10. Pāyāsisuttaṃ

406. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā kumārakassapo kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṃ nagaraṃ tadavasari. Tatra sudaṃ āyasmā kumārakassapo setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane [sīsapāvane (syā.)]. Tena kho pana samayena pāyāsi rājañño setabyaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.

Pāyāsirājaññavatthu

407. Tena kho pana samayena pāyāsissa rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ [sukaṭakkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko’’ti. Assosuṃ kho setabyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho [buddho (syā. ka.)] ceva arahā ca. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti. Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanaṃ [yena siṃsapāvanaṃ, tenupasaṅkamanti (sī. pī.)].

408. Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṃ upagato hoti. Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṃsapāvanaṃ [yena siṃsapāvanaṃ, tenupasaṅkamante (sī. pī.)], disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvana’’nti [ettha pana sabbatthapi evameva dissati, natthi pāṭhantaraṃ]?

‘‘Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti [arahā ca (syā. ka.)]. Tamete [tamenaṃ te (sī. ka.), tamenaṃ (pī.)] bhavantaṃ kumārakassapaṃ dassanāya upasaṅkamantī’’ti. ‘‘Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṃ vadehi – ‘pāyāsi, bho, rājañño evamāha – āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī’ti. Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. ‘‘Evaṃ bho’’ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca – ‘‘pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī’’ti.



这是我的简体中文直译:
巴耶西经
我是这样听说的 - 有一次,尊者童子迦叶与大比丘僧团一起,约有五百位比丘,在拘萨罗国游行,来到了拘萨罗国的一个名叫西塔比耶的城市。那时尊者童子迦叶住在西塔比耶城北边的尸舍婆林中。当时,巴耶西王子统治着西塔比耶,这是一个人口稠密、草木丰茂、水源充足、粮食丰富的王领地,是拘萨罗国王波斯匿赐予他的封地,如同梵天赐予的一样。
巴耶西王子的故事
那时,巴耶西王子生起了这样的邪见:"没有来世,没有化生的众生,没有善恶业的果报。"西塔比耶的婆罗门和居士们听说:"据说沙门童子迦叶,是沙门乔达摩的弟子,与大比丘僧团一起,约有五百位比丘,在拘萨罗国游行,已经到达西塔比耶,住在西塔比耶城北边的尸舍婆林中。关于这位尊者童子迦叶,有这样美好的名声传开:'他是智者,聪明,有智慧,多闻,善于言谈,善于应对,年长且是阿罗汉。'能见到这样的阿罗汉实在是很好啊。"于是西塔比耶的婆罗门和居士们从西塔比耶城出发,成群结队地向北走,朝着尸舍婆林去。
那时,巴耶西王子正在高楼上午睡。巴耶西王子看见西塔比耶的婆罗门和居士们从西塔比耶城出发,成群结队地向北走,朝着尸舍婆林去,看见后就问侍者说:"侍者啊,为什么西塔比耶的婆罗门和居士们从西塔比耶城出发,成群结队地向北走,朝着尸舍婆林去呢?"
"大人,有一位名叫童子迦叶的沙门,是沙门乔达摩的弟子,与大比丘僧团一起,约有五百位比丘,在拘萨罗国游行,已经到达西塔比耶,住在西塔比耶城北边的尸舍婆林中。关于这位尊者童子迦叶,有这样美好的名声传开:'他是智者,聪明,有智慧,多闻,善于言谈,善于应对,年长且是阿罗汉。'他们去拜见这位尊者童子迦叶。"
"那么,侍者啊,你去西塔比耶的婆罗门和居士们那里,到了之后对他们这样说:'巴耶西王子是这样说的:请诸位稍等,巴耶西王子也要去拜见沙门童子迦叶。'不要让沙门童子迦叶说服那些愚蠢无知的西塔比耶婆罗门和居士们相信'有来世,有化生的众生,有善恶业的果报'。侍者啊,事实上没有来世,没有化生的众生,没有善恶业的果报。"
"遵命,大人。"那个侍者回答巴耶西王子后,就去西塔比耶的婆罗门和居士们那里,到了之后对他们说:"巴耶西王子是这样说的,请诸位稍等,巴耶西王子也要去拜见沙门童子迦叶。"

409. Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṃsapāvanaṃ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṃ kumārakassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce āyasmatā kumārakassapena saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāyasmā kumārakassapo tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

Natthikavādo

410. Ekamantaṃ nisinno kho pāyāsi rājañño āyasmantaṃ kumārakassapaṃ etadavoca – ‘‘ahañhi, bho kassapa, evaṃvādī evaṃdiṭṭhī – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Nāhaṃ, rājañña, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma evaṃ vadeyya – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti?

Candimasūriyaupamā

411. ‘‘Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, ime candimasūriyā imasmiṃ vā loke parasmiṃ vā, devā vā te manussā vā’’ti? ‘‘Ime, bho kassapa, candimasūriyā parasmiṃ loke, na imasmiṃ; devā te na manussā’’ti. ‘‘Imināpi kho te, rājañña, pariyāyena evaṃ hotu – itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti.

412. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? ‘‘Atthi , bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Yathā kathaṃ viya, rājaññā’’ti? ‘‘Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’ti. Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyātha, yena me āgantvā āroceyyātha – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti . Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

Coraupamā



这是我的简体中文直译:
于是巴耶西王子在西塔比耶的婆罗门和居士们的陪同下,来到尸舍婆林,来到尊者童子迦叶那里。到了之后,与尊者童子迦叶互相问候,寒暄了一番令人愉快和值得记忆的话后,坐在一旁。西塔比耶的婆罗门和居士们中,有些向尊者童子迦叶行礼后坐在一旁;有些与尊者童子迦叶互相问候,寒暄了一番令人愉快和值得记忆的话后坐在一旁;有些向尊者童子迦叶合掌后坐在一旁;有些报上自己的姓名后坐在一旁;有些默默地坐在一旁。
虚无主义
坐在一旁的巴耶西王子对尊者童子迦叶说:"迦叶先生,我是这样主张、这样认为的:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,我从未见过或听说过有人这样主张、这样认为。怎么会有人这样说:'没有来世,没有化生的众生,没有善恶业的果报'呢?"
日月的比喻
"那么,王子,我要反问你一个问题,你觉得如何就如何回答。你怎么看,王子,这些日月是在这个世界还是在别的世界,是天神还是人类?"
"迦叶先生,这些日月是在别的世界,不是在这个世界;它们是天神,不是人类。"
"王子啊,由此你也应该这样认为:'有来世,有化生的众生,有善恶业的果报。'"
"尽管迦叶先生这样说,但我仍然认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,你有什么理由这样认为:'没有来世,没有化生的众生,没有善恶业的果报'吗?"
"迦叶先生,我确实有理由这样认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子,是怎样的理由呢?"
"迦叶先生,我这里有朋友、同僚、亲戚,他们杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见。后来他们生病了,痛苦,重病难愈。当我知道他们无法从这病中康复时,我就去对他们说:'有些沙门婆罗门这样主张、这样认为:那些杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见的人,身坏命终后会堕入恶趣、恶道、地狱。你们就是杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见的人。如果那些沙门婆罗门说的是真的,你们身坏命终后就会堕入恶趣、恶道、地狱。如果你们身坏命终后真的堕入恶趣、恶道、地狱,请回来告诉我:'确实有来世,有化生的众生,有善恶业的果报。'你们对我来说是可信的、可靠的,你们所见的就如亲眼所见一样,一定是这样的。'他们答应我说'好的',但死后既没有回来告诉我,也没有派使者来。迦叶先生,这就是我有理由认为:'没有来世,没有化生的众生,没有善恶业的果报'的原因。"
盗贼的比喻

413. ‘‘Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, idha te purisā coraṃ āgucāriṃ gahetvā dasseyyuṃ – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā [kāretvā (syā. ka.)] kharassarena paṇavena rathikāya rathikaṃ [rathiyāya rathiyaṃ (bahūsū)] siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṃ chindathā’ti. Te ‘sādhū’ti paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṃ. Labheyya nu kho so coro coraghātesu – ‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti , udāhu vippalapantasseva coraghātā sīsaṃ chindeyyu’’nti? ‘‘Na hi so, bho kassapa, coro labheyya coraghātesu – ‘āgamentu tāva bhavanto coraghātā amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti. Atha kho naṃ vippalapantasseva coraghātā sīsaṃ chindeyyu’’nti. ‘‘So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati – ‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā labhissanti nirayapālesu – ‘āgamentu tāva bhavanto nirayapālā, yāva mayaṃ pāyāsissa rājaññassa gantvā ārocema – ‘‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.



