8. Sakkapañhasuttaṃ

344. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Tena kho pana samayena sakkassa devānamindassa ussukkaṃ udapādi bhagavantaṃ dassanāya. Atha kho sakkassa devānamindassa etadahosi – ‘‘kahaṃ nu kho bhagavā etarahi viharati arahaṃ sammāsambuddho’’ti? Addasā kho sakko devānamindo bhagavantaṃ magadhesu viharantaṃ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Disvāna deve tāvatiṃse āmantesi – ‘‘ayaṃ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Yadi pana, mārisā, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddha’’nti? ‘‘Evaṃ bhaddantavā’’ti kho devā tāvatiṃsā sakkassa devānamindassa paccassosuṃ.

345. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ [gandhabbaputtaṃ (syā.)] āmantesi – ‘‘ayaṃ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Yadi pana , tāta pañcasikha, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddha’’nti? ‘‘Evaṃ bhaddantavā’’ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya sakkassa devānamindassa anucariyaṃ upāgami.

346. Atha kho sakko devānamindo devehi tāvatiṃsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva devesu tāvatiṃsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi. Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṃ devānaṃ devānubhāvena. Apissudaṃ parito gāmesu manussā evamāhaṃsu – ‘‘ādittassu nāmajja vediyako pabbato jhāyatisu [jhāyatassu (syā.), pajjhāyitassu (sī. pī.)] nāmajja vediyako pabbato jalatisu [jalatassu (syā.), jalitassu (sī. pī.)] nāmajja vediyako pabbato kiṃsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo’’ti saṃviggā lomahaṭṭhajātā ahesuṃ.

347. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi – ‘‘durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṃ [tadanantaraṃ (sī. syā. pī. ka.)] paṭisallīnā. Yadi pana tvaṃ, tāta pañcasikha, bhagavantaṃ paṭhamaṃ pasādeyyāsi, tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddha’’nti. ‘‘Evaṃ bhaddantavā’’ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā ‘‘ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī’’ti ekamantaṃ aṭṭhāsi.

Pañcasikhagītagāthā



这是我听到的。有一次，世尊住在摩揭陀国(现在的比哈尔邦南部)，在王舍城(现在的拉杰吉尔)东边的芒果林婆罗门村,在那里以北的毗提耶山因陀罗娑罗石窟中。那时,天帝释生起了想要见世尊的强烈愿望。于是天帝释想:"现在阿罗汉、正等正觉者世尊住在哪里呢?"天帝释看到世尊住在摩揭陀国,在王舍城东边的芒果林婆罗门村,在那里以北的毗提耶山因陀罗娑罗石窟中。看到后,他对三十三天的天神们说:"诸位,世尊现在住在摩揭陀国,在王舍城东边的芒果林婆罗门村,在那里以北的毗提耶山因陀罗娑罗石窟中。诸位,如果我们去拜见那位阿罗汉、正等正觉者世尊该多好啊。"三十三天的天神们回答天帝释说:"好的,尊者。"
然后天帝释对乾闼婆天子五髻说:"亲爱的五髻,世尊现在住在摩揭陀国,在王舍城东边的芒果林婆罗门村,在那里以北的毗提耶山因陀罗娑罗石窟中。亲爱的五髻,如果我们去拜见那位阿罗汉、正等正觉者世尊该多好啊。"乾闼婆天子五髻回答天帝释说:"好的,尊者。"说完后,他拿起木瓜色的琵琶,跟随在天帝释身后。
然后天帝释在三十三天的天神们的陪同下,在乾闼婆天子五髻的带领下,就像强壮的人伸直弯曲的手臂或弯曲伸直的手臂那样迅速,从三十三天消失,出现在摩揭陀国王舍城东边的芒果林婆罗门村,在那里以北的毗提耶山上。那时,毗提耶山非常明亮,芒果林婆罗门村也是如此,这是由于天神们的威力。周围村庄的人们惊恐地说:"今天毗提耶山着火了!今天毗提耶山燃烧了!今天毗提耶山发光了!为什么今天毗提耶山和芒果林婆罗门村如此明亮呢?"他们惊慌失措,毛骨悚然。
然后天帝释对乾闼婆天子五髻说:"亲爱的五髻,像我这样的人很难接近如来,他们在禅修中,喜欢禅修,此时正在独处。亲爱的五髻,如果你能先取悦世尊,那么在你取悦他之后,我们就可以去拜见那位阿罗汉、正等正觉者世尊。"乾闼婆天子五髻回答天帝释说:"好的,尊者。"说完后,他拿着木瓜色的琵琶走向因陀罗娑罗石窟;走近后,他想:"我离世尊不会太远也不会太近,他会听到我的声音。"于是他站在一旁。
五髻的歌颂偈

348. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ [veḷuvapaṇḍuvīṇaṃ ādāya (syā.)] assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā –

‘‘Vande te pitaraṃ bhadde, timbaruṃ sūriyavacchase;

Yena jātāsi kalyāṇī, ānandajananī mama.

‘‘Vātova sedataṃ kanto, pānīyaṃva pipāsato;

Aṅgīrasi piyāmesi, dhammo arahatāmiva.

‘‘Āturasseva bhesajjaṃ, bhojanaṃva jighacchato;

Parinibbāpaya maṃ bhadde, jalantamiva vārinā.

‘‘Sītodakaṃ pokkharaṇiṃ, yuttaṃ kiñjakkhareṇunā;

Nāgo ghammābhitattova, ogāhe te thanūdaraṃ.

‘‘Accaṅkusova nāgova, jitaṃ me tuttatomaraṃ;

Kāraṇaṃ nappajānāmi, sammatto lakkhaṇūruyā.

‘‘Tayi gedhitacittosmi, cittaṃ vipariṇāmitaṃ;

Paṭigantuṃ na sakkomi, vaṅkaghastova ambujo.

‘‘Vāmūru saja maṃ bhadde, saja maṃ mandalocane;

Palissaja maṃ kalyāṇi, etaṃ me abhipatthitaṃ.

‘‘Appako vata me santo, kāmo vellitakesiyā;

Anekabhāvo samuppādi, arahanteva dakkhiṇā.

‘‘Yaṃ me atthi kataṃ puññaṃ, arahantesu tādisu;

Taṃ me sabbaṅgakalyāṇi, tayā saddhiṃ vipaccataṃ.

‘‘Yaṃ me atthi kataṃ puññaṃ, asmiṃ pathavimaṇḍale;

Taṃ me sabbaṅgakalyāṇi, tayā saddhiṃ vipaccataṃ.

‘‘Sakyaputtova jhānena, ekodi nipako sato;

Amataṃ muni jigīsāno [jigiṃsāno (sī. syā. pī.)], tamahaṃ sūriyavacchase.

‘‘Yathāpi muni nandeyya, patvā sambodhimuttamaṃ;

Evaṃ nandeyyaṃ kalyāṇi, missībhāvaṃ gato tayā.

