏、守护、保护、防护，并为它的律仪而说法。玛甘迪亚，你所说的‘沙门乔达摩是毁灭生机者’，是针对此而说的吗？”“乔达摩尊者，我确实是针对此而说‘沙门乔达摩是毁灭生机者’。那是什么原因呢？因为在我们的经中就是这么流传的。”“玛甘迪亚，舌确实以味为乐，以味为喜，以味为悦。它为如来所调伏、守护、保护、防护，并为它的律仪而说法。玛甘迪亚，你所说的‘沙门乔达摩是毁灭生机者’，是针对此而说的吗？”“乔达摩尊者，我确实是针对此而说‘沙门乔达摩是毁灭生机者’。那是什么原因呢？因为在我们的经中就是这么流传的。”“玛甘迪亚，身确实以触为乐，以触为喜，以触为悦。它为如来所调伏、守护、保护、防护，并为它的律仪而说法。玛甘迪亚，你所说的‘沙门乔达摩是毁灭生机者’，是针对此而说的吗？”“乔达摩尊者，我确实是针对此而说‘沙门乔达摩是毁灭生机者’。那是什么原因呢？因为在我们的经中就是这么流传的。”“玛甘迪亚，意确实以法为乐，以法为喜，以法为悦。它为如来所调伏、守护、保护、防护，并为它的律仪而说法。玛甘迪亚，你所说的‘沙门乔达摩是毁灭生机者’，是针对此而说的吗？”“乔达摩尊者，我确实是针对此而说‘沙门乔达摩是毁灭生机者’。那是什么原因呢？因为在我们的经中就是这么流传的。”

210. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’.

210. “玛甘迪亚，你认为如何？于此，某人曾受用眼所识知的、可欲的、可爱的、合意的、悦意的、与欲有关的、引人贪染的色；其后，他如实了知色的集、灭、味、患、离后，舍断对色的渴爱，平息对色的热恼，无有渴求，内心寂静而住。玛甘迪亚，对此人，你有什么可说的呢？”“乔达摩，无何可说。”“玛甘迪亚，你认为如何？于此，某人曾受用耳所识知的声……鼻所识知的香……舌所识知的味……身所识知的、可欲的、可爱的、合意的、悦意的、与欲有关的、引人贪染的触；其后，他如实了知触的集、灭、味、患、离后，舍断对触的渴爱，平息对触的热恼，无有渴求，内心寂静而住。玛甘迪亚，对此人，你有什么可说的呢？”“乔达摩，无何可说。”

211. ‘‘Ahaṃ [Pg.172] kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ – eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

211. “玛甘迪亚，我往昔为在家者时，具足、圆满五欲而受用：由眼所识之色，其为可欲、可爱、可意、悦意、引生欲染、令人爱著；由耳所识之声……由鼻所识之香……由舌所识之味……由身所识之触，其为可欲、可爱、可意、悦意、引生欲染、令人爱著。玛甘迪亚，我曾有三座宫殿：一座雨季殿，一座冬季殿，一座夏季殿。玛甘迪亚，我在雨季殿中，于雨季四个月里，由纯女乐师们以音乐侍奉，未曾下至殿下。其后，我如实了知诸欲的集起、灭尽、味著、过患及出离后，舍断欲贪，除灭欲热，无有渴望，内心寂静而住。我见其他众生于诸欲未离贪，为欲贪所吞噬，为欲热所燃烧，而受用诸欲。我于彼等不生羡慕，于彼不感欣喜。此是何故？玛甘迪亚，有此种喜乐，它远离诸欲，远离诸不善法，甚至超越天界的快乐而安住。受用于此喜乐，我于低劣之事不生羡慕，于彼不感欣喜。”

212. ‘‘Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi…pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

212. “玛甘迪亚，譬如一位居士或居士之子，富裕、大富、大受用，具足、圆满地享受着五种欲乐——即眼识所知的、可欲的、可爱的、合意的、可喜的、与欲相关的、令人贪染的色，……乃至……触。他以身行善行，以语行善行，以意行善行，身坏命终后，投生于善趣、天界，成为三十三天诸神的同伴。他在那里，在难陀林中，被天女众围绕，具足、圆满地享受着天界的五种欲乐。他会看见某个居士或居士之子，正具足、圆满地享受着五种欲乐。”

‘‘Taṃ [Pg.173] kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā’’ti? ‘‘No hidaṃ, bho gotama’’. Taṃ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā’’ti. ‘‘Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

“玛甘迪亚(Māgaṇḍiya)，你认为如何？那位天子在难陀(Nandana)园中为天女众所围绕，具足、受用着天界的五种欲乐，他还会羡慕那居士或居士之子，或转向人间的五种欲乐或人间之欲吗？”“不会的，乔达摩(Gotama)。”“这是什么缘故呢？”“乔达摩，因为天界的欲乐比人间的欲乐更卓越、更殊胜。”“玛甘迪亚，我也是如此。我往昔为居家者时，具足、受用着五种欲乐：眼识所识之色，其为可欲、可爱、可意、悦意、引欲、染心者；耳识所识之声……鼻识所识之香……舌识所识之味……身识所识之触，其为可欲、可爱、可意、悦意、引欲、染心者。其后，我如实了知诸欲的生起、灭尽、甜味、过患与出离后，舍断欲贪，除遣欲热，无有渴求，内心寂静而住。我看见其他有情于诸欲未离贪，为欲贪所吞食，为欲热所燃烧，受用着诸欲。我不羡慕他们，亦不于彼处喜乐。这是什么缘故呢？玛甘迪亚，有这样一种喜乐，它远离诸欲、远离诸不善法——甚至超越天界之乐而住。我享受着这种喜乐，故不羡慕那低劣之事，亦不于彼处喜乐。”

213. ‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.

213. 玛甘迪亚，譬如一个麻风病人，全身溃烂、化脓，被虫啃噬，用指甲抓挠疮口，在炭火堆上烤身体。他的朋友、同僚、亲属为他请来医师、外科医生。那位医师、外科医生为他调制药物。他依凭那药物，得以脱离麻风病，变得无病、安乐、自在、自主、随心所往。他会看见另一位麻风病人，全身溃烂、化脓，被虫啃噬，用指甲抓挠疮口，在炭火堆上烤着身体。

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā’’ti? ‘‘No [Pg.174] hidaṃ, bho gotama. Taṃ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī’’ti. ‘‘Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

“玛甘迪亚，你认为如何？那个男子难道会羡慕那个麻风病人的火坑，或他对药物的服用吗？”“不会的，乔达摩。这是什么原因呢？乔达摩，因为有病时，才需要用药；无病时，则不需要用药。”“玛甘迪亚，我也是如此。我过去还是在家者时，具足、圆满、享受着五种欲乐：眼识所识的色，是可欲的、可爱的、可意的、喜爱的、与欲相关的、引人贪染的；耳识所识的声……鼻识所识的香……舌识所识的味……身识所识的触，是可欲的、可爱的、可意的、喜爱的、与欲相关的、引人贪染的。后来，我如实了知欲的集、灭、味、患、离后，舍断了欲贪，除去了欲热，无有渴望，内心寂静而住。我看见其他众生对欲未离贪，被欲贪啃噬，被欲热燃烧，享受着诸欲。我既不羡慕他们，也不乐于其中。这是什么原因呢？玛甘迪亚，有这样一种乐，它远离诸欲，远离诸不善法——它甚至超越天乐而住。我享受着那种乐，就不会羡慕低劣的（欲乐），也不乐于其中。”

214. ‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.

214. “玛甘迪亚，譬如有一位患麻风病的男子，身体溃烂，脓疮遍布，被虫啃食，用指甲抓挠疮口，在炭火坑上烘烤身体。他的朋友、同伴与亲属为他请来一位外科医师。那位外科医师为他制药，他依靠那药而脱离了麻风病，变得无病、快乐、自在、自主，能随心所欲前往任何地方。这时，有两位强壮的男子抓住他的双臂，将他拉向炭火坑。”

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti? ‘‘Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo [Pg.175] ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā’’ti. ‘‘Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

“玛甘迪亚，你认为如何？那男子是否只会在此处彼处倾斜身体呢？”“是的，乔达摩。”“那是什么原因呢？”“乔达摩，因为那火是苦触、大热与大焦热。”“玛甘迪亚，你认为如何？那火只是现在才是苦触、大热与大焦热，还是过去也是苦触、大热与大焦热呢？”“乔达摩，那火现在是苦触、大热与大焦热，过去也是苦触、大热与大焦热。而且，乔达摩，那个患麻风、身有疮、身有熟疮、被蛆虫啃食、用指甲抓挠疮口的男子，诸根已坏，对于唯是苦触的火，获得了‘是乐’的颠倒想。”“正是这样，玛甘迪亚。于过去世，诸欲是苦触、大热与大焦热；于未来世，诸欲是苦触、大热与大焦热；于现在世，诸欲也是苦触、大热与大焦热。玛甘迪亚，这些众生于诸欲未离贪，被欲贪啃食，被欲焦热烧灼，诸根已坏，于唯是苦触的诸欲中，获得了‘是乐’的颠倒想。”

215. ‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā – yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā – yadidaṃ pañcakāmaguṇe paṭicca.

215. 玛甘迪亚，好比一个麻风病男子，身体长疮，脓疮溃烂，被虫啃食，用指甲抓挠疮口，在炭火坑上烤炙身体。玛甘迪亚，这麻风病男子越是身体长疮，脓疮溃烂，被虫啃食，用指甲抓挠疮口，在炭火坑上烤炙身体，他的那些疮口就越发不净、越发恶臭、越发腐烂，但也会有少许的适意与乐味——这只是因为疮口发痒的缘故；同样地，玛甘迪亚，众生未离欲贪，被欲贪啃噬，被欲热烧灼，还去受用诸欲。玛甘迪亚，众生越是未离欲贪，被欲贪啃噬，被欲热烧灼，还去受用诸欲，那些众生的欲贪就越发增长，被欲热烧灼得越发厉害，但也会有适意与乐味——这只是缘于五种感官欲乐。

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā’’ti[Pg.176]? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā’’ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“玛甘迪亚，你意下如何？你可曾见过或听过，有国王或大臣，具足、圆满、受用五种欲，却不断除欲贪，不平息欲热，而能无渴、内心寂静地安住于过去、现在或未来？”“此事不然，乔达摩。”“善哉，玛甘迪亚！我也未曾见过或听过，有国王或大臣，具足、圆满、受用五种欲，却不断除欲贪，不平息欲热，而能无渴、内心寂静地安住于过去、现在或未来。然而，玛甘迪亚，凡有任何沙门或婆罗门，于过去、现在或未来，无渴、内心寂静地安住，他们都是在如实了知诸欲的集起、灭尽、味着、过患与出离后，断除欲贪，平息欲热，才无渴、内心寂静地安住的。”于是，世尊于其时诵此感兴语——

‘‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’’nti.

“诸利以无病为最，诸乐以涅槃为最；诸道之中，八支道最为安稳，导向不死。”

216. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti; tayidaṃ, bho gotama, sametī’’ti. ‘‘Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbāna’’nti? Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati – ‘‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī’’ti.

216. 如是说已，遍行者玛甘迪亚对世尊说此言：“尊者乔达摩，真是稀有！尊者乔达摩，真是未曾有！尊者乔达摩所说，何其善妙——‘无病是最高之利，涅槃是最高之乐。’尊者乔达摩，我也曾听闻往昔历代师长遍行者们说——‘无病是最高之利，涅槃是最高之乐。’尊者乔达摩，此与我所闻相符。”“玛甘迪亚，你曾听闻往昔历代师长遍行者们说‘无病是最高之利，涅槃是最高之乐’，那么，何为彼无病？何为彼涅槃？”如是说已，遍行者玛甘迪亚便用手抚摸自己的肢体道：“尊者乔达摩，此即无病，此即涅槃。尊者乔达摩，我现在无病安乐，没有任何病痛困扰我。”

217. ‘‘Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho[Pg.177], odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti!

217. “玛甘迪亚，譬如有一生来即盲之人，他不见黑白之色，不见青色，不见黄色，不见赤色，不见茜色，不见平与不平，不见众星之相，不见日月。他听闻有眼目者言：“诸位，此白衣何其完美，形色甚美，无垢清净！”于是他便去寻求白衣。有另一人以一件沾满油垢的粗黑毛衣欺骗他：“喂，仁兄，此即是你的白衣，形色甚美，无垢清净。”他便收下，收下后穿上。穿上后，心生欢喜，发出欢喜之言：“诸位，此白衣何其完美，形色甚美，无垢清净！”

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā’’ti? ‘‘Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā’’ti. ‘‘Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ, atha ca panimaṃ gāthaṃ bhāsanti – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā –

“玛甘迪亚，你认为如何？那个天生眼盲之人，他会是知晓着、看见着而接受那件沾满油垢的粗毛衣，接受后穿上，穿上后心满意足地发出赞叹之声，说：‘诸位，这件白衣真是完美啊，多么漂亮、无垢、纯净！’吗？还是出于对有眼者的相信呢？”“乔达摩尊者，那个天生眼盲之人确实不知不见，他会接受那件沾满油垢的粗毛衣，接受后穿上，穿上后心满意足地发出赞叹之声，说：‘诸位，这件白衣真是完美啊，多么漂亮、无垢、纯净！’，这是出于对有眼者的相信。”“正是这样，玛甘迪亚。其他教派的游行者们，他们是盲人、无眼者，不知无病，不见涅槃，却说此偈颂：‘无病是最高的利益，涅槃是最高的快乐。’玛甘迪亚，此偈颂是往昔的阿罗汉、正等觉者们所说——”

‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’nti.

“无病是最高的利益，涅槃是最高的快乐；诸道之中八支道，安稳通往不死境。”

218. ‘‘Sā etarahi anupubbena puthujjanagāthā. Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ – ‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbāna’nti vadesi. Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya’’nti.

218. “如今它已渐渐成为凡夫的偈颂。玛甘迪亚，这身体是病、是痈、是箭、是苦、是患，而你对于这已成为病、已成为痈、已成为箭、已成为苦、已成为患的身体却说：‘乔达摩尊者，这就是无病，这就是涅槃。’玛甘迪亚，你没有那圣眼，可以借此了知无病、得见涅槃。”“我对乔达摩尊者有如此的信心！乔达摩尊者堪能为我说法，使我得以了知无病、得见涅槃。”

219. ‘‘Seyyathāpi[Pg.178], māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṃ kiṃ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbāna’nti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa. Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya’’nti.

219. “玛甘迪亚，譬如有一位天生的盲人，他看不见黑白之色，看不见青色，看不见黄色，看不见红色，看不见茜色，看不见平坦与崎岖，看不见星辰，看不见日月。他的朋友、同伴与亲族为他请来一位外科医生。那位外科医生为他治疗，但他因那治疗，既不能生出眼睛，也不能清净眼睛。玛甘迪亚，你认为如何？难道那位医生不就只会得到疲劳和苦恼吗？”“正是这样，尊者乔达摩。”“玛甘迪亚，正是如此。要是我为你说法：‘此即无病，此即涅槃’，而你不知晓无病，看不见涅槃，那只会是我的疲劳，我的恼害。”“我因此对尊者乔达摩有净信：尊者乔达摩有能力为我这样说法，使我得以知晓无病、得见涅槃。”

220. ‘‘Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya – uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya – ‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho – idaṃ te, ambho purisa, odātaṃ vatthaṃ [Pg.179] abhirūpaṃ nimmalaṃ sucī’ti. Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbāna’nti. So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa – ‘dīgharattaṃ vata, bho, ahaṃ iminā cittena nikato vañcito paluddho. Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyya’’nti.

220. “玛甘迪亚，譬如有一位天生盲者，他看不见黑白等色，看不见青色，看不见黄色，看不见红色，看不见赤褐色，看不见平坦与不平坦，看不见星辰，看不见日月。他听见有眼之人说：‘啊，贤友，这件白衣真是精美、漂亮、无垢、纯净！’于是他便去寻找白衣。这时，有另一个人用一件沾满油垢的粗黑毛衣欺骗他：‘喂，朋友，这就是你的白衣，它漂亮、无垢、纯净。’他便接受了，接受后就穿上。他的朋友、伙伴、亲戚、族人会为他请来一位外科医师。那位外科医师会为他制药——施以上吐、下泻、涂眼药、复涂眼药、鼻药等疗法。他依靠那药物，得以复明，视力清净。在他复明的同时，他对那件沾满油垢的粗黑毛衣的欲贪就会被舍断。他会视那人为非友、为敌，甚至认为应夺其性命，心想：‘啊，长久以来，我被此人用这件沾满油垢的粗黑毛衣欺骗、蒙蔽、诱骗——说“喂，朋友，这就是你的白衣，它漂亮、无垢、纯净。”’玛甘迪亚，正是这样，如果我为你说法：‘这即是无病，这即是涅槃。’你便能了知无病，得见涅槃。在你慧眼生起的同时，你对五取蕴的欲贪就会被舍断。并且，你还会这样想：‘啊，长久以来，我被此心欺骗、蒙蔽、诱骗。我确实是执取着色而执取了，执取着受而执取了，执取着想而执取了，执取着诸行而执取了，执取着识而执取了。对我而言，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；如是，此纯大苦蕴之集起发生。’” “我对乔达摩尊者有如此的净信！乔达摩尊者有能力为我说法，使我能从此座站起时成为非盲者。”

221. ‘‘Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi; yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi; yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi – ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

221. “那么，玛甘迪亚，你应该亲近善人。玛甘迪亚，当你亲近善人时，就能听闻正法；玛甘迪亚，当你听闻正法时，就能依法随法而行；玛甘迪亚，当你依法随法而行时，就能自己了知，自己见到——‘这些是疾病、是脓疮、是箭矢；于此，这些疾病、脓疮、箭矢无余止息。对我而言，执取(upādāna)止息故有(bhava)止息，有止息故生(jāti)止息，生止息故老死、愁、悲、苦、忧、恼止息；如是，这整个苦蕴都得以止息。’”

222. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca[Pg.180]. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, māgaṇḍiya, 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 ākaṅkhantā pabbajjaṃ, ākaṅkhantā 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. Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – 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 māgaṇḍiyo arahataṃ ahosīti.

222. 如是说时，游方者玛甘迪亚对世尊说：“善哉，乔达摩尊者！善哉，乔达摩尊者！乔达摩尊者，譬如扶正倒置之物，或显露被覆盖之物，或为迷路者指示道路，或于黑暗中持油灯，令有眼者得见色；正是这样，乔达摩尊者以种种方便开示了法。我今归依乔达摩尊者、归依法、归依比丘僧团。愿我得于乔达摩尊者座下出家，得受具足戒。”“玛甘迪亚，凡曾为外道者，欲于此法与律中出家、受具足戒，彼人须别住四个月。四个月后，若比丘们心悦，则令其出家，为作比丘而授与具足戒。然而，我了知此处有个体之差异。”“尊者，若曾为外道者，欲于此法与律中出家、受具足戒，须别住四个月，四个月后，若比丘们心悦，则令其出家，为作比丘而授与具足戒；那么，我愿别住四年。四年后，愿心悦的比丘们令我出家，为作比丘而授与具足戒。”游方者玛甘迪亚即于世尊座下得受出家，得受具足戒。具寿玛甘迪亚受具足戒不久，独处、远离、不放逸、热忱、策励自心而住，不久即于现法中，以自证智作证、具足住于那无上梵行之终极——良家子正是为此而正当地从在家出家，成为无家者。他证知：“生已尽，梵行已立，所作已办，不再有后有。”具寿玛甘迪亚即成为阿罗汉之一。

Māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ.

第五玛甘迪亚经终。

6. Sandakasuttaṃ

6. 散陀迦经

223. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘‘āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā [Pg.181] 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. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

223. 如是我闻。一时，世尊住在憍赏弥(Kosambī)的瞿师罗园(Ghositārāma)。那时，游方者散陀迦(Sandaka)与大约五百名游方者的团体一起住在毕罗叉窟(Pilakkhaguhā)。具寿阿难在傍晚时分从独住中起身，对比丘们说：“来，贤友们，我们去天作池(Devakatasobbha)观看彼窟。”比丘们回答：“是的，贤友。”于是具寿阿难与众多比丘一起前往天作池。当时，游方者散陀迦正与一大群游方者坐在一起，高声喧哗，谈论着各种畜生论，即：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、男人论、英雄论、街道论、水罐处论、先亡论、种种论、世间论、海洋论、有无论等。游方者散陀迦远远地看见具寿阿难走来，就使他的团体安静下来，说：“诸位请安静，诸位不要发出声音。这位是沙门乔达摩的弟子，沙门阿难来了。凡是在憍赏弥居住的沙门乔达摩的弟子中，沙门阿难是他们中的一位。那些具寿们喜爱寂静，为寂静所调伏，赞叹寂静；见到寂静的团体，或许会认为可以前来。”于是那些游方者们就安静下来了。

224. Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca – ‘‘kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā’’ti. ‘‘Tena hi, sandaka, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca – ‘‘cattārome[Pg.182], sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti. ‘‘Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?

224. 尔时，具寿阿难前往散陀迦(Sandaka)遍行者之处。散陀迦遍行者对具寿阿难说此言：“尊者阿难，请来！善来，尊者阿难！尊者阿难，您确实是隔了很久才得此机缘来到这里。尊者阿难请坐，此座已铺设好。”具寿阿难便在铺设好的座位上坐下。散陀迦遍行者也取一低座，坐于一旁。具寿阿难对坐在一旁的散陀迦遍行者说此言：“散陀迦，你们现在聚在一起谈论什么话语？你们之间未完的话题又是什么呢？”“尊者阿难，我们现在聚会所谈论的那个话题，暂且搁置吧。对尊者阿难来说，那话题以后也不难听到。善哉！惟愿尊者阿难就您自己老师的教法，为我们开示法谈。”“散陀迦，既然如此，你且谛听，善加作意，我将说。”“是的，尊者。”散陀迦遍行者回答了具寿阿难。具寿阿难说此言：“散陀迦，那知者、见者、应供、正等觉者世尊，已宣说了四种非梵行住，以及四种不安稳的梵行。于此，有智之人绝不应行此梵行，即使行，亦不能成就合宜的善法。”“那么，尊者阿难，那知者、见者、应供、正等觉者世尊所宣说的四种非梵行住是什么呢？于此，有智之人绝不应行此梵行，即使行，亦不能成就合宜的善法。”

225. ‘‘Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ 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 tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.

225. “散陀迦，在此，有一类导师持如是说、如是见：‘无有布施，无有祭祀，无有供奉，无有善作、恶作业的果与报，无此世，无他世，无母，无父，无化生有情，世间无已达正道、已入正行的沙门、婆罗门，能亲身以神通智自证、现见此世与他世而宣说。此人由四大种所成，当其命终时，地归于地身而行，水归于水身而行，火归于火身而行，风归于风身而行，诸根进入虚空。五众之人抬着死者前行，其言行仅存至墓地。骨头变为鸽灰色。供物终成灰烬；此所谓布施，是愚人所施设。凡是说有论者，其言语皆是空虚、虚妄、戏言。愚者与智者，身坏之后，断灭、消亡，死后不复存在。’”

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ [Pg.183] 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 tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“散陀迦，于此，有智慧的人如此省思：‘这位可敬的导师是这般说、这般见：无布施，无祭祀，无供奉，无善作、恶作的果与报；无此世，无他世；无母，无父；无化生有情；世间无已达正道、已入正行的沙门、婆罗门，能亲身以殊胜智证知、实现此世与他世后而宣说。此人由四大组成，当他命终时，地归于地身，水归于水身，火归于火身，风归于风身，诸根进入虚空。以卧床为第五，人们将亡者抬走，其足迹可见至火葬场。骨头变为鸽灰色，供物终成灰烬。所谓布施，乃愚人所设。凡是主张‘有’论者，其言说皆是空虚、虚妄之言。愚者与智者，身坏之后，断灭、消亡，死后不复存在。’如果这位可敬导师之言为实，那么对我而言，在此见中，未做亦如做，未住亦如住。我们二者于此完全相同，达到同一境地，即使我并不说‘我们二者身坏之后，将断灭、消亡，死后不复存在’。何况这位可敬的导师额外行裸体、光头、蹲踞、拔除须发等事，而我安住于子女围绕的家中，享用迦尸檀香，佩戴花环、涂抹香料，受用金银，却将与这位可敬的导师有相同的归宿。那么，对于来世，我了知什么、洞见什么，才要于这位导师座下修梵行呢？’他如此了知：‘此乃非梵行住。’于是对此梵行感到厌离而离去。散陀迦，此乃为那知者、见者、阿罗汉、正自觉者的世尊所说的第一种非梵行住，有智慧的人决不应于此修习梵行，纵使修习，亦不能成就合乎义理的善法。”

226. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato 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. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi [Pg.184] 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.

226. “再者，山达迦，于此，某一导师有如是说、有如是见：‘无论是自作、教他作，自砍截、教他砍截，自拷打、教他拷打，自令悲伤、教他令悲伤，自令疲劳、教他令疲劳，自令颤抖、教他令颤抖，杀生、不与取、破门、抢劫、洗劫一家、拦路、与他妻通奸、说妄语，行此等事者，不造作恶业。纵使以利如剃刀之轮，将此大地众生作成一肉堆、一肉聚，不因此而有恶，无有恶之到来。纵使去到恒河南岸，杀戮、教他杀戮，砍截、教他砍截，拷打、教他拷打，不因此而有恶，无有恶之到来。纵使去到恒河北岸，布施、教他布施，祭祀、教他祭祀，不因此而有福，无有福之到来。由布施、调伏、律仪、说谛实语，亦无有福，无有福之到来。’”

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato 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. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, 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. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpa’nti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“在此，善得迦，有智慧的人如此省思：‘这位尊师是这样说、持这样见解的：“无论是自己做、教他做，自己砍、教他砍，自己拷打、教他拷打，自己使愁、教他使愁，自己使疲惫、教他使疲惫，自己使战栗、教他使战栗，杀生，不与取，入室抢劫，掠夺，抢劫单户人家，拦路抢劫，与他人之妻通奸，说妄语——做这些事，恶业都不会被造作。即使有人用利如剃刀的轮，将此大地的众生做成一肉堆、一肉团，也不会因此而有恶，不会有恶的到来。即使有人沿着恒河南岸走，杀戮、使人杀戮，砍、使人砍，拷打、使人拷打，也不会因此而有恶，不会有恶的到来。即使有人沿着恒河北岸走，布施、使人布施，祭祀、使人祭祀，也不会因此而有福，不会有福的到来。通过布施、调伏、防护、说实话，没有福，不会有福的到来。”如果这位尊师的话是真的，那么对我来说，没做的也等于做了，没修的也等于修了。我们二者在此都已达到了同等，而我甚至不说“我们二人所作的恶不成为恶”这样的话。然而这位尊师却要额外地裸体、剃头、以蹲踞为主、拔除须发，而我住于儿女拥挤的卧处，享用迦尸檀香，佩戴花环、涂抹香料，接受金银，来世却能与这位尊师有相同的归宿。那么，我知晓什么、看见什么，要在这位尊师座下修梵行呢？’他如此了知‘此乃非梵行住’后，便对那梵行感到厌离而离去。善得迦，这便是为那位知者、见者、阿拉汉、正等觉者的世尊所说的第二种非梵行住。于此，有智慧的人确定不会修习梵行，即使修习，也无法达成合乎义理的善法。”

227. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā [Pg.185] saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.

227. 此外，桑达迦，于此有某一导师持如是说、如是见：“众生杂染，无因无缘；众生无因无缘而杂染。众生清净，无因无缘；众生无因无缘而清净。无力，无精进，无士夫毅力，无士夫功用。一切有情、一切呼吸者、一切已生者、一切命者，皆无自在、无力、无精进，皆由命定、结合与自性所转变，仅在六种胜生中感受苦乐。”

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

于此，珊陀迦(Sandaka)，有识见者如是思惟：“这位尊师如是说、如是见：‘诸有情之杂染无因无缘，诸有情无因无缘而杂染；诸有情之清净无因无缘，诸有情无因无缘而清净。无力，无精进，无士夫之能，无士夫之勇。一切有情、一切呼吸者、一切生类、一切命者，皆无自在、无力、无精进，为定命、际遇、自性所转变，仅于六种生处中感受苦乐。’” “假若这位尊师之言为实，那么就连我这个不说‘我们两人都将无因无缘而清净’的人，也成了未行而行，未住而住。我们两人在此已达同等，已得沙门性。然而，这位尊师裸行、剃头、修蹲踞之勤、拔除须发，而我则居住于妻儿拥挤之处，受用迦尸国檀香，佩戴花鬘、香与涂香，领受金银，来世却将与这位尊师有同等的去处。那么我知何、见何，而于此师处行梵行呢？” 他如是了知：“此乃非梵行住。”遂于彼梵行厌离而离去。珊陀迦，此即为那位知者、见者、阿拉汉、正自觉者的世尊所说的第三种非梵行住。于此，有识见者决然不应住于梵行，即便住，亦不能成就合乎义理之善法。

228. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime sattakāyā akaṭā akaṭavidhā animmitā [Pg.186] 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 kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. 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 pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. 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.

228. “再者，散陀迦(Sandaka)，于此，有某位导师如是说、如是见：‘此七身非所作、非所构成、非所化作、非他所作、不育、稳固如山峰、如石柱般坚立。彼等不动摇、不变易、不互相妨害，亦不能为彼此带来乐、苦或乐苦。是哪七者？地身、水身、火身、风身、乐、苦，以及第七命根(jīva)。此七身非所作、非所构成、非所化作、非他所作、不育、稳固如山峰、如石柱般坚立。彼等不动摇、不变易、不互相妨害，亦不能为彼此带来乐、苦或乐苦。于此，无有杀者或教杀者，无有闻者或教闻者，无有识者或教识者。纵使有人以利刃断其头颅，亦无人能断绝任何人之命根，刀刃仅是从七身之间的空隙穿过而已。复有此一百四十万六千六百殊胜生门，五百业、五业、三业、二业与半业，六十二行道，六十二中劫，六种上生，八种人地，四千九百裸行顺命外道(ājīvaka)，四千九百游方者(paribbājaka)，四千九百那伽(nāga)住处，二千根，三千地狱，三十六尘界，七有想胎，七无想胎，七节生胎，七天，七人，七毕舍遮(pesāca)，七湖，七结节，七处大悬崖，七百处小悬崖，七大梦，七百小梦，以及八百四十万大劫。愚者与智者于其中流转轮回，将得苦边。于此，无有“我将以此戒、此行、此苦行或此梵行，令未熟之业成熟，或数数触已熟之业而令其终结”之事。苦乐是斗量的，轮回的界限是固定的，无有减损与增长，无有高下。犹如抛出线团，其将自行展开至尽头；如是，愚者与智者流转轮回，亦将得苦边。’”

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo 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 [Pg.187] ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. 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 pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, 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. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“删陀迦(Sandaka)，有智慧的人会这样反思：‘这位可敬导师这样说，持有这样的见解——有七身非作、非造、非化、非令化、不育、稳固如山顶、坚立如石柱。它们不动摇，不变化，不互相妨碍，不能给彼此带来乐、苦或者乐与苦。是哪七种呢？地身、水身、火身、风身、乐、苦以及第七生命——这七身非作、非造、非化、非令化、不育、稳固如山顶、坚立如石柱。它们不动摇，不变化，不互相妨碍，不能给彼此带来乐、苦或者乐与苦。于此，无有杀者、令杀者，无有闻者、令闻者，无有知者、令知者。即使有人用利刃砍下头颅，也没有人能断绝任何人的生命，只不过是刀刃穿过了七身之间的空隙而已。又有一百四十万种主要生门，六千六百种，五百种业，五种业，三种业，一种业及半种业，六十二种行道，六十二个中劫，六种生类，八种人地，四千九百裸行顺命外道，四千九百游行者(paribbājaka)，四千九百龙住处(nāgāvāsa)，二千根，三千地狱，三十六种尘界，七种有想胎，七种无想胎，七种节生胎，七种天，七种人，七种毕舍遮(pesācā)，七大湖，七大结节，七大悬崖，七百小悬崖，七大梦，七百小梦，八百四十万大劫。愚者与智者于其中流转轮回，将达到苦的终尽。于此，不存在“我将通过此戒、此行、此苦行或此梵行，使未成熟的业成熟，或通过不断感受已成熟的业而使其终结”这回事。苦乐如斗量，轮回有其限度，无有减损，无有增益，无有高下。犹如抛出的线团，会自行展开滚尽，同样地，愚者与智者流转轮回后，也将达到苦的终尽。’如果这位可敬导师的话是真的，那么对我而言，未作的已作，未住的已住。我们二者在此都完全相同，达到了同等的状态，即使我并不宣称‘我们二者都将流转轮回，而后达到苦的终尽’。那么这位导师的裸体、光头、蹲踞精勤、拔除须发就都是多余的了。而我，住于儿女成群的家中，享用迦尸檀香(kāsikacandana)，佩戴花环、涂抹香膏，接受金银，在来世将与这位导师有同样的归宿。那么我知何、见何，要在这位导师座下修习梵行呢？‘此乃非梵行住处’——如此了知后，他便对那梵行感到厌倦而离开。删陀迦，这就是那位世尊、知者、见者、阿罗汉、正等觉者所说的第四种非梵行住处，有智慧的人决意不住于此梵行，即使住于其中，也无法证得正理与善法。”

‘‘Ime [Pg.188] kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.

“山陀迦，此等即是那位知者、见者、阿罗汉、正等觉者世尊所说的四种非梵行住，于此，智者必不住梵行；即使住，亦不能成就如理之善法。”

‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?

“尊者阿难，真是稀有！尊者阿难，真是未曾有！那位知者、见者、阿罗汉、正等觉者世尊，竟如此善说了此四种非梵行住，于此，智者必不住梵行；即使住，亦不能成就如理之善法。尊者阿难，那位知者、见者、阿罗汉、正等觉者世尊，又宣说了哪四种无慰藉的梵行，于此，智者必不住梵行；即使住，亦不能成就如理之善法呢？”

229. ‘‘Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimida’nti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti…pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchi’nti[Pg.189]. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

229. “桑达迦，在此，有一类导师自称是全知者、全见者，声称具有无余的智见，说：‘我无论行走、站立、睡眠还是清醒，智见都恒常、相续地现前。’但他却进入空屋，得不到食物，被狗所咬，遇到凶猛的象，遇到凶猛的马，遇到凶猛的牛，询问女人和男人的姓名与种姓，询问村庄和城镇的名称与道路。当被问及‘这是怎么回事’时，他回答说：‘我注定要进入空屋，因此我进入了；我注定得不到食物，因此没有得到；我注定被狗咬，因此被咬了；我注定遇到凶猛的象，因此遇到了；我注定遇到凶猛的马，因此遇到了；我注定遇到凶猛的牛，因此遇到了；我注定要询问女人和男人的姓名与种姓，因此询问了；我注定要询问村庄和城镇的名称与道路，因此询问了。’桑达迦，于此，有智慧的人会如此反思：‘这位导师自称是全知者、全见者……乃至……他说注定要询问村庄和城镇的名称与道路，因此询问了。’他了知‘此梵行是无慰藉的’后，便对此梵行感到厌离而离去。桑达迦，这正是为那位知者、见者、阿罗汉、正等觉者的世尊所说的第一种无慰藉的梵行，于此，有智慧的人绝不会修习此梵行，即使修习，也不能成就合乎义理的善法。”

230. ‘‘Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

230. “珊陀迦，再者，于此有某一导师，是依传闻者(anussaviko)，以传闻为真理(anussavasacco)。他依传闻、依‘如是听闻’的世代传统、依三藏的传承而宣说正法。珊陀迦，然而，对于依传闻、以传闻为真理的导师，所听闻的，有好听闻，也有坏听闻；可能如是，也可能不如是。于此，珊陀迦，有智慧的人如此省思：‘这位导师是依传闻者，以传闻为真理。他依传闻、依‘如是听闻’的世代传统、依三藏的传承而宣说正法。然而，对于依传闻、以传闻为真理的导师，所听闻的，有好听闻，也有坏听闻；可能如是，也可能不如是。’他了知‘此梵行无慰藉’后，便对此梵行感到厌离而离去。珊陀迦，此即为那知者、见者、阿拉汉、正等觉者的世尊所宣说的第二种无慰藉之梵行。于此，有智慧的人确实不应住于此梵行，即使安住，也不能成就合乎正理的善法。”

231. ‘‘Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

231. 再者，删陀迦，于此，有某位导师是推论者、考察者。他宣说一种凭借推论、依循考察、自己领悟的法。然而，删陀迦，对于推论、考察的导师，其推论有好有坏，有如实有不如实。于此，删陀迦，有智慧的人如此审察：“这位导师是推论者、考察者。他宣说一种凭借推论、依循考察、自己领悟的法。对于推论、考察的导师，其推论有好有坏，有如实有不如实。”他了知“此梵行是无慰藉的”，由此对此梵行感到厌离而离去。删陀迦，此即为那位知者、见者、阿罗汉、正等觉者的世尊所宣说的第三种无慰藉的梵行，于此，有智慧的人确实不应行此梵行，即便行之，亦不能成就正理与善法。

232. ‘‘Puna [Pg.190] caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā 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. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā 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. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

232. 再者，散陀迦，于此，有一类导师，智慧暗钝，极为迷惘。他因智慧暗钝、极为迷惘，于处处被问及问题时，便言语闪烁，无边遁词：“我没有‘是这样’的说法，也没有‘是那样’的说法，也没有‘是其他样’的说法，也没有‘不是’的说法，也没有‘并非不是’的说法。”散陀迦，于此，有智之人如是思惟：“这位导师智慧暗钝，极为迷惘。他因智慧暗钝、极为迷惘，于处处被问及问题时，便言语闪烁，无边遁词：‘我没有“是这样”的说法，也没有“是那样”的说法，也没有“是其他样”的说法，也没有“不是”的说法，也没有“并非不是”的说法。’”他了知“此梵行不得安慰”后，便对此梵行心生厌离而离去。散陀迦，此即为彼知者、见者、阿罗汉、正等觉者世尊所说的第四种不得安慰的梵行。于此梵行中，有智之人确实不应安住，即便安住，亦不能成就合乎义理的善法。

‘‘Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.

散陀迦，此等即为彼知者、见者、阿罗汉、正等觉者世尊所说的四种不得安慰的梵行。于此梵行中，有智之人确实不应安住，即便安住，亦不能成就合乎义理的善法。

‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.

尊者阿难，真是稀有！尊者阿难，真是未曾有！彼知者、见者、阿罗汉、正等觉者世尊，竟如此宣说了四种不得安慰的梵行，确实是“不得安慰的梵行”。于此梵行中，有智之人确实不应安住，即便安住，亦不能成就合乎义理的善法。然而，尊者阿难，那位导师是持何论、说何法，能令有智之人确实安住于梵行，且安住时能成就合乎义理的善法呢？

233. ‘‘Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi [Pg.191] dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

233. 善陀迦，在此世间，如来出现，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……他舍断此等令心随染、令慧羸弱的五盖后，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。善陀迦，若于某位导师处，弟子能证得如此广大的殊胜，有智之人即当于彼处真实地修习梵行；如此修习，便能成就合乎义理的善法。

‘‘Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā…pe... dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

再者，善陀迦，比丘由寻与伺的平息……进入并安住于第二禅。善陀迦，若于某位导师处，弟子能证得如此广大的殊胜，有智之人即当于彼处真实地修习梵行；如此修习，便能成就合乎义理的善法。

‘‘Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

再者，善陀迦，比丘由喜的离染而安住于舍……进入并安住于第三禅。善陀迦，若于某位导师处，弟子能证得如此广大的殊胜，有智之人即当于彼处真实地修习梵行；如此修习，便能成就合乎义理的善法。

‘‘Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

再者，善陀迦，比丘由舍乐及舍苦……进入并安住于第四禅。善陀迦，若于某位导师处，弟子能证得如此广大的殊胜，有智之人即当于彼处真实地修习梵行；如此修习，便能成就合乎义理的善法。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

当心如此得定、清净、皎洁、无秽、离随烦恼、柔软、堪任、安住、不动时，他为了宿住随念智(pubbenivāsānussatiñāṇa)而引导其心。他回忆起种种宿住，即：一生、二生……像这样，他回忆起种种具有行相与细节的宿住。珊陀迦(Sandaka)，于某导师处，弟子证得如此殊胜法，有智之人当于彼处真实地行梵行，且住于此行时，当能成就如理的善法。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati [Pg.192] tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

当心如此得定、清净、皎洁、无秽、离随烦恼、柔软、堪任、安住、不动时，他为了众生之死生智(cutūpapātañāṇa)而引导其心。他以清净、超人的天眼(dibbacakkhu)看见众生正在死亡、正在投生，卑劣、高贵，美貌、丑陋，往善趣、往恶趣……他了知众生随业而趣。珊陀迦(Sandaka)，于某导师处，弟子证得如此殊胜法，有智之人当于彼处真实地行梵行，且住于此行时，当能成就如理的善法。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.

当心如此得定、清净、明洁、无秽、离诸随烦恼、柔软、适业、稳固、不动时，他引导、倾向其心以了知诸漏(āsava)的灭尽。他如实了知：“此是苦。”他如实了知：“此是苦之集。”他如实了知：“此是苦之灭。”他如实了知：“此是导向苦灭之道。”他如实了知：“此等是漏。”他如实了知：“此是漏之集。”他如实了知：“此是漏之灭。”他如实了知：“此是导向漏灭之道。”对于如此知、如此见者，其心从欲漏(kāmāsava)中解脱，从有漏(bhavāsava)中解脱，从无明漏(avijjāsava)中解脱。解脱之时，生起“已解脱”之智。他了知：“生已尽，梵行已立，所作已办，更无后有。”珊陀迦(Sandaka)，于任何导师处，弟子能证得如此崇高殊胜之法，有智之人即应于彼处确信而修梵行；修行时，即能成就此如理的善法。

234. ‘‘Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme’’ti? ‘‘Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritu’’nti.

234. “尊者阿难，然则，那位阿罗汉、诸漏已尽、梵行已立、所作已办、已舍重担、已证己利、已尽有结、以正慧解脱的比丘，他还会受用欲乐吗？”“散陀迦，那位阿罗汉、诸漏已尽、梵行已立、所作已办、已舍重担、已证己利、已尽有结、以正慧解脱的比丘，他不可能违犯五事。漏尽比丘不可能故意夺取众生命，漏尽比丘不可能盗取不与之物，漏尽比丘不可能行淫欲法，漏尽比丘不可能故意说妄语，漏尽比丘不可能如往昔在家时那样积蓄而受用欲乐。散陀迦，那位阿罗汉、诸漏已尽、梵行已立、所作已办、已舍重担、已证己利、已尽有结、以正慧解脱的比丘，他不可能违犯此五事。”

235. ‘‘Yo [Pg.193] pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ – ‘khīṇā me āsavā’’’ti? ‘‘Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti – ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti? ‘‘Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti – ‘chinnā me hatthapādā’ ti.) Api ca kho pana naṃ paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti. ‘‘Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) api ca kho pana naṃ paccavekkhamāno jānāti – ‘khīṇā me āsavā’’’ti.

235. “尊者阿难，那么，若有比丘是阿罗汉、漏尽、已住梵行、所作已办、已舍重担、已证己利、有结已尽、正知解脱者，他在行、住、睡、醒时，‘我诸漏已尽’的智见是否恒常、相续地现起呢？”“然则，散陀迦，我为你作一譬喻；有些智者能通过譬喻了知所说之义。譬如，散陀迦，有人的手脚被斩断了；他在行、住、睡、醒时，是恒常、相续地知道‘我的手脚被斩断了’，还是在省察时才知道‘我的手脚被斩断了’呢？”“尊者阿难，那个人并非恒常、相续地知道‘我的手脚被斩断了’，而是在省察时才知道‘我的手脚被斩断了’。”“散陀迦，正是如此，若有比丘是阿罗汉、漏尽、已住梵行、所作已办、已舍重担、已证己利、有结已尽、正知解脱者，他在行、住、睡、醒时，‘我诸漏已尽’的智见也并非恒常、相续地现起；而是在省察时，他才知道‘我诸漏已尽’。”

236. ‘‘Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro’’ti? ‘‘Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro’’ti. ‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ – nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosāla’’nti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi – ‘‘carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitu’’nti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.

236. “尊者阿难，那么在这法与律中有多少出离者呢？”“散陀伽，不是一百，不是两百，不是三百，不是四百，不是五百，在此法与律中的出离者远比这更多。”“稀有啊，尊者阿难！未曾有啊，尊者阿难！既不称扬自法，也不诋毁他法，而只是详尽地宣说其法，就有如此众多的出离者为人所知。可这些裸行顺命外道(ājīvakā)，犹如丧子之母的儿子们，既称扬自己，又诋毁他人，还宣称只有三位出离者，即难陀·瓦蹉(Nanda Vaccha)、基萨·桑吉迦(Kisa Saṃkicca)与末伽梨·果萨拉(Makkhali Gosāla)。”于是，游行者散陀伽对自己的会众说：“诸位，你们去吧！在沙门乔达摩处有梵行。而我们现在，已难于舍弃利得、恭敬与名声了。”就这样，游行者散陀伽派遣其会众到世尊处修习梵行。

Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

第六《散陀伽经》终。

7. Mahāsakuludāyisuttaṃ

7. 大萨古拉优陀夷经

237. Evaṃ [Pg.194] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ – annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī 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. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti – ‘‘appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca –

237. 如是我闻。一时，世尊住在王舍城(Rājagaha)的竹林迦兰陀迦园(Veḷuvane Kalandakanivāpe)。那时，有许多著名的游行者住在孔雀饲养处的游行者园林(Moranivāpe Paribbājakārāme)，即：运食(Annabhāra)、瓦罗陀罗(Varadhara)、萨古拉优陀夷(Sakuludāyī)游行者，以及其他著名的游行者。尔时，世尊于上午时分，着衣持钵，进入王舍城乞食。尔时，世尊心生此念：“如今在王舍城乞食为时尚早。我何不前往孔雀饲养处的游行者园林，到萨古拉优陀夷游行者那里去呢？”于是，世尊便前往孔雀饲养处的游行者园林。当时，萨古拉优陀夷游行者正与一大群游行者坐在一起，高声喧哗，谈论着各种畜生论，即：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、床座论、华鬘论、香论、亲族论、车辆论、村庄论、乡镇论、城市论、国土论、女人论、男人论、英雄论、街巷论、井边论、祖先论、种种论、世界论、海洋论，以及有无论等。萨古拉优陀夷游行者从远处看见世尊前来，便让自己的群众安静下来：“诸位，请安静！诸位，请勿作声！这位沙门乔达摩来了。那位具寿喜爱寂静，是寂静的赞叹者。或许他知道群众安静，会认为应该前来。”于是，那些游行者都沉默了。尔时，世尊走向萨古拉优陀夷游行者那里。尔时，萨古拉优陀夷游行者对世尊说：“尊者，请世尊前来！尊者，世尊善来！尊者，世尊许久才得以来此。尊者，请世尊就座，此座已设。”世尊在所设的座位上坐下。萨古拉优陀夷游行者也取一低座，坐于一旁。世尊对坐于一旁的萨古拉优陀夷游行者说：

238. ‘‘Kāyanuttha[Pg.195], udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti?

238. “优陀夷，你们现在聚集于此谈论什么？你们之间有什么未完的话题呢？”“世尊，我们现在所谈论的话题，且先搁置。世尊，此话题您日后听闻，将不会是难得之事。世尊，前些时日，更早之前，诸外道沙门、婆罗门聚集在议论堂(kutūhalasālā)中，他们之间生起了这样的话题：‘诸位，鸯伽(Aṅga)与摩揭陀(Magadha)人真是有利得，真是善得利得啊！这些沙门、婆罗门，有僧团、有团体、为团体之师、知名、有名望、为宗师、被大众认为是善人，他们都已来到王舍城(Rājagaha)安居。这位富兰那·迦叶(Pūraṇa Kassapa)也是有僧团、有团体、为团体之师、知名、有名望、为宗师、被大众认为是善人，他也已来到王舍城安居。这位末伽梨·果萨拉(Makkhali Gosāla)……阿耆多·翅舍钦婆罗(Ajita Kesakambala)……波拘陀·迦旃延(Pakudha Kaccāyana)……删阇夜·毗罗吒子(Sañjaya Belaṭṭhaputta)……尼乾陀·若提子(Nigaṇṭha Nāṭaputta)也是有僧团、有团体、为团体之师、知名、有名望、为宗师、被大众认为是善人，他也已来到王舍城安居。这位沙门乔达摩也是有僧团、有团体、为团体之师、知名、有名望、为宗师、被大众认为是善人，他也已来到王舍城安居。在这些有僧团、有团体、为团体之师、知名、有名望、为宗师、被大众认为是善人的尊者沙门、婆罗门中，究竟哪一位被弟子们所恭敬、尊重、敬爱、供养？弟子们又是恭敬、尊重、依止于谁而住呢？’”

239. ‘‘Tatrekacce evamāhaṃsu – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi – ‘‘mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā’’ti. Bhūtapubbaṃ pūraṇo kassapo [Pg.196] bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’’’ti.

239. “当时有些人这样说：‘这位富兰那·迦叶(Pūraṇa Kassapa)，确实是有僧团者、有教团者、教团之师、知名、有声望、外道宗师、为大众所公认为善人；但他的弟子们并不恭敬、不尊重、不尊敬、不供养他，弟子们也不恭敬、尊重地依止富兰那·迦叶而住。过去，富兰那·迦叶曾为数百人的集会说法，其中一位富兰那·迦叶的弟子高声说：‘诸位，不要向富兰那·迦叶问这个义理，他不知道；我们知道，来问我们吧，我们会为诸位解释。’过去，富兰那·迦叶伸出双臂哭喊着，却无法制止他们：‘诸位请安静，诸位不要作声。他们不是在问诸位，他们是在问我们；我们将为他们解说。’然而，很多富兰那·迦叶的弟子，指斥其论说后就离开了——‘你不了解这法和律，我才了解这法和律，你怎能了解这法和律？你是邪行者，我是正行者。我的话合义，你的话不合义；该先说的你后说，该后说的你先说。你长期所习的已被颠覆，你的论说已被指斥，你已被折伏。去寻求摆脱论难之法吧，若能，则自行辩解吧！’因此，富兰那·迦叶的弟子们不恭敬、不尊重、不尊敬、不供养他，弟子们也不恭敬、尊重地依止富兰那·迦叶而住。而富兰那·迦叶受到了如法的呵责。’”

‘‘Ekacce evamāhaṃsu – ‘ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi – mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi [Pg.197] vā sace pahosī’’ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’’’ti.

有些人这样说：“这位末伽梨·果萨拉（Makkhali Gosāla）……阿耆多·翅舍钦婆罗（Ajita Kesakambala）……婆浮陀·迦旃延（Pakudha Kaccāyana）……删阇夜·毗罗梨子（Sañjaya Belaṭṭhaputta）……尼干陀·若提子（Nigaṇṭha Nāṭaputta）既有僧团，又有教团，且为教派之师，是知名的、有声誉的、宗派的创立者，被众人认为是善人；但他不被弟子们所尊敬、重视、敬重、供养，弟子们也不尊敬、重视尼干陀·若提子，不依止他而住。过去，尼干陀·若提子为数百人的集会说法。当时，尼干陀·若提子的一个弟子高声说道：“诸位，不要向尼干陀·若提子问这个义理，他不知道这个；我们知道这个，请问我们吧，我们会为诸位解说。”过去，尼干陀·若提子伸出双臂哭喊，却无法制止：“诸位，请安静！诸位，不要喧哗！他们不是在问你们，他们是在问我们；我们会为他们解说。”然而，尼干陀·若提子的许多弟子指责其教说后便离开了，说道：“你不了解此法与律，我才了解此法与律。你如何能了解此法与律？你是邪行者，我是正行者。我的话是连贯的，你的话不连贯。该先说的你后说，该后说的你先说。你长期熟习的理论已被颠覆，你的论点已被指出过失，你已被驳倒。去寻求从论点中解脱吧！如果能够，就请辩解吧！”就这样，尼干陀·若提子不被弟子们所尊敬、重视、敬重、供养，弟子们也不尊敬、重视尼干陀·若提子，不依止他而住。而且，尼干陀·若提子遭受了名副其实的辱骂。”

240. ‘‘Ekacce evamāhaṃsu – ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi – ‘‘appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī’’ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, ‘‘mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ [Pg.198] paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti.

240. “有些人这样说：‘这位沙门乔达摩拥有僧团、拥有教团，是导师，闻名、有声誉，是宗派的创立者，被大众认为是善人；他被弟子们恭敬、尊重、敬爱、供养，并且沙门乔达摩的弟子们也恭敬、尊重他，依止他而住。往昔，沙门乔达摩曾为数百人的会众说法。当时，沙门乔达摩的一位弟子咳嗽了。另一位同梵行者便用膝盖碰他，说：“具寿请安静，具寿请勿作声，我等导师世尊正在说法。”当沙门乔达摩为数百人的会众说法时，那时他的弟子们既没有喷嚏声，也没有咳嗽声。大众皆以期盼之姿前来，心想：“世尊将为我等说何法，我等将听闻此法。”譬如有人在四衢道口榨取无瑕的小蜂蜂蜜，大众皆以期盼之姿前来。正是如此，当沙门乔达摩为数百人的会众说法时，那时他的弟子们既没有喷嚏声，也没有咳嗽声。大众皆以期盼之姿前来，心想：“世尊将为我等说何法，我等将听闻此法。”即使是沙门乔达摩的那些与同梵行者们发生争执后，舍弃学处、还俗的弟子们，他们也称颂导师，称颂法，称颂僧团，他们只呵责自己，不呵责他人，说：“我们真是不祥，我们真是少福，我们在这善说的法与律中出家，却未能终生行持圆满、清净的梵行。”他们或成为园林看护者，或成为优婆塞，受持五学处而住。如此，沙门乔达摩被弟子们恭敬、尊重、敬爱、供养，并且沙门乔达摩的弟子们也恭敬、尊重他，依止他而住。’”

241. ‘‘Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti? ‘‘Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

241. “优陀夷，你在我身上见到哪些法，弟子们因此而尊敬我、重视我、敬重我、供养我，并尊敬、重视地依止我而住呢？”“世尊，我于世尊身上见到五种法，弟子们因此而尊敬世尊、重视世尊、敬重世尊、供养世尊，并尊敬、重视地依止世尊而住。是哪五种呢？世尊，世尊少食，并赞叹少食。世尊，世尊少食并赞叹少食，此即是我于世尊身上所见的第一种法，弟子们因此而尊敬、重视、敬重、供养世尊，并尊敬、重视地依止世尊而住。”

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“再者，世尊，世尊对随缘所得的衣服知足，并赞叹对随缘所得衣服的知足。世尊，世尊对随缘所得的衣服知足，并赞叹对随缘所得衣服的知足，此即是我于世尊身上所见的第二种法，弟子们因此而尊敬、重视、敬重、供养世尊，并尊敬、重视地依止世尊而住。”

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“再者，世尊，世尊对随缘所得的饮食知足，并赞叹对随缘所得饮食的知足。世尊，世尊对随缘所得的饮食知足，并赞叹对随缘所得饮食的知足，此即是我于世尊身上所见的第三种法，弟子们因此而尊敬、重视、敬重、供养世尊，并尊敬、重视地依止世尊而住。”

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ [Pg.199] kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“大德，再者，世尊满足于随所得之卧坐处，且赞叹对随所得卧坐处的满足。大德，正因为世尊满足于随所得之卧坐处，且赞叹对随所得卧坐处的满足，大德，我于世尊见到此第四法，诸弟子因此恭敬、尊重、尊崇、供养世尊，在恭敬、尊重后，依止于他而住。”

‘‘Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī. Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“大德，再者，世尊独处，且赞叹独处。大德，正因为世尊独处，且赞叹独处，大德，我于世尊见到此第五法，诸弟子因此恭敬、尊重、尊崇、供养世尊，在恭敬、尊重后，依止于他而住。”

‘‘Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.

“大德，我于世尊确见此五法，诸弟子因此恭敬、尊重、尊崇、供养世尊，在恭敬、尊重后，依止于他而住。”

242. ‘‘‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

242. “优陀夷，如果我的弟子因‘沙门乔达摩少食，且赞叹少食’而恭敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住。然而，优陀夷，我的弟子中，有只食一小杯食物者、只食半小杯食物者、只食一枚木橘量食物者、只食半枚木橘量食物者。而我，优陀夷，有时也用此钵吃得与钵缘齐平，甚至更多。优陀夷，如果我的弟子因‘沙门乔达摩少食，且赞叹少食’而恭敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住，那么，优陀夷，我那些只食一小杯食物、只食半小杯食物、只食一枚木橘量食物、只食半枚木橘量食物的弟子们，他们不会因这一法而恭敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住。”

‘‘‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi [Pg.200] daḷhāni satthalūkhāni alābulomasāni. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘沙门乔达摩满足于随得的衣服，并且称赞满足于随得的衣服。’优陀夷，如果我的弟子们因此尊敬我、敬重我、尊重我、供养我，恭敬、尊重地依止我而住。然而，优陀夷，我的弟子中有些是穿粪扫衣的、穿粗糙衣的，他们从坟场、垃圾堆或商店捡拾碎布，制成僧伽梨穿着。而我，优陀夷，有时候也穿居士衣，即坚固的、粗糙的、如葫芦绒般柔软的衣服。‘沙门乔达摩满足于随得的衣服，并且称赞满足于随得的衣服。’优陀夷，如果我的弟子们因此尊敬我、敬重我、尊重我、供养我，恭敬、尊重地依止我而住，那么，优陀夷，我那些穿粪扫衣、穿粗糙衣的弟子，他们从坟场、垃圾堆或商店捡拾碎布，制成僧伽梨穿着，他们就不会因这个法而尊敬我、敬重我、尊重我、供养我，恭敬、尊重地依止我而住。”

‘‘‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘沙门乔达摩满足于随缘所得的乞食，并且赞叹满足于随缘所得的乞食。’优陀夷，如果我的弟子们因此而尊敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住。然而，优陀夷，我确实有些弟子是托钵者，次第行乞，乐于行乞，他们进入村内，即使被邀请入座也不接受。而我，优陀夷，有时也会应邀受用拣去黑谷的娑罗米饭，以及多种汤、多种菜肴。‘沙门乔达摩满足于随缘所得的乞食，并且赞叹满足于随缘所得的乞食。’优陀夷，如果我的弟子们因此而尊敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住，那么，优陀夷，我那些托钵、次第行乞、乐于行乞的弟子，他们进入村内，即使被邀请入座也不接受，他们就不会以这种法来尊敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住。”

‘‘‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena [Pg.201] senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘沙门乔达摩满足于随缘所得的住所，并且赞叹对随缘所得住所的满足。’优陀夷，倘若弟子们因此而恭敬我、尊重我、敬爱我、供养我，在恭敬、尊重后依止我而住。优陀夷，我确实有些弟子是树下住者、露天住者，他们在八个月里不靠近有顶盖处。而我，优陀夷，有时也住在内外涂饰、无风、门闩牢固、窗户关闭的重阁讲堂里。‘沙门乔达摩满足于随缘所得的住所，并且赞叹对随缘所得住所的满足。’优陀夷，倘若弟子们因此而恭敬我、尊重我、敬爱我、供养我，在恭敬、尊重后依止我而住。优陀夷，我那些是树下住者、露天住者的弟子，他们在八个月里不靠近有顶盖处，他们不会因此法而恭敬我、尊重我、敬爱我、供养我，在恭敬、尊重后依止我而住。”

‘‘‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘沙门乔达摩是隐居者，且赞叹隐居。’优陀夷，如果弟子们因此而恭敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住。然而，优陀夷，我确实有些弟子是林住者、住于边鄙卧坐处者，他们深入荒野森林的边鄙卧坐处而住，他们每半月为了诵说波罗提木叉而来到僧团中。而我，优陀夷，有时与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道及其弟子们杂处而住。‘沙门乔达摩是隐居者，且赞叹隐居。’优陀夷，如果弟子们因此而恭敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住，那么，我那些身为林住者、住于边鄙卧坐处者的弟子，他们深入荒野森林的边鄙卧坐处而住，每半月为了诵说波罗提木叉而来到僧团中，他们就不会因为这项法而恭敬我、敬重我、尊重我、供养我，恭敬、敬重地依止我而住。”

‘‘Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“所以，优陀夷，我的弟子们不是因为这五种法而恭敬我、敬重我、尊重我、供养我，并恭敬、敬重地依止我而住。”

243. ‘‘Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. Yampudāyi, mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi[Pg.202], paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

243. “优陀夷，实有另外五法，我的弟子们因之而恭敬、尊重、敬爱、供养我，恭敬尊重地依止我而住。是哪五法呢？优陀夷，于此，我的弟子们就增上戒而称赞我：‘沙门乔达摩具足戒行，成就了最上的戒蕴。’优陀夷，我的弟子们就增上戒而称赞我：‘沙门乔达摩具足戒行，成就了最上的戒蕴。’优陀夷，此为第一法，我的弟子们因之而恭敬、尊重、敬爱、供养我，恭敬尊重地依止我而住。

244. ‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

244. “再者，优陀夷，我的弟子们就殊胜的知见而称赞我：‘沙门乔达摩是知而说知，见而说见；沙门乔达摩是亲证后说法，非不亲证而说法；沙门乔达摩是有因有缘地说法，非无因无缘而说法；沙门乔达摩是有理有据地说法，非无理有据而说法。’优陀夷，我的弟子们就殊胜的知见而称赞我：‘沙门乔达摩是知而说知，见而说见；沙门乔达摩是亲证后说法，非不亲证而说法；沙门乔达摩是有因有缘地说法，非无因无缘而说法；沙门乔达摩是有理有据地说法，非无理有据而说法。’优陀夷，此为第二法，我的弟子们因之而恭敬、尊重、敬爱、供养我，恭敬尊重地依止我而住。

245. ‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyu’’nti?

245. “再者，优陀夷，我的弟子们于增上慧称赞我：‘沙门乔达摩有智慧，具足最胜的智慧蕴。他看不到未来的论道，或不能以正法善伏已生起的他论，此事无有。’优陀夷，你认为如何？我的弟子们这样知、这样见，难道还会在中间打断我的话吗？”

‘‘No hetaṃ, bhante’’.

“世尊，并非如此。”

‘‘Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi ; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.

“优陀夷，我实不期盼来自弟子们的教诫；反之，正是我的弟子们期盼我的教诫。”

‘‘Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“优陀夷，我的弟子们于增上慧称赞我：‘沙门乔达摩有智慧，具足最胜的智慧蕴。他看不到未来的论道，或不能以正法善伏已生起的他论，此事无有。’优陀夷，此是第三法，我的弟子们因此恭敬、尊重、尊敬、供养我，恭敬、尊重后，依止我而住。”

246. ‘‘Puna [Pg.203] caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ … dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

246. 再者，优陀夷，我的弟子们为某种苦所困、为苦所制，他们前来亲近我，询问苦圣谛。我因被问及苦圣谛而为他们解说，我通过解答问题令他们心满意足。他们询问我苦集圣谛……苦灭圣谛……导向苦灭之道的圣谛。我因被问及导向苦灭之道的圣谛而为他们解说，我通过解答问题令他们心满意足。优陀夷，我的弟子们为某种苦所困、为苦所制，他们前来亲近我，询问苦圣谛，我因被问及苦圣谛而为他们解说，我通过解答问题令他们心满意足；他们询问我苦集圣谛……苦灭圣谛……导向苦灭之道的圣谛，我因被问及导向苦灭之道的圣谛而为他们解说，我通过解答问题令他们心满意足。优陀夷，这实是第四法，我的弟子们因此尊敬、敬重、崇敬、供养我，在尊敬、敬重之后，依止我而住。

247. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

247. 再者，优陀夷，我已为弟子们宣说行道，我的弟子们依此修行，修习四念处。优陀夷，在此，比丘于身随观身而住，精勤、正知、具念，调伏世间的贪欲和忧恼；于受随观受而住……于心随观心而住……于法随观法而住，精勤、正知、具念，调伏世间的贪欲和忧恼。于此，我的许多弟子已达到胜智的究竟圆满而住。

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

再者，优陀夷，我已为弟子们宣说行道，我的弟子们依此修行，修习四正勤(sammappadhāna)。优陀夷，于此，比丘为令未生之恶不善法不生，生起意欲，努力，发起精进，策励心，精勤；为断除已生之恶不善法，生起意欲，努力，发起精进，策励心，精勤；为令未生之善法生起，生起意欲，努力，发起精进，策励心，精勤；为已生之善法住立、不忘失、增长、广大、修习、圆满，生起意欲，努力，发起精进，策励心，精勤。于此，我的许多弟子已达神通的究竟圆满而安住。

‘‘Puna [Pg.204] caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

再者，优陀夷，我已为弟子们宣说行道，我的弟子们依此修行，修习四神足(iddhipāda)。优陀夷，于此，比丘修习具足欲定与精勤行之神足；修习具足精进定与精勤行之神足；修习具足心定与精勤行之神足；修习具足观定与精勤行之神足。于此，我的许多弟子已达神通的究竟圆满而安住。

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“再者，优陀夷，我已为弟子们宣说行道，我的弟子们依此修行，修习五根。优陀夷，于此，比丘修习信根，导向寂止、导向正觉；修习精进根……修习念根……修习定根……修习慧根，导向寂止、导向正觉。而且，我的许多弟子已达神通究竟的圆满而住。”

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti…pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“再者，优陀夷，我已为弟子们宣说行道，我的弟子们依此修行，修习五力。优陀夷，于此，比丘修习信力，导向寂止、导向正觉；修习精进力……修习念力……修习定力……修习慧力，导向寂止、导向正觉。而且，我的许多弟子已达神通究竟的圆满而住。”

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“再者，优陀夷，我已为弟子们宣说行道，我的弟子们依此修行，修习七觉支。优陀夷，于此，比丘修习念觉支，依止远离、依止离欲、依止灭尽，导向舍弃；修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习舍觉支，依止远离、依止离欲、依止灭尽，导向舍弃。而且，我的许多弟子已达神通究竟的圆满而住。”

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti, sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ [Pg.205] bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

再者，优陀夷，我已为弟子们宣说行道，我的弟子们依此而行，修习圣八支道。优陀夷，于此，比丘修习正见，修习正思惟，修习正语，修习正业，修习正命，修习正精进，修习正念，修习正定。于此，我诸多弟子已达神通究竟而住。

248. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

248. 再者，优陀夷，我已为弟子们宣说行道，我的弟子们依此而行，修习八解脱。有色者见诸色，此为第一解脱；内无色想者见外色，此为第二解脱；唯倾心于净，此为第三解脱；遍超色想，有对想灭，不作意种种想，思惟“虚空无边”，入于空无边处而住，此为第四解脱；遍超空无边处，思惟“识无边”，入于识无边处而住，此为第五解脱；遍超识无边处，思惟“无所有”，入于无所有处而住，此为第六解脱；遍超无所有处，入于非想非非想处而住，此为第七解脱；遍超非想非非想处，入于想受灭而住，此为第八解脱。于此，我诸多弟子已达神通究竟而住。

249. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

249. “复次，优陀夷，我已为弟子们宣说行道，我的弟子们依此修行，修习八胜处。内有色想者，见外色，少量的，美色、恶色。他有此想：‘胜伏彼等，我当了知，我当看见。’这是第一胜处。”

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

“内有色想者，见外色，无量的，美色、恶色。他有此想：‘胜伏彼等，我当了知，我当看见。’这是第二胜处。”

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

“内无色想者，见外色，少量的，美色、恶色。他有此想：‘胜伏彼等，我当了知，我当看见。’这是第三胜处。”

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

“内无色想者，见外色，无量的，美色、恶色。他有此想：‘胜伏彼等，我当了知，我当看见。’这是第四胜处。”

‘‘Ajjhattaṃ [Pg.206] arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

“内无色想者，见外色，青色、青色相、青色显现、青色光辉。譬如乌摩花(umāpuppha)，是青色、青色相、青色显现、青色光辉；又如那波罗奈(Bārāṇasī)所产、两面光洁之布，是青色、青色相、青色显现、青色光辉；同理，内无色想者见外色，青色、青色相、青色显现、青色光辉。他有此想：‘胜伏彼等，我当了知，我当看见。’这是第五胜处。”

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

某人于内无色想，见外色，是黄色的、黄颜色、黄显现、黄光辉。譬如迦尼迦罗花(kaṇikārapupphaṃ)，是黄色的、黄颜色、黄显现、黄光辉；或如波罗奈(Bārāṇasī)所产、两面光洁之衣，是黄色的、黄颜色、黄显现、黄光辉。正是如此，某人于内无色想，见外色，是黄色的、黄颜色、黄显现、黄光辉。他有“我胜伏彼等而知、而见”之想。这是第六胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

某人于内无色想，见外色，是红色的、红颜色、红显现、红光辉。譬如槃头耆婆花(bandhujīvakapupphaṃ)，是红色的、红颜色、红显现、红光辉；或如波罗奈(Bārāṇasī)所产、两面光洁之衣，是红色的、红颜色、红显现、红光辉。正是如此，某人于内无色想，见外色，是红色的、红颜色、红显现、红光辉。他有“我胜伏彼等而知、而见”之想。这是第七胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi[Pg.207], passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

某位内无色想者见外色，是白色的，其颜色白，其显相白，其光辉白。譬如晨星(osadhitārakā)是白色的，其颜色白，其显相白，其光辉白；或如波罗奈(Bārāṇasī)所产、两面光洁的布，是白色的，其颜色白，其显相白，其光辉白。同样地，某位内无色想者见外色，是白色的，其颜色白，其显相白，其光辉白。他有这样的想：“我必征服它们，我了知，我看见。”此为第八胜处。而且，于此法中，我的许多弟子已达神通的究竟彼岸而安住。

250. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

250. 再者，优陀夷，我已为弟子们宣说了道迹，我的弟子们依此修行，修习十遍处。有人了知地遍：向上、向下、横向，无二、无量；有人了知水遍……有人了知火遍……有人了知风遍……有人了知青遍……有人了知黄遍……有人了知赤遍……有人了知白遍……有人了知空遍……有人了知识遍：向上、向下、横向，无二、无量。而且，于此法中，我的许多弟子已达神通的究竟彼岸而安住。

251. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, 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 vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

251. “优陀夷，再者，我已为诸弟子宣说行道，我的弟子们如是行道而修习四禅。优陀夷，于此，比丘远离诸欲，远离诸不善法，有寻有伺，具足离生喜乐，成就初禅而住。他即以此身，为离生喜乐所浸润、遍润、充满、周遍，其全身无有任何一处不为离生喜乐所周遍。优陀夷，譬如熟练的澡浴师或其弟子，在铜盆中撒入沐浴粉，不断洒水揉捏，彼沐浴粉团，为水浸透，为水润泽，内外皆为水所遍及，而不滴漏；优陀夷，正是如此，比丘即以此身，为离生喜乐所浸润、遍润、充满、周遍，其全身无有任何一处不为离生喜乐所周遍。”

‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti[Pg.208]. Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ 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, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

再者，优陀夷，比丘因寻、伺寂止，内得净信……具足安住于第二禅。他以定生喜乐浸润、遍润、充满、遍满此身，其全身无一处不为定生喜乐所遍满。譬如，优陀夷，有一甚深水池，泉水上涌，其东方无入水口，西方无入水口，北方无入水口，南方无入水口，天也不时时降下相应的雨水；然而，有清凉水流从那水池中涌出，浸润、遍润、充满、遍满那整个水池，其整个水池无一处不为清凉之水所遍满。正是如此，优陀夷，比丘以定生喜乐浸润、遍润、充满、遍满此身，其全身无一处不为定生喜乐所遍满。

‘‘Puna caparaṃ, udāyi, 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. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, 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, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

再者，优陀夷，比丘因离喜之故……（中略）……具足第三禅而住。彼以无喜之乐浸透、遍润、充满、遍满此身，其遍身无有任何一处不为无喜之乐所遍满。譬如，优陀夷，或于青莲池，或于红莲池，或于白莲池中，有某些青莲、红莲或白莲，生于水中，长于水中，未出水面，于水下得以滋养，彼等从顶至根，为清凉之水所浸透、遍润、充满、遍满，其所有莲花，无有任何一处不为清凉之水所遍及。正是如此，优陀夷，比丘以无喜之乐浸透、遍润、充满、遍满此身，其遍身无有任何一处不为无喜之乐所遍满。

‘‘Puna caparaṃ, udāyi, 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. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena [Pg.209] apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

再者，优陀夷，比丘因舍乐、舍苦，并因先前已灭除喜与忧，遂进入并安住于不苦不乐、由舍而念清净的第四禅。他以清净、遍净之心遍满此名身而坐，其名身无有任何一处不为清净、遍净之心所遍满。譬如，优陀夷，有人以洁白之衣连头覆盖而坐，其全身无有任何一处不为洁白之衣所覆盖；正是如此，优陀夷，比丘以清净、遍净之心遍满此名身而坐，其名身无有任何一处不为清净、遍净之心所遍满。于此，我之众多弟子，已达神通究竟、圆满而住。

252. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ 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 sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

252. “再者，优陀夷，我已为诸弟子宣说行道，诸弟子依此行道，如此了知：‘我此身实是色身，由四大组成，父母所生，由饭食所长养，是无常、涂敷、按摩、破坏、散灭之法；而我此识，即依止于此，系缚于此。’譬如，优陀夷，有一颗美善、纯正、八面、善加琢磨、清澈、明净、诸相具足的琉璃宝珠；其中穿有蓝色、或黄色、或红色、或白色、或淡黄色的线。有眼之人将其置于手中，当如此审察：‘此是一颗美善、纯正、八面、善加琢磨、清澈、明净、诸相具足的琉璃宝珠；其中穿有蓝色、或黄色、或红色、或白色、或淡黄色的线。’正是如此，优陀夷，我已为诸弟子宣说行道，诸弟子依此行道，如此了知：‘我此身实是色身，由四大组成，父母所生，由饭食所长养，是无常、涂敷、按摩、破坏、散灭之法；而我此识，即依止于此，系缚于此。’于此，我亦有众多弟子，已达神通究竟圆满而住。”

253. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho’ti. Seyyathā vā, panudāyi, puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño [Pg.210] ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

253. “再者，优陀夷，我已为诸弟子宣说行道，我的弟子们依此行道，能从此身化现出另一有色、意所成、具足一切肢节、诸根无缺之身。优陀夷，譬如有人从牟阇草中抽出草秆，他会如此想：‘此为牟阇草，此为草秆；牟阇草是一物，草秆是另一物；草秆正是从牟阇草中抽出的。’又如，优陀夷，有人从鞘中拔出剑，他会如此想：‘此为剑，此为鞘；剑是一物，鞘是另一物；剑正是从鞘中拔出的。’又如，优陀夷，有人将蛇从其蜕中取出，他会如此想：‘此为蛇，此为蜕；蛇是一物，蜕是另一物；蛇正是从其蜕中取出的。’正是如此，优陀夷，我已为诸弟子宣说行道，我的弟子们依此行道，能从此身化现出另一有色、意所成、具足一切肢节、诸根无缺之身。并且，我的许多弟子于此已达到神通的究竟圆满而安住。”

254. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena [Pg.211] vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

254. “再者，优陀夷，我为弟子们宣说了道迹，我的弟子们依此道迹修行，证得种种神通——一身化为多身，多身复为一身；或显或隐；穿墙、穿壁、穿山，无有障碍，犹如在虚空中；于地中出没，犹如在水中；于水上行走不沉，犹如在地上；于空中结跏趺而行，犹如飞鸟；此日月有如是大神力、如是大威力，能以手触之、摸之；乃至以身行使自在力至于梵天界。优陀夷，譬如熟练的陶匠或其学徒，以善加处理的陶土，欲造何种器皿，即能造成、完成之；又如，优陀夷，譬如熟练的象牙匠或其学徒，以善加处理的象牙，欲造何种象牙制品，即能造成、完成之；又如，优陀夷，譬如熟练的金匠或其学徒，以善加处理的黄金，欲造何种金饰，即能造成、完成之。优陀夷，正是如此，我为弟子们宣说了道迹，我的弟子们依此道迹修行，证得种种神通——一身化为多身，多身复为一身；或显或隐；穿墙、穿壁、穿山，无有障碍，犹如在虚空中；于地中出没，犹如在水中；于水上行走不沉，犹如在地上；于空中结跏趺而行，犹如飞鸟；此日月有如是大神力、如是大威力，能以手触之、摸之；乃至以身行使自在力至于梵天界。于此，我多有弟子，已达神通究竟波罗蜜而住。”

255. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

255. “再者，优陀夷，我为弟子们宣说了道迹，我的弟子们依此道迹修行，能以清净、超越人类的天耳界，听闻天界与人界两种声音，无论远近。优陀夷，犹如强壮的吹螺者，能毫不费力地令四方知晓；同样地，优陀夷，我为弟子们宣说了道迹，我的弟子们依此道迹修行，能以清净、超越人类的天耳界，听闻天界与人界两种声音，无论远近。于此，我的许多弟子安住于已达诸神通究竟圆满之境。”

256. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya, akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ [Pg.212] vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

256. “再者，优陀夷，我为弟子们宣说了道迹，我的弟子们依此道迹修行，能以心遍知其他有情、其他个人的心：有贪心，了知‘有贪心’；离贪心，了知‘离贪心’；有瞋心，了知‘有瞋心’；离瞋心，了知‘离瞋心’；有痴心，了知‘有痴心’；离痴心，了知‘离痴心’；收摄心，了知‘收摄心’；散漫心，了知‘散漫心’；广大心，了知‘广大心’；非广大心，了知‘非广大心’；有上心，了知‘有上心’；无上心，了知‘无上心’；已等持心，了知‘已等持心’；未等持心，了知‘未等持心’；已解脱心，了知‘已解脱心’；未解脱心，了知‘未解脱心’。优陀夷，犹如年轻、青春、爱打扮的男女，在清净、明亮、澄澈的镜子或水盆中观察自己的面相，若有瑕疵，则知‘有瑕疵’；若无瑕疵，则知‘无瑕疵’。同样地，优陀夷，我为弟子们宣说了道迹，我的弟子们依此道迹修行，能以心遍知其他有情、其他个人的心：有贪心，了知‘有贪心’；离贪心……有瞋心……离瞋心……有痴心……离痴心……收摄心……散漫心……广大心……非广大心……有上心……无上心……已等持心……未等持心……已解脱心……未解脱心，了知‘未解脱心’。而且于此，我的许多弟子都安住于已达诸神通究竟圆满之境。”

257. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, 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. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa – ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra 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, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

257. “再者，优陀夷，我为弟子们宣说了道迹，我的弟子们依此道迹修行，能随念种种宿住，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、百千生，无数的坏劫、无数的成劫、无数的成坏劫——‘我在彼处名为某某，姓氏某某，容貌某某，食物某某，感受苦乐如此，寿命长短如此；我从彼处死后，生于彼处；我在彼处名为某某，姓氏某某，容貌某某，食物某某，感受苦乐如此，寿命长短如此；我从彼处死后，生于此处。’像这样，他们能随念种种宿住，包括其行相与要点。优陀夷，犹如某人从自己的村庄前往另一村庄，又从该村庄前往另一村庄；然后从该村庄返回自己的村庄。他会如此想：‘我从自己的村庄前往另一村庄，在那里如此站立、如此坐下、如此说话、如此沉默；我又从该村庄前往彼村庄，在那里也如此站立、如此坐下、如此说话、如此沉默；我已从该村庄返回自己的村庄。’同样地，优陀夷，我为弟子们宣说了道迹，我的弟子们依此道迹修行，能随念种种宿住，即：一生……像这样，他们能随念种种宿住，包括其行相与要点。于此，我的许多弟子都安住于已达诸神通究竟圆满之境。”

258. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte [Pg.213] passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti – ‘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 passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti…pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.