这是我的简体中文直译:
"那么,王子,我要反问你一个问题。你觉得如何就如何回答。你怎么看,王子,如果有人抓到一个盗贼,一个罪犯,把他带到你面前说:'大人,这是一个盗贼,一个罪犯;请对他判处你认为合适的刑罚。'你会这样说:'那么,把这个人用结实的绳子反绑双手,剃光他的头发,敲着刺耳的鼓,把他从街道带到街道,从十字路口带到十字路口,然后从南门带出去,在城南的刑场砍下他的头。'他们回答说'好的',就用结实的绳子反绑那个人的双手,剃光他的头发,敲着刺耳的鼓,把他从街道带到街道,从十字路口带到十字路口,然后从南门带出去,让他坐在城南的刑场。那个盗贼能否从刽子手那里得到这样的机会:'请诸位刽子手稍等,我在某个村庄或城镇有朋友、同僚、亲戚,让我去向他们告别后再回来'?还是说,刽子手会在他还在胡言乱语时就砍下他的头?"
"迦叶先生,那个盗贼不可能从刽子手那里得到这样的机会:'请诸位刽子手稍等,我在某个村庄或城镇有朋友、同僚、亲戚,让我去向他们告别后再回来。'相反,刽子手会在他还在胡言乱语时就砍下他的头。"
"王子啊,那个盗贼是人,面对的是人类的刽子手,尚且不能得到'请诸位刽子手稍等,我在某个村庄或城镇有朋友、同僚、亲戚,让我去向他们告别后再回来'的机会。那么,你那些杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见的朋友、同僚、亲戚,他们身坏命终后堕入恶趣、恶道、地狱,怎么可能从地狱狱卒那里得到'请诸位狱卒稍等,让我们去告诉巴耶西王子:确实有来世,有化生的众生,有善恶业的果报'的机会呢?王子啊,由此你也应该这样认为:'有来世,有化生的众生,有善恶业的果报。'"

414. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. ‘‘Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? ‘‘Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Yathā kathaṃ viya, rājaññā’’ti? ‘‘Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantīti . Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha, yena me āgantvā āroceyyātha – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

Gūthakūpapurisaupamā



这是我的简体中文直译:
"尽管迦叶先生这样说,但我仍然认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,你有什么理由这样认为:'没有来世,没有化生的众生,没有善恶业的果报'吗?"
"迦叶先生,我确实有理由这样认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子,是怎样的理由呢?"
"迦叶先生,我这里有朋友、同僚、亲戚,他们远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、无嗔恨、正见。后来他们生病了,痛苦,重病难愈。当我知道他们无法从这病中康复时,我就去对他们说:'有些沙门婆罗门这样主张、这样认为:那些远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、无嗔恨、正见的人,身坏命终后会投生到善趣、天界。你们就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、无嗔恨、正见的人。如果那些沙门婆罗门说的是真的,你们身坏命终后就会投生到善趣、天界。如果你们身坏命终后真的投生到善趣、天界,请回来告诉我:'确实有来世,有化生的众生,有善恶业的果报。'你们对我来说是可信的、可靠的,你们所见的就如亲眼所见一样,一定是这样的。'他们答应我说'好的',但死后既没有回来告诉我,也没有派使者来。迦叶先生,这就是我有理由认为:'没有来世,没有化生的众生,没有善恶业的果报'的原因。"
粪坑中的人的比喻

415. ‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce [upamāyapidhekacce (sī. syā.), upamāyapiidhekacce (pī.)] viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṃ [sasīsako (syā.)] nimuggo assa. Atha tvaṃ purise āṇāpeyyāsi – ‘tena hi, bho, taṃ purisaṃ tamhā gūthakūpā uddharathā’ti. Te ‘sādhū’ti paṭissutvā taṃ purisaṃ tamhā gūthakūpā uddhareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjathā’ti. Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭethā’ti [suppaṭṭitaṃ uppaṭṭethāti (ka.)]. Te tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ karothā’ti. Te taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ kareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kesamassuṃ kappethā’ti. Te tassa purisassa kesamassuṃ kappeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upaharathā’ti. Te tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upahareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti. Te taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṃ.

‘‘Taṃ kiṃ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṃ gūthakūpe nimujjitukāmatā [nimujjitukāmyatā (syā. ka.)] assā’’ti? ‘‘No hidaṃ, bho kassapa’’. ‘‘Taṃ kissa hetu’’? ‘‘Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā’’ti. ‘‘Evameva kho, rājañña, manussā devānaṃ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca. Yojanasataṃ kho, rājañña, manussagandho deve ubbādhati. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā te āgantvā ārocessanti – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.



这是我的简体中文直译:
"那么,王子,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。王子啊,假设有一个人整个身体包括头都陷入了粪坑里。你命令人说:'那么,把那个人从粪坑里拉出来。'他们回答说'好的',就把那个人从粪坑里拉出来。然后你说:'那么,用竹条把那个人身上的粪便彻底刮干净。'他们回答说'好的',就用竹条把那个人身上的粪便彻底刮干净。然后你说:'那么,用黄土把那个人的身体彻底擦洗三遍。'他们就用黄土把那个人的身体彻底擦洗三遍。然后你说:'那么,用油给那个人擦身,再用细粉彻底清洗三遍。'他们就用油给那个人擦身,再用细粉彻底清洗三遍。然后你说:'那么,给那个人理发剃须。'他们就给那个人理发剃须。然后你说:'那么,给那个人戴上贵重的花环,涂上贵重的香膏,穿上贵重的衣服。'他们就给那个人戴上贵重的花环,涂上贵重的香膏,穿上贵重的衣服。然后你说:'那么,把那个人带到宫殿上,让他享受五种欲乐。'他们就把那个人带到宫殿上,让他享受五种欲乐。
"你怎么看,王子,那个人已经洗得干干净净,涂了香膏,理了发剃了须,戴着花环和装饰品,穿着白衣,在宫殿顶层享受着五种欲乐,他还会想再次跳进那个粪坑吗?"
"当然不会,迦叶先生。"
"为什么呢?"
"迦叶先生,因为粪坑是不洁的,被认为是不洁的,臭气熏天的,被认为是臭气熏天的,令人厌恶的,被认为是令人厌恶的,令人反感的,被认为是令人反感的。"
"王子啊,同样地,人类对天神来说也是不洁的,被认为是不洁的,臭气熏天的,被认为是臭气熏天的,令人厌恶的,被认为是令人厌恶的,令人反感的,被认为是令人反感的。王子啊,人的气味在一百由旬之外就能让天神感到不适。那么,你那些远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、无嗔恨、正见的朋友、同僚、亲戚,他们身坏命终后投生到善趣、天界,怎么会回来告诉你:'确实有来世,有化生的众生,有善恶业的果报'呢?王子啊,由此你也应该这样认为:'有来世,有化生的众生,有善恶业的果报。'"

416. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo …pe… ‘‘atthi, bho kassapa, pariyāyo…pe… ``yathā kathaṃ viya, rājaññāti? ‘‘Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti devānaṃ tāvatiṃsānaṃ sahabyatanti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti, devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha devānaṃ tāvatiṃsānaṃ sahabyataṃ, yena me āgantvā āroceyyātha – `itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipākoti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatīti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

Tāvatiṃsadevaupamā

417. ‘‘Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṃ byākareyyāsi. Yaṃ kho pana, rājañña, mānussakaṃ vassasataṃ, devānaṃ tāvatiṃsānaṃ eso eko rattindivo [rattidivo (ka.)], tāya rattiyā tiṃsarattiyo māso, tena māsena dvādasamāsiyo saṃvaccharo, tena saṃvaccharena dibbaṃ vassasahassaṃ devānaṃ tāvatiṃsānaṃ āyuppamāṇaṃ. Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace pana tesaṃ evaṃ bhavissati – ‘yāva mayaṃ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṃ pāyāsissa rājaññassa gantvā āroceyyāma – ‘‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. Api nu te āgantvā āroceyyuṃ – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? ‘‘No hidaṃ, bho kassapa. Api hi mayaṃ, bho kassapa, ciraṃ kālaṅkatāpi bhaveyyāma. Ko panetaṃ bhoto kassapassa āroceti – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā. Na mayaṃ bhoto kassapassa saddahāma – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā’’ti.

Jaccandhaupamā



这是我的简体中文直译:
"尽管迦叶先生这样说,但我仍然认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,你有什么理由......"
"迦叶先生,我确实有理由......"
"王子,是怎样的理由呢?"
"迦叶先生,我这里有朋友、同僚、亲戚,他们远离杀生、远离偷盗、远离邪淫、远离妄语、远离饮酒。后来他们生病了,痛苦,重病难愈。当我知道他们无法从这病中康复时,我就去对他们说:'有些沙门婆罗门这样主张、这样认为:那些远离杀生、远离偷盗、远离邪淫、远离妄语、远离饮酒的人,身坏命终后会投生到善趣、天界,成为三十三天的同伴。你们就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离饮酒的人。如果那些沙门婆罗门说的是真的,你们身坏命终后就会投生到善趣、天界,成为三十三天的同伴。如果你们身坏命终后真的投生到善趣、天界,成为三十三天的同伴,请回来告诉我:'确实有来世,有化生的众生,有善恶业的果报。'你们对我来说是可信的、可靠的,你们所见的就如亲眼所见一样,一定是这样的。'他们答应我说'好的',但死后既没有回来告诉我,也没有派使者来。迦叶先生,这就是我有理由认为:'没有来世,没有化生的众生,没有善恶业的果报'的原因。"
三十三天的比喻
"那么,王子,我要反问你一个问题。你觉得如何就如何回答。王子啊,人间的一百年,对三十三天来说只是一天一夜,这样的三十夜为一个月,这样的十二个月为一年,这样的一千年是三十三天的寿命。那些远离杀生、远离偷盗、远离邪淫、远离妄语、远离饮酒的朋友、同僚、亲戚,他们身坏命终后投生到善趣、天界,成为三十三天的同伴。如果他们这样想:'让我们先享受两三天天界的五种欲乐,然后再去告诉巴耶西王子:确实有来世,有化生的众生,有善恶业的果报。'他们能回来告诉你:'确实有来世,有化生的众生,有善恶业的果报'吗?"
"不能,迦叶先生。因为我们可能早就死了。但是,迦叶先生,谁告诉你'有三十三天'或'三十三天的寿命这么长'的?我们不相信迦叶先生说的'有三十三天'或'三十三天的寿命这么长'。"
生来盲人的比喻

418. ‘‘Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha – sukkāni rūpāni , na passeyya nīlakāni rūpāni, na passeyya pītakāni [mañjeṭṭhakāni (syā.)] rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. So evaṃ vadeyya – ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī. Natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī. Natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī. Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī. Natthi samavisamaṃ, natthi samavisamassa dassāvī. Natthi tārakāni rūpāni, natthi tārakānaṃ rūpānaṃ dassāvī. Natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti. Sammā nu kho so, rājañña, vadamāno vadeyyā’’ti? ‘‘No hidaṃ, bho kassapa. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī…pe… atthi samavisamaṃ, atthi samavisamassa dassāvī. Atthi tārakāni rūpāni, atthi tārakānaṃ rūpānaṃ dassāvī. Atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti. Na hi so, bho kassapa, sammā vadamāno vadeyyā’’ti. ‘‘Evameva kho tvaṃ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṃ maṃ tvaṃ evaṃ vadesi’’.

