3. Ambaṭṭhasuttaṃ

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

Pokkharasātivatthu

255. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ [pokkharasātī (sī.), pokkharasādi (pī.)] ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosi kho brāhmaṇo pokkharasāti – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ [bhagavāti (syā. kaṃ.), uparisoṇadaṇḍasuttādīsupi buddhaguṇakathāyaṃ evameva dissati]. 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.

Ambaṭṭhamāṇavo

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

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



这是我对文本的完整直译：
阿摩昼经
如是我闻。一时，世尊与大比丘僧团一起，约五百比丘，在拘萨罗国游行，来到一个名叫伊车能伽罗的拘萨罗国婆罗门村。那时，世尊住在伊车能伽罗的伊车能伽罗林中。
莲华色事
当时，婆罗门莲华色住在郁伽罗，那里人口稠密，草木水谷丰足，是拘萨罗国王波斯匿赐予的王地，作为梵施。婆罗门莲华色听说："据说，尊贵的沙门乔达摩，释迦族人，从释迦族出家，与大比丘僧团一起，约五百比丘，在拘萨罗国游行，已到达伊车能伽罗，住在伊车能伽罗的伊车能伽罗林中。关于这位尊贵的乔达摩，有这样美好的名声传开：'他是如来、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'。他以自己的智慧证悟并宣说这包括天、魔、梵、沙门、婆罗门、天、人的世界。他宣说的法，初善、中善、后善，有义理，有文采，显示完全圆满清净的梵行。见到这样的阿罗汉是好事。"
青年阿摩昼
当时，婆罗门莲华色有一个名叫阿摩昼的青年学生，是个诵习者，持咒者，通晓三吠陀，精通词义学和音韵学，熟知古传说为第五的典籍，通晓词句，精通文法，在顺世论和大人相上无所不通，在自己老师的三吠陀教义中得到认可 - "我所知道的，你也知道；你所知道的，我也知道。"
于是婆罗门莲华色对青年阿摩昼说："亲爱的阿摩昼，这位沙门乔达摩，释迦族人，从释迦族出家，与大比丘僧团一起，约五百比丘，在拘萨罗国游行，已到达伊车能伽罗，住在伊车能伽罗的伊车能伽罗林中。关于这位尊贵的乔达摩，有这样美好的名声传开：'他是如来、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'。他以自己的智慧证悟并宣说这包括天、魔、梵、沙门、婆罗门、天、人的世界。他宣说的法，初善、中善、后善，有义理，有文采，显示完全圆满清净的梵行。见到这样的阿罗汉是好事。亲爱的阿摩昼，你去拜见沙门乔达摩；拜见后了解沙门乔达摩，看看传开的名声是否如实，这位尊贵的乔达摩是否如此。我们将这样了解这位尊贵的乔达摩是否如此，是否不如此。"

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

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

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

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

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

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

Paṭhamaibbhavādo

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



"尊者，我怎样才能知道这位尊贵的乔达摩 - 传开的名声是否如实，这位尊贵的乔达摩是否如此，是否不如此呢？"
"亲爱的阿摩昼，我们的经典中记载了三十二种大人相。具备这些相的大人只有两种去向，别无其他。如果居家，他将成为转轮圣王，是如法的法王，统治四方，征服四方，国土安稳，具足七宝。他有这七宝：轮宝、象宝、马宝、珠宝、女宝、居士宝、主兵宝为第七。他有千余子，勇猛雄健，能摧伏他军。他以非暴力、非武力、以法统治这四海之内的大地。如果他从在家出家，他将成为阿罗汉、正等正觉、世间除蔽者。亲爱的阿摩昼，我是咒语的传授者，你是咒语的接受者。"
青年阿摩昼回答婆罗门莲华色说："是的，尊者。"然后从座位起身，向婆罗门莲华色行礼，右绕后，登上骡车，与众多青年一起前往伊车能伽罗林。车行至可行之处后下车，步行进入园林。当时，许多比丘在露地经行。于是青年阿摩昼走向那些比丘，到了之后对他们说："诸位，那位尊贵的乔达摩现在住在哪里？我们来这里是为了拜见那位尊贵的乔达摩。"
那些比丘心想："这个青年阿摩昼是著名家族出身，又是著名的婆罗门莲华色的学生。世尊与这样的善男子交谈并不困难。"他们对青年阿摩昼说："阿摩昼，那是精舍，门是关着的。你轻轻地走过去，不要匆忙，进入门廊后咳嗽一声，敲门。世尊会为你开门的。"
于是青年阿摩昼轻轻地走向那关着门的精舍，不慌不忙地进入门廊，咳嗽一声，敲门。世尊开了门。青年阿摩昼进去了。其他青年们也进去，与世尊互相问候，寒暄后坐在一旁。但青年阿摩昼一边走动一边与坐着的世尊交谈，站着时也与坐着的世尊交谈。
于是世尊对青年阿摩昼说："阿摩昼，你是否也是这样与年长的婆罗门、老师、师父交谈的，像你现在走动、站立时与坐着的我交谈一样？"
第一次贱民之诽谤
"不是的，乔达摩先生。行走的婆罗门应该与行走的婆罗门交谈，站立的婆罗门应该与站立的婆罗门交谈，坐着的婆罗门应该与坐着的婆罗门交谈，躺着的婆罗门应该与躺着的婆罗门交谈。但对于那些秃头沙门、卑贱、黑种、婢生子，我就是这样与他们交谈，就像现在与乔达摩先生交谈一样。" "阿摩昼，你来这里是有目的的。无论你们为什么目的而来，你们都应该好好考虑那个目的。这个青年阿摩昼虽然未修行却自以为已修行，除了未修行，还能是什么呢？"