258. “再者，优陀夷，我已为弟子们宣说了道，我的弟子们依此修行，以清净、超胜于人的天眼，看见有情正在死去、正在投生，卑劣、高贵，美色、丑色，善趣、恶趣，并了知有情随其业而受生——‘诸贤，这些有情确实具足身恶行、语恶行、意恶行，诽谤诸圣者，具邪见，受持邪见之业，他们身坏命终后，投生于苦界、恶趣、险处、地狱；而诸贤，这些有情具足身善行、语善行、意善行，不诽谤诸圣者，具正见，受持正见之业，他们身坏命终后，投生于善趣、天界。’如是，他们以清净、超胜于人的天眼，看见有情正在死去、正在投生，卑劣、高贵，美色、丑色，善趣、恶趣，并了知有情随其业而受生。譬如，优陀夷，有两座对门的房舍，有眼之人立于中间，能看见人们进入房舍、走出房舍、经行、漫游；优陀夷，正是如此，我已为弟子们宣说了道，我的弟子们依此修行，以清净、超胜于人的天眼，看见有情正在死去、正在投生，卑劣、高贵，美色、丑色，善趣、恶趣，并了知有情随其业而受生……乃至……于此，我的许多弟子已达神通究竟圆满而住。”

259. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me [Pg.214] sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

259. “再者，优陀夷，我已为弟子们宣说道迹，我的弟子们依此修行，因诸漏已尽，于现法中，自以证智现证，具足住于无漏的心解脱、慧解脱。优陀夷，譬如在山坳里有一水池，清澈、澄净、无浊，有眼之人立于岸边，能看见贝壳与螺蛳，砾石与瓦砾，以及游动或静止的鱼群。他会如是想：‘此水池确实清澈、澄净、无浊，此中有贝壳与螺蛳，砾石与瓦砾，以及游动或静止的鱼群。’正是如此，优陀夷，我已为弟子们宣说道迹，我的弟子们依此修行，因诸漏已尽，于现法中，自以证智现证，具足住于无漏的心解脱、慧解脱。于此，我亦有众多弟子，已达证智、究竟、圆满而住。优陀夷，此是第五法，我的弟子们因此而恭敬、尊重、尊敬、供养我，恭敬、尊重后，依止我而住。”

‘‘Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.

“优陀夷，此即是五法，我的弟子们因此而恭敬、尊重、尊敬、供养我，恭敬、尊重后，依止我而住。”

Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.

世尊说了此语。游方者萨古拉优陀夷心生欢喜，欣然领受世尊所说。

Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ.

第七《大萨古拉优陀夷经》终。

8. Samaṇamuṇḍikasuttaṃ

8. 沙门文祁经

260. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya. Atha kho pañcakaṅgassa thapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya; paṭisallīno bhagavā. Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyya’’nti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.

260. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林给孤独园。尔时，沙门文祁迦子(Samaṇamuṇḍikāputta)郁伽诃玛那(Uggāhamāna)外道，与五百名外道大众，同住在茉莉夫人(Mallikā)园，即那名为“论议堂”(Samayappavādaka)、“单厅堂”(Ekasālaka)的天杜伽林(Tindukācīra)中。当时，五髻(Pañcakaṅga)工匠于日中之后，从舍卫城出来，想去拜见世尊。那时，五髻工匠心生此念：“现在去拜见世尊还不是时候，世尊正在独住静修。要去拜见那些修心(Manobhāvanīya)的比丘们也不是时候，修心的比丘们也正在独住静修。我何不前往沙门文祁迦子郁伽诃玛那外道所在的，茉莉夫人园中那名为“论议堂”、“单厅堂”的天杜伽林呢？”于是，五髻工匠便前往沙门文祁迦子郁伽诃玛那外道所在的，茉莉夫人园中那名为“论议堂”、“单厅堂”的天杜伽林。

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ [Pg.215] annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

尔时，沙门文祁迦子(Samaṇamuṇḍikāputta)郁伽诃玛那(Uggāhamāna)外道，正与外道大众坐在一起，高声喧哗，大声吵嚷，谈论着各种各样的畜生论，即：王论、贼论、大臣论、军论、怖畏论、战论、食论、饮论、衣论、卧具论、华鬘论、香论、亲族论、车乘论、村论、镇论、城论、国土论、女论、男论、英雄论、街巷论、井边论、祖先论、杂论、世界论、海洋论、兴衰论等等。

Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

游方者郁伽哈摩那(Uggāhamāno)，沙门蒙迪迦之子(Samaṇamuṇḍikāputta)，远远地看见工匠师五髻(Pañcakaṅga)前来。看见后，他让自己的团体安静下来，说：“贤者们，请安静，贤者们不要作声。沙门乔达摩的这位弟子，工匠师五髻来了。凡是沙门乔达摩那些住在舍卫城(Sāvatthī)的白衣在家弟子，这位工匠师五髻是其中之一。那些具寿喜爱寂静，在寂静中受教，是寂静的赞叹者；或许他见到寂静的团体，会认为值得前来。”于是，那些游方者便安静下来。

261. Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.

261. 于是，工匠师五髻(Pañcakaṅga)前往游方者郁伽哈摩那(Uggāhamāna)，沙门蒙迪迦(Samaṇamuṇḍikā)之子之处；抵达后，与游方者郁伽哈摩那，沙门蒙迪迦之子相互问候，互致一番亲切忆念之语后，坐于一旁。游方者郁伽哈摩那，沙门蒙迪迦之子对坐于一旁的工匠师五髻说了这番话：“居士，我宣说，具备四种法的个人是圆满善、究竟善、已达最高成就、不可战胜的沙门。是哪四种呢？居士，在此，他不以身造恶业，不说恶语，不生起恶思，不以邪命维生——居士，我宣说，具备这四种法的个人是圆满善、究竟善、已达最高成就、不可战胜的沙门。”

Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’ti. Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena [Pg.216] paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

尔时，五髻(Pañcakaṅga)工匠对沙门目迪迦之子(Samaṇamuṇḍikāputta)游方者郁伽诃玛那(Uggāhamāna)所说的话，既不称许，也不驳斥。不称许、不驳斥后，他从座位起身离去，心想：“我将于世尊处了知此言之义。”于是，五髻工匠前往世尊之处；抵达后，顶礼世尊，坐于一旁。坐于一旁的五髻工匠，将与沙门目迪迦之子游方者郁伽诃玛那的所有谈话，全部禀告了世尊。

262. Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati, aññatra phanditamattā! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati, aññatra roditamattā! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati, aññatra vikūjitamattā ! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati, aññatra mātuthaññā! Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.

262. 听闻此言，世尊对五髻工匠说：“工匠，倘若如此，那么按照沙门文稚之子游方者郁伽诃玛那所说，一个愚钝、只能仰卧的年幼婴儿，就会成为具足善、究竟善、已达最上成就、不可战胜的沙门了。工匠，因为一个愚钝、只能仰卧的年幼婴儿，连‘身’为何物都不知道，除了动弹之外，又怎么会用身造作恶业呢？工匠，因为一个愚钝、只能仰卧的年幼婴儿，连‘语’为何物都不知道，除了哭泣之外，又怎么会说恶语呢？工匠，因为一个愚钝、只能仰卧的年幼婴儿，连‘思惟’为何物都不知道，除了咿呀作声之外，又怎么会起恶思惟呢？工匠，因为一个愚钝、只能仰卧的年幼婴儿，连‘活命’为何物都不知道，除了吸吮母乳之外，又怎么会行邪命呢？工匠，倘若如此，那么按照沙门文稚之子游方者郁伽诃玛那所说，一个愚钝、只能仰卧的年幼婴儿，就会成为具足善、究竟善、已达最上成就、不可战胜的沙门了。”

263. ‘‘Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati. Katamehi catūhi? Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.

263. “工匠，我宣说具足四法的人，尚非具足善者、最上善者、已达最上成就、不可战胜的沙门，然此人已超越迟钝、仰卧的幼儿。是哪四法？工匠，于此，其人不以身行恶业，不说恶语，不作恶思惟，不营邪命。工匠，我宣说具足此四法的人，尚非具足善者、最上善者、已达最上成就、不可战胜的沙门，然此人已超越迟钝、仰卧的幼儿。”

‘‘Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Ime akusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā [Pg.217] sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

“工匠，我实宣说具足十法的人为具足善者、最上善者、已达最上成就、不可战胜的沙门。工匠，此等为不善品行，我说彼当知。不善品行由此而生，我说彼当知。于此，不善品行无余而灭，我说彼当知。如是行者，为不善品行之灭而行，我说此当知。”

‘‘Ime kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

“工匠，此等为善品行，我说彼当知。善品行由此而生，我说彼当知。于此，善品行无余而灭，我说彼当知。如是行者，为善品行之灭而行，我说此当知。”

‘‘Ime akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

工匠，这些是不善思惟；我说，此是应被了知的。工匠，不善思惟由此而生；我说，此是应被了知的。工匠，在此，不善思惟无余灭尽；我说，此是应被了知的。工匠，如是行者，是为不善思惟的灭尽而行；我说，此是应被了知的。

‘‘Ime kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

工匠，这些是善思惟；我说，此是应被了知的。工匠，善思惟由此而生；我说，此是应被了知的。工匠，在此，善思惟无余灭尽；我说，此是应被了知的。工匠，如是行者，是为善思惟的灭尽而行；我说，此是应被了知的。

264. ‘‘Katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo – ime vuccanti, thapati, akusalā sīlā.

264. 工匠，什么是不善品行呢？不善的身业、不善的语业、邪命——工匠，这些被称为不善品行。

‘‘Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā.

工匠，这些不善品行从何而生呢？其生起也已被宣说。应当说：“从心而生。”是何种心呢？心确实是多种、多样、各不相同的。凡心有贪、有嗔、有痴，不善品行便由此而生。

‘‘Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ [Pg.218] bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti – etthete akusalā sīlā aparisesā nirujjhanti.

工匠，这些不善品行在何处无余灭尽呢？其灭尽也已被宣说。工匠，在此，比丘舍弃身恶行而修习身善行，舍弃语恶行而修习语善行，舍弃意恶行而修习意善行，舍弃邪命而以正命维生——于此，这些不善品行无余灭尽。

‘‘Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

工匠啊，怎样行道是为了不善戒的止息呢？工匠啊，在此，比丘为了使未生起的恶不善法不生起，生起意欲，勤奋，发起精进，策励其心，努力奋斗；为了断除已生起的恶不善法，生起意欲，勤奋，发起精进，策励其心，努力奋斗；为了使未生起的善法生起，生起意欲，勤奋，发起精进，策励其心，努力奋斗；为了使已生起的善法持续、不忘失、更增长、广大、修习、圆满，生起意欲，勤奋，发起精进，策励其心，努力奋斗。工匠啊，如此行道者，就是为了不善戒的止息而行道。

265. ‘‘Katame ca, thapati, kusalā sīlā? Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi. Ime vuccanti, thapati, kusalā sīlā.

265. 工匠啊，什么是善戒呢？善的身业、善的语业，工匠啊，我也将清净活命说为戒。工匠啊，这些被称为善戒。

‘‘Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā.

工匠啊，这些善戒从何生起呢？它们的生起之因已被说过，当说“由心生起”。是哪一种心呢？心确实是众多、多样、种种的。凡是离贪、离嗔、离痴的心，善戒便由此心生起。

‘‘Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.

工匠啊，这些善戒在何处无余止息呢？它们的止息处也已被说。工匠啊，于此，比丘具戒，但不以戒为满足，并且如实了知那心解脱、慧解脱，于其中，他的那些善戒便无余止息。

‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati[Pg.219]; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

匠师，怎样行道是为了善戒的灭尽呢？匠师，在此，比丘为了未生起的恶不善法不生起，生起意欲，勤奋，发起精进，策励其心，努力奋斗；为了已生起的恶不善法断除……为了未生起的善法生起……为了已生起的善法住立、不忘失、增长、广大、修习、圆满，生起意欲，勤奋，发起精进，策励其心，努力奋斗。匠师，这样行道者，就是为了善戒的灭尽而行道。

266. ‘‘Katame ca, thapati, akusalā saṅkappā? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ime vuccanti, thapati, akusalā saṅkappā.

266. 匠师，什么是不善寻思？欲寻思、嗔寻思、害寻思——匠师，这些被称为不善寻思。

‘‘Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – itosamuṭṭhānā akusalā saṅkappā.

匠师，这些不善寻思由什么而生起呢？它们的生起也已被阐明。应当说：“由想而生起。”什么是想呢？想确实是多种多样，各种各样的。欲想、嗔想、害想——不善寻思由此而生起。

‘‘Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; etthete akusalā saṅkappā aparisesā nirujjhanti.

匠师，这些不善寻思于何处无余灭尽呢？它们的灭尽也已被阐明。匠师，在此，比丘远离诸欲……乃至……成就并安住于初禅；于此，这些不善寻思无余灭尽。

‘‘Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

“工匠，如何行道者，才是为不善思惟的灭尽而行道呢？工匠，于此，比丘为使未生的恶不善法不生起，生起意欲，努力，发起精进，策励于心，精勤；为断除已生的恶不善法……为使未生的善法生起……为使已生的善法住立、不忘失、增长、广大、修习、圆满，生起意欲，努力，发起精进，策励于心，精勤。工匠，如是行道者，即是为不善思惟的灭尽而行道。”

267. ‘‘Katame ca, thapati, kusalā saṅkappā? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ime vuccanti, thapati, kusalā saṅkappā.

267. “工匠，何为善思惟？即出离思惟、无恚思惟、无害思惟——工匠，此等被称为善思惟。”

‘‘Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā [Pg.220] nānappakārakā. Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā – itosamuṭṭhānā kusalā saṅkappā.

“工匠，此等善思惟由何而生？其生起之因亦曾被说及。应言：‘由想而生。’何为想？想亦有多种，类别繁多，形相各异。即出离想、无恚想、无害想——善思惟由此等而生。”

‘‘Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; etthete kusalā saṅkappā aparisesā nirujjhanti.

“工匠，此等善思惟于何处无余灭尽？其灭尽处亦曾被宣说。工匠，于此，比丘由寻、伺平息……进入并安住于第二禅；于此，彼等善思惟无余灭尽。”

‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

“匠师，如何行道，才是为善寻思的灭尽而行道呢？匠师，于此，比丘为使未生的恶不善法不生起，生起意欲，努力，发起精进，策励心，勤勉；为断除已生的恶不善法……为使未生的善法生起……为使已生的善法住立、不忘失、增长、广大、修习、圆满，生起意欲，努力，发起精进，策励心，勤勉。匠师，如此行道者，实为善寻思的灭尽而行道。”

268. ‘‘Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ? Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.

268. “匠师，我宣说具足哪十法的个人，为圆满善、最上善、已达至上成就、无能胜的沙门呢？匠师，于此，比丘具足无学正见、无学正思惟、无学正语、无学正业、无学正命、无学正精进、无学正念、无学正定、无学正智、无学正解脱。匠师，我实宣说具足此十法的个人，为圆满善、最上善、已达至上成就、无能胜的沙门。”

Idamavoca bhagavā. Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.

世尊说了此语。匠师五支(Pañcakaṅga)心意喜悦，欢喜世尊所说。

Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

沙门文荼经第八终。

9. Cūḷasakuludāyisuttaṃ

9. 小萨古拉优陀夷经

269. Evaṃ [Pg.221] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

269. 如是我闻。一时，世尊住在王舍城(Rājagaha)的竹林迦兰陀园。当时，游方者萨古拉优陀夷(Sakuludāyī)与一大群游方者，住在孔雀饲喂处的游方者园林。那时，世尊于上午时分，穿好下衣，取了衣钵，进入王舍城乞食。这时，世尊心想：“现在去王舍城乞食还太早。我何不去那孔雀饲喂处的游方者园林，去萨古拉优陀夷游方者那里呢？”于是，世尊便前往那孔雀饲喂处的游方者园林。

Tena kho pana samayena sakuludāyī 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. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

当时，游方者萨古拉优陀夷与一大群游方者坐在一起，高声喧哗，进行着各种畜生论，即：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、花环论、香料论、亲属论、车乘论、村庄论、城镇论、城市论、国土论、女人论、英雄论、街道论、井边论、亡者论、杂谈、世间论、海洋论，以及兴衰论等等。游方者萨古拉优陀夷远远看见世尊前来。看见后，他让自己的同伴安静下来，说：“诸位，请安静！诸位，请勿作声！这位沙门乔达摩正前来。那位具寿喜爱安静，赞叹安静。或许他见到安静的集会，会认为值得前来。”于是，那些游方者都沉默了。

270. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha, udāyi, etarahi [Pg.222] kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti; yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti – ‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ sossāmā’ti; yadā pana, bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā nisinnā homa – ‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā’’’ti.

270. 那时，世尊前往游方者萨古拉优陀夷(Sakuludāyī)之处。其时，游方者萨古拉优陀夷对世尊说：“尊者，世尊请来！善来，尊者世尊！尊者，世尊久矣，方得此机缘前来此处。尊者，世尊请坐，此座已设。”世尊即于所设之座坐下。游方者萨古拉优陀夷亦取一低座，坐于一旁。世尊对坐于一旁的游方者萨古拉优陀夷说：“优陀夷，你们现在正因何言论而集坐？你们中间又有什么未竟之谈？”“尊者，我们现在集坐所谈之论，且置勿论。尊者，此论于世尊，日后亦不难听闻。尊者，当我未至此会众时，此会众坐而谈论种种畜生论(tiracchānakathā)；而当我来到此会众时，此会众则唯仰望我面而坐，心念：‘沙门优陀夷将为我等说法，我等当听。’然，尊者，当世尊来到此会众时，我与此会众则皆仰望世尊之面而坐，心念：‘世尊将为我等说法，我等当听。’”

271. ‘‘Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā’’si. ‘‘Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So mayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato! Yo imesaṃ dhammānaṃ sukusalo’’’ti. ‘‘Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī’’ti? ‘Nigaṇṭho, bhante, nāṭaputto’ti.

271. “那么，优陀夷，你就说出那个缘由，以便我能说法吧。”“世尊，在过去的日子，在更久远的日子里，有某人自称是全知全见者，宣称拥有无余智见，说：‘我无论行走、站立、睡眠还是清醒，智见都恒常、持续地现前。’当我向他询问关于前际之事时，他却言辞闪烁，将话题引到外面，并显露出愤怒、瞋恚与不满。世尊，那时我心中生起对世尊的忆念：‘啊，世尊！啊，善逝！您是如此善巧于此等法！’”“优陀夷，那个自称是全知全见者，宣称拥有无余智见，说‘我无论行走、站立、睡眠还是清醒，智见都恒常、持续地现前’，而当你向他询问关于前际之事时，他却言辞闪烁，将话题引到外面，并显露出愤怒、瞋恚与不满的人，到底是谁呢？”“世尊，是尼乾陀·若提子(Nigaṇṭha Nāṭaputta)。”

‘‘Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya, so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me pubbantaṃ ārabbha pañhassa [Pg.223] veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

“优陀夷，若有人能忆起种种宿住，即一生、二生……乃至能忆起有行相、有细节的种种宿住，他或可就前际之事问我，我或可就前际之事问他；他或可因回答关于前际之事的问题而令我心满意，我或可因回答关于前际之事的问题而令他心满意。”

‘‘Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

优陀夷，诚然，若有人以清净、超人之天眼，得见众生死没、投生，下劣、殊胜，善色、恶色，善趣、恶趣，且能了知众生随业而趣，则彼可就后际问我，或我可就后际问彼；彼亦可以对后际问题的解答令我心喜悦，我亦可以对后际问题的解答令彼心喜悦。

‘‘Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti.

优陀夷，再者，前际暂且不论，后际暂且不论。我将为你说法：此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。

‘‘Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ, kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā? Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi, kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? Yaṃ pana maṃ, bhante, bhagavā evamāha – ‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti tañca pana me bhiyyosomattāya na pakkhāyati. Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’’ti.

尊者，我连今生用这个身体所体验之事，尚且不能有行相、有纲要地忆念，更何况要像世尊那样，忆念种种宿住，例如一生、二生……乃至有行相、有纲要地忆念种种宿住呢？尊者，我现在连尘土鬼（paṃsupisācaka）都看不见，更何况要像世尊那样，以清净、超人之天眼，看见众生死时、生时，卑劣、高贵，美貌、丑陋，善趣、恶趣，并了知众生随业而往生呢？尊者，世尊对我说的这番话：“优陀夷，且置前际，且置后际，我将为你说法——此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。”但这对我来说还非常不明了。尊者，或许我能以自己老师的学说，通过解答问题来取悦世尊之心。

272. ‘‘Kinti pana te, udāyi, sake ācariyake hotī’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’’’ti.

272. “优陀夷，那么，在你老师的学说中是怎么说的呢？”“尊者，在我们老师的学说中是这么说的：‘此是最上色，此是最上色。’”

‘‘Yaṃ [Pg.224] pana te etaṃ, udāyi, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti, katamo so paramo vaṇṇo’’ti? ‘‘Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

“优陀夷，既然在你老师的学说中是这么说的：‘此是最上色，此是最上色’，那么，哪个是最上色呢？”“尊者，没有其他色比它更超胜或更殊妙，彼即是最上色。”

‘‘Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’’ti? ‘‘Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

“那么，没有其他色比之更超胜或更殊妙的那个最上色，究竟是哪个呢？”“尊者，没有其他色比它更超胜或更殊妙，彼即是最上色。”

‘‘Dīghāpi kho te esā, udāyi, phareyya – ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, udāyi, 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 vāti…pe… 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.

“优陀夷，你这话可能会变得冗长——你宣称‘尊者，没有比那种色更殊胜或更殊妙的色，那就是最上色’，但你却没有指明那种色。优陀夷，譬如有人这么说：‘我欲求此国中最美的女子，我爱慕她。’人们会这样问他：‘喂，男子，你所欲求、爱慕的最美的女子，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’。人们会这样问他：‘喂，男子，你所欲求、爱慕的最美的女子，你知道她叫什么名字、什么种姓……是高、是矮，还是中等身材……是黑色、金色，还是棕褐色皮肤……住在哪个村庄、市镇，还是城市吗？’如此被问时，他会回答‘不知道’。人们会这样问他：‘喂，男子，你既不认识也不曾见过的人，你却欲求、爱慕她？’如此被问时，他会回答‘是的’。”

‘‘Taṃ kiṃ maññasi, udāyi – nanu evaṃ sante, tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

“优陀夷，你认为如何？如此一来，那个人的话岂不就成了毫无根据之言吗？”“确实如此，尊者，如此一来，那个人的话确实成了毫无根据之言。”

‘‘Evameva kho tvaṃ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī’’ti.

“优陀夷，你也完全一样：你宣称‘尊者，没有比那种色更殊胜或更殊妙的色，那就是最上色’，但你却没有指明那种色。”

‘‘Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā’’ti.

“尊者，譬如一颗美善、纯正、八面、善加琢磨的吠琉璃宝珠，置于红色毛毯上，即会发光、发亮、闪耀；同样，死后无病之我，其色也是如此。”

273. ‘‘Taṃ [Pg.225] kiṃ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya kimi khajjopanako – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

273. “优陀夷，你意下如何？譬如有一枚清净、优质、八面、善治的吠琉璃宝珠，置于红色毛毯上，它发光、放光、闪耀；又譬如在漆黑的深夜里，有一只萤火虫——于此二者之光色中，何者更为殊胜、更为殊妙？”“尊者，在漆黑的深夜里，那只萤火虫——于此二者之光色中，此光色更为殊胜、更为殊妙。”

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya telappadīpo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“优陀夷，你意下如何？譬如在漆黑的深夜里，有一只萤火虫；又譬如在漆黑的深夜里，有一盏油灯——于此二者之光色中，何者更为殊胜、更为殊妙？”“尊者，在漆黑的深夜里，那盏油灯——于此二者之光色中，此光色更为殊胜、更为殊妙。”

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya mahāaggikkhandho – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“优陀夷，你意下如何？譬如在漆黑的深夜里，有一盏油灯；又譬如在漆黑的深夜里，有一大火聚——于此二者之光色中，何者更为殊胜、更为殊妙？”“尊者，在漆黑的深夜里，那一大火聚——于此二者之光色中，此光色更为殊胜、更为殊妙。”

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“优陀夷，你意下如何？譬如在漆黑的深夜里，有一大火聚；又譬如在黎明时分，于清朗无云的天空中，有一颗晨星——于此二者之光色中，何者更为殊胜、更为殊妙？”“尊者，在黎明时分，于清朗无云的天空中，那颗晨星——于此二者之光色中，此光色更为殊胜、更为殊妙。”

‘‘Taṃ kiṃ maññasi, udāyi, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido [Pg.226] aḍḍharattasamayaṃ cando – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“优陀夷，你认为如何？是夜里黎明时分，在清朗无云的天空中的启明星(osadhitārakā)，还是在那十五布萨日，于清朗无云的天空中半夜时分的月亮——于此二者之光色中，何者更为美妙、更为殊胜呢？”“世尊，是在那十五布萨日，于清朗无云的天空中半夜时分的月亮——于此二者之光色中，此者更为美妙、更为殊胜。”

‘‘Taṃ kiṃ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“优陀夷，你认为如何？是在那十五布萨日，于清朗无云的天空中半夜时分的月亮，还是在雨季最后一月的秋季时分，于清朗无云的天空中正午时分的太阳——于此二者之光色中，何者更为美妙、更为殊胜呢？”“世尊，是在雨季最后一月的秋季时分，于清朗无云的天空中正午时分的太阳——于此二者之光色中，此者更为美妙、更为殊胜。”

‘‘Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. Atha ca pana tvaṃ, udāyi, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī’’ti. ‘‘Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato katha’’nti!

“优陀夷，那些不享用此日月光辉的天神，数量远比享用者为多，我了知他们。然而我却不说：‘再无任何光色能比此光色更高超或更殊胜。’而你，优陀夷，却说那比萤火虫(khajjopanaka)更为低劣、更为卑贱的光色是‘最上光色’，却又不能开示那光色。”“世尊之言，实乃奇妙！善逝之言，实乃奇妙！”

‘‘Kiṃ pana tvaṃ, udāyi, evaṃ vadesi – ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā’’ti.

“优陀夷，你为何这样说：‘世尊的言说真是奇妙，善逝的言说真是奇妙’？”“尊者，在我们自己的师说中是这样的：‘这是最殊胜的品质，这是最殊胜的品质’。尊者，当我们被世尊就自己的师说诘问、审察、质询时，（才发现）它们是空虚、空洞、错误的。”

274. ‘‘Kiṃ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti.

274. “那么，优陀夷，有全然安乐的世界吗？有为了亲证全然安乐世界而具根据的行道吗？”“尊者，在我们自己的师说中是这样的：‘有全然安乐的世界，有为了亲证全然安乐世界而具根据的行道。’”

‘‘Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato [Pg.227] hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati. Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

“优陀夷，那为了亲证全然安乐世界而具根据的行道是什么呢？”“尊者，在此，某人舍弃杀生，远离杀生；舍弃不与取，远离不与取；舍弃邪淫，远离邪淫；舍弃妄语，远离妄语；或者受持某种苦行而住。尊者，这确实就是那为了亲证全然安乐世界而具根据的行道。”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“优陀夷，你认为如何？当他舍弃杀生、远离杀生时，在那时，其我（attā）是全然快乐的，还是苦乐相杂的呢？”“尊者，是苦乐相杂的。”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye adinnādānaṃ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“优陀夷，你认为如何？当他舍弃不与取、远离不与取时，在那时，其我（attā）是全然快乐的，还是苦乐相杂的呢？”“尊者，是苦乐相杂的。”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“优陀夷，你认为如何？于某时，一人舍弃欲邪行、远离欲邪行，于彼时，其人是一向是乐，抑或苦乐参半？”“世尊，是苦乐参半。”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye musāvādaṃ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“优陀夷，你认为如何？于某时，一人舍弃妄语、远离妄语，于彼时，其人是一向是乐，抑或苦乐参半？”“世尊，是苦乐参半。”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye aññataraṃ tapoguṇaṃ samādāya vattati, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“优陀夷，你认为如何？于某时，一人受持某种苦行而行，于彼时，其人是一向是乐，抑或苦乐参半？”“世尊，是苦乐参半。”

‘‘Taṃ kiṃ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṃ paṭipadaṃ āgamma ekantasukhassa lokassa sacchikiriyā hotī’’ti ? ‘‘Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato katha’’nti!

“优陀夷，你认为如何？依靠苦乐混杂的行道，能实现一向是乐的世界吗？”“世尊之言，实为稀有！善逝之言，实为稀有！”

‘‘Kiṃ pana tvaṃ, udāyi, vadesi – ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā’’ti.

“优陀夷，你为何说‘世尊之言，实为稀有！善逝之言，实为稀有！’呢？”“世尊，我们自己老师的学说是这样的：‘有一向是乐的世界，有能实现一向是乐世界的如理行道。’世尊，当我们被世尊就我们自己老师的学说善加查问、审察、追问时，我们便变得空虚、空洞、错误了。”

275. ‘‘Kiṃ [Pg.228] pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

275. “世尊，那么，是否有一向是乐的世界，是否有能实现一向是乐世界的如理行道呢？”“优陀夷，确实有一向是乐的世界，也确实有能实现一向是乐世界的如理行道。”

‘‘Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati – ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

“世尊，那为了现证纯一安乐世界而有根据的行道是什么呢？”“优陀夷，于此，比丘远离诸欲……乃至……具足并安住于初禅；寻、伺寂止……具足并安住于第二禅；又因离喜……具足并安住于第三禅——优陀夷，这确实是为现证纯一安乐世界而有根据的行道。”

‘‘Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī’’ti. ‘‘Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatītveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

“世尊，那不应称为为现证纯一安乐世界而有根据的行道。世尊，因为仅凭此，纯一安乐世界就已被他现证了。”“优陀夷，仅凭此，纯一安乐世界尚未被他现证；那只是为现证纯一安乐世界而有根据的行道而已。”

Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi – ‘‘ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma sācariyakā! Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā’’ti.

如是说已，萨古拉优陀夷游方者的会众变得嘈杂，高声大嚷：“于此，我们和老师们都完了！于此，我们和老师们都完了！我们不知道有比这更超胜的了！”

Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca – ‘‘kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī’’ti? ‘‘Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ… upasampajja viharati. Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī’’ti.

尔时，萨古拉优陀夷游方者让那些游方者安静下来后，对世尊说此言：“世尊，以何种程度，他才算是现证了纯一安乐世界呢？”“优陀夷，于此，比丘因舍离乐……乃至……具足并安住于第四禅。他与那些已投生纯一安乐世界的天神们共住、交谈、讨论。优陀夷，以此，他才算是现证了纯一安乐世界。”

276. ‘‘Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, udāyi[Pg.229], aññeva dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.

276. “世尊，比丘们是为了亲证这纯一安乐的世界，才在世尊处修梵行吗？”“优陀夷，并非如此，比丘们不是为了亲证纯一安乐的世界才在我处修梵行。优陀夷，实有其他更超胜、更上妙之法，比丘们是为了亲证彼等法，才在我处修梵行。”

‘‘Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Idhudāyi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti’’.

“世尊，然则，是何等更超胜、更上妙之法，比丘们为亲证之，才在世尊处修梵行呢？”“优陀夷，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……他舍断此五盖——心的随烦恼、智慧的削弱者，远离诸欲……进入并安住于初禅。优陀夷，此法亦是更超胜、更上妙者，比丘们为亲证此法，才在我处修梵行。”

‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“再者，优陀夷，比丘平息寻与伺……进入并安住于第二禅……第三禅……第四禅。优陀夷，此法亦是更超胜、更上妙者，比丘们为亲证此法，才在我处修梵行。”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

当他如此，心已得定、清净、皎洁、无垢、离诸随染、柔软、堪任、住立、已达不动时，他将心导向宿住随念智。他忆念起多种宿住，即一生、二生……如是，连同其行相与概要，他忆念起多种宿住。优陀夷，这也是比丘们为了作证而在我这里修习梵行的更殊胜、更上妙之法。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

当他如此，心已得定、清净、皎洁、无垢、离诸随染、柔软、堪任、住立、已达不动时，他将心导向众生之死生智。他以清净、超越人类的天眼，看见众生死亡、投生，卑劣、高贵，美色、丑色，善趣、恶趣……了知众生随其业而行。优陀夷，这也是比丘们为了作证而在我这里修习梵行的更殊胜、更上妙之法。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya [Pg.230] cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti…pe… ‘ayaṃ dukkhanirodho’ti… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti… ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti… ‘ayaṃ āsavanirodho’ti… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.

他，如是心已得定、清净、皎洁、无垢、离诸随染、柔软、堪任、住立、已达不动时，便将心导向诸漏尽智。他如实了知：“此是苦。”如实了知：“此是苦集。”……“此是苦灭。”……“此是导向苦灭之道。”他如实了知：“此等是漏。”如实了知：“此是漏集。”……“此是漏灭。”……“此是导向漏灭之道。”如是知、如是见者，其心从欲漏解脱，从有漏解脱，从无明漏解脱。于解脱时，生起“已解脱”之智。他了知：“生已尽，梵行已立，所作已办，为此再无后有。”优陀夷，此亦是更殊胜、更善妙之法，诸比丘为作证此法，于我所修习梵行。优陀夷，此等是更殊胜、更善妙之法，诸比丘为作证此等法，于我所修习梵行。

277. Evaṃ vutte, sakuludāyī 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. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.

277. 如是说已，萨古拉优陀夷(Sakuludāyī)游行者白世尊言：“妙哉，世尊！妙哉，世尊！譬如扶正颠倒，或揭示隐蔽，或为迷者指路，或于暗中持油灯，令有目者得见诸色；世尊亦如是以种种方便开示了法。世尊，我今归依世尊、法及比丘僧。愿我得于世尊座下出家，受具足戒。”

Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ – ‘‘mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi. Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṃ sampadamidaṃ bhoto udāyissa bhavissati. Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī’’ti. Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti.

如是说时，游行者萨古拉优陀夷(Sakuludāyī)的弟子众对游行者萨古拉优陀夷说：“尊者优陀夷，请勿在沙门乔达摩座下修梵行；尊者优陀夷，请勿身为导师却过着弟子的生活。犹如原是水瓮却成了水瓢，尊者优陀夷您也将如此。尊者优陀夷，请勿在沙门乔达摩座下修梵行；尊者优陀夷，请勿身为导师却过着弟子的生活。”就这样，游行者萨古拉优陀夷的弟子众为游行者萨古拉优陀夷在世尊座下修梵行制造了障碍。

Cūḷasakuludāyisuttaṃ niṭṭhitaṃ navamaṃ.

第九《小萨古拉优陀夷经》终。

10. Vekhanasasuttaṃ

10. 毗迦那沙经

278. Evaṃ [Pg.231] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vekhanaso paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṃ udānesi – ‘‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’’ti.

278. 如是我闻：一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。那时，游行者毗迦那沙(Vekhanasa)来到世尊之处，与世尊互相问候，互致友善铭记之语后，立于一旁。立于一旁的游行者毗迦那沙在世尊面前发出感叹语：“此乃最胜之色，此乃最胜之色！”

‘‘Kiṃ pana tvaṃ, kaccāna, evaṃ vadesi – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti? Katamo, kaccāna, so paramo vaṇṇo’’ti?

“迦旃延，你为何如此说‘此乃最胜之色，此乃最胜之色’？迦旃延，那最胜之色是什么呢？”

‘‘Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

“乔达摩尊者，没有比其更优越或更殊胜之色，彼即为最胜之色。”

‘‘Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’’ti?

“迦旃延，那么，那种没有其他比它更优越或更殊胜的色是什么呢？”

‘‘Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

“乔达摩尊者，没有比其更优越或更殊胜之色，彼即为最胜之色。”

‘‘Dīghāpi kho te esā, kaccāna, phareyya – ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, kaccāna, 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 vāti…pe… 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.

迦旃延，你这番话可就说来话长了——你这样说：“乔达摩尊者，没有比某种容色更优越或更殊胜的容色，它就是最胜的容色”，但你却不能指明那种容色。迦旃延，譬如有人这样说：“我欲求此国中最美的女子，我爱慕她。”人们会这样问他：“喂，朋友，你所欲求、所爱慕的国中最美的女子，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，他会回答：“不知道。”人们又会这样问他：“喂，朋友，你所欲求、所爱慕的国中最美的女子，你知道她叫什么名字、什么姓氏……是高、是矮、还是中等身材……是黑、是麦色、还是暗褐色皮肤……住在某个村庄、市镇，还是城市吗？”如此被问，他会回答：“不知道。”人们会这样问他：“喂，朋友，你欲求、爱慕一个你既不知道也不曾见过的女子吗？”如此被问，他会回答：“是的。”

‘‘Taṃ kiṃ maññasi, kaccāna, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ [Pg.232] bhāsitaṃ sampajjatī’’ti. ‘‘Evameva kho tvaṃ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesī’’ti. ‘‘Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā’’ti.

“迦旃延，你认为如何？如此一来，那人所说的话不就成了毫无根据之谈吗？”“确实如此，乔达摩尊者，如此一来，那人所说的话确实成了毫无根据之谈。”“迦旃延，你也正是如此，你说：‘乔达摩尊者，没有比某种容色更优越或更殊胜的容色，它就是最胜的容色’，但你却不能指明那种容色。”“乔达摩尊者，譬如一颗美妙、纯净、八面、善加琢磨的琉璃宝珠，放置在红毛毯上，它发光、闪耀、璀璨，同样地，我(attā)死后无病，亦有如是容色。”

279. ‘‘Taṃ kiṃ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

279. “迦旃延，你意下如何？譬如一颗品质优良、八面、善加琢磨的美丽琉璃宝珠，置于淡红色毛毯上，它发光、照耀且闪耀；又譬如于漆黑之夜的一只萤火虫。于此二者之色相中，何者之色相更为卓越、更为殊胜？”“尊者乔达摩，是于漆黑之夜的那只萤火虫，于此二者之色相中，此色相更为卓越、更为殊胜。”

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“迦旃延，你意下如何？于漆黑之夜的一只萤火虫，与于漆黑之夜的一盏油灯，于此二者之色相中，何者之色相更为卓越、更为殊胜？”“尊者乔达摩，是于漆黑之夜的那盏油灯，于此二者之色相中，此色相更为卓越、更为殊胜。”

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“迦旃延，你意下如何？于漆黑之夜的一盏油灯，与于漆黑之夜的一大火聚，于此二者之色相中，何者之色相更为卓越、更为殊胜？”“尊者乔达摩，是于漆黑之夜的那一大火聚，于此二者之色相中，此色相更为卓越、更为殊胜。”

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Taṃ kiṃ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake [Pg.233] deve abhido aḍḍharattasamayaṃ cando, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Taṃ kiṃ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. Atha ca pana tvaṃ, kaccāna, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesi’’.

“迦旃延，你认为如何？是黑夜深沉中的大火聚，还是黎明时分晴朗无云天空中的启明星，在这两种光色中，哪一种光色更卓越、更殊胜呢？”“乔达摩尊者，是黎明时分晴朗无云天空中的启明星，在这两种光色中，此光色更卓越、更殊胜。”“迦旃延，你认为如何？是黎明时分晴朗无云天空中的启明星，还是于十五布萨日，在晴朗无云的天空中，半夜时分圆满的月亮，在这两种光色中，哪一种光色更卓越、更殊胜呢？”“乔达摩尊者，是于十五布萨日，在晴朗无云的天空中，半夜时分圆满的月亮，在这两种光色中，此光色更卓越、更殊胜。”“迦旃延，你认为如何？是于十五布萨日，在晴朗无云的天空中，半夜时分圆满的月亮，还是雨季最后一月秋季时节，在晴朗无云的天空中，正午时分圆满的太阳，在这两种光色中，哪一种光色更卓越、更殊胜呢？”“乔达摩尊者，是雨季最后一月秋季时节，在晴朗无云的天空中，正午时分圆满的太阳，在这两种光色中，此光色更卓越、更殊胜。”“迦旃延，实则有许多、许多天神，他们不体验此日月之光，我了知他们。然而，我并不说：‘再没有比那光色更优越、更殊胜的光色了。’可是，迦旃延，你却说：‘那比萤火虫这种小虫更低劣、更卑劣的光色，是最高的光色’，而你却不能阐明那光色。”

280. ‘‘Pañca kho ime, kaccāna, kāmaguṇā. 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 – ime kho, kaccāna, pañca kāmaguṇā. Yaṃ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ. Iti kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’’ti.

280. “迦旃延，有此五欲。是哪五种呢？由眼识所识之色，是可意、可爱、可喜、悦人、与欲相应、能引染著的；由耳识所识之声……由鼻识所识之香……由舌识所识之味……由身识所识之触，是可意、可爱、可喜、悦人、与欲相应、能引染著的——迦旃延，此即是五欲。迦旃延，凡缘于此五欲而生起之乐与喜，此被称为欲乐。如是，由诸欲而有欲乐，比欲乐更殊胜的是最上欲乐，其被称为‘最上’。”

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’ti. (‘Kāmehi, bho gotama, kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ, tattha aggamakkhāyatī’ti) – ‘‘dujjānaṃ kho etaṃ, kaccāna, tayā [Pg.234] aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā. Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā te kho etaṃ jāneyyuṃ – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā’’ti.

如是说已，游行者吠舍那娑（Vekhanasa）对世尊说此言：“稀有！乔达摩尊者！未曾有！乔达摩尊者！乔达摩尊者所说，何其善妙——‘由诸欲而有欲乐，比欲乐更殊胜的是最上欲乐，其被称为“最上”。’”世尊说：“迦旃延，你为异见者、异信者、异好者、修行他法者、师从他教者，实难了知诸欲、欲乐或最上欲乐。迦旃延，唯有彼等比丘，是阿罗汉、漏尽者、梵行已立、所作已办、已舍重担、已证己利、有结已尽、正智解脱者，他们方能了知诸欲、欲乐或最上欲乐。”

281. Evaṃ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno ‘‘samaṇo gotamo pāpito bhavissatī’’ti bhagavantaṃ etadavoca – ‘‘evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ atha ca pana ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjatī’’ti. ‘‘Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti; tesaṃ soyeva sahadhammiko niggaho hoti. Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṃ dakkhiti – evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṃ paripākamanvāya tāni bandhanāni mucceyyuṃ; so mokkhomhīti kho jāneyya no ca bandhanaṃ. Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi; yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññe ñassati[Pg.235], sāmaṃ dakkhiti – ‘evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā’’’ti.

281. 如是说已，遍行者韦卡那娑(Vekhanasa)生气不悦，呵责、贬低、指责世尊，心想“沙门乔达摩将被证明为无知”，而对世尊说此言：“诚然，于此，有些沙门、婆罗门不知前际，不见后际，却宣称：‘我们了知：生已尽，梵行已立，所作已办，于此不再有后有。’他们此言，终成可笑之谈、有名无实之谈、空虚之谈、空洞之谈。”“迦旃延，凡那些不知前际、不见后际，却宣称‘了知：生已尽，梵行已立，所作已办，于此不再有后有’的沙门、婆罗门，对他们而言，这即是如法的驳斥。再者，迦旃延，且置前际，且置后际。让有智、不奸诈、不虚伪、正直之人前来，我将教诫，我将说法。如所教诫而行者，不久即能亲自了知、亲自得见：‘原来，如此才能从束缚——也就是无明之缚——中正确地解脱。’迦旃延，譬如一个年幼迟钝、只能仰卧的男童，被以颈为第五的线缚所缚。随着他的成长，诸根成熟，那些束缚便会解开；他会知道‘我已解脱’，但不知那束缚。迦旃延，正是如此，让有智、不奸诈、不虚伪、正直之人前来，我将教诫，我将说法；如所教诫而行者，不久即能亲自了知、亲自得见：‘原来，如此才能从束缚——也就是无明之缚——中正确地解脱。’”

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说已，游方者韦卡那沙对世尊说此言：“乔达摩贤者，绝妙！……（略）……愿乔达摩贤者忆持我为优婆塞，从今日起，终生皈依。”

Vekhanasasuttaṃ niṭṭhitaṃ dasamaṃ.

《韦卡那沙经》第十终。

Paribbājakavaggo niṭṭhito tatiyo.

游方者品第三终。

Tassuddānaṃ –

此品摄颂：

Puṇḍarī-aggisaha-kathināmo, dīghanakho puna bhāradvājagotto;

Sandakaudāyimuṇḍikaputto, maṇiko tathākaccāno varavaggo.

芬陀利、火与大婆蹉，长爪、复有巴罗多迦姓；山达迦、优陀夷、牟尼迦子，摩尼迦以及迦旃延，此为殊胜品。

4. Rājavaggo

4. 王品

1. Ghaṭikārasuttaṃ

1. 陶师经

282. [Pg.236] Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho bhagavā maggā okkamma aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmato ānandassa etadahosi – ‘‘ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. ‘‘Bhūtapubbaṃ, ānanda, imasmiṃ padese vegaḷiṅgaṃ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. Vegaḷiṅgaṃ kho, ānanda, gāmanigamaṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Idha sudaṃ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. Idha sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho nisinnako bhikkhusaṅghaṃ ovadatī’’ti. Atha kho āyasmā ānando catugguṇaṃ saṅghāṭiṃ paññapetvā bhagavantaṃ etadavoca – ‘‘tena hi, bhante, bhagavā nisīdatu ettha. Ayaṃ bhūmipadeso dvīhi arahantehi sammāsambuddhehi paribhutto bhavissatī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

282. 如是我闻。一时，世尊与大比丘僧团在憍萨罗国游行。那时，世尊离开道路，在一处露出微笑。这时，具寿阿难心想：“世尊露出微笑是何因何缘？如来不会无故露出微笑。”于是，具寿阿难偏袒一肩，向世尊合掌，对世尊说：“尊者，世尊露出微笑是何因何缘？如来不会无故露出微笑。”“阿难，往昔于此地，有名为韦伽陵（Vegaḷiṅga）的村镇，富饶、丰裕、人多、民稠。阿难，迦叶世尊、阿罗汉、正自觉者曾依止韦伽陵村镇而住。阿难，据说于此处，曾有迦叶世尊、阿罗汉、正自觉者的僧园。阿难，据说迦叶世尊、阿罗汉、正自觉者曾坐于此处教诫比丘僧团。”于是，具寿阿难将僧伽梨衣叠成四层铺设好，对世尊说：“既然如此，尊者，请世尊坐于此处。此地将为两位阿罗汉、正自觉者所受用。”世尊坐于铺设好的座位上。坐定后，世尊对具寿阿难说：

‘‘Bhūtapubbaṃ, ānanda, imasmiṃ padese vegaḷiṅgaṃ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. Vegaḷiṅgaṃ kho, ānanda, gāmanigamaṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Idha sudaṃ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. Idha sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho nisinnako bhikkhusaṅghaṃ ovadati.

阿难，往昔于此地，曾有名为韦伽陵(Vegaḷiṅga)的村镇，富裕、繁荣，人口众多，人烟稠密。阿难，应供、正等觉者迦叶世尊曾依止韦伽陵村镇而住。阿难，于此处，曾有应供、正等觉者迦叶世尊的园林。阿难，于此处，应供、正等觉者迦叶世尊坐而教诫比丘僧团。

283. ‘‘Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi [Pg.237] aggupaṭṭhāko. Ghaṭikārassa kho, ānanda, kumbhakārassa jotipālo nāma māṇavo sahāyo ahosi piyasahāyo. Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ āmantesi – ‘āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Evaṃ vutte, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Dutiyampi kho, ānanda…pe… tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ etadavoca – ‘āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? ‘Tena hi, samma jotipāla, sottisināniṃ ādāya nadiṃ gamissāma sināyitu’nti. ‘Evaṃ sammā’ti kho, ānanda, jotipālo māṇavo ghaṭikārassa kumbhakārassa paccassosi. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo sottisināniṃ ādāya nadiṃ agamaṃsu sināyituṃ’.

283. “阿难，在韦伽陵(Vegaḷiṅga)村镇，有一位名叫伽提迦罗(Ghaṭikāra)的陶匠，是迦叶世尊、阿罗汉、正等觉者的侍者，是上首侍者。阿难，陶匠伽提迦罗有一位名叫光护的青年朋友，是一位挚友。其时，阿难，陶匠伽提迦罗对青年光护说：‘来，贤友光护，我们去拜见迦叶世尊、阿罗汉、正等觉者吧。于我而言，拜见那位世尊、阿罗汉、正等觉者，实为善事。’阿难，听闻此言，青年光护对陶匠伽提迦罗说：‘罢了，贤友伽提迦罗，见那剃头沙门有何用？’第二次，阿难……第三次，阿难，陶匠伽提迦罗又对青年光护说：‘来，贤友光护，我们去拜见迦叶世尊、阿罗汉、正等觉者吧。于我而言，拜见那位世尊、阿罗汉、正等觉者，实为善事。’第三次，阿难，青年光护对陶匠伽提迦罗说：‘罢了，贤友伽提迦罗，见那剃头沙门有何用？’‘既然如此，贤友光护，我们拿上浴具去河里沐浴吧。’‘好的，贤友。’阿难，青年光护就这样应承了陶匠伽提迦罗。于是，阿难，陶匠伽提迦罗与青年光护拿着浴具，去河里沐浴。”

284. ‘‘Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ āmantesi – ‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Evaṃ vutte, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Dutiyampi kho, ānanda…pe… tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ etadavoca – ‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya [Pg.238] upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ ovaṭṭikāyaṃ parāmasitvā etadavoca – ‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Atha kho, ānanda, jotipālo māṇavo ovaṭṭikaṃ vinivaṭṭetvā ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ sīsaṃnhātaṃ kesesu parāmasitvā etadavoca – ‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Atha kho, ānanda, jotipālassa māṇavassa etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yatra hi nāmāyaṃ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṃ sīsaṃnhātānaṃ kesesu parāmasitabbaṃ maññissati; na vatidaṃ kira orakaṃ maññe bhavissatī’ti; ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘yāvatādohipi, samma ghaṭikārā’ti? ‘Yāvatādohipi, samma jotipāla. Tathā hi pana me sādhusammataṃ tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. ‘Tena hi, samma ghaṭikāra, muñca; gamissāmā’ti.

284. 阿难，那时，陶匠伽提迦罗(Ghaṭikāra)对青年光护(Jotipāla)说：“朋友光护，迦叶世尊、阿罗汉、正等觉者的园林就在不远处。来，朋友光护，我们去拜见迦叶世尊、阿罗汉、正等觉者。于我而言，得见彼世尊、阿罗汉、正等觉者，实为善哉。”阿难，听闻此言，青年光护对陶匠伽提迦罗说了这番话：“够了，朋友伽提迦罗。见那个秃头沙门有何用？”阿难，第二次……乃至……阿难，第三次，陶匠伽提迦罗对青年光护说了这番话：“朋友光护，迦叶世尊、阿罗汉、正等觉者的园林就在不远处。来，朋友光护，我们去拜见迦叶世尊、阿罗汉、正等觉者。于我而言，得见彼世尊、阿罗汉、正等觉者，实为善哉。”阿难，第三次，青年光护对陶匠伽提迦罗说了这番话：“够了，朋友伽提迦罗。见那个秃头沙门有何用？”其后，阿难，陶匠伽提迦罗抓住青年光护的腰布，对他说了这番话：“朋友光护，迦叶世尊、阿罗汉、正等觉者的园林就在不远处。来，朋友光护，我们去拜见迦叶世尊、阿罗汉、正等觉者。于我而言，得见彼世尊、阿罗汉、正等觉者，实为善哉。”其后，阿难，青年光护解开腰布，对陶匠伽提迦罗说了这番话：“够了，朋友伽提迦罗。见那个秃头沙门有何用？”其后，阿难，陶匠伽提迦罗抓住刚洗过头的青年光护的头发，对他说了这番话：“朋友光护，迦叶世尊、阿罗汉、正等觉者的园林就在不远处。来，朋友光护，我们去拜见迦叶世尊、阿罗汉、正等觉者。于我而言，得见彼世尊、阿罗汉、正等觉者，实为善哉。”其后，阿难，青年光护心生此念：“啊，真是奇特！啊，真是未曾有！这位伽提迦罗陶匠，身为卑贱种姓，竟想抓住我等沐发之人的头发！此事想必非同小可。”于是他对陶匠伽提迦罗说了这番话：“朋友伽提迦罗，竟至于此吗？”“朋友光护，竟至于此。于我而言，得见彼世尊、阿罗汉、正等觉者，实为善哉。”“既然如此，朋友伽提迦罗，放手吧，我们去。”

285. ‘‘Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdi. Jotipālo pana māṇavo kassapena [Pg.239] bhagavatā arahatā sammāsambuddhena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘ayaṃ me, bhante, jotipālo māṇavo sahāyo piyasahāyo. Imassa bhagavā dhammaṃ desetū’ti. Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho ghaṭikārañca kumbhakāraṃ jotipālañca māṇavaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā kassapassa bhagavato arahato sammāsambuddhassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

285. 那时，阿难，陶匠伽提迦罗(Ghaṭikāra)和青年光护(Jotipāla)前往迦叶世尊、阿罗汉、正自觉者所在之处。到达后，陶匠伽提迦罗向迦叶世尊、阿罗汉、正自觉者顶礼，然后坐在一旁。而青年光护与迦叶世尊、阿罗汉、正自觉者互相问候，交谈一番愉悦且值得忆念的话语后，坐在一旁。阿难，坐在一旁的陶匠伽提迦罗对迦叶世尊、阿罗汉、正自觉者说：“世尊，这位是我的朋友，我亲爱的朋友光护。请世尊为他说法。”于是，阿难，迦叶世尊、阿罗汉、正自觉者以法说开示、劝导、激励、鼓舞了陶匠伽提迦罗和青年光护。那时，阿难，陶匠伽提迦罗和青年光护被迦叶世尊、阿罗汉、正自觉者以法说开示、劝导、激励、鼓舞后，对迦叶世尊、阿罗汉、正自觉者所说感到欢喜、随喜，从座位起身，向迦叶世尊、阿罗汉、正自觉者顶礼，右绕后离去。

286. ‘‘Atha kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘imaṃ nu tvaṃ, samma ghaṭikāra, dhammaṃ suṇanto atha ca pana agārasmā anagāriyaṃ na pabbajissasī’ti? ‘Nanu maṃ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti? ‘Tena hi, samma ghaṭikāra, ahaṃ agārasmā anagāriyaṃ pabbajissāmī’ti. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘ayaṃ me, bhante, jotipālo māṇavo sahāyo piyasahāyo. Imaṃ bhagavā pabbājetū’ti. Alattha kho, ānanda, jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ.

286. 阿难，那时，青年光护对陶匠伽提迦罗(Ghaṭikāra)说：“朋友伽提迦罗，你听闻了此法，为何不从在家出家，过无家生活呢？”“朋友光护，你难道不知道我需要赡养年老失明的父母吗？”“那么，朋友伽提迦罗，我就要从在家出家，过无家生活了。”阿难，于是陶匠伽提迦罗和青年光护前往迦叶世尊、阿罗汉、正等觉者所在之处。到达后，他们向迦叶世尊、阿罗汉、正等觉者顶礼后，坐于一旁。阿难，坐于一旁后，陶匠伽提迦罗对迦叶世尊、阿罗汉、正等觉者说：“世尊，这位是我的朋友光护，我亲爱的朋友。请世尊令他出家。”阿难，青年光护就在迦叶世尊、阿罗汉、正等觉者座下获得了出家，获得了具足戒。

287. ‘‘Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho acirūpasampanne jotipāle māṇave aḍḍhamāsupasampanne vegaḷiṅge yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena bārāṇasī tadavasari. Tatra sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho bārāṇasiyaṃ viharati isipatane migadāye[Pg.240]. Assosi kho, ānanda, kikī kāsirājā – ‘kassapo kira bhagavā arahaṃ sammāsambuddho bārāṇasiṃ anuppatto bārāṇasiyaṃ viharati isipatane migadāye’ti. Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, ānanda, kikiṃ kāsirājānaṃ kassapo bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho, ānanda, kikī kāsirājā kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivāsesi kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho tuṇhībhāvena. Atha kho, ānanda, kikī kāsirājā kassapassa bhagavato sammāsambuddhassa adhivāsanaṃ viditvā uṭṭhāyāsanā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, kassapassa bhagavato arahato sammāsambuddhassa kālaṃ ārocāpesi – ‘kālo, bhante, niṭṭhitaṃ bhatta’nti.

287. 阿难，其时，迦叶(Kassapa)世尊、阿罗汉、正等觉者，于光护(Jotipāla)青年受具足戒方半月时，在韦伽陵伽(Vegaḷiṅga)随意住已，便向波罗奈(Bārāṇasī)城游行而去。次第游行，抵达波罗奈。阿难，当时迦叶世尊、阿罗汉、正等觉者，住在波罗奈的仙人堕处鹿野苑。阿难，迦尸国(Kāsi)王基基(Kikī)听闻：“迦叶世尊、阿罗汉、正等觉者已抵达波罗奈，现住于波罗奈的仙人堕处鹿野苑。”于是，阿难，迦尸国王基基命人备妥上好车乘，自乘一辆上好之车，以大王之威德，从波罗奈出发，为见迦叶世尊、阿罗汉、正等觉者。乘车行至车路之尽头，便下车步行，往诣迦叶世尊、阿罗汉、正等觉者之处。诣已，顶礼迦叶世尊、阿罗汉、正等觉者，退坐一面。阿难，迦叶世尊、阿罗汉、正等觉者为坐于一面的迦尸国王基基，以法言开示、劝导、激励、使之欢喜。其时，阿难，迦尸国王基基，为迦叶世尊、阿罗汉、正等觉者以法言开示、劝导、激励、使之欢喜后，对迦叶世尊、阿罗汉、正等觉者说此言：“尊者，愿世尊与比丘僧团一同接受我明日之食。”阿难，迦叶世尊、阿罗汉、正等觉者默然受之。其时，阿难，迦尸国王基基得知迦叶世尊、正等觉者应允后，即从座起，顶礼迦叶世尊、阿罗汉、正等觉者，右绕而去。其时，阿难，迦尸国王基基于彼夜过已，在自己住处备妥精美的嚼食与啖食，即去除黑点的白裹香米饭，并配有多种羹汤与菜肴，然后遣人告知迦叶世尊、阿罗汉、正等觉者时间：“尊者，时候已到，斋食已终。”

288. ‘‘Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kikissa kāsirañño nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho, ānanda, kikī kāsirājā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha [Pg.241] kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṃ vassāvāsaṃ; evarūpaṃ saṅghassa upaṭṭhānaṃ bhavissatī’ti. ‘Alaṃ, mahārāja. Adhivuttho me vassāvāso’ti. Dutiyampi kho, ānanda… tatiyampi kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṃ vassāvāsaṃ; evarūpaṃ saṅghassa upaṭṭhānaṃ bhavissatī’ti. ‘Alaṃ, mahārāja. Adhivuttho me vassāvāso’ti. Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṃ sammāsambuddho adhivāseti bārāṇasiyaṃ vassāvāsa’nti ahudeva aññathattaṃ, ahu domanassaṃ. Atha kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘atthi nu kho, bhante, añño koci mayā upaṭṭhākataro’ti?

288. 阿难，那时，迦叶世尊、阿罗汉、正等觉者于上午时分，着衣持衣钵，前往迦尸王基基(Kiki)的住所；抵达后，与比丘僧团一同在备好的座位上坐下。阿难，其后，迦尸王基基亲手以殊妙的嚼食与啖食，供养以佛陀为首的比丘僧团，令其满足，使其受足。阿难，其后，迦尸王基基见迦叶世尊、阿罗汉、正等觉者饭食已讫，手离于钵，便取一低座，于一旁坐下。阿难，坐于一旁的迦尸王基基对迦叶世尊、阿罗汉、正等觉者说此言：“尊者，愿世尊应允我在波罗奈(Bārāṇasī)的雨季安居，僧团将得到如此的侍奉。”“不必了，大王。我已应允了雨季安居之处。”阿难，第二次……阿难，第三次，迦尸王基基对迦叶世尊、阿罗汉、正等觉者说此言：“尊者，愿世尊应允我在波罗奈的雨季安居，僧团将得到如此的侍奉。”“不必了，大王。我已应允了雨季安居之处。”阿难，其后，迦尸王基基因“迦叶世尊、阿罗汉、正等觉者不应允我在波罗奈的雨季安居”而心生变异，心生忧恼。阿难，其后，迦尸王基基对迦叶世尊、阿罗汉、正等觉者说此言：“尊者，难道有谁是比我更好的侍奉者吗？”

‘‘‘Atthi, mahārāja, vegaḷiṅgaṃ nāma gāmanigamo. Tattha ghaṭikāro nāma kumbhakāro; so me upaṭṭhāko aggupaṭṭhāko. Tuyhaṃ kho pana, mahārāja, na me kassapo bhagavā arahaṃ sammāsambuddho adhivāseti bārāṇasiyaṃ vassāvāsanti attheva aññathattaṃ, atthi domanassaṃ. Tayidaṃ ghaṭikārassa kumbhakārassa natthi ca na ca bhavissati. Ghaṭikāro kho, mahārāja, kumbhakāro buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato. Ghaṭikāro kho, mahārāja, kumbhakāro pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato. Ghaṭikāro kho, mahārāja, kumbhakāro buddhe aveccappasādena samannāgato, dhamme aveccappasādena samannāgato, saṅghe aveccappasādena samannāgato, ariyakantehi sīlehi samannāgato. Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho. Ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo. Ghaṭikāro kho, mahārāja, kumbhakāro nikkhittamaṇisuvaṇṇo apetajātarūparajato[Pg.242]. Ghaṭikāro kho, mahārāja, kumbhakāro pannamusalo na sahatthā pathaviṃ khaṇati. Yaṃ hoti kūlapaluggaṃ vā mūsikukkaro vā taṃ kājena āharitvā bhājanaṃ karitvā evamāha – ‘‘ettha yo icchati taṇḍulapaṭibhastāni vā muggapaṭibhastāni vā kaḷāyapaṭibhastāni vā nikkhipitvā yaṃ icchati taṃ haratū’’ti. Ghaṭikāro kho, mahārāja, kumbhakāro andhe jiṇṇe mātāpitaro poseti. Ghaṭikāro kho, mahārāja, kumbhakāro pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.

“大王，有一名为维伽陵伽(Vegaḷiṅga)的村镇。那里有一名为伽提迦罗(Ghaṭikāro)的陶匠，他是我的侍者，是我的上首侍者。大王，您因迦叶(Kassapa)世尊、阿罗汉、正等觉者不住在波罗奈(Bārāṇasī)雨安居而心生变异，心生忧恼。但那伽提迦罗陶匠没有，也绝不会有。大王，伽提迦罗陶匠已归依佛，归依法，归依僧。大王，伽提迦罗陶匠远离杀生，远离不与取，远离邪淫，远离妄语，远离由酒、迷醉物引起的放逸。大王，伽提迦罗陶匠于佛具足不坏净，于法具足不坏净，于僧具足不坏净，具足圣者所爱之戒。大王，伽提迦罗陶匠于苦无惑，于苦集无惑，于苦灭无惑，于导向苦灭之道无惑。大王，伽提迦罗陶匠一日一食，修梵行，具戒，有善法。大王，伽提迦罗陶匠已放下珠宝黄金，远离金银。大王，伽提迦罗陶匠已放下棍棒，不亲手掘地。若有河岸崩落的土，或老鼠挖出的土，他便用扁担运来，制成陶器后如是说：‘谁愿意，可在此放下米袋、绿豆袋或豌豆袋，然后取走他想要的陶器。’大王，伽提迦罗陶匠赡养年老失明的父母。大王，伽提迦罗陶匠因断尽五下分结，是位化生者，将于彼处般涅槃，从彼世间不再返回。”

289. ‘‘‘Ekamidāhaṃ, mahārāja, samayaṃ vegaḷiṅge nāma gāmanigame viharāmi. Atha khvāhaṃ, mahārāja, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṃ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṃ – ‘‘handa, ko nu kho ayaṃ bhaggavo gato’’ti? ‘‘Nikkhanto kho te, bhante, upaṭṭhāko antokumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjā’’ti. Atha khvāhaṃ, mahārāja, kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṃ. Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ko kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto’’ti? ‘‘Kassapo, tāta, bhagavā arahaṃ sammāsambuddho kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto’’ti? Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi – ‘‘lābhā vata me, suladdhaṃ vata me, yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho’’ti. Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.

289. “大王，一时，我住在名为维伽陵伽(Vegaḷiṅga)的村镇。尔时，大王，我于上午时著衣，持衣钵，前往陶匠伽提迦罗(Ghaṭikāra)父母之处。走近后，我问其父母：‘请问，这位巴伽瓦(Bhaggava)去哪儿了？’他们说：‘尊者，您的侍者已外出，请从饭锅里取饭，从菜锅里取菜肴，然后食用吧。’于是，大王，我从饭锅里取饭，从菜锅里取菜肴，食用完毕，即从座上起而离去。尔时，大王，陶匠伽提迦罗来到父母之处，走近后问其父母：‘是谁从饭锅里取饭，从菜锅里取菜肴，食用完毕，从座上起而离去？’他们回答：‘孩子，是迦叶世尊、阿罗汉、正等觉者，他从饭锅里取饭，从菜锅里取菜肴，食用完毕，从座上起而离去。’尔时，大王，陶匠伽提迦罗心生此念：‘我实得善利！我实得善得！迦叶世尊、阿罗汉、正等觉者竟对我如此亲近！’于是，大王，半月之中，喜乐未曾舍离陶匠伽提迦罗；七日之中，亦未曾舍离其父母。”

290. ‘‘‘Ekamidāhaṃ, mahārāja, samayaṃ tattheva vegaḷiṅge nāma gāmanigame viharāmi. Atha khvāhaṃ, mahārāja, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena [Pg.243] ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṃ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṃ – ‘‘handa, ko nu kho ayaṃ bhaggavo gato’’ti? ‘‘Nikkhanto kho te, bhante, upaṭṭhāko anto kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjā’’ti. Atha khvāhaṃ, mahārāja, kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṃ. Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ko kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto’’ti? ‘‘Kassapo, tāta, bhagavā arahaṃ sammāsambuddho kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto’’ti. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi – ‘‘lābhā vata me, suladdhaṃ vata me, yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho’’ti. Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.

290. “大王，一时，我住在那个名为韦伽林伽(Vegaḷiṅga)的村镇。那时，大王，我于上午时分，著好下衣，取了衣钵，前往陶匠伽提迦罗(Ghaṭikāra)父母之处；走近后，我对陶匠伽提迦罗的父母说了这番话：‘请问，这位巴伽瓦(Bhaggava)去哪里了？’‘世尊，您的侍者已出门了。请从篮中取麦糕，从锅中取羹汤食用吧。’于是，大王，我从篮中取了麦糕，从锅中取了羹汤，食用完毕，从座位上起身离开了。那时，大王，陶匠伽提迦罗来到父母那里；走近后，对父母说了这番话：‘是谁从篮中取了麦糕，从锅中取了羹汤，食用完毕，从座位上起身离开了？’‘孩子，是迦叶世尊、阿罗汉、正等觉者从篮中取了麦糕，从锅中取了羹汤，食用完毕，从座位上起身离开了。’那时，大王，陶匠伽提迦罗心想：‘我真是获得了大利益，真是获得了善利，迦叶世尊、阿罗汉、正等觉者对我如此亲近！’于是，大王，陶匠伽提迦罗的喜乐半月未曾断绝，其父母的喜乐七日未曾断绝。”

291. ‘‘‘Ekamidāhaṃ, mahārāja, samayaṃ tattheva vegaḷiṅge nāma gāmanigame viharāmi. Tena kho pana samayena kuṭi ovassati. Atha khvāhaṃ, mahārāja, bhikkhū āmantesiṃ – ‘‘gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṃ jānāthā’’ti. Evaṃ vutte, mahārāja, te bhikkhū maṃ etadavocuṃ – ‘‘natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṃ, atthi ca khvāssa āvesane tiṇacchadana’’ nti. ‘‘Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṃ uttiṇaṃ karothā’’ti. Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṃ uttiṇamakaṃsu. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṃ – ‘‘ke āvesanaṃ uttiṇaṃ karontī’’ti? ‘‘Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī’’ti. ‘‘Haratha, bhante, haratha, bhadramukhā’’ti. Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ke āvesanaṃ uttiṇamakaṃsū’’ti? ‘‘Bhikkhū, tāta, kassapassa kira bhagavato [Pg.244] arahato sammāsambuddhassa kuṭi ovassatī’’ti. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi – ‘‘lābhā vata me, suladdhaṃ vata me, yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho’’ti. Atha kho, mahārāja ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ. Atha kho, mahārāja, āvesanaṃ sabbantaṃ temāsaṃ ākāsacchadanaṃ aṭṭhāsi, na devotivassi. Evarūpo ca, mahārāja, ghaṭikāro kumbhakāro’ti. ‘Lābhā, bhante, ghaṭikārassa kumbhakārassa, suladdhā, bhante, ghaṭikārassa kumbhakārassa yassa bhagavā evaṃ abhivissattho’’’ti.