‘‘Sakko ce me varaṃ dajjā, tāvatiṃsānamissaro;

Tāhaṃ bhadde vareyyāhe, evaṃ kāmo daḷho mama.

‘‘Sālaṃva na ciraṃ phullaṃ, pitaraṃ te sumedhase;

Vandamāno namassāmi, yassā setādisī pajā’’ti.

349. Evaṃ vutte bhagavā pañcasikhaṃ gandhabbadevaputtaṃ etadavoca – ‘‘saṃsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; na ca pana [neva pana (syā.)] te pañcasikha, tantissaro gītassaraṃ ativattati, gītassaro ca tantissaraṃ. Kadā saṃyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā’’ti? ‘‘Ekamidaṃ, bhante, samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho . Tena kho panāhaṃ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. Sā kho pana, bhante, bhaginī parakāminī hoti; sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. Yato kho ahaṃ, bhante, taṃ bhaginiṃ nālatthaṃ kenaci pariyāyena. Athāhaṃ beluvapaṇḍuvīṇaṃ ādāya yena timbaruno gandhabbarañño nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā beluvapaṇḍuvīṇaṃ assāvesiṃ, imā ca gāthā abhāsiṃ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā –

‘‘Vande te pitaraṃ bhadde, timbaruṃ sūriyavacchase;

Yena jātāsi kalyāṇī, ānandajananī mama. …pe…

Sālaṃva na ciraṃ phullaṃ, pitaraṃ te sumedhase;

Vandamāno namassāmi, yassā setādisī pajā’’ti.

‘‘Evaṃ vutte, bhante, bhaddā sūriyavacchasā maṃ etadavoca – ‘na kho me, mārisa, so bhagavā sammukhā diṭṭho api ca sutoyeva me so bhagavā devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ upanaccantiyā. Yato kho tvaṃ, mārisa, taṃ bhagavantaṃ kittesi, hotu no ajja samāgamo’ti. Soyeva no, bhante, tassā bhaginiyā saddhiṃ samāgamo ahosi. Na ca dāni tato pacchā’’ti.

Sakkūpasaṅkama



站在一旁的乾闼婆天子五髻弹奏木瓜色的琵琶,唱出这些与佛陀、法、僧伽、阿罗汉和爱欲有关的偈颂:
"美丽的太阳之女啊,我向你父亲帝摩卢致敬,
他生下了你这位可爱的人,你是我快乐的源泉。
就像风对出汗的人可爱,就像水对口渴的人可爱,
你对我来说就像法对阿罗汉那样可爱。
就像药物对病人,就像食物对饥饿的人,
美人啊,请用水熄灭我燃烧的欲火。
就像大象被热浪袭击,
我要潜入你的胸腹间,如同潜入冷水莲池。
就像大象不受钩控制,我已不受鞭策,
我不知所措,被你美丽的大腿迷住了。
我的心已被你迷住,心已改变,
我无法回头,如同鱼已吞下钩饵。
美丽的人啊,请用你的左腿拥抱我,大眼睛的人啊,请拥抱我,
美人啊,请紧紧地拥抱我,这是我的愿望。
我对你卷曲秀发的欲望本来很小,
但现在却像对阿罗汉的供养一样多。
我对那些阿罗汉所做的功德,
愿与你一起成熟,全身美丽的人啊。
我在这大地上所做的功德,
愿与你一起成熟,全身美丽的人啊。
就像释迦子专注禅修,谨慎而正念,
追求不死,太阳之女啊,我也如此追求你。
就像牟尼获得无上菩提而欢喜,
美人啊,如果能与你结合我也会如此欢喜。
如果三十三天之主帝释给我一个愿望,
美人啊,我会选择你,我对你的爱如此坚定。
智慧的人啊,我向你父亲致敬,如同向刚开花的沙罗树致敬,
我礼拜他,因为他生下了你这样的女儿。"
世尊听后对乾闼婆天子五髻说:"五髻啊,你的琴声和歌声和谐,歌声和琴声也和谐;你的琴声不压过歌声,歌声也不压过琴声。五髻啊,你是什么时候作出这些与佛陀、法、僧伽、阿罗汉和爱欲有关的偈颂的呢?"
"世尊,那是在世尊刚刚成道,住在优楼频螺(现在的菩提伽耶)尼连禅河岸边的阿阇波罗尼拘律树下的时候。那时,世尊,我爱慕着名叫跋陀的太阳之女,她是乾闼婆王帝摩卢的女儿。但是,世尊,那位姐姐爱着别人,她爱慕着名叫式干地的摩多梨之子。世尊,因为我无法以任何方式得到那位姐姐,于是我拿着木瓜色的琵琶来到乾闼婆王帝摩卢的住处。到了那里,我弹奏木瓜色的琵琶,唱出这些与佛陀、法、僧伽、阿罗汉和爱欲有关的偈颂:
'美丽的太阳之女啊,我向你父亲帝摩卢致敬,
他生下了你这位可爱的人,你是我快乐的源泉。
...
智慧的人啊,我向你父亲致敬,如同向刚开花的沙罗树致敬,
我礼拜他,因为他生下了你这样的女儿。'
"世尊,我唱完后,跋陀太阳之女对我说:'先生,我没有亲眼见过那位世尊,但我在为三十三天的天神们在善法堂跳舞时听说过他。先生,因为你赞美那位世尊,让我们今天见个面吧。'世尊,就这样我和那位姐姐见了面。但从那以后就再也没有了。"
天帝释的到来

350. Atha kho sakkassa devānamindassa etadahosi – ‘‘paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā’’ti. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi – ‘‘abhivādehi me tvaṃ, tāta pañcasikha, bhagavantaṃ – ‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’ti’’. ‘‘Evaṃ bhaddantavā’’ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṃ abhivādeti – ‘‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’’ti. ‘‘Evaṃ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā’’ti.

351. Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. Abhivadito sakko devānamindo bhagavato indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Devāpi tāvatiṃsā indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Pañcasikhopi gandhabbadevaputto indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā [uruddā (ka.)] samapādi, andhakāro guhāyaṃ antaradhāyi, āloko udapādi yathā taṃ devānaṃ devānubhāvena.