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

Dutiyaibbhavādo

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

Tatiyaibbhavādo

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

Dāsiputtavādo



于是青年阿摩昼被世尊说成未修行,感到愤怒不悦,就诽谤、贬低、责难世尊,心想"沙门乔达摩会被我贬低",对世尊说:"乔达摩先生,释迦族性情暴躁;乔达摩先生,释迦族粗鲁;乔达摩先生,释迦族轻浮;乔达摩先生,释迦族多言。他们是贱民却自以为是贱民,不尊重婆罗门,不敬重婆罗门,不尊敬婆罗门,不崇拜婆罗门,不礼敬婆罗门。乔达摩先生,这是不适当的,这是不恰当的,这些释迦族是贱民却自以为是贱民,不尊重婆罗门,不敬重婆罗门,不尊敬婆罗门,不崇拜婆罗门,不礼敬婆罗门。"这样,青年阿摩昼第一次对释迦族作出贱民之诽谤。
第二次贱民之诽谤
"阿摩昼,释迦族对你做了什么错事呢?""乔达摩先生,有一次我因老师婆罗门莲华色的某件事来到迦毗罗卫城。我走向释迦族的集会堂。那时,许多释迦族人和释迦族王子坐在高座上,用手指互相戳弄,嬉笑玩耍,我觉得他们分明是在嘲笑我,没有人邀请我就座。乔达摩先生,这是不适当的,这是不恰当的,这些释迦族是贱民却自以为是贱民,不尊重婆罗门,不敬重婆罗门,不尊敬婆罗门,不崇拜婆罗门,不礼敬婆罗门。"这样,青年阿摩昼第二次对释迦族作出贱民之诽谤。
第三次贱民之诽谤
"阿摩昼,即使小鹌鹑在自己的巢中也会自由自在。阿摩昼,迦毗罗卫城是释迦族自己的地方,你不应该因这点小事就生气。""乔达摩先生,有四个种姓 - 刹帝利、婆罗门、吠舍、首陀罗。乔达摩先生,在这四个种姓中,三个种姓 - 刹帝利、吠舍、首陀罗 - 无非是婆罗门的仆从。乔达摩先生,这是不适当的,这是不恰当的,这些释迦族是贱民却自以为是贱民,不尊重婆罗门,不敬重婆罗门,不尊敬婆罗门,不崇拜婆罗门,不礼敬婆罗门。"这样,青年阿摩昼第三次对释迦族作出贱民之诽谤。
婢生子之说