291. “大王，我于一时，住在彼韦伽林伽（Vegaḷiṅga）村镇。其时，孤邸漏雨。于是，大王，我对比丘们说：‘去吧，比丘们，去陶匠伽提迦罗（Ghaṭikāra）的住处察看有无茅草。’如是说后，大王，彼比丘们对我如此说：‘尊者，陶匠伽提迦罗的住处没有茅草，但其作坊有茅草顶。’‘去吧，比丘们，将陶匠伽提迦罗作坊的茅草顶拆下。’于是，大王，彼比丘们将陶匠伽提迦罗作坊的茅草顶拆下。其时，大王，陶匠伽提迦罗的父母对彼比丘们如此说：‘是谁在拆作坊的茅草顶？’‘姐妹，是比丘们。迦叶（Kassapa）世尊、阿罗汉、正自觉者的孤邸正在漏雨。’‘拿去吧，尊者，拿去吧，贤者们！’其时，大王，陶匠伽提迦罗去到父母之处；抵达后，对其父母如此说：‘是谁拆了作坊的茅草顶？’‘孩子，是比丘们。据说迦叶世尊、阿罗汉、正自觉者的孤邸正在漏雨。’于是，大王，陶匠伽提迦罗心生此念：‘我实有善利，我实有善得！迦叶世尊、阿罗汉、正自觉者竟对我如此信赖！’其时，大王，喜悦与快乐半个月未曾离开陶匠伽提迦罗，七天未曾离开其父母。于是，大王，那作坊在整整三个月里以天空为顶，天未降雨。大王，陶匠伽提迦罗就是这样的人。”“尊者，陶匠伽提迦罗实有善利，尊者，陶匠伽提迦罗实有善得，世尊竟对他如此信赖！”

292. ‘‘Atha kho, ānanda, kikī kāsirājā ghaṭikārassa kumbhakārassa pañcamattāni taṇḍulavāhasatāni pāhesi paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṃ. Atha kho te, ānanda, rājapurisā ghaṭikāraṃ kumbhakāraṃ upasaṅkamitvā etadavocuṃ – ‘imāni kho, bhante, pañcamattāni taṇḍulavāhasatāni kikinā kāsirājena pahitāni paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṃ. Tāni, bhante, paṭiggaṇhathā’ti. ‘Rājā kho bahukicco bahukaraṇīyo. Alaṃ me! Raññova hotū’ti. Siyā kho pana te, ānanda, evamassa – ‘añño nūna tena samayena jotipālo māṇavo ahosī’ti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena jotipālo māṇavo ahosi’’nti.

292. 阿难，那时，迦尸国(Kāsi)王基基(Kikī)派人送给陶匠伽提迦罗(Ghaṭikāra)五百车淡色香米，以及相应的菜肴。阿难，那时，那些国王的使者去到陶匠伽提迦罗那里，对他这样说：“尊者，这是迦尸国王基基派人送来的五百车淡色香米，以及相应的菜肴。尊者，请您收下。”“国王实是多务、多事之人。我已足够！愿其归国王所有。”阿难，你或许会这样想：“想必那时名为光护(Jotipāla)的青年是另一个人吧？”阿难，不应这样看。我，在那个时候，就是光护青年。

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说此语已。具寿阿难心怀喜悦，欢喜于世尊之所说。

Ghaṭikārasuttaṃ niṭṭhitaṃ paṭhamaṃ.

伽提迦罗经第一终。

2. Raṭṭhapālasuttaṃ

2. 护国经

293. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena thullakoṭṭhikaṃ nāma kurūnaṃ nigamo tadavasari. Assosuṃ kho thullakoṭṭhikā brāhmaṇagahapatikā – ‘‘samaṇo [Pg.245] khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ thullakoṭṭhikaṃ anuppatto. 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 thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.

293. 如是我闻。一时，世尊在俱卢国(Kurū)游化，与大比丘僧团一起，抵达了俱卢国一个名叫偷罗拘陀(Thullakoṭṭhika)的市镇。偷罗拘陀的婆罗门与居家者们听闻：“诸位，释迦子沙门乔达摩，从释迦族出家，正与大比丘僧团一起在俱卢国游化，已抵达偷罗拘陀。关于这位乔达摩尊者，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、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、梵的世间，以及包含沙门、婆罗门、天、人的众生，亲自以胜智证悟后而宣说。他所教导的法，初善、中善、后善，义理圆满，言辞善巧，阐明了完全圆满、清净的梵行。得见如此的阿罗汉，实为幸事！”于是，偷罗拘陀的婆罗门与居家者们前往世尊之处。抵达后，一些人顶礼世尊，然后坐于一旁；一些人与世尊互相问候，交谈一番令人欢喜、值得忆念的话后，坐于一旁；一些人向着世尊所在之处合掌，然后坐于一旁；一些人在世尊面前通报姓名氏族后，坐于一旁；还有一些人则默然坐于一旁。当偷罗拘陀的婆罗门与居家者们在一旁坐定后，世尊以法说对他们开示、劝导、激励、使之欢喜。

294. Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa putto tissaṃ parisāyaṃ nisinno hoti. Atha kho raṭṭhapālassa kulaputtassa etadahosi – ‘‘yathā yathā khvāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’nti. Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu [Pg.246] brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca – ‘‘yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ. Pabbājetu maṃ bhagavā’’ti. ‘‘Anuññātosi pana tvaṃ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti? ‘‘Na khohaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti. ‘‘Na kho, raṭṭhapāla, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī’’ti. ‘‘Svāhaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti.

294. 其时，有一位名叫护国(Raṭṭhapāla)的良家子，是土罗拘ṭṭhika(Thullakoṭṭhika)一位上等家族之子，正坐于彼会众中。其时，护国良家子心生此念：“我依世尊所说之法所了知的是：居家生活者，要行持此完全圆满、完全清净、如磨光海螺般的梵行，实为不易。我何不剃除须发，披上袈裟，从家出家，过无家生活？”其时，土罗拘ṭṭhika的婆罗门与居士们，为世尊之法说所开示、劝导、激励、使之欢喜后，对世尊所说欢喜、随喜，从座起身，顶礼世尊，右绕后离去。在土罗拘ṭṭhika的婆罗门与居士们离去不久后，护国良家子前往世尊之处；抵达后，顶礼世尊，坐于一旁。坐于一旁的护国良家子对世尊说：“世尊，我依世尊所说之法所了知的是：居家生活者，要行持此完全圆满、完全清净、如磨光海螺般的梵行，实为不易。世尊，我欲剃除须发，披上袈裟，从家出家，过无家生活。世尊，愿我能在世尊座下出家，得受具足戒。请世尊度我出家。”“护国，你父母是否已允许你从家出家，过无家生活？”“世尊，我未得父母允许从家出家，过无家生活。”“护国，如来不度父母未允许之子出家。”“世尊，我将如此行事，以使我父母允许我从家出家，过无家生活。”

295. Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Evaṃ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ [Pg.247] taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti? Dutiyampi kho raṭṭhapālo kulaputto…pe… tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti?

295. 尔时，护国良家子从座位起身，向世尊致敬，作右绕后，便去到父母那里。走近后，他对父母说了这番话：“母亲、父亲，依我所了知世尊所说的法，在家居住者，要行此完全圆满、完全清净、如磨亮海螺般的梵行，是不容易的。我希望剃除须发，披上袈裟，从在家出家，过无家生活。请允许我从在家出家，过无家生活。”听了这话，护国良家子的父母对护国良家子说了这番话：“我儿护国，你确实是我们的独子，可爱、可意，在安乐中长大，在安乐中被养育。我儿护国，你不知道任何苦。即使你死了，我们尚且会不情愿地与你分离，更何况我们怎会允许活着的你从在家出家，过无家生活呢？”第二次，护国良家子……（省略）……第三次，护国良家子对父母说了这番话：“母亲、父亲，依我所了知世尊所说的法，在家居住者，要行此完全圆满、完全清净、如磨亮海螺般的梵行，是不容易的。我希望剃除须发，披上袈裟，从在家出家，过无家生活。请允许我从在家出家，过无家生活。”第三次，护国良家子的父母对护国良家子说了这番话：“我儿护国，你确实是我们的独子，可爱、可意，在安乐中长大，在安乐中被养育。我儿护国，你不知道任何苦。即使你死了，我们尚且会不情愿地与你分离，更何况我们怎会允许活着的你从在家出家，过无家生活呢？”

296. Atha kho raṭṭhapālo kulaputto – ‘‘na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā’’ti tattheva anantarahitāya bhūmiyā nipajji – ‘‘idheva me maraṇaṃ bhavissati pabbajjā vā’’ti. Atha kho raṭṭhapālo kulaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro [Pg.248] raṭṭhapālaṃ kulaputtaṃ etadavocuṃ…pe… dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

296. 那时，护国(Raṭṭhapāla)良家子(kulaputta)想：“父母不允许我从在家出家，过无家生活。”于是就在那儿无铺垫的地上躺下，心想：“我将在此死去，或者出家。”于是，护国良家子一餐不食，两餐不食，三餐不食，四餐不食，五餐不食，六餐不食，七餐不食。那时，护国良家子的父母对护国良家子说了这番话：“我儿护国，你实为我们的独子，可爱、可意，在安乐中长大，在安乐中被养育。我儿护国，你不知任何痛苦。你若死去，我们尚且要非我所愿地与你分离，又怎会允许你活着时从在家出家，过无家生活呢？起来吧，我儿护国，吃吧、喝吧、享受吧！你当吃着、喝着、享受着，受用欲乐，行诸福德，以此为乐。我们不允许你从在家出家，过无家生活。你若死去，我们尚且要非我所愿地与你分离，又怎会允许你活着时从在家出家，过无家生活呢？”父母如是说后，护国良家子默然不语。第二次，护国良家子的父母对护国良家子说了同样的话……第二次，护国良家子也默然不语。第三次，护国良家子的父母对护国良家子说了这番话：“我儿护国，你实为我们的独子，可爱、可意，在安乐中长大，在安乐中被养育。我儿护国，你不知任何痛苦。你若死去，我们尚且要非我所愿地与你分离，又怎会允许你活着时从在家出家，过无家生活呢？起来吧，我儿护国，吃吧、喝吧、享受吧！你当吃着、喝着、享受着，受用欲乐，行诸福德，以此为乐。我们不允许你从在家出家，过无家生活。你若死去，我们尚且要非我所愿地与你分离，又怎会允许你活着时从在家出家，过无家生活呢？”第三次，护国良家子也默然不语。

297. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho… tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni [Pg.249] karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

297. 那时，护国良家子的朋友们去到护国良家子跟前，对护国良家子说：“朋友护国，你确实是父母唯一的儿子，可爱、可意、娇生惯养。朋友护国，你不知道任何痛苦。即使你死了，你的父母也不愿与你分离，更何况你还活着，他们怎么会允许你舍家出家呢？起来吧，朋友护国，吃吧、喝吧、享受吧！在吃喝享受、受用欲乐、行善积德中，尽情欢喜吧。你的父母不会允许你舍家出家的。即使你死了，你的父母也不愿与你分离，更何况你还活着，他们怎么会允许你舍家出家呢？”听了这番话，护国良家子沉默不语。第二次……第三次，护国良家子的朋友们对护国良家子说：“朋友护国，你确实是父母唯一的儿子，可爱、可意、娇生惯养。朋友护国，你不知道任何痛苦。即使你死了，你的父母也不愿与你分离，更何况你还活着，他们怎么会允许你舍家出家呢？起来吧，朋友护国，吃吧、喝吧、享受吧！在吃喝享受、受用欲乐、行善积德中，尽情欢喜吧。你的父母不会允许你舍家出家的。即使你死了，你的父母也不愿与你分离，更何况你还活着，他们怎么会允许你舍家出家呢？”第三次，护国良家子仍然沉默不语。

298. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṃ – ‘‘ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno – ‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti. Sace tumhe raṭṭhapālaṃ kulaputtaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati. Sace pana tumhe raṭṭhapālaṃ kulaputtaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. Anujānātha raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. ‘‘Anujānāma, tātā, raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana mātāpitaro uddassetabbā’’ti. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana te mātāpitaro uddassetabbā’’ti.

298. 那时，护国(Raṭṭhapāla)良家子的朋友们去到护国良家子的父母那里；上前对护国良家子的父母说：“母亲、父亲啊，这位护国良家子就在那儿无铺垫的地上躺着，心想：‘我将就在此处死去，或是出家。’如果你们不准许护国良家子从家出家，入于无家，他就会死在那里。如果你们准许护国良家子从家出家，入于无家，那么即使他出家了，你们也能见到他。如果护国良家子从家出家，入于无家后不喜乐，他还有何处可去？他只会回到这里来。请准许护国良家子从家出家，入于无家吧！”“孩子们，我们准许护国良家子从家出家，入于无家。但是，出家之后，应当让父母见到。”于是，护国良家子的朋友们去到护国良家子那里；上前对护国良家子说：“起来，朋友护国！你已被父母准许从家出家，入于无家。但是，出家之后，你应当让父母见到。”

299. Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca – ‘‘anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbājetu maṃ bhagavā’’ti. Alattha kho raṭṭhapālo kulaputto bhagavato [Pg.250] santike pabbajjaṃ, alattha upasampadaṃ. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsūpasampanne thullakoṭṭhike yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – 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 raṭṭhapālo arahataṃ ahosi.

299. 那时，护国良家子起身，恢复体力，来到世尊那里。走近后，礼敬世尊，然后坐于一旁。坐于一旁的护国良家子对世尊说：“世尊，我已得到父母允许，从在家出家至无家。请世尊为我出家。”护国良家子在世尊处获得了出家，获得了具足戒。那时，具寿护国受具足戒不久，仅半月时，世尊在图拉阔提迦镇(Thullakoṭṭhika)随其所欲居住后，便向舍卫城(Sāvatthī)游行而去。他次第游行，抵达了舍卫城。当时，世尊住在舍卫城祇陀林给孤独园。那时，具寿护国独自在僻静处，不放逸、热忱、精勤而住，不久后，他就在现法中，为那些良家子们所为之目的——即正确地从在家出家至无家的无上梵行之终点，亲自以证智证悟、作证、具足而住。他了知：“生已尽，梵行已立，所作已作，不受后有。”具寿护国便成了阿罗汉之一。

Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, mātāpitaro uddassetuṃ, sace maṃ bhagavā anujānātī’’ti. Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Yathā bhagavā aññāsi – ‘‘abhabbo kho raṭṭhapālo kulaputto sikkhaṃ paccakkhāya hīnāyāvattitu’’nti, atha kho bhagavā āyasmantaṃ raṭṭhapālaṃ etadavoca – ‘‘yassadāni tvaṃ, raṭṭhapāla, kālaṃ maññasī’’ti. Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena thullakoṭṭhiko tadavasari. Tatra sudaṃ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṃ piṇḍāya pāvisi. Thullakoṭṭhike sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami. Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ dūratova āgacchantaṃ. Disvāna etadavoca – ‘‘imehi muṇḍakehi samaṇakehi amhākaṃ ekaputtako piyo manāpo pabbājito’’ti. Atha kho āyasmā raṭṭhapālo [Pg.251] sakapitu nivesane neva dānaṃ alattha na paccakkhānaṃ; aññadatthu akkosameva alattha. Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti. Atha kho āyasmā raṭṭhapālo taṃ ñātidāsiṃ etadavoca – ‘‘sacetaṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā’’ti. Atha kho āyasmato raṭṭhapālassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi.

那时，具寿护国前往世尊所在之处；到达后，向世尊顶礼，坐在一旁。坐在一旁的具寿护国对世尊说：“世尊，我想去拜见父母，如果世尊允许的话。”于是，世尊以心遍知具寿护国之心，了知：“护国良家子不可能舍弃学戒而还俗。”于是，世尊对具寿护国说：“护国，现在你可以随自己的时机前往。”于是，具寿护国从座位起身，向世尊顶礼，右绕后，收拾好住处，取了衣钵，朝向粗体城(Thullakoṭṭhika)游行而去。经次第游行，抵达了粗体城。当时，具寿护国住在粗体城拘罗婆(Korabya)王的弥伽支罗(Migacīra)园林。那时，具寿护国于清晨时分，穿好下衣，取了衣钵，进入粗体城乞食。在粗体城次第乞食时，他走近自己父亲的住所。当时，具寿护国的父亲正在中门厅理发。具寿护国的父亲从远处看见具寿护国走来，看见后便说：“就是这些光头沙门，让我们心爱的独子出家了。”于是，具寿护国在自己父亲的住所既没有得到布施，也没有得到回绝，反而只得到了辱骂。当时，具寿护国的一位家族婢女正想丢弃隔夜的酸粥。于是，具寿护国对那位家族婢女说：“姐妹，如果这东西是要丢弃的，就倒进我的钵里吧。”当那位家族婢女将那隔夜的酸粥倒入具寿护国的钵中时，她认出了他的手、脚和声音的特征。

300. Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṃ etadavoca – ‘‘yaggheyye, jāneyyāsi – ‘ayyaputto raṭṭhapālo anuppatto’’’ti. ‘‘Sace, je, saccaṃ bhaṇasi, adāsiṃ taṃ karomī’’ti. Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṃ etadavoca – ‘‘yagghe, gahapati, jāneyyāsi – ‘raṭṭhapālo kira kulaputto anuppatto’’’ti? Tena kho pana samayena āyasmā raṭṭhapālo taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati. Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ raṭṭhapālaṃ etadavoca – ‘‘atthi nāma, tāta raṭṭhapāla, ābhidosikaṃ kummāsaṃ paribhuñjissasi? Nanu, tāta raṭṭhapāla, sakaṃ gehaṃ gantabba’’nti? ‘‘Kuto no, gahapati, amhākaṃ gehaṃ agārasmā anagāriyaṃ pabbajitānaṃ? Anagārā mayaṃ, gahapati. Agamamha kho te, gahapati, gehaṃ, tattha neva dānaṃ alatthamha na paccakkhānaṃ; aññadatthu akkosameva alatthamhā’’ti. ‘‘Ehi, tāta raṭṭhapāla, gharaṃ gamissāmā’’ti. ‘‘Alaṃ, gahapati, kataṃ me ajja bhattakiccaṃ’’. ‘‘Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhatta’’nti. Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena. Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṃ viditvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā mahantaṃ hiraññasuvaṇṇassa puñjaṃ kārāpetvā kilañjehi [Pg.252] paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi – ‘‘etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā’’ti.

300. 尔时，具寿护国(Āyasmā Raṭṭhapāla)的亲族婢女前往具寿护国的母亲之处。抵达后，她对具寿护国的母亲说：“夫人，请您知悉，护国少爷已经到了。”“丫头，如果你说的是实话，我就让你成为自由人。”于是，具寿护国的母亲前往具寿护国的父亲之处。抵达后，她对具寿护国的父亲说：“家主，请您知悉，听说护国良家子(kulaputta)已经到了。”当时，具寿护国正靠着一处墙根，食用那隔夜的麦饭。于是，具寿护国的父亲前往具寿护国之处。抵达后，他对具寿护国说：“儿啊护国，难道你竟在吃这隔夜的麦饭吗？儿啊护国，难道不该回自己的家吗？”“家主，我们这些从家出家而入无家者，哪里有家呢？家主，我们是无家之人。家主，我们确实到过你的家，但在那里既未得到布施，也未得到一句问候，反而只得到了辱骂。”“来吧，儿啊护国，我们回家吧。”“够了，家主，我今日的食事已毕。”“既然如此，儿啊护国，请应允明日的饭食吧。”具寿护国默然应允。于是，具寿护国的父亲得知具寿护国应允后，便回到自己的住所。回去后，他命人堆起一大堆金银，用席子覆盖，然后对具寿护国的昔日诸妻说：“来吧，儿媳们，你们过去用何种妆饰能为良家子护国所喜爱、所悦意，现在就用那种妆饰来妆扮自己吧。”

301. Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṃ ārocesi – ‘‘kālo, tāta raṭṭhapāla, niṭṭhitaṃ bhatta’’nti. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṃ hiraññasuvaṇṇassa puñjaṃ vivarāpetvā āyasmantaṃ raṭṭhapālaṃ etadavoca – ‘‘idaṃ te, tāta raṭṭhapāla, mātu mattikaṃ dhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ. Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Sace me tvaṃ, gahapati, vacanaṃ kareyyāsi, imaṃ hiraññasuvaṇṇassa puñjaṃ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. Taṃ kissa hetu? Ye uppajjissanti hi te, gahapati, tatonidānaṃ sokaparidevadukkhadomanassupāyāsā’’ti. Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṃ pādesu gahetvā āyasmantaṃ raṭṭhapālaṃ etadavocuṃ – ‘‘kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī’’ti? ‘‘Na kho mayaṃ, bhaginī, accharānaṃ hetu brahmacariyaṃ carāmā’’ti. ‘‘Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī’’ti tā tattheva mucchitā papatiṃsu. Atha kho āyasmā raṭṭhapālo pitaraṃ etadavoca – ‘‘sace, gahapati, bhojanaṃ dātabbaṃ, detha; mā no viheṭhethā’’ti. ‘‘Bhuñja, tāta raṭṭhapāla, niṭṭhitaṃ bhatta’’nti. Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

301. 尔时，具寿护国(Raṭṭhapāla)的父亲于彼夜过后，在自家准备了殊胜的嚼食与啖食，然后告知具寿护国时至：“贤子护国，时已至，饭食已备。”尔时，具寿护国于上午时分着衣，取衣钵，往诣其父之宅；至已，于所设座上坐。尔时，具寿护国的父亲令人揭开彼金银堆，对具寿护国说此言：“贤子护国，此是汝母之财，另有父财，另有祖财。贤子护国，汝可享用财富，亦可修诸福德。来，贤子护国，汝当舍戒还俗，享用财富，亦修福德。”“居士，汝若听我之言，当将此金银堆装上车，运出，于恒河中流沉之。何以故？居士，缘于此，汝将生起愁、悲、苦、忧、恼。”尔时，具寿护国之诸故妻，各各捉其足，对具寿护国说此言：“圣子，汝为之修梵行之天女(accharā)是何等模样？”“姐妹，我等非为天女故而修梵行。”“圣子护国以‘姐妹’之称谓称呼我等！”言毕，彼等即于其处昏绝于地。尔时，具寿护国对其父说此言：“居士，若当施食，便施；莫恼我等。”“贤子护国，请食，饭食已备。”尔时，具寿护国之父，亲手以殊胜之嚼食、啖食，令具寿护国饱足、满意。

302. Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi –

302. 那时，具寿护国食毕，手已离钵，站立着宣说此等偈颂：

‘‘Passa [Pg.253] cittīkataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

“观此彩饰身，疮伤所构成；病苦为众想，无有恒常住。

‘‘Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhi tacena onaddhaṃ, saha vatthebhi sobhati.

观此彩饰身，珠宝与耳环；骨为皮所覆，着衣方庄严。

‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

朱红染足，面涂粉黛；足以迷惑愚者，而非求彼岸者。

‘‘Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

发梳八辫，眼涂眼线；足以迷惑愚者，而非求彼岸者。

‘‘Añjanīva navā cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

如新彩绘之眼线筒，腐朽之身被装饰；足以迷惑愚者，而非求彼岸者。

‘‘Odahi migavo pāsaṃ, nāsadā vākaraṃ migo;

Bhutvā nivāpaṃ gacchāma, kandante migabandhake’’ti.

猎人设下罗网，鹿未触及陷阱；食毕诱饵我将离去，任由捕鹿人哭泣。”

Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

于是，具寿护国站立着说完这些偈颂后，便前往拘罗婆（Korabya）王之弥伽支罗苑（Migacīra）；到达后，于某树下作白日安住。

303. Atha kho rājā korabyo migavaṃ āmantesi – ‘‘sodhehi, samma migava, migacīraṃ uyyānabhūmiṃ; gacchāma subhūmiṃ dassanāyā’’ti. ‘‘Evaṃ, devā’’ti kho migavo rañño korabyassa paṭissutvā migacīraṃ sodhento addasa āyasmantaṃ raṭṭhapālaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṃ korabyaṃ etadavoca – ‘‘suddhaṃ kho te, deva, migacīraṃ. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṃyeva thullakoṭṭhike aggakulassa putto yassa tvaṃ abhiṇhaṃ kittayamāno ahosi, so aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno’’ti. ‘‘Tena hi, samma migava, alaṃ dānajja uyyānabhūmiyā. Tameva dāni mayaṃ bhavantaṃ raṭṭhapālaṃ payirupāsissāmā’’ti. Atha kho rājā korabyo ‘‘yaṃ tattha khādanīyaṃ bhojanīyaṃ paṭiyattaṃ taṃ sabbaṃ vissajjethā’’ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi [Pg.254] mahaccarājānubhāvena āyasmantaṃ raṭṭhapālaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca – ‘‘idha bhavaṃ raṭṭhapāla hatthatthare nisīdatū’’ti. ‘‘Alaṃ, mahārāja, nisīda tvaṃ; nisinno ahaṃ sake āsane’’ti. Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca –

303. 那时，拘楼王(Korabya)对弥伽瓦(Migava)说：“贤友弥伽瓦，去清理鹿苑(Migacīra)园地，我们要去观赏那美好的土地。”“是的，陛下。”弥伽瓦应允了拘楼王，便去清理鹿苑。清理时，他看见具寿护国(Raṭṭhapāla)正坐在一棵树下日中安住。见到后，弥伽瓦便走到拘楼王那里，对他说：“陛下，您的鹿苑已经清理干净了。那里有位名叫护国的良家子，正是您经常称赞的图拉郭提(Thullakoṭṭhika)城中豪门之子，他正坐在一棵树下日中安住。”“那么，贤友弥伽瓦，今天就不用去园地了。我们现在就去拜见那位具寿护国吧。”于是，拘楼王说：“把那里准备好的所有嚼食与啖食都分发出去。”然后，他命人备好上等的车乘，乘坐上等的车乘，以大王威势，从图拉郭提城出发，前往拜见具寿护国。乘车行至车马可达之处，国王便下车，在显赫的众人簇拥下，步行至具寿护国所在之处。到达后，他与具寿护国互相问候，互致友善、值得忆念之语后，便站到一旁。站在一旁的拘楼王对具寿护国说：“具寿护国，请坐在这象褥上吧。”“大王，不必了，您请坐吧。我已坐在自己的座位上了。”于是，拘楼王坐在已设好的座位上。坐下后，拘楼王对具寿护国说：

304. ‘‘Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Katamāni cattāri? Jarāpārijuññaṃ, byādhipārijuññaṃ, bhogapārijuññaṃ, ñātipārijuññaṃ. Katamañca, bho raṭṭhapāla, jarāpārijuññaṃ? Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. So iti paṭisañcikkhati – ‘ahaṃ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So tena jarāpārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, jarāpārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Taṃ bhoto raṭṭhapālassa jarāpārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

304. “护国，有此四种衰损，于此，一些人因具足此等衰损，便剃除须发，披上袈裟衣，从家出家，趣向无家。是哪四种呢？老衰损、病衰损、财富衰损、亲族衰损。护国，什么是老衰损呢？护国，于此，有人年老、年长、年迈，人生旅途已远，年寿已至终末。他如此思惟：‘我如今已年老、年长、年迈，人生旅途已远，年寿已至终末。我已不易获得未得之财富，或令已得之财富增长。我何不剃除须发，披上袈裟衣，从家出家，趣向无家？’他因具足那老衰损，便剃除须发，披上袈裟衣，从家出家，趣向无家。护国，这被称为老衰损。然而，护国尊者如今尚年轻、年少，发色纯黑，青春美好，正值初年。护国尊者没有那老衰损。护国尊者是知道了什么、见到了什么，或听到了什么，才从家出家，趣向无家的呢？”

‘‘Katamañca, bho raṭṭhapāla, byādhipārijuññaṃ? Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. So iti paṭisañcikkhati [Pg.255] – ‘ahaṃ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So tena byādhipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, byādhipārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Taṃ bhoto raṭṭhapālassa byādhipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“尊者护国，什么是病衰损呢？尊者护国，于此，有人患病、痛苦、重病缠身。他如此省察：‘我如今患病、痛苦、重病缠身，实难获得未得之财富，或令已得之财富增长。我何不剃除须发，披上袈裟，从家出家，入于无家之生活？’于是，他具足此病衰损，剃除须发，披上袈裟，从家出家，入于无家之生活。尊者护国，这被称为病衰损。然而，尊者护国如今少病少恼，消化功能均衡，不凉不热。尊者护国没有那种病衰损。那么，尊者护国是知道了什么、见到了什么或听到了什么，才从家出家，入于无家之生活的呢？”

‘‘Katamañca, bho raṭṭhapāla, bhogapārijuññaṃ? Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. Tassa te bhogā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati – ‘ahaṃ kho pubbe aḍḍho ahosiṃ mahaddhano mahābhogo. Tassa me te bhogā anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So tena bhogapārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, bhogapārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo imasmiṃyeva thullakoṭṭhike aggakulassa putto. Taṃ bhoto raṭṭhapālassa bhogapārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“护国，什么是财富衰损呢？护国，于此，有人富有、财产丰厚、资财众多。他的那些财富逐渐耗尽。他这样省思：‘我以前富有、财产丰厚、资财众多，我的那些财富已逐渐耗尽。我实在不易获得未得的财富，也不易使已得的财富增长。我何不剃除须发，披上袈裟，从家出家，入于无家？’他因这财富衰损，便剃除须发，披上袈裟，从家出家，入于无家。护国，这被称为财富衰损。然而，护国尊者您，本是这粗扩村（Thullakoṭṭhika）的豪门之子，您并没有此财富衰损。护国尊者是知道了什么、见到了什么，或听到了什么，而从家出家，入于无家呢？”

‘‘Katamañca, bho raṭṭhapāla, ñātipārijuññaṃ? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. Tassa te ñātakā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati – ‘mamaṃ kho pubbe bahū ahesuṃ mittāmaccā ñātisālohitā. Tassa me te anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So [Pg.256] tena ñātipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, ñātipārijuññaṃ. Bhoto kho pana raṭṭhapālassa imasmiṃyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. Taṃ bhoto raṭṭhapālassa ñātipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“尊者护国，什么是亲族的衰损呢？尊者护国，于此，有某人有众多朋友、同僚、亲戚、血亲，他的那些亲族逐渐消亡。他如此思惟：‘我过去曾有众多朋友、同僚、亲戚、血亲，而我的那些亲族已逐渐消亡。我既不易获得未得之财，也不易使已得之财增长。我何不剃除须发，披上袈裟，从家出家，过无家的生活呢？’于是，他因具备此亲族的衰损，便剃除须发，披上袈裟，从家出家，过无家的生活。尊者护国，这被称为亲族的衰损。然而，尊者护国您，就在这图拉郭提(Thullakoṭṭhika)镇，有众多朋友、同僚、亲戚、血亲，您并没有此亲族的衰损。尊者护国是因知道了什么、看见了什么或听到了什么，而从家出家，过无家的生活的呢？”

‘‘Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Tāni bhoto raṭṭhapālassa natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito’’ti?

“尊者护国，实有此四种衰损。于此，有些人因具备此等衰损，而剃除须发，披上袈裟，从家出家，过无家的生活。然而尊者护国您并无此等衰损。尊者护国是因知道了什么、看见了什么或听到了什么，而从家出家，过无家的生活的呢？”

305. ‘‘Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito. Katame cattāro? ‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Assako loko, sabbaṃ pahāya gamanīya’nti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito’’ti.

305. “大王，那位知者、见者、阿罗汉、正等觉者的世尊确实开示了四种法义纲要，我因了知、见到、听闻此法义纲要，才从家出家。是哪四种呢？‘世间被带走，是不恒久的’——大王，这是那位知者、见者、阿罗汉、正等觉者的世尊所开示的第一种法义纲要，我因了知、见到、听闻此法义纲要，才从家出家。‘世间无庇护，无主宰’——大王，这是那位知者、见者、阿罗汉、正等觉者的世尊所开示的第二种法义纲要，我因了知、见到、听闻此法义纲要，才从家出家。‘世间无所有，必须舍弃一切而去’——大王，这是那位知者、见者、阿罗汉、正等觉者的世尊所开示的第三种法义纲要，我因了知、见到、听闻此法义纲要，才从家出家。‘世间有缺，不知足，是渴爱之奴’——大王，这是那位知者、见者、阿罗汉、正等觉者的世尊所开示的第四种法义纲要，我因了知、见到、听闻此法义纲要，才从家出家。大王，这些就是那位知者、见者、阿罗汉、正等觉者的世尊所开示的四种法义纲要，我因了知、见到、听闻此法义纲要，才从家出家。”

306. ‘‘‘Upaniyyati [Pg.257] loko addhuvo’ti – bhavaṃ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo’’ti? ‘‘Taṃ kiṃ maññasi, mahārāja, tvaṃ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro’’ti? ‘‘Ahosiṃ ahaṃ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. Appekadāhaṃ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṃ samanupassāmī’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, evameva tvaṃ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro’’ti? ‘‘No hidaṃ, bho raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati. Appekadāhaṃ, bho raṭṭhapāla, ‘idha pādaṃ karissāmī’ti aññeneva pādaṃ karomī’’ti. ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘upaniyyati loko addhuvo’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito’’ti. ‘‘Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘upaniyyati loko addhuvo’ti. Upaniyyati hi, bho raṭṭhapāla, loko addhuvo.

306. “‘世间趋近老死，是不恒常的。’——护国尊者如是说。护国尊者，此话之义当如何理解？”“大王，您怎么看？在您二十岁或二十五岁时，您不是精通象术、马术、车术、弓术、剑术，股力强、臂力强，有能力，能驰骋于战场吗？”“护国尊者，我曾在二十岁或二十五岁时，精通象术、马术、车术、弓术、剑术，股力强、臂力强，有能力，能驰骋于战场。有时，护国尊者，我自认为有如神力，看不到有谁的力量能与我匹敌。”“大王，您怎么看？如今您还是那样股力强、臂力强，有能力，能驰骋于战场吗？”“并非如此，护国尊者。如今我已衰老、年迈、老朽，行至人生暮年，年届八十。有时，护国尊者，我心里想着要将脚踏在此处，却踏在了别处。”“大王，这正是那位知者、见者、阿罗汉、正等觉者的世尊，针对此理而说：‘世间趋近老死，是不恒常的。’我正是因为了知、见到、听闻此理，才从在家出家，进入无家生活。”“稀有啊，护国尊者！未曾有啊，护国尊者！那位知者、见者、阿罗汉、正等觉者的世尊所说的‘世间趋近老死，是不恒常的’，此言何其善说！护国尊者，世间确实趋近老死，是不恒常的。”

‘‘Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṃ āpadāsu pariyodhāya vattissanti. ‘Atāṇo loko anabhissaro’ti – bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo’’ti? ‘‘Taṃ kiṃ maññasi, mahārāja, atthi te koci anusāyiko ābādho’’ti? ‘‘Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṃ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti – ‘idāni rājā korabyo kālaṃ karissati, idāni rājā korabyo kālaṃ karissatī’’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, labhasi tvaṃ [Pg.258] te mittāmacce ñātisālohite – ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyya’nti – udāhu tvaṃyeva taṃ vedanaṃ vediyasī’’ti? ‘‘Nāhaṃ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite – ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyya’nti. Atha kho ahameva taṃ vedanaṃ vediyāmī’’ti. ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘atāṇo loko anabhissaro’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito’’ti. ‘‘Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘atāṇo loko anabhissaro’ti. Atāṇo hi, bho raṭṭhapāla, loko anabhissaro.

“护国尊者，在这王室中，确实有象兵、马兵、车兵和步兵，他们能在我们遭遇危难时抵御。而护国尊者却说：‘世间无庇护，无依怙。’护国尊者，此话之义当如何理解？”“大王，您认为如何？您是否有某种痼疾？”“确实有，护国尊者。我患有痼疾。有时，护国尊者，我的朋友、大臣、亲戚们会围在我身边心想：‘现在俱卢王(Korabyo)要驾崩了，现在俱卢王(Korabyo)要驾崩了。’”“大王，您认为如何？您能让您的朋友、大臣、亲戚们听从这样的请求吗：‘诸位朋友、大臣、亲戚们，请来分担我的此种痛苦，好让我能减轻一些痛苦’？还是您只能独自承受那痛苦呢？”“不，护国尊者，我无法让我的朋友、大臣、亲戚们听从这样的请求：‘诸位朋友、大臣、亲戚们，请来分担我的此种痛苦，好让我能减轻一些痛苦。’我只能独自承受那痛苦。”“大王，那位知者、见者、阿罗汉、正等觉者世尊，正是针对此事而说：‘世间无庇护，无依怙。’我正是因为了知、见到、听闻此理，才从在家出家，过无家生活。”“稀有啊，护国尊者！未曾有啊，护国尊者！那位知者、见者、阿罗汉、正等觉者世尊所说的‘世间无庇护，无依怙’，此言说得多么善妙啊！护国尊者，世间确实无庇护，无依怙。”

‘‘Saṃvijjati kho, bho raṭṭhapāla, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañca vehāsagatañca. ‘Assako loko, sabbaṃ pahāya gamanīya’nti – bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo’’ti? ‘‘Taṃ kiṃ maññasi, mahārāja, yathā tvaṃ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṃ paratthāpi – ‘evamevāhaṃ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṃ bhogaṃ paṭipajjissanti, tvaṃ pana yathākammaṃ gamissasī’’ti? ‘‘Yathāhaṃ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṃ lacchāmi paratthāpi – ‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti. Atha kho aññe imaṃ bhogaṃ paṭipajjissanti; ahaṃ pana yathākammaṃ gamissāmī’’ti. ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘assako loko, sabbaṃ pahāya gamanīya’nti, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito’’ti. ‘‘Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘assako loko, sabbaṃ pahāya gamanīya’nti[Pg.259]. Assako hi, bho raṭṭhapāla, loko sabbaṃ pahāya gamanīyaṃ.

“护国尊者，在这王室中，确实有很多金银，或埋于地下，或置于空中。但护国尊者说：‘世间无所有，必须舍弃一切而离去。’护国尊者，此话之义当如何理解？”“大王，您怎么认为呢？正如您现在具足、圆满地享受着五种欲乐，您来世还能像这样具足、圆满地享受这五种欲乐吗？还是说，其他人将受用这些财富，而您则将随业而去呢？”“护国尊者，正如我现在具足、圆满地享受着五种欲乐，我来世将无法像这样具足、圆满地享受这五种欲乐。而是其他人将受用这些财富，而我则将随业而去。”“大王，那知者、见者、阿罗汉、正等觉者的世尊，正是针对此理而说：‘世间无所有，必须舍弃一切而离去。’我正是因为了知、见到、听闻此理，才从家出家，入于无家。”“稀有啊，护国尊者！未曾有啊，护国尊者！那知者、见者、阿罗汉、正等觉者的世尊所说的‘世间无所有，必须舍弃一切而离去’，说得多么善妙啊！诚然，护国尊者，世间无所有，必须舍弃一切而离去。”

‘‘‘Ūno loko atitto taṇhādāso’ti – bhavaṃ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo’’ti? ‘‘Taṃ kiṃ maññasi, mahārāja, phītaṃ kuruṃ ajjhāvasasī’’ti? ‘‘Evaṃ, bho raṭṭhapāla, phītaṃ kuruṃ ajjhāvasāmī’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī’’ti? ‘‘Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya pacchimāya disāya… uttarāya disāya… dakkhiṇāya disāya… parasamuddato saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi parasamuddato? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī’’ti? ‘‘Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā’’ti. ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘ūno loko atitto taṇhādāso’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito’’ti. ‘‘Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘ūno loko atitto taṇhādāso’ti. Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso’’ti.

“‘世间有缺，不知满足，是渴爱之奴。’——具寿护国是这样说的。护国，对于您所说的这句话，应该如何理解呢？”“大王，您怎么看？您统治着富裕的俱卢国(Kuru)吗？”“是的，护国，我统治着富裕的俱卢国。”“大王，您怎么看？假设有一个人从东方来，可信赖且可靠。他来拜见您，这样说：‘大王，请您知道，我是从东方来的。我在那里看见一个巨大的国家，既富裕又繁荣，人口众多且拥挤。那里有很多象兵、马兵、车兵、步兵；有很多财富和谷物；有很多未加工的和已加工的金银；有很多女眷。凭借现有的兵力就可以征服。大王，请您去征服它！’您会怎么做呢？”“护国，我们也会去征服并统治它。”“大王，您怎么看？假设有一个人从西方来……从北方来……从南方来……从海外来，可信赖且可靠。他来拜见您，这样说：‘大王，请您知道，我是从海外来的。我在那里看见一个巨大的国家，既富裕又繁荣，人口众多且拥挤。那里有很多象兵、马兵、车兵、步兵；有很多财富和谷物；有很多未加工的和已加工的金银；有很多女眷。凭借现有的兵力就可以征服。大王，请您去征服它！’您会怎么做呢？”“护国，我们也会去征服并统治它。”“大王，这正是那位知者、见者、阿罗汉、正自觉者世尊针对此理而说的——‘世间有缺，不知满足，是渴爱之奴’，我正是因为对此有所知、所见、所闻，才从在家出家，过无家生活。”“护国，真是稀有！护国，真是未曾有！那位知者、见者、阿罗汉、正自觉者世尊，说得真是太好了——‘世间有缺，不知满足，是渴爱之奴’。护国，世间确实有缺，不知满足，是渴爱之奴。”

Idamavoca [Pg.260] āyasmā raṭṭhapālo. Idaṃ vatvā athāparaṃ etadavoca –

具寿护国说了此语。说完此语，他又接着说：

307. ‘‘Passāmi loke sadhane manusse,

307. 我见世间有财富之人，

Laddhāna vittaṃ na dadanti mohā;

Luddhā dhanaṃ sannicayaṃ karonti,Bhiyyova kāme abhipatthayanti.

因愚痴得财而不施，贪婪者积蓄财富，复更希求于诸欲乐。

‘‘Rājā pasayhā pathaviṃ vijitvā,Sasāgarantaṃ mahimāvasanto ;

Oraṃ samuddassa atittarūpo,Pāraṃ samuddassapi patthayetha.

国王以力征服大地，统治远至海洋之疆域；虽得海洋此岸仍不满足，尚希求海洋之彼岸。

‘‘Rājā ca aññe ca bahū manussā,Avītataṇhā maraṇaṃ upenti;

Ūnāva hutvāna jahanti dehaṃ,Kāmehi lokamhi na hatthi titti.

国王及其他许多人，贪爱未尽而趣向死亡；仍有缺憾而舍弃身体，世间诸欲实无满足。

‘‘Kandanti naṃ ñātī pakiriya kese,Ahovatā no amarāti cāhu;

Vatthena naṃ pārutaṃ nīharitvā,Citaṃ samādāya tatoḍahanti.

亲眷为他披发而哭泣，说道：“啊，愿他不死！”；他们以布将他裹身抬出，置于柴堆之上而后焚烧。

‘‘So ḍayhati sūlehi tujjamāno,Ekena vatthena pahāya bhoge;

Na mīyamānassa bhavanti tāṇā,Ñātīdha mittā atha vā sahāyā.

他被尖木戳刺着焚烧，舍弃了财富，仅着一布；临终之人无有庇护，亲属、朋友或同伴皆不能为依怙。

‘‘Dāyādakā tassa dhanaṃ haranti,Satto pana gacchati yena kammaṃ;

Na mīyamānaṃ dhanamanveti kiñci,Puttā ca dārā ca dhanañca raṭṭhaṃ.

继承人取走他的财富，而有情则随其业力而去；临终之时，儿女、妻子、财富与国土，无一相随。

‘‘Na [Pg.261] dīghamāyuṃ labhate dhanena, na cāpi vittena jaraṃ vihanti;

Appaṃ hidaṃ jīvitamāhu dhīrā, asassataṃ vippariṇāmadhammaṃ.

财富不能获得长寿，财产亦不能驱除衰老；智者说此生命短暂、无常，且有变易之法。

‘‘Aḍḍhā daliddā ca phusanti phassaṃ,Bālo ca dhīro ca tatheva phuṭṭho;

Bālo ca bālyā vadhitova seti,Dhīro ca na vedhati phassaphuṭṭho.

富者与贫者，皆为死所触；愚者与智者，同样亦被触。愚者因其愚痴，如被击打而卧；智者虽被死触，内心不颤动。

‘‘Tasmā hi paññāva dhanena seyyo,Yāya vosānamidhādhigacchati;

Abyositattā hi bhavābhavesu,Pāpāni kammāni karonti mohā.

是故智慧实胜于财富，藉此能于此世间证得究竟；因未达究竟，人们于诸有中，因愚痴而造作诸恶业。

‘‘Upeti gabbhañca parañca lokaṃ,Saṃsāramāpajja paramparāya;

Tassappapañño abhisaddahanto,Upeti gabbhañca parañca lokaṃ.

他辗转陷入轮回，趣入母胎及另一世界；另一少慧者深信其言，也趣入母胎及另一世界。

‘‘Coro yathā sandhimukhe gahito,Sakammunā haññati pāpadhammo;

Evaṃ pajā pecca paramhi loke,Sakammunā haññati pāpadhammo.

犹如盗贼在墙洞口被捕，作恶者因自己的行为而受害；如是众生去世后在另一个世界，作恶者也因自己的行为而受害。

‘‘Kāmāhi citrā madhurā manoramā,Virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā,Tasmā ahaṃ pabbajitomhi rāja.

诸欲多彩、甜美、悦意，以种种形色扰乱于心；我见诸欲乐之过患，是故大王我出家。

‘‘Dumapphalāneva patanti māṇavā,Daharā ca vuḍḍhā ca sarīrabhedā;

Etampi disvā pabbajitomhi rāja,Apaṇṇakaṃ sāmaññameva seyyo’’ti.

世人犹如树果般坠落，少者与老者，身体皆败坏；大王，我亦见此而出家，确然沙门法方为最胜。

Raṭṭhapālasuttaṃ niṭṭhitaṃ dutiyaṃ.

护国经第二终。

3. Maghadevasuttaṃ

3. 摩伽提婆经

308. Evaṃ [Pg.262] me sutaṃ – ekaṃ samayaṃ bhagavā mithilāyaṃ viharati maghadevaambavane. Atha kho bhagavā aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmato ānandassa etadahosi – ‘‘ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. ‘‘Bhūtapubbaṃ, ānanda, imissāyeva mithilāyaṃ rājā ahosi maghadevo nāma dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa. Atha kho, ānanda, rājā maghadevo bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa sirasmiṃ palitāni jātāni. Disvāna rājānaṃ maghadevaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa añjalismiṃ patiṭṭhāpesi.

308. 如是我闻：一时，世尊住在弥提罗(Mithilā)的摩伽提婆芒果林(Maghadeva-ambavana)中。那时，世尊在某处露出微笑。于是具寿阿难(Ānanda)心想：“是什么原因、什么因缘让世尊露出微笑？如来不会无缘无故地露出微笑。”于是具寿阿难整理好衣服，偏袒一肩，向着世尊合掌，对世尊说：“世尊，是什么原因、什么因缘让世尊露出微笑？如来不会无缘无故地露出微笑。”“阿难，往昔于此弥提罗，有一位名叫摩伽提婆(Maghadeva)的国王，是如法的法王，安住于法的大王；他于婆罗门、居士、城镇和乡村中奉行正法，并于每半月之十四日、十五日及八日持守布萨(uposatha)。阿难，摩伽提婆王经过多年、数百年、数千年后，对理发师说：“朋友理发师，当你看到我头上长出白发时，就告诉我。”“是的，大王。”阿难，理发师如此应诺摩伽提婆王。阿难，经过多年、数百年、数千年后，理发师看到摩伽提婆王的头上长出白发。见后，他对摩伽提婆王说：“大王，天神使者已经出现，在您头上看见了白发。”“那么，朋友理发师，你用镊子小心地拔下那些白发，放在我合掌中。”“是的，大王。”阿难，理发师应诺摩伽提婆王后，就用镊子小心地拔下那些白发，放在摩伽提婆王合掌中。

309. ‘‘Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi [Pg.263] tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti. Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.

309. “阿难，那时，摩伽提婆(Maghadevo)王将上等村庄赐予理发师后，召来长子王子，对他说道：‘王子，我儿，天之使者已经出现，我头顶已现白发；人间的欲乐我已享受，现在是寻求天上欲乐的时候了。来，王子，我儿，你来继承这个王位吧。我将剃除须发，穿上袈裟，从家出家，过无家生活。那么，王子，我儿，当你也看到自己头顶生出白发时，就将上等村庄赐予理发师，妥善地教导长子王子治理国事，然后剃除须发，穿上袈裟，从家出家，过无家生活。你要传承我所立下的这个良善传统，不要成为我的最后一人。王子，我儿，在哪一代人中，若此等良善传统被中断，那人便是他们中的最后一人。因此，王子，我儿，我这样对你说——你要传承我所立下的这个良善传统，不要成为我的最后一人！’阿难，于是，摩伽提婆王将上等村庄赐予理发师，妥善地教导长子王子治理国事后，就在这摩伽提婆芒果园中剃除须发，穿上袈裟，从家出家，过无家生活。他以慈俱心遍满一方而住，同样第二方、第三方、第四方；像这样，上下、周匝，于一切处，对一切众生如对己，以广大、崇高、无量、无怨、无恼的慈俱心遍满一切世间而住。以悲俱心……以喜俱心……以舍俱心遍满一方而住，同样第二方、第三方、第四方；像这样，上下、周匝，于一切处，对一切众生如对己，以广大、崇高、无量、无怨、无恼的舍俱心遍满一切世间而住。”

‘‘Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.

阿难，诚然，摩伽提婆(Maghadeva)王行童子戏八万四千年，行副王事八万四千年，行王事八万四千年，又于此摩伽提婆芒果园(Maghadeva-ambavana)中，从在家出家为无家，修习梵行八万四千年。他修习四梵住后，身坏命终，往生梵天界。

310. ‘‘Atha [Pg.264] kho rañño, ānanda, maghadevassa putto bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha kho āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa puttassa sirasmiṃ palitāni jātāni. Disvāna rañño maghadevassa puttaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṃ patiṭṭhāpesi.

310. 阿难，尔时，摩伽提婆王之子，经多年、多百年、多千年后，告理发师曰：“贤友理发师，汝若见我头生白发，即当告我。”阿难，理发师应诺摩伽提婆王之子曰：“是的，大王。”阿难，理发师经多年、多百年、多千年后，果见摩伽提婆王之子头生白发。见已，白摩伽提婆王之子曰：“大王，天的使者已现，头上白发已见。”“贤友理发师，既然如此，汝当善以金镊拔彼白发，置我合掌中。”阿难，理发师应诺摩伽提婆王之子后，即善以金镊拔彼白发，置于摩伽提婆王之子合掌中。

‘‘Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho, me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni [Pg.265] vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.

“阿难，那时，摩伽提婆王（Maghadeva）的儿子将殊胜村庄赐予理发师后，便召见长子王子，对他说道：‘我儿王子，天之使者已于我身显现；我头上已生出白发，清晰可见。人间的欲乐我已享受，现在是寻求天界欲乐的时候了。来，我儿王子，你来继承此王位。我则将剃除须发，穿上袈裟，从在家而出家，过无家生活。因此，我儿王子，当你也看见头上生出白发时，就将殊胜村庄赐予理发师，善加教导你的长子王子治理国事，然后剃除须发，穿上袈裟，从在家而出家，过无家生活。你当延续我所建立的此善妙行法，切莫成为我的末代之人。我儿王子，于任何世代，若此等善妙行法中断，那人便是他们的末代之人。我儿王子，我因此对你如此说：你当延续我所建立的此善妙行法，切莫成为我的末代之人。’阿难，那时，摩伽提婆王的儿子将殊胜村庄赐予理发师，善加教导长子王子治理国事后，就在这摩伽提婆芒果林（Maghadevaambavana）中剃除须发，穿上袈裟，从在家而出家，过无家生活。他以慈俱行之心遍满一方而住，同样地第二方、第三方、第四方；如是上下、横遍、于一切处，将含摄一切的世界，以广大、崇高、无量、无怨、无恼的慈俱行之心遍满而住。以悲俱行之心……以喜俱行之心……以舍俱行之心遍满一方而住，同样地第二方、第三方、第四方；如是上下、横遍、于一切处，将含摄一切的世界，以广大、崇高、无量、无怨、无恼的舍俱行之心遍满而住。阿难，摩伽提婆王的儿子曾游戏为童子八万四千年，担任副王八万四千年，治理国家八万四千年，又在这摩伽提婆芒果林中，从在家而出家，修习梵行八万四千年。他修习四梵住后，身坏命终，往生于梵天世界。”

311. ‘‘Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃsu. Te mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Caturāsītivassasahassāni kumārakīḷitaṃ kīḷiṃsu, caturāsītivassasahassāni oparajjaṃ kāresuṃ, caturāsītivassasahassāni rajjaṃ kāresuṃ, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā [Pg.266] anagāriyaṃ pabbajitā brahmacariyamacariṃsu. Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpagā ahesuṃ. Nimi tesaṃ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa.

311. 阿难，摩伽提婆王(Maghadeva)的子孙，其传承的八万四千位国王，都在这摩伽提婆芒果林(Maghadevaambavana)中剃除须发，披上袈裟，从家出家，过无家的生活。他们以与慈俱行之心遍满一方而住，同样地，第二方、第三方、第四方；如是，上、下、横，于一切处，对一切有情，以广大、崇高、无量、无怨、无瞋之心，遍满一切世间而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一方而住，同样地，第二方、第三方、第四方；如是，上、下、横，于一切处，对一切有情，以广大、崇高、无量、无怨、无瞋之心，遍满一切世间而住。他们游戏童子戏八万四千年，任副王八万四千年，为王八万四千年，并于此摩伽提婆芒果林中，从家出家，修习梵行八万四千年。他们修习四梵住后，身坏命终，往生梵天界。他们最后的国王是尼弥(Nimi)，他是如法的法王，住于法的大王；他在婆罗门、居士、城镇与乡村中行法；并且在每半月的第十四、第十五及第八日受持布萨。

312. ‘‘Bhūtapubbaṃ, ānanda, devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti. Atha kho, ānanda, sakko devānamindo deve tāvatiṃse āmantesi – ‘iccheyyātha no tumhe, mārisā, nimiṃ rājānaṃ daṭṭhu’nti? ‘Icchāma mayaṃ, mārisa, nimiṃ rājānaṃ daṭṭhu’nti. Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṃnhāto uposathiko uparipāsādavaragato nisinno hoti. Atha kho, ānanda, sakko devānamindo – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – devesu tāvatiṃsesu antarahito nimissa rañño pamukhe pāturahosi. Atha kho, ānanda, sakko devānamindo nimiṃ rājānaṃ etadavoca – ‘lābhā te, mahārāja, suladdhaṃ te, mahārāja. Devā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ kittayamānarūpā sannisinnā – ‘‘lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’’ti. Devā te, mahārāja, tāvatiṃsā dassanakāmā. Tassa te ahaṃ, mahārāja, sahassayuttaṃ ājaññarathaṃ pahiṇissāmi; abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti. Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena.

312. “阿难，从前，三十三天的天神在善法堂(Sudhammā Sabhā)集会坐定时，他们之间生起了这样的谈论：‘啊，威德哈(Videha)人真有收获！啊，威德哈人真善得！他们有尼弥王(Nimi)这位如法的法王，安住于法的大王；他于婆罗门、居士、城镇和乡村中行持正法；并于每半月的第十四、十五及第八日受持布萨。’其时，阿难，天帝释对三十三天的天神说：‘诸位贤者，你们想见尼弥王吗？’‘贤者，我们想见尼弥王。’阿难，那时尼弥王于十五日的布萨日，洗头沐浴后，受持布萨，坐于上等宫殿之上。其时，阿难，天帝释就像力士屈伸手臂那样，从三十三天的天神中消失，出现于尼弥王面前。其时，阿难，天帝释对尼弥王这样说：‘大王，您真有收获！大王，您真善得！大王，三十三天的天神们在善法堂中坐着称赞道：“啊，威德哈人真有收获！啊，威德哈人真善得！他们有尼弥王这位如法的法王，安住于法的大王；他于婆罗门、居士、城镇和乡村中行持正法；并于每半月的第十四、十五及第八日受持布萨。”大王，三十三天的天神们想见您。为此，大王，我将为您派遣一辆千匹骏马所驾的良马车；大王，请无有动摇地登上此天车。’阿难，尼弥王以沉默表示同意。”

313. ‘‘Atha [Pg.267] kho, ānanda, sakko devānamindo nimissa rañño adhivāsanaṃ viditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – nimissa rañño pamukhe antarahito devesu tāvatiṃsesu pāturahosi. Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā evaṃ vadehi – ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti. ‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā etadavoca – ‘ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruha, mahārāja, dibbaṃ yānaṃ avikampamāno. Api ca, mahārāja, katamena taṃ nemi, yena vā pāpakammā pāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedenti, yena vā kalyāṇakammā kalyāṇakammānaṃ vipākaṃ paṭisaṃvedentī’ti? ‘Ubhayeneva maṃ, mātali, nehī’ti. Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṃ rājānaṃ sudhammaṃ sabhaṃ. Addasā kho, ānanda, sakko devānamindo nimiṃ rājānaṃ dūratova āgacchantaṃ. Disvāna nimiṃ rājānaṃ etadavoca – ‘ehi kho, mahārāja. Svāgataṃ, mahārāja. Devā te dassanakāmā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ kittayamānarūpā sannisinnā – ‘‘lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’’ti. Devā te, mahārāja, tāvatiṃsā dassanakāmā. Abhirama, mahārāja, devesu devānubhāvenā’ti. ‘Alaṃ, mārisa, tattheva maṃ mithilaṃ paṭinetu. Tathāhaṃ dhammaṃ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasāmi cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti.

313. “阿难，那时，天帝释（Sakka devānaminda）了知尼弥王（Nimi）已应允，犹如强壮的男子伸屈手臂一般，就在尼弥王面前消失，显现于忉利天（Tāvatiṃsa）。阿难，天帝释便对御者摩多利（Mātali saṅgāhaka）说：‘摩多利，你去套好千马所驾之良种马车，去到尼弥王那里，这样对他说：“大王，此千马所驾之良种马车乃天帝释所遣；大王，请安稳地登上此天车。”’阿难，御者摩多利回答天帝释：‘诚然，贤者。’然后套好千马所驾之良种马车，来到尼弥王那里，这样对他说：‘大王，此千马所驾之良种马车乃天帝释所遣；大王，请安稳地登上此天车。再者，大王，我当由哪条路带您去？是带您去作恶者感受恶业果报之处，还是带您去作善者感受善业果报之处？’（尼弥王）说：‘摩多利，两条路都带我去。’阿难，于是，御者摩多利引领尼弥王进入善法堂（Sudhammā sabhā）。阿难，天帝释远远地看见尼弥王前来，见之，即对尼弥王说：‘来，大王！欢迎您，大王！忉利天的天神们都想见您，大王，他们聚集在善法堂，正这样称扬赞叹您：“啊，威德哈（Videha）人真有收获！啊，威德哈人真有善得！他们有尼弥王这位如法的法王，住于正法的大王；他在婆罗门、居士、城镇居民及乡野之人中奉行正法，并于每半月之第十四、十五及第八日持守布萨（uposatha）。”大王，忉利天的天神们都想见您。大王，请在天神中享受天神之威德吧！’（尼弥王说：）‘朋友，够了，请送我回弥提罗（Mithilā）吧。我将在那里为婆罗门、居士、城镇居民及乡野之人奉行正法，并于每半月之第十四、十五及第八日持守布萨。’”

314. ‘‘Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ [Pg.268] rājānaṃ tattheva mithilaṃ paṭinehī’ti. ‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ tattheva mithilaṃ paṭinesi. Tatra sudaṃ, ānanda, nimi rājā dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassāti. Atha kho, ānanda, nimi rājā bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena nimissa rañño sirasmiṃ palitāni jātāni. Disvāna nimiṃ rājānaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā nimissa rañño añjalismiṃ patiṭṭhāpesi. Atha kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti.

314. “阿难，那时，诸天之主帝释对扶助者摩多利(Mātali)说：‘贤友摩多利，你来，套上千马所驾的良驹之车，将尼弥(Nimi)王送回那弥提罗(Mithilā)城去。’‘诚然，尊者。’阿难，扶助者摩多利应诺诸天之主帝释，便套上千马所驾的良驹之车，将尼弥王送回那弥提罗城。阿难，据说尼弥王在那里对婆罗门、居士，以及城镇和地方的居民奉行正法，并于每半月的第十四、第十五和第八日持守布萨。阿难，经过许多年、许多百年、许多千年之后，尼弥王召见理发师说：‘贤友理发师，你若看见我头上长出白发，就告诉我。’‘遵命，大王。’阿难，理发师应诺尼弥王。阿难，经过许多年、许多百年、许多千年之后，理发师看见尼弥王头上长出了白发。看见后，他对尼弥王这样说：‘大王，天神使者已经显现了，头上已可见生出的白发了。’‘那么，贤友理发师，用镊子妥善地拔下那些白发，放在我的合掌中。’‘遵命，大王。’阿难，理发师应诺尼弥王，用镊子妥善地拔下那些白发，放在尼弥王的合掌中。那时，阿难，尼弥王赏赐给理发师一个上等的村庄，然后召来长子王子，对他这样说：‘孩子，天神使者已于我显现，我头上已可见生出的白发了。我已享受了人间的欲乐，现在是寻求天界欲乐的时候了。来，孩子，你来治理这个国家。我则将剃除须发，穿上袈裟，从在家出家，过无家的生活。所以，孩子，当你也看见自己头上长出白发时，就赏赐给理发师一个上等的村庄，妥善地将王政教导给长子王子后，剃除须发，穿上袈裟，从在家出家，过无家的生活。你要延续我所立下的此善妙之行，切莫成为我的最后一人。孩子，在哪一代人中，此等善妙之行被断绝，那人就是他们中的最后一人。因此，孩子，我这样对你说：你要延续我所立下的此善妙之行，切莫成为我的最后一人。’”

315. ‘‘Atha [Pg.269] kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Nimi kho, panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi. Nimissa kho panānananda, rañño kaḷārajanako nāma putto ahosi. Na so agārasmā anagāriyaṃ pabbaji. So taṃ kalyāṇaṃ vattaṃ samucchindi. So tesaṃ antimapuriso ahosi.

315. “阿难，那时，尼弥王将一上等村庄赐予理发师，妥善地教导长子王政后，就在这摩伽提婆(Maghadeva)芒果园剃除须发，披上袈裟，从在家而出家。他以与慈俱行之心遍满一方而住，同样地，第二方、第三方、第四方；像这样，向上、向下、周遍，于一切处，推己及人，以与慈俱行、广大、崇高、无量、无怨、无害之心，遍满一切世界而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一方而住，同样地，第二方、第三方、第四方；像这样，向上、向下、周遍，于一切处，推己及人，以与舍俱行、广大、崇高、无量、无怨、无害之心，遍满一切世界而住。阿难，尼弥王游戏童年八万四千年，担任副王八万四千年，执掌王权八万四千年，就在这摩伽提婆芒果园，从在家而出家后，修习梵行八万四千年。他修习四梵住，身坏命终后，得生梵天界。阿难，尼弥王有一子，名为迦罗罗阇那迦(Kaḷārajanaka)。他没有从在家而出家。他断绝了那善好的传统，是他们中的最后一人。”

316. ‘‘Siyā kho pana te, ānanda, evamassa – ‘añño nūna tena samayena rājā maghadevo ahosi, yena taṃ kalyāṇaṃ vattaṃ nihita’nti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena rājā maghadevo ahosiṃ. (Ahaṃ taṃ kalyāṇaṃ vattaṃ nihiniṃ,) mayā taṃ kalyāṇaṃ vattaṃ nihitaṃ; pacchimā janatā anuppavattesi. Taṃ kho panānanda, kalyāṇaṃ vattaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā. Idaṃ kho panānanda, etarahi mayā kalyāṇaṃ vattaṃ [Pg.270] nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamañcānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṃ kho, ānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Taṃ vo ahaṃ, ānanda, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. Yasmiṃ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ vo ahaṃ, ānanda, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’’’ti.

316. “阿难，你或许会这样想：‘在那个时候，建立此善规范的摩伽提婆王(Maghadevo)，想必是另一人吧？’阿难，实不应这样看。当时，我就是摩伽提婆王。我建立了那个善规范，后世的人们随之奉行。然而，阿难，那个善规范不导向厌离、离贪、灭尽、寂止、证智、正觉、涅槃，仅仅导向投生梵天界。阿难，现在我所建立的这个善规范，则完全导向厌离、离贪、灭尽、寂止、证智、正觉、涅槃。阿难，现在我所建立的、完全导向厌离、离贪、灭尽、寂止、证智、正觉、涅槃的善规范是什么呢？就是这八正道(ariyo aṭṭhaṅgiko maggo)，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。阿难，这就是现在我所建立的、完全导向厌离、离贪、灭尽、寂止、证智、正觉、涅槃的善规范。阿难，我这样对你们说：‘你们当随行我所建立的此善规范，切勿成为我的最后之人。’阿难，在任何一个世代，当此善规范中断时，那个人就是他们中的最后之人。阿难，我这样对你们说：‘你们当随行我所建立的此善规范，切勿成为我的最后之人。’”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说此语。具寿阿难心怀喜悦，欢喜世尊所说。

Maghadevasuttaṃ niṭṭhitaṃ tatiyaṃ.

摩伽提婆经第三终。

4. Madhurasuttaṃ

4. 摩偷罗经

317. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ viharati gundāvane. Assosi kho rājā mādhuro avantiputto – ‘‘samaṇo khalu, bho, kaccāno madhurāyaṃ viharati gundāvane. Taṃ kho pana bhavantaṃ kaccānaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṃ mahākaccānaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā [Pg.271] āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā mādhuro avantiputto āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘brāhmaṇā, bho kaccāna, evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṃ kaccāno kimakkhāyī’’ti? ‘‘Ghosoyeva kho eso, mahārāja, lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Tadamināpetaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

317. 如是我闻。一时，具寿摩诃迦旃延(Mahākaccāno)住在摩偷罗(Madhurā)的军荼林(Gundāvana)中。阿槃提(Avanti)之子摩偷罗王听闻：“诸君，沙门迦旃延住在摩偷罗的军荼林中。又，彼尊者迦旃延有如是善好名声远扬：‘贤智、明达、具慧、多闻、言谈美妙、善辩才，既是年长者，又是阿罗汉。’得见如是诸阿罗汉，实为善哉。”于是，阿槃提之子摩偷罗王命人备好众多上妙车乘，登上上妙之车，以大王之威德，从摩偷罗出发，前去拜见具寿摩诃迦旃延。乘车行至车路之尽头，便下车步行，前往具寿摩诃迦旃延之处。抵达后，与具寿摩诃迦旃延相互致意，交换可喜可念的言辞后，坐于一面。坐于一面后，阿槃提之子摩偷罗王对具寿摩诃迦旃延说：“尊者迦旃延，婆罗门作如是说：‘唯婆罗门为最上种姓，余者为卑下；唯婆罗门为白净种姓，余者为黑秽种姓；唯婆罗门得清净，非婆罗门不得；唯婆罗门是梵天之子，从其胸生，从其口生，为梵所生，为梵所化，为梵之继承人。’于此，尊者迦旃延作何言说？”“大王，此乃世间之传言耳：‘唯婆罗门为最上种姓，余者为卑下；唯婆罗门为白净种姓，余者为黑秽种姓；唯婆罗门得清净，非婆罗门不得；唯婆罗门是梵天之子，从其胸生，从其口生，为梵所生，为梵所化，为梵之继承人。’大王，亦可以此理得知，此乃世间之传言耳：‘唯婆罗门为最上种姓，余者为卑下……为梵之继承人。’”

318. ‘‘Taṃ kiṃ maññasi, mahārāja, khattiyassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… brāhmaṇopissāssa… vessopissāssa… suddopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti? ‘‘Khattiyassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… brāhmaṇopissāssa… vessopissāssa… suddopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti.

318. “大王，您怎么认为？如果一位刹帝利具足财富、谷物、白银或黄金，另一位刹帝利会对他早起晚睡、听候差遣、行其所喜、言语悦耳吗？……婆罗门会吗？……吠舍会吗？……首陀罗会对他早起晚睡、听候差遣、行其所喜、言语悦耳吗？”“尊者迦旃延，如果一位刹帝利具足财富、谷物、白银或黄金，另一位刹帝利确实会对他早起晚睡、听候差遣、行其所喜、言语悦耳……婆罗门也会……吠舍也会……首陀罗也会对他早起晚睡、听候差遣、行其所喜、言语悦耳。”

‘‘Taṃ kiṃ maññasi, mahārāja, brāhmaṇassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… vessopissāssa… suddopissāssa … khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti? ‘‘Brāhmaṇassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… vessopissāssa… suddopissāssa [Pg.272]… khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti.

“大王，您怎么认为？如果一位婆罗门具足财富、谷物、白银或黄金，另一位婆罗门会对他早起晚睡、听候差遣、行其所喜、言语悦耳吗？……吠舍会吗？……首陀罗会吗？……刹帝利会对他早起晚睡、听候差遣、行其所喜、言语悦耳吗？”“尊者迦旃延，如果一位婆罗门具足财富、谷物、白银或黄金，另一位婆罗门确实会对他早起晚睡、听候差遣、行其所喜、言语悦耳……吠舍也会……首陀罗也会……刹帝利也会对他早起晚睡、听候差遣、行其所喜、言语悦耳。”

‘‘Taṃ kiṃ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… suddopissāssa… khattiyopissāssa… brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti? ‘‘Vessassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… suddopissāssa… khattiyopissāssa… brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti.

“大王，于意云何？若吠舍因财、或因谷、或因银、或因金而得成就，吠舍亦会对他先起后卧、听候吩咐、行悦意事、说爱语否？……首陀罗亦会对他……刹帝利亦会对他……婆罗门亦会对他先起后卧、听候吩咐、行悦意事、说爱语否？”“尊者迦旃延，若吠舍因财、或因谷、或因银、或因金而得成就，吠舍亦会对他先起后卧、听候吩咐、行悦意事、说爱语。……首陀罗亦会对他……刹帝利亦会对他……婆罗门亦会对他先起后卧、听候吩咐、行悦意事、说爱语。”

‘‘Taṃ kiṃ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… khattiyopissāssa… brāhmaṇopissāssa… vessopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti? ‘‘Suddassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādīti… khattiyopissāssa… brāhmaṇopissāssa… vessopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti.

“大王，于意云何？若首陀罗因财、或因谷、或因银、或因金而得成就，首陀罗亦会对他先起后卧、听候吩咐、行悦意事、说爱语否？……刹帝利亦会对他……婆罗门亦会对他……吠舍亦会对他先起后卧、听候吩咐、行悦意事、说爱语否？”“尊者迦旃延，若首陀罗因财、或因谷、或因银、或因金而得成就，首陀罗亦会对他先起后卧、听候吩咐、行悦意事、说爱语。……刹帝利亦会对他……婆罗门亦会对他……吠舍亦会对他先起后卧、听候吩咐、行悦意事、说爱语。”

‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“大王，你认为如何？若如此，这四个种姓是平等的，或不是呢？你对此有何见解？”“尊者迦旃延，确实如此。若如此，这四个种姓是平等的。于此，我未见他们有任何差别。”“大王，以此理路亦应知，世间所谓‘婆罗门种姓最高贵，其他种姓低贱……是梵天的继承人’，这仅仅是说法而已。”

319. ‘‘Taṃ [Pg.273] kiṃ maññasi, mahārāja, idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ suta’’nti.

319. “大王，你认为如何？若于此有刹帝利行杀生、不与取、欲邪行、妄语、离间语、粗恶语、绮语、贪欲、有瞋恚心、持邪见，他身坏命终之后，会投生到苦界、恶趣、堕处、地狱吗？或不会呢？你对此有何见解？”“尊者迦旃延，若刹帝利行杀生、不与取、欲邪行、妄语、离间语、粗恶语、绮语、贪欲、有瞋恚心、持邪见，他身坏命终之后，会投生到苦界、恶趣、堕处、地狱。我对此有如是见解，并且我亦是从诸阿罗汉处听闻此说。”

‘‘Sādhu sādhu, mahārāja! Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ. Taṃ kiṃ maññasi, mahārāja, idhassa brāhmaṇo…pe… idhassa vesso…pe… idhassa suddo pāṇātipātī adinnādāyī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ suta’’nti.

“善哉，善哉，大王！大王，你作如是见解，善；你从诸阿罗汉处听闻此说，亦善。大王，你认为如何？若于此有婆罗门……或吠舍……或首陀罗，行杀生、不与取……乃至……持邪见，他身坏命终之后，会投生到苦界、恶趣、堕处、地狱吗？或不会呢？你对此有何见解？”“尊者迦旃延，若首陀罗行杀生、不与取……乃至……持邪见，他身坏命终之后，亦会投生到苦界、恶趣、堕处、地狱。我对此有如是见解，并且我亦是从诸阿罗汉处听闻此说。”

‘‘Sādhu sādhu, mahārāja! Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ. Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“善哉，善哉，大王！大王，你如此认为甚善，你从阿罗汉那里听闻此事亦善。大王，你认为如何？若如此，此四种姓是平等还是不平等呢？你对此有何看法？”“确实，尊者迦旃延，若如此，此四种姓是平等的。于此，我未见其间有任何差别。”“大王，以此理路亦应知，世间此言说：‘唯婆罗门为最上种姓，其他种姓为卑劣……是梵天之继承者’，仅是空言而已。”

320. ‘‘Taṃ kiṃ maññasi, mahārāja, idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi [Pg.274] kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ suta’’nti.

320. “大王，你认为如何？若于此有一刹帝利，离杀生，离不与取，离欲邪行，离妄语，离离间语，离粗恶语，离杂秽语，无贪欲，心无瞋恚，具足正见，彼身坏命终后，当生于善趣、天界，或不生耶？你对此有何看法？”“尊者迦旃延，若刹帝利也离杀生，离不与取，离欲邪行，离妄语，离离间语，离粗恶语，离杂秽语，无贪欲，心无瞋恚，具足正见，彼身坏命终后，当生于善趣、天界。我对此如此认为，且我亦从诸阿罗汉处如是听闻。”

‘‘Sādhu sādhu, mahārāja! Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ. Taṃ kiṃ maññasi, mahārāja, idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato…pe… sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ suta’’nti.