352. Atha kho bhagavā sakkaṃ devānamindaṃ etadavoca – ‘‘acchariyamidaṃ āyasmato kosiyassa, abbhutamidaṃ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṃ idhāgamana’’nti. ‘‘Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo; api ca devānaṃ tāvatiṃsānaṃ kehici kehici [kehici (syā.)] kiccakaraṇīyehi byāvaṭo; evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamituṃ. Ekamidaṃ, bhante, samayaṃ bhagavā sāvatthiyaṃ viharati salaḷāgārake. Atha khvāhaṃ, bhante, sāvatthiṃ agamāsiṃ bhagavantaṃ dassanāya. Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati [bhuñjatī ca (sī. pī.), bhujagī (syā.)] ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṃ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati. Atha khvāhaṃ, bhante, bhūjatiṃ etadavocaṃ – ‘abhivādehi me tvaṃ, bhagini, bhagavantaṃ – ‘‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’’ti. Evaṃ vutte, bhante, sā bhūjati maṃ etadavoca – ‘akālo kho, mārisa, bhagavantaṃ dassanāya; paṭisallīno bhagavā’ti. ‘Tena hī, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṃ abhivādehi – ‘‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’’ti. Kacci me sā, bhante, bhaginī bhagavantaṃ abhivādesi? Sarati bhagavā tassā bhaginiyā vacana’’nti? ‘‘Abhivādesi maṃ sā, devānaminda, bhaginī, sarāmahaṃ tassā bhaginiyā vacanaṃ. Api cāhaṃ āyasmato nemisaddena [cakkanemisaddena (syā.)] tamhā samādhimhā vuṭṭhito’’ti. ‘‘Ye te, bhante, devā amhehi paṭhamataraṃ tāvatiṃsakāyaṃ upapannā, tesaṃ me sammukhā sutaṃ sammukhā paṭiggahitaṃ – ‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti. Taṃ me idaṃ, bhante, sakkhidiṭṭhaṃ yato tathāgato loke uppanno arahaṃ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.

Gopakavatthu



然后天帝释想:"乾闼婆天子五髻与世尊相互问候,世尊也与五髻相互问候。"于是天帝释对乾闼婆天子五髻说:"亲爱的五髻,请你替我向世尊问候:'世尊,天帝释和他的大臣及随从以头顶礼世尊的双足。'"乾闼婆天子五髻回答天帝释说:"好的,尊者。"然后他向世尊问候说:"世尊,天帝释和他的大臣及随从以头顶礼世尊的双足。"世尊说:"五髻啊,愿天帝释和他的大臣及随从幸福安乐。因为天神、人类、阿修罗、龙、乾闼婆和其他众生都希望得到幸福。"
如来就是这样向这样的大威力夜叉问候。被问候后,天帝释进入因陀罗娑罗石窟,向世尊问候后站在一旁。三十三天的天神们也进入因陀罗娑罗石窟,向世尊问候后站在一旁。乾闼婆天子五髻也进入因陀罗娑罗石窟,向世尊问候后站在一旁。
那时,原本不平的因陀罗娑罗石窟变得平坦,原本狭窄的变得宽敞,洞内的黑暗消失,光明出现,这是由于天神们的威力。
然后世尊对天帝释说:"尊者俱尸迦,这真是稀有罕见啊,你如此繁忙,有这么多事情要做,却还能来到这里。"天帝释说:"世尊,我长久以来就想来拜见世尊,但因为被三十三天的一些事务缠身,所以一直无法来拜见世尊。世尊,有一次世尊住在舍卫城(现在的萨赫特-马赫特)的沙罗树小屋里。那时我去舍卫城想拜见世尊。但那时世尊正在某种禅定中,毗沙门大王的侍女名叫布加提正在侍奉世尊,双手合十恭敬地站立着。世尊,我对布加提说:'姐妹,请你替我向世尊问候:"世尊,天帝释和他的大臣及随从以头顶礼世尊的双足。"'世尊,布加提对我说:'先生,现在不是拜见世尊的时候,世尊正在独处。'我说:'那么,姐妹,当世尊从那禅定中出来时,请你替我向世尊问候:"世尊,天帝释和他的大臣及随从以头顶礼世尊的双足。"'世尊,那位姐妹是否替我向世尊问候了?世尊是否记得那位姐妹的话?"世尊说:"天帝,那位姐妹确实替你向我问候了,我也记得她的话。事实上,是你车轮的声音让我从那禅定中出来的。""世尊,我从比我们先前生到三十三天的那些天神那里听说过:'当如来、阿罗汉、正等正觉者出现在世间时,天界的人口会增加,阿修罗的人口会减少。'世尊,我亲眼看到,自从如来、阿罗汉、正等正觉者出现在世间以来,天界的人口确实增加了,阿修罗的人口确实减少了。
牧牛人的故事

353. ‘‘Idheva, bhante, kapilavatthusmiṃ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. Sā itthittaṃ [itthicittaṃ (syā.)] virājetvā purisattaṃ [purisacittaṃ (syā.)] bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Devānaṃ tāvatiṃsānaṃ sahabyataṃ amhākaṃ puttattaṃ ajjhupagatā. Tatrapi naṃ evaṃ jānanti – ‘gopako devaputto, gopako devaputto’ti. Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṃ upaṭṭhānaṃ āgacchanti amhākaṃ pāricariyaṃ. Te amhākaṃ upaṭṭhānaṃ āgate amhākaṃ pāricariyaṃ gopako devaputto paṭicodesi – ‘kutomukhā nāma tumhe , mārisā, tassa bhagavato dhammaṃ assuttha [āyuhittha (syā.)] – ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā, devānaṃ tāvatiṃsānaṃ sahabyataṃ sakkassa devānamindassa puttattaṃ ajjhupagatā. Idhāpi maṃ evaṃ jānanti ‘‘gopako devaputto gopako devaputto’ti. Tumhe pana, mārisā, bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā. Duddiṭṭharūpaṃ vata, bho, addasāma, ye mayaṃ addasāma sahadhammike hīnaṃ gandhabbakāyaṃ upapanne’ti. Tesaṃ, bhante, gopakena devaputtena paṭicoditānaṃ dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu kāyaṃ brahmapurohitaṃ, eko pana devo kāme ajjhāvasi.



"世尊,就在这里的迦毗罗卫(现在的蒂劳拉科特),有一位名叫牧女的释迦族女子,她对佛陀有信心,对法有信心,对僧伽有信心,完全遵守戒律。她摒弃了女性特质,培养了男性特质,身体坏灭死亡后,投生到善趣天界,成为三十三天的一员,成为我们的儿子。在那里,大家都称他为'牧牛天子,牧牛天子'。世尊,还有三位比丘在世尊座下修行梵行,却投生到低级的乾闼婆界。他们沉溺于五种欲乐,享受着,来到我们这里服侍我们。当他们来服侍我们时,牧牛天子责备他们说:'诸位先生,你们是怎么听闻世尊的法的?我作为一个女人,对佛陀有信心,对法有信心,对僧伽有信心,完全遵守戒律,摒弃了女性特质,培养了男性特质,身体坏灭死亡后,投生到善趣天界,成为三十三天的一员,成为天帝释的儿子。在这里,大家都称我为"牧牛天子,牧牛天子"。而你们,诸位先生,在世尊座下修行梵行,却投生到低级的乾闼婆界。我们看到了令人不快的景象,看到同修的人投生到低级的乾闼婆界。'世尊,被牧牛天子这样责备后,两位天神当即恢复了正念,投生到梵辅天,而另一位天神则继续沉溺于欲乐中。

354.‘‘‘Upāsikā cakkhumato ahosiṃ,

Nāmampi mayhaṃ ahu ‘gopikā’ti;

Buddhe ca dhamme ca abhippasannā,

Saṅghañcupaṭṭhāsiṃ pasannacittā.