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

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

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

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

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

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

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



这时世尊心想:"这个青年阿摩昼对释迦族的贱民之诽谤太过分了,我不如问问他的种姓。"于是世尊对青年阿摩昼说:"阿摩昼,你是什么种姓?"阿摩昼说:"乔达摩先生,我是迦罗衍那种姓。""阿摩昼,如果追溯你祖先的姓氏,释迦族人是主人之子,而你是释迦族的婢生子。阿摩昼,释迦族认为甘蔗王是他们的祖先。"
"阿摩昼,从前有一个甘蔗王,他想把王位传给最喜爱的王后所生的儿子,就把长子们驱逐出国 - 奥迦目卡、迦罗甘陀、哈提尼迦、西尼苏拉。他们被驱逐后,住在喜马拉雅山麓一个莲花池畔的大沙罗树林中。为了不失去种姓的纯洁,他们与自己的姐妹同居。"
"阿摩昼,后来甘蔗王问大臣们:'王子们现在住在哪里?'大臣们回答:'陛下,在喜马拉雅山麓有一个莲花池畔的大沙罗树林,王子们现在住在那里。为了不失去种姓的纯洁,他们与自己的姐妹同居。'阿摩昼,甘蔗王惊叹道:'王子们真是释迦(能干)啊,王子们真是最高的释迦啊!'从那时起,阿摩昼,释迦族就出现了,他就是他们的祖先。"
"阿摩昼,甘蔗王有一个名叫提沙的婢女。她生了一个名叫迦罗的儿子。迦罗一出生就说:'妈妈,给我洗澡,妈妈,给我沐浴,把我从这不净中解脱出来,我会对你们有益的。'阿摩昼,就像现在人们看到鬼就说'鬼啊';同样,阿摩昼,那时人们看到鬼就说'迦罗啊'。他们说:'这个出生就会说话,黑色的出生了,鬼出生了。'从那时起,阿摩昼,迦罗衍那族就出现了,他就是迦罗衍那族的祖先。这样,阿摩昼,如果追溯你祖先的姓氏,释迦族人是主人之子,而你是释迦族的婢生子。"
说到这里,那些青年对世尊说:"请乔达摩先生不要过分用婢生子之说贬低阿摩昼。乔达摩先生,阿摩昼青年出身高贵,阿摩昼青年是良家子弟,阿摩昼青年多闻博学,阿摩昼青年善于言辞,阿摩昼青年聪明智慧,阿摩昼青年能够与乔达摩先生在这个话题上辩论。"
于是世尊对那些青年说:"如果你们认为'阿摩昼青年出身低贱,阿摩昼青年不是良家子弟,阿摩昼青年学识浅薄,阿摩昼青年不善言辞,阿摩昼青年愚笨无知,阿摩昼青年不能与沙门乔达摩在这个话题上辩论',那么阿摩昼青年就不要说话,你们来与我辩论这个话题。如果你们认为'阿摩昼青年出身高贵,阿摩昼青年是良家子弟,阿摩昼青年多闻博学,阿摩昼青年善于言辞,阿摩昼青年聪明智慧,阿摩昼青年能够与沙门乔达摩在这个话题上辩论',那么你们就不要说话,让阿摩昼青年来与我辩论。"
"乔达摩先生,阿摩昼青年出身高贵,阿摩昼青年是良家子弟,阿摩昼青年多闻博学,阿摩昼青年善于言辞,阿摩昼青年聪明智慧,阿摩昼青年能够与乔达摩先生在这个话题上辩论,我们会保持沉默,让阿摩昼青年与乔达摩先生在这个话题上辩论。"

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

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

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

272. Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī – upanisīditvā bhagavantaṃ etadavoca – ‘‘kimetaṃ [kiṃ me taṃ (ka.)] bhavaṃ gotamo āha? Punabhavaṃ gotamo bravitū’’ti [brūtu (syā.)].

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

Ambaṭṭhavaṃsakathā

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



于是世尊对青年阿摩昼说:"阿摩昼,现在有一个合理的问题要问你,你必须回答,即使不愿意。如果你不回答,或者答非所问,或者保持沉默,或者离开,你的头将当场裂为七瓣。阿摩昼,你怎么认为?你从年长的、年迈的婆罗门老师们那里听说,迦罗衍那族是从哪里来的?谁是迦罗衍那族的祖先?"
说到这里,青年阿摩昼保持沉默。世尊第二次对青年阿摩昼说:"阿摩昼,你怎么认为?你从年长的、年迈的婆罗门老师们那里听说,迦罗衍那族是从哪里来的?谁是迦罗衍那族的祖先?"青年阿摩昼第二次保持沉默。于是世尊对青年阿摩昼说:"阿摩昼,现在回答吧,现在不是保持沉默的时候。阿摩昼,如果有人被如来问到第三次合理的问题还不回答,他的头将当场裂为七瓣。"
这时,手持金刚杵的夜叉拿着一个巨大的、燃烧着的、发光的铁锤,站在青年阿摩昼的上空,想:"如果这个青年阿摩昼被世尊问到第三次合理的问题还不回答,我就把他的头当场打碎成七瓣。"只有世尊和青年阿摩昼能看见这个手持金刚杵的夜叉。
于是青年阿摩昼感到恐惧、惊慌、毛骨悚然,只能向世尊寻求庇护,向世尊寻求refuge,向世尊寻求保护,靠近世尊说:"乔达摩先生说什么?请乔达摩先生再说一遍。"
"阿摩昼,你怎么认为?你从年长的、年迈的婆罗门老师们那里听说,迦罗衍那族是从哪里来的?谁是迦罗衍那族的祖先?""乔达摩先生,我听说的正如乔达摩先生所说。迦罗衍那族就是从那里来的,他就是迦罗衍那族的祖先。"
阿摩昼家族的故事
说到这里,那些青年大声喧哗:"原来青年阿摩昼出身低贱,原来青年阿摩昼不是良家子弟,原来青年阿摩昼是释迦族的婢生子。原来释迦族人是青年阿摩昼的主人之子。我们错误地认为应该贬低这个如法说法的沙门乔达摩。"