‘‘Ko panetaṃ bhoto kassapassa āroceti – ‘atthi devā tāvatiṃsā’’ti vā, ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā? Na mayaṃ bhoto kassapassa saddahāma – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā’’ti. ‘‘Na kho, rājañña, evaṃ paro loko daṭṭhabbo, yathā tvaṃ maññasi iminā maṃsacakkhunā. Ye kho te rājañña samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti , te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṃ visodhenti. Te dibbena cakkhunā visuddhena atikkantamānusakena imaṃ ceva lokaṃ passanti parañca satte ca opapātike. Evañca kho, rājañña, paro loko daṭṭhabbo; natveva yathā tvaṃ maññasi iminā maṃsacakkhunā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

419. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti . ‘‘Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya, rājaññā’’ti? ‘‘Idhāhaṃ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṃ, bho kassapa, evaṃ hoti – sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṃ jāneyyuṃ – ‘ito no matānaṃ seyyo bhavissatī’ti. Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṃ vā khādeyyuṃ, satthaṃ vā āhareyyuṃ, ubbandhitvā vā kālaṅkareyyuṃ, papāte vā papateyyuṃ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṃ jānanti – ‘ito no matānaṃ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṃ na mārenti [( ) natthi (syā. pī.)]. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

Gabbhinīupamā



这是我的简体中文直译:
"王子啊,就像一个生来就盲的人,他看不见黑白色,看不见蓝色,看不见黄色,看不见红色,看不见紫色,看不见平坦和不平坦,看不见星星,看不见日月。他会这样说:'没有黑白色,没有能看见黑白色的人。没有蓝色,没有能看见蓝色的人。没有黄色,没有能看见黄色的人。没有红色,没有能看见红色的人。没有紫色,没有能看见紫色的人。没有平坦和不平坦,没有能看见平坦和不平坦的人。没有星星,没有能看见星星的人。没有日月,没有能看见日月的人。我不知道这些,我看不见这些,所以这些不存在。'王子啊,他这样说是否正确?"
"不正确,迦叶先生。有黑白色,有能看见黑白色的人。有蓝色,有能看见蓝色的人...有平坦和不平坦,有能看见平坦和不平坦的人。有星星,有能看见星星的人。有日月,有能看见日月的人。他说'我不知道这些,我看不见这些,所以这些不存在',这样说是不正确的,迦叶先生。"
"同样地,王子啊,你说'谁告诉迦叶先生有三十三天或三十三天的寿命这么长?我们不相信迦叶先生说的有三十三天或三十三天的寿命这么长',你就像那个生来盲的人一样。"
"王子啊,来世不是用你所想的这个肉眼就能看见的。那些住在森林深处偏僻住处的沙门婆罗门,他们在那里不放逸、精进、专注地生活,净化他们的天眼。他们用清净的、超越人眼的天眼看见这个世界和来世,以及化生的众生。王子啊,这才是能看见来世的方法,而不是像你所想的用这个肉眼。王子啊,由此你也应该这样认为:'有来世,有化生的众生,有善恶业的果报。'"
"尽管迦叶先生这样说,但我仍然认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,你有什么理由......"
"迦叶先生,我确实有理由......"
"王子,是怎样的理由呢?"
"迦叶先生,我看到有些持戒、品德良好的沙门婆罗门,他们爱惜生命,不想死,喜欢快乐,厌恶痛苦。迦叶先生,我就这样想:如果这些持戒、品德良好的沙门婆罗门知道'我们死后会更好',那么现在这些持戒、品德良好的沙门婆罗门就会服毒,或用刀自杀,或上吊自尽,或跳崖自杀。但是因为这些持戒、品德良好的沙门婆罗门不知道'我们死后会更好',所以这些持戒、品德良好的沙门婆罗门爱惜生命,不想死,喜欢快乐,厌恶痛苦,不自杀。迦叶先生,这就是我有理由认为:'没有来世,没有化生的众生,没有善恶业的果报'的原因。"
孕妇的比喻

420. ‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṃ. Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. Atha kho so brāhmaṇo kālamakāsi. Atha kho so māṇavako mātusapattiṃ [mātusapatiṃ (syā.)] etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ ; natthi tuyhettha kiñci. Pitu me [pitu me santako (syā.)] bhoti, dāyajjaṃ niyyādehī’ti [nīyyātehīti (sī. pī.)]. Evaṃ vutte sā brāhmaṇī taṃ māṇavakaṃ etadavoca – ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati, sāpi te opabhoggā [upabhoggā (syā.)] bhavissatī’ti. Dutiyampi kho so māṇavako mātusapattiṃ etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī’ti. Dutiyampi kho sā brāhmaṇī taṃ māṇavakaṃ etadavoca – ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati sāpi te opabhoggā [upabhoggā (syā.)] bhavissatī’ti. Tatiyampi kho so māṇavako mātusapattiṃ etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā , sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.

‘‘Atha kho sā brāhmaṇī satthaṃ gahetvā ovarakaṃ pavisitvā udaraṃ opādesi [uppātesi (syā.)] – ‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti. Sā attānaṃ ceva jīvitañca gabbhañca sāpateyyañca vināsesi. Yathā taṃ bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī, evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto ; seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṃ paripācenti; api ca paripākaṃ āgamenti. Paṇḍitānaṃ attho hi, rājañña, samaṇabrāhmaṇānaṃ sīlavantānaṃ kalyāṇadhammānaṃ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṃ dīghamaddhānaṃ tiṭṭhanti, tathā tathā bahuṃ puññaṃ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

421. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya, rājaññā’’ti? ‘‘Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ [bahalavilepanaṃ (syā. ka.)] karitvā uddhanaṃ āropetvā aggiṃ dethā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ denti. Yadā mayaṃ jānāma ‘kālaṅkato so puriso’ti, atha naṃ kumbhiṃ oropetvā ubbhinditvā mukhaṃ vivaritvā saṇikaṃ nillokema [vilokema (syā.)] – ‘appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

Supinakaupamā



这是我的简体中文直译:
"那么,王子,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。从前,王子啊,有个婆罗门有两个妻子。一个妻子有个十岁或十二岁的儿子,另一个妻子怀孕快要生产了。后来那个婆罗门去世了。那个男孩对他的继母说:'夫人,这里所有的财产、谷物、银子、金子都是我的;你在这里没有任何东西。夫人,请把我父亲的遗产交给我。'听到这话,那个婆罗门妇人对男孩说:'孩子,等我生产后再说吧。如果是男孩,他也会得到一份;如果是女孩,她也会成为你的妻子。'第二次那个男孩又对继母说:'夫人,这里所有的财产、谷物、银子、金子都是我的;你在这里没有任何东西。夫人,请把我父亲的遗产交给我。'第二次那个婆罗门妇人又对男孩说:'孩子,等我生产后再说吧。如果是男孩,他也会得到一份;如果是女孩,她也会成为你的妻子。'第三次那个男孩又对继母说:'夫人,这里所有的财产、谷物、银子、金子都是我的;你在这里没有任何东西。夫人,请把我父亲的遗产交给我。'
"于是那个婆罗门妇人拿了刀进入内室,剖开腹部,想:'让我看看是男孩还是女孩。'她毁了自己的生命、胎儿和财产。就像那个愚蠢无知的妇人,因为不当地寻求遗产而遭遇灾难一样,王子啊,你也是愚蠢无知的,因为不当地寻求来世而将遭遇灾难;就像那个愚蠢无知的婆罗门妇人,因为不当地寻求遗产而遭遇灾难一样。王子啊,持戒、品德良好的沙门婆罗门不会强迫未成熟的成熟;相反,他们等待成熟。王子啊,持戒、品德良好的沙门婆罗门的生命对智者是有益的。王子啊,持戒、品德良好的沙门婆罗门活得越久,就积累越多的功德,为众多人的利益而行动,为众多人的快乐,出于对世间的同情,为天神和人类的利益、福祉和快乐而行动。王子啊,由此你也应该这样认为:'有来世,有化生的众生,有善恶业的果报。'"
"尽管迦叶先生这样说,但我仍然认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,你有什么理由......"
"迦叶先生,我确实有理由......"
"王子,是怎样的理由呢?"
"迦叶先生,这里有人抓到一个盗贼,一个罪犯,把他带到我面前说:'大人,这是一个盗贼,一个罪犯;请对他判处你认为合适的刑罚。'我就这样说:'那么,把这个人活着放进一个大锅里,盖上盖子,用湿皮包裹,用湿泥厚厚地涂抹,放在火炉上点火。'他们回答说'好的',就把那个人活着放进一个大锅里,盖上盖子,用湿皮包裹,用湿泥厚厚地涂抹,放在火炉上点火。当我们知道那个人已经死了,就把锅从火上拿下来,打开,慢慢地观察:'也许我们能看到他的生命离开。'但我们没有看到他的生命离开。迦叶先生,这就是我有理由认为:'没有来世,没有化生的众生,没有善恶业的果报'的原因。"
梦的比喻

422. ‘‘Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Abhijānāsi no tvaṃ, rājañña, divā seyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’nti? ‘‘Abhijānāmahaṃ, bho kassapa, divāseyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’’nti. ‘‘Rakkhanti taṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi [celāvikāpi (syā.), keḷāyikāpi (sī.)] komārikāpī’’ti? ‘‘Evaṃ, bho kassapa, rakkhanti maṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi [celāvikāpi (syā.), keḷāyikāpi (sī.)] komārikāpī’’ti. ‘‘Api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā’’ti? ‘‘No hidaṃ, bho kassapa’’. ‘‘Tā hi nāma, rājañña, tuyhaṃ jīvantassa jīvantiyo jīvaṃ na passissanti pavisantaṃ vā nikkhamantaṃ vā. Kiṃ pana tvaṃ kālaṅkatassa jīvaṃ passissasi pavisantaṃ vā nikkhamantaṃ vā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

423. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo…pe… ‘‘atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā’’ti? ‘‘Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulethā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

Santattaayoguḷaupamā

424. ‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso divasaṃ santattaṃ ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ tulāya tuleyya. Tamenaṃ aparena samayena sītaṃ nibbutaṃ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto’’ti? ‘‘Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā’’ti. ‘‘Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṃ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.