“善哉，善哉，大王！大王，你如此认为甚善，你从诸阿罗汉处听闻此事亦善。大王，你认为如何？在此，若有婆罗门、吠舍、首陀罗远离杀生，远离不与取……具足正见，他们身坏命终之后，会投生到善趣、天界吗？抑或不会？你对此有何看法？”“尊者迦旃延，即使是首陀罗，若他远离杀生，远离不与取……具足正见，他身坏命终之后，也会投生到善趣、天界。我对此如此认为，而且我亦是从诸阿罗汉处如此听闻的。”

‘‘Sādhu sādhu, mahārāja! Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ. Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“善哉，善哉，大王！大王，你如此认为甚善，你从诸阿罗汉处听闻此事亦善。大王，你认为如何？若如此，这四种姓是平等还是不平等呢？你对此有何看法？”“确实如此，尊者迦旃延，若如此，这四种姓是平等的。我未见其间有任何差别。”“大王，以此理路亦应了知，世间此言说：‘婆罗门是最高贵的种姓，其他种姓是低劣的……是梵天的继承者’，仅仅是言说而已。”

321. ‘‘Taṃ kiṃ maññasi, mahārāja, idha khattiyo sandhiṃ vā chindeyya, nillopaṃ vā hareyya, ekāgārikaṃ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṃ vā gaccheyya, tañce te purisā gahetvā dasseyyuṃ – ‘ayaṃ te, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Kinti [Pg.275] naṃ kareyyāsī’’ti? ‘‘Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṃ vā kareyyāma. Taṃ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṃ gacchatī’’ti.

321. “大王，您认为如何？在此，若有刹帝利穿墙凿壁，或劫掠财物，或入室行抢，或拦路抢劫，或侵犯人妻，您的臣仆将他抓获后呈于您前，说道：‘大王，此是盗贼，作恶之人。请对他施加您所希望的惩罚。’您将如何处置他呢？”“尊者迦旃延，我们或将他处死，或处以火刑，或将他流放，或依情况处置。此是何故？尊者迦旃延，因为他先前‘刹帝利’之名已然消失，他只被算作‘盗贼’。”

‘‘Taṃ kiṃ maññasi, mahārāja, idha brāhmaṇo, idha vesso, idha suddo sandhiṃ vā chindeyya, nillopaṃ vā hareyya, ekāgārikaṃ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṃ vā gaccheyya, tañce te purisā gahetvā dasseyyuṃ – ‘ayaṃ te, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Kinti naṃ kareyyāsī’’ti? ‘‘Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṃ vā kareyyāma. Taṃ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṃ gacchatī’’ti.

“大王，您认为如何？在此，若有婆罗门、吠舍或首陀罗穿墙凿壁，或劫掠财物，或入室行抢，或拦路抢劫，或侵犯人妻，您的臣仆将他抓获后呈于您前，说道：‘大王，此是盗贼，作恶之人。请对他施加您所希望的惩罚。’您将如何处置他呢？”“尊者迦旃延，我们或将他处死，或处以火刑，或将他流放，或依情况处置。此是何故？尊者迦旃延，因为他先前‘首陀罗’之名已然消失，他只被算作‘盗贼’。”

‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“大王，您认为如何？若如此，此四种姓是平等抑或不平等？您对此有何看法？”“尊者迦旃延，确实如此，若如此，此四种姓是平等的。于此，我未见其间有任何差别。”“大王，以此理路亦应了知，世间此言说——‘唯婆罗门为最上种姓，其他种姓为卑劣……乃至……是梵天之继承者’，仅是空言而已。”

322. ‘‘Taṃ kiṃ maññasi, mahārāja, idha khattiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo? Kinti naṃ kareyyāsī’’ti? ‘‘Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma. Taṃ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṃ gacchatī’’ti.

322. “大王，您意下如何？于此，若有刹帝利剃除须发，披上袈裟，从家而出，于无家处出家，远离杀生，远离不与而取，远离妄语，过午不食，日中一食，行梵行，具戒，有善法，您会如何对待他？”“尊者迦旃延，我们会向他顶礼，或起立迎接，或以座位邀请，或邀请他领受衣服、饮食、卧具、病缘医药资具，或为他安排如法的守护、防卫与庇护。此是何故？尊者迦旃延，因为他先前‘刹帝利’之名已消失，他只被算作‘沙门’。”

‘‘Taṃ [Pg.276] kiṃ maññasi, mahārāja, idha brāhmaṇo, idha vesso, idha suddo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito assa virato pāṇātipātā, virato adinnādānā virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo? Kinti naṃ kareyyāsī’’ti? ‘‘Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma. Taṃ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṃ gacchatī’’ti.

“大王，您意下如何？于此，若有婆罗门，或有吠舍，或有首陀罗，剃除须发，披上袈裟，从家而出，于无家处出家，远离杀生，远离不与而取，远离妄语，过午不食，日中一食，行梵行，具戒，有善法，您会如何对待他？”“尊者迦旃延，我们会向他顶礼，或起立迎接，或以座位邀请，或邀请他领受衣服、饮食、卧具、病缘医药资具，或为他安排如法的守护、防卫与庇护。此是何故？尊者迦旃延，因为他先前‘首陀罗’之名已消失，他只被算作‘沙门’。”

‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti.

“大王，你认为如何？如果这样，这四种姓是平等的还是不平等的呢？你对此有何看法？”“确实，尊者迦旃延，如果这样，这四种姓是平等的。我未见他们在此中有任何差别。”“大王，也应以此道理了知，世间此言说：‘唯婆罗门为最胜种姓，其他种姓为卑劣；唯婆罗门为白净种姓，其他种姓为黑秽；唯婆罗门清净，非婆罗门不清净；唯婆罗门是梵天之子、亲生子、从口而生、梵所生、梵所化、梵之继承者’，这仅仅是言说而已。”

323. Evaṃ vutte, rājā mādhuro avantiputto āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ kaccānaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. ‘‘Mā kho maṃ tvaṃ, mahārāja, saraṇaṃ agamāsi. Tameva tvaṃ bhagavantaṃ saraṇaṃ gaccha yamahaṃ saraṇaṃ gato’’ti. ‘‘Kahaṃ pana, bho kaccāna, etarahi so [Pg.277] bhagavā viharati arahaṃ sammāsambuddho’’ti? ‘‘Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṃ sammāsambuddho’’ti. ‘‘Sacepi mayaṃ, bho kaccāna, suṇeyyāma taṃ bhagavantaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Sacepi mayaṃ, bho kaccāna, suṇeyyāma taṃ bhagavantaṃ vīsatiyā yojanesu, tiṃsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi mayaṃ bho kaccāna, suṇeyyāma taṃ bhagavantaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṃ bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

323. 如是说已，阿槃提子(avantiputto)摩偷罗王对具寿摩诃迦旃延说道：“殊胜啊，具寿迦旃延！殊胜啊，具寿迦旃延！譬如，具寿迦旃延，将倒扣之物扶正，将覆盖之物揭开，为迷路者指示道路，或于暗中持油灯，令有眼者得见诸色；同样地，具寿迦旃延以种种方式阐明了法。我皈依具寿迦旃延、法和比丘僧团。请具寿迦旃延纳受我为优婆塞，从今日起终生皈依。”“大王，请您不要皈依我，您应该皈依我所皈依的那位世尊。”“那么，具寿迦旃延，那位世尊、阿罗汉、正等觉者现在住在哪里呢？”“大王，那位世尊、阿罗汉、正等觉者现在已般涅槃了。”“具寿迦旃延，即使我们听说那位世尊在十由旬之外，我们也会走十由旬去拜见那位世尊、阿罗汉、正等觉者。具寿迦旃延，即使我们听说那位世尊在二十由旬、三十由旬、四十由旬、五十由旬之外，我们也会走五十由旬去拜见那位世尊、阿罗汉、正等觉者。具寿迦旃延，即使我们听说那位世尊在一百由旬之外，我们也会走一百由旬去拜见那位世尊、阿罗汉、正等觉者。具寿迦旃延，既然那位世尊已般涅槃，我们就皈依已般涅槃的世尊、法和比丘僧团。请具寿迦旃延纳受我为优婆塞，从今日起终生皈依。”

Madhurasuttaṃ niṭṭhitaṃ catutthaṃ.

第四《摩偷罗经》终。

5. Bodhirājakumārasuttaṃ

5. 菩提王子经

324. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho bodhi rājakumāro sañjikāputtaṃ māṇavaṃ āmantesi – ‘‘ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’’ti. ‘‘Evaṃ, bho’’ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ [Pg.278] nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca – ‘‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti – ‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca – ‘‘avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ – ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti – adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivuṭṭhañca pana samaṇena gotamenā’’ti.

324. 如是我闻：一时，世尊住在跋伽国(Bhaggesu)苏苏摩罗山城(Susumāragira)的贝沙迦拉林(Bhesakaḷāvana)鹿野苑。当时，菩提王子(Bodhi rājakumāra)名为“拘迦那陀”(Kokanada)的殿堂刚建成不久，尚未被任何沙门、婆罗门或任何人居住过。那时，菩提王子对青年散耆迦子(Sañjikāputta)说：“来，亲爱的散耆迦子，你前往世尊之处。抵达后，请代我言，以头稽首世尊之足，并问候世尊少病、少恼、轻快、有力、安乐住。‘尊者，菩提王子以头稽首世尊之足，问候世尊少病、少恼、轻快、有力、安乐住。’并请如此说：‘尊者，祈愿世尊与比丘僧团一同，接受菩提王子的明日斋食。’”青年散耆迦子对菩提王子回答说：“是的，阁下。”便前往世尊之处。抵达后，与世尊互相致意，交换了亲切友好的问候，然后坐于一旁。坐于一旁的青年散耆迦子对世尊说：“尊贵的乔达摩，菩提王子以头稽首您的足，问候您少病、少恼、轻快、有力、安乐住。并如此说：‘祈愿尊贵的乔达摩与比丘僧团一同，接受菩提王子的明日斋食。’”世尊默然应允。那时，青年散耆迦子了知世尊已应允，便从座起，回到菩提王子之处。抵达后，对菩提王子说：“我已用您的话语对那位尊者乔达摩说了：‘菩提王子以头稽首尊者乔达摩的足，问候少病、少恼、轻快、有力、安乐住。并且他还说：“祈愿尊者乔达摩与比丘僧团一同，接受菩提王子的明日斋食。”’沙门乔达摩已经应允了。”

325. Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṃ māṇavaṃ āmantesi – ‘‘ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi – ‘kālo, bhante, niṭṭhitaṃ bhatta’’’nti. ‘‘Evaṃ, bho’’ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasaṅkami. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṃ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ. Disvāna paccuggantvā bhagavantaṃ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya [Pg.279] sukhāyā’’ti. Evaṃ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘abhiruhatu, bhante, bhagavā. Dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti.

325. 尔时，菩提(Bodhi)王子于彼夜过后，在自己的住所准备了上妙的嚼食、啖食，并用白布将拘迦那陀(Kokanada)殿铺满，直到最下方的台阶，然后对散耆迦子(Sañjikāputta)青年说：“喂，散耆迦子，你到世尊那里去。到了之后，向世尊禀报时至：‘尊者，时已至，斋食已终。’”“是的，王子。”散耆迦子青年应诺菩提王子后，便前往世尊之处。到了之后，向世尊禀报时至：“乔达摩尊者，时已至，斋食已终。”尔时，世尊于清晨时分，穿好下衣，持衣钵，前往菩提王子的住所。当时，菩提王子正站在外门楼，等候世尊。菩提王子远远看见世尊前来，见后，便上前迎接，礼拜世尊，走在前面引路，前往拘迦那陀殿。尔时，世尊靠近最下方的台阶而立。于是，菩提王子对世尊说：“尊者，请世尊踏上这些布，请善逝踏上这些布，这对我将有长夜的利益与安乐。”如是说后，世尊默然。菩提王子第二次……第三次对世尊说：“尊者，请世尊踏上这些布，请善逝踏上这些布，这对我将有长夜的利益与安乐。”

326. Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi. Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca – ‘‘saṃharatu, rājakumāra, dussāni; na bhagavā celapaṭikaṃ akkamissati. Pacchimaṃ janataṃ tathāgato anukampatī’’ti. Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde āsanāni paññapesi. Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘mayhaṃ kho, bhante, evaṃ hoti – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabba’’’nti.

326. 尔时，世尊回顾具寿阿难。时，具寿阿难对菩提王子言：“王子，请收起衣布，世尊将不踏白布。如来垂顾后人。”时，菩提王子命人收起衣布，于拘迦那陀(Kokanada)殿堂之上设座。尔时，世尊登上拘迦那陀殿堂，与比丘僧团俱，坐于所设之座。时，菩提王子以佛陀为首之比丘僧团，亲手奉以精美之嚼食、啖食，使其满足，直至辞谢。尔时，菩提王子待世尊食毕，手离于钵，乃取一低座，坐于一旁。坐于一旁后，菩提王子白世尊言：“世尊，我实作是念：‘非由乐得乐，实由苦得乐。’”

327. ‘‘Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabba’nti. So kho ahaṃ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, rājakumāra, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso [Pg.280] ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

327. 王子，在我尚未正等觉，还是菩萨时，也曾有过这样的想法：“乐并非由乐而得，实乃由苦而得乐。”王子，后来，当我尚年轻，一头乌发，具足美好的青春年华，处于人生第一阶段时，在父母不愿、泪流满面、哭泣之下，我剃除须发，披上袈裟，从在家而出家，过无家生活。我这样出家后，为寻求何为善法，遍求无上寂静最胜之境，便去到阿罗逻·卡拉玛(Āḷāra Kālāma)那里。去到后，我对阿罗逻·卡拉玛这样说：“贤友卡拉玛，我希望在此法与律中修梵行。”王子，我这样说后，阿罗逻·卡拉玛对我这样说：“具寿请住下。此法便是如此，有智者不久即可由自己以胜智亲证、作证，达成其师之教而住。”王子，我不久就迅速地学完了那法。王子，我仅凭唇舌之功、言谈之语，就能言说智论与长老论，并且宣称“我知，我见”——我自己如此宣称，他人也如此说。王子，我当时这样想：“阿罗逻·卡拉玛并非仅凭信心而宣说他‘已由自己以胜智亲证、作证，达成此法而住’；阿罗逻·卡拉玛确实是对此法知之、见之而住的。”

‘‘Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti ? Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā [Pg.281] upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ, tādiso tuvaṃ; yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

“于是，王子，我前往阿罗逻·卡拉玛（Āḷāra Kālāma）那里，到达后对阿罗逻·卡拉玛说：‘贤友卡拉玛，您宣称自己亲身证知、现证、成就此法而住，到何种程度呢？’王子，如此说后，阿罗逻·卡拉玛宣说了无所有处。王子，我心中想：‘并非只有阿罗逻·卡拉玛有信，我亦有信；并非只有阿罗逻·卡拉玛有精进……有念……有定……有慧，我亦有慧。不如我也为了证得阿罗逻·卡拉玛宣称自己亲身证知、现证、成就而住之法而努力。’王子，我不久就迅速地亲身证知、现证、成就那法而住。于是，王子，我前往阿罗逻·卡拉玛那里，到达后对阿罗逻·卡拉玛说：‘贤友卡拉玛，您宣称自己亲身证知、现证、成就此法而住，就是到此程度吗？’‘贤友，我宣称自己亲身证知、现证、成就此法而住，就是到此程度。’‘贤友，我亦亲身证知、现证、成就此法而住，到此程度。’‘贤友，我们真是有幸，真是太好了，能见到具寿这样一位同梵行者。我亲身证知、现证、成就而宣说的法，您亦亲身证知、现证、成就而住；您亲身证知、现证、成就而住的法，我亦亲身证知、现证、成就而宣说。我所知的法，您亦知；您所知的法，我亦知。我如何，您亦如何；您如何，我亦如何。来吧，贤友，现在我们两人共同管理此教团吧。’王子，就这样，阿罗逻·卡拉玛虽是我的老师，却把我这个弟子置于与他同等的地位，并以崇高的敬意来敬待我。王子，我心中想：‘此法不导向厌离、离贪、灭尽、寂止、证智、正觉、涅槃，仅仅导向投生于无所有处。’王子，于是，我对那法不满足，厌离那法而离开了。”

328. ‘‘So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi [Pg.282] paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

328. “王子，我当时寻求善，遍求无上寂静之境，就去拜访了郁陀迦·罗摩子(Udaka Rāmaputta)。到了之后，我对郁陀迦·罗摩子这样说：‘贤友，我希望在此法与律中修梵行。’王子，我这样说后，郁陀迦·罗摩子对我说：‘具寿请安住。此法即是如此，智慧之人不久即可由自己以胜智现证、成就其师之教说而住。’王子，我不久就迅速地通晓了那法。王子，我仅仅通过口头复诵和言语谈论，就能言说知见之言与确立之言，并且自称‘我知我见’，我与他人皆是如此。王子，我当时这样想：‘罗摩宣称自己亲身证知、现证、成就此法而住，并非仅仅凭着信心；罗摩确实是知见此法而住的。’然后，王子，我就去拜访郁陀迦·罗摩子，到了之后，我对郁陀迦·罗摩子这样说：‘贤友，罗摩宣称自己亲身证知、现证、成就此法而住，是到何等程度呢？’王子，我这样说后，郁陀迦·罗摩子就宣说了非想非非想处。王子，我当时这样想：‘并非只有罗摩有信，我亦有信；并非只有罗摩有精进……有念……有定……有慧，我亦有慧。我何不为现证罗摩所宣称“由自己以胜智现证、成就而住”之法而努力呢？’王子，我不久就迅速地由自己以胜智现证、成就那法而住。”

‘‘Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

“于是，王子，我前往罗摩子郁陀迦(Udako rāmaputto)之处。抵达后，我对罗摩子郁陀迦说此言：‘贤友，罗摩是仅于此量，亲自以胜智现证、圆具而宣说此法的吗？’‘贤友，罗摩确实是仅于此量，亲自以胜智现证、圆具而宣说此法。’‘贤友，我也仅于此量，亲自以胜智现证、圆具而安住于此法。’‘贤友，我们有幸！贤友，我们善得！我们得见具寿您这样的同梵行者。如此，罗摩亲自以胜智现证、圆具而宣说的法，你亲自以胜智现证、圆具而安住于其中。你亲自以胜智现证、圆具而安住的法，罗摩亲自以胜智现证、圆具而宣说。如此，罗摩所证知的法，你了知；你了知的法，罗摩所证知。如此，罗摩是怎样，你就是怎样；你是怎样，罗摩就是怎样。来吧，贤友，现在由你来领导这个团体吧！’就这样，王子，罗摩子郁陀迦，我的同梵行者，将我置于导师之位，并以隆重的敬意恭敬我。王子，我心生此念：‘此法不导向厌离、离贪、灭尽、寂止、胜智、正觉、涅槃，而只导向非想非非想处之生。’于是，王子，我不满足于此法，对此法感到厌离而离去。”

329. ‘‘So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadīñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ. Tassa mayhaṃ, rājakumāra, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadiñca sandantiṃ setakā supatitthā[Pg.283], ramaṇīyā samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, rājakumāra, tattheva nisīdiṃ – ‘alamidaṃ padhānāyā’ti. Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

329. 王子，实则我为寻求何为善，探求无上寂静之境，于摩揭陀(Magadha)次第游行，抵达优楼频螺(Uruvelā)的塞那尼村(Senānigamo)。在彼处，我见到悦意的地界、令人喜爱的林丛，以及一条流淌着清澈之水、渡口良好、令人悦意的河流，且周边有可供乞食之村。王子，我生起此念：“啊，此地界实为悦意，林丛亦令人喜爱，河流流淌，水质清澈，渡口良好，令人悦意，且周边有可供乞食之村。此处实足以令欲精勤的良家子(kulaputta)精勤！”王子，实则我即于彼处坐下，心念：“此处足以精勤。”王子，复有三种未曾有、往昔未曾听闻的譬喻(upamā)于我心中浮现。

‘‘Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

“王子，譬如有一块湿润、含脂的木头，被置于水中。这时，有个人拿着上钻木来了，心想：‘我要生火，使火出现。’王子，你认为如何？那人能用上钻木摩擦那块置于水中、湿润、含脂的木头，生火，使火出现吗？”“大德，不能。是何缘故？大德，因为那木头是湿润、含脂的，又被置于水中，那人只会自取疲劳与苦恼罢了。”“王子，正是如此，任何沙门或婆罗门，若身心未远离诸欲而住，他们于诸欲中的欲贪、欲爱、欲迷、欲渴、欲恼，未于内在善断、善息。即使那些精勤的尊者沙门婆罗门感受到剧烈、粗涩、辛辣的苦受，他们也不堪于智、于见、于无上正等觉。即使那些精勤的尊者沙门婆罗门没有感受到剧烈、粗涩、辛辣的苦受，他们也不堪于智、于见、于无上正等觉。王子，这第一个譬喻，非凡、前所未闻，在我心中显现。”

330. ‘‘Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya[Pg.284], tejo pātukareyyā’’ti? ‘‘No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

330. “王子，确实，又有第二个譬喻于我心中显现，此譬喻非凡，前所未闻。王子，譬如有一块潮湿含脂的木头，被放置在远离水的陆地上。这时，有个人拿着上钻木前来，心想：‘我要生火，要让火出现。’王子，你认为如何？那人拿着上钻木，去摩擦那块被放置在远离水的陆地上、潮湿含脂的木头，能生出火，能让火出现吗？”“世尊，不能。此是何故？世尊，因为那块木头潮湿含脂，即使被放置在远离水的陆地上，那人也只会徒增疲劳与苦恼而已。”“王子，正是如此。任何沙门或婆罗门，虽然身心远离诸欲而住，但他们对于诸欲的欲贪、欲爱、欲迷、欲渴、欲恼，于内心中尚未善断、善息。即使那些尊者沙门、婆罗门因精进而感受到痛苦、猛烈、粗厉、苦涩的感受，他们也不堪于智、见、无上正觉。即使那些尊者沙门、婆罗门没有因精进而感受到痛苦、猛烈、粗厉、苦涩的感受，他们也不堪于智、见、无上正觉。王子，这便是我心中显现的第二个譬喻，非凡且前所未闻。”

331. ‘‘Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ, bhante’’. Taṃ kissa hetu? Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā [Pg.285] vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

331. “王子，确实，又有第三个譬喻在我的智中显现，此譬喻令人惊奇、前所未闻。譬如，王子，有干燥、无树汁的木头，被放置于远离水的陆地上。那时，有个人拿着钻木取火的上木前来，想：‘我将生火，我将让火出现。’王子，你认为如何？那个人拿着钻木取火的上木，摩擦这块被放置于远离水的陆地上、干燥、无树汁的木头，能否生起火，能否让火出现呢？”“是的，世尊。”“是何原因？”“世尊，因为这木头是干燥、无树汁的，并且它被放置于远离水的陆地上。”“王子，确实，正是如此。任何沙门或婆罗门，以身及心远离诸欲而住，他们于诸欲中的欲贪、欲爱、欲昏沉、欲渴、欲热恼，已于内被善断、善寂止。即使那些尊者沙门、婆罗门感受到策励所生的痛苦、猛利、粗暴、苦涩的感受，他们也堪能证得智、见与无上正等觉。即使那些尊者沙门、婆罗门没有感受到策励所生的痛苦、猛利、粗暴、苦涩的感受，他们也堪能证得智、见与无上正等觉。王子，确实，这第三个令人惊奇、前所未闻的譬喻在我的智中显现。王子，确实，这三个令人惊奇、前所未闻的譬喻在我的智中显现。”

332. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

332. “王子，当时我这样想：‘我何不以齿咬齿，以舌抵颚，以心制心、压制、折磨它呢？’王子，于是我便以齿咬齿，以舌抵颚，以心制心、压制、折磨它。王子，当我以齿咬齿，以舌抵颚，以心制心、压制、折磨它时，汗从腋下流出。王子，譬如强壮之人抓住较弱之人的头或肩，加以制伏、压迫、折磨他；王子，正像这样，当我以齿咬齿，以舌抵颚，以心制心、压制、折磨它时，汗从腋下流出。王子，我发起了不退转的精进，正念现前而没有忘失，然而，我被精进所折服，身体因那痛苦的精进而变得紧张，不得宁静。”

333. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā [Pg.286] sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

333. 王子，我当时这样想：“我何不修习无出入息的禅定呢？”王子，于是我便从口和鼻止住了出入息。王子，当我从口和鼻止住出入息时，有风从耳窍出来，其声极大。譬如铁匠的风箱被鼓动时，会发出极大的声音；王子，同样地，当我从口和鼻止住出入息时，有风从耳窍出来，其声也极大。王子，然而我发起了不退缩的精进，念已现前而不迷乱。但我那因痛苦的精勤而被精进所刺的身体，却是焦躁不安，不得寂静。

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

王子，我当时这样想：“我何不修习无出入息的禅定呢？”王子，于是我便从口、鼻和耳止住了出入息。王子，当我从口、鼻和耳止住出入息时，有极猛烈的风冲击我的头顶。王子，譬如强壮的男子用锋利的尖器锥刺头顶；王子，同样地，当我从口、鼻和耳止住出入息时，有极猛烈的风冲击我的头顶。王子，然而我发起了不退缩的精进，念已现前而不迷乱。但我那因痛苦的精勤而被精进所刺的身体，却是焦躁不安，不得寂静。

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

王子，我生起此念：“我何不修习无呼吸禅呢？”于是，王子，我从口、鼻、耳止住了出入息。王子，当我从口、鼻、耳止住出入息时，头部生起剧烈的疼痛。王子，譬如强壮之人用坚固的皮带束缚头部；同样地，王子，当我从口、鼻、耳止住出入息时，头部也生起剧烈的疼痛。王子，然而我已发起精进，毫不退缩，念已安住，没有忘失。但我的身体因那痛苦的精进而被刺痛，焦躁不安，不得平静。

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

王子，我生起此念：“我何不修习无呼吸禅呢？”于是，王子，我从口、鼻、耳止住了出入息。王子，当我从口、鼻、耳止住出入息时，有猛烈的风切割我的腹部。王子，譬如熟练的屠牛者或其弟子，用锋利的屠牛刀切割腹部；同样地，王子，当我从口、鼻、耳止住出入息时，也有猛烈的风切割我的腹部。王子，然而我已发起精进，毫不退缩，念已安住，没有忘失。但我的身体因那痛苦的精进而被刺痛，焦躁不安，不得平静。

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu [Pg.287] adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

王子，我生起此念：“我何不修习无出入息之禅那？”王子，于是我从口、从鼻、从耳止住了出入息。王子，当我从口、从鼻、从耳止住出入息时，身体生起了极大的热恼。王子，譬如两位强壮的男子，抓住一位较弱男子的双臂，在火炭坑上烧烤、炙烤。正是如此，王子，当我从口、从鼻、从耳止住出入息时，身体生起了极大的热恼。王子，我发起了不退转的精进，建立了不失念的正念，然而，我那被痛苦修行所折磨的身体，却是焦躁不安，未得轻安。

‘‘Apissu maṃ, rājakumāra, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti. Arahaṃ samaṇo gotamo. Vihārotveva so arahato evarūpo hotī’ti.

王子，亦有天神见到我后这样说：“沙门乔达摩已经去世了。”一些天神这样说：“沙门乔达摩没有去世，但正在去世。”另一些天神则说：“沙门乔达摩没有去世，也不是正在去世。沙门乔达摩是阿罗汉，阿罗汉的安住就是如此。”

334. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā [Pg.288] etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ. Imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, rājakumāra, tā devatā paccācikkhāmi. ‘Hala’nti vadāmi.

334. “王子，我当时这样想：‘我何不完全断绝食物呢？’王子，那时，诸天神来到我跟前，对我说道：‘贤者，请不要完全断绝食物。贤者，你若完全断绝食物，我们将从你的毛孔注入天界的精华，你就能以此维生。’王子，我又想：‘如果我声称完全不食，而这些天神却从我的毛孔注入天界的精华来让我维生，这对我而言就是妄语。’王子，于是我拒绝了那些天神，说道：‘不可。’”

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsa’nti. So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho [Pg.289] ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, rājakumāra, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti, ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

“王子，我当时这样想：‘我何不少量地摄取食物，一掬一掬地，或是绿豆汤，或是马豆汤，或是豌豆汤，或是野豌豆汤？’王子，我便少量地摄取食物，一掬一掬地，或是绿豆汤，或是马豆汤，或是豌豆汤，或是野豌豆汤。王子，当我如此少量地摄取食物时，我的身体变得极度消瘦。譬如八十节草或黑节草，由于少量进食，我的四肢百骸也变得如此。譬如骆驼蹄，由于少量进食，我的臀部也变得如此。譬如一串珠子，由于少量进食，我的脊椎骨也变得高低起伏。譬如老旧厅堂里歪斜支离的椽子，由于少量进食，我的肋骨也变得歪斜支离。譬如在深井中，水中星影深陷下沉，由于少量进食，我的眼珠在眼窝中也看起来深陷下沉。譬如生的苦瓠，被风与热吹晒而枯萎干瘪，由于少量进食，我的头皮也枯萎干瘪。王子，我想摸腹皮时，却抓到了脊椎骨；我想摸脊椎骨时，却抓到了腹皮。王子，由于少量进食，我的腹皮紧贴着脊椎骨。王子，我意欲大小便时，便因少量进食而在原地向前仆倒。王子，为了让此身稍得安适，我用手抚摸肢体。王子，当我用手抚摸肢体时，由于少量进食，根部腐烂的体毛从身上脱落。王子，人们见到我后这么说：‘沙门乔达摩是黑色的。’另一些人说：‘沙门乔达摩不是黑色的，是棕色的。’还有一些人说：‘沙门乔达摩既不是黑色的，也不是棕色的，是黄褐色的。’王子，由于少量进食，我那原本清净明亮的肤色也受到了损害。”

335. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammā alamariyañāṇadassanavisesaṃ; siyā nu kho añño maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā; siyā nu kho eso maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi [Pg.290] dhammehī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

335. 王子，我当时生起这样的想法：“在过去，任何精勤的沙门或婆罗门所感受到的痛苦、剧烈、粗暴、辛辣的感受，以此为极限，无有更甚者。在未来，任何精勤的沙门或婆罗门将要感受到的痛苦、剧烈、粗暴、辛辣的感受，也以此为极限，无有更甚者。在现在，任何精勤的沙门或婆罗门正在感受到的痛苦、剧烈、粗暴、辛辣的感受，也以此为极限，无有更甚者。然而，我以此辛辣的苦行，未能证得超越人法的、足以成就圣者智见之殊胜法。难道有其他通往菩提的道路吗？”王子，我当时又生起这样的想法：“我忆起，当我父王释迦族在耕作时，我正坐在凉爽的阎浮树荫下，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。这会是通往菩提的道路吗？”王子，我随念生识：“这正是通往菩提的道路。”王子，我当时又生起这样的想法：“我为何要害怕那远离诸欲、远离诸不善法的快乐呢？”王子，我当时又生起这样的想法：“我不害怕那远离诸欲、远离诸不善法的快乐。”

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.

“王子，那时我这样想：‘以如此极度瘦弱的身体，要证得那种乐是不容易的。我何不食用米饭和麦粥之类的粗食呢？’王子，于是我食用了米饭和麦粥之类的粗食。王子，当时有五位比丘侍奉我，他们想：‘沙门乔达摩证得任何法，将会告诉我们。’王子，当我食用了米饭和麦粥之类的粗食后，那五位比丘就对我心生厌离而离去，说：‘沙门乔达摩生活奢侈，已放弃精进，返回到奢侈的生活了。’”

336. ‘‘So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

336. “王子，我食用了粗食，恢复体力后，远离诸欲……我证入并安住于初禅。寻、伺平息……我证入并安住于第二禅……第三禅……第四禅。当心如此安住、清净、明净、无瑕、离诸随烦恼、柔软、堪任、稳固、不动时，我将心导向宿命通智。我忆起种种过去生，即一生、二生……像这样，我忆起具有行相与细节的种种过去生。王子，此乃我在初夜时分证得的第一明。无明被破除，明生起；黑暗被破除，光明生起——对于一位不放逸、热忱、精进安住者而言，正是如此。”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi [Pg.291] …pe… ayaṃ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

当心如此得定、清净、明洁、无瑕、离诸随烦恼、柔软、适业、稳固、达至不动时，我将心转向了知众生死生之智。我以清净、超人之天眼，见诸有情死时、生时，卑劣、高贵，美貌、丑陋，往善趣、往恶趣，我了知诸有情随其业而受生。……王子，实则，于夜之中分，我证得此第二明。无明已破，明已生；黑暗已破，光明已生——正如于不放逸、热勤、自我策励而住者。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

当心如此得定、清净、明洁、无瑕、离诸随烦恼、柔软、适业、稳固、达至不动时，我将心转向诸漏尽智。我如实了知：“此是苦。”……我如实了知：“此是导向苦灭之道。”我如实了知：“此是诸漏。”……我如实了知：“此是导向漏灭之道。”我如是知、如是见，心从欲漏解脱，心从有漏解脱，心从无明漏解脱。于解脱中，生起“我已解脱”之智。我了知：“生已尽，梵行已立，所作已作，不受后有。”王子，实则，于夜之后分，我证得此第三明。无明已破，明已生；黑暗已破，光明已生——正如于不放逸、热勤、自我策励而住者。

337. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ – yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

337. “王子，我生起如此之念：‘我所证得之此法，甚深、难见、难悟，寂静、殊胜，非思量所及，微细，唯智者能知。然此众生乐于欲乐，耽于欲乐，喜于欲乐。对于乐于欲乐、耽于欲乐、喜于欲乐之众生，此理难见，即此缘性之缘起法。此理亦难见，即一切行之止息、一切依之舍离、爱尽、离欲、灭、涅槃。我若说法，而他人不能了悟，那对我将是疲劳，那对我将是烦恼。’王子，此外，这些前所未闻、不可思议的偈颂，于我心中显现：”

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

“我以艰辛所证得之法，现在不宜宣说；为贪、瞋所困者，此法不易善觉。

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ ti.

“此法逆流、精妙、甚深、难见、微细，为贪欲所染、被愚痴黑暗所覆盖者不能得见。”

‘‘Itiha [Pg.292] me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāya.

“王子，我如是思惟时，心倾向于闲静，而非说法。”

338. ‘‘Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata, bho, loko; vinassati vata, bho, loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati no dhammadesanāyā’ti. Atha kho, rājakumāra, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; bhavissanti dhammassa aññātāro’ti. Idamavoca, rājakumāra, brahmā sahampati; idaṃ vatvā athāparaṃ etadavoca –

338. 于是，王子，娑婆主(Sahampati)梵天以心了知我心中所思，他这样想：“唉！世界将毁灭；唉！世界将消亡。因为如来、阿罗汉、正等觉者的心倾向于少勤，不倾向于说法。”于是，王子，娑婆主梵天犹如强壮之人屈臂或伸臂，从梵天界消失，出现在我面前。于是，王子，娑婆主梵天将上衣(uttarāsaṅga)偏袒一肩，来到我所在之处，向我合掌，对我这样说：“尊者，请世尊(Bhagavā)说法，请善逝说法！有尘垢少的众生，因未闻法而衰退；将有能了知法者。”王子，娑婆主梵天说了此话。说了此话后，又接着说：——

‘Pāturahosi magadhesu pubbe,Dhammo asuddho samalehi cintito;

Apāpuretaṃ amatassa dvāraṃ,Suṇantu dhammaṃ vimalenānubuddhaṃ.

“往昔于摩揭陀(Magadhesu)国中，曾出现由有垢者所思的不净之法；请开启此甘露之门，愿众生听闻无垢者所觉悟之法。

‘Sele yathā pabbatamuddhaniṭṭhito,Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,Pāsādamāruyha samantacakkhu.

“犹如立于岩山之顶，能遍观一切众生；善慧者，普眼者啊，请亦如是登上法所成之殿堂。

‘Sokāvatiṇṇaṃ janatamapetasoko,Avekkhassu jātijarābhibhūtaṃ;

Uṭṭhehi vīra, vijitasaṅgāma,Satthavāha aṇaṇa, vicara loke;

Desassu bhagavā dhammaṃ,Aññātāro bhavissantī’ti.

“离忧者啊，请垂顾沉溺于忧悲、为生老所压迫的众生。奋起吧，英雄，战胜者，无债的商主，请游行于世！世尊，请您说法，将有能了知者！”

339. ‘‘Atha [Pg.293] khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena, evameva kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –

339. 王子，其时我了知梵天之劝请，并缘于对众生之悲悯，遂以佛眼遍观世间。王子，我以佛眼遍观世间时，见有众生薄尘者、厚尘者，利根者、钝根者，善相者、恶相者，易教化者、难教化者；复见有众生见来世罪为可畏而住，亦有众生不见来世罪为可畏而住。犹如青莲池、红莲池或白莲池中，或有青莲、红莲、白莲，生于水中，长于水中，未出水面，于水底滋养；或有青莲、红莲、白莲，生于水中，长于水中，与水面齐平而住；或有青莲、红莲、白莲，生于水中，长于水中，挺出水面，不为水所染。王子，正是如此，我以佛眼遍观世间，见有众生薄尘者、厚尘者，利根者、钝根者，善相者、恶相者，易教化者、难教化者；复见有众生见来世罪为可畏而住，亦有众生不见来世罪为可畏而住。其时，王子，我以偈颂回答娑婆主梵天(Brahmā Sahampati)：

‘Apārutā tesaṃ amatassa dvārā,Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,Dhammaṃ paṇītaṃ manujesu brahme’ti.

为彼等已开不死之门，有耳者可发起信心。梵天，我先前因视之为恼，未向人们宣说我所通达之胜法。

340. ‘‘Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

340. 王子，其时娑婆主梵天心想：“我已蒙世尊允诺说法之机。”于是向我行礼，右绕之后，即于其处消失。

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa [Pg.294] paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca – ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca – ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

“王子，我当时这样想：‘我应当先为谁说法呢？谁能迅速了知此法呢？’王子，我当时这样想：‘这位阿罗逻·卡拉玛(Āḷāro Kālāmo)是贤智、练达、具慧者，长期以来智慧眼之尘垢稀少。我何不先为阿罗逻·卡拉玛说法；他必能迅速了知此法。’于是，王子，一位天神前来对我这么说：‘尊者，阿罗逻·卡拉玛已于七日前命终。’我的智与见也生起，了知‘阿罗逻·卡拉玛已于七日前命终’。王子，我当时这样想：‘阿罗逻·卡拉玛真是巨大的损失啊。假使他听闻此法，必能迅速了知。’王子，我当时这样想：‘我应当先为谁说法呢？谁能迅速了知此法呢？’王子，我当时这样想：‘这位郁陀迦·罗摩子(Udako Rāmaputto)是贤智、练达、具慧者，长期以来智慧眼之尘垢稀少。我何不先为郁陀迦·罗摩子说法；他必能迅速了知此法。’于是，王子，一位天神前来对我这么说：‘尊者，郁陀迦·罗摩子已于昨夜命终。’我的智与见也生起，了知‘郁陀迦·罗摩子已于昨夜命终’。王子，我当时这样想：‘郁陀迦·罗摩子真是巨大的损失啊。假使他听闻此法，必能迅速了知。’”

341. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’nti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.

341. “王子，我当时这样想：‘我应先为谁说法呢？谁能迅速了知此法呢？’王子，我又这样想：‘五比丘对我助益良多，他们在我精勤策励时曾侍奉我。我当先为五比丘说法。’王子，我又这样想：‘如今五比丘住在何处呢？’王子，我以清净、超人之天眼，看见五比丘住在波罗奈的仙人堕处(Isipatana)鹿野苑。于是，王子，我在优楼频螺(Uruvelā)随意居住后，便朝波罗奈游行而去。”

‘‘Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti? Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –

“王子，裸行顺命外道(Ājīvaka)优波迦(Upaka)在伽耶与菩提树之间，于路途中遇见了我。他见到我后对我说：‘贤友(āvuso)，你的诸根十分清明，肤色纯净光洁。贤友，你随谁出家？谁是你的导师？你信奉谁的法？’当他如此说时，王子，我便以偈颂对裸行顺命外道优波迦说：”

‘Sabbābhibhū [Pg.295] sabbavidūhamasmi,Sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto,Sayaṃ abhiññāya kamuddiseyyaṃ.

“我胜一切，知一切，于一切法无所染；舍弃一切，爱尽解脱，自证菩提，谁堪称师？

‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

我无有师，亦无等伦，于天人世间，无有匹敌者。

‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

我实世间阿罗汉，我是无上之导师；唯我乃是正等觉，已得清凉与寂灭。

‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhi’nti.

为转法轮，我往迦尸城，于盲暗世间，击响不死鼓。”

‘Yathā kho tvaṃ, āvuso, paṭijānāsi arahasi anantajino’ti.

“贤友，如你所宣称，你堪为无尽的胜利者。”

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.

如我一般已达漏尽者，实为胜者；我已降伏诸恶法，是故，优波迦，我为胜者。

‘‘Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

王子，如是说已，裸行顺命外道优波迦言：“贤友，或许如此。”说罢，摇了摇头，走上岔路离开了。

342. ‘‘Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ – sace so ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ, tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena [Pg.296] ca samudācaranti. Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha ; arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti[Pg.297]. Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta’nti ? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

342. “王子，我渐次游行，来到波罗奈（Bārāṇasī）的仙人堕处鹿野苑，走近五比丘处。王子，五比丘远远看见我走来，就互相约定：‘这位沙门乔达摩（Gotama）来了，他耽于利养、放弃精进，重返于利养。我们不要向他致敬，不要起身迎接，不要接过他的衣钵；不过可以准备座位，如果他想坐就让他坐。’王子，我越走近五比丘，他们越是无法坚持自己的约定。有些人迎上来接过我的衣钵，有些人铺设座位，有些人准备洗脚水。不过，他们仍然用名字和‘贤友’来称呼我。王子，听他们这样说，我就对五比丘说：‘比丘们，不要用名字和“贤友”称呼如来。比丘们，如来是阿罗汉、正等正觉者。比丘们，倾听，我已证得不死。我将教诫，我将说法。你们若依所教导而行，不久就能在现法中亲身以殊胜智证知、作证，并安住于那无上梵行的终点，良家子们正是为了它才正确地从在家出家，趣向无家。’王子，听了这话，五比丘对我说：‘贤友乔达摩，你过去用那样的行为、那样的修行、那样的苦行，尚且未能证得上人法，以及殊胜的圣知见；现在你耽于利养、放弃精进，重返于利养，又怎么能证得上人法，以及殊胜的圣知见呢？’王子，听了这话，我就对五比丘说：‘比丘们，如来不耽于利养，不放弃精进，不重返于利养。比丘们，如来是阿罗汉、正等正觉者。比丘们，倾听，我已证得不死。我将教诫，我将说法。你们若依所教导而行，不久就能在现法中亲身以殊胜智证知、作证，并安住于那无上梵行的终点，良家子们正是为了它才正确地从在家出家，趣向无家。’王子，第二次，五比丘又对我说：‘贤友乔达摩，你过去用那样的行为、那样的修行、那样的苦行，尚且未能证得上人法，以及殊胜的圣知见；现在你耽于利养、放弃精进，重返于利养，又怎么能证得上人法，以及殊胜的圣知见呢？’王子，第二次，我对五比丘说：‘比丘们，如来不耽于利养，不放弃精进，不重返于利养。比丘们，如来是阿罗汉、正等正觉者。比丘们，倾听，我已证得不死。我将教诫，我将说法。你们若依所教导而行，不久就能在现法中亲身以殊胜智证知、作证，并安住于那无上梵行的终点，良家子们正是为了它才正确地从在家出家，趣向无家。’王子，第三次，五比丘又对我说：‘贤友乔达摩，你过去用那样的行为、那样的修行、那样的苦行，尚且未能证得上人法，以及殊胜的圣知见；现在你耽于利养、放弃精进，重返于利养，又怎么能证得上人法，以及殊胜的圣知见呢？’王子，听了这话，我就对五比丘说：‘比丘们，你们可记得我在此之前曾说过这样的话吗？’‘不曾，世尊。’‘比丘们，如来是阿罗汉、正等正觉者。比丘们，倾听，我已证得不死。我将教诫，我将说法。你们若依所教导而行，不久就能在现法中亲身以殊胜智证知、作证，并安住于那无上梵行的终点，良家子们正是为了它才正确地从在家出家，趣向无家。’”

‘‘Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema. Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

王子，我确实能够使五比丘了知。王子，我教诫两位比丘，三位比丘去托钵。那三位比丘托钵带回什么，我们六人就以之维生。王子，我教诫三位比丘，两位比丘去托钵。那两位比丘托钵带回什么，我们六人就以之维生。

343. ‘‘Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū’’ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’’ti? ‘‘Tena hi, rājakumāra, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ hatthārūḷhe aṅkusagayhe sippe’’ti? ‘‘Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe’’ti[Pg.298]. ‘‘Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya – ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa assaddho; yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa bahvābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa saṭho māyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya. So cassa kusīto; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya. So cassa duppañño; yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā’’ti? ‘‘Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī’’ti!

343. “王子，那时，五位比丘受我如此教诫、如此训导，不久，便在现法中以殊胜智亲自证得、具足并安住于那无上梵行的终极——良家子正是为此才正确地从家到无家而出家。”世尊说后，菩提王子(Bodhi)对世尊说：“尊者，比丘得到如来为导师，需要多久，才能在现法中以殊胜智亲自证得、具足并安住于那无上梵行的终极——良家子正是为此才正确地从家到无家而出家呢？”“王子，既然如此，我将反问你。你认为怎样合适，就怎样回答。王子，你意下如何？你是否善于骑象及持钩之技艺？”“是的，尊者，我善于骑象及持钩之技艺。”“王子，你意下如何？此处有一人前来，心想：‘菩提王子知晓骑象及持钩之技艺，我当于彼处学习骑象及持钩之技艺。’而此人无信，凡有信者所能达，彼不能达；又，彼多病，凡少病者所能达，彼不能达；又，彼谄诈虚伪，凡诚实无伪者所能达，彼不能达；又，彼懈怠，凡精进者所能达，彼不能达；又，彼劣慧，凡具慧者所能达，彼不能达。王子，你意下如何？此人能否在你处学会骑象及持钩之技艺？”“尊者，此人即便只具足此等障碍之一，亦不能在我处学会骑象及持钩之技艺，何况具足五种障碍呢！”

344. ‘‘Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya – ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa saddho; yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya. So cassa appābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya. So cassa asaṭho amāyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya. So cassa āraddhavīriyo; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya. So cassa paññavā; yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā’’ti? ‘‘Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī’’ti! ‘‘Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. Katamāni pañca? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari [Pg.299] vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Imāni kho, rājakumāra, pañca padhāniyaṅgāni.

344. “王子，你意下如何？于此，有个人前来想：‘菩提王子善于骑象与持钩之技，我当于彼处学习骑象与持钩之技。’他有信心，凡是凭信心所能达到的，他都能达到；他无病，凡是凭无病所能达到的，他都能达到；他不奸诈、不虚伪，凡是凭不奸诈、不虚伪所能达到的，他都能达到；他发起精进，凡是凭发起精进所能达到的，他都能达到；他有智慧，凡是凭智慧所能达到的，他都能达到。王子，你意下如何？那个人能否在你那里学会骑象与持钩之技呢？”“世尊，即使只具足其中一个条件，那个人也能在我这里学会骑象与持钩之技，更何况具足五个条件呢！”“正是如此，王子，有此五精勤支。是哪五种呢？于此，王子，比丘有信心，他相信如来的觉悟：‘彼世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊’；他无病无恼，消化功能均衡，不冷不热，适中而能堪精勤；他不奸诈、不虚伪，在导师或智慧的同梵行者面前如实地展现自己；他为断除诸不善法、为具足诸善法而住于发起精进，强健、坚毅、于诸善法中不舍重担；他有智慧，具足了知生灭、圣、决择、能正导至苦尽的智慧。王子，这即是五种精勤支。”

345. ‘‘Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. Tiṭṭhantu, rājakumāra, satta vassāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni. Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā [Pg.300] upasampajja vihareyya cha rattindivāni… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ. Tiṭṭhatu, rājakumāra, eko rattindivo. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī’’ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘aho buddho, aho dhammo, aho dhammassa svākkhātatā! Yatra hi nāma sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī’’ti!

345. “王子，具备这五种精勤之支的比丘，若得到如来这位导师，只需七年，便能于现法中由自己亲证、作证后，具足而住于那无上梵行圆满——良家子们正是为此而正当地从在家出家，进入无家生活。王子，且不说七年，只需六年……五年……四年……三年……二年……一年。王子，且不说一年，只需七个月……六个月……五个月……四个月……三个月……两个月……一个月……半个月。王子，且不说半个月，只需七个日夜。王子，且不说七个日夜，只需六个日夜……五个日夜……四个日夜……三个日夜……两个日夜……一个日夜。王子，且不说一个日夜。具备这五种精勤之支的比丘，若得到如来这位导师，傍晚接受教导，清晨就能证得殊胜；清晨接受教导，傍晚就能证得殊胜。”当如是说后，菩提王子对世尊说道：“奇哉，佛陀！奇哉，法！奇哉，法之善说！实乃傍晚接受教导，清晨就能证得殊胜；清晨接受教导，傍晚就能证得殊胜！”

346. Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca – ‘‘evameva panāyaṃ bhavaṃ bodhi – ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti ; atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañcā’’ti. ‘‘Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca. Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ’’. ‘‘Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca – ‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’nti. Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca – ‘ayaṃ, bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’nti. Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

346. 如是说后，青年商只迦子对菩提王子说：“尊者菩提，您这样说：‘啊，佛陀！啊，法！啊，法之善说！’ 然而您却没有皈依那位乔达摩尊者，也没有皈依法与比丘僧。”“朋友商只迦子，不要这样说！朋友商只迦子，不要这样说！朋友商只迦子，这是我亲自从母亲那里听到，亲自领受的。朋友商只迦子，有一次，世尊住在憍赏弥（Kosambī）的瞿私陀园（Ghositārāma）。当时，我的母亲怀胎，前往世尊之处；抵达后，礼敬世尊，坐于一旁。坐于一旁后，我的母亲对世尊说：‘尊者，我腹中的这个孩子，无论是男孩还是女孩，都皈依世尊、皈依法与比丘僧。愿世尊从今日起，忆持他（她）为终身皈依的优婆塞。’朋友商只迦子，有一次，世尊就住在这里的跋伽国（Bhagga），在鳄鱼山（Susumāragira）的配沙伽罗林（Bhesakaḷāvana）鹿野苑（Migadāya）。当时，乳母抱着我前往世尊之处；抵达后，礼敬世尊，立于一旁。立于一旁后，我的乳母对世尊说：‘尊者，这位菩提王子皈依世尊、皈依法与比丘僧。愿世尊从今日起，忆持他为终身皈依的优婆塞。’朋友商只迦子，我今第三次皈依世尊、皈依法与比丘僧。愿世尊从今日起，忆持我为终身皈依的优婆塞。”

Bodhirājakumārasuttaṃ niṭṭhitaṃ pañcamaṃ.

菩提王子经第五终。

6. Aṅgulimālasuttaṃ

6. 央掘摩罗经

347. Evaṃ [Pg.301] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṃ paṭipajji. Addasāsuṃ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṃ. Disvāna bhagavantaṃ etadavocuṃ – ‘‘mā, samaṇa, etaṃ maggaṃ paṭipajji. Etasmiṃ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Etañhi, samaṇa, maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī’’ti. Evaṃ vutte, bhagavā tuṇhībhūto agamāsi. Dutiyampi kho gopālakā…pe… tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ etadavocuṃ – ‘‘mā, samaṇa, etaṃ maggaṃ paṭipajji, etasmiṃ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Etañhi samaṇa maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī’’ti.

347. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独(Anāthapiṇḍika)园。那时，在憍萨罗(Kosala)国波斯匿王(Pasenadi)治下，有个名为鸯掘摩罗(Aṅgulimāla)的盗贼，凶残，双手沾血，惯于杀戮和伤害，对众生毫无怜悯。他使村庄变为非村庄，城镇变为非城镇，地方变为非地方。他杀人后，割下手指做成指鬘佩戴。尔时，世尊于清晨时分，着衣持衣钵，进入舍卫城乞食。于舍卫城乞食后，饭后从托钵处返回，收拾好卧具，持衣钵，就踏上了通往盗贼鸯掘摩罗的远路。牧牛人、牧羊人、农夫和行人看到世尊走上了通往盗贼鸯掘摩罗的远路，就对世尊说：“沙门，莫行此路！沙门，这条路上有个名为鸯掘摩罗的盗贼，凶残，双手沾血，惯于杀戮和伤害，对众生毫无怜悯。他使村庄变为非村庄，城镇变为非城镇，地方变为非地方。他杀人后，割下手指做成指鬘佩戴。沙门，即使有十人、二十人、三十人、四十人、五十人结伴而行这条路，也都会落入盗贼鸯掘摩罗之手。”这样说了之后，世尊默然而行。第二次，牧牛人…乃至…第三次，牧牛人、牧羊人、农夫和行人对世尊说：“沙门，莫行此路！沙门，这条路上有个名为鸯掘摩罗的盗贼，凶残，双手沾血，惯于杀戮和伤害，对众生毫无怜悯。他使村庄变为非村庄，城镇变为非城镇，地方变为非地方。他杀人后，割下手指做成指鬘佩戴。沙门，即使有十人、二十人、三十人、四十人、五十人结伴而行这条路，也都会落入盗贼鸯掘摩罗之手。”

348. Atha [Pg.302] kho bhagavā tuṇhībhūto agamāsi. Addasā kho coro aṅgulimālo bhagavantaṃ dūratova āgacchantaṃ. Disvānassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Imañhi maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi mama hatthatthaṃ gacchanti. Atha ca panāyaṃ samaṇo eko adutiyo pasayha maññe āgacchati. Yaṃnūnāhaṃ imaṃ samaṇaṃ jīvitā voropeyya’’nti. Atha kho coro aṅgulimālo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkoti sampāpuṇituṃ. Atha kho corassa aṅgulimālassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ahañhi pubbe hatthimpi dhāvantaṃ anupatitvā gaṇhāmi, assampi dhāvantaṃ anupatitvā gaṇhāmi, rathampi dhāvantaṃ anupatitvā gaṇhāmi, migampi dhāvantaṃ anupatitvā gaṇhāmi; atha ca panāhaṃ imaṃ samaṇaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkomi sampāpuṇitu’’nti! Ṭhitova bhagavantaṃ etadavoca – ‘‘tiṭṭha, tiṭṭha, samaṇā’’ti. ‘‘Ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’’ti. Atha kho corassa aṅgulimālassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā. Atha panāyaṃ samaṇo gacchaṃ yevāha – ‘ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’ti. Yaṃnūnāhaṃ imaṃ samaṇaṃ puccheyya’’nti.

348. 那时，世尊默然而行。盗贼鸯掘摩罗(Aṅgulimāla)远远地看见世尊走来，心想：“真是奇哉，真是未曾有哉！此路，十人、二十人、三十人、四十人、五十人结伴而行，也都落入我手中而丧命。而今此沙门，独自一人，无有同伴，竟似强行而来。我何不夺此沙门之命？”于是，盗贼鸯掘摩罗执刀持盾，佩上弓与箭袋，从后紧追世尊。那时，世尊施展神通，使盗贼鸯掘摩罗虽用尽全力奔跑，也无法追上正常步行的世尊。这时，盗贼鸯掘摩罗心想：“真是奇哉，真是未曾有哉！我以前能追上奔跑的大象并抓住，能追上奔跑的马并抓住，能追上奔跑的战车并抓住，能追上奔跑的鹿并抓住；可是现在我用尽全力奔跑，却追不上这个正常步行的沙门！”于是，他停下脚步，对世尊说：“沙门，止步！止步！”“我已止步，鸯掘摩罗，你才应止步。”那时，盗贼鸯掘摩罗心想：“这些释迦子沙门是说实话者，守实言者。而今这位沙门明明在走，却说‘我已止步，鸯掘摩罗，你才应止步’。我何不问问这位沙门？”

349. Atha kho coro aṅgulimālo bhagavantaṃ gāthāya ajjhabhāsi –

349. 于是，盗贼鸯掘摩罗以偈颂对世尊说道：

‘‘Gacchaṃ vadesi samaṇa ṭhitomhi,Mamañca brūsi ṭhitamaṭṭhitoti;

Pucchāmi taṃ samaṇa etamatthaṃ,Kathaṃ ṭhito tvaṃ ahamaṭṭhitomhī’’ti.

沙门，你行走时说“我已停止”，却说已停止的我“尚未停止”；沙门，我向你请问此事：你如何是已停止，而我尚未停止？

‘‘Ṭhito [Pg.303] ahaṃ aṅgulimāla sabbadā,Sabbesu bhūtesu nidhāya daṇḍaṃ;

Tuvañca pāṇesu asaññatosi,Tasmā ṭhitohaṃ tuvamaṭṭhitosī’’ti.

央掘利摩罗，我因对一切有情放下刀杖，故恒常停止；你于众生未曾抑制，是故我已停止，而你未停止。

‘‘Cirassaṃ vata me mahito mahesī,Mahāvanaṃ pāpuṇi saccavādī ;

Sohaṃ carissāmi pahāya pāpaṃ,Sutvāna gāthaṃ tava dhammayuttaṃ’’.

受人天供养之大仙，真实语者，为摄受我故，久矣方临此大林。我今闻尊师法相应偈，必当舍弃诸恶而修行。

Itveva coro asimāvudhañca,Sobbhe papāte narake akiri;

Avandi coro sugatassa pāde,Tattheva naṃ pabbajjaṃ ayāci.

盗贼如是说已，遂将刀与武器，抛入坑中、悬崖、裂隙。盗贼顶礼善逝足，即于其处求出家。

Buddho ca kho kāruṇiko mahesi,Yo satthā lokassa sadevakassa;

‘Tamehi bhikkhū’ti tadā avoca,Eseva tassa ahu bhikkhubhāvoti.

佛陀，慈悲之大仙，天人世间之导师，彼时召唤：“来，比丘！”此即成其比丘之位。

350. Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti – ‘‘coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Taṃ devo paṭisedhetū’’ti.

350. 尔时，世尊由具寿央掘利摩罗(Aṅgulimāla)随侍在后，向舍卫城(Sāvatthī)游行。次第游行，抵达舍卫城。当时，世尊住于舍卫城祇陀林给孤独园。其时，憍萨罗(Kosala)国波斯匿王(Pasenadi)的王宫门前，有大群人聚集，高声大噪：“大王，在您国中，有一名为央掘利摩罗的盗贼，凶残，双手沾血，沉溺于杀戮，对众生毫无悲悯。他使村庄不成村庄，市镇不成市镇，国土不成国土。他不断杀人，以其手指为鬘佩戴。恳请大王制止他！”

Atha [Pg.304] kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa. Yena ārāmo tena pāvisi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – ‘‘kiṃ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno’’ti? ‘‘Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno. Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Tāhaṃ, bhante, paṭisedhissāmī’’ti. ‘‘Sace pana tvaṃ, mahārāja, aṅgulimālaṃ passeyyāsi kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitaṃ, virataṃ pāṇātipātā, virataṃ adinnādānā, virataṃ musāvādā, ekabhattikaṃ, brahmacāriṃ, sīlavantaṃ, kalyāṇadhammaṃ, kinti naṃ kareyyāsī’’ti? ‘‘Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma. Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṃyamo bhavissatī’’ti?

尔时，憍萨罗(Kosala)国波斯匿王(Pasenadi)率领约五百骑，于白日自舍卫城(Sāvatthī)出。彼至园林处，即驱车进入。车行至可通之处，便下车步行，往诣世尊所在。既至，顶礼世尊，退坐一面。世尊告坐于一面的憍萨罗国波斯匿王曰：“大王，莫非是统领大军的摩揭陀(Māgadha)王频婆娑罗(Bimbisāra)对你发怒？或是毗舍离(Vesālī)的离车人(Licchavī)？或是其他敌国之王？”“世尊，统领大军的摩揭陀王频婆娑罗并未对我发怒，毗舍离的离车人亦未发怒，其他敌国之王亦未发怒。世尊，我之国土中，有名为鸯掘摩罗(Aṅgulimāla)之盗匪，凶残暴戾，双手沾满鲜血，专于杀戮与伤害，于诸有情毫无慈悲。彼使村庄沦为非村，城镇沦为非镇，邦国沦为非邦国。彼杀人复杀人，以其指鬘为饰。世尊，我将前往制止彼。”“大王，汝若见鸯掘摩罗剃除须发，身披袈裟，从家趣于非家而出家，远离杀生，远离不与取，远离妄语，日中一食，修行梵行，具足戒德，秉性善良，汝将如何处置于彼？”“世尊，我等将顶礼彼，起立迎接，以座相邀，并奉上衣服、饮食、卧具、医药等资具，亦将为彼提供如法之守护、庇护与保障。然，世尊，彼乃无戒、恶法之人，何能有如是之戒行与自制？”

Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti. Atha kho bhagavā dakkhiṇaṃ bāhuṃ paggahetvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘eso, mahārāja, aṅgulimālo’’ti. Atha kho rañño pasenadissa kosalassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhītaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘mā bhāyi, mahārāja, natthi te ito bhaya’’nti. Atha kho rañño pasenadissa kosalassa yaṃ ahosi bhayaṃ vā chambhitattaṃ vā lomahaṃso vā so paṭippassambhi. Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo [Pg.305] tenupasaṅkami; upasaṅkamitvā āyasmantaṃ aṅgulimālaṃ etadavoca – ‘‘ayyo no, bhante, aṅgulimālo’’ti? ‘‘Evaṃ, mahārājā’’ti. ‘‘Kathaṃgotto ayyassa pitā, kathaṃgottā mātā’’ti? ‘‘Gaggo kho, mahārāja, pitā, mantāṇī mātā’’ti. ‘‘Abhiramatu, bhante, ayyo gaggo mantāṇiputto. Ahamayyassa gaggassa mantāṇiputtassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti.

尔时，具寿鸯掘摩罗于世尊不远处坐。于是世尊举起右臂，对憍萨罗王波斯匿说：“大王，此即鸯掘摩罗。”于是憍萨罗王波斯匿顿时心生恐惧、惊骇，毛骨悚然。于是世尊了知憍萨罗王波斯匿恐惧、惊悚、毛发竖立，便对憍萨罗王波斯匿说：“大王，莫要害怕，你不会从他这里遇到危险。”于是，憍萨罗王波斯匿的所有恐惧、惊骇与毛骨悚然皆已平息。其后，憍萨罗王波斯匿便去到具寿鸯掘摩罗之处，走近后，对具寿鸯掘摩罗说：“尊者，您是我们的鸯掘摩罗吗？”“是的，大王。”“尊者的父亲是何族姓？母亲是何族姓？”“大王，我父为伽伽(Gaggo)族，母为曼陀尼(Mantāṇī)。”“尊者，愿曼陀尼之子伽伽善住！我将努力为曼陀尼之子尊者伽伽置办衣服、饮食、卧具、医药资具。”

351. Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṃsukūliko tecīvariko. Atha kho āyasmā aṅgulimālo rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘alaṃ, mahārāja, paripuṇṇaṃ me cīvara’’nti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā adantānaṃ dametā, asantānaṃ sametā, aparinibbutānaṃ parinibbāpetā. Yañhi mayaṃ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṃ so bhagavatā adaṇḍena asattheneva danto. Handa ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

351. 那时，具寿鸯掘摩罗是住阿兰若者、常乞食者、粪扫衣者、三衣者。于是，具寿鸯掘摩罗对憍萨罗国波斯匿王说：“大王，够了，我的衣已足。”于是，憍萨罗国波斯匿王前往世尊之处；抵达后，礼敬世尊，然后坐于一旁。坐于一旁的憍萨罗国波斯匿王对世尊说：“世尊，稀有！世尊，未曾有！世尊实乃调伏未调伏者，平息未平息者，令未般涅槃者般涅槃。世尊，我等以棍棒刀剑尚不能调伏之人，却为世尊不用棍棒、不用刀剑而调伏。世尊，现在我等告辞了，我等多有事务，多有应作之事。”“大王，你认为现在是时候了，就请便吧。”于是，憍萨罗国波斯匿王从座位上起身，向世尊顶礼，右绕后离开了。

Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Addasā kho āyasmā aṅgulimālo sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ. Disvānassa etadahosi – ‘‘kilissanti vata, bho, sattā; kilissanti vata, bho, sattā’’ti! Atha kho āyasmā aṅgulimālo sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā aṅgulimālo bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ [Pg.306] piṇḍāya pāvisiṃ. Addasaṃ kho ahaṃ, bhante, sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ’’. Disvāna mayhaṃ etadahosi – ‘‘kilissanti vata, bho, sattā; kilissanti vata, bho, sattā’’ti!

那时，具寿央掘利摩罗于上午时分，穿好下衣，取了衣钵，进入舍卫城(Sāvatthī)乞食。具寿央掘利摩罗在舍卫城次第乞食时，看见一位难产、怀孕困难的妇女。看见后，他心生此念：“啊，众生真苦恼！啊，众生真苦恼！”于是，具寿央掘利摩罗在舍卫城乞食完毕，饭后从乞食处回来，前往世尊之处。抵达后，顶礼世尊，坐于一旁。坐于一旁的具寿央掘利摩罗对世尊说：“世尊，我今日上午时分，穿好下衣，取了衣钵，进入舍卫城乞食。世尊，我在舍卫城次第乞食时，看见一位难产、怀孕困难的妇女。看见后，我心生此念：“啊，众生真苦恼！啊，众生真苦恼！””

‘‘Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi – ‘yatohaṃ, bhagini, jāto nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’’’ti.

“央掘利摩罗，既然如此，你到那位妇女那里去；去到后，对那位妇女这么说：‘姊妹，我自出生以来，不自知曾故意断送过任何生命的性命。以此真实之语，愿你平安，愿胎儿平安！’”

‘‘So hi nūna me, bhante, sampajānamusāvādo bhavissati. Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā’’ti. ‘‘Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi – ‘yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’’’ti.

“世尊，对我而言，这确实将是故意的妄语。世尊，我确实曾故意断送过许多生命的性命。”“央掘利摩罗，既然如此，你到那位妇女那里去；去到后，对那位妇女这么说：‘姊妹，自从我以圣生而生以来，不自知曾故意断送过任何生命的性命。以此真实之语，愿你平安，愿胎儿平安！’”

‘‘Evaṃ, bhante’’ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṃ itthiṃ etadavoca – ‘‘yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’’ti. Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa.

“是的，世尊。”具寿央掘摩罗应诺世尊后，便走向那位妇女。走到后，他对那位妇女说：“姐妹，我受圣生以来，不曾故意夺取众生之命。以此真实语，愿你平安，愿你腹中的胎儿平安。”其后，那位妇女平安了，胎儿也平安了。

Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – 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 aṅgulimālo arahataṃ ahosi.

其后，具寿央掘摩罗独自远离，不放逸、热忱、专志而住，不久即于现法中，亲身以无上智证知、实现并具足了那无上梵行终点而住——良家子正是为此而善从家趣于无家而出家。他了知：“我生已尽，梵行已立，所作已办，不受后有。”具寿央掘摩罗便成为阿罗汉之一。

352. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi [Pg.307] daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati. Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ aṅgulimālaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ aṅgulimālaṃ etadavoca – ‘‘adhivāsehi tvaṃ, brāhmaṇa, adhivāsehi tvaṃ, brāhmaṇa. Yassa kho tvaṃ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṃ, brāhmaṇa, kammassa vipākaṃ diṭṭheva dhamme paṭisaṃvedesī’’ti. Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṃ paṭisaṃvedi; tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

352. 尔时，具寿央掘利摩罗(Aṅgulimāla)于清晨时，着好下衣，取了衣钵，为乞食而进入舍卫城(Sāvatthī)。其时，从别处扔来的土块、木棍、碎瓦，皆落于具寿央掘利摩罗身上。于是，具寿央掘利摩罗头破血流，钵已破，僧伽梨亦已撕裂，他来到世尊跟前。世尊从远处看见具寿央掘利摩罗走来，见到后，对具寿央掘利摩罗说：“忍耐，婆罗门！忍耐，婆罗门！你因某个业的果报，本应在地狱中烧煮许多年、许多百年、许多千年；而你，婆罗门，正在现法中感受那业的果报。”其后，具寿央掘利摩罗独处静居，感受解脱之乐，并于彼时诵出此自说偈：

‘‘Yo pubbeva pamajjitvā, pacchā so nappamajjati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

凡先前放逸，而后不放逸者，彼照耀此世，犹如月出云翳。

‘‘Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati ;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

所作之恶业，为善所覆盖者，彼照耀此世，犹如月出云翳。

‘‘Yo have daharo bhikkhu, yuñjati buddhasāsane;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

若有年少比丘，致力于佛陀教法，彼照耀此世，犹如月出云翳。

‘‘Disā hi me dhammakathaṃ suṇantu,Disā hi me yuñjantu buddhasāsane;

Disā hi me te manujā bhajantu,Ye dhammamevādapayanti santo.

愿我诸敌听闻正法，愿我诸敌致力于佛陀的教法，愿我诸敌亲近那些确立正法的善人。

‘‘Disā hi me khantivādānaṃ, avirodhappasaṃsīnaṃ;

Suṇantu dhammaṃ kālena, tañca anuvidhīyantu.

愿我的敌人们，能适时听闻那宣说忍耐、赞叹无诤者的法，并愿他们能随此法而行。

‘‘Na hi jātu so mamaṃ hiṃse, aññaṃ vā pana kiñci naṃ ;

Pappuyya paramaṃ santiṃ, rakkheyya tasathāvare.

愿彼敌决不伤害我，亦不伤害任何其他众生；愿其得达最上寂，守护一切动静众生。

‘‘Udakañhi [Pg.308] nayanti nettikā, usukārā namayanti tejanaṃ;

Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.

渠匠引水，箭师调直箭，木匠调直木，智者调伏自己。

‘‘Daṇḍeneke damayanti, aṅkusehi kasāhi ca;

Adaṇḍena asatthena, ahaṃ dantomhi tādinā.

有人以杖、钩、鞭调伏，我则为无杖、无器者所调伏。

‘‘Ahiṃsakoti me nāmaṃ, hiṃsakassa pure sato;

Ajjāhaṃ saccanāmomhi, na naṃ hiṃsāmi kiñci naṃ.

往昔，我身为伤人者，却名“无害者”；如今我名实相符，不伤害任何有情。

‘‘Coro ahaṃ pure āsiṃ, aṅgulimāloti vissuto;

Vuyhamāno mahoghena, buddhaṃ saraṇamāgamaṃ.

我昔为盗贼，以指鬘(Aṅgulimāla)闻名；为大流所漂，已归依佛陀。

‘‘Lohitapāṇi pure āsiṃ, aṅgulimāloti vissuto;

Saraṇagamanaṃ passa, bhavanetti samūhatā.

我昔为血手，以指鬘闻名；当观此归依，存在之导索已拔除。

‘‘Tādisaṃ kammaṃ katvāna, bahuṃ duggatigāminaṃ;

Phuṭṭho kammavipākena, aṇaṇo bhuñjāmi bhojanaṃ.

虽曾造作众多导向恶趣之业，然已为业果所触，我无债而食。

‘‘Pamādamanuyuñjanti, bālā dummedhino janā;

Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.

愚昧、无智之人耽于放逸，而智者守护不放逸，如守护最上之财。

‘‘Mā pamādamanuyuñjetha, mā kāmarati santhavaṃ;

Appamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ.

莫耽于放逸，莫乐于欲乐交接；不放逸而禅修者，必获广大之乐。

‘‘Svāgataṃ nāpagataṃ, nayidaṃ dummantitaṃ mama;

Saṃvibhattesu dhammesu, yaṃ seṭṭhaṃ tadupāgamaṃ.

此来是善来，非不善来，此非我之恶思；于善分别诸法中，我已证得最上者。

‘‘Svāgataṃ nāpagataṃ, nayidaṃ dummantitaṃ mama;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti.

此来是善来，非不善来，此非我之恶思；三明悉已达，佛陀教已成。

Aṅgulimālasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

指鬘经第六终。

7. Piyajātikasuttaṃ

7. 爱生经

353. Evaṃ [Pg.309] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. Tassa kālaṃkiriyāya neva kammantā paṭibhanti na bhattaṃ paṭibhāti. So āḷāhanaṃ gantvā kandati – ‘‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’’ti! Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gahapatiṃ bhagavā etadavoca – ‘‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathatta’’nti. ‘‘Kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati; mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. Tassa kālaṃkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti. Sohaṃ āḷāhanaṃ gantvā kandāmi – ‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’’’ti! ‘‘Evametaṃ, gahapati, evametaṃ, gahapati ! Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’ti. ‘‘Kassa kho nāmetaṃ, bhante, evaṃ bhavissati – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’’ti. Atha kho so gahapati bhagavato bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi.

353. 如是我闻。一时，世尊住于舍卫城（Sāvatthī）祇陀林给孤独园。尔时，某位居士心爱、可意的独子命终了。因其子命终，他既不乐于工作，也不思饮食。他去到墓地哭喊：“我唯一的儿子在哪里？我唯一的儿子在哪里？”尔后，该居士前往世尊之处；抵达后，顶礼世尊，坐于一旁。世尊对坐于一旁的该居士说：“居士，你的诸根并非安住于自心，你的诸根已然变异。”“世尊，我的诸根怎会不变异呢？我心爱、可意的独子命终了。因其子命终，我既不乐于工作，也不思饮食。我于是去到墓地哭喊：‘我唯一的儿子在哪里？我唯一的儿子在哪里？’”“正是如此，居士！正是如此，居士！居士，愁、悲、苦、忧、恼实由可爱而生，以可爱为源。”“世尊，谁会认为‘愁、悲、苦、忧、恼由可爱而生，以可爱为源’呢？世尊，喜与乐实由可爱而生，以可爱为源啊！”尔后，该居士不喜悦且反对世尊所说，从座而起，离去了。

354. Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca – ‘‘idhāhaṃ, bhonto, yena samaṇo gotamo tenupasaṅkamiṃ; upasaṅkamitvā samaṇaṃ gotamaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhonto, samaṇo gotamo etadavoca – ‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathatta’nti. Evaṃ vutte, ahaṃ, bhonto, samaṇaṃ gotamaṃ etadavocaṃ – ‘kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati; mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato. Tassa kālaṃkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti[Pg.310]. Sohaṃ āḷāhanaṃ gantvā kandāmi – kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti! ‘Evametaṃ, gahapati, evametaṃ, gahapati! Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Kassa kho nāmetaṃ, bhante, evaṃ bhavissati – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti. Atha khvāhaṃ, bhonto, samaṇassa gotamassa bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkami’’nti. ‘‘Evametaṃ, gahapati, evametaṃ, gahapati! Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā’’ti. Atha kho so gahapati ‘‘sameti me akkhadhuttehī’’ti pakkāmi. Atha kho idaṃ kathāvatthu anupubbena rājantepuraṃ pāvisi.