‘‘‘Tasseva buddhassa sudhammatāya,

Sakkassa puttomhi mahānubhāvo;

Mahājutīko tidivūpapanno,

Jānanti maṃ idhāpi ‘gopako’ti.

‘‘‘Athaddasaṃ bhikkhavo diṭṭhapubbe,

Gandhabbakāyūpagate vasīne;

Imehi te gotamasāvakāse,

Ye ca mayaṃ pubbe manussabhūtā.

‘‘‘Annena pānena upaṭṭhahimhā,

Pādūpasaṅgayha sake nivesane;

Kutomukhā nāma ime bhavanto,

Buddhassa dhammāni paṭiggahesuṃ [buddhassa dhammaṃ na paṭiggahesuṃ (syā.)].

‘‘‘Paccattaṃ veditabbo hi dhammo,

Sudesito cakkhumatānubuddho;

Ahañhi tumheva upāsamāno,

Sutvāna ariyāna subhāsitāni.

‘‘‘Sakkassa puttomhi mahānubhāvo,

Mahājutīko tidivūpapanno;

Tumhe pana seṭṭhamupāsamānā,

Anuttaraṃ brahmacariyaṃ caritvā.

‘‘‘Hīnaṃ kāyaṃ upapannā bhavanto,

Anānulomā bhavatūpapatti;

Duddiṭṭharūpaṃ vata addasāma,

Sahadhammike hīnakāyūpapanne.

‘‘‘Gandhabbakāyūpagatā bhavanto,

Devānamāgacchatha pāricariyaṃ;

Agāre vasato mayhaṃ,

Imaṃ passa visesataṃ.

‘‘‘Itthī hutvā svajja pumomhi devo,

Dibbehi kāmehi samaṅgibhūto’;

Te coditā gotamasāvakena,

Saṃvegamāpādu samecca gopakaṃ.

‘‘‘Handa viyāyāma [vigāyāma (syā.), vitāyāma (pī.)] byāyāma [viyāyamāma (sī. pī.)],

Mā no mayaṃ parapessā ahumhā’;

Tesaṃ duve vīriyamārabhiṃsu,

Anussaraṃ gotamasāsanāni.

‘‘Idheva cittāni virājayitvā,

Kāmesu ādīnavamaddasaṃsu;

Te kāmasaṃyojanabandhanāni,

Pāpimayogāni duraccayāni.

‘‘Nāgova sannāni guṇāni [sandānaguṇāni (sī. pī.), santāni guṇāni (syā.)] chetvā,

Deve tāvatiṃse atikkamiṃsu;

Saindā devā sapajāpatikā,

Sabbe sudhammāya sabhāyupaviṭṭhā.

‘‘Tesaṃ nisinnānaṃ abhikkamiṃsu,

Vīrā virāgā virajaṃ karontā;

Te disvā saṃvegamakāsi vāsavo,

Devābhibhū devagaṇassa majjhe.

‘‘‘Imehi te hīnakāyūpapannā,

Deve tāvatiṃse abhikkamanti’;

Saṃvegajātassa vaco nisamma,

So gopako vāsavamajjhabhāsi.

‘‘‘Buddho janindatthi manussaloke,

Kāmābhibhū sakyamunīti ñāyati;

Tasseva te puttā satiyā vihīnā,

Coditā mayā te satimajjhalatthuṃ.

‘‘‘Tiṇṇaṃ tesaṃ āvasinettha [avasīnettha (pī.)] eko,

Gandhabbakāyūpagato vasīno;

Dve ca sambodhipathānusārino,

Devepi hīḷenti samāhitattā.

‘‘‘Etādisī dhammappakāsanettha,

Na tattha kiṃkaṅkhati koci sāvako;

Nitiṇṇaoghaṃ vicikicchachinnaṃ,

Buddhaṃ namassāma jinaṃ janindaṃ’.

‘‘Yaṃ te dhammaṃ idhaññāya,

Visesaṃ ajjhagaṃsu [ajjhagamaṃsu (syā.)] te;

Kāyaṃ brahmapurohitaṃ,

Duve tesaṃ visesagū.

‘‘Tassa dhammassa pattiyā,

Āgatamhāsi mārisa;

Katāvakāsā bhagavatā,

Pañhaṃ pucchemu mārisā’’ti.

355. Atha kho bhagavato etadahosi – ‘‘dīgharattaṃ visuddho kho ayaṃ yakkho [sakko (sī. syā. pī.)], yaṃ kiñci maṃ pañhaṃ pucchissati, sabbaṃ taṃ atthasañhitaṃyeva pucchissati, no anatthasañhitaṃ. Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī’’ti.

356. Atha kho bhagavā sakkaṃ devānamindaṃ gāthāya ajjhabhāsi –

‘‘Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi;

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ti.

Paṭhamabhāṇavāro niṭṭhito.



"'我曾是具眼者的女信徒,
我的名字叫'牧女';
我对佛陀和法深信不疑,
以虔诚的心侍奉僧伽。
由于那位佛陀的正法,
我成为具大威力的帝释之子;
我光芒四射,生于三十三天,
在这里人们也称我为'牧牛'。
然后我看到以前见过的比丘们,
他们投生到乾闼婆界;
这些人曾是乔达摩的弟子,
我们以前都是人类。
我们曾以饮食供养他们,
在自己家中恭敬他们的双足;
这些尊者们是从哪里
接受了佛陀的教法?
法应当亲自体验,
是具眼者所善说、所证悟的;
我亲近你们,
听闻圣者们的善说。
我是具大威力的帝释之子,
光芒四射,生于三十三天;
而你们亲近最胜者,
修行无上梵行,
却投生到低级的身体,
这种投生不符合(教法);
我们看到了令人不快的景象,
同修的人投生到低级的身体。
你们投生到乾闼婆界,
来服侍天神;
看看我这个在家人,
现在的殊胜状态。
我曾是女人,如今成为男性天神,
享受着天界的欲乐';
他们被乔达摩的弟子责备,
见到牧牛后生起惶恐。
'来吧,让我们努力精进,
不要再受他人支配';
他们中的两个开始精进,
忆念乔达摩的教导。
就在这里净化自己的心,
看到了欲乐的过患;
他们(断除了)欲的结缚,
魔罗的束缚,难以超越的(束缚)。
如同大象挣脱绳索,
他们超越了三十三天;
帝释和他的妻子等诸天,
都坐在善法堂中。
当他们坐下时,这两位英雄走上前来,
他们已离欲,变得清净;
看到他们,帝释感到震惊,
在天众中间说道:
'这些人曾投生低级身体,
现在却超越了三十三天';
听到震惊者的话,
牧牛对帝释说:
'人间有佛陀,人中之尊,
他被称为超越欲望的释迦牟尼;
这些是他的弟子,曾失去正念,
被我责备后,他们恢复了正念。
三人中有一个还住在这里,
投生到乾闼婆界;
另外两个追随觉悟之道,
由于心定,他们甚至蔑视天神。
在这里有如此的法的宣说,
没有任何弟子对此怀疑;
我们礼敬已渡瀑流、断疑的佛陀,
他是胜者,人中之尊。'
他们在这里了知法,
获得了殊胜;
两个人超越了(其他人),
(投生到)梵辅天。
为了证得那法,
我们来到这里,尊者;
如果世尊允许,
我们想问一些问题,尊者。"
然后世尊想:"这个夜叉(指帝释)长期以来一直保持清净,他无论问我什么问题,都只会问有意义的,不会问无意义的。我对他所问的任何问题作答,他都会很快理解。"
于是世尊用偈颂对天帝释说:
"帝释啊,问我任何你心中想问的问题;
对于你问的每个问题,我都会为你作出解答。"
第一诵品完毕。