这是我的简体中文直译:
"那么,王子,我要反问你一个问题。你觉得如何就如何回答。王子啊,你记得白天睡觉时做过梦,梦见美丽的园林、森林、土地和池塘吗?"
"迦叶先生,我记得白天睡觉时做过梦,梦见美丽的园林、森林、土地和池塘。"
"那时有驼背的、矮小的、侏儒的、年轻的女仆在保护你吗?"
"是的,迦叶先生,那时有驼背的、矮小的、侏儒的、年轻的女仆在保护我。"
"她们能看到你的生命进入或离开吗?"
"不能,迦叶先生。"
"王子啊,她们活着,你也活着,她们都看不到你的生命进入或离开。那么你怎么能看到已死之人的生命进入或离开呢?王子啊,由此你也应该这样认为:'有来世,有化生的众生,有善恶业的果报。'"
"尽管迦叶先生这样说,但我仍然认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,你有什么理由......"
"迦叶先生,我确实有理由......"
"王子,是怎样的理由呢?"
"迦叶先生,这里有人抓到一个盗贼,一个罪犯,把他带到我面前说:'大人,这是一个盗贼,一个罪犯;请对他判处你认为合适的刑罚。'我就这样说:'那么,先把这个人活着称重,然后用弓弦勒死他,再称一次重。'他们回答说'好的',就先把那个人活着称重,然后用弓弦勒死他,再称一次重。当他活着的时候,他更轻、更软、更易于操作。但当他死后,他变得更重、更僵硬、更难以操作。迦叶先生,这就是我有理由认为:'没有来世,没有化生的众生,没有善恶业的果报'的原因。"
烧热的铁球的比喻
"那么,王子,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。王子啊,假设有人把一整天烧得炽热、燃烧、发光的铁球放在秤上称重。过了一段时间后,当它冷却下来,不再发光时,他再把它放在秤上称重。这个铁球什么时候更轻、更软、更易于操作?是在炽热、燃烧、发光的时候,还是在冷却下来的时候?"
"迦叶先生,当那个铁球充满火和风,炽热、燃烧、发光的时候,它更轻、更软、更易于操作。但当那个铁球既没有火也没有风,冷却下来的时候,它更重、更僵硬、更难以操作。"
"同样地,王子啊,当这个身体有寿命、有热量、有意识的时候,它更轻、更软、更易于操作。但当这个身体既没有寿命,也没有热量,也没有意识的时候,它更重、更僵硬、更难以操作。王子啊,由此你也应该这样认为:'有来世,有化生的众生,有善恶业的果报。'"

425. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā’’ti? ‘‘Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi , taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ anupahacca chaviñca…pe… jīvitā voropenti. Yadā so āmato hoti, tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ uttānaṃ nipātetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te taṃ purisaṃ uttānaṃ nipātenti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ avakujjaṃ nipātetha… passena nipātetha… dutiyena passena nipātetha… uddhaṃ ṭhapetha… omuddhakaṃ ṭhapetha… pāṇinā ākoṭetha… leḍḍunā ākoṭetha… daṇḍena ākoṭetha… satthena ākoṭetha… odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te taṃ purisaṃ odhunanti sandhunanti niddhunanti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva sotaṃ hoti te saddā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva ghānaṃ hoti te gandhā, tañcāyatanaṃ nappaṭisaṃvedeti . Sāva jivhā hoti te rasā, tañcāyatanaṃ nappaṭisaṃvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṃ nappaṭisaṃvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

Saṅkhadhamaupamā



这是我的简体中文直译:
"尽管迦叶先生这样说,但我仍然认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,你有什么理由......"
"迦叶先生,我确实有理由......"
"王子,是怎样的理由呢?"
"迦叶先生,这里有人抓到一个盗贼,一个罪犯,把他带到我面前说:'大人,这是一个盗贼,一个罪犯;请对他判处你认为合适的刑罚。'我就这样说:'那么,不要伤害他的皮肤、皮、肉、筋、骨和骨髓,把他的生命夺走,也许我们能看到他的生命离开。'他们回答说'好的',就不伤害他的皮肤、皮、肉、筋、骨和骨髓,把他的生命夺走。当他半死不活时,我就说:'那么,把这个人仰面放倒,也许我们能看到他的生命离开。'他们就把那个人仰面放倒。但我们没有看到他的生命离开。我又说:'那么,把这个人俯面放倒...侧面放倒...另一侧放倒...竖立起来...倒立起来...用手拍打...用土块拍打...用棍子拍打...用刀拍打...摇晃他、抖动他、猛烈摇动他,也许我们能看到他的生命离开。'他们就摇晃他、抖动他、猛烈摇动他。但我们没有看到他的生命离开。他的眼睛还在那里,那些色也在那里,但他感受不到那个感官领域。他的耳朵还在那里,那些声音也在那里,但他感受不到那个感官领域。他的鼻子还在那里,那些气味也在那里,但他感受不到那个感官领域。他的舌头还在那里,那些味道也在那里,但他感受不到那个感官领域。他的身体还在那里,那些触觉也在那里,但他感受不到那个感官领域。迦叶先生,这就是我有理由认为:'没有来世,没有化生的众生,没有善恶业的果报'的原因。"
吹螺的比喻

426. ‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi. So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ bhūmiyaṃ nikkhipitvā ekamantaṃ nisīdi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ [paccantajānaṃ (sī.)] manussānaṃ etadahosi – ‘ambho kassa nu kho [etadahosi ‘‘kissa dukho (pī.)] eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. Sannipatitvā taṃ saṅkhadhamaṃ etadavocuṃ – ‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. ‘Eso kho, bho, saṅkho nāma yasseso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. Te taṃ saṅkhaṃ uttānaṃ nipātesuṃ – ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi. Te taṃ saṅkhaṃ avakujjaṃ nipātesuṃ, passena nipātesuṃ, dutiyena passena nipātesuṃ, uddhaṃ ṭhapesuṃ, omuddhakaṃ ṭhapesuṃ, pāṇinā ākoṭesuṃ, leḍḍunā ākoṭesuṃ, daṇḍena ākoṭesuṃ, satthena ākoṭesuṃ, odhuniṃsu sandhuniṃsu niddhuniṃsu – ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi.

‘‘Atha kho, rājañña, tassa saṅkhadhamassa etadahosi – ‘yāva bālā ime paccantajanapadāmanussā, kathañhi nāma ayoniso saṅkhasaddaṃ gavesissantī’ti. Tesaṃ pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ ādāya pakkāmi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi – ‘yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca hoti vāyāmasahagato [vāyosahagato (syā.)] ca vāyusahagato ca, tadāyaṃ saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṃ saṅkho saddaṃ karotī’ti . Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṃ passati, sotenapi saddaṃ suṇāti, ghānenapi gandhaṃ ghāyati, jivhāyapi rasaṃ sāyati, kāyenapi phoṭṭhabbaṃ phusati, manasāpi dhammaṃ vijānāti. Yadā panāyaṃ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati, sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na vijānāti. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti [vipākoti, paṭhamabhāṇavāraṃ (syā.)].

427. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti. ‘‘Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā’’ti? ‘‘Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imassa purisassa chaviṃ chindatha , appeva nāmassa jīvaṃ passeyyāmā’ti. Te tassa purisassa chaviṃ chindanti. Nevassa mayaṃ jīvaṃ passāma. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imassa purisassa cammaṃ chindatha, maṃsaṃ chindatha, nhāruṃ chindatha, aṭṭhiṃ chindatha, aṭṭhimiñjaṃ chindatha, appeva nāmassa jīvaṃ passeyyāmā’ti. Te tassa purisassa aṭṭhimiñjaṃ chindanti, nevassa mayaṃ jīvaṃ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti.

Aggikajaṭilaupamā



这是我的简体中文直译:
"那么,王子,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。从前,王子啊,有个吹螺的人带着螺去了边远地区。他来到一个村子,站在村子中间吹了三次螺,然后把螺放在地上,坐在一旁。那些边远地区的人就想:'这是什么声音,如此迷人、如此动听、如此令人陶醉、如此令人着迷、如此令人神魂颠倒?'他们聚集起来问那个吹螺的人:'这是什么声音,如此迷人、如此动听、如此令人陶醉、如此令人着迷、如此令人神魂颠倒?''先生们,这就是螺,它发出如此迷人、如此动听、如此令人陶醉、如此令人着迷、如此令人神魂颠倒的声音。'他们把螺仰面放下说:'说话啊,螺先生,说话啊,螺先生。'但螺没有发出声音。他们又把螺俯面放下,侧面放下,另一侧放下,竖立起来,倒立起来,用手拍打,用土块拍打,用棍子拍打,用刀拍打,摇晃它、抖动它、猛烈摇动它,说:'说话啊,螺先生,说话啊,螺先生。'但螺还是没有发出声音。
"那时,王子啊,那个吹螺的人心想:'这些边远地区的人真是愚蠢,他们怎么会如此不当地寻找螺的声音呢?'在他们看着的时候,他拿起螺,吹了三次,然后带着螺离开了。那时,王子啊,那些边远地区的人就想:'原来这个叫螺的东西,当它与人、努力和空气结合时,就会发出声音;当它不与人、努力和空气结合时,就不会发出声音。'同样地,王子啊,当这个身体有寿命、有热量、有意识时,它就会前进、后退、站立、坐下、躺下,用眼睛看见色,用耳朵听见声,用鼻子闻到香,用舌头尝到味,用身体触到触,用意识了解法。但当这个身体既没有寿命,也没有热量,也没有意识时,它就不会前进、后退、站立、坐下、躺下,用眼睛看不见色,用耳朵听不见声,用鼻子闻不到香,用舌头尝不到味,用身体触不到触,用意识了解不了法。王子啊,由此你也应该这样认为:'有来世,有化生的众生,有善恶业的果报。'"
"尽管迦叶先生这样说,但我仍然认为:'没有来世,没有化生的众生,没有善恶业的果报。'"
"王子啊,你有什么理由......"
"迦叶先生,我确实有理由......"
"王子,是怎样的理由呢?"
"迦叶先生,这里有人抓到一个盗贼,一个罪犯,把他带到我面前说:'大人,这是一个盗贼,一个罪犯;请对他判处你认为合适的刑罚。'我就这样说:'那么,切开这个人的皮肤,也许我们能看到他的生命。'他们就切开那个人的皮肤。但我们没有看到他的生命。我又说:'那么,切开这个人的皮、肉、筋、骨、骨髓,也许我们能看到他的生命。'他们就切开那个人的骨髓。但我们没有看到他的生命。迦叶先生,这就是我有理由认为:'没有来世,没有化生的众生,没有善恶业的果报'的原因。"
火祭祀者的比喻

428. ‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati [vasati (sī. pī.)]. Atha kho, rājañña, aññataro janapade sattho [sattho janapadapadesā (sī.), janapado satthavāso (syā.), janapadapadeso (pī.)] vuṭṭhāsi. Atha kho so sattho [satthavāso (syā.)] tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṃ vasitvā pakkāmi. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi – ‘yaṃnūnāhaṃ yena so satthavāso tenupasaṅkameyyaṃ, appeva nāmettha kiñci upakaraṇaṃ adhigaccheyya’nti. Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṃ satthavāse daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ chaḍḍitaṃ. Disvānassa etadahosi – ‘na kho me taṃ patirūpaṃ yaṃ me pekkhamānassa manussabhūto kālaṅkareyya; yaṃnūnāhaṃ imaṃ dārakaṃ assamaṃ netvā āpādeyyaṃ poseyyaṃ vaḍḍheyya’nti. Atha kho so aggiko jaṭilo taṃ dārakaṃ assamaṃ netvā āpādesi posesi vaḍḍhesi. Yadā so dārako dasavassuddesiko vā hoti [ahosi (?)] dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṃ uppajji. Atha kho so aggiko jaṭilo taṃ dārakaṃ etadavoca – ‘icchāmahaṃ, tāta, janapadaṃ [nagaraṃ (ka.)] gantuṃ; aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī’ti. Atha kho so aggiko jaṭilo taṃ dārakaṃ evaṃ anusāsitvā janapadaṃ agamāsi. Tassa khiḍḍāpasutassa aggi nibbāyi.

‘‘Atha kho tassa dārakassa etadahosi – ‘pitā kho maṃ evaṃ avaca – ‘‘aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī’’ti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyya’nti. Atha kho so dārako araṇisahitaṃ vāsiyā tacchi – ‘appeva nāma aggiṃ adhigaccheyya’nti. Neva so aggiṃ adhigacchi. Araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā [vīsatidhā (syā.)] phālesi, sakalikaṃ sakalikaṃ akāsi, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni [ophuni (syā. ka.)] – ‘appeva nāma aggiṃ adhigaccheyya’nti. Neva so aggiṃ adhigacchi.

‘‘Atha kho so aggiko jaṭilo janapade taṃ karaṇīyaṃ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṃ dārakaṃ etadavoca – ‘kacci te, tāta, aggi na nibbuto’ti? ‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Tassa me etadahosi – ‘‘pitā kho maṃ evaṃ avaca aggiṃ, tāta, paricareyyāsi. Mā ca te, tāta, aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsīti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyya’’nti. Atha khvāhaṃ, tāta, araṇisahitaṃ vāsiyā tacchiṃ – ‘‘appeva nāma aggiṃ adhigaccheyya’’nti. Nevāhaṃ aggiṃ adhigacchiṃ. Araṇisahitaṃ dvidhā phālesiṃ, tidhā phālesiṃ, catudhā phālesiṃ, pañcadhā phālesiṃ, dasadhā phālesiṃ , satadhā phālesiṃ, sakalikaṃ sakalikaṃ akāsiṃ, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesiṃ, udukkhale koṭṭetvā mahāvāte opuniṃ – ‘‘appeva nāma aggiṃ adhigaccheyya’’nti. Nevāhaṃ aggiṃ adhigacchi’’’nti. Atha kho tassa aggikassa jaṭilassa etadahosi – ‘yāva bālo ayaṃ dārako abyatto, kathañhi nāma ayoniso aggiṃ gavesissatī’ti. Tassa pekkhamānassa araṇisahitaṃ gahetvā aggiṃ nibbattetvā taṃ dārakaṃ etadavoca – ‘evaṃ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṃ bālo abyatto ayoniso aggiṃ gavesī’ti. Evameva kho tvaṃ, rājañña, bālo abyatto ayoniso paralokaṃ gavesissasi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.



这是我的简体中文直译:
"那么,王子,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。从前,王子啊,有个火祭祀者,一个结发苦行者,住在森林里的叶屋中。那时,王子啊,有个商队在那个地区停留。那个商队在火祭祀者的住处附近住了一夜就离开了。那时,王子啊,那个火祭祀者心想:'我应该去那个商队停留的地方,也许能在那里找到些有用的东西。'于是那个火祭祀者一大早就起来,去了商队停留的地方。到那里后,他看到一个被遗弃的婴儿,躺在那里。看到后他想:'如果我看着一个人类死去,那对我来说是不合适的。我应该把这个孩子带回住处,抚养他、养育他、让他长大。'于是那个火祭祀者把孩子带回住处,抚养他、养育他、让他长大。当那个孩子长到十岁或十二岁时,火祭祀者在那个地区有些事情要办。那时火祭祀者对孩子说:'孩子,我想去城里。你要照看火。不要让火熄灭。如果火熄灭了,这里有斧头,这里有木头,这里有钻木取火的工具,你可以生火,然后照看火。'火祭祀者这样嘱咐孩子后就去了城里。那个孩子玩耍时,火熄灭了。
"那时那个孩子想:'父亲对我说:"孩子,你要照看火。不要让火熄灭。如果火熄灭了,这里有斧头,这里有木头,这里有钻木取火的工具,你可以生火,然后照看火。"我现在应该生火,然后照看火。'于是那个孩子用斧头劈钻木取火的工具,想:'也许能得到火。'但他没有得到火。他把钻木取火的工具劈成两半,三半,四半,五半,十半,一百半,把它劈成小片,把小片放在臼里捣碎,捣碎后在大风中扬撒,想:'也许能得到火。'但他还是没有得到火。
"那时那个火祭祀者在城里办完事,回到自己的住处,问那个孩子:'孩子,火没有熄灭吧?''父亲,我在这里玩耍时,火熄灭了。我想:"父亲对我说:'孩子,你要照看火。不要让火熄灭。如果火熄灭了,这里有斧头,这里有木头,这里有钻木取火的工具,你可以生火,然后照看火。'我现在应该生火,然后照看火。"父亲,我用斧头劈钻木取火的工具,想:"也许能得到火。"但我没有得到火。我把钻木取火的工具劈成两半,三半,四半,五半,十半,一百半,把它劈成小片,把小片放在臼里捣碎,捣碎后在大风中扬撒,想:"也许能得到火。"但我还是没有得到火。'那时那个火祭祀者心想:'这个孩子多么愚蠢无知啊,他怎么会如此不当地寻找火呢?'在孩子看着的时候,他拿起钻木取火的工具,生了火,然后对孩子说:'孩子,这才是生火的方法。不是像你这个愚蠢无知的孩子那样不当地寻找火。'同样地,王子啊,你也是愚蠢无知的,你会如此不当地寻找来世。王子啊,放弃这种邪恶的见解吧,放弃这种邪恶的见解吧,不要让它长期对你造成伤害和痛苦。"

429. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – ‘‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī’’ti.

Dve satthavāhaupamā



这是我的简体中文直译:
"尽管迦叶先生这样说,但我仍然无法放弃这种邪恶的见解。拘萨罗国王波斯匿和其他国王都知道:'巴耶西王子持这样的观点,有这样的见解:"没有来世,没有化生的众生,没有善恶业的果报。"'迦叶先生,如果我放弃这种邪恶的见解,人们就会说:'巴耶西王子多么愚蠢无知啊,他持有如此错误的观点。'我会因愤怒而坚持它,会因傲慢而坚持它,会因争强好胜而坚持它。"
两个商队领袖的比喻


430. ‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, mahāsakaṭasattho sakaṭasahassaṃ puratthimā janapadā pacchimaṃ janapadaṃ agamāsi. So yena yena gacchi, khippaṃyeva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Tasmiṃ kho pana satthe dve satthavāhā ahesuṃ eko pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ sakaṭasatānaṃ. Atha kho tesaṃ satthavāhānaṃ etadahosi – ‘ayaṃ kho mahāsakaṭasattho sakaṭasahassaṃ; te mayaṃ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Yaṃnūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma – ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti. Te taṃ satthaṃ dvidhā vibhajiṃsu [vibhajesuṃ (ka.)] ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. Eko satthavāho bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi [pāyāpesi (sī. pī.)]. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ [lohitakkhiṃ (syā.)] sannaddhakalāpaṃ [āsannaddhakalāpaṃ (syā.)] kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ’, disvā etadavoca – ‘kuto, bho, āgacchasī’ti? ‘Amukamhā janapadā’ti. ‘Kuhiṃ gamissasī’ti? ‘Amukaṃ nāma janapada’nti. ‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.

‘‘Atha kho so satthavāho satthike āmantesi – ‘ayaṃ, bho, puriso evamāha – ‘‘purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’’ti. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṃ payāpethā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Sabbeva anayabyasanaṃ āpajjiṃsu. Ye ca tasmiṃ satthe ahesuṃ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. Aṭṭhikāneva sesāni.