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

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

Khattiyaseṭṭhabhāvo

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

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



这时世尊心想:"这些青年用婢生子之说过分贬低青年阿摩昼了,我应该解救他。"于是世尊对那些青年说:"青年们,不要用婢生子之说过分贬低青年阿摩昼。那个迦罗仙人是个伟大的人物。他去了南方,学习了梵咒,然后去见甘蔗王,向他求娶美貌的公主。甘蔗王愤怒不悦地说:'这个婢生子竟敢向我求娶美貌的公主',就拉开了弓箭。但他既不能射出箭,也不能收回箭。"
"青年们,这时大臣们去见迦罗仙人说:'尊者,愿国王平安;尊者,愿国王平安。''国王会平安的,但如果国王向下射箭,国王统治的土地将会下陷。''尊者,愿国王平安,愿国土平安。''国王会平安,国土也会平安,但如果国王向上射箭,国王统治的土地七年不会下雨。''尊者,愿国王平安,愿国土平安,愿天降雨。''国王会平安,国土会平安,天也会降雨,但国王应该把箭对准长子,王子会安然无恙。'青年们,于是大臣们告诉甘蔗王:'陛下,请把箭对准长子,王子会安然无恙。'甘蔗王把箭对准了长子,王子果然安然无恙。这时,甘蔗王因被梵罚威胁而感到恐惧、惊慌、毛骨悚然,就把美貌的公主嫁给了迦罗。青年们,不要用婢生子之说过分贬低青年阿摩昼,那个迦罗仙人是个伟大的人物。"
刹帝利的优越性
然后世尊对青年阿摩昼说:"阿摩昼,你怎么看?如果一个刹帝利王子与一个婆罗门女子同居,生下一个儿子。这个刹帝利王子与婆罗门女子所生的儿子,能否在婆罗门中获得座位或水?""乔达摩先生,他能获得。""婆罗门们会否在祭祀、供养、宴会或宾客时给他食物?""乔达摩先生,他们会给。""婆罗门们会否教他咒语?""乔达摩先生,他们会教。""他在女人方面会受限制还是不受限制?""乔达摩先生,他不受限制。""刹帝利们会否给他行刹帝利灌顶礼?""乔达摩先生,不会。""为什么?""乔达摩先生,因为他母系不纯。"
"阿摩昼,你怎么看?如果一个婆罗门青年与一个刹帝利女子同居,生下一个儿子。这个婆罗门青年与刹帝利女子所生的儿子,能否在婆罗门中获得座位或水?""乔达摩先生,他能获得。""婆罗门们会否在祭祀、供养、宴会或宾客时给他食物?""乔达摩先生,他们会给。""婆罗门们会否教他咒语?""乔达摩先生,他们会教。""他在女人方面会受限制还是不受限制?""乔达摩先生,他不受限制。""刹帝利们会否给他行刹帝利灌顶礼?""乔达摩先生,不会。""为什么?""乔达摩先生,因为他父系不纯。"

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

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

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

‘Khattiyo seṭṭho janetasmiṃ,

Ye gottapaṭisārino;

Vijjācaraṇasampanno,

So seṭṭho devamānuse’ti.

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

‘Khattiyo seṭṭho janetasmiṃ,

Ye gottapaṭisārino;

Vijjācaraṇasampanno,

So seṭṭho devamānuse’ti.

Bhāṇavāro paṭhamo.