357. Katāvakāso sakko devānamindo bhagavatā imaṃ bhagavantaṃ [devānamindo bhagavantaṃ imaṃ (sī. pī.)] paṭhamaṃ pañhaṃ apucchi –

‘‘Kiṃ saṃyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te – ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino’’ti? Itthaṃ sakko devānamindo bhagavantaṃ pañhaṃ [imaṃ paṭhamaṃ pañhaṃ (sī. pī.)] apucchi. Tassa bhagavā pañhaṃ puṭṭho byākāsi –

‘‘Issāmacchariyasaṃyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te – ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino’’ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi – ‘‘evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā’’ti.

358. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ [uttariṃ (sī. syā. pī.)] pañhaṃ apucchi –

‘‘Issāmacchariyaṃ pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ; kismiṃ sati issāmacchariyaṃ hoti; kismiṃ asati issāmacchariyaṃ na hotī’’ti? ‘‘Issāmacchariyaṃ kho, devānaminda, piyāppiyanidānaṃ piyāppiyasamudayaṃ piyāppiyajātikaṃ piyāppiyapabhavaṃ; piyāppiye sati issāmacchariyaṃ hoti, piyāppiye asati issāmacchariyaṃ na hotī’’ti.

‘‘Piyāppiyaṃ kho pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ; kismiṃ sati piyāppiyaṃ hoti; kismiṃ asati piyāppiyaṃ na hotī’’ti? ‘‘Piyāppiyaṃ kho, devānaminda, chandanidānaṃ chandasamudayaṃ chandajātikaṃ chandapabhavaṃ; chande sati piyāppiyaṃ hoti; chande asati piyāppiyaṃ na hotī’’ti.

‘‘Chando kho pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; kismiṃ sati chando hoti; kismiṃ asati chando na hotī’’ti? ‘‘Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; vitakke sati chando hoti; vitakke asati chando na hotī’’ti.

‘‘Vitakko kho pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; kismiṃ sati vitakko hoti; kismiṃ asati vitakko na hotī’’ti? ‘‘Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; papañcasaññāsaṅkhāya sati vitakko hoti; papañcasaññāsaṅkhāya asati vitakko na hotī’’ti.

‘‘Kathaṃ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī’’ti?

Vedanākammaṭṭhānaṃ

359. ‘‘Somanassaṃpāhaṃ [pahaṃ (sī. pī.), cāhaṃ (syā. kaṃ.)], devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi.

360. ‘‘Somanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā somanassaṃ ‘imaṃ kho me somanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ somanassaṃ na sevitabbaṃ. Tattha yaṃ jaññā somanassaṃ ‘imaṃ kho me somanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ somanassaṃ sevitabbaṃ. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te [se (sī. pī.)] paṇītatare. Somanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.



得到世尊允许后,天帝释向世尊问了第一个问题:
"尊者,是什么束缚使得天神、人类、阿修罗、龙、乾闼婆和其他众生,虽然想着'愿我们没有敌意,没有棍杖,没有对抗,没有恶意,没有仇恨地生活',却仍然带着敌意,带着棍杖,带着对抗,带着恶意,带着仇恨地生活?"天帝释这样向世尊提问。世尊回答了他的问题:
"天帝,是嫉妒和吝啬的束缚使得天神、人类、阿修罗、龙、乾闼婆和其他众生,虽然想着'愿我们没有敌意,没有棍杖,没有对抗,没有恶意,没有仇恨地生活',却仍然带着敌意,带着棍杖,带着对抗,带着恶意,带着仇恨地生活。"世尊这样回答了天帝释的问题。天帝释对世尊的回答感到满意,欢喜赞叹:"确实如此,世尊,确实如此,善逝。听了世尊对问题的解答,我的疑惑已经消除,不确定已经去除。"
天帝释欢喜赞叹世尊的话后,又向世尊提出进一步的问题:
"尊者,嫉妒和吝啬以什么为因,以什么为集,以什么为生,以什么为源?有什么时会有嫉妒和吝啬?没有什么时就没有嫉妒和吝啬?"
"天帝,嫉妒和吝啬以喜爱和不喜爱为因,以喜爱和不喜爱为集,以喜爱和不喜爱为生,以喜爱和不喜爱为源。有喜爱和不喜爱时会有嫉妒和吝啬,没有喜爱和不喜爱时就没有嫉妒和吝啬。"
"尊者,喜爱和不喜爱又以什么为因,以什么为集,以什么为生,以什么为源?有什么时会有喜爱和不喜爱?没有什么时就没有喜爱和不喜爱?"
"天帝,喜爱和不喜爱以欲望为因,以欲望为集,以欲望为生,以欲望为源。有欲望时会有喜爱和不喜爱,没有欲望时就没有喜爱和不喜爱。"
"尊者,欲望又以什么为因,以什么为集,以什么为生,以什么为源?有什么时会有欲望?没有什么时就没有欲望?"
"天帝,欲望以寻思为因,以寻思为集,以寻思为生,以寻思为源。有寻思时会有欲望,没有寻思时就没有欲望。"
"尊者,寻思又以什么为因,以什么为集,以什么为生,以什么为源?有什么时会有寻思?没有什么时就没有寻思?"
"天帝,寻思以戏论想的形成为因,以戏论想的形成为集,以戏论想的形成为生,以戏论想的形成为源。有戏论想的形成时会有寻思,没有戏论想的形成时就没有寻思。"
"尊者,比丘如何修行才能走上导向戏论想形成灭尽的正道?"
受的业处
"天帝,我说喜悦有两种:应该追求的和不应该追求的。我说忧愁有两种:应该追求的和不应该追求的。我说舍也有两种:应该追求的和不应该追求的。
"天帝,我说喜悦有两种:应该追求的和不应该追求的,这是为什么呢?如果知道'当我追求这种喜悦时,不善法增长,善法减少',这种喜悦就不应该追求。如果知道'当我追求这种喜悦时,不善法减少,善法增长',这种喜悦就应该追求。其中,有寻有伺的和无寻无伺的,无寻无伺的更殊胜。天帝,我说喜悦有两种:应该追求的和不应该追求的,就是这个意思。