‘‘Yadā aññāsi dutiyo satthavāho – ‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ, disvā etadavoca – ‘kuto, bho, āgacchasī’ti? ‘Amukamhā janapadā’ti. ‘Kuhiṃ gamissasī’ti? ‘Amukaṃ nāma janapada’nti. ‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha , bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.


这是我的简体中文直译:
"那么,王子,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。从前,王子啊,有一个大商队,有一千辆车,从东方国家前往西方国家。它所到之处,很快就耗尽了草、木、水和绿叶。在这个商队中有两个商队领袖,一个负责五百辆车,另一个也负责五百辆车。那时这两个商队领袖想:'这个大商队有一千辆车;我们所到之处,很快就耗尽了草、木、水和绿叶。我们不如把这个商队分成两部分 - 一部分五百辆车,另一部分五百辆车。'于是他们把商队分成两部分,一部分五百辆车,另一部分五百辆车。一个商队领袖装载了大量的草、木和水,让商队出发。商队出发两三天后,看到一个黑皮肤、红眼睛、佩戴箭囊、戴着白莲花花环、衣服湿漉漉、头发湿漉漉、车轮沾满泥巴的人,驾着一辆漂亮的马车迎面而来。看到他后,商队领袖问:'先生,你从哪里来?''从某某国家来。''你要去哪里?''要去某某国家。''先生,前面的荒野地区最近下过大雨吗?''是的,先生,前面的荒野地区最近下过大雨,水坑里都是水,有很多草、木和水。扔掉你们的旧草、木和水吧,用轻载的车快快前进,不要让牛疲劳。'
"那时那个商队领袖对商队的人说:'先生们,这个人说:"前面的荒野地区最近下过大雨,水坑里都是水,有很多草、木和水。扔掉你们的旧草、木和水吧,用轻载的车快快前进,不要让牛疲劳。"先生们,扔掉旧的草、木和水,用轻载的车让商队前进吧。''好的,先生。'那些商队的人回答那个商队领袖后,扔掉了旧的草、木和水,用轻载的车让商队前进。他们在第一个休息站没有看到草、木或水。在第二个休息站...第三个休息站...第四个休息站...第五个休息站...第六个休息站...第七个休息站也没有看到草、木或水。他们全都遭遇了灾难。那个商队里的人和牲畜都被那个非人夜叉吃掉了。只剩下骨头。
"当第二个商队领袖知道:'那个商队现在已经出发很久了'时,他装载了大量的草、木和水,让商队出发。商队出发两三天后,看到一个黑皮肤、红眼睛、佩戴箭囊、戴着白莲花花环、衣服湿漉漉、头发湿漉漉、车轮沾满泥巴的人,驾着一辆漂亮的马车迎面而来。看到他后,商队领袖问:'先生,你从哪里来?''从某某国家来。''你要去哪里?''要去某某国家。''先生,前面的荒野地区最近下过大雨吗?''是的,先生,前面的荒野地区最近下过大雨,水坑里都是水,有很多草、木和水。扔掉你们的旧草、木和水吧,用轻载的车快快前进,不要让牛疲劳。'


‘‘Atha kho so satthavāho satthike āmantesi – ‘ayaṃ, bho, ‘‘puriso evamāha – purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha; mā yoggāni kilamitthā’’ti. Ayaṃ bho puriso neva amhākaṃ mitto, na ñātisālohito, kathaṃ mayaṃ imassa saddhāya gamissāma. Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṃ payāpetha. Na no purāṇaṃ chaḍḍessāmā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Tañca satthaṃ addasaṃsu anayabyasanaṃ āpannaṃ. Ye ca tasmiṃ satthepi ahesuṃ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṃsu tena yakkhena amanussena bhakkhitānaṃ.

‘‘Atha kho so satthavāho satthike āmantesi – ‘ayaṃ kho, bho, sattho anayabyasanaṃ āpanno, yathā taṃ tena bālena satthavāhena pariṇāyakena. Tena hi, bho, yānamhākaṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṃ kantāraṃ nitthariṃsu, yathā taṃ paṇḍitena satthavāhena pariṇāyakena. Evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto seyyathāpi so purimo satthavāho. Yepi tava [te (ka.)] sotabbaṃ saddhātabbaṃ [saddahātabbaṃ (pī. ka.)] maññissanti, tepi anayabyasanaṃ āpajjissanti, seyyathāpi te satthikā. Paṭinissajjetaṃ, rājañña , pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.

431. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – ‘‘itipi natthi paro loko…pe… vipāko’’’ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī’’ti.

Gūthabhārikaupamā

432. ‘‘Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṃ gāmaṃ agamāsi. Tattha addasa pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ. Disvānassa etadahosi – ‘ayaṃ kho pahuto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṃ [sūkarānaṃ bhakkho (syā.)]; yaṃnūnāhaṃ ito sukkhagūthaṃ hareyya’nti. So uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ ākiritvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā [uccāropetvā (ka. sī. ka.)] agamāsi. Tassa antarāmagge mahāakālamegho pāvassi. So uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ ādāya agamāsi. Tamenaṃ manussā disvā evamāhaṃsu – ‘kacci no tvaṃ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ harissasī’ti. ‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhatta’nti. Evameva kho tvaṃ, rājañña, gūthabhārikūpamo [gūthahārikūpamo (sī. pī.)] maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.



这是我的简体中文直译:
"那时那个商队领袖对商队的人说:'先生们,这个人说:"前面的荒野地区最近下过大雨,水坑里都是水,有很多草、木和水。扔掉你们的旧草、木和水吧,用轻载的车快快前进,不要让牛疲劳。"先生们,这个人既不是我们的朋友,也不是我们的亲戚,我们怎么能相信他呢?不要扔掉旧的草、木和水,让商队带着原有的货物前进。我们不会扔掉旧的东西。''好的,先生。'那些商队的人回答那个商队领袖后,让商队带着原有的货物前进。他们在第一个休息站没有看到草、木或水。在第二个休息站...第三个休息站...第四个休息站...第五个休息站...第六个休息站...第七个休息站也没有看到草、木或水。他们看到那个遭遇灾难的商队。那个商队里的人和牲畜的骨头,他们看到被那个非人夜叉吃掉的。
"那时那个商队领袖对商队的人说:'先生们,这个商队遭遇了灾难,正如那个愚蠢的商队领袖所引导的那样。那么,先生们,把我们商队中不太值钱的货物扔掉,从这个商队中拿走值钱的货物。''好的,先生。'那些商队的人回答那个商队领袖后,把自己商队中不太值钱的货物扔掉,从那个商队中拿走值钱的货物,安全地渡过了那片荒野,正如那个聪明的商队领袖所引导的那样。同样地,王子啊,你像个愚蠢无知的人,会遭遇灾难,因为你不当地寻找来世,就像那个第一个商队领袖一样。那些认为应该听从你、相信你的人,也会遭遇灾难,就像那些商队的人一样。王子啊,放弃这种邪恶的见解吧,放弃这种邪恶的见解吧,不要让它长期对你造成伤害和痛苦。"
"尽管迦叶先生这样说,但我仍然无法放弃这种邪恶的见解。拘萨罗国王波斯匿和其他国王都知道:'巴耶西王子持这样的观点,有这样的见解:"没有来世......"'迦叶先生,如果我放弃这种邪恶的见解,人们就会说:'巴耶西王子多么愚蠢无知啊,他持有如此错误的观点。'我会因愤怒而坚持它,会因傲慢而坚持它,会因争强好胜而坚持它。"
背粪者的比喻
"那么,王子,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。从前,王子啊,有个养猪人从自己的村子去了另一个村子。在那里他看到一堆被丢弃的干粪。看到后他想:'这是一堆被丢弃的干粪,正好是我猪的食物;我应该把这些干粪带走。'于是他铺开上衣,装了一大堆干粪,把它捆成一包,顶在头上走了。在路上,下起了大雨。他浑身滴着水,从头到脚沾满了粪,却仍然背着粪包走着。人们看到他就说:'喂,你疯了吗?你失心疯了吗?你怎么会浑身滴着水,从头到脚沾满了粪,却还背着粪包走呢?''喂,是你们疯了,是你们失心疯了,这可是我猪的食物啊。'同样地,王子啊,你看起来就像那个背粪者一样。王子啊,放弃这种邪恶的见解吧,放弃这种邪恶的见解吧,不要让它长期对你造成伤害和痛苦。"

433. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – ‘‘itipi natthi paro loko…pe… vipāko’’ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī’’ti.

Akkhadhuttakaupamā

434. ‘‘Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, dve akkhadhuttā akkhehi dibbiṃsu. Eko akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca – ‘tvaṃ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti. ‘Evaṃ sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi. Atha kho so akkhadhutto akkhe visena paribhāvetvā taṃ akkhadhuttaṃ etadavoca – ‘ehi kho, samma, akkhehi dibbissāmā’ti. ‘Evaṃ sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi. Dutiyampi kho te akkhadhuttā akkhehi dibbiṃsu. Dutiyampi kho so akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ dutiyampi āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca –

‘‘Littaṃ paramena tejasā, gilamakkhaṃ puriso na bujjhati;

Gila re gila pāpadhuttaka [gili re pāpadhuttaka (ka.)], pacchā te kaṭukaṃ bhavissatīti.

‘‘Evameva kho tvaṃ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.

435. ‘‘Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – ‘‘itipi natthi paro loko…pe… vipāko’’ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī’’ti.