354. 那时，有许多赌徒在世尊不远处用骰子赌博。那位居士便走到那些赌徒那里，走到后对他们说：“各位，我曾去拜访沙门乔达摩，向他顶礼后坐在一旁。各位，我坐在一旁时，沙门乔达摩对我说：‘居士，你的诸根没有安住于自心，你的诸根已有了变异。’听了这话，我对沙门乔达摩说：‘尊者，我的诸根怎么会没有变异呢？我有一个非常喜爱、非常中意的独子去世了。自从他死后，我既不想工作，也不想吃饭。我到墓地哭喊：“我的独子在哪里啊！我的独子在哪里啊！”’沙门乔达摩说：‘正是如此，居士，正是如此！居士啊，忧愁、悲伤、痛苦、忧恼、绝望，皆因喜爱而生，以喜爱为源。’我便说：‘尊者，谁会这么认为呢？——忧愁、悲伤、痛苦、忧恼和绝望因喜爱而生，以喜爱为源？尊者，喜爱明明是生出快乐和喜悦的啊！’各位，我不喜欢沙门乔达摩的话，加以反驳，然后从座位上起身离开了。”赌徒们说：“正是如此，居士，正是如此！居士啊，快乐与喜悦，皆因喜爱而生，以喜爱为源。”那位居士说：“我的看法与赌徒们一致。”便离开了。之后，这番对话逐渐传开，最后传进了王宫。

355. Atha kho rājā pasenadi kosalo mallikaṃ deviṃ āmantesi – ‘‘idaṃ te, mallike, samaṇena gotamena bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’’ti. ‘‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ, evameta’’nti. ‘‘Evameva panāyaṃ mallikā yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodati’’. ‘‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evametanti. Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṃ tadevassa antevāsī abbhanumodati – ‘evametaṃ, ācariya, evametaṃ, ācariyā’’’ti. ‘‘Evameva kho tvaṃ, mallike, yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodasi’’. ‘‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evameta’’nti. ‘‘Carapi, re mallike, vinassā’’ti. Atha kho mallikā devī nāḷijaṅghaṃ brāhmaṇaṃ āmantesi – ‘‘ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘bhāsitā nu kho, bhante, bhagavatā esā vācā – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Yathā te bhagavā byākaroti taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī’’ti. ‘‘Evaṃ, bhotī’’ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā [Pg.311] tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṃ etadavoca – ‘‘mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘bhāsitā nu kho, bhante, bhagavatā esā vācā – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’’ti.

355. 那时，憍萨罗国波斯匿王对茉莉夫人说：“茉莉，你的那位沙门乔达摩说了这话：‘愁、悲、苦、忧、恼皆由可爱而生，以可爱为源’。”茉莉夫人答道：“大王，如果此话为世尊所说，那么它就是如此。”国王说：“这茉莉就是这样，无论沙门乔达摩说什么，她都随喜。”茉莉夫人说：“大王，如果此话为世尊所说，那么它就是如此。譬如，无论老师对弟子说什么，弟子都随喜道：‘老师，就是这样；老师，就是这样。’”国王说：“茉莉，你也是这样，无论沙门乔达摩说什么，你都随喜。”茉莉夫人说：“大王，如果此话为世尊所说，那么它就是如此。”国王说：“滚开，你这茉莉！消失吧！”于是，茉莉夫人对那利犍伽（Nāḷijaṅgha）婆罗门说：“来，婆罗门，你前往世尊之处。抵达后，以我的名义头面顶礼世尊双足，问候世尊是否少病、少恼、起居轻快、强健、安乐住。你就这样说：‘尊者，茉莉夫人头面顶礼世尊双足，问候世尊是否少病、少恼、起居轻快、强健、安乐住。’并且这样问：‘尊者，世尊是否说过此话——“愁、悲、苦、忧、恼皆由可爱而生，以可爱为源”？’世尊如何为你解说，你当善为受持，然后告知于我。因为如来不说不实之语。”那利犍伽婆罗门应诺道：“是的，夫人。”他应诺茉莉夫人后，便前往世尊之处。抵达后，与世尊互相致意问候，交换了亲切、可记忆的言语后，坐于一旁。坐于一旁的那利犍伽婆罗门对世尊说：“乔达摩尊者，茉莉夫人头面顶礼乔达摩尊者的双足，问候您是否少病、少恼、起居轻快、强健、安乐住。她还这样问：‘尊者，世尊是否说过此话——“愁、悲、苦、忧、恼皆由可爱而生，以可爱为源”？’”

356. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Tadamināpetaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

356. “婆罗门，正是这样！婆罗门，正是这样！婆罗门，愁、悲、苦、忧、恼实由爱而生，以爱为源。婆罗门，由此理亦可知：愁、悲、苦、忧、恼由爱而生，以爱为源。婆罗门，往昔于此舍卫城(Sāvatthī)中，有某女之母命终。她因其母命终而癫狂心乱，从街至街，从十字路口至十字路口，走近众人如此说道：‘你们可见我母？你们可见我母？’婆罗门，由此理亦可知：愁、悲、苦、忧、恼由爱而生，以爱为源。”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… sāmiko kālamakāsi. Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me sāmikaṃ addassatha, api me sāmikaṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“婆罗门，往昔于此舍卫城中，有某女之父命终……兄弟命终……姐妹命终……儿子命终……女儿命终……丈夫命终。她因其丈夫命终而癫狂心乱，从街至街，从十字路口至十字路口，走近众人如此说道：‘你们可见我的丈夫？你们可见我的丈夫？’婆罗门，由此理亦可知：愁、悲、苦、忧、恼由爱而生，以爱为源。”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti[Pg.312]? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“婆罗门，往昔于此舍卫城中，有某男子之母命终。他因其母命终而癫狂心乱，从街至街，从十字路口至十字路口，走近众人如此说道：‘你们可见我母？你们可见我母？’婆罗门，由此理亦可知：愁、悲、苦、忧、恼由爱而生，以爱为源。”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… pajāpati kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me pajāpatiṃ addassatha, api me pajāpatiṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

婆罗门，往昔就在这舍卫城（Sāvatthī），某位男子的父亲去世了……兄弟去世了……姐妹去世了……儿子去世了……女儿去世了……妻子去世了。他因其妻之死而癫狂，心意错乱，从一条街到另一条街，从一个路口到另一个路口，如此说道：“你们见到我的妻子了吗？你们见到我的妻子了吗？”婆罗门，也应由此道理了知：愁、悲、苦、忧、恼是因喜爱而生，以喜爱为源。

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi. Tassā te ñātakā sāmikaṃ acchinditvā aññassa dātukāmā. Sā ca taṃ na icchati. Atha kho sā itthī sāmikaṃ etadavoca – ‘ime, maṃ, ayyaputta, ñātakā tvaṃ acchinditvā aññassa dātukāmā. Ahañca taṃ na icchāmī’ti. Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ upphālesi – ‘ubho pecca bhavissāmā’ti. Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’ti.

婆罗门，往昔就在这舍卫城（Sāvatthī），某位女子回到了娘家。她的亲戚们想强行使她与丈夫分离，将她嫁给别人，但她不愿意。于是，那女子对丈夫说：“夫君，我的亲戚们想夺走您，将我嫁给别人，而我绝不应允。”于是，那男子将那女子斩为两段，然后剖开自己的肚子，（心想）：“我们俩来世将在一起。”婆罗门，也应由此道理了知：愁、悲、苦、忧、恼是因喜爱而生，以喜爱为源。

357. Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘taṃ kiṃ maññasi, mahārāja, piyā te vajirī kumārī’’ti? ‘‘Evaṃ, mallike, piyā me vajirī kumārī’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā [Pg.313] aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

357. 尔时，那利犍伽(Nāḷijaṅgha)婆罗门欢喜、随喜世尊所说，从座起身，前往茉莉夫人之处。抵达后，他将与世尊的所有谈话，全部告知茉莉夫人。其后，茉莉夫人前往憍萨罗(Kosala)国波斯匿王(Pasenadi)之处；抵达后，对憍萨罗国波斯匿王说此言：“大王，您怎么认为？您喜爱跋耆利(Vajirī)童女吗？”“是的，茉莉，我喜爱跋耆利童女。”“大王，您怎么认为？您的跋耆利童女若有变易、转异，您会生起愁、悲、苦、忧、恼吗？”“茉莉，我的跋耆利童女若有变易、转异，我的生命也会有变异，何况我怎能不生起愁、悲、苦、忧、恼呢？”“大王，这正是那知者、见者、阿罗汉、正等觉者世尊，针对此事所说的：‘愁、悲、苦、忧、恼由爱而生，以爱为源。’”

‘‘Taṃ kiṃ maññasi, mahārāja, piyā te vāsabhā khattiyā’’ti? ‘‘Evaṃ, mallike, piyā me vāsabhā khattiyā’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“大王，您怎么认为？您喜爱瓦萨巴(Vāsabhā)刹帝利女吗？”“是的，茉莉，我喜爱瓦萨巴刹帝利女。”“大王，您怎么认为？您的瓦萨巴刹帝利女若有变易、转异，您会生起愁、悲、苦、忧、恼吗？”“茉莉，我的瓦萨巴刹帝利女若有变易、转异，我的生命也会有变异，何况我怎能不生起愁、悲、苦、忧、恼呢？”“大王，这正是那知者、见者、阿罗汉、正等觉者世尊，针对此事所说的：‘愁、悲、苦、忧、恼由爱而生，以爱为源。’”

‘‘Taṃ kiṃ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī’’ti? ‘‘Evaṃ, mallike, piyo me viṭaṭūbho senāpatī’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“大王，你认为如何？毗琉璃(Viṭaṭūbha)将军是你所喜爱的吗？”“是的，茉莉夫人，毗琉璃将军是我所喜爱的。”“大王，你认为如何？你的毗琉璃将军若有变故，你会生起愁、悲、苦、忧、恼吗？”“茉莉夫人，我的毗琉璃将军若有变故，我的生命也会有所不同，何况怎能不生起愁、悲、苦、忧、恼呢？”“大王，正是针对此事，那知者、见者、阿罗汉、正等觉者世尊才说：‘愁、悲、苦、忧、恼由喜爱而生，源于喜爱。’”

‘‘Taṃ kiṃ maññasi, mahārāja, piyā te aha’’nti? ‘‘Evaṃ, mallike, piyā mesi tva’’nti. ‘‘Taṃ kiṃ maññasi, mahārāja, mayhaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“大王，你认为如何？我为你所喜爱吗？”“是的，茉莉夫人，你为我所喜爱。”“大王，你认为如何？我若有变故，你会生起愁、悲、苦、忧、恼吗？”“茉莉夫人，你若有变故，我的生命也会有所不同，何况怎能不生起愁、悲、苦、忧、恼呢？”“大王，正是针对此事，那知者、见者、阿罗汉、正等觉者世尊才说：‘愁、悲、苦、忧、恼由喜爱而生，源于喜爱。’”

‘‘Taṃ [Pg.314] kiṃ maññasi, mahārāja, piyā te kāsikosalā’’ti? ‘‘Evaṃ, mallike, piyā me kāsikosalā. Kāsikosalānaṃ, mallike, ānubhāvena kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhāremā’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, kāsikosalānaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’’ti.

“大王，你认为如何？迦尸(Kāsi)与憍萨罗(Kosala)是你的所爱吗？”“是的，茉莉夫人，迦尸与憍萨罗是我的所爱。茉莉夫人，凭借迦尸与憍萨罗的威力，我们才得以享用迦尸檀香，佩戴花鬘、香料和涂香。”“大王，你认为如何？若迦尸与憍萨罗有变异、转异，你会生起愁、悲、苦、忧、恼吗？”“茉莉夫人，若迦尸与憍萨罗有变异、转异，就连我的生命也会有所不同，何况怎能不生起愁、悲、苦、忧、恼呢？”“大王，正是针对此，那知者、见者、阿罗汉、正等觉者的世尊才说：‘愁、悲、苦、忧、恼由可爱而生，源于可爱。’”

‘‘Acchariyaṃ, mallike, abbhutaṃ, mallike! Yāvañca so bhagavā paññāya ativijjha maññe passati. Ehi, mallike, ācamehī’’ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi – ‘‘namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassā’’ti.

“茉莉夫人，稀有！茉莉夫人，未曾有！世尊以智慧洞察、以智慧彻见，何其善妙！来，茉莉夫人，取漱口水来！”尔时，憍萨罗国波斯匿王从座而起，将上衣偏袒一肩，朝世尊所在之处举手合掌，三次发出感兴语：“礼敬彼世尊、阿罗汉、正等觉者！礼敬彼世尊、阿罗汉、正等觉者！礼敬彼世尊、阿罗汉、正等觉者！”

Piyajātikasuttaṃ niṭṭhitaṃ sattamaṃ.

《可爱所生经》第七终。

8. Bāhitikasuttaṃ

8. 婆醯提迦经

358. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṃ nāgaṃ abhiruhitvā sāvatthiyā niyyāti divā divassa. Addasā kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sirivaḍḍhaṃ mahāmattaṃ āmantesi – ‘‘āyasmā no eso, samma sirivaḍḍha, ānando’’ti[Pg.315]. ‘‘Evaṃ, mahārāja, āyasmā eso ānando’’ti. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi – ‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’’’ti. ‘‘Evaṃ, devā’’ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so puriso āyasmantaṃ ānandaṃ etadavoca – ‘‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati; evañca vadeti – ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – ‘‘sace, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

358. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林给孤独园。尔时，具寿阿难于上午时，著衣持钵，为乞食故，入舍卫城。于舍卫城行乞已，食后自乞食处还，为日间住故，遂诣东园鹿母讲堂。尔时，憍萨罗(Kosala)国波斯匿王乘一名为“一白莲”(Ekapuṇḍarīka)之象，于日中之时，自舍卫城出。憍萨罗王波斯匿遥见具寿阿难前来，见已，告大臣吉祥增(Sirivaḍḍha)曰：“吉祥增贤友，彼非具寿阿难耶？”“诚然，大王，彼是具寿阿难。”尔时，憍萨罗王波斯匿告一人曰：“汝来，请往具寿阿难处。至彼，以我之言，头面顶礼具寿阿难足，言：‘大德，憍萨罗王波斯匿头面顶礼具寿阿难足。’并如是言：‘大德，若具寿阿难实无何紧急要务，愿大德慈愍故，暂待片刻。’”彼人应诺憍萨罗王波斯匿曰：“如是，大王。”遂往具寿阿难处。至彼，礼敬具寿阿难已，却住一面。一面住已，彼人白具寿阿难言：“大德，憍萨罗王波斯匿头面顶礼具寿阿难足。并如是言：‘大德，若具寿阿难实无何紧急要务，愿大德慈愍故，暂待片刻。’”具寿阿难默然受之。尔时，憍萨罗王波斯匿乘象行至象可通之处，乃下象，步行诣具寿阿难处。至彼，礼敬具寿阿难已，却住一面。一面住已，憍萨罗王波斯匿白具寿阿难言：“大德，若具寿阿难无何紧急要务，善哉，大德，愿具寿阿难慈愍故，请移步至阿致罗筏底(Aciravatī)河岸。”具寿阿难默然受之。

359. Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – ‘‘idha, bhante, āyasmā [Pg.316] ānando hatthatthare nisīdatū’’ti. ‘‘Alaṃ, mahārāja. Nisīda tvaṃ; nisinno ahaṃ sake āsane’’ti. Nisīdi kho rājā pasenadi kosalo paññatte āsane. Nisajja kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – ‘‘kiṃ nu kho, bhante ānanda, so bhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī’’ti ? ‘‘Na kho, mahārāja, so bhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti.

359. 那时，具寿阿难前往阿致罗筏底(Aciravatī)河岸；抵达后，在某一树下已铺设的座位上坐下。其时，憍萨罗王波斯匿乘象行至象所能及之处，然后从象上下来，徒步前往具寿阿难所在之处；抵达后，礼敬具寿阿难，然后立于一旁。立于一旁的憍萨罗王波斯匿对具寿阿难说此言：“尊者阿难，请坐于此象毯上。”“大王，不必了。您请坐，我已坐在自己的座位上。”憍萨罗王波斯匿便在已铺设的座位上坐下。坐下后，憍萨罗王波斯匿对具寿阿难说此言：“尊者阿难，世尊是否会行持某种身行，而那种身行是会为诸沙门、婆罗门所呵责的呢？”“大王，世尊绝不会行持某种身行，而那种身行是会为有智慧的诸沙门、婆罗门所呵责的。”

‘‘Kiṃ pana, bhante ānanda, so bhagavā tathārūpaṃ vacīsamācāraṃ…pe… manosamācāraṃ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī’’ti ? ‘‘Na kho, mahārāja, so bhagavā tathārūpaṃ manosamācāraṃ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“尊者阿难，再者，世尊是否会行持某种语行……乃至……意行，而那种意行是会为诸沙门、婆罗门所呵责的呢？”“大王，世尊绝不会行持某种意行，而那种意行是会为有智慧的诸沙门、婆罗门所呵责的。”

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yañhi mayaṃ, bhante, nāsakkhimhā pañhena paripūretuṃ taṃ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṃ. Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, na mayaṃ taṃ sārato paccāgacchāma; ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, mayaṃ taṃ sārato paccāgacchāma’’.

“尊者，真是稀有！尊者，真是未曾有！尊者，我们无法以问题令其圆满，尊者，具寿阿难却以对问题的解答使其圆满。尊者，那些愚昧、不明事理之人，不经审察、不经通达，便对他人或赞或毁，我们不信以为实；然而，尊者，那些贤明、练达、有智慧之人，经过审察、通达后，才对他人或赞或毁，我们则信以为实。”

360. ‘‘Katamo pana, bhante ānanda, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti? ‘‘Yo kho, mahārāja, kāyasamācāro akusalo’’.

360. “尊者阿难，怎样的身行会为有智慧的沙门、婆罗门所呵责呢？”“大王，凡是不善的身行便是。”

‘‘Katamo pana, bhante, kāyasamācāro akusalo’’? ‘‘Yo kho, mahārāja, kāyasamācāro sāvajjo’’.

“尊者，怎样的身行是不善的呢？”“大王，凡是有过的身行便是。”

‘‘Katamo pana, bhante, kāyasamācāro sāvajjo’’? ‘‘Yo kho, mahārāja, kāyasamācāro sabyābajjho’’.

“尊者，怎样的身行是有过的呢？”“大王，凡是具逼恼的身行便是。”

‘‘Katamo [Pg.317] pana, bhante, kāyasamācāro sabyābajjho’’? ‘‘Yo kho, mahārāja, kāyasamācāro dukkhavipāko’’.

“尊者，怎样的身行是具逼恼的呢？”“大王，凡是会带来苦果的身行便是。”

‘‘Katamo pana, bhante, kāyasamācāro dukkhavipāko’’? ‘‘Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“尊者，怎样的身行会带来苦果呢？”“大王，凡是导致逼恼自己、逼恼他人、逼恼双方的身行，其不善法增长，善法减损。大王，这样的身行，会为有智慧的沙门、婆罗门所呵责。”

‘‘Katamo pana, bhante ānanda, vacīsamācāro…pe… manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti? ‘‘Yo kho, mahārāja, manosamācāro akusalo’’.

“尊者阿难，怎样的语行……乃至怎样的意行会为有智慧的沙门、婆罗门所呵责呢？”“大王，凡是不善的意行便是。”

‘‘Katamo pana, bhante, manosamācāro akusalo’’? ‘‘Yo kho, mahārāja, manosamācāro sāvajjo’’.

“尊者，怎样的意行是不善的呢？”“大王，凡是有过的意行便是。”

‘‘Katamo pana, bhante, manosamācāro sāvajjo’’? ‘‘Yo kho, mahārāja, manosamācāro sabyābajjho’’.

“尊者，怎样的意行是有过的呢？”“大王，凡是具逼恼的意行便是。”

‘‘Katamo pana, bhante, manosamācāro sabyābajjho’’? ‘‘Yo kho, mahārāja, manosamācāro dukkhavipāko’’.

“尊者，何种意行是有恼害的？”“大王，凡是具有苦果的意行。”

‘‘Katamo pana, bhante, manosamācāro dukkhavipāko’’? ‘‘Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“尊者，何种意行是具有苦果的？”“大王，凡是导致自身恼害、导致他人恼害、导致双方恼害的意行，其不善法增长，善法减损。大王，如是意行会为有智慧的沙门、婆罗门所呵责。”

‘‘Kiṃ nu kho, bhante ānanda, so bhagavā sabbesaṃyeva akusalānaṃ dhammānaṃ pahānaṃ vaṇṇetī’’ti? ‘‘Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato’’ti.

“阿难尊者，世尊是否赞叹舍断一切不善法呢？”“大王，如来已舍断一切不善法，具足善法。”

361. ‘‘Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī’’ti? ‘‘Yo kho, mahārāja, kāyasamācāro kusalo’’.

361. “阿难尊者，何种身行不为有智慧的沙门、婆罗门所呵责？”“大王，凡是善的身行。”

‘‘Katamo [Pg.318] pana, bhante, kāyasamācāro kusalo’’? ‘‘Yo kho, mahārāja, kāyasamācāro anavajjo’’.

“尊者，何种身行是善的？”“大王，凡是无过的身行。”

‘‘Katamo pana, bhante, kāyasamācāro anavajjo’’? ‘‘Yo kho, mahārāja, kāyasamācāro abyābajjho’’.

“尊者，何种身行是无过的？”“大王，凡是无恼害的身行。”

‘‘Katamo pana, bhante, kāyasamācāro abyābajjho’’? ‘‘Yo kho, mahārāja, kāyasamācāro sukhavipāko’’.

“尊者，何种身行是无恼害的？”“大王，凡是具有乐果的身行。”

‘‘Katamo pana, bhante, kāyasamācāro sukhavipāko’’?

“尊者，何种身行是具有乐果的？”

‘‘Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“大王，凡是不导致自身恼害、不导致他人恼害、也不导致双方恼害的身行，其不善法减损，善法增长。大王，如是身行不为有智慧的沙门、婆罗门所呵责。”

‘‘Katamo pana, bhante ānanda, vacīsamācāro…pe… manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī’’ti? ‘‘Yo kho, mahārāja, manosamācāro kusalo’’.

“阿难尊者，何种语行……乃至意行不为有智慧的沙门、婆罗门所呵责？”“大王，凡是善的意行。”

‘‘Katamo pana, bhante, manosamācāro kusalo’’? ‘‘Yo kho, mahārāja, manosamācāro anavajjo’’.

“尊者，何为善之意行？”“大王，凡无过之意行。”

‘‘Katamo pana, bhante, manosamācāro anavajjo’’? ‘‘Yo kho, mahārāja, manosamācāro abyābajjho’’.

“尊者，何为无过之意行？”“大王，凡无恼害之意行。”

‘‘Katamo pana, bhante, manosamācāro abyābajjho’’? ‘‘Yo kho, mahārāja, manosamācāro sukhavipāko’’.

“尊者，何为无恼害之意行？”“大王，凡有乐报之意行。”

‘‘Katamo pana, bhante, manosamācāro sukhavipāko’’? ‘‘Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“尊者，何为有乐报之意行？”“大王，凡意行不导向自恼害，不导向他恼害，亦不导向俱恼害，则其不善法减损，善法增长。大王，如是意行，不为诸有智之沙门、婆罗门所呵责。”

‘‘Kiṃ pana, bhante ānanda, so bhagavā sabbesaṃyeva kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī’’ti? ‘‘Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato’’ti.

“尊者阿难，那位世尊是否只称扬一切善法的圆满？”“大王，如来已断尽一切不善法，具足诸善法。”

362. ‘‘Acchariyaṃ[Pg.319], bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, āyasmatā ānandena. Iminā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. Evaṃ attamanābhiraddhā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena. Sace, bhante, āyasmato ānandassa hatthiratanaṃ kappeyya, hatthiratanampi mayaṃ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa assaratanaṃ kappeyya, assaratanampi mayaṃ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa gāmavaraṃ kappeyya, gāmavarampi mayaṃ āyasmato ānandassa dadeyyāma. Api ca, bhante, mayampetaṃ jānāma – ‘netaṃ āyasmato ānandassa kappatī’ti. Ayaṃ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena. Taṃ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṃ upādāyā’’ti. ‘‘Alaṃ, mahārāja, paripuṇṇaṃ me ticīvara’’nti.

362. “尊者，真是奇妙！尊者，真是未曾有！尊者，具寿阿难所说的何其善说！尊者，我们因具寿阿难的这番善说而心生欢喜，极为悦乐。尊者，我们确实因具寿阿难的这番善说而心生欢喜，极为悦乐。尊者，如果象宝对具寿阿难是适宜的，我们也会将象宝供养给具寿阿难；尊者，如果马宝对具寿阿难是适宜的，我们也会将马宝供养给具寿阿难；尊者，如果胜村对具寿阿难是适宜的，我们也会将胜村供养给具寿阿难。然而，尊者，我们也知道：‘这对具寿阿难是不适宜的。’尊者，这是摩揭陀王、韦提希子阿闍世置于衣筒中送来的巴希提迦(bāhitikā)布料，长十六肘，宽八肘。尊者，愿具寿阿难出于怜悯而接受它。”“够了，大王，我的三衣已经圆满。”

‘‘Ayaṃ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṃ aciravatī nadī ubhato kūlāni saṃvissandantī gacchati; evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṃ karissati. Yaṃ panāyasmato ānandassa purāṇaṃ ticīvaraṃ taṃ sabrahmacārīhi saṃvibhajissati. Evāyaṃ amhākaṃ dakkhiṇā saṃvissandantī maññe gamissati. Paṭiggaṇhātu, bhante, āyasmā ānando bāhitika’’nti. Paṭiggahesi kho āyasmā ānando bāhitikaṃ.

“尊者，这条阿致罗筏底河，具寿阿难与我们都曾见过。当山上大雨沛降时，这条阿致罗筏底河便会溢满两岸而流；同样地，尊者，具寿阿难将用这块巴希提迦布料为自己制作三衣，而他原有的旧三衣，则将与同梵行者们分享。如此，我们这份供养，我想也将如河水般流布。尊者，请具寿阿难接受这块巴希提迦布料吧！”具寿阿难便接受了那块巴希提迦布料。

Atha kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ ānandaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

于是，憍萨罗王波斯匿对具寿阿难说：“尊者阿难，我等现在告辞，我等多有事务，多有应办之事。”“大王，您认为时机合适便可。”于是，憍萨罗王波斯匿对具寿阿难所说，欢喜、随喜，从座起身，顶礼具寿阿难，行右绕礼后离去。

363. Atha [Pg.320] kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Tañca bāhitikaṃ bhagavato pādāsi. Atha kho bhagavā bhikkhū āmantesi – ‘‘lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; yaṃ rājā pasenadi kosalo labhati ānandaṃ dassanāya, labhati payirupāsanāyā’’ti.

363. 尔时，于憍萨罗王波斯匿离去不久，具寿阿难前往世尊之处。抵达后，顶礼世尊，坐于一旁。坐于一旁后，具寿阿难将与憍萨罗王波斯匿的所有谈话，全部禀告世尊，亦将那件婆希提迦衣献予世尊。尔时，世尊告诸比丘：“诸比丘，憍萨罗王波斯匿实为有利！诸比丘，憍萨罗王波斯匿实为善得其利！因憍萨罗王波斯匿得以见阿难，得以亲近承事。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此语已。彼诸比丘心怀喜悦，欢喜世尊所说。

Bāhitikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

《婆希提迦经》第八，终。

9. Dhammacetiyasuttaṃ

9. 法庄严经

364. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati medāḷupaṃ nāma sakyānaṃ nigamo. Tena kho pana samayena rājā pasenadi kosalo nagarakaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi – ‘‘yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’’ti. ‘‘Evaṃ, devā’’ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi – ‘‘yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno [Pg.321] rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Disvāna bhagavantaṃyeva ārabbha sati udapādi – ‘‘imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddha’’nti.

364. 如是我闻。一时，世尊住在释迦族一个名叫弥陀罗坡（Medāḷupa）的市镇。尔时，憍萨罗国波斯匿王因某要事，抵达了释迦族一个名叫那伽罗（Nagaraka）的市镇。于是，憍萨罗国波斯匿王对长迦罗延（Dīgha Kārāyana）说：“贤友迦罗延，请备好上好的车乘，我们去园林地观赏美景。”长迦罗延应诺憍萨罗国波斯匿王：“遵命，大王。”他应诺后，便命人备好上好的车乘，然后禀报憍萨罗国波斯匿王：“大王，上好的车乘已经为您备好，请您看准时机。”于是，憍萨罗国波斯匿王登上上好的车乘，在众多佳车随行下，以盛大王威，从那伽罗市镇出发。他向园林而去。车行至可通之处，便下车步行进入园林。憍萨罗国波斯匿王在园林中漫步、经行时，看见一些树下之处，清净悦意、令人心生净信、少声无哗、远离人群、适于密行、宜于独住。见到此景，他心中生起了对世尊的忆念：“这些树下之处，清净悦意、令人心生净信、少声无哗、远离人群、适于密行、宜于独住，我们正是在这样的地方承事那位世尊、阿罗汉、正等觉者。”

365. Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi – ‘‘imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddhaṃ. Kahaṃ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṃ sammāsambuddho’’ti? ‘‘Atthi, mahārāja, medāḷupaṃ nāma sakyānaṃ nigamo. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho’’ti. ‘‘Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṃ nāma sakyānaṃ nigamo hotī’’ti? ‘‘Na dūre, mahārāja; tīṇi yojanāni; sakkā divasāvasesena gantu’’nti. ‘‘Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddha’’nti. ‘‘Evaṃ, devā’’ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi – ‘‘yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṃ nāma sakyānaṃ nigamo tena pāyāsi. Teneva divasāvasesena medāḷupaṃ nāma sakyānaṃ nigamaṃ sampāpuṇi. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.

365. 那时，憍萨罗国波斯匿王对长身迦罗延（Dīgha Kārāyana）说：“贤友迦罗延，那些树下令人心生净信、宁静安稳、寂静无声、远离喧嚣、无人出入、适于密处、宜于独坐，我们曾经在那里亲近世尊、阿罗汉、正等觉者。贤友迦罗延，现在那位世尊、阿罗汉、正等觉者住在哪里呢？”“大王，有一处释迦族的市镇，名为弥陀罗坡（Medāḷupa）。如今，那位世尊、阿罗汉、正等觉者就住在那里。”“贤友迦罗延，从城里到名为弥陀罗坡的释迦族市镇有多远呢？”“不远，大王，三由旬；可以在当天剩余的时间内到达。”“既然如此，贤友迦罗延，备好上等车乘，我等将前去拜见那位世尊、阿罗汉、正等觉者。”“遵命，陛下。”长身迦罗延应诺憍萨罗国波斯匿王后，命人备好上等车乘，然后向憍萨罗国波斯匿王禀报：“陛下，已为您备好上等车乘。现在，请定您认为合适的时辰。”于是，憍萨罗国波斯匿王登上上等车乘，与众多上等车乘一同从城里出发，前往名为弥陀罗坡的释迦族市镇，并于当天剩余的时间内抵达。他接着前往园林。乘车行至车路可通达之处，便下车步行进入园林。

366. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bhante, etarahi [Pg.322] so bhagavā viharati arahaṃ sammāsambuddho? Dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha’’nti. ‘‘Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi. Vivarissati bhagavā te dvāra’’nti. Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. Atha kho dīghassa kārāyanassa etadahosi – ‘‘rahāyati kho dāni rājā, idheva dāni mayā ṭhātabba’’nti. Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – ‘‘rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante, pasenadi kosalo’’ti.

366. 那时，许多比丘正在露天经行。这时，憍萨罗王波斯匿走到那些比丘那里，走近后对比丘们说：“尊者，那位世尊、阿罗汉、正等觉者现在住在哪里？我们想拜见那位世尊、阿罗汉、正等觉者。”“大王，那座精舍关着门。您轻声走近，从容不迫地进入门廊，咳嗽一声，然后敲击门闩，世尊会为您开门的。”于是，憍萨罗王波斯匿当场把剑和头巾交给长身迦罗延。这时，长身迦罗延心想：“现在国王要私下会谈了，我应该就留在这里。”于是，憍萨罗王波斯匿轻声走近那座关着门的精舍，从容不迫地进入门廊，咳嗽一声，然后敲击门闩。世尊开了门。憍萨罗王波斯匿进入精舍后，以头顶礼世尊的双足，用嘴亲吻世尊的双足，用双手按摩，并自报姓名：“世尊，我是憍萨罗王波斯匿；世尊，我是憍萨罗王波斯匿。”

367. ‘‘Kiṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mittūpahāraṃ upadaṃsesī’’ti? ‘‘Atthi kho me, bhante, bhagavati dhammanvayo – ‘hoti sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Idhāhaṃ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṃ brahmacariyaṃ carante dasapi vassāni, vīsampi vassāni, tiṃsampi vassāni, cattārīsampi vassāni. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Idha panāhaṃ, bhante, bhikkhū passāmi yāvajīvaṃ āpāṇakoṭikaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carante. Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’’ti.

367. “大王，您是见到何等利益，才对此身行如此至高的恭敬，表示友爱之情呢？”“尊者，我对世尊确实有法随法知：‘世尊是正等觉者，法由世尊善说，世尊的弟子僧团是善行道者。’尊者，我在此看到一些沙门、婆罗门，他们修行有期限的梵行，或十年，或二十年，或三十年，或四十年。其后，他们善沐浴、善涂香，修饰须发，具足、圆满地受用五欲。然而，尊者，我在此看到比丘们尽其一生，直至命终，修行圆满、清净的梵行。尊者，我确实未曾在此教法之外，见过其他如此圆满、清净的梵行。尊者，这便是我对世尊的法随法知：‘世尊是正等觉者，法由世尊善说，世尊的弟子僧团是善行道者。’”

368. ‘‘Puna caparaṃ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi [Pg.323] vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Idha panāhaṃ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṃ piyacakkhūhi sampassante viharante. Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ samaggaṃ parisaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

368. 再者，世尊，国王们与国王们争论，刹帝利们与刹帝利们争论，婆罗门们与婆罗门们争论，居士们与居士们争论；母亲与儿子争论，儿子与母亲争论；父亲与儿子争论，儿子与父亲争论；兄弟与姐妹争论，姐妹与兄弟争论；朋友与朋友争论。然而，世尊，我在此看见比丘们和合、欢喜、无诤、水乳交融，以慈爱之眼互相看待而住。世尊，我实未曾于此教法之外，见过其他如此和合的团体。世尊，我因此也对世尊生起法随智，即：“世尊是正等觉者，法由世尊所善说，世尊的弟子僧团是善行道者。”

369. ‘‘Puna caparāhaṃ, bhante, ārāmena ārāmaṃ, uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi. Sohaṃ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṃ bandhante janassa dassanāya. Tassa mayhaṃ, bhante, etadahosi – ‘addhā ime āyasmanto anabhiratā vā brahmacariyaṃ caranti, atthi vā tesaṃ kiñci pāpaṃ kammaṃ kataṃ paṭicchannaṃ; tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhanti janassa dassanāyā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘kiṃ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhatha janassa dassanāyā’ti? Te evamāhaṃsu – ‘bandhukarogo no, mahārājā’ti. Idha panāhaṃ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante. Tassa mayhaṃ, bhante, etadahosi – ‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ jānanti; tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

369. “再者，世尊，我从一座园林到另一座园林，从一座花园到另一座花园，经行游历。在那里，我看到一些沙门、婆罗门，他们瘦弱、粗陋、肤色难看、萎黄憔悴、青筋暴露，我想他们是不悦人眼目的。世尊，我当时这样想：‘诚然，这些具寿或者是不乐于修习梵行，或者是他们做了什么被覆藏的恶业；因此这些具寿才如此瘦弱、粗陋、肤色难看、萎黄憔悴、青筋暴露，我想他们是不悦人眼目的。’我便上前这样问他们：‘诸位具寿为何如此瘦弱、粗陋、肤色难看、萎黄憔悴、青筋暴露，我想你们是不悦人眼目的呢？’他们这样回答：‘大王，我们患有家族病。’然而，世尊，我在此看到比丘们喜悦、高兴、意气扬扬、怡然自得、诸根饱满、无有忧虑、谦卑安详、依他施维生，以如鹿之心安住。世尊，我当时这样想：‘诚然，这些具寿在世尊的教法中，了知了由前至后的高超殊胜法；因此这些具寿才如此喜悦、高兴、意气扬扬、怡然自得、诸根饱满、无有忧虑、谦卑安详、依他施维生，以如鹿之心安住。’世尊，这也是我对世尊的如法推断：‘世尊是正等觉者，法由世尊所善说，世尊的弟子僧团是善行道者。’”

370. ‘‘Puna caparāhaṃ, bhante, rājā khattiyo muddhāvasitto; pahomi ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ[Pg.324]. Tassa mayhaṃ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātenti. Sohaṃ na labhāmi – ‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātetha, kathāpariyosānaṃ me bhonto āgamentū’ti. Tassa mayhaṃ, bhante, antarantarā kathaṃ opātenti. Idha panāhaṃ, bhante, bhikkhū passāmi; yasmiṃ samaye bhagavā anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye bhagavato sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Bhūtapubbaṃ, bhante, bhagavā anekasatāya parisāya dhammaṃ deseti. Tatraññataro bhagavato sāvako ukkāsi. Tamenaṃ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi – ‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṃ desetī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Adaṇḍena vata kira, bho, asatthena evaṃ suvinītā parisā bhavissatī’ti! Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ suvinītaṃ parisaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

370. 世尊，再者，我是刹帝利灌顶王，有能力处死、处以罚金或放逐他人。世尊，当我坐于审判席时，人们却不断打断我的话。我阻止不了他们：“诸位，不要在我审判的时候插话，请等我说完。”世尊，他们还是不断打断我的话。然而在此，世尊，我见到诸比丘；当世尊为数百人的会众说法时，那时世尊的弟子们既没有打喷嚏声，也没有咳嗽声。世尊，曾有一次，世尊为数百人的会众说法，其间，世尊的一位弟子咳嗽了一声。另一位同梵行者便用膝盖碰他，说道：“具寿，请安静；具寿，请勿出声，我们的导师世尊正在说法。”世尊，我当时心想：“啊，真是稀有！啊，真是未曾有！不用棍棒，不用刀剑，会众竟能如此善于调伏！”世尊，我在此教法之外，未曾见过其他如此善于调伏的会众。世尊，这也是我于世尊所生的法随智：“世尊是正等觉者，法由世尊善说，世尊的弟子僧团是善行道的。”

371. ‘‘Puna caparāhaṃ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma; evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti? Aññadatthu bhagavato sāvakā sampajjanti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho [Pg.325] bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

371. “尊者，再者，我在此见到一些刹帝利智者，他们聪敏、善于他人论说，犹如能射穿毛发的弓箭手。他们犹如以智慧击破诸见而行。他们听说：‘诸君，沙门乔达摩将要来到某个村庄或市镇。’他们便准备问题：‘我们去到沙门乔达摩那里，要问这个问题。倘若他被我们这样问而这样回答，我们就要这样驳斥他；倘若他被我们这样问而那样回答，我们也要那样驳斥他。’他们听说：‘诸君，沙门乔达摩已经来到某个村庄或市镇。’他们便去到世尊那里。世尊以法说向他们开示、劝导、激励、使他们欢喜。他们为世尊以法说开示、劝导、激励、使之欢喜后，甚至不向世尊提问，何况是驳斥呢？他们反而成为了世尊的弟子。尊者，这对我来说也是于世尊的一种依法推知：‘世尊是正等觉者，法由世尊善说，世尊的弟子僧团是善行道者。’”

372. ‘‘Puna caparāhaṃ, bhante, passāmi idhekacce brāhmaṇapaṇḍite…pe… gahapatipaṇḍite…pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma; evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti? Aññadatthu bhagavantaṃyeva okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te bhagavā pabbājeti. Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṃsu – ‘manaṃ vata, bho, anassāma; manaṃ vata, bho, panassāma’. Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. ‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

372. 尊者，我再于此见到一些婆罗门智者……乃至……居士智者……乃至……沙门智者，他们聪慧，善于论辩，犹如能射穿马尾毛的弓箭手。他们四处游行，自认为能以智慧粉碎他人的邪见。他们听说：“诸位，沙门乔达摩确实将要来到某个村庄或市镇。”他们便准备问题：“我们将前去拜见沙门乔达摩，问这个问题。如果他被我们这样问，这样回答，我们就这样诘难他；如果他被我们这样问，那样回答，我们也要那样诘难他。”他们听说：“诸位，沙门乔达摩确实已经来到某个村庄或市镇。”他们便前往世尊所在之处。世尊为他们说示法要，令他们受持，令他们激昂，令他们欢喜。他们为世尊以法要说示、令受持、令激昂、令欢喜后，根本不问世尊问题，更何况诘难呢？恰恰相反，他们反而请求世尊允许他们从在家而出家，过无家生活。世尊便让他们出家。他们这样出家后，独处、远离、不放逸、热忱、自励而住，不久，便在此生中，亲身以无上智证悟、达成并安住于那无上梵行的终极——良家子正是为此而从在家正确地出家，过无家生活。他们这样说：“诸位，我们险些毁灭了！诸位，我们险些丧亡了！我们以前本非沙门，却自称是沙门；本非婆罗门，却自称是婆罗门；本非阿罗汉，却自称是阿罗汉。如今我们才是沙门，如今我们才是婆罗门，如今我们才是阿罗汉。”尊者，这也是我于世尊所生起的法随信解：“世尊是正等觉者，法由世尊所善说，世尊的弟子僧团是善行道者。”

373. ‘‘Puna caparāhaṃ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ jīvikāya dātā, yasassa āhattā; atha [Pg.326] ca pana no tathā mayi nipaccakāraṃ karonti yathā bhagavati. Bhūtapubbāhaṃ, bhante, senaṃ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṃsamāno aññatarasmiṃ sambādhe āvasathe vāsaṃ upagacchiṃ. Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṃ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṃ katvā maṃ pādato karitvā nipajjiṃsu. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṃ karonti yathā bhagavati. Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ jānantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

373. “尊者，再者，这些伊西达多(Isidatta)和普拉那(Purāṇa)木匠，食我所食，乘我所乘，我为他们提供生计，为他们带来名声；然而，他们对我所行的尊敬，却不如对世尊那样。尊者，往昔我率军出征时，为了考验这些伊西达多和普拉那木匠，便在某一狭隘的住处住宿。尊者，那时，这些伊西达多和普拉那木匠以法谈度过大半夜后，头朝世尊所在之处，脚朝向我而卧。尊者，我当时心生此念：‘真是稀有啊！真是未曾有啊！这些伊西达多和普拉那木匠，食我所食，乘我所乘，我为他们提供生计，为他们带来名声；然而，他们对我所行的尊敬，却不如对世尊那样。诚然，这些具寿在世尊的教法中，了知了由前至后的广大特胜。’尊者，这也是我对世尊生起的法随知：‘世尊是正等觉者，法为世尊所善说，世尊的弟子僧团是善行者。’”

374. ‘‘Puna caparaṃ, bhante, bhagavāpi khattiyo, ahampi khattiyo; bhagavāpi kosalo, ahampi kosalo; bhagavāpi āsītiko, ahampi āsītiko. Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; imināvārahāmevāhaṃ, bhante, bhagavati paramanipaccakāraṃ kātuṃ, mittūpahāraṃ upadaṃsetuṃ. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi – ‘‘eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. Uggaṇhatha, bhikkhave, dhammacetiyāni; pariyāpuṇātha, bhikkhave, dhammacetiyāni; dhāretha, bhikkhave, dhammacetiyāni. Atthasaṃhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī’’ti.

374. “再者，尊者，世尊是刹帝利，我也是刹帝利；世尊是憍萨罗人，我也是憍萨罗人；世尊是八十岁，我也是八十岁。尊者，仅凭这些理由，我也理应向世尊致以最高的崇敬，表达友爱之情。那么现在，尊者，我们要走了；我们有很多事务，有很多事情要办。”“大王，你现在认为何时适宜，即可启程。”于是憍萨罗王波斯匿从座而起，顶礼世尊，右绕离去。憍萨罗王波斯匿离去不久，世尊便对诸比丘说：“诸比丘，这位憍萨罗王波斯匿，说了这些敬法之语后，从座而起离去了。诸比丘，你们当学习此敬法之语，当通晓此敬法之语，当受持此敬法之语。诸比丘，此敬法之语与义利相应，是梵行之始。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘心怀喜悦，对世尊所说极其欢喜。

Dhammacetiyasuttaṃ niṭṭhitaṃ navamaṃ.

第九，法敬经终。

10. Kaṇṇakatthalasuttaṃ

10. 迦迦陀罗经

375. Evaṃ [Pg.327] me sutaṃ – ekaṃ samayaṃ bhagavā uruññāyaṃ viharati kaṇṇakatthale migadāye. Tena kho pana samayena rājā pasenadi kosalo uruññaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, devā’’ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – ‘‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘ajja kira bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’’’ti. Assosuṃ kho somā ca bhaginī sakulā ca bhaginī – ‘‘ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’’ti. Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṃ pasenadiṃ kosalaṃ bhattābhihāre upasaṅkamitvā etadavocuṃ – ‘‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’’ti.

375. 如是我闻。一时，世尊住在乌伦尼亚(Uruññā)的迦ṇṇakatthala(Kaṇṇakatthala)鹿野苑。其时，憍萨罗国波斯匿王因某要事抵达乌伦尼亚。于是，憍萨罗国波斯匿王吩咐一位男子说：“男子，你过来，到世尊那里去；去了之后，以我的名义，以头顶礼世尊之足，并问候是否少病、少恼、轻快、有力、安乐而住——“世尊，憍萨罗国波斯匿王以头顶礼世尊之足，问候您是否少病、少恼、轻快、有力、安乐而住。”并且这样说：“世尊，据说憍萨罗国波斯匿王今日用过早餐，将于饭后前来拜见世尊。””“遵命，大王。”那位男子回答憍萨罗国波斯匿王后，便前往世尊之处。去了之后，礼敬世尊，坐于一旁。坐于一旁后，那位男子对世尊说：“世尊，憍萨罗国波斯匿王以头顶礼世尊之足，问候您是否少病、少恼、轻快、有力、安乐而住；并且他还这样说：‘世尊，据说憍萨罗国波斯匿王今日用过早餐，将于饭后前来拜见世尊。’”王妹苏摩(Somā)与王妹萨古拉(Sakulā)听闻：“据说憍萨罗王波斯匿今日用过早餐，将于饭后前来拜见世尊。”于是，王妹苏摩与王妹萨古拉在憍萨罗国波斯匿王进餐时，走近他，对他这样说：“大王，既然如此，也请您以我们的名义，以头顶礼世尊之足，并问候他是否少病、少恼、轻快、有力、安乐而住——“世尊，王妹苏摩与王妹萨古拉以头顶礼世尊之足，问候您是否少病、少恼、轻快、有力、安乐而住。””

376. Atha kho rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo [Pg.328] bhagavantaṃ etadavoca – ‘‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’ti. ‘‘Kiṃ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṃ dūtaṃ nālatthu’’nti? ‘‘Assosuṃ kho, bhante, somā ca bhaginī sakulā ca bhaginī – ‘ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’ti. Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṃ bhattābhihāre upasaṅkamitvā etadavocuṃ – ‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’’ti. ‘‘Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī’’ti.

376. 那时，憍萨罗(Kosala)国波斯匿王(Pasenadi)用过早饭后，前往世尊所在之处。到了之后，向世尊顶礼，然后坐在一旁。坐在一旁的憍萨罗国波斯匿王对世尊说：“世尊，姊妹苏摩(Somā)与姊妹萨古拉(Sakulā)以头顶礼世尊的双足，问候世尊是否少病少恼、身体轻安、精力充沛、生活舒适。”“大王，姊妹苏摩与姊妹萨古拉难道找不到别的使者吗？”“世尊，姊妹苏摩与姊妹萨古拉听说：‘今天憍萨罗国波斯匿王用过早饭后将要去拜见世尊。’于是，世尊，姊妹苏摩与姊妹萨古拉来到我的用餐处对我说：‘那么，大王，请您也代我们顶礼世尊双足，问候世尊是否少病少恼、身体轻安、精力充沛、生活舒适，并说：“姊妹苏摩与姊妹萨古拉以头顶礼世尊的双足，问候世尊少病少恼、身体轻安、精力充沛、生活舒适。”’”“大王，愿姊妹苏摩与姊妹萨古拉安乐！”

377. Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – ‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo evamāha – natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Ye te, mahārāja, evamāhaṃsu – ‘samaṇo gotamo evamāha – natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtenā’’ti.

377. 尔时，憍萨罗王波斯匿对世尊说了这话：“世尊，我听闻此言，沙门乔达摩这样说：‘任何沙门或婆罗门，若宣称自己是知一切、见一切，具足无余的智见，（那样的人）是不存在的，这种情况是不存在的。’世尊，那些如此说‘沙门乔达摩这样说：“任何沙门或婆罗门，若宣称自己是知一切、见一切，具足无余的智见，（那样的人）是不存在的，这种情况是不存在的。”’的人，他们是否转述了世尊所说的话？他们是否没有以不实之事诽谤世尊？他们是否解说了与法相应的法？是否没有任何合乎法义的言论和随后的言论会招致呵责？”“大王，那些如此说‘沙门乔达摩这样说：“任何沙门或婆罗门，若宣称自己是知一切、见一切，具足无余的智见，（那样的人）是不存在的，这种情况是不存在的。”’的人，他们并非转述我所说的话，而且他们是以非有、不实之事诽谤我。”

378. Atha kho rājā pasenadi kosalo viṭaṭūbhaṃ senāpatiṃ āmantesi – ‘‘ko nu kho, senāpati, imaṃ kathāvatthuṃ rājantepure abbhudāhāsī’’ti? ‘‘Sañjayo, mahārāja, brāhmaṇo ākāsagotto’’ti. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ[Pg.329], ambho purisa, mama vacanena sañjayaṃ brāhmaṇaṃ ākāsagottaṃ āmantehi – ‘rājā taṃ, bhante, pasenadi kosalo āmantetī’’’ti. ‘‘Evaṃ, devā’’ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca – ‘‘rājā taṃ, bhante, pasenadi kosalo āmantetī’’ti. Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṃ, tañca jano aññathāpi paccāgaccheyya. Yathā kathaṃ pana, bhante, bhagavā abhijānāti vācaṃ bhāsitā’’ti? ‘‘Evaṃ kho ahaṃ, mahārāja, abhijānāmi vācaṃ bhāsitā – ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’’’ti. ‘‘Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha – ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’’’ti. ‘‘Cattārome, bhante, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇa’’nti? ‘‘Cattārome, mahārāja, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Imesaṃ kho, mahārāja, catunnaṃ vaṇṇānaṃ dve vaṇṇā aggamakkhāyanti – khattiyā ca brāhmaṇā ca – yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī’’ti. ‘‘Nāhaṃ, bhante, bhagavantaṃ diṭṭhadhammikaṃ pucchāmi; samparāyikāhaṃ, bhante, bhagavantaṃ pucchāmi. Cattārome, bhante, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇa’’nti?

378. 尔时，憍萨罗王波斯匿对毗琉璃将军说：“将军，是谁在王宫内说起这件事的？”“大王，是虚空裔(Ākāsagotta)删阇夜婆罗门。”于是，憍萨罗王波斯匿召唤某位男子：“来，善人，你以我的名义去召唤虚空裔删阇夜婆罗门，说：‘尊者，憍萨罗王波斯匿召唤您。’”“遵命，大王。”那位男子应诺憍萨罗王波斯匿后，便去到虚空裔删阇夜婆罗门之处。抵达后，他对虚空裔删阇夜婆罗门说了这番话：“尊者，憍萨罗王波斯匿召唤您。”尔时，憍萨罗王波斯匿对世尊说了这番话：“尊者，世尊所说的话，是否可能意指他事，而人们却作了别的理解呢？尊者，世尊是如何忆起自己所说的话呢？”“大王，我如此忆起所说的话：‘没有哪个沙门或婆罗门能一次性了知一切、见到一切，无有是处。’”“尊者，世尊所说合乎道理；尊者，世尊所说有因有据：‘没有哪个沙门或婆罗门能一次性了知一切、见到一切，无有是处。’”“尊者，有此四种姓：刹帝利、婆罗门、吠舍、首陀罗。尊者，这四种姓之间，是否有优劣之分，是否有差别呢？”“大王，有此四种姓：刹帝利、婆罗门、吠舍、首陀罗。大王，在这四种姓中，有两种姓被称为最上，即刹帝利与婆罗门，就礼敬、起迎、合掌、恭敬之行而言。”“尊者，我并非问世尊关于现法之事，尊者，我问的是关于后世之事。尊者，有此四种姓：刹帝利、婆罗门、吠舍、首陀罗。尊者，这四种姓之间，是否有优劣之分，是否有差别呢？”

379. ‘‘Pañcimāni, mahārāja, padhāniyaṅgāni. Katamāni pañca? Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ [Pg.330] pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā – imāni kho, mahārāja, pañca padhāniyaṅgāni. Cattārome, mahārāja, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṃ assa dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Cattārome, bhante, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṃ, bhante, siyā viseso siyā nānākaraṇa’’nti? ‘‘Ettha kho nesāhaṃ, mahārāja, padhānavemattataṃ vadāmi. Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, mahārāja, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, mahārāja, yaṃ taṃ saddhena pattabbaṃ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā taṃ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti – netaṃ ṭhānaṃ vijjatī’’ti.

379. “大王，有五种精进支。是哪五种呢？大王，于此，比丘有信，他相信如来的觉悟：‘彼世尊是阿罗汉、正自觉者、明行具足者、善逝、世间解、无上丈夫调御士、天人导师、佛、世尊。’他少病少恼，消化功能均衡，不过冷过热，适于精进；他不狡诈，不虚伪，于导师或智慧的同梵行者前如实地显露自己；他为断除诸不善法、为具足诸善法而发起精进，强健有力，勇猛坚固，于诸善法中不舍弃重担；他有慧，具足了知生灭、圣、决择、正向苦尽之慧。大王，此即五种精进支。大王，有此四种姓：刹帝利、婆罗门、吠舍、首陀罗。若他们具足此五种精进支，则对他们有长时之利益安乐。”“尊者，有此四种姓：刹帝利、婆罗门、吠舍、首陀罗。若他们具足此五种精进支，那么，尊者，他们之间会有差别，会有不同吗？”“大王，于此，我说是精进之差别。譬如，大王，有两头善受调伏、善受训练的象、马或牛，和两头未经调伏、未经训练的象、马或牛。大王，你意下如何？那两头善受调伏、善受训练的象、马或牛，它们既已调伏，能否完成调伏之事，达到调伏的境地呢？”“是的，尊者。”“而那两头未经调伏、未经训练的象、马或牛，它们既未调伏，能否像那两头善受调伏、善受训练的象、马或牛一样，完成调伏之事，达到调伏的境地呢？”“并非如此，尊者。”“正是如此，大王。凡有信、少病、不狡诈、不虚伪、发起精进、有慧者所能达到者，无信、多病、狡诈、虚伪、懈怠、无慧者亦能达到——无有是处。”

380. ‘‘Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha. Cattārome, bhante, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; ettha pana nesaṃ, bhante, siyā viseso siyā nānākaraṇa’’nti? ‘‘Ettha kho nesāhaṃ, mahārāja, na kiñci nānākaraṇaṃ vadāmi – yadidaṃ vimuttiyā vimuttiṃ. Seyyathāpi, mahārāja, puriso sukkhaṃ sākakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya[Pg.331]; athāparo puriso sukkhaṃ sālakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṃ ambakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṃ udumbarakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya. Taṃ kiṃ maññasi, mahārāja, siyā nu kho tesaṃ aggīnaṃ nānādāruto abhinibbattānaṃ kiñci nānākaraṇaṃ acciyā vā acciṃ, vaṇṇena vā vaṇṇaṃ, ābhāya vā ābha’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, mahārāja, yaṃ taṃ tejaṃ vīriyā nimmathitaṃ padhānābhinibbattaṃ, nāhaṃ tattha kiñci nānākaraṇaṃ vadāmi – yadidaṃ vimuttiyā vimutti’’nti. ‘‘Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha. Kiṃ pana, bhante, atthi devā’’ti? ‘‘Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi – ‘kiṃ pana, bhante, atthi devā’’’ti? ‘‘Yadi vā te, bhante, devā āgantāro itthattaṃ yadi vā anāgantāro itthattaṃ’’? ‘‘Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṃ, ye te devā abyābajjhā te devā anāgantāro itthatta’’nti.

380. “尊者，世尊说示了因法；尊者，世尊说示了有因法。尊者，有此四种姓——刹帝利、婆罗门、吠舍、首陀罗。如果他们具足此五精勤支，并且正精勤；那么，尊者，他们之间会有差别，会有不同吗？”“大王，于此，我于此解脱与彼解脱之间，不说有任何差别。大王，譬如，有人取来干燥的娑迦木(sākakaṭṭha)生火，让火光出现；又有另一人取来干燥的娑罗木(sālakaṭṭha)生火，让火光出现；又有另一人取来干燥的芒果木(ambakaṭṭha)生火，让火光出现；又有另一人取来干燥的优昙婆罗木(udumbarakaṭṭha)生火，让火光出现。大王，你认为如何？那些从不同木材生起的火，其火焰与火焰、色泽与色泽、光明与光明之间，会有任何差别吗？”“不会的，尊者。”“大王，正是如此，那由精进所钻出、由努力所生起的威力，我于此解脱与彼解脱之间，不说有任何差别。”“尊者，世尊说示了因法；尊者，世尊说示了有因法。尊者，那么，有天神吗？”“大王，你为何这么说：‘尊者，那么，有天神吗？’”“尊者，那些天神是会再来此世的，还是不会再来此世的呢？”“大王，那些有恼害的天神会再来此世，那些无恼害的天神不会再来此世。”

381. Evaṃ vutte, viṭṭūbho senāpati bhagavantaṃ etadavoca – ‘‘ye te, bhante, devā sabyābajjhā āgantāro itthattaṃ te devā, ye te devā abyābajjhā anāgantāro itthattaṃ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā’’ti?

381. 如是说已，毗琉璃将军白世尊言：“大德，那些有瞋恼、会来此世的天神，能否让那些无瞋恼、不来此世的天神，从其住处动摇或驱逐呢？”

Atha kho āyasmato ānandassa etadahosi – ‘‘ayaṃ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; ahaṃ bhagavato putto. Ayaṃ kho kālo yaṃ putto puttena manteyyā’’ti. Atha kho āyasmā ānando viṭaṭūbhaṃ senāpatiṃ āmantesi – ‘‘tena hi, senāpati, taṃ yevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti? ‘‘Yāvatā, bho, rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti, pahoti tattha rājā pasenadi kosalo [Pg.332] samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti.

尔时，具寿阿难生此念：“此毗琉璃将军是憍萨罗国波斯匿王之子，我乃世尊之子。今正是子与子相谈之时。”于是，具寿阿难对毗琉璃将军说：“将军，既然如此，我且就此事反问于你，你认为如何妥当，便如何作答。将军，你意下如何？在憍萨罗国波斯匿王的所有领土，在他行使主权统治之处，憍萨罗国波斯匿王能否将沙门或婆罗门，有福者或无福者，行梵行者或不行梵行者，从其处动摇或驱逐呢？”“尊者，在憍萨罗国波斯匿王的所有领土，在他行使主权统治之处，憍萨罗国波斯匿王确实能将沙门或婆罗门，有福者或无福者，行梵行者或不行梵行者，从其处动摇或驱逐。”

‘‘Taṃ kiṃ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti? ‘‘Yāvatā, bho, rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti.

“将军，你认为如何？在憍萨罗王波斯匿未征服、不行使统治主权的地方，憍萨罗王波斯匿能否将沙门或婆罗门，有福德者或无福德者，行梵行者或不行梵行者，从其地使之离开或驱逐呢？”“尊者，在憍萨罗王波斯匿未征服、不行使统治主权的地方，憍萨罗王波斯匿不能将沙门或婆罗门，有福德者或无福德者，行梵行者或不行梵行者，从其地使之离开或驱逐。”

‘‘Taṃ kiṃ maññasi, senāpati, sutā te devā tāvatiṃsā’’ti? ‘‘Evaṃ, bho. Sutā me devā tāvatiṃsā. Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṃsā’’ti. ‘‘Taṃ kiṃ maññasi, senāpati, pahoti rājā pasenadi kosalo deve tāvatiṃse tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti? ‘‘Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṃse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā’’ti? ‘‘Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṃ te devā, ye te devā abyābajjhā anāgantāro itthattaṃ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā’’ti?

“将军，你认为如何？你听说过忉利诸天吗？”“是的，尊者。我听说过忉利诸天。在此，尊王憍萨罗王波斯匿也听说过忉利诸天。”“将军，你认为如何？憍萨罗王波斯匿能否将忉利诸天从其地使之离开或驱逐呢？”“尊者，憍萨罗王波斯匿连见到忉利诸天都不能，何况能从其地使之离开或驱逐呢？”“将军，正是如此。那些有恼、会再来此世的天神，连见都见不到那些无恼、不会再来此世的天神，何况能从其地使之离开或驱逐呢？”

382. Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘konāmo ayaṃ, bhante, bhikkhū’’ti? ‘‘Ānando nāma, mahārājā’’ti. ‘‘Ānando vata, bho, ānandarūpo vata, bho! Heturūpaṃ, bhante, āyasmā ānando āha; saheturūpaṃ, bhante, āyasmā ānando āha. Kiṃ pana, bhante, atthi brahmā’’ti? ‘‘Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi – ‘kiṃ pana, bhante, atthi brahmā’’’ti? ‘‘Yadi vā so, bhante, brahmā āgantā itthattaṃ, yadi vā anāgantā itthatta’’nti? ‘‘Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṃ, yo so brahmā abyābajjho so brahmā anāgantā itthatta’’nti. Atha kho aññataro puriso rājānaṃ pasenadiṃ [Pg.333] kosalaṃ etadavoca – ‘‘sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato’’ti. Atha kho rājā pasenadi kosalo sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca – ‘‘ko nu kho, brāhmaṇa, imaṃ kathāvatthuṃ rājantepure abbhudāhāsī’’ti? ‘‘Viṭaṭūbho, mahārāja, senāpatī’’ti. Viṭaṭūbho senāpati evamāha – ‘‘sañjayo, mahārāja, brāhmaṇo ākāsagotto’’ti. Atha kho aññataro puriso rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘yānakālo, mahārājā’’ti.

382. 这时，憍萨罗王波斯匿对世尊说：“世尊，这位比丘叫什么名字？”“大王，他名叫阿难。”“啊，真是阿难！真是令人欢喜的形象！世尊，具寿阿难所说合情合理，有根有据。那么，世尊，梵天存在吗？”“大王，你为何这样问——‘世尊，梵天存在吗？’” “世尊，我是问：那位梵天会来到此世，还是不会来到此世？”“大王，有恼害的梵天会来到此世，无恼害的梵天不会来到此世。”这时，另有一人对憍萨罗王波斯匿说：“大王，虚空种姓的婆罗门删阇夜(Sañjaya)来了。”于是，憍萨罗王波斯匿对虚空种姓的婆罗门删阇夜说：“婆罗门，是谁在王宫里发起这个话题的？”“是毗琉璃(Viṭaṭūbha)将军，大王。”而毗琉璃将军却说：“是虚空种姓的婆罗门删阇夜，大王。”这时，另有一人对憍萨罗王波斯匿说：“大王，该出发了。”

Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘sabbaññutaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, sabbaññutaṃ bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Cātuvaṇṇisuddhiṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, cātuvaṇṇisuddhiṃ bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Adhideve mayaṃ, bhante, bhagavantaṃ apucchimhā, adhideve bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Adhibrahmānaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, adhibrahmānaṃ bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Yaṃ yadeva ca mayaṃ bhagavantaṃ apucchimhā taṃ tadeva bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti.

这时，憍萨罗王波斯匿对世尊说：“世尊，我们曾问您一切智，您为我们解说了一切智；这令我们欢喜、信受，并因此心满意足。世尊，我们曾问您四姓清净，您为我们解说了四姓清净；这令我们欢喜、信受，并因此心满意足。世尊，我们曾问您殊胜诸天，您为我们解说了殊胜诸天；这令我们欢喜、信受，并因此心满意足。世尊，我们曾问您殊胜梵天，您为我们解说了殊胜梵天；这令我们欢喜、信受，并因此心满意足。我们无论问您什么，您都为我们解说；这令我们欢喜、信受，并因此心满意足。那么，世尊，现在我们要告辞了，我们有很多事务，有很多应做之事。”“大王，现在您认为是什么时候，就请便吧。”于是，憍萨罗王波斯匿对世尊所说感到欢喜、随喜，从座位起身，顶礼世尊，右绕后离去。

Kaṇṇakatthalasuttaṃ niṭṭhitaṃ dasamaṃ.

第十《迦那迦他罗经》终。

Rājavaggo niṭṭhito catuttho.

第四王品终。

Tassuddānaṃ –

其摄颂如下：

Ghaṭikāro raṭṭhapālo, maghadevo madhuriyaṃ;

Bodhi aṅgulimālo ca, piyajātaṃ bāhitikaṃ;

Dhammacetiyasuttañca, dasamaṃ kaṇṇakatthalaṃ.

陶师、护国、摩伽提婆、摩偷罗、菩提、指鬘、亲爱生、跋提、法支提、第十迦那迦他罗。

5. Brāhmaṇavaggo

5. 婆罗门品

1. Brahmāyusuttaṃ

1. 梵寿经

383. Evaṃ [Pg.334] me sutaṃ – ekaṃ samayaṃ bhagavā videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṃ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho brahmāyu brāhmaṇo – ‘‘samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. 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.

383. 如是我闻。一时，世尊与五百比丘的大比丘僧团一起，在威德哈（Videha）国游化。当时，梵寿（Brahmāyu）婆罗门住在弥提罗（Mithilā）城，他年老、耆宿、年迈、寿高、已届晚年，生年一百二十岁，精通三吠陀，连同词汇学、修辞学、音韵学与词源学，以及作为第五的历史传说，是文句学专家、语法学家，于世间论及大士相无不通达。梵寿婆罗门听说：“诸位，沙门乔达摩（Gotama），是释迦族子，从释迦族出家，正与五百比丘的大比丘僧团一起，在威德哈国游化。关于那位乔达摩尊者，有这样美好的名声流传：‘彼世尊是阿罗汉、等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他于此世界，连同天、魔、梵，此众生，连同沙门、婆罗门、天人，亲身以无上智自证后而宣说。他所说的法，初善、中善、后善，义理圆满，言辞善巧，他阐明完全圆满、遍净的梵行。善哉，得见如是诸阿罗汉！”

384. Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho brahmāyu brāhmaṇo uttaraṃ māṇavaṃ āmantesi – ‘‘ayaṃ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ [Pg.335] hotī’ti. Ehi tvaṃ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso. Tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā’’ti. ‘‘Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’’ti. ‘‘Āgatāni kho, tāta uttara, amhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, 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 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 uttara, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā’’ti.

384. 那时，婆罗门梵寿（Brahmāyu）有一位名叫郁多罗（Uttara）的青年弟子，他通达三吠陀，以及词汇、仪轨、音韵、词源和以史传为第五的典籍，是文句家、语法家，于顺世论及三十二大士相无不通晓。于是，婆罗门梵寿对青年郁多罗说：“孩子郁多罗，这位从释迦族出家的释迦族之子——沙门乔达摩，正与五百位比丘的大比丘僧团一起在威德哈（Videha）游化。关于那位乔达摩尊者，有如此美好的名声传扬：‘彼世尊是阿罗汉、正等觉者……（中略）……得见如是诸阿罗汉，实为幸事。’来，孩子郁多罗，你前往沙门乔达摩之处；去到后，察知沙门乔达摩，看关于那位乔达摩尊者的名声是否真实如此，或非如此；那位乔达摩尊者是否是那样的人，或不是那样的人。这样我们就能了解那位乔达摩尊者了。”“尊者，我该如何察知那位乔达摩尊者，以了解关于他的名声是否真实如此，或非如此；那位乔达摩尊者是否是那样的人，或不是那样的人呢？”“孩子郁多罗，我等圣典中载有三十二大士相，具足此相的大士只有两种趣向，别无其他。若他居家，则为转轮王，是如法的法王，四方之主，征服者，国土稳固，具足七宝。此即其七宝：轮宝、象宝、马宝、珠宝、女宝、居士宝，以及第七主兵宝。他拥有一千多位儿子，英勇、雄健、能摧破敌军。他不用杖、不用刀，以正法征服此四海之内的大地而住。若他从家出家，进入无家生活，则于世间成为揭开烦恼覆盖的阿罗汉、正等觉者。孩子郁多罗，我是圣典的传授者，而你是圣典的领受者。”

385. ‘‘Evaṃ, bho’’ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṃ brāhmaṇaṃ abhivādetvā padakkhiṇaṃ katvā videhesu yena bhagavā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ uttaro māṇavo dvattiṃsamahāpurisalakkhaṇāni[Pg.336], yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi ; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho uttarassa māṇavassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ anubandheyyaṃ, iriyāpathamassa passeyya’’nti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṃ anubandhi chāyāva anapāyinī.

385. “好的，尊者。”优多罗(Uttara)青年应诺婆罗摩俞(Brahmāyu)婆罗门后，从座位起身，向婆罗摩俞婆罗门行礼，行右绕礼后，便动身前往威德哈(Videha)国，去寻访世尊。他次第游行，来到世尊之处，与世尊互相致意问候，说了些欢喜、值得忆念的话后，坐于一旁。坐于一旁的优多罗青年，在世尊身上寻察三十二大士相。优多罗青年见到了世尊身上的三十二大士相，除了两相之外，大部分都见到了。他于此二大士相心生疑惑，犹豫不决，无法信解，不得净信——即马阴藏相与广长舌相。其时，世尊心生此念：“这位优多罗青年见到了我身上的三十二大士相，除了两相之外，大部分都见到了。他于此二大士相心生疑惑，犹豫不决，无法信解，不得净信——即马阴藏相与广长舌相。”于是，世尊施展神通变化，让优多罗青年见到了世尊的马阴藏相。其后，世尊伸出舌头，来回拂拭双耳孔，来回拂拭双鼻孔，并以舌头覆盖了整个额轮。其时，优多罗青年心生此念：“沙门乔达摩(Gotama)确实具足三十二大士相。我何不跟随沙门乔达摩，以观察他的威仪呢？”于是，优多罗青年如不离身的影子般跟随世尊，长达七个月。

386. Atha kho uttaro māṇavo sattannaṃ māsānaṃ accayena videhesu yena mithilā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ brahmāyu brāhmaṇo etadavoca – ‘‘kacci, tāta uttara, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, no aññathā? Kacci pana so bhavaṃ gotamo tādiso, no aññādiso’’ti? ‘‘Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato, no aññathā; tādisova so bhavaṃ gotamo, no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi.

386. 那时，青年郁多罗于七个月后，在威德哈(Videha)国中游行，前往弥提罗(Mithilā)城。他次第游行，抵达弥提罗城，去到婆罗门梵寿那里。抵达后，他顶礼婆罗门梵寿，然后坐于一旁。婆罗门梵寿对坐于一旁的青年郁多罗说了这番话：“孩子郁多罗，关于那位尊者乔达摩(Gotama)的美名，是如实传扬，而非不实吗？那位尊者乔达摩确实如此，而非他样吗？”“尊者，关于那位尊者乔达摩的美名，确实是如实传扬，而非不实。那位尊者乔达摩正是如此，而非他样。并且，那位尊者乔达摩具足三十二大士相。”

‘‘Suppatiṭṭhitapādo kho pana bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

“再者，尊者乔达摩足掌平稳安立；这也是那位大士乔达摩的一项大士相。

‘‘Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni…

“再者，那位尊者乔达摩的足底下生有千辐轮，具足轮辋与轮毂，诸相圆满……

‘‘Āyatapaṇhi [Pg.337] kho pana so bhavaṃ gotamo…

“再者，尊者乔达摩足跟长……

‘‘Dīghaṅguli kho pana so bhavaṃ gotamo…

“再者，尊者乔达摩手指脚趾长……

‘‘Mudutalunahatthapādo kho pana so bhavaṃ gotamo…

“再者，尊者乔达摩手足柔软细嫩……

‘‘Jālahatthapādo kho pana so bhavaṃ gotamo…

“再者，尊者乔达摩手足指间具网缦相……

‘‘Ussaṅkhapādo kho pana so bhavaṃ gotamo…

“再者，尊者乔达摩足踝高隆……

‘‘Eṇijaṅgho kho pana so bhavaṃ gotamo…

“再者，尊者乔达摩双胫如羚羊……

‘‘Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati…

“再者，尊者乔达摩站立时，不须弯身，即能以双手掌抚摸双膝……

‘‘Kosohitavatthaguyho kho pana so bhavaṃ gotamo…

“再者，尊者乔达摩阴藏相……

‘‘Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco…

“再者，尊者乔达摩身色金黄，肤如黄金……

‘‘Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati…

“再者，尊者乔达摩皮肤细滑，因其细滑，尘垢不著于身……

‘‘Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni…

“再者，尊者乔达摩一一毛相，每一毛孔仅生一毛……

‘‘Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni…

再者，尊者乔达摩毛端向上；诸毛向上而生，青黑如眼药膏色，盘绕右旋……

‘‘Brahmujugatto kho pana so bhavaṃ gotamo…

再者，尊者乔达摩身躯如梵天般笔直……

‘‘Sattussado kho pana so bhavaṃ gotamo…

再者，尊者乔达摩七处隆满……

‘‘Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo…

再者，尊者乔达摩身形如狮子上半身……

‘‘Citantaraṃso kho pana so bhavaṃ gotamo…

再者，尊者乔达摩两肩之间隆满……

‘‘Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo…

再者，尊者乔达摩身形如尼拘律树般周正匀称；其身高与臂展相等，臂展与身高相等……

‘‘Samavaṭṭakkhandho kho pana so bhavaṃ gotamo…

再者，尊者乔达摩颈项圆润……

‘‘Rasaggasaggī kho pana so bhavaṃ gotamo…

再者，尊者乔达摩具最上味相……

‘‘Sīhahanu [Pg.338] kho pana so bhavaṃ gotamo…

再者，尊者乔达摩颔如狮王……

‘‘Cattālīsadanto kho pana so bhavaṃ gotamo…

再者，尊者乔达摩具四十齿……

‘‘Samadanto kho pana so bhavaṃ gotamo…

再者，尊者乔达摩齿皆齐平……

‘‘Aviraḷadanto kho pana so bhavaṃ gotamo…

再者，尊者乔达摩齿密无隙……

‘‘Susukkadāṭho kho pana so bhavaṃ gotamo…

再者，尊者乔达摩四牙极白……

‘‘Pahūtajivho kho pana so bhavaṃ gotamo…

再者，尊者乔达摩具广长舌……

‘‘Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī…

再者，尊者乔达摩具梵音，声如迦陵频伽……

‘‘Abhinīlanetto kho pana so bhavaṃ gotamo…

再者，尊者乔达摩眼目绀青……

‘‘Gopakhumo kho pana so bhavaṃ gotamo…

再者，尊者乔达摩眼睫如牛王……

‘‘Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā…

再者，尊者乔达摩两眉之间生有白毫，洁白柔软，犹如棉絮……

‘‘Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

再者，尊者乔达摩顶有肉髻；此亦是彼尊者乔达摩、彼大士之大士相。

‘‘Imehi kho, bho, so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato.