361. ‘‘Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi , asevitabbampīti. Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā domanassaṃ ‘imaṃ kho me domanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ domanassaṃ na sevitabbaṃ. Tattha yaṃ jaññā domanassaṃ ‘imaṃ kho me domanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ domanassaṃ sevitabbaṃ. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

362. ‘‘Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā upekkhaṃ ‘imaṃ kho me upekkhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā. Tattha yaṃ jaññā upekkhaṃ ‘imaṃ kho me upekkhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

363. ‘‘Evaṃ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī’’ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi – ‘‘evametaṃ, bhagavā, evametaṃ, sugata, tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā’’ti.

Pātimokkhasaṃvaro



"天帝,我说忧愁有两种:应该追求的和不应该追求的,这是为什么呢?如果知道'当我追求这种忧愁时,不善法增长,善法减少',这种忧愁就不应该追求。如果知道'当我追求这种忧愁时,不善法减少,善法增长',这种忧愁就应该追求。其中,有寻有伺的和无寻无伺的,无寻无伺的更殊胜。天帝,我说忧愁有两种:应该追求的和不应该追求的,就是这个意思。
"天帝,我说舍有两种:应该追求的和不应该追求的,这是为什么呢?如果知道'当我追求这种舍时,不善法增长,善法减少',这种舍就不应该追求。如果知道'当我追求这种舍时,不善法减少,善法增长',这种舍就应该追求。其中,有寻有伺的和无寻无伺的,无寻无伺的更殊胜。天帝,我说舍有两种:应该追求的和不应该追求的,就是这个意思。
"天帝,比丘这样修行就是走上了导向戏论想形成灭尽的正道。"世尊这样回答了天帝释的问题。天帝释对世尊的回答感到满意,欢喜赞叹:"确实如此,世尊,确实如此,善逝。听了世尊对问题的解答,我的疑惑已经消除,不确定已经去除。"
波罗提木叉的防护

364. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

‘‘Kathaṃ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī’’ti? ‘‘Kāyasamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Vacīsamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabba’’mpi.

‘‘Kāyasamācāraṃpāhaṃ , devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā kāyasamācāraṃ ‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo. Tattha yaṃ jaññā kāyasamācāraṃ ‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo. Kāyasamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘Vacīsamācāraṃpāhaṃ , devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti. Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo. Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo. Vacīsamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘Pariyesanaṃpāhaṃ , devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā. Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘Evaṃ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī’’ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi – ‘‘evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā’’ti.

Indriyasaṃvaro



天帝释欢喜赞叹世尊的话后,又向世尊提出进一步的问题:
"尊者,比丘如何修行才能防护波罗提木叉?"
"天帝,我说身行有两种:应该追求的和不应该追求的。我说语行有两种:应该追求的和不应该追求的。我说寻求有两种:应该追求的和不应该追求的。
"天帝,我说身行有两种:应该追求的和不应该追求的,这是为什么呢?如果知道'当我追求这种身行时,不善法增长,善法减少',这种身行就不应该追求。如果知道'当我追求这种身行时,不善法减少,善法增长',这种身行就应该追求。天帝,我说身行有两种:应该追求的和不应该追求的,就是这个意思。
"天帝,我说语行有两种:应该追求的和不应该追求的,这是为什么呢?如果知道'当我追求这种语行时,不善法增长,善法减少',这种语行就不应该追求。如果知道'当我追求这种语行时,不善法减少,善法增长',这种语行就应该追求。天帝,我说语行有两种:应该追求的和不应该追求的,就是这个意思。
"天帝,我说寻求有两种:应该追求的和不应该追求的,这是为什么呢?如果知道'当我追求这种寻求时,不善法增长,善法减少',这种寻求就不应该追求。如果知道'当我追求这种寻求时,不善法减少,善法增长',这种寻求就应该追求。天帝,我说寻求有两种:应该追求的和不应该追求的,就是这个意思。
"天帝,比丘这样修行就是在防护波罗提木叉。"世尊这样回答了天帝释的问题。天帝释对世尊的回答感到满意,欢喜赞叹:"确实如此,世尊,确实如此,善逝。听了世尊对问题的解答,我的疑惑已经消除,不确定已经去除。"
根的防护

365. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

‘‘Kathaṃ paṭipanno pana, mārisa, bhikkhu indriyasaṃvarāya paṭipanno hotī’’ti? ‘‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Sotaviññeyyaṃ saddaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Ghānaviññeyyaṃ gandhaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Jivhāviññeyyaṃ rasaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Manoviññeyyaṃ dhammaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampī’’ti.

Evaṃ vutte, sakko devānamindo bhagavantaṃ etadavoca –

‘‘Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ . Yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. Yathārūpañca kho, bhante, sotaviññeyyaṃ saddaṃ sevato…pe… ghānaviññeyyaṃ gandhaṃ sevato… jivhāviññeyyaṃ rasaṃ sevato… kāyaviññeyyaṃ phoṭṭhabbaṃ sevato… manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. Yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.

‘‘Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānato tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā’’ti.

366. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

‘‘Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā’’ti? ‘‘Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā’’ti.

‘‘Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā’’ti? ‘‘Anekadhātu nānādhātu kho, devānaminda, loko. Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti, taṃ tadeva thāmasā parāmāsā abhinivissa voharanti – ‘idameva saccaṃ moghamañña’nti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā’’ti.

‘‘Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā’’ti? ‘‘Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā’’ti.

‘‘Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā’’ti? ‘‘Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā’’ti.

Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi – ‘‘evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā’’ti.