Vijjācaraṇakathā

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



"阿摩昼,这样看来,无论是以女人比较女人,还是以男人比较男人,刹帝利都是最优秀的,婆罗门是低劣的。阿摩昼,你怎么看?如果婆罗门们因为某件事把一个婆罗门剃光头发,用灰袋打他,然后把他驱逐出国或城,他还能在婆罗门中获得座位或水吗?""乔达摩先生,不能。""婆罗门们会在祭祀、供养、宴会或宾客时给他食物吗?""乔达摩先生,不会。""婆罗门们会教他咒语吗?""乔达摩先生,不会。""他在女人方面会受限制还是不受限制?""乔达摩先生,他会受限制。"
"阿摩昼,你怎么看?如果刹帝利们因为某件事把一个刹帝利剃光头发,用灰袋打他,然后把他驱逐出国或城,他能在婆罗门中获得座位或水吗?""乔达摩先生,能。""婆罗门们会在祭祀、供养、宴会或宾客时给他食物吗?""乔达摩先生,会。""婆罗门们会教他咒语吗?""乔达摩先生,会。""他在女人方面会受限制还是不受限制?""乔达摩先生,他不受限制。"
"阿摩昼,刹帝利只有在被剃光头发、用灰袋打他并被驱逐出国或城时,才会达到最低贱的地步。阿摩昼,即使刹帝利达到最低贱的地步,刹帝利仍然是最优秀的,婆罗门是低劣的。阿摩昼,梵天常童子曾说过这样的偈颂:
'在这世间中刹帝利最优,
对于那些重视家族的人;
具足明行者,
在天上人间最为优秀。'
阿摩昼,这个梵天常童子说的偈颂唱得好,不是唱得不好,说得好,不是说得不好,有意义,不是无意义,我赞同。阿摩昼,我也这样说:
'在这世间中刹帝利最优,
对于那些重视家族的人;
具足明行者,
在天上人间最为优秀。'"
第一诵品完。
明行之说
"乔达摩先生,什么是行?什么是明?""阿摩昼,在无上明行具足中,不谈论出身,不谈论种姓,不谈论傲慢,'你配得上我,你配不上我'。阿摩昼,只有在结婚、嫁娶、通婚时,才会谈论出身、种姓、傲慢,'你配得上我,你配不上我'。阿摩昼,凡是被出身论、种姓论、傲慢论、婚姻论束缚的人,都远离无上明行具足。阿摩昼,只有舍弃出身论、种姓论、傲慢论、婚姻论的束缚,才能证得无上明行具足。"

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

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

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

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

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

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

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

Catuapāyamukhaṃ



"乔达摩先生,什么是行?什么是明?""阿摩昼,如来出现于世,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。他以自己的智慧证知并宣说这个有天、魔、梵天的世界,这个有沙门、婆罗门、天、人的众生界。他宣说法,初善、中善、后善,有义有文,显示完全圆满清净的梵行。居士或居士子或生在某种族中的人听闻此法。他听闻此法后,对如来生起信心。他具足这种信心,这样思惟……(应该像191段开始那样详细说明)……
"他远离欲望,远离不善法,有寻有伺,由离生喜乐,进入初禅而住……这也是他的行。
"再者,阿摩昼,比丘平息寻伺,内心宁静,心一境性,无寻无伺,由定生喜乐,进入第二禅而住……这也是他的行。
"再者,阿摩昼,比丘离喜而住,保持平等心,具念正知,以身感受乐,正如圣者们所说的'具平等心、具念、住于乐',进入第三禅而住……这也是他的行。
"再者,阿摩昼,比丘舍乐舍苦,先前的喜忧已灭,不苦不乐,平等心、念清净,进入第四禅而住……这也是他的行。阿摩昼,这就是行。
"他的心如此入定,清净、明亮、无垢、离染、柔软、适业、稳固、不动摇,他引导其心趣向智见……这是他的明……他了知:'不再有未来的轮回',这也是他的明。阿摩昼,这就是明。
"阿摩昼,这样的比丘被称为'具足明'、'具足行'、'具足明行'。阿摩昼,除了这种明具足和行具足,没有其他更高或更殊胜的明具足和行具足。
四种堕落之门