先生，尊者乔达摩确实具足此三十二大士相。

387. ‘‘Gacchanto kho pana so bhavaṃ gotamo dakkhiṇeneva pādena paṭhamaṃ pakkamati. So nātidūre pādaṃ uddharati, nāccāsanne pādaṃ nikkhipati; so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati; na ca adduvena adduvaṃ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṃ saṅghaṭṭento gacchati. So gacchanto na satthiṃ unnāmeti, na satthiṃ onāmeti; na satthiṃ sannāmeti, na satthiṃ vināmeti. Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati. Apalokento kho pana so bhavaṃ gotamo sabbakāyeneva apaloketi; so na uddhaṃ ulloketi, na adho oloketi; na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṃ ñāṇadassanaṃ bhavati. So antaragharaṃ pavisanto na kāyaṃ unnāmeti[Pg.339], na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti. So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati. So antaraghare nisinno samāno na hatthakukkuccaṃ āpajjati, na pādakukkuccaṃ āpajjati; na adduvena adduvaṃ āropetvā nisīdati; na ca gopphakena gopphakaṃ āropetvā nisīdati; na ca pāṇinā hanukaṃ upadahitvā nisīdati. So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṃso. Vivekavatto ca so bhavaṃ gotamo antaraghare nisinno hoti. So pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So odanaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So odanaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. Byañjanaṃ kho pana bhavaṃ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṃ atināmeti. Dvattikkhattuṃ kho bhavaṃ gotamo mukhe ālopaṃ samparivattetvā ajjhoharati; na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; athāparaṃ ālopaṃ upanāmeti. Rasapaṭisaṃvedī kho pana so bhavaṃ gotamo āhāraṃ āhāreti, no ca rasarāgapaṭisaṃvedī.

387. “诚然，尊者乔达摩行走时，先迈出右脚。他抬脚不过远，落脚不过近；行走既不太快，也不太慢；行走时膝盖不相碰，脚踝不相触。他行走时不抬高大腿，不压低大腿，不绷紧大腿，不摇摆大腿。诚然，尊者乔达摩行走时，只有下半身动，不靠身体用力而行。诚然，尊者乔达摩回顾时，以全身回顾；他既不向上看，也不向下看，行走时不左顾右盼，只看前方一轭的距离；而超越于此，他的智见是无碍的。他进入村内时，不抬高身体，不压低身体，不躬身，不挺身。他在离座位不远不近处转身，不用手扶着座位而坐，也不将身体猛掷在座位上。他在村内坐下时，手不乱动，脚不乱动；不交叠膝盖而坐，不交叠脚踝而坐，也不用手托着下巴而坐。他在村内坐下时，不惊恐，不退缩，不动摇，不焦虑。他无所惊扰，无所退缩，无所动摇，无所焦虑，远离了毛骨悚然。尊者乔达摩在村内安坐时，心向于涅槃。他接受洗钵水时，不抬高钵，不压低钵，不绷紧地持钵，不摇晃地持钵。他接受的洗钵水既不过少，也不过多。他洗钵时不发出‘咕噜咕噜’的声音，不翻转着钵而洗，不把钵放在地上洗手；手已洗净时，钵即已洗净；钵已洗净时，手即已洗净。他倒掉洗钵水时，既不太远，也不太近，且不溅洒。他接受米饭时，不抬高钵，不压低钵，不绷紧地持钵，不摇晃地持钵。他接受的米饭既不过少，也不过多。诚然，尊者乔达摩食用适量的菜肴，且不用菜肴盖过饭团。诚然，尊者乔达摩将饭团在口中转动两三次后咽下；没有一粒米饭未经咬碎而进入身体，也没有一粒米饭残留在口中；然后他才取下一个饭团。诚然，尊者乔达摩进食时感受味道，但不对味道生起贪爱。”

‘‘Aṭṭhaṅgasamannāgataṃ kho pana so bhavaṃ gotamo āhāraṃ āhāreti – neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya – ‘iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti[Pg.340]. So bhuttāvī pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So bhuttāvī na pattaṃ bhūmiyaṃ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṃ. So bhuttāvī muhuttaṃ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. So bhuttāvī anumodati, na taṃ bhattaṃ garahati, na aññaṃ bhattaṃ paṭikaṅkhati; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti. So taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkamati. So nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca muccitukāmo gacchati; na ca tassa bhoto gotamassa kāye cīvaraṃ accukkaṭṭhaṃ hoti na ca accokkaṭṭhaṃ, na ca kāyasmiṃ allīnaṃ na ca kāyasmā apakaṭṭhaṃ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṃ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṃ upalimpati. So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti; na ca so bhavaṃ gotamo pādamaṇḍanānuyogamanuyutto viharati. So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti; attahitaparahitaubhayahitasabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti. So ārāmagato parisati dhammaṃ deseti, na taṃ parisaṃ ussādeti, na taṃ parisaṃ apasādeti; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.

“那位尊者乔达摩食用具足八支的食物：不是为了嬉戏，不是为了骄慢，不是为了装饰，不是为了庄严，只是为了此身的住立与维持，为了止息恼害，为了资助梵行——‘这样，我将平息旧的感受，不生起新的感受，我将得以维持、无过失且安乐而住。’他用完餐，在接受洗钵水时，不举高钵，不放低钵；不向内倾，不向外倾。他接受洗钵水，不多也不少。他洗钵时不出声，不翻转着洗钵，不将钵置于地上而洗手；手洗净时钵即已洗净，钵洗净时手即已洗净。他倒掉洗钵水，不远不近，且不泼溅。他用完餐后，不将钵置于地上，而是放置在不远不近之处；他既不轻忽此钵，也不过度爱护。他用完餐，默坐片刻，不错过随喜的时机。他用完餐后随喜，不呵责那份食物，也不期盼其他食物；而是以法说向那大众开示、劝导、激励、使之欢喜。他以法说向那大众开示、劝导、激励、使之欢喜后，从座起身离去。他行走不疾不徐，不像要逃离一样。那位尊者乔达摩的衣袍在身上不高不下，不紧贴于身，不远离于身；风不能吹走那位尊者乔达摩的衣袍；尘垢不染于那位尊者乔达摩之身。他进入园林后，在铺设好的座位上坐下。坐下后洗脚；那位尊者乔达摩不致力于装饰双脚。他洗完脚后，结跏趺坐，端正身体，将念安立于面前。他不起意恼害自己，不起意恼害他人，也不起意恼害双方；那位尊者乔达摩坐着时，只思惟对自己、对他人、对双方、对一切世间有利之事。他在园林中为大众说法，不抬举那大众，不贬抑那大众；而是以法说向那大众开示、劝导、激励、使之欢喜。”

‘‘Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati – vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca. Yathāparisaṃ kho pana so bhavaṃ [Pg.341] gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā. Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotamaṃ gacchantaṃ, addasāma ṭhitaṃ, addasāma antaragharaṃ pavisantaṃ, addasāma antaraghare nisinnaṃ tuṇhībhūtaṃ, addasāma antaraghare bhuñjantaṃ, addasāma bhuttāviṃ nisinnaṃ tuṇhībhūtaṃ, addasāma bhuttāviṃ anumodantaṃ, addasāma ārāmaṃ gacchantaṃ, addasāma ārāmagataṃ nisinnaṃ tuṇhībhūtaṃ, addasāma ārāmagataṃ parisati dhammaṃ desentaṃ. Ediso ca ediso ca so bhavaṃ gotamo, tato ca bhiyyo’’ti.

“那位乔达摩尊者口中发出的声音具足八支：明晰、易懂、悦耳、动听、圆润、不散、深沉、洪亮。那位乔达摩尊者能以其声音让整个大众明了，而他的声音又不出大众之外。他们被那位乔达摩尊者以法说开示、劝导、激励、使之欢喜后，从座起身，频频回顾，恋恋不舍地离去。老师，我们曾见那位乔达摩尊者行走，曾见他站立，曾见他进入村内，曾见他在村内默然安坐，曾见他在村内用餐，曾见他用完餐后默然安坐，曾见他用完餐后随喜，曾见他前往园林，曾见他到达园林后默然安坐，曾见他到达园林后在集会中说法。那位乔达摩尊者就是如此，就是如此，而且还不仅于此。”

388. Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udāneti –

388. 如是说后，婆罗门梵寿（Brahmāyu）从座位上起来，将上衣披于一肩，向世尊合掌，三次发出感兴语：

‘‘Namo tassa bhagavato arahato sammāsambuddhassa.

“礼敬彼世尊、阿罗汉、正自觉者！

‘‘Namo tassa bhagavato arahato sammāsambuddhassa.

“礼敬彼世尊、阿罗汉、正自觉者！

‘‘Namo tassa bhagavato arahato sammāsambuddhassā’’ti.

“礼敬彼世尊、阿罗汉、正自觉者！”

‘‘Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo’’ti!

“但愿我们有时能与那位乔达摩尊者相遇！但愿能有一些交谈！”

389. Atha kho bhagavā videhesu anupubbena cārikaṃ caramāno yena mithilā tadavasari. Tatra sudaṃ bhagavā mithilāyaṃ viharati maghadevambavane. Assosuṃ kho mithileyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ [Pg.342] 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.

389. 尔时，世尊于威德哈(Videha)次第游行，抵达弥提罗(Mithilā)。当时，世尊住在弥提罗的马伽提婆芒果园(Maghadevambavana)中。弥提罗的婆罗门、居士们听闻：“诸位，从释迦族出家的释迦子沙门乔达摩，与五百位比丘组成的大僧团一同在威德哈游行，已抵达弥提罗，现正住在马伽提婆芒果园。关于那位乔达摩尊者，有此等美好声誉远扬：‘彼世尊亦是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他对此含有天、魔、梵的世界，以及含有沙门、婆罗门、天与人的众生，亲自以殊胜智证悟、现证后而宣说。他所教导的法，初善、中善、后善，义理文句具足，开示完全圆满、清净的梵行。得见如是阿罗汉，实为善哉！”

Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

尔时，弥提罗的婆罗门、居士们前往世尊之处。走近后，一些人礼敬世尊，然后坐于一旁；一些人与世尊互致问候，交谈了欢喜、应忆念之语后，坐于一旁；一些人向世尊所在之处合掌，然后坐于一旁；一些人在世尊面前称名道姓后，坐于一旁；一些人则默然不语，坐于一旁。

390. Assosi kho brahmāyu brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane’’ti. Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṃ yena maghadevambavanaṃ tenupasaṅkami. Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi – ‘‘na kho metaṃ patirūpaṃ yohaṃ pubbe appaṭisaṃvidito samaṇaṃ gotamaṃ dassanāya upasaṅkameyya’’nti. Atha kho brahmāyu brāhmaṇo aññataraṃ māṇavakaṃ āmantesi – ‘‘ehi tvaṃ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’’’ti.

390. 婆罗门梵寿(Brahmāyu)听闻：“沙门乔达摩，释迦子，从释迦族出家，已到达弥提罗(Mithilā)，住在摩伽提婆(Maghadeva)芒果园。”于是，婆罗门梵寿与众多弟子一同前往摩伽提婆芒果园。当离芒果园不远时，婆罗门梵寿心想：“我若未事先通报就去拜见沙门乔达摩，这对我来说是不合适的。”于是，婆罗门梵寿对一位青年学子说：“来，学子，你到沙门乔达摩那里去。去到后，用我的话说，问候沙门乔达摩少病、少恼、起居轻健、有力、安乐住——说：‘尊者乔达摩，婆罗门梵寿问候您少病、少恼、起居轻健、有力、安乐住。’并这样说：‘尊者乔达摩，婆罗门梵寿年老、耆宿、高龄，行路长远，年寿已高，生来一百二十岁。他精通三吠陀，以及词汇、仪轨、音韵、语源和第五的史传；通晓文句与语法，于顺世论及大士相无有缺漏。凡居住在弥提罗的婆罗门和居士，婆罗门梵寿因其财富而被尊为第一；因其圣典而被尊为第一；因其寿命与名望而被尊为第一。他渴望拜见尊者乔达摩。’”

‘‘Evaṃ[Pg.343], bho’’ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so māṇavako bhagavantaṃ etadavoca – ‘‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’’’ti. ‘‘Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṃ maññatī’’ti. Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ etadavoca – ‘‘katāvakāso khomhi bhavatā samaṇena gotamena. Yassadāni bhavaṃ kālaṃ maññatī’’ti.

“是的，贤者。”那青年回答了婆罗门梵寿后，便去到世尊那里。去到后，与世尊互相问候，交谈了友善、值得忆念的话后，站到一旁。站到一旁后，那青年对世尊说：“乔达摩贤者，婆罗门梵寿问候您少病、少恼、起居轻健、强健、安乐住。他还这样说：‘乔达摩贤者，婆罗门梵寿年老、耆宿、高龄，已至暮年，生来一百二十岁。他精通三吠陀，以及词汇、仪轨、音韵、语源和第五的史传；通晓文句与语法，于顺世论及大士相无有缺漏。凡居住在弥提罗(Mithilā)的婆罗门和居士，婆罗门梵寿因其财富而被尊为第一；因其圣典而被尊为第一；因其寿与名望而被尊为第一。他渴望见到乔达摩尊者。’” “青年，现在婆罗门梵寿可自择其时。”于是，那青年回到婆罗门梵寿那里，对婆罗门梵寿说：“贤者，我已为您从沙门乔达摩那里获得许可。现在您可自择其时。”

391. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṃ brāhmaṇaṃ dūratova āgacchantaṃ. Disvāna oramiya okāsamakāsi yathā taṃ ñātassa yasassino. Atha kho brahmāyu brāhmaṇo taṃ parisaṃ etadavoca – ‘‘alaṃ, bho! Nisīdatha tumhe sake āsane. Idhāhaṃ samaṇassa gotamassa santike nisīdissāmī’’ti.

391. 于是，婆罗门梵寿去到世尊那里。那会众看见婆罗门梵寿远远走来，见到后，便起身分开，为这位闻名、有声望的人让出地方。于是，婆罗门梵寿对那会众说：“不必了，诸位！你们请坐在自己的座位上。我将在此，于沙门乔达摩的近旁坐下。”

Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato [Pg.344] kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

尔时，婆罗门梵寿(Brahmāyu)前往世尊之处。抵达后，与世尊相互致意，叙谈一番亲切、值得忆念的话后，坐于一旁。坐于一旁的婆罗门梵寿，在世尊身上寻觅三十二大士相。婆罗门梵寿见到了世尊身上除二相外的大部分三十二大士相。他对二大士相心怀疑惑、犹豫，不能决断、无法信受——即阴马藏相与广长舌相。于是，婆罗门梵寿以偈颂对世尊说：

‘‘Ye me dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Duve tesaṃ na passāmi, bhoto kāyasmiṃ gotama.

“我曾听闻大士相，其数共有三十二；然于乔达摩尊身，其中二相我未见。

‘‘Kacci kosohitaṃ bhoto, vatthaguyhaṃ naruttama;

Nārīsamānasavhayā, kacci jivhā na dassakā.

“人中之最尊，阴处鞘中藏？舌名犹如女，岂亦不示现？

‘‘Kacci pahūtajivhosi, yathā taṃ jāniyāmase;

Ninnāmayetaṃ pahūtaṃ, kaṅkhaṃ vinaya no ise.

“汝舌岂广长？为令我等知，仙人请示现，为我断群疑。

‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Katāvakāsā pucchāma, yaṃ kiñci abhipatthita’’nti.

“为现法利益，亦为来世乐，我等得机问，凡所有欲求。”

392. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ brahmāyu brāhmaṇo 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 brahmāyu brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

392. 尔时，世尊心生此念：“这位婆罗门梵寿见到了我身上大部分的三十二大士相，唯除二相。他对这两个大士相心怀疑惑、犹豫，不能决断、无法信受——即阴马藏相与广长舌相。”于是，世尊行作如是神通变化，使婆罗门梵寿看见了世尊的阴马藏相。其后，世尊伸出舌头，来回舔舐双耳孔，来回舔舐双鼻孔，并用舌头将整个额头完全覆盖。尔时，世尊以偈颂回答婆罗门梵寿：

‘‘Ye te dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Sabbe te mama kāyasmiṃ, mā te kaṅkhāhu brāhmaṇa.

“你所听闻的三十二大士相，悉皆具足于我身。婆罗门，你对此莫生疑惑。

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

“应遍知者我已遍知，应修习者我已修习，应断除者我已断除。婆罗门，因此我为佛陀。

‘‘Diṭṭhadhammahitatthāya[Pg.345], samparāyasukhāya ca;

Katāvakāso pucchassu, yaṃ kiñci abhipatthita’’nti.

“为现法之益，亦为来世之乐，已予你机会，可问任何所求。”

393. Atha kho brahmāyussa brāhmaṇassa etadahosi – ‘‘katāvakāso khomhi samaṇena gotamena. Kiṃ nu kho ahaṃ samaṇaṃ gotamaṃ puccheyyaṃ – ‘diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’’’ti. Atha kho brahmāyussa brāhmaṇassa etadahosi – ‘‘kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ. Aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ samparāyikaṃyeva atthaṃ puccheyya’’nti. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

393. 尔时，婆罗门梵寿心生此念：“我已获得沙门乔达摩应允。我当问沙门乔达摩现法之义，抑或来世之义？”尔时，婆罗门梵寿复生此念：“于现法之义，我实为擅长，他人亦问我现法之义。我何不问沙门乔达摩来世之义？”于是，婆罗门梵寿以偈颂对世尊说：

‘‘Kathaṃ kho brāhmaṇo hoti, kathaṃ bhavati vedagū;

Tevijjo bho kathaṃ hoti, sotthiyo kinti vuccati.

“如何为婆罗门？如何为达知者？尊者，如何为三明者？何者称为安稳者？

‘‘Arahaṃ bho kathaṃ hoti, kathaṃ bhavati kevalī;

Muni ca bho kathaṃ hoti, buddho kinti pavuccatī’’ti.

“尊者，如何为阿罗汉？如何为圆满者？尊者，又如何为牟尼？何者称为佛陀？”

394. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

394. 尔时，世尊以偈颂回答婆罗门梵寿：

‘‘Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññā vosito muni.

“了知宿命，又见天界与恶趣，复已达生尽，以证智圆满，此为牟尼。

‘‘Cittaṃ visuddhaṃ jānāti, muttaṃ rāgehi sabbaso;

Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pāragū sabbadhammānaṃ, buddho tādī pavuccatī’’ti.

“了知心清净，从一切贪欲中完全解脱，已断生与死，梵行已圆满，度一切法彼岸，如是者称为佛陀。”

Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – ‘‘brahmāyu ahaṃ, bho gotama, brāhmaṇo; brahmāyu ahaṃ, bho gotama, brāhmaṇo’’ti. Atha kho sā parisā acchariyabbhutacittajātā ahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yatra hi nāmāyaṃ brahmāyu brāhmaṇo ñāto yasassī evarūpaṃ paramanipaccakāraṃ karissatī’’ti. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ etadavoca – ‘‘alaṃ, brāhmaṇa, uṭṭhaha nisīda tvaṃ sake āsane yato te mayi cittaṃ pasanna’’nti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.

如是说已，婆罗门梵寿(Brahmāyu)从座而起，将上衣(uttarāsaṅga)偏袒一肩，以头顶礼世尊双足，继而以口亲吻、以手按摩世尊双足，并报上姓名：“贤者乔达摩，我是婆罗门梵寿；贤者乔达摩，我是婆罗门梵寿。”于是，彼会众心生稀有、未曾有之想：“诸位，真是稀有！诸位，真是未曾有！这位声名显赫的婆罗门梵寿，竟行如此至高的恭敬之礼！”其时，世尊对婆罗门梵寿说：“够了，婆罗门，起来，在你自己的座位上坐下吧。你的心已于我处生起净信。”于是，婆罗门梵寿起身，在自己的座位上坐下。

395. Atha [Pg.346] kho bhagavā brahmāyussa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ, sīlakathaṃ, saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brahmāyuṃ 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 brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto 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 dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti.

395. 尔时，世尊为婆罗门梵寿说次第法，即：说施、说戒、说天；开示诸欲之过患、卑劣、染污，以及出离之功德。当世尊知婆罗门梵寿心已堪能、心已柔软、心已离盖、心已高昂、心已净信时，便开示诸佛亲身发现之法——苦、集、灭、道。譬如清净、无垢之布，能妥善地接受染料；如是，婆罗门梵寿即于其座，生起离尘、离垢之法眼：“凡是集起之法，皆是灭尽之法。”尔时，婆罗门梵寿已见法、已达法、已知法、已入法，已度疑、已离惑，得无畏，于导师之教不复依他，白世尊言：“善哉，乔达摩！善哉，乔达摩！乔达摩，譬如扶正倾覆，或显露遮蔽，或为迷者指示道路，或于暗中持油灯，令有眼者见色。如是，乔达摩以种种方便开示其法。我今归依乔达摩、法及比丘僧。愿乔达摩忆持我为优婆塞，从今日起，乃至命终，归依于您。并愿乔达摩与比丘僧一同接受我明日之食。”世尊默然许可。尔时，婆罗门梵寿知世尊许可已，从座起，顶礼世尊，右绕而去。彼夜过后，婆罗门梵寿于自家中，准备上妙嚼食、啖食，遣人告知世尊时至：“乔达摩，时至，食物已终。”

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṃ pakkāmi. Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā [Pg.347] bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘brahmāyu, bhante, brāhmaṇo kālaṅkato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Brahmāyu, bhikkhave, brāhmaṇo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā’’ti.

尔时，世尊于上午时分，着衣，持衣钵，前往婆罗门梵寿(Brahmāyu)之住处。抵达后，与比丘僧团一同于备妥之座位坐下。其后，婆罗门梵寿一连七日，亲手以殊胜之嚼食、啖食，令以佛为首之比丘僧团饱足、满足。尔后，世尊于彼七日后，动身往威德哈(Videha)游行。世尊离去未久，婆罗门梵寿命终。尔时，众多比丘前往世尊之处。抵达后，顶礼世尊，坐于一旁。坐于一旁后，彼等比丘白世尊言：“尊者，婆罗门梵寿已命终，其去向为何？后世为何？”“诸比丘，婆罗门梵寿乃智者，已实践法随法行，且未曾因法之事而困扰我。诸比丘，婆罗门梵寿因五下分结已尽，为化生者，于彼处般涅槃，自彼世间不复还。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此言已。彼等比丘心满意足，欢喜世尊所说。

Brahmāyusuttaṃ niṭṭhitaṃ paṭhamaṃ.

梵寿经第一终。

2. Selasuttaṃ

2. 塞拉经

396. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. Assosi kho keṇiyo jaṭilo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. 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.

396. 如是我闻。一时，世尊在鸯古塔拉帕（Aṅguttarāpa）游化，与一千二百五十位比丘组成的大比丘僧团同行，抵达了鸯古塔拉帕境内一个名为阿槃那（Āpaṇa）的市镇。结发者迦尼耶（Keṇiya）听闻：“诸位，那位从释迦族出家的释迦子沙门乔达摩，正在鸯古塔拉帕游化，与一千二百五十位比丘组成的大比丘僧团同行，已抵达阿槃那。关于那位乔达摩尊者，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。’他于此世间——包括天界、魔界、梵天界，以及沙门、婆罗门、天与人等众生——，以殊胜智亲自证知、现证后而为宣说。他所教导的法，初善、中善、后善，有义有文，他阐明了完全圆满、遍净的梵行。得见这样的阿罗汉，实为善好！”

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā [Pg.348] ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno’’ti. Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno’’ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi – ‘‘suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena. Yena me kāyaveyyāvaṭikaṃ kareyyāthā’’ti. ‘‘Evaṃ, bho’’ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamālaṃ paṭiyādeti.

于是，结发者羇尼(Keṇiya jaṭilo)去到世尊那里；抵达后，与世尊互相问候。在交换了友善亲切的问候后，他坐于一旁。世尊对坐于一旁的结发者羇尼说了法，予以开示、劝导、激励，使他欢喜。于是，结发者羇尼在被世尊以法义开示、劝导、激励、使之欢喜后，对世尊这么说：“尊者乔达摩，请您与比丘僧团一起，接受我明日的饭食。”这么说后，世尊对结发者羇尼说：“羇尼，比丘僧团很庞大，有一千二百五十位比丘，而你对婆罗门深具净信。”结发者羇尼第二次对世尊这么说：“尊者乔达摩，诚然比丘僧团很庞大，有一千二百五十位比丘，而我对婆罗门深具净信，但还是请尊者乔达摩与比丘僧团一起，接受我明日的饭食。”世尊第二次对结发者羇尼说：“羇尼，比丘僧团很庞大，有一千二百五十位比丘，而你对婆罗门深具净信。”结发者羇尼第三次对世尊这么说：“尊者乔达摩，诚然比丘僧团很庞大，有一千二百五十位比丘，而我对婆罗门深具净信，但还是请尊者乔达摩与比丘僧团一起，接受我明日的饭食。”世尊默然应允。于是，结发者羇尼知道世尊已经应允，便从座位上起来，去到自己的茅舍；抵达后，他对其朋友、同僚与亲族说：“诸位朋友、同僚与亲族，请听我说：沙门乔达摩已与比丘僧团一起，应允了我明日的饭食。请你们为我效劳吧。”“好的，尊者。”结发者羇尼的朋友、同僚与亲族回答他后，一些人挖炉灶，一些人劈木柴，一些人洗器皿，一些人安放水瓮，一些人铺设座位。而结发者羇尼则亲自准备圆形阁棚。

397. Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ[Pg.349], padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti. Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṃ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamālaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – ‘‘kiṃ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā’’ti? ‘‘Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. 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 me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti.

397. 当时，塞拉(Sela)婆罗门住在阿波那(Āpaṇa)，他精通三吠陀，以及词汇学、仪轨学、音韵学和以史传为第五的学问；他是词语解说者、语法家，于顺世论与大士相方面已达圆满。他教导三百名青年学习圣典。当时，结发者计尼雅(Keṇiya)对塞拉婆罗门非常敬信。于是，塞拉婆罗门在三百名青年的簇拥下，徒步游行，来到了结发者计尼雅的苦行林。塞拉婆罗门看到在计尼雅的苦行林里，有些人正在挖炉灶，有些人正在劈柴，有些人正在洗器皿，有些人正在安放水罐，有些人正在铺设座位，而结发者计尼雅本人则在准备圆形厅堂。看到这些后，他问结发者计尼雅：“尊者计尼雅，您是要为儿子娶亲，还是为女儿出嫁？或者是有盛大的祭祀要举行？还是摩揭陀王斯尼雅·频婆娑罗(Seniya Bimbisāra)连同他的军队被邀请，明天要来吗？”“尊者塞拉，我不是要为儿子娶亲，也不是要为女儿出嫁，摩揭陀王斯尼雅·频婆娑罗也没有连同他的军队被邀请。然而，我确实有盛大的祭祀要举行。尊者，有一位沙门乔达摩，是释迦子，从释迦族出家，正在鸯古塔拉波(Aṅguttarāpa)游行，与一千二百五十位比丘组成的大比丘僧团，已经到达了阿波那。关于那位尊者乔达摩，有这样的美誉流传：‘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。’我已邀请他，明天连同比丘僧团一起接受饭食。”

‘‘Buddhoti – bho keṇiya, vadesi’’?

“‘佛陀’——尊者给尼，您是这样说吗？”

‘‘Buddhoti – bho sela, vadāmi’’.

“‘佛陀’——尊者塞拉，我正是这样说的。”

‘‘Buddhoti – bho keṇiya, vadesi’’?

“‘佛陀’——尊者给尼，您是这样说吗？”

‘‘Buddhoti – bho sela, vadāmī’’ti.

“‘佛陀’——尊者塞拉，我正是这样说的。”

398. Atha kho selassa brāhmaṇassa etadahosi – ‘‘ghosopi kho eso dullabho lokasmiṃ – yadidaṃ ‘buddho’ti. Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa [Pg.350] 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 sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado’’.

398. 于是，塞拉婆罗门心想：“‘佛陀’——这声音在世间真是稀有难闻！在我们的圣典中，流传着三十二大士相，具备这些相的大士只有两种去处，别无其他。如果他居家，会成为转轮王，一位如法的法王，征服四方，国土稳固，具足七宝。他拥有这七宝，即：轮宝、象宝、马宝、珠宝、女宝、居士宝，以及第七的太子宝。他有一千多位儿子，勇猛、雄健、能摧伏敌军。他以正法，不用棍棒，不用刀剑，征服并统治这片以海洋为边界的大地。但如果他舍离家庭，出家过无家生活，则会成为阿罗汉、正自觉者，为世间揭开障蔽者。”

‘‘Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti? Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca – ‘‘yenesā, bho sela, nīlavanarājī’’ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi – ‘‘appasaddā bhonto āgacchantu pade padaṃ nikkhipantā; durāsadā hi te bhagavanto sīhāva ekacarā. Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyaṃ, mā me bhonto antarantarā kathaṃ opātetha. Kathāpariyosānaṃ me bhavanto āgamentū’’ti. Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.

“贤者克尼亚(Keṇiya)，那位乔达摩尊者、阿罗汉、正自觉者，如今住在何处呢？”听闻此言，结发者克尼亚举起右臂，对婆罗门塞拉(Sela)说：“贤者塞拉，就在那青色林列之处。”于是，婆罗门塞拉与三百名青年学子一同前往世尊之处。尔后，婆罗门塞拉对那些青年学子说：“诸位贤者，请安静地、轻步而行；因为诸世尊如独行之狮，难以接近。诸位贤者，当我与沙门乔达摩交谈时，请勿在我言谈间插话。请诸位贤者等我谈话结束。”尔后，婆罗门塞拉前往世尊之处；抵达后，与世尊互相问候。交换了喜悦、应忆念的言谈后，坐于一旁。坐于一旁后，婆罗门塞拉在世尊身上寻找三十二种大士相。

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite [Pg.351] ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho selassa brāhmaṇassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyya’’nti.

婆罗门塞拉(Sela)看见了世尊身上的三十二种大士相，大部分都看见了，除了两种。他对两种大士相心怀疑惑、犹豫，不能决断，不能净信——即鞘藏阴相与广长舌相。这时，世尊想道：“这位婆罗门塞拉看见了我身上的三十二种大士相，大部分都看见了，除了两种。他对两种大士相心怀疑惑、犹豫，不能决断，不能净信——即鞘藏阴相与广长舌相。”于是，世尊施展神通变化，使婆罗门塞拉看见了世尊的鞘藏阴相。然后，世尊伸出舌头，来回舔舐双耳孔，来回舔舐双鼻孔，并用舌头覆盖了整个额轮。这时，婆罗门塞拉想道：“沙门乔达摩具足圆满的三十二种大士相，并非不圆满。但我尚不知他究竟是佛陀与否。我曾听年长、耆宿、师承相传的婆罗门们说：‘那些成为阿罗汉、正等觉者的人，当其功德被称颂时，会显现自身。’我何不当面以相应的偈颂来赞颂沙门乔达摩呢？”

399. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

399. 于是，婆罗门塞拉当面以相应的偈颂赞颂世尊——

‘‘Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā.

“身躯圆满，光彩善妙，善生，见者心悦；世尊，您肤色如金，齿白且具大精进。

‘‘Narassa hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

“善生之人所具有的诸相，所有这些大士之相，皆在您的身上。

‘‘Pasannanetto sumukho, brahā uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

“目光明净，面容善妙，身躯伟岸正直且有威光；于比丘僧众中，您照耀如太阳。

‘‘Kalyāṇadassano bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

“比丘，您仪表善妙，肤色犹如黄金；既有如此殊胜容色，沙门之份于您何用？

‘‘Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa issaro.

“您堪为国王，转轮王，车主之首；四方征服者，阎浮洲(Jambusaṇḍa)之主。

‘‘Khattiyā bhogirājāno, anuyantā bhavantu te;

Rājābhirājā manujindo, rajjaṃ kārehi gotama’’.

“刹帝利、富有的国王们，愿他们成为您的随从；王中之王，人中之主，乔达摩，请治理王国吧。”

‘‘Rājāhamasmi [Pg.352] selāti, dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ’’.

“Sela，我乃王，是无上法王；我以法转动法轮，此轮不可被反转。”

‘‘Sambuddho paṭijānāsi, dhammarājā anuttaro;

‘Dhammena cakkaṃ vattemi’, iti bhāsasi gotama.

“您宣称自己是正自觉者、无上法王，乔达摩，您说‘我以法转动法轮’吗？

‘‘Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ’’.

“谁是您的将军，那位随顺导师的弟子？谁能随转您所转动的此法之轮？”

‘‘Mayā pavattitaṃ cakkaṃ, (selāti bhagavā dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

“Sela，我所转动的无上法之轮，由随如来而生的舍利弗随转。

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

“应遍知者，我已遍知；应修习者，我已修习；应断除者，我已断除。因此，婆罗门，我乃佛陀。”

‘‘Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

“婆罗门，请消除对我的疑惑，请生起信心。正自觉者难得常见。”

‘‘Yesaṃ ve dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

“世间难得屡现者，婆罗门，我乃正自觉者，无上拔箭师。”

‘‘Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasī katvā, modāmi akutobhayo’’.

“已成梵，无与伦比，摧伏魔军；降伏一切怨敌，无所畏惧而喜悦。”

‘‘Imaṃ bhonto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

“诸位，请听具眼者所说之言。拔箭者、大雄，如狮子在林中而吼。”

‘‘Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

“已成梵，无与伦比，摧伏魔军者；谁见之而不生净信？即使是出身黑暗者(kaṇhābhijātiko)。”

‘‘Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike’’.

“欲随我者，请随我来；不欲随者，尽可离去。我将在此胜慧者座下出家。”

‘‘Etañce ruccati bhoto, sammāsambuddhasāsanaṃ ;

Mayampi pabbajissāma, varapaññassa santike’’.

“若尊者喜爱这正自觉者的教法，我等亦将在胜慧者座下出家。”

‘‘Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike’’.

“此三百婆罗门，合掌请求：‘世尊，我等将于您座下修梵行。’”

‘‘Svākkhātaṃ [Pg.353] brahmacariyaṃ, (selāti bhagavā sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato’’ti.

“塞拉（Sela）”，世尊说：“梵行已善说，是现见的、无时的；于此，不放逸修学者之出家，必不唐捐。”

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

婆罗门塞拉及其眷属，确实于世尊座下得受出家，得受具足戒。

400. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi –

400. 尔时，结发者克尼亚（Keṇiya）于彼夜过后，在自己的净修处备妥上妙嚼食、啖食，遣人向世尊通报时至：“尊者乔达摩，时至矣，饭食已终。”于是，世尊于清晨时分，著下衣，取衣钵，前往结发者克尼亚之净修处。抵达后，与比丘僧团一同于所设之座坐下。尔时，结发者克尼亚亲手以上妙嚼食、啖食，供养以佛陀为首的比丘僧团，令其满足，令其饱足。尔时，结发者克尼亚见世尊食毕，手已离钵，遂取一低座，坐于一旁。世尊为坐于一旁之结发者克尼亚，以此诸偈颂随喜：

‘‘Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

“祭祀以火供为首，萨维提为韵律之首；国王为众人之首，海洋为江河之首。

‘‘Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti.

“月亮为星宿之首，太阳为光明之首；于期盼福德而行供养者，僧团实为至上。”

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

尔时，世尊以此诸偈颂为结发者克尼亚随喜后，从座起身离去。

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – 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 selo sapariso arahataṃ ahosi. Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāhi ajjhabhāsi –

尔时，具寿塞拉与眷属，独处、远离、不放逸、热忱、专心致志而住，不久即为了良家子正确地从在家出家至无家生活的那个目的——那无上的梵行终点，于现法中，自己以证智现证、具足而住。他了知：“生已尽，梵行已立，应作已作，不受后有。”具寿塞拉与眷属成为众阿罗汉之一。尔时，具寿塞拉与眷属前往世尊之处。抵达后，将衣偏袒一肩，向世尊合掌，以偈颂对世尊言：

‘‘Yaṃ [Pg.354] taṃ saraṇamāgamma, ito aṭṭhami cakkhumā;

Sattarattena bhagavā, dantamha tava sāsane.

“具眼者，我等八日前来皈依您；世尊，于七日之内，我等已在您的教法中被调伏。

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

您是佛陀，您是导师，您是降伏魔罗的牟尼；您已断除诸随眠，已度脱，并令此众生度脱。

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhova anupādāno, pahīnabhayabheravo.

您已超越诸取，您已粉碎诸漏；如狮子般无所执取，已舍离怖畏恐惧。

‘‘Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno’’ti.

此三百比丘，合掌而立；英雄，请伸出您的双足，让诸龙象礼敬导师之足。”

Selasuttaṃ niṭṭhitaṃ dutiyaṃ.

塞拉经第二，终。

3. Assalāyanasuttaṃ

3. 阿萨拉亚那经

401. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – ‘‘ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti? Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – ‘‘ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū…pe… anavayo. So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti.

401. 如是我闻。一时，世尊住于舍卫城(Sāvatthī)祇陀林给孤独园。尔时，有五百位来自各国的婆罗门，因某一要事而客居于舍卫城。彼等婆罗门作是念：“这位沙门乔达摩宣说四种姓清净。谁能就此言说与沙门乔达摩共论呢？”尔时，有一位名叫阿萨拉亚那(Assalāyana)的青年住于舍卫城，他年轻，已理发，年约十六岁，通达三吠陀，以及词汇论、仪轨论、声韵论，并以史传为第五；他通晓词句，精通文法，于顺世论及大士相学无有缺漏。彼等婆罗门复作是念：“这位阿萨拉亚那青年住于舍卫城，年轻……无有缺漏。他实能就此言说与沙门乔达摩共论。”

Atha kho te brāhmaṇā yena assalāyano māṇavo tenupaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana[Pg.355], samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū’’ti.

于是，彼等婆罗门前往阿萨拉亚那青年之处；走近后，对阿萨拉亚那青年如是说：“贤者阿萨拉亚那，这位沙门乔达摩宣说四种姓清净。愿尊者阿萨拉亚那前往，就此言说与沙门乔达摩共论。”

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu. Caritaṃ kho pana bhotā assalāyanena paribbājaka’’nti. Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu. Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ. Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī’’ti.

如是说后，青年阿萨拉亚那(Assalāyano)对那些婆罗门说此言：“诸位，沙门乔达摩实乃如法而说者，而如法而说者是难以反驳的。我无法就此言论与沙门乔达摩辩论。”那些婆罗门第二次对青年阿萨拉亚那说此言：“贤者阿萨拉亚那，这位沙门乔达摩宣说四种姓清净。请尊者阿萨拉亚那来，就此言论与沙门乔达摩辩论。况且，尊者阿萨拉亚那已修习了游方者之法。”青年阿萨拉亚那第二次对那些婆罗门说此言：“诸位，沙门乔达摩实乃如法而说者，而如法而说者是难以反驳的。我无法就此言论与沙门乔达摩辩论。”那些婆罗门第三次对青年阿萨拉亚那说此言：“贤者阿萨拉亚那，这位沙门乔达摩宣说四种姓清净。请尊者阿萨拉亚那来，就此言论与沙门乔达摩辩论。况且，尊者阿萨拉亚那已修习了游方者之法。尊者阿萨拉亚那，切勿不战而败！”

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘addhā kho ahaṃ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti. Api cāhaṃ bhavantānaṃ vacanena gamissāmī’’ti.

如是说后，青年阿萨拉亚那对那些婆罗门说此言：“我确实无法说服诸位了。诸位，沙门乔达摩实乃如法而说者，而如法而说者是难以反驳的。我无法就此言论与沙门乔达摩辩论。然而，我将因诸位之言而前去。”

402. Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā [Pg.356] orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Dissanti kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇiyonijāva samānā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti. ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

402. 于是，青年婆罗门阿萨拉亚那（Assalāyana）与一大群婆罗门一起来到世尊那里；抵达后，与世尊互相问候，交谈了亲切友好的言语后，坐于一旁。坐于一旁后，青年婆罗门阿萨拉亚那对世尊这么说：“尊者乔达摩，婆罗门们这么说：‘只有婆罗门种姓是最高贵的，其他种姓是低劣的；只有婆罗门种姓是白净的，其他种姓是黝黑的；只有婆罗门才清净，非婆罗门不清净；只有婆罗门才是梵天的儿子、亲生子，从其口中生，由梵天所生，为梵天所造，是梵天的继承人。’关于此，尊者乔达摩怎么说呢？”“阿萨拉亚那，婆罗门的婆罗门女也被看到有经期、怀孕、生产和哺乳。而他们，虽然是从婆罗门女的产门所生，却这样说：‘只有婆罗门种姓是最高贵的，其他种姓是低劣的；只有婆罗门种姓是白净的，其他种姓是黝黑的；只有婆罗门才清净，非婆罗门不清净；只有婆罗门才是梵天的儿子、亲生子，从其口中生，由梵天所生，为梵天所造，是梵天的继承人。’”“尽管尊者乔达摩这么说，但在此事上，婆罗门们还是这么认为：‘只有婆罗门种姓是最高贵的，其他种姓是低劣的……乃至……是梵天的继承人。’”

403. ‘‘Taṃ kiṃ maññasi, assalāyana, sutaṃ te – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’’ti? ‘‘Evaṃ, bho, sutaṃ taṃ me – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’’ti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

403. “阿萨拉亚那，你认为如何？你是否听过：“在约纳(Yona)、甘菩遮(Kamboja)以及其他边境地区，只有两个种姓——主人和奴隶；主人会变成奴隶，奴隶也会变成主人”？”“尊者，我确实这样听过：“在约纳、甘菩遮以及其他边境地区，只有两个种姓——主人和奴隶；主人会变成奴隶，奴隶也会变成主人。””“阿萨拉亚那，在此事上，婆罗门有什么依据，有什么凭据，而说：“唯有婆罗门是最高贵的种姓，其他种姓是低劣的……乃至……是梵天的继承人”呢？”“尽管乔达摩尊者您这么说，但婆罗门们在此事上还是这么认为：“唯有婆罗门是最高贵的种姓，其他种姓是低劣的……乃至……是梵天的继承人。””

404. ‘‘Taṃ kiṃ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo? Vessova nu kho…pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho [Pg.357] gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

404. “阿萨拉亚那(Assalāyana)，你认为如何？难道只有刹帝利是杀生者、不与取者、行欲邪行者、妄语者、离间语者、粗恶语者、杂秽语者、贪婪者、心怀恶意者、持邪见者，身坏命终后，才会投生到苦界、恶趣、堕处、地狱，而婆罗门不会吗？难道只有吠舍……乃至……难道只有首陀罗是杀生者、不与取者、行欲邪行者、妄语者、离间语者、粗恶语者、杂秽语者、贪婪者、心怀恶意者、持邪见者，身坏命终后，才会投生到苦界、恶趣、堕处、地狱，而婆罗门不会吗？”“并非如此，尊者乔达摩。尊者乔达摩，刹帝利若是杀生者、不与取者、行欲邪行者、妄语者、离间语者、粗恶语者、杂秽语者、贪婪者、心怀恶意者、持邪见者，身坏命终后，也会投生到苦界、恶趣、堕处、地狱。尊者乔达摩，婆罗门也是……尊者乔达摩，吠舍也是……尊者乔达摩，首陀罗也是……尊者乔达摩，所有四个种姓，若是杀生者、不与取者、行欲邪行者、妄语者、离间语者、粗恶语者、杂秽语者、贪婪者、心怀恶意者、持邪见者，身坏命终后，都会投生到苦界、恶趣、堕处、地狱。”“阿萨拉亚那，既然如此，婆罗门有什么力量，有什么凭恃，让他们这样说：‘只有婆罗门是最高等的种姓，其他种姓是低劣的……乃至……是梵天的继承人’呢？”“尽管尊者乔达摩这么说，但婆罗门们还是这么认为：‘只有婆罗门是最高等的种姓，其他种姓是低劣的……乃至……是梵天的继承人。’”

405. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no khattiyo no vesso, no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyu’’nti. ‘‘Ettha, assalāyana[Pg.358], brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

405. “阿萨拉亚那，你认为如何？难道只有婆罗门远离杀生、远离不与取、远离邪淫、远离妄语、远离离间语、远离粗恶语、远离绮语、不贪婪、心无瞋恚、持正见，在身体分解、死后才会投生到善趣、天界，而刹帝利、吠舍、首陀罗不会吗？”“并非如此，乔达摩尊者！乔达摩尊者，刹帝利若是远离杀生、远离不与取、远离邪淫、远离妄语、远离离间语、远离粗恶语、远离绮语、不贪婪、心无瞋恚、持正见，在身体分解、死后也会投生到善趣、天界。乔达摩尊者，婆罗门也是……乔达摩尊者，吠舍也是……乔达摩尊者，首陀罗也是……乔达摩尊者，所有四个种姓，若是远离杀生、远离不与取、远离邪淫、远离妄语、远离离间语、远离粗恶语、远离绮语、不贪婪、心无瞋恚、持正见，在身体分解、死后都会投生到善趣、天界。”“阿萨拉亚那，既然如此，婆罗门有什么力量，有什么凭恃，让他们这样说：‘只有婆罗门是最高等的种姓，其他种姓是低劣的……乃至……是梵天的继承人’呢？”“尽管乔达摩尊者这么说，但婆罗门们还是这么认为：‘只有婆罗门是最高等的种姓，其他种姓是低劣的……乃至……是梵天的继承人。’”

406. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

406. “阿萨罗延，你认为如何？难道只有婆罗门能在此地修习无怨、无恼的慈心，而刹帝利、吠舍、首陀罗不能吗？”“尊者乔达摩，并非如此！尊者乔达摩，刹帝利也能在此地修习无怨、无恼的慈心；尊者乔达摩，婆罗门也能……尊者乔达摩，吠舍也能……尊者乔达摩，首陀罗也能……尊者乔达摩，所有这四种姓都能在此地修习无怨、无恼的慈心。”“阿萨罗延，在此事上，婆罗门有什么力量，有什么依恃，以致于他们这样说：‘只有婆罗门是最高等的种姓，其他种姓是低劣的……是梵天的后裔’呢？”“纵然尊者乔达摩这么说，但婆罗门们还是这样认为：‘只有婆罗门是最高等的种姓，其他种姓是低劣的……是梵天的后裔’。”

407. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

407. “阿萨罗延，你认为如何？难道只有婆罗门能拿着沐浴粉去河里洗掉尘垢，而刹帝利、吠舍、首陀罗不能吗？”“尊者乔达摩，并非如此！尊者乔达摩，刹帝利也能拿着沐浴粉去河里洗掉尘垢；尊者乔达摩，婆罗门也能……尊者乔达摩，吠舍也能……尊者乔达摩，首陀罗也能……尊者乔达摩，所有这四种姓都能拿着沐浴粉去河里洗掉尘垢。”“阿萨罗延，在此事上，婆罗门有什么力量，有什么依恃，以致于他们这样说：‘只有婆罗门是最高等的种姓，其他种姓是低劣的……是梵天的后裔’呢？”“纵然尊者乔达摩这么说，但婆罗门们还是这样认为：‘只有婆罗门是最高等的种姓，其他种姓是低劣的……是梵天的后裔’。”

408. ‘‘Taṃ kiṃ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye [Pg.359] tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu. Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū’ti.

408. “阿萨罗衍，你认为如何？在此，若有一位刹帝利灌顶王集合一百位不同种姓的男子，说：‘诸位，凡出身于刹帝利家族、婆罗门家族、王族者，请取柚木、娑罗木、松木、旃檀木或莲花木的上钻木，生起火，显现火界。又，诸位，凡出身于旃荼罗家族、猎人家族、竹匠家族、车匠家族、除秽人家族者，请取狗食槽、猪食槽、洗衣槽或蓖麻木的上钻木，生起火，显现火界。’”

‘‘Taṃ kiṃ maññasi, assalāyana, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātu’’nti? ‘‘No hidaṃ, bho gotama! Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā [Pg.360] agginā aggikaraṇīyaṃ kātu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“阿萨罗亚那，你意下如何？譬如，由刹帝利族、婆罗门族、王族出身者，取娑伽木、娑罗木、松木、旃檀木或莲花木的上钻木所生之火、所显之光，此火方有火焰、色泽、光明，方能以此火行火事吗？又如，由旃陀罗族、猎师族、竹匠族、车匠族、除秽族出身者，取狗食槽、猪食槽、染匠槽或蓖麻木的上钻木所生之火、所显之光，此火便无火焰、无色泽、无光明，便不能以此火行火事吗？”“并非如此，乔达摩尊者。乔达摩尊者，无论是从刹帝利族、婆罗门族、王族出身者，取娑伽木、娑罗木、松木、旃檀木或莲花木的上钻木所生之火、所显之光，此火皆有火焰、色泽、光明，皆能以此火行火事。无论是从旃陀罗族、猎师族、竹匠族、车匠族、除秽族出身者，取狗食槽、猪食槽、染匠槽或蓖麻木的上钻木所生之火、所显之光，此火亦皆有火焰、色泽、光明，亦皆能以此火行火事。乔达摩尊者，一切火皆有火焰、色泽、光明，一切火皆能用以行火事。”“阿萨罗亚那，于此，婆罗门有何力量，有何依恃，而作如是说：‘唯婆罗门为最上种姓，其余种姓为卑劣；唯婆罗门为白净种姓，其余种姓为黑秽；唯婆罗门清净，非婆罗门则不清净；婆罗门乃梵天之子，为其亲生，从其口生，由梵所生，由梵所化，为梵之继承人’？”“尊者乔达摩虽作是说，然于此事，婆罗门仍如是认为：‘唯婆罗门为最上种姓……为梵之继承人。’”

409. ‘‘Taṃ kiṃ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti? ‘‘Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti.

409. “阿萨拉亚那(Assalāyana)，汝意云何？于此，若刹帝利青年与婆罗门少女同住，缘彼等同住而生一子；由刹帝利青年与婆罗门少女所生之子，既同于母，亦同于父，可得称为‘刹帝利’，亦可得称为‘婆罗门’否？”“乔达摩尊者，由刹帝利青年与婆罗门少女所生之子，既同于母，亦同于父，可得称为‘刹帝利’，亦可得称为‘婆罗门’。”

‘‘Taṃ kiṃ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti? ‘‘Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti.

“阿萨拉亚那，汝意云何？于此，若婆罗门青年与刹帝利少女同住，缘彼等同住而生一子；由婆罗门青年与刹帝利少女所生之子，既同于母，亦同于父，可得称为‘刹帝利’，亦可得称为‘婆罗门’否？”“乔达摩尊者，由婆罗门青年与刹帝利少女所生之子，既同于母，亦同于父，可得称为‘刹帝利’，亦可得称为‘婆罗门’。”

‘‘Taṃ kiṃ maññasi, assalāyana idha vaḷavaṃ gadrabhena sampayojeyyuṃ, tesaṃ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo’’ti? ‘‘Kuṇḍañhi so, bho gotama, assataro hoti. Idaṃ hissa, bho gotama, nānākaraṇaṃ [Pg.361] passāmi; amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī’’ti.

“阿萨拉亚那，汝意云何？于此，若使牝马与牡驴交合，缘彼等交合而生一幼畜；由牝马与牡驴所生之幼畜，既同于母，亦同于父，可得称为‘马’，亦可得称为‘驴’否？”“乔达摩尊者，彼实为杂种骡。乔达摩尊者，于此我见有此差别；然于前述二例中，我未见彼等有任何差别。”

‘‘Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī’’ti?

“阿萨拉亚那，你对此怎么想？在此，假如有两位同胞兄弟，都是青年，一位是学习吠陀者、已入师门，另一位则不是学习吠陀者、未入师门。婆罗门们在追思餐、献供餐、祭祀餐或宾客餐时，会先宴请他们中的哪一位呢？”“尊者乔达摩，婆罗门们会先宴请那位学习吠陀、已入师门的青年——在追思餐、献供餐、祭祀餐或宾客餐时。尊者乔达摩，因为布施给不学习吠陀者、未入师门者，能有什么大果报呢？”

‘‘Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī’’ti?

“阿萨拉亚那，你对此怎么想？在此，假如有两位同胞兄弟，都是青年，一位是学习吠陀者、已入师门，但无戒、性恶；另一位则不是学习吠陀者、未入师门，但具戒、性善。婆罗门们在追思餐、献供餐、祭祀餐或宾客餐时，会先宴请他们中的哪一位呢？”“尊者乔达摩，婆罗门们会先宴请那位不学习吠陀者、未入师门，但具戒、性善的青年——在追思餐、献供餐、祭祀餐或宾客餐时。尊者乔达摩，因为布施给无戒、性恶者，能有什么大果报呢？”

‘‘Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi; jātiṃ gantvā mante agamāsi; mante gantvā tape agamāsi; tape gantvā cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī’’ti. Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

“阿萨拉亚那，你先前依于出身；从出身，你又依于吠陀；从吠陀，你又依于德行；从德行，你最终回到了我所阐明的四种姓清净。”如此说后，阿萨拉亚那青年默然、窘迫，垂肩、低头，沮丧而无言地坐着。

410. Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca – ‘‘bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’ti. Assosi kho[Pg.362], assalāyana, asito devalo isi – ‘sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo…pe… brahmadāyādā’ti. Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā ; handa, ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā; handa, ko nu kho ime bhavanto brāhmaṇisayo gatāti? Handa, naṃ abhisapāmā’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu – ‘bhasmā, vasala, hohi; bhasmā, vasala, hohī’ti. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ. Mayañhi pubbe yaṃ abhisapāma – bhasmā, vasala, hohi; bhasmā, vasala, hohīti bhasmāva bhavati ekacco. Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti. ‘Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ. Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā’ti. ‘Yo bhavati manopadoso taṃ pajahāma. Ko nu bhavaṃ hotī’ti? ‘Suto nu bhavataṃ – asito devalo isī’ti? ‘Evaṃ, bho’. ‘So khvāhaṃ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu.

410. 那时，世尊知晓阿萨拉亚那(Assalāyana)青年默然不语、窘迫不安、垂肩低头、沉思不语、无言以对，便对阿萨拉亚那青年说：“阿萨拉亚那，往昔，有七位婆罗门仙人在林区的叶孤邸中商议时，生起了这样一种邪恶之见：‘唯有婆罗门种姓最为高贵，其他种姓皆为低劣……是梵天之后裔。’阿萨拉亚那，阿私陀·提婆罗(Asita Devala)仙人听闻：‘据说七位婆罗门仙人在林区的叶孤邸中商议时，生起了这样一种邪恶之见：“唯有婆罗门种姓最为高贵……是梵天之后裔。”’于是，阿萨拉亚那，阿私陀·提婆罗仙人整理好头发与胡须，穿上茜草色的衣服，穿上多层的鞋履，手持金杖，出现在那七位婆罗门仙人的庭院中。那时，阿萨拉亚那，阿私陀·提婆罗仙人在七位婆罗门仙人的庭院中经行，如此说道：‘嘿，这些尊贵的婆罗门仙人到哪里去了呢？嘿，这些尊贵的婆罗门仙人到哪里去了呢？’那时，阿萨拉亚那，七位婆罗门仙人心里想：‘这是谁，像个村童一般，在我们七位婆罗门仙人的庭院中经行，还如此说道：“嘿，这些尊贵的婆罗门仙人到哪里去了呢？嘿，这些尊贵的婆罗门仙人到哪里去了呢？”来，我们诅咒他！’于是，阿萨拉亚那，七位婆罗门仙人诅咒阿私陀·提婆罗仙人说：‘下劣之人，变成灰烬吧！下劣之人，变成灰烬吧！’然而，阿萨拉亚那，七位婆罗门仙人越是诅咒阿私陀·提婆罗仙人，阿私陀·提婆罗仙人就越是容貌端正、仪表堂堂、令人欣悦。那时，阿萨拉亚那，七位婆罗门仙人心里想：‘我们的苦行真是徒劳，梵行也毫无成果。我们以前诅咒某人：“下劣之人，变成灰烬吧！下劣之人，变成灰烬吧！”那人就真的变成了灰烬。可是我们越是诅咒这个人，他却越是容貌端正、仪表堂堂、令人欣悦！’‘尊者们的苦行并非徒劳，梵行也并非没有成果。来，尊者们，请放下对我的恶意吧！’‘我们放下对尊者的恶意。尊者究竟是谁？’‘尊者们可曾听说过阿私陀·提婆罗仙人？’‘是的，尊者。’‘尊者们，我就是他。’于是，阿萨拉亚那，那七位婆罗门仙人便上前顶礼阿私陀·提婆罗仙人。”

411. ‘‘Atha [Pg.363] kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca – ‘sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. ‘Evaṃ, bho’.

411. “于是，阿萨拉亚那(Assalāyana)，阿私陀·提婆罗(Asito Devalo)仙人对那七位婆罗门仙人说了此言：‘诸位尊者，我听闻此事：据说七位婆罗门仙人在森林中的叶孤邸(paṇṇakuṭi)中商议时，生起了如此恶劣的邪见：“婆罗门种姓才是最殊胜的，其他种姓是低劣的；婆罗门种姓才是白色的，其他种姓是黑色的；只有婆罗门才清净，非婆罗门不清净；婆罗门才是梵天从胸膛所生的儿子，从其口中所生，为梵天所生，为梵天所造，是梵天的继承者。”’‘尊者，正是如此。’”

‘‘‘Jānanti pana bhonto – yā janikā mātā brāhmaṇaṃyeva agamāsi, no abrāhmaṇa’nti? ‘No hidaṃ, bho’.

“‘诸位尊者可知晓，汝等之生母只与婆罗门结合，不与非婆罗门结合吗？’‘尊者，我等实不知晓此事。’”

‘‘‘Jānanti pana bhonto – yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇa’nti? ‘No hidaṃ, bho’.

“‘诸位尊者可知晓，汝等生母之母，上溯至第七代母系祖先，皆只与婆罗门结合，不与非婆罗门结合吗？’‘尊者，我等实不知晓此事。’”

‘‘‘Jānanti pana bhonto – yo janako pitā brāhmaṇiṃyeva agamāsi, no abrāhmaṇi’nti? ‘No hidaṃ, bho’.

“‘诸位尊者可知晓，汝等之生父只与婆罗门女结合，不与非婆罗门女结合吗？’‘尊者，我等实不知晓此事。’”

‘‘‘Jānanti pana bhonto – yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇi’nti? ‘No hidaṃ, bho’.

“‘诸位尊者可知晓，汝等生父之父，上溯至第七代父系祖先，皆只与婆罗门女结合，不与非婆罗门女结合吗？’‘尊者，我等实不知晓此事。’”

‘‘‘Jānanti pana bhonto – yathā gabbhassa avakkanti hotī’ti ? ‘Jānāma mayaṃ, bho – yathā gabbhassa avakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti.

“‘诸位尊者可知晓，是如何入胎的吗？’‘尊者，我等知晓是如何入胎的。于此，父母交会，母亲适时，且将投生的有情已现前；如是三事和合，便得以入胎。’”

‘‘‘Jānanti pana bhonto – taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? ‘Na mayaṃ, bho, jānāma – taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti. ‘Evaṃ sante, bho, jānātha – ke tumhe hothā’ti? ‘Evaṃ sante, bho, na mayaṃ jānāma [Pg.364] – ke mayaṃ homā’ti. Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho’’ti.

“‘诸位尊者可知晓：“诚然，那将投生者是刹帝利、婆罗门、吠舍还是首陀罗？”’”“‘尊者，我们实不知那将投生者是刹帝利、婆罗门、吠舍还是首陀罗。’”“‘既然如此，诸位尊者，你们知道自己是谁吗？’”“‘尊者，既然如此，我们实不知自己是谁。’”“阿萨拉亚那，那七位婆罗门仙人被阿私陀·提婆罗(Asita Devala)仙人以他们自己的种姓论反复诘问、追问、辩论时，尚且不能应对；更何况现在你被我以你自己的种姓论反复诘问、追问、辩论，又怎能应对呢？你连同你的老师，尚且不及他们的持勺者富楼那(Puṇṇa)。”

Evaṃ vutte, assalāyano māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说后，青年阿萨拉亚那对世尊说：“妙哉，乔达摩尊者！……请乔达摩尊者从今日起，接受我为终生皈依的优婆塞。”

Assalāyanasuttaṃ niṭṭhitaṃ tatiyaṃ.

《阿萨拉亚那经》第三终。

4. Ghoṭamukhasuttaṃ

4. 果达穆卡经

412. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha – ‘‘ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’ti.

412. 如是我闻。一时，具寿乌德纳(Udena)住于波罗奈(Bārāṇasī)的克米亚芒果园(Khemiyambavana)。其时，婆罗门果达穆卡(Ghoṭamukha)因某事来到波罗奈。婆罗门果达穆卡散步漫游，行至克米亚芒果园。当时，具寿乌德纳正在空地经行。于是，婆罗门果达穆卡去到具寿乌德纳之处，上前与具寿乌德纳互相问候。在交换了友善亲切的言辞后，他跟随着正在经行的具寿乌德纳，如是说道：“沙门啊，我心中有此想法：‘没有如法的游行者。’这或许是因为未曾见到像尊者您这样的人，又或许是未曾见到此中的法。”

Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca – ‘‘saṃvijjanti kho, brāhmaṇa, āsanāni. Sace ākaṅkhasi, nisīdā’’ti. ‘‘Etadeva kho pana mayaṃ [Pg.365] bhoto udenassa āgamayamānā (na) nisīdāma. Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā’’ti? Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – ‘‘ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’ti. ‘‘Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo’’ti. ‘‘Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo’’ti.

如是说已，具寿优陀那(Udena)从经行处下来，进入精舍，在已铺设的座位上坐下。婆罗门果达穆卡(Ghoṭamukha)也从经行处下来，进入精舍后，站于一旁。具寿优陀那对站于一旁的婆罗门果达穆卡说了这番话：“婆罗门，有座位。如果你愿意，请坐。”“我们正是等候着尊者优陀那的许可才没有坐下。像我这样的人，在未受邀请前，怎能认为应该就座呢？”于是，婆罗门果达穆卡取了一个较低的座位，在一旁坐下。坐于一旁的婆罗门果达穆卡对具寿优陀那说了这番话：“尊者沙门！我对此有这样的看法：‘没有如法的游行者。’这或许是因为没有见到像尊者您这样的人，或者没有见到此中的法。”“婆罗门，如果你能认可那该认可的，反驳那该反驳的；并且，如果对我所说的话义不理解，就进一步问我：‘尊者优陀那，这是什么？此话何义？’这样，我们就可以在此进行对话了。”“我将认可尊者优陀那所说中该认可之处，反驳其该反驳之处；并且，如果我对尊者优陀那所说的话义不理解，我就会进一步问尊者优陀那本人：‘尊者优陀那，这是什么？此话何义？’这样，就让我们在此对话吧。”

413. ‘‘Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?

413. 婆罗门，世间有此四种人存在。是哪四种呢？婆罗门，于此，有一种人折磨自己，致力于折磨自身的修行。婆罗门，于此，另有一种人折磨他人，致力于折磨他人的修行。婆罗门，于此，另有一种人既折磨自己，致力于折磨自身的修行，也折磨他人，致力于折磨他人的修行。婆罗门，于此，另有一种人既不折磨自己，不致力于折磨自身的修行，也不折磨他人，不致力于折磨他人的修行。他不折磨自己，不折磨他人，于现法中无有渴求、寂灭、清凉，感受着乐，以已成梵之身安住。婆罗门，在这四种人中，哪一种人能使你的心喜悦呢？”

‘‘Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto [Pg.366] parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṃ ārādhetī’’ti.

尊者优陀那，凡是折磨自己、致力于折磨自身修行的人，此人不能使我心喜悦。尊者优陀那，凡是折磨他人、致力于折磨他人修行的人，此人亦不能使我心喜悦。尊者优陀那，凡是既折磨自己、致力于折磨自身修行，也折磨他人、致力于折磨他人修行的人，此人亦不能使我心喜悦。然而，尊者优陀那，凡是既不折磨自己、不致力于折磨自身的修行，也不折磨他人、不致力于折磨他人的修行之人，他不折磨自己，不折磨他人，于现法中无有渴求、寂灭、清凉，感受着乐，以已成梵之身安住——正是此人能使我心喜悦。”

‘‘Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti; iminā me ayaṃ puggalo cittaṃ ārādhetī’’ti.

“婆罗门，那么，为何这三个人不能使你的心欢喜呢？”“具寿优陀那(Udena)，凡是那自我折磨、专修自我折磨之行的人，他折磨、煎熬着希求安乐、厌恶痛苦的自己；因此，这个人不能使我心欢喜。具寿优陀那，凡是那折磨他人、专修折磨他人之行的人，他折磨、煎熬着希求安乐、厌恶痛苦的他人；因此，这个人不能使我心欢喜。具寿优陀那，凡是那既自我折磨、专修自我折磨之行，又折磨他人、专修折磨他人之行的人，他折磨、煎熬着希求安乐、厌恶痛苦的自己与他人；因此，这个人不能使我心欢喜。至于，具寿优陀那，凡是那不自我折磨、不专修自我折磨之行，不折磨他人、不专修折磨他人之行的人，他不折磨自己，不折磨他人，就在现法中无有渴求，已寂灭，已清凉，感受着安乐，以梵之身而住。他不折磨、不煎熬希求安乐、厌恶痛苦的自己与他人；因此，这个人能使我心欢喜。”

414. ‘‘Dvemā, brāhmaṇa, parisā. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.

414. “婆罗门，有两种会众。是哪两种呢？婆罗门，于此，有一种会众，因对佩戴珠宝耳环的女人深怀贪染，而去寻觅妻儿，寻觅婢仆，寻觅田地与房产，寻觅黄金与白银。

‘‘Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā. Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto [Pg.367] nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi – yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā’’ti?

“再者，婆罗门，于此，有某一类众人，对珠宝耳环不贪恋染著，舍弃妻儿，舍弃奴婢，舍弃田地与产业，舍弃金银，从在家而出家，过无家生活。婆罗门，此人不折磨自己，不致力于折磨自身的修行；不折磨他人，不致力于折磨他人的修行。他不折磨自己，不折磨他人，于现法中无有渴爱，已寂灭，已清凉，感受快乐，以已成梵之身而住。婆罗门，于此，你时常看到的是哪一种人，属于哪一类众人——是那类对珠宝耳环贪恋染著，寻求妻儿，寻求奴婢，寻求田地与产业，寻求金银的众人；还是那类对珠宝耳环不贪恋染著，舍弃妻儿，舍弃奴婢，舍弃田地与产业，舍弃金银，从在家而出家，过无家生活的众人呢？”

‘‘Yvāyaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī’’ti.

“尊者优陀那，那位不折磨自己，不致力于折磨自身的修行，也不折磨他人，不致力于折磨他人的修行；他不折磨自己，不折磨他人，于现法中无有渴爱，已寂灭，已清凉，感受快乐，以已成梵之身而住。我时常在‘对珠宝耳环不贪恋染著，舍弃妻儿，舍弃奴婢，舍弃田地与产业，舍弃金银，从在家而出家，过无家生活’的众人中，见到此人。”

‘‘Idāneva kho pana te, brāhmaṇa, bhāsitaṃ – ‘mayaṃ evaṃ ājānāma – ambho samaṇa, natthi dhammiko paribbajo, evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’’ti. ‘‘Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’ – evaṃ me ettha hoti. Evañca pana maṃ bhavaṃ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṃkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca –

“婆罗门，对于你刚才所说的话，我们现在是这样理解的：‘贤者沙门，没有如法的游行者，我于此有如是想。而这[想法]，是因为没有见到像尊者您这样的人，或者是因为没有见到此中的法。’”“确实是这样，具寿优德纳(Udena)，我所说的是有缘由的话。‘有如法的游行者’——我于此有如是想。也请具寿优德纳就这样忆持我。具寿优德纳为我简略地说了四种人，但未详细解说，请具寿优德纳出于慈悲，为我详细解说这四种人。”“那么，婆罗门，你仔细听，善加作意，我将要说了。”“是的，贤者。”果达穆卡(Ghoṭamukha)婆罗门回答具寿优德纳。具寿优德纳这样说——

415. ‘‘Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya[Pg.368], na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.

415. “婆罗门，何种个人是折磨自己者，是致力于自我折磨修行的人？婆罗门，在此，某一个人是裸行者，行为无拘，以手舔食；他不理会‘来吧，尊者’的招呼，也不理会‘请留步，尊者’的招呼。他不接受特地带来的食物，不接受特地为他制作的食物，也不接受供食的邀请。他不从锅口接食，不从篮口接食；他不接受跨过门槛、跨过木棍、跨过木杵而递送的食物；他不接受两人同食时（其中一人所给）的食物；他不接受孕妇、哺乳妇女、与男性有染的妇女所给的食物；他不接受在约定施食处的食物；他不接受有狗守候处的食物；他不接受苍蝇群聚处的食物；他不吃鱼，不吃肉，不饮酒，不饮烈酒，不饮酸粥。他或只到一家乞食，只吃一口；或到两家乞食，吃两口……乃至到七家乞食，吃七口。他或靠一份施食维生，或靠两份施食维生……乃至靠七份施食维生。他或隔一日食，或隔二日食……乃至隔七日食。像这样，他致力于半月一次轮流进食的修行。他或食蔬菜，或食黍稗，或食野稻，或食皮革屑，或食苔藓，或食碎米，或食米汤，或食油麻渣，或食草，或食牛粪；他以森林中的根和果实维生，吃自落的果实。他或穿麻衣，或穿粗麻衣，或穿裹尸布，或穿粪扫衣，或穿树皮衣，或穿羚羊皮衣，或穿羚羊皮条衣，或穿吉祥草衣，或穿树皮条衣，或穿木片衣，或穿人发毯，或穿马毛毯，或穿猫头鹰羽衣。他拔除须发，致力于拔除须发的修行。他常站立，拒绝坐具。他常蹲踞，致力于蹲踞的修行。他睡在荆棘床上。他致力于一夜三次入水（沐浴）的修行。像这样，他致力于各种各样折磨、苦虐身体的修行。婆罗门，这被称为折磨自己者，是致力于自我折磨修行的人。”

416. ‘‘Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko – ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.

416. “婆罗门，怎样的人是折磨他人者，专事折磨他人呢？于此，婆罗门，有某个人是屠羊者、屠猪者、捕鸟者、猎人、残酷者、渔夫、盗贼、盗贼刽子手、屠牛者、狱卒，以及其他任何从事残忍行业的人。婆罗门，此人被称为折磨他人者，专事折磨他人。”

417. ‘‘Katamo [Pg.369] ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya’, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

417. “婆罗门，什么样的人既是自我折磨者，致力于自我苦行，又是折磨他人者，致力于折磨他人？婆罗门，于此，有这样一类人，或为刹帝利灌顶王，或为大富婆罗门。他在城东让人建造一座新的祭祀堂，剃除须发，穿上粗糙的皮衣，以酥油涂身，用鹿角搔背，与王后及婆罗门祭司一同进入新的祭祀堂。他在那里，于未铺垫、涂有鲜牛粪的地上躺卧。有一头母牛，其小牛与它毛色相同：国王以第一个乳房的奶维生，王后以第二个乳房的奶维生，婆罗门祭司以第三个乳房的奶维生，第四个乳房的奶用以供奉火，剩下的奶则由小牛维生。他如是说：‘为了祭祀，要宰杀这么多公牛；为了祭祀，要宰杀这么多小公牛；为了祭祀，要宰杀这么多小母牛；为了祭祀，要宰杀这么多山羊；为了祭祀，要宰杀这么多绵羊；为了祭祀，要宰杀这么多马；为了祭祀柱，要砍伐这么多树木；为了铺设祭祀草，要收割这么多茅草。’而他的那些被称为‘奴隶’、‘仆役’或‘工人’者，也因棍杖与恐惧的逼迫，泪流满面地哭着做各种准备工作。婆罗门，这样的人就被称为既是自我折磨者，致力于自我苦行，又是折磨他人者，致力于折磨他人。”

418. ‘‘Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ [Pg.370] pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

418. “婆罗门，哪种个人既不折磨自己，也不从事折磨自己的修行；既不折磨他人，也不从事折磨他人的修行？他不折磨自己，不折磨他人，于现法中无有渴求，已寂灭，已清凉，感受着乐，以梵住于自身？婆罗门，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。他于此世界——连同天界、魔界、梵天界，连同沙门、婆罗门、天与人，亲身以证智了知、证悟后而为开示。他所说的法，初善、中善、后善，义理圆满，言辞善巧，开显完全圆满、遍净的梵行。居士或居士子，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。他具足此信后，如此思惟：‘在家生活是障碍，是尘垢之道；出家则如空旷处。住于家中者，不易行此完全圆满、完全清净、如经磨亮的螺贝般的梵行。我何不剃除须发，披上袈裟，从家到无家而出家？’其后，他舍离或多或少的财富，舍离或多或少的亲属，剃除须发，披上袈裟，从家到无家而出家。他如此出家后，受持比丘的学处与正命，舍断杀生，远离杀生，放下棍棒，放下刀杖，有惭，有悲，为一切众生之利益安乐而住。”

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

舍断不与取，远离不与取。只取所予，期盼所予，以不偷盗、清净的自身而住。

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

舍断非梵行，是梵行者，行为远离，远离淫欲的鄙俗法。

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

舍断妄语，远离妄语，是实语者、实语结合者、言语坚固者、可信赖者，对世人不欺瞒。

‘‘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.