天帝释欢喜赞叹世尊的话后,又向世尊提出进一步的问题:
"尊者,比丘如何修行才能防护诸根?"
"天帝,我说眼识所识别的色有两种:应该追求的和不应该追求的。我说耳识所识别的声有两种:应该追求的和不应该追求的。我说鼻识所识别的香有两种:应该追求的和不应该追求的。我说舌识所识别的味有两种:应该追求的和不应该追求的。我说身识所识别的触有两种:应该追求的和不应该追求的。我说意识所识别的法有两种:应该追求的和不应该追求的。"
听到这里,天帝释对世尊说:
"世尊,我理解世尊简略所说的详细含义。世尊,如果追求某种眼识所识别的色会使不善法增长,善法减少,这种眼识所识别的色就不应该追求。世尊,如果追求某种眼识所识别的色会使不善法减少,善法增长,这种眼识所识别的色就应该追求。世尊,如果追求某种耳识所识别的声...鼻识所识别的香...舌识所识别的味...身识所识别的触...意识所识别的法会使不善法增长,善法减少,这种意识所识别的法就不应该追求。世尊,如果追求某种意识所识别的法会使不善法减少,善法增长,这种意识所识别的法就应该追求。
"世尊,我理解世尊简略所说的详细含义,听了世尊对问题的解答,我的疑惑已经消除,不确定已经去除。"
天帝释欢喜赞叹世尊的话后,又向世尊提出进一步的问题:
"尊者,是否所有的沙门婆罗门都持有相同的见解,相同的戒行,相同的愿望,相同的追求?"
"天帝,并非所有的沙门婆罗门都持有相同的见解,相同的戒行,相同的愿望,相同的追求。"
"尊者,为什么并非所有的沙门婆罗门都持有相同的见解,相同的戒行,相同的愿望,相同的追求呢?"
"天帝,世界是多元的,有多种不同的元素。在这个多元的世界里,众生倾向于某种元素,就坚持那种元素,执著那种元素,宣称'只有这是真实的,其他都是虚妄的'。因此,并非所有的沙门婆罗门都持有相同的见解,相同的戒行,相同的愿望,相同的追求。"
"尊者,是否所有的沙门婆罗门都达到了究竟的目标,究竟的安稳,究竟的梵行,究竟的终点?"
"天帝,并非所有的沙门婆罗门都达到了究竟的目标,究竟的安稳,究竟的梵行,究竟的终点。"
"尊者,为什么并非所有的沙门婆罗门都达到了究竟的目标,究竟的安稳,究竟的梵行,究竟的终点呢?"
"天帝,那些通过灭尽渴爱而解脱的比丘,他们达到了究竟的目标,究竟的安稳,究竟的梵行,究竟的终点。因此,并非所有的沙门婆罗门都达到了究竟的目标,究竟的安稳,究竟的梵行,究竟的终点。"
世


367. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ etadavoca –

‘‘Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṃ, ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. Tasmā ayaṃ puriso uccāvacamāpajjati . Yesāhaṃ, bhante, pañhānaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṃ, te me bhagavatā byākatā. Dīgharattānusayitañca pana [dīgharattānupassatā, yañca pana (syā.), dīgharattānusayino, yañca pana (sī. pī.)] me vicikicchākathaṃkathāsallaṃ, tañca bhagavatā abbuḷha’’nti.

‘‘Abhijānāsi no tvaṃ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā’’ti? ‘‘Abhijānāmahaṃ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā’’ti. ‘‘Yathā kathaṃ pana te, devānaminda, byākaṃsu? Sace te agaru bhāsassū’’ti. ‘‘Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā’’ti. ‘‘Tena hi, devānaminda, bhāsassū’’ti. ‘‘Yesvāhaṃ [yesāhaṃ (sī. syā. pī.)], bhante , maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṃ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṃyeva paṭipucchanti – ‘ko nāmo āyasmā’ti? Tesāhaṃ puṭṭho byākaromi – ‘ahaṃ kho, mārisa, sakko devānamindo’ti. Te mamaṃyeva uttari paṭipucchanti – ‘kiṃ panāyasmā, devānaminda [devānamindo (sī. pī.)], kammaṃ katvā imaṃ ṭhānaṃ patto’ti? Tesāhaṃ yathāsutaṃ yathāpariyattaṃ dhammaṃ desemi. Te tāvatakeneva attamanā honti – ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. Te aññadatthu mamaṃyeva sāvakā sampajjanti, na cāhaṃ tesaṃ. Ahaṃ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti .

Somanassapaṭilābhakathā

368. ‘‘Abhijānāsi no tvaṃ, devānaminda, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābha’’nti? ‘‘Abhijānāmahaṃ , bhante, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābha’’nti. ‘‘Yathā kathaṃ pana tvaṃ, devānaminda, abhijānāsi ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābha’’nti?

‘‘Bhūtapubbaṃ, bhante, devāsurasaṅgāmo samupabyūḷho [samūpabbuḷho (sī. pī.)] ahosi. Tasmiṃ kho pana, bhante, saṅgāme devā jiniṃsu, asurā parājayiṃsu [parājiṃsu (sī. pī.)]. Tassa mayhaṃ, bhante, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmassa etadahosi – ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṃ [ubhayamettha (syā.)] devā paribhuñjissantī’ti. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo kho pana me ayaṃ, bhante, bhagavato dhammaṃ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti.



天帝释欢喜赞叹世尊的话后,对世尊说:
"世尊,渴爱是病,渴爱是疮,渴爱是箭,渴爱牵引这个人不断投生。因此这个人经历高低起伏。世尊,那些我在外面其他沙门婆罗门那里甚至得不到机会问的问题,世尊都已为我解答了。长期困扰我的疑惑之箭,世尊也已为我拔除了。"
"天帝,你记得曾经向其他沙门婆罗门问过这些问题吗?"
"世尊,我记得曾经向其他沙门婆罗门问过这些问题。"
"天帝,他们是如何回答的?如果不麻烦的话,请说说看。"
"世尊,在世尊或像世尊这样的人面前,我不觉得麻烦。"
"那么,天帝,请说吧。"
"世尊,我以为那些住在森林里偏僻处所的沙门婆罗门是有修行的,我就去问他们这些问题。他们被我问到后回答不出来,反而问我:'尊者叫什么名字?'我回答说:'尊者,我是天帝释。'他们又进一步问我:'天帝释,你做了什么业而得到这个地位?'我就按照所听闻和学习的向他们讲说法。他们仅仅因此就感到满意:'我们见到了天帝释,我们问他问题,他也回答了我们。'他们反而成了我的弟子,而我不是他们的弟子。世尊,我是世尊的弟子,是预流者,不堕恶趣,必定证悟。"
获得喜悦的叙述
"天帝,你记得以前曾有过这样的知识获得、喜悦获得吗?"
"世尊,我记得以前曾有过这样的知识获得、喜悦获得。"
"天帝,你是如何记得以前曾有过这样的知识获得、喜悦获得的?"
"世尊,从前天神和阿修罗发生了战争。在那场战争中,天神胜利了,阿修罗失败了。世尊,我赢得那场战争后,胜利后想:'现在天神的精华和阿修罗的精华,两者都将由天神享用。'世尊,那种知识获得、喜悦获得伴随着暴力,伴随着武器,不能导向厌离、离欲、寂灭、止息、通达、正觉、涅槃。世尊,而我现在听闻世尊的法而获得的知识、获得的喜悦,是不伴随暴力的,不伴随武器的,能完全导向厌离、离欲、寂灭、止息、通达、正觉、涅槃。"

369. ‘‘Kiṃ pana tvaṃ, devānaminda, atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedesī’’ti? ‘‘Cha kho ahaṃ, bhante, atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;

Punarāyu ca me laddho, evaṃ jānāhi mārisa.