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

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

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

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

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

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

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

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

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



"阿摩昼,对于这无上明行具足,有四种堕落之门。哪四种?阿摩昼,这里有些沙门或婆罗门不能证得这无上明行具足,就拿着背篓进入森林,想:'我要以自然掉落的果实为食。'结果他只成为具足明行者的仆人。阿摩昼,这是无上明行具足的第一种堕落之门。
"再者,阿摩昼,这里有些沙门或婆罗门不能证得这无上明行具足,也不能以自然掉落的果实为食,就拿着锄头和篮子进入森林,想:'我要以块根、果实为食。'结果他只成为具足明行者的仆人。阿摩昼,这是无上明行具足的第二种堕落之门。
"再者,阿摩昼,这里有些沙门或婆罗门不能证得这无上明行具足,不能以自然掉落的果实为食,不能以块根、果实为食,就在村庄或城镇附近建造火室,供奉火神而住。结果他只成为具足明行者的仆人。阿摩昼,这是无上明行具足的第三种堕落之门。
"再者,阿摩昼,这里有些沙门或婆罗门不能证得这无上明行具足,不能以自然掉落的果实为食,不能以块根、果实为食,不能供奉火神,就在四衢大道上建造四门房屋而住,想:'从这四方来的沙门或婆罗门,我将尽我所能供养他们。'结果他只成为具足明行者的仆人。阿摩昼,这是无上明行具足的第四种堕落之门。阿摩昼,这就是无上明行具足的四种堕落之门。
"阿摩昼,你怎么看?你和你的老师是否具备这无上明行具足?""不,乔达摩先生。我和我的老师算什么?无上明行具足又是什么?乔达摩先生,我和我的老师离无上明行具足还很远。"
"阿摩昼,你怎么看?你和你的老师不能证得这无上明行具足,是否拿着背篓进入森林,想:'我们要以自然掉落的果实为食'?""不,乔达摩先生。"
"阿摩昼,你怎么看?你和你的老师不能证得这无上明行具足,不能以自然掉落的果实为食,是否拿着锄头和篮子进入森林,想:'我们要以块根、果实为食'?""不,乔达摩先生。"
"阿摩昼,你怎么看?你和你的老师不能证得这无上明行具足,不能以自然掉落的果实为食,不能以块根、果实为食,是否在村庄或城镇附近建造火室,供奉火神而住?""不,乔达摩先生。"
"阿摩昼,你怎么看?你和你的老师不能证得这无上明行具足,不能以自然掉落的果实为食,不能以块根、果实为食,不能供奉火神,是否在四衢大道上建造四门房屋而住,想:'从这四方来的沙门或婆罗门,我们将尽我们所能供养他们'?""不,乔达摩先生。"

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

Pubbakaisibhāvānuyogo

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

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

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

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

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

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

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

‘‘…Pe… evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi [dīghāsibaddhehi (syā. pī.)] purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako’’ti? ‘‘No hidaṃ, bho gotama’’.

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

Dvelakkhaṇādassanaṃ




这样，安巴德，你和你的老师都缺乏这种无上的明行成就。而且你和你的老师也缺乏那四种导致无上明行成就的堕落之道。安巴德啊,你的老师婆罗门波卡拉萨提说过这样的话:'那些秃头的沙门算什么东西,他们是低贱的、黑皮肤的、出身卑微的人,怎么能与精通三吠陀的婆罗门相提并论?'然而他自己也未能完全成就。安巴德,你看,你的老师婆罗门波卡拉萨提犯了多大的错误啊。
古仙人的修行
婆罗门波卡拉萨提享受着憍萨罗国王波斯匿赐予的食物。然而波斯匿王甚至不愿意亲自接见他。当他与波斯匿王交谈时,也是隔着帘子进行的。安巴德啊,对于那些应当接受如法布施的人,波斯匿王怎么会不愿意亲自接见呢?你看,你的老师婆罗门波卡拉萨提犯了多大的错误啊。
安巴德,你怎么认为?假如波斯匿王坐在象背上,或坐在马背上,或站在车上,与某些贵族或王族商议某些事情。然后他离开那个地方,站到一旁。这时来了一个首陀罗或首陀罗的奴隶,站在那个地方,重复同样的商议内容,说:'波斯匿王是这样说的,波斯匿王是这样说的。'难道他说的就是国王的话,进行的就是国王的商议吗?仅仅这样,他就能成为国王或国王的大臣吗?"不是的,乔达摩先生。"
同样的,安巴德,那些婆罗门的古代仙人,是咒语的创作者和传播者。现在的婆罗门仍在诵读、传诵、讲诵和教授他们古老的咒语诗句,例如阿塔卡、瓦玛卡、瓦玛德瓦、毗湿婆蜜多、阎摩多耆、昂耆罗、婆罗豆婆阇、婆私咤、迦叶和薄伽。你说'我和我的老师学习了这些咒语',但仅仅这样,你就能成为仙人或处于仙人的境界吗?这是不可能的。
安巴德,你怎么认为?你听老年婆罗门、长者婆罗门、师父和大师们说过吗?那些婆罗门的古代仙人,是咒语的创作者和传播者。现在的婆罗门仍在诵读、传诵、讲诵和教授他们古老的咒语诗句,例如阿塔卡、瓦玛卡、瓦玛德瓦、毗湿婆蜜多、阎摩多耆、昂耆罗、婆罗豆婆阇、婆私咤、迦叶和薄伽。他们是否像你和你的老师现在这样,沐浴涂香、修剪须发、戴着珠宝耳环、穿着白色衣服,沉溺于五种感官之乐?"不是的,乔达摩先生。"
"...他们是否像你和你的老师现在这样,享用精美的大米饭,配以各种汤汁和咖喱?"不是的,乔达摩先生。"
"...他们是否像你和你的老师现在这样,被腰围纤细的女子服侍?"不是的,乔达摩先生。"
"...他们是否像你和你的老师现在这样,驾驶装饰华丽的马车,用长鞭抽打马匹?"不是的,乔达摩先生。"
"...他们是否像你和你的老师现在这样,住在设有护城河、吊桥的堡垒里,由持长剑的人把守?"不是的,乔达摩先生。"
"这样看来,安巴德,你和你的老师既不是仙人,也没有处于仙人的境界。安巴德,如果有人对我有任何怀疑或疑惑,可以问我问题,我会用解释来消除他的疑惑。"
观察两种特征

