12. Lohiccasuttaṃ

Lohiccabrāhmaṇavatthu

501. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari. Tena kho pana samayena lohicco brāhmaṇo sālavatikaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ, brahmadeyyaṃ.

502. Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’ti.

503. Assosi kho lohicco brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sālavatikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

504. Atha kho lohicco brāhmaṇo rosikaṃ [bhesikaṃ (sī. pī.)] nhāpitaṃ āmantesi – ‘‘ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama ; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – lohicco, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’ti. Evañca vadehi – ‘‘adhivāsetu kira bhavaṃ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti.

505. ‘‘Evaṃ, bho’’ti [evaṃ bhanteti (sī. pī.)] kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rosikā nhāpito bhagavantaṃ etadavoca – ‘‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

506. Atha kho rosikā nhāpito bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavoca – ‘‘avocumhā kho mayaṃ bhoto [mayaṃ bhante tava (sī. pī.)] vacanena taṃ bhagavantaṃ – ‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivutthañca pana tena bhagavatā’’ti.

507. Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā rosikaṃ nhāpitaṃ āmantesi – ‘‘ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṃ ārocehi – kālo bho, gotama, niṭṭhitaṃ bhatta’’nti. ‘‘Evaṃ, bho’’ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi . Ekamantaṃ ṭhito kho rosikā nhāpito bhagavato kālaṃ ārocesi – ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti.



这是我对文本的完整中文直译:
卢醯遮经
卢醯遮婆罗门的故事
如是我闻。一时,世尊与大比丘僧团约五百比丘一起在拘萨罗国游行,来到娑罗婆提迦。当时,卢醯遮婆罗门居住在娑罗婆提迦。那是一个人口稠密、草木丰茂、水源充足、谷物丰盛的地方,是拘萨罗国王波斯匿赐予的王地,作为梵施。
那时,卢醯遮婆罗门生起这样的恶见:"如果有沙门或婆罗门证得善法,证得善法后不应告诉他人,他人能为他人做什么呢?就像一个人砍断旧绳索后又做一条新绳索,我说这种贪欲之法也是如此邪恶,他人能为他人做什么呢?"
卢醯遮婆罗门听说:"尊贵的乔达摩沙门,释迦族人,从释迦族出家,与大比丘僧团约五百比丘一起在拘萨罗国游行,已到达娑罗婆提迦。关于这位乔达摩尊者,有这样的美誉广为流传:'这位世尊是阿罗汉、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。'他以自己的智慧证悟、实现并宣说这包括天、魔、梵、沙门、婆罗门、人、天的世界。他宣说的法初善、中善、后善,有义有文,显示完全圆满清净的梵行。见到这样的阿罗汉是很好的。"
于是卢醯遮婆罗门召唤理发师罗西迦说:"来吧,亲爱的罗西迦,去见乔达摩沙门。到那里后,以我的名义问候乔达摩沙门:少病、少恼、轻安、有力、安乐住否?卢醯遮婆罗门问候乔达摩尊者:少病、少恼、轻安、有力、安乐住否?并这样说:'请乔达摩尊者明天与比丘僧团一起应允接受卢醯遮婆罗门的供养。'"
理发师罗西迦回答卢醯遮婆罗门说:"好的,先生。"然后他去见世尊,到那里后向世尊致敬,坐在一旁。坐在一旁的理发师罗西迦对世尊说:"尊者,卢醯遮婆罗门问候世尊:少病、少恼、轻安、有力、安乐住否?并这样说:'请世尊明天与比丘僧团一起应允接受卢醯遮婆罗门的供养。'"世尊以沉默表示同意。
理发师罗西迦知道世尊已经同意,就从座位上起身,向世尊致敬,右绕后离开,去见卢醯遮婆罗门。到那里后,对卢醯遮婆罗门说:"尊敬的先生,我已经按照您的话对那位世尊说:'尊者,卢醯遮婆罗门问候世尊:少病、少恼、轻安、有力、安乐住否?并这样说:请世尊明天与比丘僧团一起应允接受卢醯遮婆罗门的供养。'那位世尊已经同意了。"
于是卢醯遮婆罗门在那天夜里过后,在自己家里准备了精美的硬食软食,然后召唤理发师罗西迦说:"来吧,亲爱的罗西迦,去见乔达摩沙门。到那里后,告诉乔达摩沙门时间已到:'尊敬的乔达摩,时间已到,饭食已备。'"理发师罗西迦回答卢醯遮婆罗门说:"好的,先生。"然后他去见世尊,到那里后向世尊致敬,站在一旁。站在一旁的理发师罗西迦告诉世尊时间已到:"尊者,时间已到,饭食已备。"

508. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. Tena kho pana samayena rosikā nhāpito bhagavantaṃ piṭṭhito piṭṭhito anubandho hoti. Atha kho rosikā nhāpito bhagavantaṃ etadavoca – ‘‘lohiccassa, bhante, brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’ti. Sādhu, bhante, bhagavā lohiccaṃ brāhmaṇaṃ etasmā pāpakā diṭṭhigatā vivecetū’’ti. ‘‘Appeva nāma siyā rosike, appeva nāma siyā rosike’’ti.

Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi . Atha kho lohicco brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Lohiccabrāhmaṇānuyogo

509. Atha kho lohicco brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho lohiccaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘saccaṃ kira te, lohicca, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’’ ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kiṃ maññasi lohicca nanu tvaṃ sālavatikaṃ ajjhāvasasī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Yo nu kho, lohicca, evaṃ vadeyya – ‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye taṃ upajīvanti, tesaṃ antarāyakaro vā hoti, no vā’’ti?

‘‘Antarāyakaro, bho gotama’’. ‘‘Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā’’ti? ‘‘Ahitānukampī, bho gotama’’. ‘‘Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā’’ti? ‘‘Sapattakaṃ, bho gotama’’. ‘‘Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā’’ti? ‘‘Micchādiṭṭhi, bho gotama’’. ‘‘Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’.

510. ‘‘Taṃ kiṃ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṃ ajjhāvasatī’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Yo nu kho, lohicca, evaṃ vadeyya – ‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro vā hoti, no vā’’ti?

‘‘Antarāyakaro, bho gotama’’. ‘‘Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā’’ti? ‘‘Ahitānukampī, bho gotama’’. ‘‘Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā’’ti? ‘‘Sapattakaṃ, bho gotama’’. ‘‘Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā’’ti? ‘‘Micchādiṭṭhi, bho gotama’’. ‘‘Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’.



这是我对文本的完整中文直译:
于是世尊在上午时分穿好衣服,拿着钵和衣,与比丘僧团一起前往娑罗婆提迦。那时,理发师罗西迦跟在世尊后面。理发师罗西迦对世尊说:"尊者,卢醯遮婆罗门生起这样的恶见:'如果有沙门或婆罗门证得善法,证得善法后不应告诉他人,他人能为他人做什么呢?就像一个人砍断旧绳索后又做一条新绳索,我说这种贪欲之法也是如此邪恶,他人能为他人做什么呢?'请世尊使卢醯遮婆罗门远离这种恶见。""也许可以,罗西迦,也许可以,罗西迦。"
然后世尊来到卢醯遮婆罗门的住处,到那里后坐在准备好的座位上。于是卢醯遮婆罗门亲手以精美的硬食软食供养以佛陀为首的比丘僧团,使他们满足。
对卢醯遮婆罗门的质问
然后,当世尊用完餐,手离开钵时,卢醯遮婆罗门取了一个低矮的座位,坐在一旁。世尊对坐在一旁的卢醯遮婆罗门说:"卢醯遮,据说你生起这样的恶见:'如果有沙门或婆罗门证得善法,证得善法后不应告诉他人,他人能为他人做什么呢?就像一个人砍断旧绳索后又做一条新绳索,我说这种贪欲之法也是如此邪恶,他人能为他人做什么呢?'这是真的吗?""是的,乔达摩尊者。""卢醯遮,你怎么认为,你不是住在娑罗婆提迦吗?""是的,乔达摩尊者。""卢醯遮,如果有人这样说:'卢醯遮婆罗门住在娑罗婆提迦。娑罗婆提迦所产生的收入,卢醯遮婆罗门应该独自享用,不应给予他人。'这样说的人,是否会对依靠你生活的人造成障碍?""会造成障碍,乔达摩尊者。""造成障碍的人,是对他们有利还是有害?""有害,乔达摩尊者。""对他们有害的人,他的心是慈爱的还是敌对的?""敌对的,乔达摩尊者。""心怀敌意时,是邪见还是正见?""邪见,乔达摩尊者。""卢醯遮,我说邪见者会有两种去处之一:地狱或畜生道。"
"卢醯遮,你怎么认为,拘萨罗国王波斯匿不是统治着迦尸和拘萨罗吗?""是的,乔达摩尊者。""卢醯遮,如果有人这样说:'拘萨罗国王波斯匿统治着迦尸和拘萨罗。迦尸和拘萨罗所产生的收入,拘萨罗国王波斯匿应该独自享用,不应给予他人。'这样说的人,是否会对依靠拘萨罗国王波斯匿生活的人,包括你们和其他人,造成障碍?""会造成障碍,乔达摩尊者。""造成障碍的人,是对他们有利还是有害?""有害,乔达摩尊者。""对他们有害的人,他的心是慈爱的还是敌对的?""敌对的,乔达摩尊者。""心怀敌意时,是邪见还是正见?""邪见,乔达摩尊者。""卢醯遮,我说邪见者会有两种去处之一:地狱或畜生道。"