舍断离间语，远离离间语。他在此听闻后，不为离间这些人而向那些人说；在彼处听闻后，不为离间那些人而向这些人说。如此，他调和已分裂者，或增进已和合者，乐于和合，喜于和合，欢喜和合，说促进和合之语。

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

舍断粗恶语，远离粗恶语。凡是无过失、悦耳、可爱、入心、文雅、为众人所爱、为众人所喜之语，他说这样的话。

‘‘Samphappalāpaṃ [Pg.371] pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

舍断绮语，远离绮语，是适时语者、实语者、义利语者、法语者、律语者；适时地说值得铭记、有理据、有节制、具义利之语。

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

他远离毁坏种子类与植物类。他是一食者，不于夜食，远离非时食。他远离观看舞蹈、歌唱、音乐与伎乐。他远离佩戴花鬘、涂香、以及化妆打扮。他远离高大床座。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女与少女。他远离接受男女仆役。他远离接受山羊与绵羊。他远离接受鸡与猪。他远离接受象、牛、马与母马。他远离接受田地与土地。他远离为人遣使与传递信息。他远离买卖。他远离使用欺诈的秤、钱币与量器。他远离贿赂、欺瞒、诈伪等狡诈行为。他远离砍伐、杀害、捆绑、拦路抢劫、掠夺与暴力。

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

他满足于蔽体的衣物与果腹的钵食。他无论去往何处，都将此等随身携带。犹如长有翅膀的鸟，无论飞往何处，都只以双翼为负担而飞翔；同样地，比丘满足于蔽体的衣物与果腹的钵食，他无论去往何处，都将此等随身携带。他具足此圣戒蕴，于内在感受无过失之乐。

419. ‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāyana na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ [Pg.372] manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

419. “彼以眼见色时，不执取相，不执取细相。因彼住于不防护眼根，贪、忧诸恶不善法即会流入，彼为防护而行道，守护眼根，于眼根达到防护。以耳闻声时……以鼻嗅香时……以舌尝味时……以身触所触时……以意知法时，不执取相，不执取细相。因彼住于不防护意根，贪、忧诸恶不善法即会流入，彼为防护而行道，守护意根，于意根达到防护。彼具备此圣者之根律仪，于内感受无染之乐。”

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

“彼于前进、后退时，具足正知；于前瞻、旁顾时，具足正知；于屈、伸时，具足正知；于受持僧伽梨、衣钵时，具足正知；于食、饮、嚼、尝时，具足正知；于大小便利时，具足正知；于行、住、坐、卧、醒、语、默时，具足正知。”

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

彼比丘具足此圣戒蕴，具足此圣根律仪，具足此圣念正知，遂亲近僻静的住处：森林、树下、山、岩谷、山洞、墓地、林丛、露天处、草堆。他于饭后，从托钵返回，结跏趺坐，保持身体正直，于面前建立正念。他舍离对世间的贪欲，以离贪欲之心而住，从贪欲中净化自心；舍离嗔恚与恶意，以无嗔之心而住，怜悯一切有情众生的利益，从嗔恚与恶意中净化自心；舍离昏沉与昏睡，以离昏沉与昏睡而住，具光明想，具念、正知，从昏沉与昏睡中净化自心；舍离掉举与追悔，以不掉举而住，内心寂静，从掉举与追悔中净化自心；舍离疑惑，已越度疑惑，于诸善法无疑而住，从疑惑中净化自心。

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti[Pg.373], yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

彼比丘舍离此五盖——心的随染、令慧羸弱者，远离诸欲，远离诸不善法，成就并安住于有寻、有伺、由远离而生的喜乐的初禅。寻、伺寂灭故，内心澄净，心住一境，成就并安住于无寻、无伺、由定而生的喜乐的第二禅。又因离喜而安住于舍，具念、正知，以身感受乐，成就并安住于第三禅，对此圣者宣说：“舍者，具念，乐住。”舍乐、舍苦，以及先前喜、忧的灭没故，成就并安住于不苦不乐、舍念清净的第四禅。

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

420. 彼比丘如是心等持、清净、明洁、无秽、离垢、柔软、堪任、安住、不动时，为宿住随念智而引导其心。他回忆起种种宿住，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；许多坏劫、许多成劫、许多坏成劫——“于彼处，我曾有如是名、如是姓、如是貌、如是食，感受如是苦乐，寿量如是久长。我于彼处死，生于某处。于彼处，我亦曾有如是名、如是姓、如是貌、如是食，感受如是苦乐，寿量如是久长。我于彼处死，生于此处。”如是，他回忆起种种宿住，皆具其行相与称谓。

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

“当他的心如此入定、清净、纯净、无瑕、离诸随烦恼、柔软、堪任、安住不动时，他将心倾向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，卑劣、高尚，美丽、丑陋，往善趣、往恶趣，了知众生随业而行——‘诚然，这些众生具足身恶行……诽谤圣者，是邪见者，受持邪见之业，他们身坏命终之后，往生于苦界、恶趣、堕处、地狱。或者，诚然，这些众生具足身善行……不诽谤圣者，是正见者，受持正见之业，他们身坏命终之后，往生于善趣、天界。’如是，他以清净、超越人眼的天眼，看见众生死时、生时，卑劣、高尚，美丽、丑陋，往善趣、往恶趣，了知众生随业而行。”

‘‘So [Pg.374] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

彼于心如是得定、清净、皎洁、无秽、离诸染污、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。”如实了知：“此是苦集。”如实了知：“此是苦灭。”如实了知：“此是导向苦灭之道。”彼如实了知：“此是诸漏。”如实了知：“此是诸漏集。”如实了知：“此是诸漏灭。”如实了知：“此是导向诸漏灭之道。”彼如是知、如是见，其心从欲漏解脱，从有漏解脱，从见漏解脱，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，所作已办，于此（轮回）状态，无有后继。”

‘‘Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

婆罗门，此人被称为：非自我折磨者，不致力于自我折磨之行；非折磨他人者，不致力于折磨他人之行。彼不折磨自己，亦不折磨他人，于现法中无有渴爱、寂灭、清凉，感受安乐，自身已成梵而住。

421. Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – ‘‘abhikkantaṃ, bho udena, abhikkantaṃ, bho udena! Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. ‘‘Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi. Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato’’ti. ‘‘Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti? ‘‘Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho’’ti.

421. 如是说已，婆罗门果达穆卡对具寿优提那(Udena)说道：“优提那尊者，太殊胜了！优提那尊者，太殊胜了！优提那尊者，譬如有人将倒置的扶正，将覆盖的揭开，为迷路者指示道路，或在黑暗中持有油灯，令有眼者得见诸色——正是这样，尊者优提那以种种方式阐明了法。我今皈依尊者优提那，皈依法，皈依比丘僧团。愿尊者优提那从今日起，接受我为终生皈依的优婆塞。”“婆罗门，你不要皈依我。你应当皈依我所皈依的那位世尊。”“那么，优提那尊者，那位世尊、阿罗汉、正等正觉者乔达摩，如今住在何处呢？”“婆罗门，那位世尊、阿罗汉、正等正觉者如今已般涅槃了。”

‘‘Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya [Pg.375] arahantaṃ sammāsambuddhaṃ. Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu… tiṃsāya yojanesu… cattārīsāya yojanesu… paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.

优提那尊者，即使我们听说尊者乔达摩在十由旬处，我们也会行十由旬，为了瞻仰那位阿罗汉、正等正觉的尊者乔达摩。优提那尊者，即使我们听说尊者乔达摩在二十由旬处……三十由旬处……四十由旬处……五十由旬处，我们也会行五十由旬，为了瞻仰那位阿罗汉、正等正觉的尊者乔达摩。优提那尊者，即使我们听说尊者乔达摩在一百由旬处，我们也会行一百由旬，为了瞻仰那位阿罗汉、正等正觉的尊者乔达摩。

‘‘Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti, tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī’’ti. ‘‘Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī’’ti? ‘‘Pañca, bho udena, kahāpaṇasatānī’’ti. ‘‘Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetu’’nti. ‘‘Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī’’ti. ‘‘Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī’’ti. ‘‘Imināpāhaṃ bhoto udenassa bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti. Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī’’ti. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi. Sā etarahi ‘ghoṭamukhī’ti vuccatīti.

“尊者优陀那，因为尊者乔达摩已般涅槃，我们皈依已般涅槃的尊者乔达摩，皈依法，皈依比丘僧团。请尊者优陀那忆持我为从今日起终身皈依的优婆塞。尊者优陀那，鸯伽(Aṅga)国王每日都给我一份固定供养，我愿从那之中，将一份固定供养献给尊者优陀那。”“婆罗门，鸯伽国王每日给你多少固定供养呢？”“尊者优陀那，五百迦哈巴那(kahāpaṇa)。”“婆罗门，我们不应接受金银。”“如果那对尊者优陀那是不允许的，我愿为尊者优陀那建造一座精舍。”“婆罗门，你若真想为我建造精舍，就在华氏城为僧团建造一座集会堂吧。”“尊者优陀那，您劝导我在僧团中行布施，这使我更加欢喜满足。尊者优陀那，我将用这份固定供养，并加上另一份固定供养，在华氏城为僧团建造集会堂。”于是，果达穆卡婆罗门便用这份固定供养和另一份固定供养，在华氏城为僧团建造了集会堂。它如今被称为“果达穆奇”(Ghoṭamukhī)。

Ghoṭamukhasuttaṃ niṭṭhitaṃ catutthaṃ.

《果达穆卡经》第四终。

5. Caṅkīsuttaṃ

5. 阐基经

422. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ [Pg.376] brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

422. 如是我闻。一时，世尊在憍萨罗国游行，与大比丘僧团同行，抵达憍萨罗国一个名叫奥波沙陀(Opāsāda)的婆罗门村。当时，世尊住在奥波沙陀北面的天祠娑罗林中。其时，阐基婆罗门领有奥波沙陀，此地众生繁多，草木水充足，物产丰饶，是憍萨罗国波斯匿王所赐的王家封地、王家赏赐与梵赐。奥波沙陀的婆罗门及家主们听说：“诸位，从释迦族出家的释迦子沙门乔达摩，与大比丘僧团一起在憍萨罗国游行，已抵达奥波沙陀，住在奥波沙陀北面的天祠娑罗林中。那位尊者乔达摩的美好声誉如此远扬：‘彼世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他于此世界，连同天界、魔界、梵天界，以及沙门、婆罗门、天与人，皆亲身以证智作证后，为人宣说。他所教导的法，初善、中善、后善，有义有文，阐明了完全圆满、极其清净的梵行。能得见这样的阿罗汉，实为幸事！”

423. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavana’’nti? ‘‘Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ [Pg.377] gotamaṃ dassanāya gacchantī’’ti. ‘‘Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi – ‘caṅkī, bho, brāhmaṇo evamāha – āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca – ‘‘caṅkī, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti.

423. 尔时，奥帕萨达(Opāsāda)的婆罗门与居士们从奥帕萨达出来，成群结队，面向北方，前往天林娑罗林(Devavana Sālavana)所在之处。当时，阐基婆罗门正在楼阁上日间休息。阐基婆罗门看见奥帕萨达的婆罗门与居士们从奥帕萨达出来，成群结队，面向北方，正朝天林娑罗林走去。看见后，便对管事(khatta)说：“管事啊，为何奥帕萨达的婆罗门与居士们从奥帕萨达出来，成群结队，面向北方，前往天林娑罗林呢？”“尊者阐基，有一位沙门乔达摩，是释迦族子，从释迦族出家，他与大比丘僧团在憍萨罗国(Kosala)游行时，已抵达奥帕萨达，正住在奥帕萨达北面的天林娑罗林中。关于那位乔达摩尊者，有这样的美誉传扬开来：‘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。’他们正是要去拜见那位乔达摩尊者。”“那么，管事，你到奥帕萨达的婆罗门与居士们那里去；到了之后，对他们这样说：‘诸位，阐基婆罗门说：“请诸位稍候，阐基婆罗门也要去拜见沙门乔达摩。”’”“是的，尊者。”那位管事回答了阐基婆罗门后，便到奥帕萨达的婆罗门与居士们那里去；到了之后，他对奥帕萨达的婆罗门与居士们说了这番话：“诸位，阐基婆罗门说：‘请诸位稍候，阐基婆罗门也要去拜见沙门乔达摩。’”

424. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – ‘‘caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti. ‘‘Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo…pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato [Pg.378] brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti…pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitu’’nti.

424. 尔时，有五百位来自各地的婆罗门，因某事而住在欧帕萨达（Opāsāda）。那些婆罗门听说：“据说阐基（Caṅkī）婆罗门要去拜见沙门乔达摩。”于是，那些婆罗门去到阐基婆罗门那里，对他说：“阐基尊者，听说您真的要去拜见沙门乔达摩吗？”“诸位，我正是这么想的——我要去拜见沙门乔达摩。”“阐基尊者，您不要去拜见沙门乔达摩。阐基尊者您不应去拜见沙门乔达摩，而应是沙门乔达摩前来拜见您。因为阐基尊者您父母双方出身善好，血统纯正，上溯七代祖先，在出身方面未曾受到过非难与毁谤。正因为阐基尊者您父母双方出身善好，血统纯正，上溯七代祖先，在出身方面未曾受到过非难与毁谤，以此缘故，阐基尊者您不应去拜见沙门乔达摩，而应是沙门乔达摩前来拜见您。又，阐基尊者您富有，拥有大财富，拥有大受用……又，阐基尊者您精通三吠陀，包括词汇、仪轨、音韵学，以及作为第五部分的史传，是语词论者、语法家，于顺世论与大士相无有缺憾……又，阐基尊者您英俊、好看、样貌端严，具足最上等的肤色之美，有梵天之肤色、梵天之身相，其身形无有微小之处可供旁观……又，阐基尊者您具戒，戒行已增长，具足已增长的戒行……又，阐基尊者您言语善巧，言辞善巧，具足文雅之语，清晰、流畅、能阐明义理……又，阐基尊者您是众多师长之师，教导三百名青年学习吠陀……又，阐基尊者您受憍萨罗国波斯匿王所恭敬、尊重、敬重、供养、崇奉……又，阐基尊者您受婆罗门波卡拉萨提（Pokkharasāti）所恭敬、尊重、敬重、供养、崇奉……又，阐基尊者您住在欧帕萨达，此地众生繁盛，草薪水充足，谷物丰饶，是憍萨罗国波斯匿王所赐的王室封地、王家赏赐、梵授地。正因为阐基尊者您住在欧帕萨达，此地众生繁盛，草薪水充足，谷物丰饶，是憍萨罗国波斯匿王所赐的王室封地、王家赏赐、梵授地，以此缘故，阐基尊者您不应去拜见沙门乔达摩，而应是沙门乔达摩前来拜见您。”

425. Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca – ‘‘tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca…pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo akāmakānaṃ [Pg.379] mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato…pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā…pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti…pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti…pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto [Pg.380] opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti.

425. 此言一出，阐基(Caṅkī)婆罗门对那些婆罗门说道：“诸位，那么请听我说，是我们才应该去拜见沙门乔达摩，而不是尊者乔达摩应该来拜见我们。诸位，沙门乔达摩父母两系出身清净，上溯七代祖先，在出身方面无可指责、无可挑剔。仅凭此点，尊者乔达摩就不应该来拜见我们，而应是我们去拜见尊者乔达摩。沙门乔达摩舍弃了大量的、无论是地下的还是天上的金银而出家……沙门乔达摩尚且年轻，风华正茂，一头乌发，在人生的初阶就舍俗出家了……沙门乔达摩是在父母不愿意、泪流满面地哭泣时，剃除须发，披上袈裟，舍俗出家的……沙门乔达摩相貌俊美，仪表堂堂，令人心生净信，具有至上的焕发肤色，有梵天之色与梵天之身，其仪表非凡……沙门乔达摩具足戒行，具足圣戒与善戒，并成就此善戒……沙门乔达摩言语美善，吐字优雅，其言辞文雅、清晰、流畅，能阐明义理……沙门乔达摩是许多导师的导师……沙门乔达摩已断尽欲贪，远离了轻浮……沙门乔达摩是业论者、行论者，为婆罗门大众倡导无恶……沙门乔达摩从高贵的、未曾混杂的刹帝利家族出家……沙门乔达摩从富裕的、财富巨大的大家族出家……人们从异国他邦前来向沙门乔达摩请教问题……成千上万的天神已尽其一生皈依沙门乔达摩……关于沙门乔达摩的如此美誉远扬：‘彼世尊是阿罗汉、正自觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’……沙门乔达摩具足三十二大士相……摩揭陀王塞尼耶·频婆娑罗(Seniya Bimbisāra)已携子偕妻尽其一生皈依沙门乔达摩……憍萨罗国波斯匿王(Pasenadi Kosala)已携子偕妻尽其一生皈依沙门乔达摩……婆罗门波卡拉萨提(Pokkharasāti)已携子偕妻尽其一生皈依沙门乔达摩……沙门乔达摩已抵达奥帕萨达(Opāsāda)，住在其北面天林(Devavana)的娑罗树林中。凡是来到我们村庄属地的沙门或婆罗门，都是我们的客人，理应受到我们的恭敬、尊重、礼遇、供养。如今沙门乔达摩是我们的客人，仅凭此点，尊者乔达摩也不应前来见我们，而应是我们前去拜见尊者乔达摩。诸位，我所知的尊者乔达摩的功德就是这些，然而尊者乔达摩的功德不止于此，其功德是无量的。仅凭上述任何一项功德，尊者乔达摩都不应该来拜见我们，而应是我们去拜见尊者乔达摩。”那些婆罗门说：“尊者，既然如此，我们就一起去拜见沙门乔达摩吧！”

426. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti – ‘‘māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū’’ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca – ‘‘mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Atha kho bhagavato [Pg.381] etadahosi – ‘‘addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī’’ti. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī’’ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.

426. 那时，阐基婆罗门与一大群婆罗门众来到世尊所在之处。抵达后，他与世尊互相问候，交谈一番令人愉悦且值得忆念的言语后，坐于一旁。当时，世尊正与诸年长婆罗门交谈一番亲切言语后坐着。那时，有一位名叫迦帕提卡(Kāpaṭika)的青年，年纪尚轻，发已剃除，生年约十六岁，精通三吠陀，连同词汇集(nighaṇḍu)、仪轨论(keṭubha)、音韵学(sākkharappabheda)以及第五的史传(itihāsa)，通晓词句(padako)，精通文法(veyyākaraṇo)，于顺世论(lokāyata)与大士相(mahāpurisalakkhaṇa)无有缺漏，他也在那会众中坐着。当诸年长婆罗门与世尊交谈时，他屡屡插话。于是，世尊斥退迦帕提卡青年说：“具寿巴罗多迦，莫在诸年长婆罗门交谈时插话。具寿巴罗多迦，请等待谈话结束。”此言说已，阐基婆罗门对世尊说此言：“乔达摩尊者，请勿斥退迦帕提卡青年。迦帕提卡青年是良家子，迦帕提卡青年亦是多闻者，迦帕提卡青年亦是贤智者，迦帕提卡青年亦是善言者，迦帕提卡青年亦有能力与乔达摩尊者就此义理参与对谈。”于是，世尊心想：“诚然，迦帕提卡青年将会有关于三明圣言的言论，因为婆罗门们如此推崇他。”那时，迦帕提卡青年心想：“当沙门乔达摩将目光投向我时，我将向沙门乔达摩提问。”于是，世尊以心了知迦帕提卡青年心中的思惟，便将目光投向迦帕提卡青年所在之处。

427. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyya’’nti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – ‘‘yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti – ‘idameva saccaṃ, moghamañña’nti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’.

427. 这时，青年婆罗门迦帕提卡(Kāpaṭika)心想：“沙门乔达摩在注意我。我何不问沙门乔达摩一个问题呢？”于是，青年婆罗门迦帕提卡对世尊说：“乔达摩尊者，关于婆罗门那依口耳相传、依经典传承的古老吠陀圣典，婆罗门们对此得出决定的结论：‘唯此为真，余皆虚妄。’对此，乔达摩尊者怎么说？”“巴罗多迦，婆罗门中可曾有一位婆罗门这样说：‘我对此亲知亲见：唯此为真，余皆虚妄’？”“没有，乔达摩尊者。”“巴罗多迦，婆罗门中可曾有一位导师，或导师的导师，乃至上溯七代的导师，曾这样说：‘我对此亲知亲见：唯此为真，余皆虚妄’？”“没有，乔达摩尊者。”“巴罗多迦，那些往昔的婆罗门仙人，那些吠陀圣典的作者、传承者——如今的婆罗门正随之吟诵和复述他们所唱诵、宣说、汇集的古老吠陀圣典——即：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩达基(Yamataggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦、婆希瑟吒(Vāseṭṭha)、迦叶、婆求(Bhagu)，他们可曾这样说：‘我们对此亲知亲见：唯此为真，余皆虚妄’？”“没有，乔达摩尊者。”

‘‘Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ [Pg.382] jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’nti.

“诚然，巴罗多迦，婆罗门中无一婆罗门曾如是说：‘我知此事，我见此事。唯此为实，余者虚妄。’婆罗门中亦无一导师、一师之师，乃至上溯七代师承曾如是说：‘我知此事，我见此事。唯此为实，余者虚妄。’彼等婆罗门之古仙人，圣典之作者、圣典之弘扬者，如今婆罗门所随咏、随说、复述其所说、复诵其所诵之古昔所咏、所说、所集之圣典，即：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗奢蜜多罗(Vessāmitta)、耶摩达基(Yamataggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦、婆私吒(Vāseṭṭha)、迦叶、婆求(Bhagu)，彼等亦未曾如是说：‘我等知此事，我等见此事。唯此为实，余者虚妄。’”

428. ‘‘Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja, nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī’’ti. ‘‘Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja, surucitaṃyeva hoti…pe… svānussutaṃyeva hoti…pe… suparivitakkitaṃyeva hoti…pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ – ‘idameva saccaṃ, moghamañña’’’nti.

428. “巴罗多迦，譬如一列盲人，前后相系，前者不见，中者不见，后者亦不见。巴罗多迦，正是如此，我认为婆罗门所说的话，犹如一列盲人：前者不见，中者不见，后者亦不见。巴罗多迦，你意下如何？如此一来，婆罗门的信岂非成了无根之信？”“乔达摩尊者，于此，婆罗门不仅依于信而奉行，亦依于传承而奉行。”“巴罗多迦，你先前已趋向于信，如今却说传承。巴罗多迦，有此五法，于现法中有两种果报。是哪五法？信、喜好、传承、行相思择、见解之审察认可。巴罗多迦，此五法于现法中有两种果报。再者，巴罗多迦，即使是深信之事，也可能是空、虚、妄；即使不是深信之事，也可能是实、真、非不如是。再者，巴罗多迦，即使是深为喜好之事……乃至……广为传承之事……乃至……善思择之事……乃至……善审察认可之事，也可能是空、虚、妄；即使不是善审察认可之事，也可能是实、真、非不如是。巴罗多迦，守护真理的有智之人，于此不应作绝对的断定：‘唯此是实，余者皆虚。’”

429. ‘‘Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti [Pg.383] ( ). Ruci cepi, bhāradvāja, purisassa hoti…pe… anussavo cepi, bhāradvāja, purisassa hoti…pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti…pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī’’ti.

429. “乔达摩尊者，那么，在何种程度上是守护真理？在何种程度上守护真理？我们向乔达摩尊者请教守护真理。”“巴罗多迦，如果一个人有信(saddhā)，他说：‘这是我的信。’如此说，他守护真理，但他尚未因此而达至‘唯此为真，余皆虚妄’的绝对断定。巴罗多迦，如果一个人有喜好(ruci)……有听闻(anussavo)……有对样相的思择(ākāraparivitakko)……有对见解的审虑忍可(diṭṭhinijjhānakkhanti)，他说：‘这是我的对见解的审虑忍可。’如此说，他守护真理，但他尚未因此而达至‘唯此为真，余皆虚妄’的绝对断定。巴罗多迦，就到这种程度，是守护真理；就到这种程度，他守护真理；我们也宣说守护真理到此程度。然而，这尚未是真理的彻悟。”

430. ‘‘Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Idha, bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati – lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho [Pg.384] santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’’’ti.

430. “贤者乔达摩，仅此为守护真实，仅此而守护真实，我们亦视此为守护真实。然而，贤者乔达摩，到何种程度为彻见真实？到何种程度而彻见真实？我们向尊者乔达摩请问彻见真实。”“巴罗多迦，于此，有比丘依止某个村庄或市镇而住。有居士或居士子前去到他那里，于三法审察他：即贪法、嗔法、痴法。‘这位具寿是否有此等如是之贪法，心为彼等贪法所征服，以致不知而说“我知”，不见而说“我见”，或劝导他人从事会给他人带来长久不利与痛苦之事呢？’当他审察时，他如此了知：‘这位具寿实无此等如是之贪法，心为彼等贪法所征服，以致不知而说“我知”，不见而说“我见”，或劝导他人从事会给他人带来长久不利与痛苦之事。而且，这位具寿的身行与语行，如同无贪者。再者，这位具寿所说的法，是甚深、难见、难觉、寂静、殊胜、非寻思所行、微妙、智者所知之法；此法不易为有贪者善说。’”

431. ‘‘Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’’’ti.

431. “当他省察，见到此人于可贪之法已清净时，便进一步于可瞋之法上省察他：‘这位具寿是否有那样的可瞋之法，心为彼所制伏，以致不知而说“我知”，不见而说“我见”，或劝导他人为此行事，而为他人带来长久的不利与痛苦呢？’当他如此省察时，他了知：‘这位具寿确实没有那样的可瞋之法，心为彼所制伏，以致不知而说“我知”，不见而说“我见”，或劝导他人为此行事，而为他人带来长久的不利与痛苦。这位具寿的身行与语行，犹如无瞋者。再者，这位具寿所教导的法，是甚深、难见、难通达、寂静、殊胜、超越寻思、微细、为智者所证知的法；此法不易为有瞋者所善说。’”

432. ‘‘Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati, tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto [Pg.385] atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’’’ti.

432. 当他省察，见到他已从诸应瞋法清净时，便进一步省察他是否有诸应痴法：“这位具寿是否有此等应痴法，以致于心被此等应痴法所制伏，不知而说‘我知’，不见而说‘我见’，或劝导他人从事那会给他人带来长久无益与痛苦之事？”当他省察时，他如此了知：“这位具寿没有此等应痴法，以致于心被此等应痴法所制伏，不知而说‘我知’，不见而说‘我见’，或劝导他人从事那会给他人带来长久无益与痛苦之事。这位具寿的身行与语行，犹如无痴者。再者，这位具寿所教导的法是甚深、难见、难觉、寂静、殊胜、非寻思所及、微细、为智者所知；此法不易为愚痴者所善说。”

‘‘Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī’’ti.

“当他省察，见到他已从诸迷惑法中清净时，便对他建立信心；既已生信，便去亲近；亲近时，便恭敬承事；恭敬承事时，便倾耳；既已倾耳，便听闻法；听闻法后，便受持法；他考察所受持诸法的义理；当他考察义理时，诸法便堪忍思察；当有诸法堪忍思察时，欲乐便生起；欲乐生起后，他便精勤；精勤后，他便衡量；衡量后，他便策励；当他已策励其心时，便以身亲证究竟真理，并以智慧洞穿而见。巴罗多迦，至此为真理之觉悟，至此觉悟真理，我们亦施设此为真理之觉悟；然而，尚未有真理之现证。”

433. ‘‘Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tesaṃye, bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā’’ti.

433. “乔达摩尊者，至此为真理之觉悟，至此觉悟真理，我们也如此看待真理之觉悟。然而，乔达摩尊者，至何程度为真理之现证？如何到达真理？我们请问乔达摩尊者关于真理之现证。”“巴罗多迦，对那些法的亲近、修习、多作，即是真理之现证。巴罗多迦，至此为真理之现证，至此到达真理，我们亦施设此为真理之现证。”

434. ‘‘Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāra’’nti.

434. “乔达摩尊者，仅此为随证真理，仅此为达到真理，我们也如此看待随证真理。然而，乔达摩尊者，于随证真理，何法多所助益？我们请问乔达摩尊者于随证真理多所助益之法。”“巴罗多迦，于随证真理，实则精勤多所助益。若不勤策，则不能达到此真理。正因为勤策，所以达到真理。是故，于随证真理，精勤多所助益。”

‘‘Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Padhānassa kho, bhāradvāja, tulanā [Pg.386] bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā’’ti.

“乔达摩尊者，于精勤，何法多所助益？我们请问乔达摩尊者于精勤多所助益之法。”“巴罗多迦，于精勤，实则审察多所助益。若不审察，则不能勤策；正因为审察，所以勤策。是故，于精勤，审察多所助益。”

‘‘Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro’’ti.

“乔达摩尊者，于审察，何法多所助益？我们请问乔达摩尊者于审察多所助益之法。”“巴罗多迦，于审察，实则奋勉多所助益。若不奋勉，则不能审察；正因为奋勉，所以审察。是故，于审察，奋勉多所助益。”

‘‘Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro’’ti.

“乔达摩尊者，于奋勉，何法多所助益？我们请问乔达摩尊者于奋勉多所助益之法。”“巴罗多迦，于奋勉，实则欲多所助益。若此欲不生起，则不奋勉；正因为欲生起，所以奋勉。是故，于奋勉，欲多所助益。”

‘‘Chandassa pana, bho gotama, katamo dhammo bahukāro? Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā’’ti.

“乔达摩尊者，那么，对于善欲，何法有大助益？我们向乔达摩尊者请教对善欲有大助益之法。”“巴罗多迦，对于善欲，对诸法的审思忍可有大助益。若此诸法不堪审思，则此善欲不会生起；正因为此诸法堪能审思，所以善欲才生起。因此，对于善欲，对诸法的审思忍可有大助益。”

‘‘Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā’’ti.

“乔达摩尊者，那么，对于对诸法的审思忍可，何法有大助益？我们向乔达摩尊者请教对诸法的审思忍可有大助益之法。”“巴罗多迦，对于对诸法的审思忍可，省察其义有大助益。若不省察其义，则此诸法不堪审思；正因为省察其义，所以此诸法堪能审思。因此，对于对诸法的审思忍可，省察其义有大助益。”

‘‘Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā’’ti.

“乔达摩尊者，那么，对于省察其义，何法有大助益？我们向乔达摩尊者请教对省察其义有大助益之法。”“巴罗多迦，对于省察其义，受持法有大助益。若不受持法，则不省察其义；正因为受持法，所以才省察其义。因此，对于省察其义，受持法有大助益。”

‘‘Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammadhāraṇāya [Pg.387] kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāra’’nti.

“乔达摩尊者，那么，对于受持法，何法有大助益？我们向乔达摩尊者请教对受持法有大助益之法。”“巴罗多迦，对于受持法，听闻法有大助益。若不听闻法，则不受持法；正因为听闻法，所以才受持法。因此，对于受持法，听闻法有大助益。”

‘‘Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ. No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāra’’nti.

“尊者乔达摩，那么，于听闻法，何法有大助益？我们向尊者乔达摩请问于听闻法有大助益之法。”“巴罗多迦，于听闻法，倾耳(sotāvadhāna)有大助益。若不倾耳，则不闻此法。正因为倾耳，故听闻法。是故，于听闻法，倾耳有大助益。”

‘‘Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā’’ti.

“尊者乔达摩，那么，于倾耳，何法有大助益？我们向尊者乔达摩请问于倾耳有大助益之法。”“巴罗多迦，于倾耳，承事(payirupāsanā)有大助益。若不承事，则不倾耳。正因为承事，故倾耳。是故，于倾耳，承事有大助益。”

‘‘Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāra’’nti.

“尊者乔达摩，那么，于承事，何法有大助益？我们向尊者乔达摩请问于承事有大助益之法。”“巴罗多迦，于承事，亲近(upasaṅkamana)有大助益。若不亲近，则不承事。正因为亲近，故承事。是故，于承事，亲近有大助益。”

‘‘Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā’’ti.

“尊者乔达摩，那么，于亲近，何法有大助益？我们向尊者乔达摩请问于亲近有大助益之法。”“巴罗多迦，于亲近，信(saddhā)有大助益。若信不生起，则不亲近。正因为信生起，故亲近。是故，于亲近，信有大助益。”

435. ‘‘Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā[Pg.388]. Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

435. “尊者乔达摩，我们曾向您请教守护真理，尊者乔达摩也为我们解说了守护真理；那也令我们喜悦且信受，我们因此而心满意足。我们曾向您请教觉悟真理，尊者乔达摩也为我们解说了觉悟真理；那也令我们喜悦且信受，我们因此而心满意足。我们曾向您请教证得真理，尊者乔达摩也为我们解说了证得真理；那也令我们喜悦且信受，我们因此而心满意足。我们曾向您请教对证得真理大有助益的法，尊者乔达摩也为我们解说了对证得真理大有助益的法；那也令我们喜悦且信受，我们因此而心满意足。无论我们向尊者乔达摩请教什么，尊者乔达摩都为我们解说了；那也令我们喜悦且信受，我们因此而心满意足。尊者乔达摩，我们以前曾这样想：‘这些剃了头的沙门是什么？不过是些卑微、黝黑、从梵天脚下所生的家伙，他们怎能了知法呢？’然而，尊者乔达摩确实使我对沙门生起了沙门之爱，对沙门生起了沙门之净信，对沙门生起了沙门之敬。妙哉，尊者乔达摩！……愿尊者乔达摩接受我为优婆塞，从今日起，终生归依。”

Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.

阐基经第五终。

6. Esukārīsuttaṃ

6. 埃苏咖利经

436. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, catasso pāricariyā paññapenti – brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti – ‘brāhmaṇo vā brāhmaṇaṃ paricareyya, khattiyo vā brāhmaṇaṃ paricareyya, vesso vā brāhmaṇaṃ paricareyya, suddo vā brāhmaṇaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti – ‘khattiyo vā khattiyaṃ paricareyya, vesso vā khattiyaṃ paricareyya, suddo vā khattiyaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti – ‘vesso vā vessaṃ paricareyya, suddo vā vessaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti[Pg.389]. Tatridaṃ, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti – ‘suddova suddaṃ paricareyya. Ko panañño suddaṃ paricarissatī’ti? Idaṃ kho, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti. Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. Idha bhavaṃ gotamo kimāhā’’ti?

436. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。那时，埃苏咖利(Esukārī)婆罗门来到世尊之处，与世尊互相问候，交换了友善亲切的言语后，坐于一旁。坐于一旁后，埃苏咖利婆罗门对世尊说：“乔达摩尊者，婆罗门们制定了四种侍奉：他们为婆罗门制定侍奉，为刹帝利制定侍奉，为吠舍制定侍奉，为首陀罗制定侍奉。乔达摩尊者，于此，婆罗门们为婆罗门制定了这样的侍奉：‘婆罗门应侍奉婆罗门，刹帝利应侍奉婆罗门，吠舍应侍奉婆罗门，首陀罗应侍奉婆罗门。’乔达摩尊者，这便是婆罗门们为婆罗门制定的侍奉。乔达摩尊者，于此，婆罗门们为刹帝利制定了这样的侍奉：‘刹帝利应侍奉刹帝利，吠舍应侍奉刹帝利，首陀罗应侍奉刹帝利。’乔达摩尊者，这便是婆罗门们为刹帝利制定的侍奉。乔达摩尊者，于此，婆罗门们为吠舍制定了这样的侍奉：‘吠舍应侍奉吠舍，首陀罗应侍奉吠舍。’乔达摩尊者，这便是婆罗门们为吠舍制定的侍奉。乔达摩尊者，于此，婆罗门们为首陀罗制定了这样的侍奉：‘只有首陀罗应侍奉首陀罗。此外还有谁会侍奉首陀罗呢？’乔达摩尊者，这便是婆罗门们为首陀罗制定的侍奉。乔达摩尊者，婆罗门们制定了这四种侍奉。对此，乔达摩尊者怎么说？”

437. ‘‘Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – ‘imā catasso pāricariyā paññapentū’’’ti ? ‘‘No hidaṃ, bho gotama’’. ‘‘Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabba’nti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimā catasso pāricariyā paññapenti. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabba’nti vadāmi; nāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabba’nti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ ‘paricaritabba’nti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ ‘paricaritabba’nti vadāmi. Khattiyaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya – ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyya’nti. Brāhmaṇaṃ cepi, brāhmaṇa…pe… vessaṃ cepi, brāhmaṇa…pe… suddaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya – ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyya’nti. Nāhaṃ, brāhmaṇa, ‘uccākulīnatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uccākulīnatā pāpiyaṃso’ti [Pg.390] vadāmi; nāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṃso’ti vadāmi; nāhaṃ, brāhmaṇa, ‘uḷārabhogatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṃso’ti vadāmi.

437. “婆罗门，难道所有世人都认可婆罗门规定这四种侍奉吗？”“不，乔达摩尊者。”“婆罗门，譬如有一个贫穷、无财、无所有的人。有人不顾他的意愿，强行分给他一份肉，说：‘喂，你必须吃掉这块肉，并且必须支付费用。’同样地，婆罗门，婆罗门在未经那些沙门、婆罗门同意的情况下，就规定了这四种侍奉。婆罗门，我不说‘一切都应侍奉’；我也不说‘一切都不应侍奉’。如果侍奉某人会因那侍奉而使人变得更坏而非更好，我说那人不应被侍奉；但如果侍奉某人会因那侍奉而使人变得更好而非更坏，我说那人应被侍奉。婆罗门，如果有人这样问一位刹帝利：‘若侍奉一人会因之使你变得更坏而非更好，而侍奉另一人会因之使你变得更好而非更坏，你会侍奉哪一个呢？’婆罗门，一位刹帝利若要正确回答，他会这样回答：‘若侍奉某人会因之使我变得更坏而非更好，我不会侍奉他；若侍奉某人会因之使我变得更好而非更坏，我就会侍奉他。’婆罗门，如果这样问一位婆罗门……一位吠舍……一位首陀罗，如果有人这样问他：‘若侍奉一人会因之使你变得更坏而非更好，而侍奉另一人会因之使你变得更好而非更坏，你会侍奉哪一个呢？’婆罗门，一位首陀罗若要正确回答，他也会这样回答：‘若侍奉某人会因之使我变得更坏而非更好，我不会侍奉他；若侍奉某人会因之使我变得更好而非更坏，我就会侍奉他。’婆罗门，我不说‘出身高贵就更好’，我也不说‘出身高贵就更坏’；婆罗门，我不说‘容貌出众就更好’，我也不说‘容貌出众就更坏’；婆罗门，我不说‘财富丰厚就更好’，我也不说‘财富丰厚就更坏’。”

438. ‘‘Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. Tasmā ‘na uccākulīnatā seyyaṃso’ti vadāmi. Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Tasmā ‘na uccākulīnatā pāpiyaṃso’ti vadāmi.

438. 婆罗门，在此世间，纵使出身高贵者，亦有行杀生、不与取、邪淫、妄语、离间语、粗恶语、绮语者，有贪欲、心怀瞋恚、持邪见者。是故，我不说“因出身高贵而更优”。婆罗门，在此世间，纵使出身高贵者，亦有远离杀生、远离不与取、远离邪淫、远离妄语、远离离间语、远离粗恶语、远离绮语者，无贪欲、心无瞋恚、持正见者。是故，我不说“因出身高贵而更劣”。

439. ‘‘Uḷāravaṇṇopi hi, brāhmaṇa…pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti…pe… micchādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā seyyaṃso’ti vadāmi. Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā pāpiyaṃso’ti vadāmi. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabba’nti vadāmi, na panāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabba’nti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṃ vaḍḍhati, sutaṃ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṃ ‘paricaritabba’nti (vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṃ vaḍḍhati, na sutaṃ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṃ taṃ ‘paricaritabba’nti) vadāmī’’ti.

439. 婆罗门，纵使容貌出众者……乃至……纵使财富丰厚者，在此世间亦有行杀生……乃至……持邪见者。是故，我不说“因财富丰厚而更优”。婆罗门，纵使财富丰厚者，在此世间亦有远离杀生……乃至……持正见者。是故，我不说“因财富丰厚而更劣”。婆罗门，我非说“应侍奉一切”，然我亦非说“不应侍奉一切”。婆罗门，若侍奉某人，因侍奉故，侍奉者之信、戒、所闻、舍、慧得以增长，我言“彼应受侍奉”。婆罗门，若侍奉某人，因侍奉故，侍奉者之信、戒、所闻、舍、慧不增长，我言“彼不应受侍奉”。

440. Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, cattāri dhanāni paññapenti – brāhmaṇassa sandhanaṃ paññapenti, khattiyassa sandhanaṃ paññapenti, vessassa sandhanaṃ paññapenti, suddassa [Pg.391] sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti bhikkhācariyaṃ; bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti dhanukalāpaṃ; dhanukalāpañca pana khattiyo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti kasigorakkhaṃ; kasigorakkhañca pana vesso sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti asitabyābhaṅgiṃ; asitabyābhaṅgiñca pana suddo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti. Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. Idha bhavaṃ gotamo kimāhā’’ti?

440. 如是说已，婆罗门埃苏咖利对世尊说此言：“乔达摩尊者，婆罗门们施设四种自有财：他们为婆罗门施设自有财，为刹帝利施设自有财，为吠舍施设自有财，为首陀罗施设自有财。乔达摩尊者，于此，婆罗门们为婆罗门施设的自有财是乞食行；如果婆罗门轻视其自有财——乞食行，他就是作不应作者，如同守护者盗取未给予之物。乔达摩尊者，这便是婆罗门们为婆罗门施设的自有财。乔达摩尊者，于此，婆罗门们为刹帝利施设的自有财是弓与箭囊；如果刹帝利轻视其自有财——弓与箭囊，他就是作不应作者，如同守护者盗取未给予之物。乔达摩尊者，这便是婆罗门们为刹帝利施设的自有财。乔达摩尊者，于此，婆罗门们为吠舍施设的自有财是农耕与守护牛群；如果吠舍轻视其自有财——农耕与守护牛群，他就是作不应作者，如同守护者盗取未给予之物。乔达摩尊者，这便是婆罗门们为吠舍施设的自有财。乔达摩尊者，于此，婆罗门们为首陀罗施设的自有财是镰刀与扁担；如果首陀罗轻视其自有财——镰刀与扁担，他就是作不应作者，如同守护者盗取未给予之物。乔达摩尊者，这便是婆罗门们为首陀罗施设的自有财。乔达摩尊者，婆罗门们施设这四种自有财。于此，乔达摩尊者您怎么说？”

441. ‘‘Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – ‘imāni cattāri dhanāni paññapentū’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabba’nti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimāni cattāri dhanāni paññapenti. Ariyaṃ kho ahaṃ, brāhmaṇa, lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati. Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva [Pg.392] saṅkhyaṃ gacchati. Seyyathāpi, brāhmaṇa, yaṃyadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṃ gacchati; sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṃ gacchati; tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṃ gacchati; gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṃ gacchati. Evameva kho ahaṃ, brāhmaṇa, ariyaṃ lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.

441. “婆罗门，那么，全世界都准许婆罗门们规定这四种财富吗？”“不，乔达摩尊者。”“婆罗门，譬如有一位贫穷、困窘、一无所有的人，有人会把一块肉强加于不情愿的他，说：‘喂，你必须吃掉这块肉，还要付钱。’同样地，婆罗门，婆罗门们未经那些沙门婆罗门的同意，却还是规定了这四种财富。婆罗门，我宣说圣、出世间法为人的财富。当追溯其父母祖先的古老世系时，无论他在何处获得自体，就依此而得其名。若在刹帝利家族获得自体，就被称为‘刹帝利’；若在婆罗门家族获得自体，就被称为‘婆罗门’；若在吠舍家族获得自体，就被称为‘吠舍’；若在首陀罗家族获得自体，就被称为‘首陀罗’。婆罗门，譬如，火依靠何种燃料燃烧，就依此而得其名。若依靠木柴燃烧，就称为‘木柴火’；若依靠木片燃烧，就称为‘木片火’；若依靠草燃烧，就称为‘草火’；若依靠牛粪燃烧，就称为‘牛粪火’。同样地，婆罗门，我宣说圣、出世间法为人的财富。当追溯其父母祖先的古老世系时，无论他在何处获得自体，就依此而得其名。”

‘‘Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati.

“若于刹帝利家族中自体生起，则被算作‘刹帝利’；若于婆罗门家族中自体生起，则被算作‘婆罗门’；若于吠舍家族中自体生起，则被算作‘吠舍’；若于首陀罗家族中自体生起，则被算作‘首陀罗’。”

‘‘Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“婆罗门，即使是从刹帝利家族出家，由在家至无家，他依如来所宣说的法与律，远离杀生，远离不与取，远离非梵行，远离妄语，远离离间语，远离粗恶语，远离绮语，不贪婪，心无嗔恚，具足正见，能成就此正理善法。”

‘‘Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“婆罗门，即使是从婆罗门家族出家，由在家至无家，他依如来所宣说的法与律，远离杀生……具足正见，能成就此正理善法。”

‘‘Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“婆罗门，即使是从吠舍家族出家，由在家至无家，他依如来所宣说的法与律，远离杀生……具足正见，能成就此正理善法。”

‘‘Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“婆罗门，即使是从首陀罗家族出家，由在家至无家，他依如来所宣说的法与律，远离杀生……具足正见，能成就此正理善法。”

442. ‘‘Taṃ [Pg.393] kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu’’nti. ‘‘Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

442. “婆罗门，你认为如何？是否只有婆罗门才能在此地培育无怨、无害的慈心，而刹帝利、吠舍、首陀罗不能呢？”“尊者乔达摩，并非如此。尊者乔达摩，刹帝利也能在此地培育无怨、无害的慈心；尊者乔达摩，婆罗门也能……尊者乔达摩，吠舍也能……尊者乔达摩，首陀罗也能……尊者乔达摩，所有四个种姓都能在此地培育无怨、无害的慈心。”“婆罗门，正是如此。即使有人从刹帝利家族出家，依于如来所宣说的法与律，远离杀生……乃至具足正见，他便能成就这合乎义理的善法。”

‘‘Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“婆罗门，即使有人从婆罗门家族……婆罗门，即使有人从吠舍家族……婆罗门，即使有人从首陀罗家族出家，依于如来所宣说的法与律，远离杀生……乃至具足正见，他便能成就这合乎义理的善法。”

443. ‘‘Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama … suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu’’nti. ‘‘Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

443. “婆罗门，你认为如何？是否只有婆罗门才能带着沐浴粉到河里洗去尘垢，而刹帝利、吠舍、首陀罗不能呢？”“尊者乔达摩，并非如此。尊者乔达摩，刹帝利也能带着沐浴粉到河里洗去尘垢；婆罗门也能……吠舍也能……首陀罗也能……尊者乔达摩，所有四个种姓都能带着沐浴粉到河里洗去尘垢。”“同样地，婆罗门，即使有人从刹帝利家族出家，依于如来所宣说的法与律，他远离杀生……乃至具足正见，他也能达成正理与善法。”

‘‘Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“婆罗门，即使有人从婆罗门家族出家……从吠舍家族出家……从首陀罗家族出家，依于如来所宣说的法与律，远离杀生……乃至具足正见，他也能达成正理与善法。”

444. ‘‘Taṃ [Pg.394] kiṃ maññasi, brāhmaṇa, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontu; āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontū’’’ti?

444. “婆罗门，你认为如何？假使一位灌顶刹帝利王召集一百名不同出身的男子，然后说：‘来，先生们，你们中出身于刹帝利家族、婆罗门家族、王族的人，请拿取娑伽木、娑罗木、松木、旃檀木或莲花木的上钻木，生火，让它发光；来，先生们，你们中出身于旃陀罗家族、猎人家族、竹匠家族、车匠家族或普库萨家族的人，请拿取狗食槽、猪食槽、洗衣槽或蓖麻木的上钻木，生火，让它发光。’”

‘‘Taṃ kiṃ maññasi, brāhmaṇa, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṃ kātu’’nti? ‘‘No hidaṃ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṃ kātu’’nti.

“婆罗门，你认为如何？倘若有从刹帝利族(khattiyakula)、婆罗门族(brāhmaṇakula)、王族(rājaññakula)所生者，取用萨迦木(sāka)、娑罗树(sāla)、松木(salaḷa)、檀香木(candana)或莲花木(padumaka)的上层钻木(uttarāraṇi)生火，使火显现，此火是否就会有火焰、色泽与光明，并能用此火来做火所应做之事呢？而倘若有从旃陀罗族(caṇḍālakula)、猎人族(nesādakula)、竹匠族(veṇakula)、车匠族(rathakārakula)、清扫族(pukkusakula)所生者，取用狗食槽(sāpānadoṇī)、猪食槽(sūkaradoṇī)、洗衣槽(rajakadoṇī)或蓖麻木(eraṇḍakaṭṭha)的上层钻木生火，使火显现，此火是否就没有火焰、色泽与光明，并不能用此火来做火所应做之事呢？”“并非如此，乔达摩。乔达摩，无论是从刹帝利族、婆罗门族、王族所生者，取用萨迦木、娑罗树、松木、檀香木或莲花木的上层钻木生火，使火显现，此火就会有火焰、色泽与光明，并能用此火来做火所应做之事；也无论是从旃陀罗族、猎人族、竹匠族、车匠族、清扫族所生者，取用狗食槽、猪食槽、洗衣槽或蓖麻木的上层钻木生火，使火显现，此火也同样有火焰、色泽与光明，并能用此火来做火所应做之事。乔达摩，因为一切火都有火焰、色泽与光明，一切火都能用来做火所应做之事。”

‘‘Evameva [Pg.395] kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.

“婆罗门，正是如此。倘若从刹帝利家出家，他依于如来所宣说的法与律，远离杀生……乃至具足正见，能达成合乎道理的善法。婆罗门，倘若从婆罗门家……婆罗门，倘若从吠舍家……婆罗门，倘若从首陀罗家出家，他依于如来所宣说的法与律，远离杀生，远离不与取，远离非梵行，远离妄语，远离离间语，远离粗恶语，远离绮语，无贪欲，无嗔心，具足正见，能达成合乎道理的善法。”

Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说后，婆罗门埃苏咖利对世尊说：“善哉，乔达摩尊者！善哉，乔达摩尊者！……请乔达摩尊者从今日起，忆持我为终生皈依的优婆塞。”

Esukārīsuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

埃苏咖利经第六终。

7. Dhanañjānisuttaṃ

7. 陀然阇尼经

445. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho aññataro bhikkhu rājagahe vassaṃvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ āyasmā sāriputto etadavoca – ‘‘kaccāvuso, bhagavā arogo ca balavā cā’’ti? ‘‘Arogo cāvuso, bhagavā balavā cā’’ti. ‘‘Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā’’ti? ‘‘Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā’’ti. ‘‘Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. Kaccāvuso[Pg.396], dhanañjāni brāhmaṇo arogo ca balavā cā’’ti? ‘‘Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā’’ti. ‘‘Kacci panāvuso, dhanañjāni brāhmaṇo appamatto’’ti? ‘‘Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni, āvuso, brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṃ vilumpati. Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; aññāssa bhariyā assaddhā assaddhakulā ānītā’’. ‘‘Dussutaṃ vatāvuso, assumha, dussutaṃ vatāvuso, assumha; ye mayaṃ dhanañjāniṃ brāhmaṇaṃ pamattaṃ assumha. Appeva ca nāma mayaṃ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo’’ti?

445. 如是我闻：一时，世尊住在王舍城竹林迦兰陀园。当时，具寿舍利弗与大比丘僧团俱在南山(Dakkhiṇāgiri)游化。这时，一位在王舍城度过雨季的比丘，前往南山具寿舍利弗之处；抵达后，与具寿舍利弗相互致意，交换了亲切问候之语，然后坐于一旁。具寿舍利弗对坐于一旁的比丘说：“贤友，世尊是否无病、强健？”“贤友，世尊无病、强健。”“贤友，比丘僧团是否无病、强健？”“贤友，比丘僧团也无病、强健。”“贤友，在檀度罗波利门(Taṇḍulapālidvāra)附近，有一位名叫陀然阇尼(Dhanañjāni)的婆罗门。贤友，陀然阇尼婆罗门是否无病、强健？”“贤友，陀然阇尼婆罗门也无病、强健。”“贤友，陀然阇尼婆罗门是否不放逸？”“贤友，陀然阇尼婆罗门怎能不放逸呢？贤友，陀然阇尼婆罗门依靠国王掠夺婆罗门和居士，又依靠婆罗门和居士掠夺国王。他从有信的家族娶来的有信的妻子已经去世，他又从无信的家族娶来另一位无信的妻子。”“贤友，我们听到了不好的消息啊！贤友，我们听到了不好的消息啊！我们竟听到陀然阇尼婆罗门是放逸的。但愿我们有朝一日能与陀然阇尼婆罗门相遇，或许能有机会交谈。”

446. Atha kho āyasmā sāriputto dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. Addasā kho dhanañjāni brāhmaṇo āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘‘ito, bho sāriputta, payo, pīyataṃ tāva bhattassa kālo bhavissatī’’ti. ‘‘Alaṃ, brāhmaṇa. Kataṃ me ajja bhattakiccaṃ. Amukasmiṃ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī’’ti. ‘‘Evaṃ, bho’’ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Atha kho dhanañjāni brāhmaṇo pacchābhattaṃ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhanañjāniṃ brāhmaṇaṃ āyasmā sāriputto etadavoca – ‘‘kaccāsi, dhanañjāni, appamatto’’ti? ‘‘Kuto, bho sāriputta, amhākaṃ appamādo yesaṃ no mātāpitaro [Pg.397] posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṃ mittāmaccakaraṇīyaṃ kātabbaṃ, ñātisālohitānaṃ ñātisālohitakaraṇīyaṃ kātabbaṃ, atithīnaṃ atithikaraṇīyaṃ kātabbaṃ, pubbapetānaṃ pubbapetakaraṇīyaṃ kātabbaṃ, devatānaṃ devatākaraṇīyaṃ kātabbaṃ, rañño rājakaraṇīyaṃ kātabbaṃ, ayampi kāyo pīṇetabbo brūhetabbo’’ti?

446. 尔时，具寿舍利弗在南山（Dakkhiṇāgiri）随其所乐居住后，便启程向王舍城（Rājagaha）游行。他次第游行，抵达了王舍城。在那里，具寿舍利弗住在王舍城竹林（Veḷuvana）的迦兰陀园（Kalandakanivāpa）。尔时，具寿舍利弗于午前时分着衣，取了衣钵，进入王舍城乞食。当时，婆罗门檀那阇尼（Dhanañjāni）正在城外让人在牛栏里挤奶。尔时，具寿舍利弗在王舍城乞食后，饭后从乞食处返回，去到婆罗门檀那阇尼那里。婆罗门檀那阇尼远远看见具寿舍利弗走来。看见后，他去到具寿舍利弗那里；去到后，对具寿舍利弗说：“尊者舍利弗，请喝些新鲜牛奶吧，到那时就该用饭了。”“够了，婆罗门。我今天已经用过餐了。我将在某棵树下日住。你可以到那里来。”“好的，尊者。”婆罗门檀那阇尼回答了具寿舍利弗。尔时，婆罗门檀那阇尼用过早饭后，去到具寿舍利弗那里；去到后，与具寿舍利弗互相致意。在交换了友善亲切的问候后，他坐于一旁。具寿舍利弗对坐于一旁的婆罗门檀那阇尼说：“檀那阇尼，你是不放逸的吗？”“尊者舍利弗，我们如何能不放逸呢？我们必须赡养父母，抚养妻儿，照顾奴仆与雇工；对朋友与同伴履行义务，对亲属履行义务，款待客人，对已故亲属履行义务，对天神履行义务，对国王履行义务；这个身体也需要滋养和增强。”

447. ‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mātāpitūnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mātāpitaro vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

447. “陀然阇尼，你认为如何？于此，有某人为了父母之故而行非法、行邪曲，狱卒们会因其行非法、行邪曲而将他拖入地狱。他难道能说：‘我实是为了父母之故而行非法、行邪曲，狱卒们，不要将我拖入地狱！’而得免吗？或者他的父母难道能说：‘此人实是为了我们之故而行非法、行邪曲，狱卒们，不要将他拖入地狱！’而让他得免吗？”“此事不然，尊者舍利弗。然而，狱卒们只管将哀号的他投入地狱。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho puttadārassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“陀然阇尼，你认为如何？于此，有某人为了妻儿之故而行非法、行邪曲，狱卒们会因其行非法、行邪曲而将他拖入地狱。他难道能说：‘我实是为了妻儿之故而行非法、行邪曲，狱卒们，不要将我拖入地狱！’而得免吗？或者他的妻儿难道能说：‘此人实是为了我们之故而行非法、行邪曲，狱卒们，不要将他拖入地狱！’而让他得免吗？”“此事不然，尊者舍利弗。然而，狱卒们只管将哀号的他投入地狱。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“陀然阇尼，你认为如何？于此，有某人为了奴仆、雇工之故而行非法、行邪曲，狱卒们会因其行非法、行邪曲而将他拖入地狱。他难道能说：‘我实是为了奴仆、雇工之故而行非法、行邪曲，狱卒们，不要将我拖入地狱！’而得免吗？或者他的奴仆、雇工们难道能说：‘此人实是为了我们之故而行非法、行邪曲，狱卒们，不要将他拖入地狱！’而让他得免吗？”“此事不然，尊者舍利弗。然而，狱卒们只管将哀号的他投入地狱。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco mittāmaccānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ [Pg.398] nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mittāmaccānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mittāmaccā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“檀那阇尼，你认为如何？于此，若有人因朋友、同伴之故而行非法、行不正，狱卒会因其行非法、行不正而将他拖入地狱。其人能否说：‘我实因朋友、同伴之故而行非法、行不正，愿狱卒们莫将我拖入地狱！’而得免？其朋友、同伴又能否说：‘此人实因我等之故而行非法、行不正，愿狱卒们莫将他拖入地狱！’而使他得免？”“尊者舍利弗，这不可以。然而，狱卒们只会将那正在哀号之人投入地狱。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco ñātisālohitānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho ñātisālohitānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“檀那阇尼，你认为如何？于此，若有人因亲族、血亲之故而行非法、行不正，狱卒会因其行非法、行不正而将他拖入地狱。其人能否说：‘我实因亲族、血亲之故而行非法、行不正，愿狱卒们莫将我拖入地狱！’而得免？其亲族、血亲又能否说：‘此人实因我等之故而行非法、行不正，愿狱卒们莫将他拖入地狱！’而使他得免？”“尊者舍利弗，这不可以。然而，狱卒们只会将那正在哀号之人投入地狱。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco atithīnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho atithīnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, atithī vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“檀那阇尼，你认为如何？于此，若有人因宾客之故而行非法、行不正，狱卒会因其行非法、行不正而将他拖入地狱。其人能否说：‘我实因宾客之故而行非法、行不正，愿狱卒们莫将我拖入地狱！’而得免？其宾客又能否说：‘此人实因我等之故而行非法、行不正，愿狱卒们莫将他拖入地狱！’而使他得免？”“尊者舍利弗，这不可以。然而，狱卒们只会将那正在哀号之人投入地狱。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco pubbapetānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho pubbapetānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pubbapetā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“檀那阇尼，你认为如何？于此，若有人为了亡故的祖先而行非法、行邪行，狱卒们会因其行非法、行邪行而将他拖入地狱。他难道能求得：‘我为了亡故的祖先而行非法、行邪行，狱卒们不要将我拖入地狱！’吗？或者他的亡故祖先难道能为他求得：‘此人为了我们而行非法、行邪行，狱卒们不要将他拖入地狱！’吗？”“尊者舍利弗，这不可能。然而，狱卒们只会将正在哀号的他投入地狱。”

‘‘Taṃ [Pg.399] kiṃ maññasi, dhanañjāni, idhekacco devatānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho devatānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, devatā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“檀那阇尼，你认为如何？于此，若有人为了诸天而行非法、行邪行，狱卒们会因其行非法、行邪行而将他拖入地狱。他难道能求得：‘我为了诸天而行非法、行邪行，狱卒们不要将我拖入地狱！’吗？或者诸天难道能为他求得：‘此人为了我们而行非法、行邪行，狱卒们不要将他拖入地狱！’吗？”“尊者舍利弗，这不可能。然而，狱卒们只会将正在哀号的他投入地狱。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho rañño hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“檀那阇尼，你认为如何？于此，若有人为了国王而行非法、行邪行，狱卒们会因其行非法、行邪行而将他拖入地狱。他难道能求得：‘我为了国王而行非法、行邪行，狱卒们不要将我拖入地狱！’吗？或者国王难道能为他求得：‘此人为了我们而行非法、行邪行，狱卒们不要将他拖入地狱！’吗？”“尊者舍利弗，这不可能。然而，狱卒们只会将正在哀号的他投入地狱。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pare vā panassa labheyyuṃ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“陀然闍尼，你认为如何？于此，有人为了身体的滋养与增长而行非法、行不平等，地狱狱卒会因其行非法、行不平等而将他拖入地狱。他难道能说：‘我是为了身体的滋养与增长而行非法、行不平等，地狱狱卒不要将我拖入地狱！’或者他人难道能为他说：‘此人是为了身体的滋养与增长而行非法、行不平等，地狱狱卒不要将他拖入地狱！’吗？”“尊者舍利弗，这办不到。地狱狱卒只会将正在哀号的他投入地狱。”

448. ‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, mātāpitūnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mātāpitūnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā [Pg.400] kammantā, yehi sakkā mātāpitaro ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

448. “陀然闍尼，你认为如何？为父母故而行非法、行不平等，与为父母故而行法、行平等，何者更善？”“尊者舍利弗，为父母故而行非法、行不平等，那是不善的；而尊者舍利弗，为父母故而行法、行平等，那才是善的。尊者舍利弗，行法与行平等，确实比行非法与行不平等更善。”“陀然闍尼，确实有其他如法的事业，通过它们既能奉养父母，又不造作恶业，且能行于功德之道。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“陀然闍尼，你认为如何？若有人为了妻儿的缘故而行非法、行不正，又有人为了妻儿的缘故而行法、行平正，哪一个更优呢？”“尊者舍利弗，为了妻儿的缘故而行非法、行不正，那是不更优的；而尊者舍利弗，为了妻儿的缘故而行法、行平正，在这两者中，这才是更优的。尊者舍利弗，行法与行平正确实比行非法与行不正更优。”“陀然闍尼，确实有其他如法的事业，通过它们既能养育妻儿，又不造作恶业，还能修行功德之道。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“陀然闍尼，你认为如何？若有人为了奴仆、工人和佣人的缘故而行非法、行不正，又有人为了奴仆、工人和佣人的缘故而行法、行平正，哪一个更优呢？”“尊者舍利弗，为了奴仆、工人和佣人的缘故而行非法、行不正，那是不更优的；而尊者舍利弗，为了奴仆、工人和佣人的缘故而行法、行平正，在这两者中，这才是更优的。尊者舍利弗，行法与行平正确实比行非法与行不正更优。”“陀然闍尼，确实有其他如法的事业，通过它们既能养活奴仆、工人和佣人，又不造作恶业，还能修行功德之道。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā mittāmaccānaṃ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, mittāmaccānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mittāmaccānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“檀那阇尼，你认为如何？若有人为朋友、同僚故，行非法、行不平；又有人为朋友、同僚故，行法、行平等。此二者中，谁更优胜？”“尊者舍利弗，若有人为朋友、同僚故，行非法、行不平，此人不优胜。然而，尊者舍利弗，若有人为朋友、同僚故，行法、行平等，于此二者中，此人方为优胜。尊者舍利弗，与行非法、行不平相比，行法、行平等更优胜。”“檀那阇尼，实有其他如法之业，藉此既能为朋友、同僚尽其应尽之务，又不造作恶业，且能行于福德之道。”

‘‘Taṃ [Pg.401] kiṃ maññasi, dhanañjāni, yo vā ñātisālohitānaṃ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, ñātisālohitānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, ñātisālohitānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“檀那阇尼，你认为如何？若有人为亲族血亲故，行非法、行不平；又有人为亲族血亲故，行法、行平等。此二者中，谁更优胜？”“尊者舍利弗，若有人为亲族血亲故，行非法、行不平，此人不优胜。然而，尊者舍利弗，若有人为亲族血亲故，行法、行平等，于此二者中，此人方为优胜。尊者舍利弗，与行非法、行不平相比，行法、行平等更优胜。”“檀那阇尼，实有其他如法之业，藉此既能为亲族血亲尽其应尽之务，又不造作恶业，且能行于福德之道。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā atithīnaṃ hetu adhammacārī visamacārī assa, yo vā atithīnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, atithīnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, atithīnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“檀那阇尼，你认为如何？若有人为客人故，行非法、行不正；又有人为客人故，行法、行平正，此二者中谁更优胜？”“尊者舍利弗，为客人故行非法、行不正者，并不优胜；而尊者舍利弗，为客人故行法、行平正者，此人方为优胜。尊者舍利弗，行法与行平正，胜于行非法与行不正。”“檀那阇尼，确实有其他正当的如法工作，通过它们既可以为客人做应做之事，又不造作恶业，并且能行持功德之道。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā pubbapetānaṃ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, pubbapetānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, pubbapetānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“檀那阇尼，你认为如何？若有人为已故祖先故，行非法、行不正；又有人为已故祖先故，行法、行平正，此二者中谁更优胜？”“尊者舍利弗，为已故祖先故行非法、行不正者，并不优胜；而尊者舍利弗，为已故祖先故行法、行平正者，此人方为优胜。尊者舍利弗，行法与行平正，胜于行非法与行不正。”“檀那阇尼，确实有其他正当的如法工作，通过它们既可以为已故祖先做应做之事，又不造作恶业，并且能行持功德之道。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā devatānaṃ hetu adhammacārī visamacārī assa, yo vā devatānaṃ hetu dhammacārī samacārī assa; katamaṃ [Pg.402] seyyo’’ti? ‘‘Yo hi, bho sāriputta, devatānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, devatānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“檀那阇尼，你认为如何？若有人为了天神的缘故而行非法、行不平等，又有人为了天神的缘故而行法、行平等，哪一个更好呢？”“舍利弗尊者，为了天神的缘故而行非法、行不平等，那并不更好；而舍利弗尊者，为了天神的缘故而行法、行平等，这才是更好的。舍利弗尊者，比起行非法、行不平等，行法、行平等是更好的。”“檀那阇尼，确实还有其他为了他人而做的如法事务，通过它们既可以为天神履行义务，又不造作恶业，并且能行持功德之道。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“檀那阇尼，你认为如何？若有人为了国王的缘故而行非法、行不平等，又有人为了国王的缘故而行法、行平等，哪一个更好呢？”“舍利弗尊者，为了国王的缘故而行非法、行不平等，那并不更好；而舍利弗尊者，为了国王的缘故而行法、行平等，这才是更好的。舍利弗尊者，比起行非法、行不平等，行法、行平等是更好的。”“檀那阇尼，确实还有其他为了他人而做的如法事务，通过它们既可以为国王履行义务，又不造作恶业，并且能行持功德之道。”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṃ brūhetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjitu’’nti.

“陀然阇尼，你认为如何？若有某人，因滋养身体、因增长身体故，行不如法、行不正直；又若有某人，因滋养身体、因增长身体故，行如法、行正直，此二者中，何者更优？”“尊者舍利弗，若有某人，因滋养身体、因增长身体故，行不如法、行不正直，那人不优。而尊者舍利弗，若有某人，因滋养身体、因增长身体故，行如法、行正直，在此二者中，正是此人更优。尊者舍利弗，比起不如法之行与不正直之行，如法之行与正直之行更优。”“陀然阇尼，确实还有其他有因缘的如法工作，藉此既能滋养与增长身体，且不造作恶业，又能行持功德之行。”

449. Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho dhanañjāni brāhmaṇo aññataraṃ purisaṃ āmantesi [Pg.403] – ‘‘ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’’ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti – ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

449. 于是，檀那阇尼(Dhanañjāni)婆罗门欢喜、随喜具寿舍利弗所说，从座起身离去。其后，檀那阇尼婆罗门生病、痛苦、病重。于是，檀那阇尼婆罗门对某个男子说：“来，男子！请前往世尊之处，到了之后，代我以头面顶礼世尊双足，说：‘世尊，檀那阇尼婆罗门生病、痛苦、病重。他以头面顶礼世尊双足。’再前往具寿舍利弗之处，到了之后，代我以头面顶礼具寿舍利弗双足，说：‘尊者，檀那阇尼婆罗门生病、痛苦、病重。他以头面顶礼具寿舍利弗双足。’并这样说：‘尊者，善哉！愿具寿舍利弗出于慈悯，前往檀那阇尼婆罗门的住所。’”“好的，尊者。”那个男子回答了檀那阇尼婆罗门后，便前往世尊之处。到了之后，他顶礼世尊，然后坐于一旁。坐于一旁的那个男子对世尊说：“世尊，檀那阇尼婆罗门生病、痛苦、病重。他以头面顶礼世尊双足。”他又前往具寿舍利弗之处。到了之后，他顶礼具寿舍利弗，然后坐于一旁。坐于一旁的那个男子对具寿舍利弗说：“尊者，檀那阇尼婆罗门生病、痛苦、病重。他以头面顶礼具寿舍利弗双足。”并且这样说：“尊者，善哉！愿具寿舍利弗出于慈悯，前往檀那阇尼婆罗门的住所。”具寿舍利弗以沉默表示同意。

450. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ etadavoca – ‘‘kacci te, dhanañjāni, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho[Pg.404], bho sāriputta, adhimattā vātā muddhani ca ūhananti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, bho sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo’’ti.

450. 尔时，具寿舍利弗穿好下裙，取了衣钵，前往婆罗门檀那阇尼(Dhanañjāni)的住处；抵达后，他在铺设好的座位上坐下。坐下后，具寿舍利弗对婆罗门檀那阇尼说了这番话：“檀那阇尼，你尚能忍耐，尚能维持吗？痛苦的感受是退却，而非增长吗？其退却可知，而增长不可知吗？”“尊者舍利弗，我不能忍耐，不能维持。我剧烈的痛苦感受正在增长，而非退却。其增长可知，而退却不可知。尊者舍利弗，譬如一个强壮的男人用锋利的尖锥锥刺头顶；正是这样，尊者舍利弗，剧烈的风刺痛我的头部。尊者舍利弗，我不能忍耐，不能维持。我剧烈的痛苦感受正在增长，而非退却。其增长可知，而退却不可知。尊者舍利弗，譬如一个强壮的男人用坚固的皮带在头上系上头箍；正是这样，尊者舍利弗，我的头部有剧烈的疼痛。尊者舍利弗，我不能忍耐，不能维持。我剧烈的痛苦感受正在增长，而非退却。其增长可知，而退却不可知。尊者舍利弗，譬如一个熟练的屠牛夫或其学徒用锋利的屠牛刀切开腹部；正是这样，尊者舍利弗，剧烈的风切开我的腹部。尊者舍利弗，我不能忍耐，不能维持。我剧烈的痛苦感受正在增长，而非退却。其增长可知，而退却不可知。尊者舍利弗，譬如两个强壮的男人抓住一个较弱的男人各条手臂，在火炭坑上烧烤、炙烤；正是这样，尊者舍利弗，我的身体有剧烈的灼热。尊者舍利弗，我不能忍耐，不能维持。我剧烈的痛苦感受正在增长，而非退却。其增长可知，而退却不可知。”

451. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nirayo vā tiracchānayoni vā’’ti? ‘‘Nirayā, bho sāriputta, tiracchānayoni seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tiracchānayoni vā pettivisayo vā’’ti? ‘‘Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – pettivisayo vā manussā vā’’ti? ‘‘Pettivisayā, bho sāriputta, manussā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – manussā vā cātumahārājikā vā devā’’ti? ‘‘Manussehi[Pg.405], bho sāriputta, cātumahārājikā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – cātumahārājikā vā devā tāvatiṃsā vā devā’’ti? ‘‘Cātumahārājikehi, bho sāriputta, devehi tāvatiṃsā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tāvatiṃsā vā devā yāmā vā devā’’ti? ‘‘Tāvatiṃsehi, bho sāriputta, devehi yāmā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – yāmā vā devā tusitā vā devā’’ti? ‘‘Yāmehi, bho sāriputta, devehi tusitā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tusitā vā devā nimmānaratī vā devā’’ti? ‘‘Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nimmānaratī vā devā paranimmitavasavattī vā devā’’ti? ‘‘Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo paranimmitavasavattī vā devā brahmaloko vā’’ti? ‘‘‘Brahmaloko’ti – bhavaṃ sāriputto āha; ‘brahmaloko’ti – bhavaṃ sāriputto āhā’’ti.

451. “檀那阇尼，你认为哪个更好？是地狱还是畜生道？”“尊者舍利弗，畜生道比地狱好。”“檀那阇尼，你认为哪个更好？是畜生道还是饿鬼道？”“尊者舍利弗，饿鬼道比畜生道好。”“檀那阇尼，你认为哪个更好？是饿鬼道还是人间？”“尊者舍利弗，人间比饿鬼道好。”“檀那阇尼，你认为哪个更好？是人间还是四大王天？”“尊者舍利弗，四大王天比人间好。”“檀那阇尼，你认为哪个更好？是四大王天还是三十三天？”“尊者舍利弗，三十三天比四大王天好。”“檀那阇尼，你认为哪个更好？是三十三天还是夜摩天？”“尊者舍利弗，夜摩天比三十三天好。”“檀那阇尼，你认为哪个更好？是夜摩天还是兜率天？”“尊者舍利弗，兜率天比夜摩天好。”“檀那阇尼，你认为哪个更好？是兜率天还是化乐天？”“尊者舍利弗，化乐天比兜率天好。”“檀那阇尼，你认为哪个更好？是化乐天还是他化自在天？”“尊者舍利弗，他化自在天比化乐天好。”“檀那阇尼，你认为哪个更好？是他化自在天还是梵天界？”“尊者舍利弗说了‘梵天界’！尊者舍利弗说了‘梵天界’！”

Atha kho āyasmato sāriputtassa etadahosi – ‘‘ime kho brāhmaṇā brahmalokādhimuttā. Yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyya’’nti. ‘‘Brahmānaṃ te, dhanañjāni, sahabyatāya maggaṃ desessāmi; taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca – ‘‘katamo ca, dhanañjāni, brahmānaṃ sahabyatāya maggo? Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo’’.

于是，具寿舍利弗心生此念：“此等婆罗门心向梵世。我何不为檀那阇尼婆罗门宣说与梵天共住之道？”“檀那阇尼，我将为你宣说与梵天共住之道。你且谛听，善思念之，我当说之。”檀那阇尼婆罗门回答具寿舍利弗：“诚然，尊者。”具寿舍利弗说此言：“檀那阇尼，何为与梵天共住之道？檀那阇尼，于此，有比丘以与慈俱行之心，遍满一方而住。如是第二、第三、第四方亦然。如是上、下、横，于一切处，于一切有情，以与慈俱行之心，广大、宏大、无量、无怨、无恼害，遍满一切世间而住。檀那阇尼，此即与梵天共住之道。”

452. ‘‘Puna caparaṃ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo’’ti. Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi – ‘dhanañjāni[Pg.406], bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.