‘‘Imaṃ kho ahaṃ, bhante, paṭhamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

‘‘Cutāhaṃ diviyā kāyā, āyuṃ hitvā amānusaṃ;

Amūḷho gabbhamessāmi, yattha me ramatī mano.

‘‘Imaṃ kho ahaṃ, bhante, dutiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

‘‘Svāhaṃ amūḷhapaññassa [amūḷhapañhassa (?)], viharaṃ sāsane rato;

Ñāyena viharissāmi, sampajāno paṭissato.

‘‘Imaṃ kho ahaṃ, bhante, tatiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

‘‘Ñāyena me carato ca, sambodhi ce bhavissati;

Aññātā viharissāmi, sveva anto bhavissati.

‘‘Imaṃ kho ahaṃ, bhante, catutthaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

‘‘Cutāhaṃ mānusā kāyā, āyuṃ hitvāna mānusaṃ;

Puna devo bhavissāmi, devalokamhi uttamo.

‘‘Imaṃ kho ahaṃ, bhante, pañcamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

‘‘Te [ye (?)] paṇītatarā devā, akaniṭṭhā yasassino;

Antime vattamānamhi, so nivāso bhavissati.

‘‘Imaṃ kho ahaṃ, bhante, chaṭṭhaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

‘‘Ime kho ahaṃ, bhante, cha atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

370.‘‘Apariyositasaṅkappo , vicikiccho kathaṃkathī.

Vicariṃ dīghamaddhānaṃ, anvesanto tathāgataṃ.

‘‘Yassu maññāmi samaṇe, pavivittavihārino;

Sambuddhā iti maññāno, gacchāmi te upāsituṃ.

‘‘‘Kathaṃ ārādhanā hoti, kathaṃ hoti virādhanā’;

Iti puṭṭhā na sampāyanti [sambhonti (syā.)], magge paṭipadāsu ca.

‘‘Tyassu yadā maṃ jānanti, sakko devānamāgato;

Tyassu mameva pucchanti, ‘kiṃ katvā pāpuṇī idaṃ’.

‘‘Tesaṃ yathāsutaṃ dhammaṃ, desayāmi jane sutaṃ [janesuta (ka. sī.)];

Tena attamanā honti, ‘diṭṭho no vāsavoti ca’.

‘‘Yadā ca buddhamaddakkhiṃ, vicikicchāvitāraṇaṃ;

Somhi vītabhayo ajja, sambuddhaṃ payirupāsiya [payirupāsayiṃ (syā. ka.)].

‘‘Taṇhāsallassa hantāraṃ, buddhaṃ appaṭipuggalaṃ;

Ahaṃ vande mahāvīraṃ, buddhamādiccabandhunaṃ.

‘‘Yaṃ karomasi brahmuno, samaṃ devehi mārisa;

Tadajja tuyhaṃ kassāma [dassāma (syā. ka.)], handa sāmaṃ karoma te.

‘‘Tvameva asi [tuvamevasi (pī.)] sambuddho, tuvaṃ satthā anuttaro;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo’’ti.



"天帝,你看到什么利益而宣说这样的知识获得、喜悦获得呢?"
"世尊,我看到六种利益而宣说这样的知识获得、喜悦获得。
就在此处,我作为天神,
又获得了寿命,请知道,尊者。
世尊,这是我看到的第一种利益,而宣说这样的知识获得、喜悦获得。
我从天界身体死去,舍弃非人寿命,
不迷惑地进入母胎,我的心乐于其中。
世尊,这是我看到的第二种利益,而宣说这样的知识获得、喜悦获得。
我不迷惑智慧,乐于住在教法中,
将如法而住,正知正念。
世尊,这是我看到的第三种利益,而宣说这样的知识获得、喜悦获得。
如果我如法而行,将获得正觉,
我将住于已知,那就是终点。
世尊,这是我看到的第四种利益,而宣说这样的知识获得、喜悦获得。
我从人身死去,舍弃人寿命,
将再次成为天神,在天界中最高。
世尊,这是我看到的第五种利益,而宣说这样的知识获得、喜悦获得。
那些更殊胜的天神,色究竟天,有名声,
在最后生中,那将是我的住处。
世尊,这是我看到的第六种利益,而宣说这样的知识获得、喜悦获得。
世尊,这就是我看到的六种利益,而宣说这样的知识获得、喜悦获得。
心意未满足,怀疑不决,
长久以来我游历,寻找如来。
我以为那些沙门,住在隐居处,
以为他们是正觉者,我去亲近他们。
'如何能令人满意,如何会令人不满?'
被问到时他们回答不出,关于道和修行。
当他们知道我是天帝释来到时,
他们反而问我,'做了什么得到这个?'
我就按所闻法,向他们宣说,
他们因此满意,'我们见到了帝释。'
当我见到佛陀,度脱疑惑者,
今天我已无畏,亲近了正觉者。
我礼敬消灭渴爱之箭的佛陀,无与伦比者,
我礼敬大雄,佛陀,太阳的亲属。
我们对梵天所做的,与诸天一样,尊者,
今天我们对你做,来吧,我们亲自为你做。
你就是正觉者,你是无上的导师,
在包括天界的世界中,没有人能与你相比。"

371. Atha kho sakko devānamindo pañcasikhaṃ gandhabbaputtaṃ āmantesi – ‘‘bahūpakāro kho mesi tvaṃ, tāta pañcasikha, yaṃ tvaṃ bhagavantaṃ paṭhamaṃ pasādesi. Tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkamimhā arahantaṃ sammāsambuddhaṃ. Pettike vā ṭhāne ṭhapayissāmi , gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṃ dammi, sā hi te abhipatthitā’’ti.

Atha kho sakko devānamindo pāṇinā pathaviṃ parāmasitvā tikkhattuṃ udānaṃ udānesi – ‘‘namo tassa bhagavato arahato sammāsambuddhassā’’ti.

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sakkassa devānamindassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Aññesañca asītiyā devatāsahassānaṃ , iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā , te bhagavatā byākatā. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.

Sakkapañhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

然后天帝释对乾闼婆子五髻说:"五髻,你对我帮助很大,你首先使世尊欢喜。孩子,你首先使他欢喜,然后我们才去见那位世尊、阿罗汉、正等正觉。我会让你处于父亲的地位,你将成为乾闼婆王,我还把美丽的日光女儿给你,她是你所渴望的。"
然后天帝释用手触地,三次发出赞叹:"礼敬世尊、阿罗汉、正等正觉。"
当这个解说被宣说时,天帝释生起了远尘离垢的法眼:"凡是有生起的法,都是有灭的法。"其他八万天神也是如此。这就是天帝释请求世尊解答的问题,被世尊回答了。因此这个解说被称为"天帝释问"。
天帝释问经完。