511. ‘‘Iti kira, lohicca, yo evaṃ vadeyya – ‘‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati; yā sālavatikāya samudayasañjāti, lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’’ti. Evaṃvādī so ye taṃ upajīvanti, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya…pe… karissatī’’ti. Evaṃvādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti , ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

512. ‘‘Iti kira, lohicca, yo evaṃ vadeyya – ‘‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’’ti. Evaṃvādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – ‘‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma…pe… kiñhi paro parassa karissatī’’ti, evaṃ vādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. Ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

Tayo codanārahā

513. ‘‘Tayo khome, lohicca, satthāro, ye loke codanārahā; yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā . Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti . Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṃ vā āliṅgeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, paṭhamo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.



这是我对文本的完整中文直译:
"因此,卢醯遮,如果有人这样说:'卢醯遮婆罗门住在娑罗婆提迦。娑罗婆提迦所产生的收入,卢醯遮婆罗门应该独自享用,不应给予他人。'这样说的人会对依靠你生活的人造成障碍。造成障碍就是有害的,有害就是心怀敌意,心怀敌意就是邪见。同样地,卢醯遮,如果有人这样说:'如果有沙门或婆罗门证得善法,证得善法后不应告诉他人,他人能为他人做什么呢?就像一个人砍断旧绳索后又做一条新绳索......他人能为他人做什么呢?'这样说的人会对那些依照如来所教导的法和律而获得如此殊胜成就的良家子弟造成障碍,他们证悟了须陀洹果、斯陀含果、阿那含果、阿罗汉果,以及那些成熟天界胎生、投生天界的人。造成障碍就是有害的,有害就是心怀敌意,心怀敌意就是邪见。卢醯遮,我说邪见者会有两种去处之一:地狱或畜生道。
"因此,卢醯遮,如果有人这样说:'拘萨罗国王波斯匿统治着迦尸和拘萨罗。迦尸和拘萨罗所产生的收入,拘萨罗国王波斯匿应该独自享用,不应给予他人。'这样说的人会对依靠拘萨罗国王波斯匿生活的人,包括你们和其他人,造成障碍。造成障碍就是有害的,有害就是心怀敌意,心怀敌意就是邪见。同样地,卢醯遮,如果有人这样说:'如果有沙门或婆罗门证得善法,证得善法后不应告诉他人,他人能为他人做什么呢?就像......他人能为他人做什么呢?'这样说的人会对那些依照如来所教导的法和律而获得如此殊胜成就的良家子弟造成障碍,他们证悟了须陀洹果、斯陀含果、阿那含果、阿罗汉果,以及那些成熟天界胎生、投生天界的人。造成障碍就是有害的,有害就是心怀敌意,心怀敌意就是邪见。卢醯遮,我说邪见者会有两种去处之一:地狱或畜生道。
三种应受责备的导师
"卢醯遮,有三种导师在世间应受责备;如果有人责备这样的导师,那责备是如实的、正确的、如法的、无可指责的。哪三种?卢醯遮,这里有一种导师,他为了某种目的从在家出家为无家者,但他没有达到沙门的目标。他没有达到沙门的目标,却对弟子们说法:'这对你们有益,这对你们有乐。'他的弟子们不愿意听,不倾耳而听,不专心致志,而且背离导师的教导。他应该这样受到责备:'尊者,你为了某种目的从在家出家为无家者,但你没有达到那沙门的目标。你没有达到沙门的目标,却对弟子们说法:"这对你们有益,这对你们有乐。"你的弟子们不愿意听,不倾耳而听,不专心致志,而且背离导师的教导。就像一个人想要拥抱背对着他的人,或者想要亲吻转过脸去的人,我说这种贪欲之法也是如此邪恶,他人能为他人做什么呢?'卢醯遮,这是第一种在世间应受责备的导师;如果有人责备这样的导师,那责备是如实的、正确的、如法的、无可指责的。

514. ‘‘Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya, idaṃ vo sukhāyā’’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā sussūsanti, sotaṃ odahanti , aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma sakaṃ khettaṃ ohāya paraṃ khettaṃ niddāyitabbaṃ maññeyya , evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, dutiyo satthā, yo, loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

515. ‘‘Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti – ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – ‘‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto. Taṃ tvaṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti , vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’’ti. Ayaṃ kho, lohicca, tatiyo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjāti.

Nacodanārahasatthu

516. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – ‘‘atthi pana, bho gotama, koci satthā, yo loke nacodanāraho’’ti? ‘‘Atthi kho, lohicca, satthā, yo loke nacodanāraho’’ti. ‘‘Katamo pana so, bho gotama, satthā, yo loke nacodanāraho’’ti?