Sāṇabhārikaupamā




这些是用于语言学术用途，请完整直译成简体中文，不要意译缩略，数字标号不显示成超文本排版格式，如果文件中有重复的部分也照译不要省略，巴利文不要对照输出; 遇到原文是对仗诗歌体时译文也请尽量对仗; 其中的古代地名如有把握注解成现代地名的，请在（括号里）标注现代地名。输出请保持完整，不要脱句。
"尽管尊者迦叶如此说，但我仍然无法放弃这种邪恶的见解。拘萨罗国王波斯匿和其他国王都知道:'波夷王子持这样的言论,这样的见解 - '没有来世...没有业报'。尊者迦叶啊,如果我放弃这种邪恶的见解,人们就会说:'波夷王子多么愚蠢,无知,执着错误的观点'。我会因愤怒而坚持它,会因傲慢而坚持它,也会因固执而坚持它。"
赌徒的比喻
"那么,王子啊,我将给你讲一个比喻,因为通过比喻,某些聪明人能理解所说的意思。从前,王子啊,有两个赌徒在玩骰子。其中一个赌徒每次掷出坏点就吞下骰子。第二个赌徒看到那个赌徒每次掷出坏点就吞下骰子,于是对那个赌徒说:'朋友,你总是赢,把骰子给我,我要掷'。'好的,朋友',那个赌徒就把骰子给了另一个赌徒。然后那个赌徒用毒药涂抹了骰子,对另一个赌徒说:'来吧,朋友,我们来掷骰子'。'好的,朋友',那个赌徒同意了。第二次那两个赌徒又玩骰子。第二次那个赌徒又每次掷出坏点就吞下骰子。第二个赌徒看到那个赌徒第二次每次掷出坏点就吞下骰子,于是对那个赌徒说:
'涂抹了最强的毒药,
这人吞下骰子却不知;
吞吧,吞吧,你这恶棍,
之后你会尝到苦头的。'
"同样地,王子啊,你看起来就像那个赌徒。放弃这种邪恶的见解吧,王子;放弃这种邪恶的见解吧,王子。不要让它长期给你带来伤害和痛苦。"
"尽管尊者迦叶如此说,但我仍然无法放弃这种邪恶的见解。拘萨罗国王波斯匿和其他国王都知道:'波夷王子持这样的言论,这样的见解 - '没有来世...没有业报'。尊者迦叶啊,如果我放弃这种邪恶的见解,人们就会说:'波夷王子多么愚蠢,无知,执着错误的观点'。我会因愤怒而坚持它,会因傲慢而坚持它,也会因固执而坚持它。"
麻布商人的比喻

436. ‘‘Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro janapado vuṭṭhāsi. Atha kho sahāyako sahāyakaṃ āmantesi – ‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṃ adhigaccheyyāmā’ti. ‘Evaṃ sammā’ti kho sahāyako sahāyakassa paccassosi. Te yena so janapado, yena aññataraṃ gāmapaṭṭaṃ [gāmapajjaṃ (syā.), gāmapattaṃ (sī.)] tenupasaṅkamiṃsu , tattha addasaṃsu pahūtaṃ sāṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘idaṃ kho, samma, pahūtaṃ sāṇaṃ chaḍḍitaṃ, tena hi, samma, tvañca sāṇabhāraṃ bandha, ahañca sāṇabhāraṃ bandhissāmi, ubho sāṇabhāraṃ ādāya gamissāmā’ti. ‘Evaṃ sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṃ bandhitvā te ubho sāṇabhāraṃ ādāya yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ, idaṃ pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇabhāraṃ chaḍḍessāmi, ubho sāṇasuttabhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti. Atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā sāṇasuttabhāraṃ ādiyi.

‘‘Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho , samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā, imā pahūtā sāṇiyo chaḍḍitā. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇasuttabhāraṃ chaḍḍessāmi, ubho sāṇibhāraṃ ādāya gamissāmā’ti . ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me, tvaṃ pajānāhī’ti. Atha kho so sahāyako sāṇasuttabhāraṃ chaḍḍetvā sāṇibhāraṃ ādiyi.

‘‘Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ, disvā…pe… pahūtaṃ khomasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ khomadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ ayaṃ [ayasaṃ (syā.)] chaḍḍitaṃ, disvā… pahūtaṃ lohaṃ chaḍḍitaṃ, disvā… pahūtaṃ tipuṃ chaḍḍitaṃ, disvā… pahūtaṃ sīsaṃ chaḍḍitaṃ, disvā… pahūtaṃ sajjhaṃ [sajjhuṃ (sī. syā. pī.)] chaḍḍitaṃ, disvā… pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā sāṇiyo vā khomaṃ vā khomasuttaṃ vā khomadussaṃ vā kappāsaṃ vā kappāsikasuttaṃ vā kappāsikadussaṃ vā ayaṃ vā lohaṃ vā tipuṃ vā sīsaṃ vā sajjhaṃ vā, idaṃ pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sajjhabhāraṃ [sajjhubhāraṃ (sī. syā. pī.)] chaḍḍessāmi, ubho suvaṇṇabhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti. Atha kho so sahāyako sajjhabhāraṃ chaḍḍetvā suvaṇṇabhāraṃ ādiyi.

‘‘Te yena sako gāmo tenupasaṅkamiṃsu. Tattha yo so sahāyako sāṇabhāraṃ ādāya agamāsi, tassa neva mātāpitaro abhinandiṃsu, na puttadārā abhinandiṃsu, na mittāmaccā abhinandiṃsu, na ca tatonidānaṃ sukhaṃ somanassaṃ adhigacchi. Yo pana so sahāyako suvaṇṇabhāraṃ ādāya agamāsi, tassa mātāpitaropi abhinandiṃsu, puttadārāpi abhinandiṃsu, mittāmaccāpi abhinandiṃsu, tatonidānañca sukhaṃ somanassaṃ adhigacchi. ‘‘Evameva kho tvaṃ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti.

Saraṇagamanaṃ



"那么，王子啊，我将给你讲一个比喻，因为通过比喻，某些聪明人能理解所说的意思。从前，王子啊，有一个国家发生了动乱。于是一个朋友对另一个朋友说：'来吧，朋友，我们去那个国家，也许能在那里获得一些财富。''好的，朋友'，那个朋友同意了。他们来到那个国家的一个村庄，在那里看到大量被丢弃的麻布。看到后，一个朋友对另一个朋友说：'朋友，这里有大量被丢弃的麻布。那么，朋友，你捆一捆麻布，我也捆一捆麻布，我们两个带着麻布捆离开吧。''好的，朋友'，那个朋友同意后捆了一捆麻布，两人带着麻布捆来到另一个村庄。
在那里，他们看到大量被丢弃的麻线。看到后，一个朋友对另一个朋友说：'朋友，为了我们想要麻布的目的，这里有大量被丢弃的麻线。那么，朋友，你丢掉麻布捆，我也丢掉麻布捆，我们两个带着麻线捆离开吧。''朋友，我这麻布捆是从远处带来的，而且捆得很结实。这对我足够了，你自己决定吧。'于是那个朋友丢掉麻布捆，拿起了麻线捆。
"他们来到另一个村庄。在那里，他们看到大量被丢弃的麻布。看到后，一个朋友对另一个朋友说：'朋友，为了我们想要麻布或麻线的目的，这里有大量被丢弃的麻布。那么，朋友，你丢掉麻布捆，我也丢掉麻线捆，我们两个带着麻布捆离开吧。''朋友，我这麻布捆是从远处带来的，而且捆得很结实。这对我足够了，你自己决定吧。'于是那个朋友丢掉麻线捆，拿起了麻布捆。
"他们来到另一个村庄。在那里，他们看到大量被丢弃的亚麻，看到后...大量被丢弃的亚麻线，看到后...大量被丢弃的亚麻布，看到后...大量被丢弃的棉花，看到后...大量被丢弃的棉线，看到后...大量被丢弃的棉布，看到后...大量被丢弃的铁，看到后...大量被丢弃的铜，看到后...大量被丢弃的锡，看到后...大量被丢弃的铅，看到后...大量被丢弃的银，看到后...大量被丢弃的黄金。看到后，一个朋友对另一个朋友说：'朋友，为了我们想要麻布、麻线、麻布、亚麻、亚麻线、亚麻布、棉花、棉线、棉布、铁、铜、锡、铅或银的目的，这里有大量被丢弃的黄金。那么，朋友，你丢掉麻布捆，我也丢掉银捆，我们两个带着黄金捆离开吧。''朋友，我这麻布捆是从远处带来的，而且捆得很结实。这对我足够了，你自己决定吧。'于是那个朋友丢掉银捆，拿起了黄金捆。
"他们回到自己的村子。带着麻布捆回来的那个朋友，他的父母不高兴，妻子儿女不高兴，朋友亲戚也不高兴，他也因此没有获得快乐和满足。而带着黄金捆回来的那个朋友，他的父母很高兴，妻子儿女很高兴，朋友亲戚也很高兴，他因此获得了快乐和满足。
"同样地，王子啊，你看起来就像那个带麻布捆的人。放弃这种邪恶的见解吧，王子；放弃这种邪恶的见解吧，王子。不要让它长期给你带来伤害和痛苦。"
皈依

437. ‘‘Purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho. Api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṃ bhavantaṃ kassapaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bho kassapa, abhikkantaṃ, bho kassapa. Seyyathāpi, bho kassapa, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti evamevaṃ bhotā kassapena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kassapa, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kassapo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.

‘‘Icchāmi cāhaṃ, bho kassapa, mahāyaññaṃ yajituṃ, anusāsatu maṃ bhavaṃ kassapo, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti.

Yaññakathā

438. ‘‘Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni. Devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ [viruḷhiṃ (moggalāne)] vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā’’ti? ‘‘No hidaṃ [na evaṃ (syā. ka.)] bho kassapa’’. ‘‘Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho , rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

‘‘Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni. Devo ca kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā’’ti? ‘‘Evaṃ, bho kassapa’’. ‘‘Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro’’ti.