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

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

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

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

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

Pokkharasātibuddhupasaṅkamanaṃ



这时,世尊从精舍里出来,开始在经行处行走。安巴德青年也从精舍里出来,在经行处行走。安巴德青年跟随着行走的世尊,观察世尊身上的三十二大人相。安巴德青年看到了世尊身上的大部分三十二大人相,除了两个。对于这两个大人相,他感到怀疑和困惑,无法确信和满意 - 即隐藏在衣内的生殖器,以及广长的舌头。
这时,世尊心想:"这个安巴德青年看到了我身上的大部分三十二大人相,除了两个。对于这两个大人相,他感到怀疑和困惑,无法确信和满意 - 即隐藏在衣内的生殖器,以及广长的舌头。"于是世尊施展神通,让安巴德青年看到了他隐藏在衣内的生殖器。然后世尊伸出舌头,舔了舔两耳,舔了舔两鼻孔,甚至用舌头覆盖了整个前额。这时,安巴德青年心想:"沙门乔达摩确实具备完整的三十二大人相,而不是不完整的。"他对世尊说:"好了,乔达摩先生,我们该走了,我们还有很多事情要做。""安巴德,你认为现在是时候就走吧。"于是安巴德青年登上马车离开了。
那时,婆罗门波卡提已经离开乌卡塔城,和一大群婆罗门一起坐在自己的园林里,等待安巴德青年。安巴德青年朝着那个园林驶去。他乘车到了可以乘车的地方,然后下车步行来到婆罗门波卡提面前。他向婆罗门波卡**提行礼后,坐在一旁。
婆罗门波卡提对坐在一旁的安巴德青年说:"孩子安巴德,你见到那位乔达摩先生了吗?""是的,先生,我们见到了那位乔达摩先生。""孩子安巴德,关于那位乔达摩先生的传言是否属实,而不是虚假的?那位乔达摩先生是否真如传言所说,而不是别的样子?""先生,关于那位乔达摩先生的传言确实属实,而不是虚假的。那位乔达摩先生确实如传言所说,而不是别的样子。他确实具备完整的三十二大人相,而不是不完整的。""孩子安巴德,你和沙门乔达摩有过任何交谈吗?""是的,先生,我和沙门乔达摩有过一些交谈。""孩子安巴德,你和沙门乔达摩是怎样交谈的呢?"于是安巴德青年把他与世尊的全部对话都告诉了婆罗门波卡提。
听完后,婆罗门波卡**提对安巴德青年说:"啊,我们的小聪明啊!啊,我们的小学者啊!啊,我们的小三吠陀专家啊!先生,一个这样的人死后会堕入恶道、恶趣、地狱之中。安巴德,你一再冒犯那位乔达摩先生,结果那位乔达摩先生也一再责备我们。啊,我们的小聪明啊!啊,我们的小学者啊!啊,我们的小三吠陀专家啊!先生,一个这样的人死后会堕入恶道、恶趣、地狱之中。"他愤怒不悦,用脚踢开安巴德青年。他想立即去拜见世尊。
波卡**提拜见佛陀