‘‘Idha, lohicca, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, lohicca, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho . Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… nāparaṃ itthattāyāti pajānāti. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā’’ti.



这是我对文本的完整中文直译:
"再者,卢醯遮,这里有一种导师,他为了某种目的从在家出家为无家者,但他没有达到沙门的目标。他没有达到沙门的目标,却对弟子们说法:'这对你们有益,这对你们有乐。'他的弟子们愿意听,倾耳而听,专心致志,而且不背离导师的教导。他应该这样受到责备:'尊者,你为了某种目的从在家出家为无家者,但你没有达到那沙门的目标。你没有达到沙门的目标,却对弟子们说法:"这对你们有益,这对你们有乐。"你的弟子们愿意听,倾耳而听,专心致志,而且不背离导师的教导。就像一个人放弃自己的田地而认为应该除草别人的田地,我说这种贪欲之法也是如此邪恶,他人能为他人做什么呢?'卢醯遮,这是第二种在世间应受责备的导师;如果有人责备这样的导师,那责备是如实的、正确的、如法的、无可指责的。
"再者,卢醯遮,这里有一种导师,他为了某种目的从在家出家为无家者,他已经达到了沙门的目标。他达到了沙门的目标,却对弟子们说法:'这对你们有益,这对你们有乐。'他的弟子们不愿意听,不倾耳而听,不专心致志,而且背离导师的教导。他应该这样受到责备:'尊者,你为了某种目的从在家出家为无家者,你已经达到了那沙门的目标。你达到了沙门的目标,却对弟子们说法:"这对你们有益,这对你们有乐。"你的弟子们不愿意听,不倾耳而听,不专心致志,而且背离导师的教导。就像一个人砍断旧绳索后又做一条新绳索,我说这种贪欲之法也是如此邪恶,他人能为他人做什么呢?'卢醯遮,这是第三种在世间应受责备的导师;如果有人责备这样的导师,那责备是如实的、正确的、如法的、无可指责的。卢醯遮,这就是三种在世间应受责备的导师;如果有人责备这样的导师,那责备是如实的、正确的、如法的、无可指责的。"
不应受责备的导师
说到这里,卢醯遮婆罗门对世尊说:"乔达摩尊者,有没有哪位导师在世间是不应受责备的?""卢醯遮,确实有导师在世间是不应受责备的。""乔达摩尊者,那位在世间不应受责备的导师是谁呢?"
"卢醯遮,这里如来出现于世间,是阿罗汉、正等正觉......(应该像第190-212段那样详细解说)。卢醯遮,这样比丘就具足戒行......进入并安住于初禅。卢醯遮,如果在某位导师座下,弟子能获得如此殊胜的成就,这位导师就是在世间不应受责备的。如果有人责备这样的导师,那责备是不如实的、不正确的、不如法的、应受指责的......进入并安住于第二禅......第三禅......第四禅。卢醯遮,如果在某位导师座下,弟子能获得如此殊胜的成就,这位导师就是在世间不应受责备的。如果有人责备这样的导师,那责备是不如实的、不正确的、不如法的、应受指责的......他引导并专注心于智见......卢醯遮,如果在某位导师座下,弟子能获得如此殊胜的成就,这位导师就是在世间不应受责备的。如果有人责备这样的导师,那责备是不如实的、不正确的、不如法的、应受指责的......他了知'不再有未来的轮回'。卢醯遮,如果在某位导师座下,弟子能获得如此殊胜的成就,这位导师就是在世间不应受责备的。如果有人责备这样的导师,那责备是不如实的、不正确的、不如法的、应受指责的。"

517. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, puriso purisaṃ narakapapātaṃ patantaṃ kesesu gahetvā uddharitvā thale patiṭṭhapeyya, evamevāhaṃ bhotā gotamena narakapapātaṃ papatanto uddharitvā thale patiṭṭhāpito. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama, seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito . Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.


这是我对文本的完整中文直译:
说到这里,卢醯遮婆罗门对世尊说:"乔达摩尊者,就像一个人抓住另一个正要掉入地狱深渊的人的头发,把他拉上来,安置在平地上。同样地,我正要掉入地狱深渊,被乔达摩尊者拉上来,安置在平地上。太妙了,乔达摩尊者,太妙了,乔达摩尊者。乔达摩尊者,就像有人扶正倒翻的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,乔达摩尊者以种种方便阐明了法义。我归依乔达摩尊者,归依法,归依比丘僧团。愿乔达摩尊者接受我为优婆塞,从今日起终生归依。"



Lohiccasuttaṃ niṭṭhitaṃ dvādasamaṃ.

这是我对文本的完整中文直译:
卢醯遮经结束。第十二经。