Uttaramāṇavavatthu


这是对应的简体中文直译:
"正如之前我以比喻对尊者迦叶感到满意和欢喜。而且我想听这些多样的问题解答,所以我认为应该与尊者迦叶辩论。太好了,迦叶先生,太好了,迦叶先生。迦叶先生,就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人能看见形色。同样地,尊者迦叶以种种方式阐明了法。迦叶先生,我归依尊者乔达摩、法和比丘僧团。愿迦叶先生记住我从今天起终生归依的优婆塞。
迦叶先生,我想举行大祭祀,愿迦叶先生指导我,使我长期获得利益和快乐。"
祭祀的讨论
"王子啊,如果在祭祀中杀牛、杀羊羔、杀鸡猪,或者各种生物遭到杀害,而且接受祭品的人具有邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定,王子啊,这样的祭祀不会有大果报、大利益、大光辉、大影响。王子啊,就像一个农夫带着种子和犁进入森林,他在贫瘠的土地上、未清除树桩和荆棘的地方播下破损的、腐烂的、被风吹日晒损坏的、不新鲜的、存放不当的种子。如果天不按时降下适量的雨水,那些种子能否生长、发芽、茂盛,农夫能否获得丰硕的收成呢?""不能,迦叶先生。""同样地,王子啊,如果在祭祀中杀牛、杀羊羔、杀鸡猪,或者各种生物遭到杀害,而且接受祭品的人具有邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定,王子啊,这样的祭祀不会有大果报、大利益、大光辉、大影响。
王子啊,如果在祭祀中不杀牛、不杀羊羔、不杀鸡猪,也不杀害各种生物,而且接受祭品的人具有正见、正思惟、正语、正业、正命、正精进、正念、正定,王子啊,这样的祭祀会有大果报、大利益、大光辉、大影响。王子啊,就像一个农夫带着种子和犁进入森林,他在肥沃的土地上、已清除树桩和荆棘的地方播下完整的、新鲜的、未被风吹日晒损坏的、优质的、存放得当的种子。如果天按时降下适量的雨水,那些种子能否生长、发芽、茂盛,农夫能否获得丰硕的收成呢?""能,迦叶先生。""同样地,王子啊,如果在祭祀中不杀牛、不杀羊羔、不杀鸡猪,也不杀害各种生物,而且接受祭品的人具有正见、正思惟、正语、正业、正命、正精进、正念、正定,王子啊,这样的祭祀会有大果报、大利益、大光辉、大影响。"
优多罗学童的故事

439. Atha kho pāyāsi rājañño dānaṃ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ . Tasmiṃ kho pana dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, dhorakāni [thorakāni (sī. pī.), corakāni (syā.)] ca vatthāni guḷavālakāni [guḷagāḷakāni (ka.)]. Tasmiṃ kho pana dāne uttaro nāma māṇavo vāvaṭo [byāvaṭo (sī. pī.)] ahosi. So dānaṃ datvā evaṃ anuddisati – ‘‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi’’nti. Assosi kho pāyāsi rājañño – ‘‘uttaro kira māṇavo dānaṃ datvā evaṃ anuddisati – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi’’’nti. Atha kho pāyāsi rājañño uttaraṃ māṇavaṃ āmantāpetvā etadavoca – ‘‘saccaṃ kira tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi’’’nti? ‘‘Evaṃ, bho’’. ‘‘Kissa pana tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi’nti? Nanu mayaṃ, tāta uttara, puññatthikā dānasseva phalaṃ pāṭikaṅkhino’’ti? ‘‘Bhoto kho dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, yaṃ bhavaṃ pādāpi [pādāsi (ka.)] na iccheyya samphusituṃ [chupituṃ (pī. ka.)], kuto bhuñjituṃ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṃ pādāpi [acittikataṃ (ka.)] na iccheyya samphusituṃ, kuto paridahituṃ. Bhavaṃ kho panamhākaṃ piyo manāpo, kathaṃ mayaṃ manāpaṃ amanāpena saṃyojemā’’ti? ‘‘Tena hi tvaṃ, tāta uttara, yādisāhaṃ bhojanaṃ bhuñjāmi, tādisaṃ bhojanaṃ paṭṭhapehi. Yādisāni cāhaṃ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī’’ti. ‘‘Evaṃ, bho’’ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṃ bhojanaṃ pāyāsi rājañño bhuñjati, tādisaṃ bhojanaṃ paṭṭhapesi. Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.

440. Atha kho pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajji suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.

Pāyāsidevaputto



这是对应的简体中文直译:
然后,巴耶西王子开始布施给沙门、婆罗门、贫穷人、流浪者、乞丐和求助者。在那次布施中,提供的食物是这样的:粗糙的米糠粥和酸粥,还有粗糙的衣服和毛毯。在那次布施中,有一个名叫优多罗的学童在帮忙。他布施后这样发愿:"愿我以此布施在今生遇见巴耶西王子,而不是来世。"巴耶西王子听说:"据说优多罗学童布施后这样发愿:'愿我以此布施在今生遇见巴耶西王子,而不是来世。'"于是巴耶西王子召来优多罗学童,对他说:"孩子优多罗,据说你布施后这样发愿:'愿我以此布施在今生遇见巴耶西王子,而不是来世。'这是真的吗?""是的,先生。""孩子优多罗,你为什么布施后这样发愿:'愿我以此布施在今生遇见巴耶西王子,而不是来世'?难道我们不是为了功德,期待布施的果报吗?""在您的布施中,提供的食物是这样的:粗糙的米糠粥和酸粥,您连脚都不愿意碰,更不用说吃了;还有粗糙的衣服和毛毯,您连脚都不愿意碰,更不用说穿了。您对我们来说是亲爱的、可爱的,我们怎么能用不可爱的东西来联系可爱的人呢?""那么,孩子优多罗,你就准备我所吃的那种食物吧。你也准备我所穿的那种衣服吧。""好的,先生。"优多罗学童答应了巴耶西王子,就准备了巴耶西王子所吃的那种食物,也准备了巴耶西王子所穿的那种衣服。
然后,巴耶西王子不恭敬地布施,不亲手布施,不尊重地布施,像丢弃一样布施,身坏命终后,投生到四大王天,进入空荡荡的西利沙卡宫殿。而在他的布施中帮忙的那个名叫优多罗的学童,他恭敬地布施,亲手布施,尊重地布施,不像丢弃一样布施,身坏命终后,投生到善趣、天界,进入三十三天。
巴耶西天子

441. Tena kho pana samayena āyasmā gavampati abhikkhaṇaṃ suññaṃ serīsakaṃ vimānaṃ divāvihāraṃ gacchati. Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṃ gavampatiṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pāyāsiṃ devaputtaṃ āyasmā gavampati etadavoca – ‘‘kosi tvaṃ, āvuso’’ti? ‘‘Ahaṃ, bhante, pāyāsi rājañño’’ti. ‘‘Nanu tvaṃ, āvuso, evaṃdiṭṭhiko ahosi – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’’ti? ‘‘Saccāhaṃ, bhante, evaṃdiṭṭhiko ahosiṃ – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Api cāhaṃ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito’’ti. ‘‘Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṃ upapanno’’ti? ‘‘Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. Ahaṃ pana, bhante, asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Tena hi, bhante gavampati, manussalokaṃ gantvā evamārocehi – ‘sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyata’’’nti.

Atha kho āyasmā gavampati manussalokaṃ āgantvā evamārocesi – ‘‘sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyata’’nti.

Pāyāsisuttaṃ niṭṭhitaṃ dasamaṃ.

Mahāvaggo niṭṭhito.

Tassuddānaṃ –

Mahāpadāna nidānaṃ, nibbānañca sudassanaṃ;

Janavasabha govindaṃ, samayaṃ sakkapañhakaṃ;

Mahāsatipaṭṭhānañca, pāyāsi dasamaṃ bhave [satipaṭṭhānapāyāsi, mahāvaggassa saṅgaho (sī. pī.) satipaṭṭhānapāyāsi, mahāvaggoti vuccatīti (syā.)].


这是对应的简体中文直译:
那时,尊者牛主经常到空荡荡的西利沙卡宫殿中午休息。然后,巴耶西天子来到尊者牛主那里,来到后向尊者牛主问候,然后站在一旁。尊者牛主对站在一旁的巴耶西天子说:"朋友,你是谁?""尊者,我是巴耶西王子。""朋友,你不是持有这样的见解:'没有来世,没有化生的众生,没有善恶业的果报'吗?""尊者,我确实曾持有这样的见解:'没有来世,没有化生的众生,没有善恶业的果报'。但是我被尊者童寿迦叶从这种恶见中解脱出来了。""朋友,那个在你的布施中帮忙的名叫优多罗的学童,他投生到哪里了?""尊者,那个在我的布施中帮忙的名叫优多罗的学童,他恭敬地布施,亲手布施,尊重地布施,不像丢弃一样布施,身坏命终后,投生到善趣、天界,进入三十三天。而我,尊者,不恭敬地布施,不亲手布施,不尊重地布施,像丢弃一样布施,身坏命终后,投生到四大王天,进入空荡荡的西利沙卡宫殿。因此,尊者牛主,请你到人间去宣告:'要恭敬地布施,要亲手布施,要尊重地布施,不要像丢弃一样布施。巴耶西王子不恭敬地布施,不亲手布施,不尊重地布施,像丢弃一样布施,身坏命终后,投生到四大王天,进入空荡荡的西利沙卡宫殿。而在他的布施中帮忙的那个名叫优多罗的学童,他恭敬地布施,亲手布施,尊重地布施,不像丢弃一样布施,身坏命终后,投生到善趣、天界,进入三十三天。'"
然后尊者牛主来到人间,宣告说:"要恭敬地布施,要亲手布施,要尊重地布施,不要像丢弃一样布施。巴耶西王子不恭敬地布施,不亲手布施,不尊重地布施,像丢弃一样布施,身坏命终后,投生到四大王天,进入空荡荡的西利沙卡宫殿。而在他的布施中帮忙的那个名叫优多罗的学童,他恭敬地布施,亲手布施,尊重地布施,不像丢弃一样布施,身坏命终后,投生到善趣、天界,进入三十三天。"
巴耶西经第十完。
大品完。
其摘要:
大本经、因缘、涅槃、善见、
阇那婆沙婆、牧牛者、集会、帝释所问、
大念处、巴耶西为第十。


Mahāvaggapāḷi niṭṭhitā.

这是对应的简体中文直译:
大品圣典完。