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

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

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

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

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

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



这时,那些婆罗门对婆罗门波卡拉萨提说:"先生,今天去拜见沙门乔达摩已经太晚了。明天波卡拉萨提先生再去拜见沙门乔达摩吧。"于是婆罗门波卡拉萨提在自己家里准备了精美的硬食和软食,装上车,在火把的照耀下从乌卡塔城出发,前往伊车能伽罗林。他乘车到了可以乘车的地方,然后下车步行来到世尊面前。他与世尊互相问候,寒暄了一番愉快而友好的话后,坐在一旁。
坐在一旁的婆罗门波卡拉萨提对世尊说:"乔达摩先生,我们的学生安巴德青年来过这里吗?""婆罗门,你的学生安巴德青年确实来过这里。""乔达摩先生,你和安巴德青年有过任何交谈吗?""婆罗门,我确实和安巴德青年有过一些交谈。""乔达摩先生,你和安巴德青年是怎样交谈的呢?"于是世尊把他与安巴德青年的全部对话都告诉了婆罗门波卡拉萨提。听完后,婆罗门波卡拉萨提对世尊说:"乔达摩先生,安巴德青年是个愚蠢的人。请乔达摩先生原谅安巴德青年。""婆罗门,愿安巴德青年幸福安康。"
然后婆罗门波卡拉萨提观察世尊身上的三十二大人相。他看到了世尊身上的大部分三十二大人相,除了两个。对于这两个大人相,他感到怀疑和困惑,无法确信和满意 - 即隐藏在衣内的生殖器,以及广长的舌头。
这时,世尊心想:"这个婆罗门波卡拉萨提看到了我身上的大部分三十二大人相,除了两个。对于这两个大人相,他感到怀疑和困惑,无法确信和满意 - 即隐藏在衣内的生殖器,以及广长的舌头。"于是世尊施展神通,让婆罗门波卡拉萨提看到了他隐藏在衣内的生殖器。然后世尊伸出舌头,舔了舔两耳,舔了舔两鼻孔,甚至用舌头覆盖了整个前额。
这时,婆罗门波卡拉萨提心想:"沙门乔达摩确实具备完整的三十二大人相,而不是不完整的。"他对世尊说:"请乔达摩先生接受我今天的供养,连同比丘僧团。"世尊以沉默表示接受。
婆罗门波卡拉萨提知道世尊已经接受后,就通知世尊说:"乔达摩先生,时间到了,饭已经准备好了。"这时,世尊在上午穿好衣服,拿着衣钵,和比丘僧团一起来到婆罗门波卡拉萨提的住处。到了之后,坐在准备好的座位上。然后婆罗门波卡拉萨提亲自用精美的硬食和软食供养世尊,让他吃饱。年轻的婆罗门们则供养比丘僧团。婆罗门波卡拉萨提看到世尊吃完放下了手中的钵,就拿了一个低矮的座位,坐在一旁。

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

Pokkharasātiupāsakattapaṭivedanā



坐在一旁的婆罗门波卡提听世尊渐次地讲说,即:讲说布施,讲说持戒,讲说生天;讲说欲望的过患、卑贱、污秽,讲说出离的功德。当世尊知道婆罗门波卡提的心已经准备好、柔软、没有障碍、欢喜、明净时,就开示诸佛特有的法义:苦、集、灭、道。就像一块干净的、没有污渍的布能很好地吸收染料;同样地,就在那个座位上,婆罗门波卡**提生起了远尘离垢的法眼:"凡是有生起的法,都是要灭尽的。"
波卡**提皈依为优婆塞


299. Atha kho brāhmaṇo pokkharasāti 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 dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti [paccuṭṭhassanti (pī.)] vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Kalyāṇaṃ vuccati, brāhmaṇā’’ti.

Ambaṭṭhasuttaṃ niṭṭhitaṃ tatiyaṃ.

这时,婆罗门波卡提已经见法、得法、知法、深入法,超越疑惑,没有犹豫,在老师的教导中获得自信,不依赖他人,他对世尊说:"太妙了,乔达摩先生!太妙了,乔达摩先生!就像有人扶起摔倒的东西,揭开遮蔽的东西,为迷路的人指明道路,在黑暗中举起油灯,让有眼睛的人能看见东西。同样地,乔达摩先生以各种方式阐明了佛法。乔达摩先生,我和我的儿子、妻子、随从、大臣一起皈依乔达摩先生、佛法和比丘僧团。请乔达摩先生接受我为优婆塞,从今天起直到生命终结我都皈依。正如乔达摩先生前往乌卡塔城的其他优婆塞家庭一样,请也来到波卡提家。在那里,无论是男孩还是女孩,他们会向乔达摩先生问候,起身迎接,提供座位或水,生起信心,这将给他们带来长久的利益和快乐。""婆罗门,你说得很好。"
安巴德经第三完成。