452. 复次，陀然阇尼，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方而住，如是第二、第三、第四方亦然；如是于上、下、横、一切处，为一切有情，以与舍俱行之心，以广大、宏大、无量、无怨、无恼之心遍满一切众生界而住。陀然阇尼，此即与诸梵天共住之道。”“那么，尊者舍利弗，请以我之言为我顶礼世尊双足，言：‘世尊，婆罗门陀然阇尼生病、痛苦、病重。他顶礼世尊双足。’”尔时，具寿舍利弗于尚有更高可为之事的情况下，将婆罗门陀然阇尼安立于下劣梵界后，即从座起离去。其后，于具寿舍利弗离去不久，婆罗门陀然阇尼便命终，并往生于梵界。

453. Atha kho bhagavā bhikkhū āmantesi – ‘‘eso, bhikkhave, sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto’’ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’’ti. ‘‘Kiṃ pana tvaṃ sāriputta dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto’’ti? ‘‘Mayhaṃ kho, bhante, evaṃ ahosi – ‘ime kho brāhmaṇā brahmalokādhimuttā, yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyya’nti. ‘‘Kālaṅkatoca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno’’ti.

453. 尔时，世尊对诸比丘说：“诸比丘，这位舍利弗，在尚有更高应行之事时，将陀然阇尼(Dhanañjāni)婆罗门安立于低劣的梵界后，就从座位上起来离开了。”尔时，具寿舍利弗来到世尊之处，抵达后，顶礼世尊，坐于一旁。坐于一旁后，具寿舍利弗对世尊说：“尊者，陀然阇尼婆罗门病了，他受苦、病重，他以头顶礼世尊之足。”“然，舍利弗，你为何在尚有更高应行之事时，将陀然阇尼婆罗门安立于低劣的梵界后，就从座位上起来离开了呢？”“尊者，我当时是这样想的：‘这些婆罗门都心向梵界，我何不为陀然阇尼婆罗门宣说与诸梵天共住之道呢？’”“舍利弗，陀然阇尼婆罗门已经命终，并且已投生于梵界。”

Dhanañjānisuttaṃ niṭṭhitaṃ sattamaṃ.

陀然阇尼经第七终。

8. Vāseṭṭhasuttaṃ

8. 婆私吒经

454. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ ayamantarākathā [Pg.407] udapādi – ‘‘kathaṃ, bho, brāhmaṇo hotī’’ti? Bhāradvājo māṇavo evamāha – ‘‘yato kho, bho, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena – ettāvatā kho, bho, brāhmaṇo hotī’’ti. Vāseṭṭho māṇavo evamāha – ‘‘yato kho, bho, sīlavā ca hoti vattasampanno ca – ettāvatā kho, bho, brāhmaṇo hotī’’ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ. Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – ‘‘ayaṃ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito 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’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evaṃ, bho’’ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

454. 如是我闻。一时，世尊住在伊车能伽罗(Icchānaṅgala)的伊车能伽罗林苑。当时，有许多著名的婆罗门大户住在伊车能伽罗，即：阐基(Caṅkī)婆罗门、达鲁卡(Tārukkha)婆罗门、波卡拉萨提(Pokkharasāti)婆罗门、生闻(Jāṇussoṇi)婆罗门、多迭亚(Todeyya)婆罗门，以及其他著名的婆罗门大户。那时，婆私吒(Vāseṭṭha)与巴罗多迦二位青年在经行漫步时，他们之间生起了这样的谈论：“贤友，怎样才成为婆罗门？”巴罗多迦青年说：“贤友，若从母系和父系两方面都善生，胎藏清净，上溯七代祖先，在出身方面无可指责、无有瑕疵，贤友，到此程度，才成为婆罗门。”婆私吒青年说：“贤友，若具足戒行且操行圆满，贤友，到此程度，才成为婆罗门。”巴罗多迦青年无法说服婆私吒青年，婆私吒青年也无法说服巴罗多迦青年。于是，婆私吒青年对巴罗多迦青年说：“贤友巴罗多迦，这位沙门乔达摩，是释迦族子，从释迦族出家，正住在伊车能伽罗的伊车能伽罗林苑。关于那位乔达摩尊者，有如此美好的声誉传扬开来：‘彼世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’来吧，贤友巴罗多迦，我们去到沙门乔达摩那里，就此事请教沙门乔达摩。沙门乔达摩怎样为我们解答，我们就怎样受持它。”“好的，贤友。”巴罗多迦青年回答婆私吒青年说。

455. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

455. 尔时，瓦塞塔与巴罗多迦二位青年趋诣世尊所在之处。抵达后，与世尊互相致意。交换可喜、可忆念的言谈后，坐于一旁。坐于一旁的瓦塞塔青年以偈颂对世尊说：

‘‘Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

“我俩皆为师长所认可、自己所承认，是通晓三吠陀者。我是波卡拉萨提的弟子，这位青年是达鲁卡的弟子。

‘‘Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasmā veyyākaraṇā, jappe ācariyasādisā;

Tesaṃ no jātivādasmiṃ, vivādo atthi gotama.

“于诸三吠陀者所说，我俩已全然通晓。我俩是文句家与声明家，于讽诵时一如我师。乔达摩，我俩于种姓之说，存有诤论。

‘‘Jātiyā [Pg.408] brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā brūmi, evaṃ jānāhi cakkhuma.

“巴罗多迦如是说：‘由种姓而成婆罗门。’我则说：‘由业而成。’具眼者，请知此事。

‘‘Te na sakkoma ñāpetuṃ, aññamaññaṃ mayaṃ ubho;

Bhavantaṃ puṭṭhumāgamā, sambuddhaṃ iti vissutaṃ.

“我俩彼此不能说服，故来请问于尊者，您是闻名之等正觉者。

‘‘Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandamānā namassanti, lokasmiṃ gotamaṃ.

“犹如众人趋近圆满月，合掌而致敬；如是，于此世间，众人亦礼敬乔达摩。

‘‘Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā ;

Ajānataṃ no pabrūhi, yathā jānemu brāhmaṇa’’nti.

“已生起于世间之眼，我等请问乔达摩：是由种姓而成婆罗门，抑或是由业而成？我等无知，请为我等说，令我等得知何为婆罗门。”

456.

456.

‘‘Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā)Anupubbaṃ yathātathaṃ;

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññāhi jātiyo.

（世尊说：）“瓦塞塔，我将为汝等次第、如实地解说众生种类的分别，因为众生种类各各不同。

‘‘Tiṇarukkhepi jānātha, na cāpi paṭijānare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“当知草与木，彼等不自称。其相由种生，因为种类各各不同。

‘‘Tato kīṭe paṭaṅge ca, yāva kunthakipillike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“其次，于昆虫、飞蛾，乃至蝼蚁；其相由种生，因为种类各各不同。

‘‘Catuppadepi jānātha, khuddake ca mahallake;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“当知四足兽，无论小与大；其相由种生，因为种类各各不同。

‘‘Pādudarepi jānātha, urage dīghapiṭṭhike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“当知腹行者，长背之爬虫；其相由种生，因为种类各各不同。

‘‘Tato macchepi jānātha, udake vārigocare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“其次，当知鱼，生于水、游于水；其相由种生，因为种类各各不同。

‘‘Tato pakkhīpi jānātha, pattayāne vihaṅgame;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“其次，你们也当知晓鸟类，即以翼行、空中飞者；它们有其种类之相，因为其种类彼此各异。”

‘‘Yathā etāsu jātīsu, liṅgaṃ jātimayaṃ puthu;

Evaṃ natthi manussesu, liṅgaṃ jātimayaṃ puthu.

“犹如在彼等种类中，有种种由种类而定之相；如是于人类中，无有种种由种类而定之相。”

‘‘Na [Pg.409] kesehi na sīsehi, na kaṇṇehi na akkhīhi;

Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.

“非由发，非由头，非由耳，非由眼，非由口，非由鼻，亦非由唇或由眉。”

‘‘Na gīvāya na aṃsehi, na udarena na piṭṭhiyā;

Na soṇiyā na urasā, na sambādhe na methune.

“非由颈，非由肩，非由腹，非由背，非由臀，非由胸，非由私处或交合。”

‘‘Na hatthehi na pādehi, naṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;

Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisu.

“非由手，非由足，非由指或由甲，非由胫，非由股，非由肤色或由声；由种类而定之相，绝不存在，不像在其他种类中那样。”

457.

457.

‘‘Paccattañca sarīresu, manussesvetaṃ na vijjati;

Vokārañca manussesu, samaññāya pavuccati.

“于人类各个身躯中，此种差别并不存在；人类中之差别，仅依名言而说。”

‘‘Yo hi koci manussesu, gorakkhaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, kassako so na brāhmaṇo.

“婆私吒(Vāseṭṭha)，当知：于人类中，凡以务农谋生者，彼是农夫，非婆罗门。”

‘‘Yo hi koci manussesu, puthusippena jīvati;

Evaṃ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.

“婆私吒(Vāseṭṭha)，当知：于人类中，凡以种种工艺谋生者，彼是工匠，非婆罗门。”

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.

“婆私吒(Vāseṭṭha)，当知：于人类中，凡以交易谋生者，彼是商人，非婆罗门。”

‘‘Yo hi koci manussesu, parapessena jīvati;

Evaṃ vāseṭṭha jānāhi, pessako so na brāhmaṇo.

“婆私吒(Vāseṭṭha)，当知：于人类中，凡以服务他人谋生者，彼是仆役，非婆罗门。”

‘‘Yo hi koci manussesu, adinnaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, coro eso na brāhmaṇo.

“婆私吒(Vāseṭṭha)，当知：于人类中，凡以不与取谋生者，彼是盗贼，非婆罗门。”

‘‘Yo hi koci manussesu, issatthaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.

“婆私吒(Vāseṭṭha)，当知：于人类中，凡以兵器谋生者，彼是战士，非婆罗门。”

‘‘Yo hi koci manussesu, porohiccena jīvati;

Evaṃ vāseṭṭha jānāhi, yājako so na brāhmaṇo.

“婆私吒(Vāseṭṭha)，当知：于人类中，凡以主持祭祀谋生者，彼是祭师，非婆罗门。”

‘‘Yo hi koci manussesu, gāmaṃ raṭṭhañca bhuñjati;

Evaṃ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

“婆私吒(Vāseṭṭha)，当知：于人类中，凡统治村庄与国土者，彼是国王，非婆罗门。”

‘‘Na [Pg.410] cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi nāma so hoti, sace hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“我不因其种姓与母系出身而称其为婆罗门。若彼有所障碍，则仅是‘称菩者’。无所障碍、无所执取者，我称之为婆罗门。”

458.

458.

‘‘Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

斩断一切结，实不战栗，超越执著、离缚者，我称之为婆罗门。

‘‘Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

斩断皮带与缰绳，绳索以及诸随眠，已拔门闩的觉悟者，我称之为婆罗门。

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

忍受辱骂、杀害与捆绑而无瞋，具足忍耐之力、忍耐之军者，我称之为婆罗门。

‘‘Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

无瞋、持誓愿、具戒行、无贪爱，已调伏、住最后身者，我称之为婆罗门。

‘‘Vāripokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

如水珠于荷叶，如芥子于针尖，不染著于诸欲者，我称之为婆罗门。

‘‘Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

于此生即了知自己的苦已尽，已放下重担、离缚者，我称之为婆罗门。

‘‘Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

智慧深邃的贤智者，善辨道与非道，已证得无上义者，我称之为婆罗门。

‘‘Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

不与在家人、出家人双方交往，无家而行、少欲者，我称之为婆罗门。

‘‘Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

于颤动与不动摇的众生放下刀杖，不杀、不教他杀者，我称之为婆罗门。

‘‘Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

于敌对者中无敌对，于持杖者中已寂灭，于执取者中不执取者，我称之为婆罗门。

‘‘Yassa rāgo ca doso ca, māno makkho ca ohito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇaṃ.

贪、瞋、慢与抹煞，已如芥子从针尖脱落者，我称之为婆罗门。

459.

459.

‘‘Akakkasaṃ [Pg.411] viññāpaniṃ, giraṃ saccaṃ udīraye;

Yāya nābhisajje kiñci, tamahaṃ brūmi brāhmaṇaṃ.

言语不粗暴，能令人解，真实，且不触怒任何人者，我称之为婆罗门。

‘‘Yo ca dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādeti, tamahaṃ brūmi brāhmaṇaṃ.

于此世间，或长或短，或微或粗，或美或丑，凡不与取者，我称之为婆罗门。

‘‘Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

于此世或他世，无有任何渴望，离欲、离缚者，我称之为婆罗门。

‘‘Yassālayā na vijjanti, aññāya akathaṃkathiṃ;

Amatogadhaṃ anuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

无有执著，以正知而无疑，已深入不死（涅槃）者，我称之为婆罗门。

‘‘Yodhapuññañca pāpañca, ubho saṅgaṃ upaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

于此，超越福与恶两种执著，无忧、无染、清净者，我称之为婆罗门。

‘‘Candaṃ va vimalaṃ suddhaṃ, vippasannaṃ anāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

如月无垢、清净、极澄净、无浊，喜与有已灭尽，我称彼为婆罗门。

‘‘Yo imaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

彼已超越此难行险道、轮回、愚痴，已渡、已达彼岸，禅修者，无欲、无疑，无所取而寂灭，我称彼为婆罗门。

‘‘Yodhakāme pahantvāna, anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

于此，人若舍断诸欲，无家而出家，欲与有已灭尽，我称彼为婆罗门。

‘‘Yodhataṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

于此，人若舍断渴爱，无家而出家，渴爱与有已灭尽，我称彼为婆罗门。

‘‘Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

舍离人之轭，超越天之轭，已离一切轭，我称彼为婆罗门。

‘‘Hitvā ratiñca aratiṃ, sītībhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

舍离喜乐与不乐，已得清凉无所依，征服一切世间之勇者，我称彼为婆罗门。

‘‘Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

彼尽知众生之死与生，无执着、善逝、觉者，我称彼为婆罗门。

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

天、乾闼婆与人，皆不知其所趣，彼为漏尽阿罗汉，我称彼为婆罗门。

‘‘Yassa [Pg.412] pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

于前、于后及于中，彼无任何挂碍，无有挂碍无所取，我称彼为婆罗门。

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

牛王、卓越者、勇者、大仙、胜利者、无欲者、已洗净者、觉者，我称彼为婆罗门。

‘‘Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, tamahaṃ brūmi brāhmaṇaṃ.

彼知宿住，得见天界与恶趣，并且已达生之尽，我称彼为婆罗门。

460.

460.

‘‘Samaññā hesā lokasmiṃ, nāmagottaṃ pakappitaṃ;

Sammuccā samudāgataṃ, tattha tattha pakappitaṃ.

此仅是世间之称谓，是所构想之名与姓；其由俗称而生起，于处处被构想。

‘‘Dīgharattānusayitaṃ, diṭṭhigatamajānataṃ;

Ajānantā no pabrunti, jātiyā hoti brāhmaṇo.

无知者之邪见，长夜潜伏其中；无知者宣说：“由种姓而为婆罗门”。

‘‘Na jaccā brāhmaṇo hoti, na jaccā hoti abrāhmaṇo ;

Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.

非由种姓而为婆罗门，非由种姓而为非婆罗门；由业而为婆罗门，由业而为非婆罗门。

‘‘Kassako kammunā hoti, sippiko hoti kammunā;

Vāṇijo kammunā hoti, pessako hoti kammunā.

由其行业而成农夫，由其行业而成工匠；由其行业而成商人，由其行业而成仆役。

‘‘Coropi kammunā hoti, yodhājīvopi kammunā;

Yājako kammunā hoti, rājāpi hoti kammunā.

由业而成盗贼，由业而成士兵；由业而成祭司，由业而成国王。

‘‘Evametaṃ yathābhūtaṃ, kammaṃ passanti paṇḍitā;

Paṭiccasamuppādadassā, kammavipākakovidā.

如是，见缘起、善知业与报之智者，如实见此业。

‘‘Kammunā vattati loko, kammunā vattati pajā;

Kammanibandhanā sattā, rathassāṇīva yāyato.

世间随业而转，众生随业而转；有情为业所缚，犹如行车之轴销。

‘‘Tapena brahmacariyena, saṃyamena damena ca;

Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ.

由苦行、梵行、自制与调伏，由此而成婆罗门，此即至上婆罗门法。

‘‘Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;

Evaṃ vāseṭṭha jānāhi, brahmā sakko vijānata’’nti.

具足三明，寂静，再生已尽；婆悉吒，当如是知：于知者，彼即梵天与帝释。

461. Evaṃ [Pg.413] 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 dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate’’ti.

461. 如是说后，婆悉吒与巴罗多迦二位青年对世尊说：“善哉，乔达摩尊者！善哉，乔达摩尊者！乔达摩尊者，譬如扶正颠倒，揭示所覆，为迷者指路，或于暗中持油灯，令有眼者得见色。正是如此，乔达摩尊者以种种方便开示了法。我等今归依乔达摩尊者、法、以及比丘僧团。愿乔达摩尊者纳受我等为优婆塞，从今日起，终生归依。”

Vāseṭṭhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

婆悉吒经第八终。

9. Subhasuttaṃ

9. 须婆经

462. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca – ‘‘sutaṃ metaṃ, gahapati – ‘avivittā sāvatthī arahantehī’ti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā’’ti? ‘‘Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ, bhante, bhagavantaṃ payirupāsassū’’ti. Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, evamāhaṃsu – ‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusala’nti. Idha bhavaṃ gotamo kimāhā’’ti?

462. 如是我闻：一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。当时，多迭亚(Todeyya)之子须婆(Subha)童子因某事住在舍卫城一位居士家中。其时，多迭亚之子须婆童子对他所住的居士说了这番话：“居士，我曾听闻此言：‘舍卫城未曾空无阿罗汉(arahanta)。’今日我们当拜见哪位沙门或婆罗门呢？”“尊者，这位世尊正住在舍卫城祇陀林给孤独园。尊者，您当拜见那位世尊。”于是，多迭亚之子须婆童子听从了那位居士的话，便前往世尊之处。抵达后，与世尊互相致意问候，在说完可喜、可忆念之语后，坐于一旁。坐于一旁后，多迭亚之子须婆童子对世尊说了这番话：“尊者乔达摩(Gotama)，婆罗门们如是说：‘在家人是合乎义理的善法的成就者，而出家人不是合乎义理的善法的成就者。’于此，尊者乔达摩如何说？”

463. ‘‘Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṃsavādo. Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. Gihī vā [Pg.414] hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.

463. “童子，于此，我是分别说者，我于此不是一向说者。童子，我于在家者或出家者之邪行，不予称赞。童子，无论在家人或出家人，若行于邪行，则因邪行之故，不能成就合乎义理的善法。童子，我于在家者或出家者之正行，予以称赞。童子，无论在家人或出家人，若行于正行，则因正行之故，能成就合乎义理的善法。”

‘‘Brāhmaṇā, bho gotama, evamāhaṃsu – ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā’’ti.

乔达摩尊者，婆罗门们如是说：“此在家之业，有大义利、大事务、大经营、大功业，有大果报；此出家之业，有少义利、少事务、少经营、少功业，有少果报。”于此，乔达摩尊者所说为何？

‘‘Etthāpi kho ahaṃ, māṇava, vibhajjavādo; nāhamettha ekaṃsavādo. Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.

“学人，于此，我是分别说者，我于此非一向说者。学人，有的事业利益重大、事务繁重、责任重大、营作浩大，若失败则果报少；学人，有的事业利益重大、事务繁重、责任重大、营作浩大，若成功则果报大；学人，有的事业利益微小、事务简单、责任轻微、营作微小，若失败则果报少；学人，有的事业利益微小、事务简单、责任轻微、营作微小，若成功则果报大。学人，何种事业利益重大、事务繁重、责任重大、营作浩大，而失败时果报少？学人，农耕就是利益重大、事务繁重、责任重大、营作浩大的事业，若失败则果报少。学人，何种事业利益重大、事务繁重、责任重大、营作浩大，而成功时果报大？学人，正是农耕这项事业，利益重大、事务繁重、责任重大、营作浩大，若成功则果报大。学人，何种事业利益微小、事务简单、责任轻微、营作微小，而失败时果报少？学人，经商就是利益微小、事务简单、责任轻微、营作微小的事业，若失败则果报少。学人，何种事业利益微小、事务简单、责任轻微、营作微小，而成功时果报大？学人，正是经商这项事业，利益微小、事务简单、责任轻微、营作微小，若成功则果报大。”

464. ‘‘Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ [Pg.415] appaphalaṃ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī’’ti.

464. “学人啊，譬如农耕事业，利益重大，事务繁多，责任重大，经营浩大，若失败则成果少；同样地，学人啊，在家事业，利益重大，事务繁多，责任重大，经营浩大，若失败则成果少。学人啊，譬如农耕事业，利益重大，事务繁多，责任重大，经营浩大，若成功则成果丰硕；同样地，学人啊，在家事业，利益重大，事务繁多，责任重大，经营浩大，若成功则成果丰硕。学人啊，譬如经商事业，利益少，事务少，责任轻微，经营微小，若失败则成果少；同样地，学人啊，出家事业，利益少，事务少，责任轻微，经营微小，若失败则成果少。学人啊，譬如经商事业，利益少，事务少，责任轻微，经营微小，若成功则成果丰硕；同样地，学人啊，出家事业，利益少，事务少，责任轻微，经营微小，若成功则成果丰硕。”

‘‘Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā’’ti. ‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya – sace te agaru – sādhu te pañca dhamme imasmiṃ parisati bhāsassū’’ti. ‘‘Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā’’ti. ‘‘Tena hi, māṇava, bhāsassū’’ti. ‘‘Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṃ gotamo kimāhā’’ti?

“尊者乔达摩，婆罗门们宣示五法，是为了行福德、为了成就善法。”“学人，那些婆罗门宣示五法，是为了行福德、为了成就善法——倘若你觉得不为难——那么，请你在这会众中善说那五法。”“尊者乔达摩，这对我来说不为难，因为有您或像您这样的人在座。”“那么，学人，说吧。”“尊者乔达摩，婆罗门们宣示的第一法是真实，是为了行福德、为了成就善法。尊者乔达摩，婆罗门们宣示的第二法是苦行，是为了行福德、为了成就善法。尊者乔达摩，婆罗门们宣示的第三法是梵行，是为了行福德、为了成就善法。尊者乔达摩，婆罗门们宣示的第四法是诵习，是为了行福德、为了成就善法。尊者乔达摩，婆罗门们宣示的第五法是施舍，是为了行福德、为了成就善法。尊者乔达摩，婆罗门们宣示此五法，是为了行福德、为了成就善法。尊者乔达摩对此怎么说？”

465. ‘‘Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā [Pg.416] vipākaṃ pavedemī’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, māṇava, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’’’ti? ‘‘No hidaṃ, bho gotama’’.

465. “那么，学人，婆罗门中可有任何一位婆罗门这样说：‘我亲身以殊胜智作证此五法后，宣说其果报’吗？”“没有，乔达摩尊者。”“那么，学人，婆罗门中可有任何一位老师，或老师的老师，乃至上溯七代的师承，这样说：‘我亲身以殊胜智作证此五法后，宣说其果报’吗？”“没有，乔达摩尊者。”“那么，学人，那些婆罗门往昔的仙人，真言的作者、真言的弘传者，如今的婆罗门对他们所流传下来的古老真言句，也随之吟诵、随之复述、复述其所说、复诵其所诵——这些仙人即：阿吒迦（Aṭṭhaka）、婆摩迦（Vāmaka）、婆摩提婆（Vāmadeva）、毗舍蜜多罗（Vessāmitta）、夜摩陀耆（Yamataggi）、安吉罗娑（Aṅgīrasa）、巴罗多迦（Bhāradvāja）、婆塞陀（Vāseṭṭha）、迦叶（Kassapa）、跋古（Bhagu），他们可曾这样说：‘我们亲身以殊胜智作证此五法后，宣说其果报’吗？”“没有，乔达摩尊者。”

‘‘Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi na evamāhaṃsu – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti.

“那么，学人，婆罗门中没有任何一位婆罗门曾说：‘我亲身以证智了悟此五法后，宣说其果报’；没有任何一位老师，或老师的老师，乃至上溯七代的师承曾说：‘我亲身以证智了悟此五法后，宣说其果报’；就连那些婆罗门往昔的仙人，真言的作者、真言的弘传者——如今婆罗门所传承的古老真言句，他们随之吟诵，随之复述，复述其所言，复诵其所教——即：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗舍蜜多罗(Vessāmitta)、夜摩陀耆(Yamataggi)、安吉罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆塞陀(Vāseṭṭha)、迦叶(Kassapa)、跋古(Bhagu)，他们也不曾这样说：‘我们亲身以证智了悟此五法后，宣说其果报’。”

‘‘Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passatī’’ti.

“学人，譬如有一列盲人，一个牵着一个，最前面的看不见，中间的看不见，最后面的也看不见。学人，正是这样，我认为婆罗门的话语就像一列盲人：最前面的看不见，中间的看不见，最后面的也看不见。”

466. Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno – ‘samaṇo gotamo pāpito bhavissatī’ti bhagavantaṃ etadavoca – ‘‘brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha – ‘evameva [Pg.417] panidhekacce samaṇabrāhmaṇā uttarimanussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati. Kathañhi nāma manussabhūto uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjatī’’’ti?

466. 如是说时，多迭亚之子须婆青年，因世尊对他说了盲人行列之喻而愤怒、不悦，欲毁谤、轻蔑、指责世尊，心想：“沙门乔达摩将自陷于窘境。”便对世尊说此言：“尊者乔达摩，奥波曼尼亚(Opamañño)族、须婆伽林(Subhagavana)主，婆罗门波卡拉萨提曾如是说：‘如今，有某些沙门、婆罗门宣称有超越人法、足为圣者智见之殊胜法。他们此言，终成笑柄，徒有其名，空洞无物，纯属虚妄。身为人类，如何能知、能见、或能作证超越人法、足为圣者智见之殊胜法呢？此理不存在！’”

‘‘Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī’’ti? ‘‘Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī’’ti?

“青年，然则婆罗门波卡拉萨提，奥波曼尼亚(Opamañño)族、须婆伽林(Subhagavana)主，他能以心遍知一切沙门、婆罗门之心吗？”“尊者乔达摩，婆罗门波卡拉萨提，奥波曼尼亚(Opamañño)族、须婆伽林(Subhagavana)主，连他自己的女仆普尼卡(Puṇṇikā)之心都不能以心遍知，又何况能以心遍知一切沙门、婆罗门之心呢？”

‘‘Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So evaṃ vadeyya – ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; natthi samavisamaṃ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti. Sammā nu kho so, māṇava, vadamāno vadeyyā’’ti?

“青年，譬如天生失明之人，不见黑白之色，不见青色，不见黄色，不见赤色，不见绯红色；不见平坦与不平，不见众星，不见日月。他会如是说：‘无有黑白之色，亦无能见黑白之色者；无有青色，亦无能见青色者；无有黄色，亦无能见黄色者；无有赤色，亦无能见赤色者；无有绯红色，亦无能见绯红色者；无有平坦与不平，亦无能见平坦与不平者；无有众星，亦无能见众星者；无有日月，亦无能见日月者。我不知此，我不见此，是故此不存在。’青年，如此说者，其言为正吗？”

‘‘No hidaṃ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; atthi samavisamaṃ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī[Pg.418]; atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā’’ti.

“不然，尊者乔达摩。有黑白之色，亦有能见黑白之色者；有青色，亦有能见青色者；有黄色，亦有能见黄色者；有赤色，亦有能见赤色者；有绯红色，亦有能见绯红色者；有平坦与不平，亦有能见平坦与不平者；有众星，亦有能见众星者；有日月，亦有能见日月者。尊者乔达摩，他若说‘我不知此，我不见此，是故此不存在’，其言实为不正。”

‘‘Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati’’.

“青年，正是如此，奥波曼尼亚(Opamañña)族的须婆伽林主(Subhagavanika)波卡拉萨提婆罗门是盲人，无有眼目。他能知道、看见或亲证超越凡人之法，即圣者知见的殊胜境界——此事无有是处。”

467. ‘‘Taṃ kiṃ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ – caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṃ seyyo, yaṃ vā te sammuccā vācaṃ bhāseyyuṃ yaṃ vā asammuccā’’ti? ‘‘Sammuccā, bho gotama’’.

467. “青年，你认为如何？那些憍萨罗的大富婆罗门，即阐基婆罗门、达鲁卡婆罗门、波卡拉萨提婆罗门、生闻(Jāṇussoṇi)婆罗门，以及你的父亲多迭亚，他们说世间公认的话语好，还是说非世间公认的话语好呢？”“乔达摩尊者，说世间公认的话语好。”

‘‘Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā’’ti? ‘‘Mantā, bho gotama’’.

“他们说经过考虑的话语好，还是说未经考虑的话语好呢？”“乔达摩尊者，经过考虑的。”

‘‘Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā’’ti? ‘‘Paṭisaṅkhāya, bho gotama’’.

“他们说经过省察的话语好，还是说未经省察的话语好呢？”“乔达摩尊者，经过省察的。”

‘‘Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhita’’nti? ‘‘Atthasaṃhitaṃ, bho gotama’’.

“他们说与利益相应的话语好，还是说与利益不相应的话语好呢？”“乔达摩尊者，与利益相应的。”

‘‘Taṃ kiṃ maññasi, māṇava, yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā’’ti ? ‘‘Asammuccā, bho gotama’’.

“青年，你认为如何？既然如此，奥波曼尼亚族的须婆伽林主波卡拉萨提婆罗门所说的话，是世间公认的，还是非世间公认的呢？”“乔达摩尊者，是非世间公认的。”

‘‘Mantā vācā bhāsitā amantā vā’’ti? ‘‘Amantā, bho gotama’’.

“所说的话是经过考虑的，还是未经考虑的呢？”“乔达摩尊者，是未经考虑的。”

‘‘Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā’’ti? ‘‘Appaṭisaṅkhāya, bho gotama’’.

“所说的话是经过省察的，还是未经省察的呢？”“乔达摩尊者，是未经省察的。”

‘‘Atthasaṃhitā vācā bhāsitā anatthasaṃhitā’’ti? ‘‘Anatthasaṃhitā, bho gotama’’.

“所说的话是与利益相应的，还是与利益不相应的呢？”“乔达摩尊者，是与利益不相应的。”

‘‘Pañca [Pg.419] kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thīnamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ – ime kho, māṇava, pañca nīvaraṇā. Imehi kho māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.

“青年，有这五种盖。是哪五种？欲贪盖、瞋恚盖、昏沉睡眠盖、掉举追悔盖、疑盖。青年，这就是五种盖。青年，奥波曼那族的、拥有须跋伽林的婆罗门波卡拉萨提被这五种盖所遮蔽、所阻碍、所覆盖、所缠裹。他要了知、看见或亲证超越人法的、圣者的智见之殊胜，这是不可能的。”

468. ‘‘Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhā viññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, māṇava, pañca kāmaguṇā. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.

468. “青年，有这五种欲乐。是哪五种？眼所识知的、所期望的、可爱的、可意的、可喜的、与欲相应的、令人染著的色；耳所识知的声……鼻所识知的香……舌所识知的味……身所识知的触，是所期望的、可爱的、可意的、可喜的、与欲相应的、令人染著的。青年，这就是五种欲乐。青年，奥波曼那族的、拥有须跋伽林的婆罗门波卡拉萨提为这五种欲乐所贪著、沉迷、耽溺，不见其过患，无出离之慧而受用。他要了知、看见或亲证超越人法的、圣者的智见之殊胜，这是不可能的。”

‘‘Taṃ kiṃ maññasi, māṇava, yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā’’ti? ‘‘Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

“青年，你意下如何？缘于草木之燃料而燃起的火，与不缘于草木之燃料而燃起的火，此二者中，哪一种火更有火焰、更有色泽、更明亮呢？”“尊者乔达摩，如果不缘于草木之燃料而能燃起火，有此可能的话，那么那样的火会更有火焰、更有色泽、更明亮。”“青年，不缘于草木之燃料而燃起火，此事无有是处，无此机会，除非是神通者。青年，譬如火缘于草木之燃料而燃烧，我说那缘于五种欲乐而生起的喜，就如同那个譬喻。青年，譬如火不缘于草木之燃料而燃烧，我说那离于诸欲、离于诸不善法而生起的喜，就如同那个譬喻。”

‘‘Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi [Pg.420] dhammehi. Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

“青年，什么是离于诸欲、离于诸不善法的喜呢？于此，青年，比丘离于诸欲……进入并安住于初禅。青年，这也是离于诸欲、离于诸不善法的喜。再者，青年，比丘平息寻与伺……进入并安住于第二禅。青年，这也是离于诸欲、离于诸不善法的喜。”

469. ‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā’’ti? ‘‘Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā’’ti.

469. “青年，婆罗门为造作福德、成就善法而宣说的五种法，在这之中，婆罗门宣说哪一种法对于造作福德、成就善法有更大的果报呢？”“尊者乔达摩，婆罗门为造作福德、成就善法而宣说的五种法，在这之中，婆罗门宣说布施之法对于造作福德、成就善法有更大的果报。”

‘‘Taṃ ki maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṃ – ‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa – ‘aho vata! Ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti. Ṭhānaṃ kho panetaṃ, māṇava, vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti – iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti – ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṃyeva dānaṃ dentī’’ti. ‘‘Evaṃ sante, kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātika’’nti. ‘‘Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātika’’nti.

“青年，你认为如何？于此，有某位婆罗门将举行大祭祀。那时，有两位婆罗门前来，想：‘我们去享用那位婆罗门的大祭祀吧。’他们之中，一位婆罗门这样想：‘啊，愿我能在斋堂得到上座、上等的水与上等的食物，而另一位婆罗门不在斋堂得到上座、上等的水与上等的食物！’青年，这种情况是会发生的：另一位婆罗门在斋堂得到了上座、上等的水与上等的食物，而那位婆罗门没有得到。‘另一位婆罗门在斋堂得到了上座、上等的水与上等的食物，而我没有得到。’如此，他便生气、不悦。青年，对此，婆罗门们施设何种果报呢？”“尊者乔达摩，婆罗门们并非这样行布施，想着‘愿他人因此而生气、不悦’。而是，婆罗门们纯粹是俱有悲悯而行布施。”“青年，既然如此，这就成为婆罗门们的第六种福业事，即：俱有悲悯。”“尊者乔达摩，既然如此，这就成为婆罗门们的第六种福业事，即：俱有悲悯。”

‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi – gahaṭṭhesu vā pabbajitesu vā’’ti? ‘‘Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu [Pg.421] bahulaṃ samanupassāmi appaṃ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū’’ti.

“年轻人，婆罗门为造作功德、成就善法而宣说的这五种法，你于何处见其为多——是在家人中，还是在出家人中？”“尊者乔达摩，婆罗门为造作功德、成就善法而宣说的这五种法，我于出家人中见其为多，于在家人中见其为少。尊者乔达摩，因为在家人事务繁重、职责重大、争讼繁多、事业庞大，不能恒常、持续地说实话；而尊者乔达摩，出家人事务轻简、职责微少、争讼稀少、事业微小，能恒常、持续地说实话。尊者乔达摩，在家人事务繁重、职责重大、争讼繁多、事业庞大，不能恒常、持续地行苦行……行梵行……多读诵……多行舍；而尊者乔达摩，出家人事务轻简、职责微少、争讼稀少、事业微小，能恒常、持续地行苦行……行梵行……多读诵……多行舍。尊者乔达摩，婆罗门为造作功德、成就善法而宣说的这五种法，我于出家人中见其为多，于在家人中见其为少。”

‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu tapassī hoti…pe… brahmacārī hoti…pe… sajjhāyabahulo hoti…pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Ye te māṇava, brāhmaṇā, pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā’’ti.

“青年，婆罗门为造作福德、成就善法而宣说的五法，我说这些是心的资具，即为了培育那无怨、无害之心。在此，青年，比丘是真实语者。他因‘我是真实语者’而获得对义的领会，获得对法的领会，获得与法相应的喜悦。那与善法相应的喜悦，我说这是心的资具，即为了培育那无怨、无害之心。在此，青年，比丘是苦行者……是梵行者……是勤于诵读者……是乐于布施者。他因‘我是乐于布施者’而获得对义的领会，获得对法的领会，获得与法相应的喜悦。那与善法相应的喜悦，我说这是心的资具，即为了培育那无怨、无害之心。青年，婆罗门为造作福德、成就善法而宣说的五法，我说这些是心的资具，即为了培育那无怨、无害之心。”

470. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’’’ti.

470. 如是说已，多迭亚之子苏婆青年对世尊这么说：“乔达摩尊者，我曾听闻：‘沙门乔达摩知道与诸梵天为伴之道。’”

‘‘Taṃ kiṃ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo’’ti?

“青年，你认为如何？那芦苇匠村(Naḷakāragāma)就在这附近，离此不远吧？”

‘‘Evaṃ, bho, āsanne ito naḷakāragāmo[Pg.422], na yito dūre naḷakāragāmo’’ti.

“是的，乔达摩尊者，芦苇匠村就在这附近，离此不远。”

‘‘Taṃ, kiṃ maññasi māṇava, idhassa puriso naḷakāragāme jātavaddho ; tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ naḷakāragāmassa maggaṃ puccheyyuṃ; siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā’’ti?

“青年，你认为如何？于此，有个人在芦苇匠村(Naḷakāragāma)出生、长大；当他刚从芦苇匠村出来时，有人问他去芦苇匠村的路。青年，那个在芦苇匠村出生、长大的人，在被问到去芦苇匠村的路时，会有迟缓或犹豫吗？”

‘‘No hidaṃ, bho gotama’’.

“不，乔达摩尊者。”

‘‘Taṃ kissa hetu’’?

“是何缘故？”

‘‘Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī’’ti. ‘‘Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī’’ti.

“乔达摩尊者，因为那个人是在芦苇匠村出生、长大的，他对芦苇匠村的所有道路都了如指掌。”“青年，那个在芦苇匠村出生、长大的人，在被问到去芦苇匠村的路时，或许会有迟缓或犹豫；但如来被问到梵天、梵天界或去往梵天界的行道时，则绝不会有迟缓或犹豫。青年，我了知梵天、梵天界以及去往梵天界的行道，也了知如何行道而投生于梵天界。”

‘‘Sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti. Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū’’ti.

“乔达摩尊者，我曾听闻此说：‘沙门乔达摩教导与梵天为伴之道。’善哉！请乔达摩尊者为我开示与梵天为伴之道。”

‘‘Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca –

“那么，青年，你且谛听，善加作意，我将要说了。”多迭亚之子青年苏婆回答世尊：“是的，尊者。”世尊便说了这番话：

471. ‘‘Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo? Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya ; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo. ‘‘Puna [Pg.423] caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo’’ti.

471. “青年，什么是与梵天为伴之道呢？青年，在此，比丘以慈俱行之心遍满一方而住，同样地，第二方，同样地，第三方，同样地，第四方；像这样，上下、横向，于一切处，对一切有情如对自身，以慈俱行之心，以广大、崇高、无量、无怨、无恼之心，遍满一切世界而住。青年，当慈心解脱如此修习时，任何有量的业，都不会存留于彼，都不会住立于彼。青年，譬如强壮的吹螺号者，能轻易地使四方都听到声音；正是如此，青年……（中略）……青年，当慈心解脱如此修习时，任何有量的业，都不会存留于彼，都不会住立于彼。青年，这也是与梵天为伴之道。再者，青年，比丘以悲俱行之心……（中略）……以喜俱行之心……（中略）……以舍俱行之心遍满一方而住，同样地，第二方，同样地，第三方，同样地，第四方；像这样，上下、横向，于一切处，对一切有情如对自身，以舍俱行之心，以广大、崇高、无量、无怨、无恼之心，遍满一切世界而住。青年，当舍心解脱如此修习时，任何有量的业，都不会存留于彼，都不会住立于彼。青年，譬如强壮的吹螺号者，能轻易地使四方都听到声音；正是如此，青年……（中略）……青年，当舍心解脱如此修习时，任何有量的业，都不会存留于彼，都不会住立于彼。青年，这也是与梵天为伴之道。”

472. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Handa, ca dāni mayaṃ, bho gotama, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, māṇava, kālaṃ maññasī’’ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

472. 如是说后，多迭亚之子须婆童子对世尊说：“善哉，乔达摩尊者！善哉，乔达摩尊者！譬如，乔达摩尊者，将倒覆的扶正，将遮蔽的揭开，为迷路者指路，或于暗处持油灯，令有眼者得见色。正是这样，乔达摩尊者以种种方式阐明了法。我今皈依乔达摩尊者、法与比丘僧团。愿乔达摩尊者忆持我为优婆塞，从今日起，乃至命终，我已皈依。那么，乔达摩尊者，我们现在要告辞了；我们事务繁多，要事待办。”“童子，你认为何时合适，即可离去。”于是，多迭亚之子须婆童子欢喜、随喜世尊所说，从座起身，顶礼世尊，右绕后离去。

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ. Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca – ‘‘handa, kuto nu bhavaṃ bhāradvājo āgacchati divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bho[Pg.424], āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Taṃ kiṃ maññasi, bhavaṃ bhāradvājo, samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti’’? ‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti. ‘‘Uḷārāya khalu, bhavaṃ bhāradvājo, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti. ‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi? Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā’’ti.

那时，阇奴索尼(Jāṇussoṇi)婆罗门乘坐一辆全白的母马车，于日中之时离开舍卫城(Sāvatthī)。阇奴索尼婆罗门远远地看见多迭亚子(Todeyyaputta)须婆童子(Subha māṇava)走来，便对他说：“巴罗多迦(Bhāradvāja)尊者，您于日中之时从哪里来呢？”“尊者，我刚从沙门乔达摩那里来。”“巴罗多迦尊者，您怎么看？您认为沙门乔达摩的智慧善巧，可算为智者吗？”“尊者，我算什么，怎能了知沙门乔达摩的智慧善巧？那能了知沙门乔达摩智慧善巧的人，想必也一定是像他那样的人。”“巴罗多迦尊者，您真是以崇高的赞誉来赞美沙门乔达摩啊！”“尊者，我算什么，怎能赞美沙门乔达摩？那位乔达摩尊者本就是受赞誉者中的受赞誉者，是天人中的最上者。还有，尊者，那些婆罗门为了行福业、成善业而宣示五种法，沙门乔达摩说那些是心的资具，即为了培育无怨、无恚之心。”

Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi – ‘‘lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṃ sammāsambuddho’’ti.

听了这番话，阇奴索尼婆罗门从他的全白母马车上下来，将上衣披于一肩，朝着世尊所在的方向合掌，发出感叹：“憍萨罗(Kosala)的波斯匿王(Pasenadi)真是获得了利益！憍萨罗的波斯匿王真是获得了善利！因为如来、阿罗汉、正自觉者住在他的领土内。”

Subhasuttaṃ niṭṭhitaṃ navamaṃ.

须婆经第九终。

10. Saṅgāravasuttaṃ

10. 桑伽罗瓦经

473. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca. Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṃ udānaṃ udānesi – ‘‘namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammāsambuddhassā’’ti.

473. 如是我闻。一时，世尊与大比丘僧团于憍萨罗国游行。当时，有一位名叫檀那迦尼(Dhanañjānī)的婆罗门女，住在瞻察利(Cañcalikappa)，于佛、法、僧极为净信。其时，檀那迦尼婆罗门女不慎滑倒，三度发出感兴语：“礼敬彼世尊、应供、正等觉者。礼敬彼世尊、应供、正等觉者。礼敬彼世尊、应供、正等觉者。”

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ[Pg.425], padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṃ vācaṃ bhāsamānāya. Sutvā dhanañjāniṃ brāhmaṇiṃ etadavoca – ‘‘avabhūtāva ayaṃ dhanañjānī brāhmaṇī, parabhūtāva ayaṃ dhanañjānī brāhmaṇī, vijjamānānaṃ (tevijjānaṃ) brāhmaṇānaṃ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsissatī’’ti. ‘‘Na hi pana tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jānāsi. Sace tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jāneyyāsi, na tvaṃ, tāta bhadramukha, taṃ bhagavantaṃ akkositabbaṃ paribhāsitabbaṃ maññeyyāsī’’ti. ‘‘Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṃ anuppatto hoti atha me āroceyyāsī’’ti. ‘‘Evaṃ, bhadramukhā’’ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.

当时，有一位名叫桑伽罗瓦的青年婆罗门住在瞻察利，他通晓三吠陀，以及词汇、仪轨、音韵、词源，并以史传为第五；精通词句，通晓文法，于顺世论与大士相无不了达。桑伽罗瓦青年听闻檀那迦尼婆罗门女说此言语后，对她说：“此檀那迦尼婆罗门女真是不祥！真是败坏！当（精通三吠陀的）婆罗门们在时，她竟然称赞那个剃头小沙门！”“贤侄，你实不知彼世尊之戒与慧。贤侄，你若知彼世尊之戒与慧，便不会认为彼世尊应受辱骂与诽谤。”“那么，夫人，当沙门乔达摩来到瞻察利时，请告诉我。”“好的，贤侄。”檀那迦尼婆罗门女应诺了桑伽罗瓦青年。

Atha kho bhagavā kosalesu anupubbena cārikaṃ caramāno yena cañcalikappaṃ tadavasari. Tatra sudaṃ bhagavā cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. Assosi kho dhanañjānī brāhmaṇī – ‘‘bhagavā kira cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane’’ti. Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṃ māṇavaṃ etadavoca – ‘‘ayaṃ, tāta bhadramukha, so bhagavā cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. Yassadāni, tāta bhadramukha, kālaṃ maññasī’’ti.

那时，世尊在憍萨罗国次第游行，到达了阐吒利劫波村(Cañcalikappa)。在那里，世尊住在阐吒利劫波村的多迭亚婆罗门们的芒果林中。檀那阇尼(Dhanañjānī)婆罗门女听说：“据说世尊已到达阐吒利劫波村，住在阐吒利劫波村的多迭亚婆罗门们的芒果林中。”于是，檀那阇尼婆罗门女去到桑伽罗瓦(Saṅgārava)青年那里，到后，对桑伽罗瓦青年说：“贤友啊，那位世尊已到达阐吒利劫波村，住在阐吒利劫波村的多迭亚婆罗门们的芒果林中。贤友啊，现在你认为正是时候了。”

474. ‘‘Evaṃ, bho’’ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. Tatra, bho gotama, ye [Pg.426] te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesaṃ bhavaṃ gotamo katamo’’ti? ‘‘Diṭṭhadhammābhiññāvosānapāramippattānaṃ, ādibrahmacariyaṃ paṭijānantānampi kho ahaṃ, bhāradvāja, vemattaṃ vadāmi. Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi brāhmaṇā tevijjā. Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṃ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi takkī vīmaṃsī. Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi. Tadamināpetaṃ, bhāradvāja, pariyāyena veditabbaṃ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi.

474. “是的，女士。”桑伽罗瓦(Saṅgārava)青年应答了檀那阇尼(Dhanañjānī)婆罗门女后，便去到世尊那里。抵达后，他与世尊互相问候，在交换了友善亲切的言辞后，坐于一旁。坐于一旁的桑伽罗瓦青年对世尊说：“乔达摩(Gotama)尊者，有些沙门、婆罗门宣称自己在此生中以亲证达到究竟圆满，并开创了初始梵行。乔达摩尊者，在那些宣称自己在此生中以亲证达到究竟圆满、并开创了初始梵行的沙门、婆罗门中，您是哪一类呢？”“巴罗多迦(Bhāradvāja)，对于那些宣称自己在此生中以亲证达到究竟圆满、并开创了初始梵行的人，我也说是存在差异的。巴罗多迦，有些沙门、婆罗门是依据传承听闻的；他们依据传承听闻而宣称自己在此生中以亲证达到究竟圆满、并开创了初始梵行，就像那些三明(tevijjā)的婆罗门。巴罗多迦，又有些沙门、婆罗门仅凭信仰而宣称自己在此生中以亲证达到究竟圆满、并开创了初始梵行，就像那些逻辑家(takkī)和思辨家(vīmaṃsī)。巴罗多迦，还有些沙门、婆罗门，他们对于前所未闻之法，由自己亲证了法，从而在此生中以亲证达到究竟圆满，并宣称开创了初始梵行。巴罗多迦，在那些对于前所未闻之法由自己亲证了法，从而在此生中以亲证达到究竟圆满，并宣称开创了初始梵行的沙门、婆罗门中，我即是其中之一。巴罗多迦，由此理路，也当了知：我即是那些对于前所未闻之法由自己亲证了法，从而在此生中以亲证达到究竟圆满，并宣称开创了初始梵行的沙门、婆罗门之一。”

475. ‘‘Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So kho ahaṃ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhāradvāja, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā. Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ [Pg.427] abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

475. “巴罗多迦，在我尚未正自觉，还是菩萨时，曾这样想：‘居家生活是狭隘的，是尘垢之道；出家是空旷的。在家人要修行这完全圆满、完全清净、如磨光海螺般皎洁的梵行，并不容易。我何不剃除须发，披上袈裟，从在家而出家，过无家的生活呢？’巴罗多迦，后来，我还年轻，一头乌黑的头发，正值青春年华，处在人生的第一阶段，在父母不愿意、泪流满面、哭泣着的情况下，剃除须发，披上袈裟，从在家而出家，过无家的生活。如此出家后，作为善的追寻者，我探求着无上的寂静妙境，去到阿罗逻·卡拉玛（Āḷāra Kālāma）那里。到了之后，我对阿罗逻·卡拉玛说：‘贤友卡拉玛，我希望在这法与律中修梵行。’巴罗多迦，我如是说后，阿罗逻·卡拉玛对我说道：‘具寿，请住下。此法即是如此，明智之人不久便能亲自以证智了知、作证其师之教，并安住于其中。’巴罗多迦，我不久便迅速地学完了那个法。巴罗多迦，我仅凭口头功夫、唇舌之劳，便能言说智论与长老论，并且宣称：‘我知，我见。’我与他人都如此说。巴罗多迦，我心想：‘阿罗逻·卡拉玛宣说此法，并非仅凭信心说：“我已亲自以证智了知、作证此法，并安住其中。”阿罗逻·卡拉玛必定是对此法有知有见而安住的。’”

‘‘Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi[Pg.428]. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

“巴罗多迦，于是我前往阿罗罗·卡拉玛(Āḷāra Kālāma)之处。抵达后，我对阿罗罗·卡拉玛这么说：‘贤友卡拉玛，您宣称于此法已亲身以证智作证，具足而住，是达到何等程度呢？’巴罗多迦，这么说后，阿罗罗·卡拉玛宣说了无所有处。巴罗多迦，我当时这么想：‘不只阿罗罗·卡拉玛有信，我也有信；不只阿罗罗·卡拉玛有精进……有念……有定……有慧，我也有慧。阿罗罗·卡拉玛宣称：“我于此法已亲身以证智作证，具足而住。”我何不为作证此法而精勤呢？’巴罗多迦，我不久之后，便迅速地于此法亲身以证智作证，具足而住。于是，巴罗多迦，我再到阿罗罗·卡拉玛之处。抵达后，我对阿罗罗·卡拉玛这么说：‘贤友卡拉玛，您宣称于此法已亲身以证智作证，具足而住，就是达到这个程度吗？’‘贤友，我宣称于此法已亲身以证智作证，具足而住，就是达到这个程度。’‘贤友，我也于此法已亲身以证智作证，具足而住，达到了这个程度。’‘贤友，我们见到像您这样具寿的同梵行者，真是我们的善得，真是我们的大利！如此，我所宣说已亲身以证智作证、具足而住的法，你也亲身以证智作证、具足而住；你所亲身以证智作证、具足而住的法，我也宣说已亲身以证智作证、具足而住。如此，我所知的法，你也知；你所知的法，我也知。如此，我如何，你便如何；你如何，我便如何。来吧，贤友！现在让我们两人一起带领此众吧。’巴罗多迦，就这样，我的老师阿罗罗·卡拉玛，将身为其弟子的我，置于与他自己完全同等的地位，并以崇高的敬意尊敬我。巴罗多迦，我当时这么想：‘此法不导向厌离、不导向离贪、不导向灭尽、不导向寂静、不导向证智、不导向正等觉、不导向涅槃，它仅只导向投生无所有处而已。’巴罗多迦，于是我对此法不再满足，因厌离而舍离了它。”

476. ‘‘So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhāradvāja, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā. Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja [Pg.429] viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

476. “巴罗多迦，我当时作为善法的探求者，在寻觅无上寂静的胜境时，去到了郁陀迦·罗摩子(Udaka Rāmaputta)那里。去到后，我对郁陀迦·罗摩子说：‘贤友，我希望在这法与律中修梵行。’巴罗多迦，我这么说后，郁陀迦·罗摩子对我说：‘具寿请住下。此法是这样的：有智慧的人不久就能自己以胜智亲证、达成并安住于其师的学说。’巴罗多迦，我不久就迅速地学完了那个法。巴罗多迦，我仅凭唇舌之功、言谈之语，就宣称：‘我宣说智论，也宣说坚定之论，我知，我见’，我与他人都如此宣称。巴罗多迦，我心想：‘罗摩(Rāma)并非仅凭信心就宣说“我以胜智亲证、达成并安住于此法”；罗摩必定是知晓、亲见此法后才安住的。’于是，巴罗多迦，我又去到郁陀迦·罗摩子那里；去到后，我对郁陀迦·罗摩子说：‘贤友，罗摩宣称他以胜智亲证、达成并安住于此法，是达到了何种程度呢？’巴罗多迦，我这么说后，郁陀迦·罗摩子便宣说了非想非非想处。巴罗多迦，我心想：‘不仅罗摩有信，我也有信；不仅罗摩有精进……念……定……慧，我也有慧。我何不为亲证罗摩所宣称“我以胜智亲证、达成并安住于”的那个法而努力呢？’巴罗多迦，我不久就迅速地自己以胜智亲证、达成并安住于那个法。”

‘‘Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

“于是，巴罗多迦，我前往郁陀迦·罗摩子(Udaka Rāmaputta)那里，到了之后，我对郁陀迦·罗摩子说：‘贤友，罗摩以胜智亲证、具足后所宣说的此法，就仅此而已吗？’‘贤友，罗摩以胜智亲证、具足后所宣说的此法，确实就仅此而已。’‘贤友，我也以胜智亲证、具足此法，并安住于此达到同样的程度。’‘贤友，我们真是幸运，真是好运，能见到像具寿您这样的同梵行者！罗摩以胜智亲证、具足后所宣说的法，你也以胜智亲证、具足后安住于其中；你以胜智亲证、具足后安住的法，正是罗摩以胜智亲证、具足后所宣说的。因此，罗摩所了知的法，你也知道；你所知道的法，罗摩也了知了。因此，罗摩是怎样，你就是怎样；你是怎样，罗摩就是怎样。来吧，贤友，现在请你来领导这个团体吧！’巴罗多迦，就这样，与我同梵行的郁陀迦·罗摩子，将我置于老师的地位，并以崇高的敬意礼敬我。巴罗多迦，我心想：‘此法不导向厌离、不导向离欲、不导向灭尽、不导向寂静、不导向胜智、不导向正觉、不导向涅槃，它仅仅导向非想非非想处的再生。’巴罗多迦，于是我对那个法不满意，对它感到厌离后，便离开了。”

477. ‘‘So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruveḷā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti[Pg.430]. So kho ahaṃ, bhāradvāja, tattheva nisīdiṃ – ‘alamidaṃ padhānāyā’ti. Apissu maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

477. “巴罗多迦，我那时为求善法，寻觅无上寂静之道，在摩揭陀次第游行，来到了优楼频螺（Uruveḷā）的塞那尼村（Senānigama）。在那里，我看到一处令人愉悦的地方，一片怡人的树林，一条清澈流淌、渡口平坦宜人的河流，以及周围可供托钵的村落。巴罗多迦，我当时就想：‘啊，这地方真是令人愉悦，树林怡人，河流清澈、渡口平坦宜人，周围还有可供托钵的村落。这实在足以让一位有志于精进的良家子在此精勤！’于是，巴罗多迦，我便在那里坐了下来，心想：‘这里足以精勤了。’巴罗多迦，当时，有三个前所未闻、不可思议的譬喻，在我心中显现。

‘‘Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No capi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

“巴罗多迦，譬如一块湿润含脂的木柴浸在水里。这时，有个人带着上钻木来，想：‘我要生起火，我要让火光出现。’巴罗多迦，你认为如何？那个人用上钻木摩擦那块浸在水里、湿润含脂的木柴，能生起火，让火光出现吗？”“此不然，乔达摩尊者。是何因缘？乔达摩尊者，因为那块木柴湿润含脂，又浸在水里；那个人只会得到疲劳与苦恼而已。”“正是如此，巴罗多迦。任何沙门或婆罗门，若身心未远离诸欲而住，他们内在对于诸欲的欲欲、欲爱、欲迷、欲渴、欲热未被善断、未被善息，那么，即使这些尊贵的沙门、婆罗门感受到因精勤而有的剧烈、猛利、粗厉、苦楚的感受，他们也不堪于了知、得见、证得无上正等正觉；即使他们没有感受到因精勤而有的剧烈、猛利、粗厉、苦楚的感受，他们也同样不堪于了知、得见、证得无上正等正觉。巴罗多迦，这第一个譬喻，奇妙、前所未闻，在我心中显现。”

478. ‘‘Aparāpi kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ; yāvadeva ca pana so puriso kilamathassa vighātassa [Pg.431] bhāgī assā’’ti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

478. “巴罗多迦，又有第二个绝妙、前所未闻的譬喻于我心中显现。譬如一块湿润含脂的木柴，远离水而置于陆地。这时，有个人带着上钻木前来，想：‘我要生火，我要让火出现。’巴罗多迦，你认为如何？那个人用上钻木摩擦那块远离水、置于陆地、湿润含脂的木柴，能生火，能让火出现吗？”“不能，乔达摩尊者。此是何因？乔达摩尊者，因为那块木柴湿润含脂，虽然远离水而置于陆地；那个人只会徒劳疲惫。”“正是如此，巴罗多迦。任何沙门或婆罗门，虽然身心皆已远离诸欲而住，但他们内在对于诸欲的欲求、欲爱、欲迷、欲渴、欲热未被善断、未被善息，那么，即使这些尊贵的沙门、婆罗门感受到因精进而有的痛苦、猛利、粗厉、苦楚的感受，他们也不可能了知、得见、证得无上正等觉；即使他们没有感受到因精进而有的痛苦、猛利、粗厉、苦楚的感受，他们也同样不可能了知、得见、证得无上正等觉。巴罗多迦，这是于我心中显现的第二个绝妙、前所未闻的譬喻。”

479. ‘‘Aparāpi kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

479. “巴罗多迦，又有第三个前所未闻、不奇特的譬喻于我心中显现。巴罗多迦，譬如一块无胶汁的干木柴，被放置在远离水的陆地上。这时，有个人带着上钻木前来，想：‘我要生火，我要让火出现。’巴罗多迦，你认为如何？那个人用上钻木摩擦那块被放置在远离水的陆地上的无胶汁的干木柴，能生起火，让火出现吗？”“是的，乔达摩尊者。那是什么原因呢？乔达摩尊者，因为那是无胶汁的干木柴，而且被放置在远离水的陆地上。”“正是如此，巴罗多迦，任何沙门或婆罗门，若身与心皆远离诸欲而住，并且他们内在对于诸欲的欲贪、爱恋、迷醉、渴求、热恼都已善断、善息，那么，即使那些尊者沙门、婆罗门感受到由精勤所致的痛苦、猛烈、粗重、辛辣的感受，他们也有能力证得智、见与无上正等觉。即使那些尊者沙门、婆罗门没有感受到由精勤所致的痛苦、猛烈、粗重、辛辣的感受，他们也同样有能力证得智、见与无上正等觉。巴罗多迦，这就是于我心中显现的第三个前所未闻、不奇特的譬喻。巴罗多迦，这三个前所未闻、不奇特的譬喻就这样于我心中显现。”

480. ‘‘Tassa [Pg.432] mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

480. “巴罗多迦，我当时生起这样的想法：‘我何不用牙齿咬紧牙齿，用舌头抵住上颚，以心来抑制、压制、折磨心呢？’于是，巴罗多迦，我就用牙齿咬紧牙齿，用舌头抵住上颚，以心来抑制、压制、折磨心。巴罗多迦，当我这样用牙齿咬紧牙齿，用舌头抵住上颚，以心来抑制、压制、折磨心时，腋下便流出了汗水。巴罗多迦，犹如一个强壮的人抓住一个较弱的人的头或肩膀，然后抑制、压制、折磨他一样；同样地，巴罗多迦，当我用牙齿咬紧牙齿，用舌头抵住上颚，以心来抑制、压制、折磨心时，腋下便流出了汗水。巴罗多迦，我的精进已然发起，毫不退缩；正念现前，毫不忘失。然而，我的身体却因那痛苦的精进而焦躁不安，不得平静。”

481. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

481. “巴罗多迦，我当时这样想：‘我何不修习无息禅呢？’于是，巴罗多迦，我便堵住口与鼻，止息出入息。巴罗多迦，当我堵住口与鼻，止息出入息时，有风从耳孔冲出，发出极大的声响。犹如铁匠的风箱鼓动时发出极大声响那样，巴罗多迦，当我堵住口与鼻，止息出入息时，有风从耳孔冲出，发出极大的声响。巴罗多迦，我的精进已然发起，毫不退缩；正念现前，毫不忘失。然而，我的身体因那痛苦的精进而焦躁不安，不得平息。”

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya, evameva kho me, bhāradvāja, mukhato ca nāsato [Pg.433] ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“巴罗多迦，我当时这样想：‘我何不修习无息禅呢？’于是，巴罗多迦，我便止住口、鼻、耳的出入息。巴罗多迦，当我止住口、鼻、耳的出入息时，有强烈的风上冲我的头顶。巴罗多迦，犹如一个强壮的人用锋利的刀尖劈开头顶，正是这样，巴罗多迦，当我止住口、鼻、耳的出入息时，有强烈的风上冲我的头顶。巴罗多迦，我的精进已然发起，毫不退缩；正念现前，毫不忘失。然而，我的身体因那痛苦的精进而焦躁不安，不得平息。”

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya, evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“巴罗多迦，我生起此念：‘我何不修习无出入息禅呢？’于是，巴罗多迦，我止住了口、鼻、耳的出入息。巴罗多迦，当我止住口、鼻、耳的出入息时，我的头部生起剧烈的疼痛。巴罗多迦，犹如一个强壮的人用坚韧的皮带紧紧地箍头，正是这样，巴罗多迦，当我止住口、鼻、耳的出入息时，我的头部生起剧烈的疼痛。巴罗多迦，我的精进已然发起，毫不松懈；正念现前，毫不忘失；但我的身体因那痛苦精进的折磨而焦躁不安，不得平息。”

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“巴罗多迦，我生起此念：‘我何不修习无出入息禅呢？’于是，巴罗多迦，我止住了口、鼻、耳的出入息。巴罗多迦，当我止住口、鼻、耳的出入息时，有猛烈的风绞割我的腹部。巴罗多迦，犹如一个熟练的屠牛夫或其学徒用锋利的屠刀切开牛腹，正是这样，巴罗多迦，当我止住口、鼻、耳的出入息时，有猛烈的风绞割我的腹部。巴罗多迦，我的精进已然发起，毫不松懈；正念现前，毫不忘失；但我的身体因那痛苦精进的折磨而焦躁不安，不得平息。”

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca [Pg.434] nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Apissu maṃ, bhāradvāja, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti; arahaṃ samaṇo gotamo, vihārotveva so arahato evarūpo hotī’ti.

“巴罗多迦，我当时这样想：‘我何不修习无出入息禅呢？’于是，巴罗多迦，我止息了口、鼻和耳的出入息。巴罗多迦，当我止息了口、鼻和耳的出入息时，身体上便产生了极大的灼热。巴罗多迦，犹如两个强壮的人抓住一个较弱的人，用火炭坑来烧烤、折磨他一样，当我止息了口、鼻和耳的出入息时，身体上便产生了极大的灼热。然而，巴罗多迦，我的精进已然发起，毫不松懈；正念现前，毫不忘失；我的身体却因那以苦为首的精进所逼迫，变得躁动不安，无法平静。巴罗多迦，甚至有天神看到我后这样说：‘沙门乔达摩已经死了。’有些天神则说：‘沙门乔达摩还没死，但正在死去。’还有些天神说：‘沙门乔达摩既没有死，也不是正在死去；沙门乔达摩是阿罗汉，阿罗汉的安住状态就是这样的。’”

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, bhāradvāja, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma. Tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ. Taṃ mamassa musā’ti. So kho ahaṃ, bhāradvāja, tā devatā paccācikkhāmi, ‘hala’nti vadāmi.

“巴罗多迦，我当时这样想：‘我何不完全断绝食物呢？’巴罗多迦，那时，有天神前来对我说：‘贤者，请不要完全断绝食物。贤者，如果你完全断绝食物，我们将从你的毛孔注入天上的滋养，你就能以此维生。’巴罗多迦，我当时这样想：‘如果我宣称完全不进食，而这些天神却从毛孔为我注入天上的滋养，我以此维生，那对我来说就是虚妄。’于是，巴罗多迦，我拒绝了那些天神，对他们说：‘不可。’”

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsa’nti. So kho ahaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ [Pg.435] āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya; seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya; seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya; seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya; seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya; seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, bhāradvāja, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti; yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

“巴罗多迦，我那时这样想：‘我何不一点一点地、一捧一捧地吃食物，无论是绿豆汤、野豌豆汤、兵豆汤，还是豌豆汤呢？’于是，巴罗多迦，我就一点一点地、一捧一捧地吃食物，无论是绿豆汤、野豌豆汤、兵豆汤，还是豌豆汤。巴罗多迦，当我这样一点一点地、一捧一捧地吃食物时，我的身体变得极度消瘦。由于所食甚少，我的肢节变得犹如八十节草或黑节草；由于所食甚少，我的臀部变得犹如骆驼蹄；由于所食甚少，我的脊椎骨变得高低不平，犹如一串绳珠；由于所食甚少，我的肋骨变得塌陷毁坏，犹如古旧朽坏厅堂的椽子；由于所食甚少，我的眼珠深陷于眼窝，犹如深井之水中的星影，深陷而幽暗；由于所食甚少，我的头皮变得萎缩枯瘪，犹如风吹日晒下生采的苦葫芦。巴罗多迦，我想摸腹部皮肤时，摸到的却是脊椎骨；想摸脊椎骨时，摸到的却是腹部皮肤。巴罗多迦，由于所食甚少，我的腹部皮肤简直就贴着脊椎骨了。巴罗多迦，当我想去大小便时，就因所食甚少而在原地向前仆倒。巴罗多迦，我为了舒缓这身体，用手摩挲肢体。当我用手摩挲肢体时，巴罗多迦，由于所食甚少，那些根部腐烂的体毛就从身上脱落了。巴罗多迦，人们看到我就说：‘沙门乔达摩是黑色的。’有些人说：‘沙门乔达摩不是黑色的，是棕色的。’还有些人说：‘沙门乔达摩既不是黑色的也不是棕色的，是黄褐色的。’巴罗多迦，由于所食甚少，我原本极其纯净、明亮的肤色就这样被损害了。”

482. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu[Pg.436], etāvaparamaṃ, nayito bhiyyo; yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo; yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ bhāradvāja, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, bhāradvāja, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

482. 巴罗多迦，我生起此念：“于过去世，任何因精勤而感受痛苦、猛烈、粗厉、辛辣之受的沙门或婆罗门，此为至极，无有过于此者；于未来世，任何将因精勤而感受痛苦、猛烈、粗厉、辛辣之受的沙门或婆罗门，此为至极，无有过于此者；于现在世，任何正因精勤而感受痛苦、猛烈、粗厉、辛辣之受的沙门或婆罗门，此为至极，无有过于此者。然而，我以此辛辣的苦行，未能证得超越人法、足以圣智见的殊胜法。难道有其他觉悟之道吗？”巴罗多迦，我复生此念：“我忆起，于父王释迦之耕作时，我坐于清凉的阎浮树荫下，远离诸欲，远离诸不善法，具足并安住于有寻、有伺、离生喜乐的初禅。这难道就是觉悟之道吗？”巴罗多迦，我随念生起识：“这正是觉悟之道。”巴罗多迦，我生起此念：“我为何要害怕那远离诸欲、远离诸不善法的乐呢？”巴罗多迦，我复生此念：“我不害怕那远离诸欲、远离诸不善法的乐。”

483. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti.

483. 巴罗多迦，我当时生起此念：“以如此极度瘦弱之身，实难证得那安乐。我何不食用粗食，即米饭与麦粥？”巴罗多迦，于是我便食用了粗食，即米饭与麦粥。巴罗多迦，当时有五位比丘侍奉我，心想：“沙门乔达摩若证得任何法，将会告知我们。”巴罗多迦，然而自我食用粗食，即米饭与麦粥后，那五位比丘便心生厌离而离去，言：“沙门乔达摩已耽于奢华，放弃精勤，退转于奢华了。”

‘‘So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ [Pg.437] samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

巴罗多迦，我食用粗食、获得体力后，远离诸欲……证得初禅而住。寻、伺寂止，内净、心专一，无寻、无伺，由定生喜、乐，证得第二禅……第三禅……证得第四禅而住。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

当心如此得定、清净、明洁、无秽、离诸随烦恼、柔软、堪任、稳固、不动时，我引导自心，趋向宿命随念智。我忆念起种种宿世生命，即：一生、二生……如是，我忆念起那具有行相与细节的种种宿世生命。巴罗多迦，此乃我在初夜时分证得的第一明。无明被摧破，明生起；黑暗被摧破，光明生起；诚如为不放逸、热诚、精勤而住者然。

484. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

484. 我于心如此安定、清净、明亮、无垢、离随烦恼、柔软、适业、稳固、达到不动时，遂将心转向了知众生死生之智。我以清净、超越人力的天眼，看见众生死去与再生，卑劣与高贵，美貌与丑陋，善趣与恶趣，并了知众生随各自的业而行……巴罗多迦，此即是我于中夜时分所证得的第二明。无明已除，明已生；黑暗已除，光明已生；诚如为不放逸、热忱、精勤而住者所成就一般。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi [Pg.438] cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

“当心这样安定、清净、明亮、无垢、离随烦恼、柔软、适业、稳固、达到不动时，我将心转向诸漏灭尽之智。我如实地了知‘这是苦’，如实地了知‘这是苦集’，如实地了知‘这是苦灭’，如实地了知‘这是导向苦灭之道’；我如实地了知‘这些是漏’，如实地了知‘这是漏集’，如实地了知‘这是漏灭’，如实地了知‘这是导向漏灭之道’。对于这样知、这样见的我，心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。在解脱时，生起了‘已解脱’之智。我了知：‘生已尽，梵行已立，所作已办，不再有此生。’巴罗多迦，这实在是我在夜晚的后夜分所获得的第三明，无明被破除，明生起；黑暗被破除，光明生起；正如为不放逸、热忱、精勤而住者那样。”

485. Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘aṭṭhitavataṃ bhoto gotamassa padhānaṃ ahosi, sappurisavataṃ bhoto gotamassa padhānaṃ ahosi; yathā taṃ arahato sammāsambuddhassa. Kiṃ nu kho, bho gotama, atthi devā’’ti ? ‘‘Ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ – adhidevā’’ti. ‘‘Kiṃ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ adhidevā’ti vadesi. Nanu, bho gotama, evaṃ sante tucchā musā hotī’’ti? ‘‘‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya; atha khvettha viññunā purisena ekaṃsena niṭṭhaṃ gantabbaṃ yadidaṃ – ‘atthi devā’’’ti. ‘‘Kissa pana me bhavaṃ gotamo ādikeneva na byākāsī’’ti ? ‘‘Uccena sammataṃ kho etaṃ, bhāradvāja, lokasmiṃ yadidaṃ – ‘atthi devā’’’ti.

485. 如是说已，青年桑伽罗瓦对世尊说：“尊者乔达摩，您的精勤是坚定者的精勤，是善士的精勤，正如那阿罗汉、正自觉者一般。尊者乔达摩，到底有天神吗？”“巴罗多迦，我依理知道，即有诸上位天神。”“尊者乔达摩，当被问‘到底有天神吗？’时，您却说‘巴罗多迦，我依理知道，即有诸上位天神’。尊者乔达摩，这样一来，岂不是空洞虚假吗？”“巴罗多迦，当被问‘有天神吗？’时，若有人说‘有天神’，或说‘我依理知道’，那么有智慧的人就应就此得出确定的结论：‘有天神’。”“那为何尊者乔达摩一开始不为我解说呢？”“巴罗多迦，‘有天神’这一点，在世间是众所公认的。”

486. Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ [Pg.439] bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

486. 如是说已，青年桑伽罗瓦对世尊说：“好极了，尊者乔达摩！好极了，尊者乔达摩！尊者乔达摩，犹如扶正颠倒，犹如揭开遮蔽，犹如为迷路者指明道路，犹如在暗处持油灯，使有眼者能见色。正是这样，尊者乔达摩以种种方式阐明了法。我今皈依尊者乔达摩，皈依法，皈依比丘僧团。愿尊者乔达摩从今日起，终生视我为已皈依的优婆塞。”

Saṅgāravasuttaṃ niṭṭhitaṃ dasamaṃ.

《桑伽罗瓦经》第十终。

Brāhmaṇavaggo niṭṭhito pañcamo.

婆罗门品第五终。

Tassuddānaṃ –

其摄颂如下：

Brahmāyu selassalāyano, ghoṭamukho ca brāhmaṇo;

Caṅkī esu dhanañjāni, vāseṭṭho subhagāravoti.

梵寿、施罗、阿萨罗衍那，果达穆卡与阐基，伊须迦利与陀然阇尼，婆悉吒、须婆与桑伽罗瓦。

Idaṃ vaggānamuddānaṃ –

此为诸品之摄颂：

Vaggo gahapati bhikkhu, paribbājakanāmako;

Rājavaggo brāhmaṇoti, pañca majjhimaāgame.

居士品、比丘品、游行者品，王品与婆罗门品，此五品于《中部五十经》中。

Majjhimapaṇṇāsakaṃ samattaṃ.

《中部五十经》圆满。