5. Brāhmaṇavaggo

1. Brahmāyusuttaṃ

383. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṃ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ [bedānaṃ (ka.)] pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho brahmāyu brāhmaṇo – ‘‘samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

384. Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho brahmāyu brāhmaṇo uttaraṃ māṇavaṃ āmantesi – ‘‘ayaṃ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti. Ehi tvaṃ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso. Tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā’’ti. ‘‘Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’’ti. ‘‘Āgatāni kho, tāta uttara, amhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā . Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena [dhammena samena (ka.)] abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta uttara, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā’’ti.



5. 婆罗门品
1. 梵摩经
383. 如是我闻。一时，世尊与大比丘众约五百人一同在毗提诃国（现代比哈尔邦）游行。当时，婆罗门梵摩住在弥絺罗城（现代尼泊尔境内），年老衰迈，寿命已尽，年龄已到一百二十岁。他精通三吠陀，通晓词义学和音韵学，精通古传说为第五的典籍，通晓词句分析、文法，对顺世论和大人相无所不知。婆罗门梵摩听说："沙门乔达摩，释迦族人，从释迦族出家，与大比丘众约五百人一同在毗提诃国游行。关于这位乔达摩尊者，有如此美好的名声传开：'这位世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'他以自己的智慧证悟并宣说了这个包括天、魔、梵、沙门、婆罗门、人、天的世界。他宣说的法，初善、中善、后善，有义有文，显示完全圆满清净的梵行。见到这样的阿罗汉是很好的。"
384. 当时，婆罗门梵摩有一个名叫优多罗的学生，精通三吠陀，通晓词义学和音韵学，精通古传说为第五的典籍，通晓词句分析、文法，对顺世论和大人相无所不知。于是，婆罗门梵摩对优多罗学生说："亲爱的优多罗，这位沙门乔达摩，释迦族人，从释迦族出家，与大比丘众约五百人一同在毗提诃国游行。关于这位乔达摩尊者，有如此美好的名声传开：'这位世尊是阿罗汉、正等正觉......见到这样的阿罗汉是很好的。'亲爱的优多罗，你去见沙门乔达摩。见到后，了解一下这位乔达摩尊者是否如传闻所说那样，是否真的如此，是否就是那样的人。这样我们就能了解这位乔达摩尊者了。""先生，我怎么能知道这位乔达摩尊者是否如传闻所说那样，是否真的如此，是否就是那样的人呢？""亲爱的优多罗，我们的典籍中记载了三十二大人相。具备这些相的大人只有两种去处，别无其他。如果居家，他将成为转轮圣王，以正法治国，统治四方，使国土安定，具足七宝。他将拥有这七宝，即：轮宝、象宝、马宝、摩尼宝、女宝、居士宝，第七是主兵臣宝。他将有一千多个勇猛善战、能摧毁敌军的儿子。他将以非暴力、非武力的正法征服这个大地直至海边而统治。如果他从在家出家，他将成为阿罗汉、正等正觉者，揭开世间的遮蔽。亲爱的优多罗，我是传授咒语的人，你是接受咒语的人。"

385. ‘‘Evaṃ, bho’’ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṃ brāhmaṇaṃ abhivādetvā padakkhiṇaṃ katvā videhesu yena bhagavā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ uttaro māṇavo dvattiṃsamahāpurisalakkhaṇāni , yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi [parimasi (sī. ka.)]; ubhopi nāsikasotāni [nāsikāsotāni (sī.)] anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho uttarassa māṇavassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ anubandheyyaṃ, iriyāpathamassa passeyya’’nti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṃ anubandhi chāyāva anapāyinī [anupāyinī (syā. kaṃ. ka.)].



385. "好的，先生。"优多罗学生回答婆罗门梵摩后，从座位上起身，向婆罗门梵摩行礼，右绕三匝后，出发前往毗提诃国**去见世尊。他逐步游行，最后来到世尊所在之处。来到后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的优多罗学生仔细观察世尊身上的三十二大人相。优多罗学生看到世尊身上的三十二大人相，除了两相之外大部分都看到了。对于这两种大人相，他怀疑、犹豫、不确信、不满意——即阴马藏相和广长舌相。这时，世尊心想："这个优多罗学生看到我身上的三十二大人相，除了两相之外大部分都看到了。对于这两种大人相，他怀疑、犹豫、不确信、不满意——即阴马藏相和广长舌相。"于是，世尊施展神通，让优多罗学生看到世尊的阴马藏相。然后，世尊伸出舌头，触摸并舔舐两耳孔；触摸并舔舐两鼻孔；用舌头覆盖整个前额。这时，优多罗学生心想："沙门乔达摩确实具备三十二大人相。我不如跟随沙门乔达摩，观察他的威仪。"于是，优多罗学生跟随世尊七个月，如影随形，从不离开。

386. Atha kho uttaro māṇavo sattannaṃ māsānaṃ accayena videhesu yena mithilā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ brahmāyu brāhmaṇo etadavoca – ‘‘kacci, tāta uttara, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato , no aññathā? Kacci pana so bhavaṃ gotamo tādiso, no aññādiso’’ti? ‘‘Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato, no aññathā; tādisova [tādisova bho (sī. pī.), tādiso ca kho (syā. kaṃ. ka.)] so bhavaṃ gotamo, no aññādiso. Samannāgato ca [samannāgato ca bho (sabbattha)] so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi.

‘‘Suppatiṭṭhitapādo kho pana bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

‘‘Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni…

‘‘Āyatapaṇhi kho pana so bhavaṃ gotamo…

‘‘Dīghaṅguli kho pana so bhavaṃ gotamo…

‘‘Mudutalunahatthapādo kho pana so bhavaṃ gotamo…

‘‘Jālahatthapādo kho pana so bhavaṃ gotamo…

‘‘Ussaṅkhapādo kho pana so bhavaṃ gotamo…

‘‘Eṇijaṅgho kho pana so bhavaṃ gotamo…

‘‘Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati…

‘‘Kosohitavatthaguyho kho pana so bhavaṃ gotamo…

‘‘Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco…

‘‘Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati…

‘‘Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni…

‘‘Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni…

‘‘Brahmujugatto kho pana so bhavaṃ gotamo…

‘‘Sattussado kho pana so bhavaṃ gotamo…

‘‘Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo…

‘‘Citantaraṃso kho pana so bhavaṃ gotamo…

‘‘Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo…

‘‘Samavaṭṭakkhandho kho pana so bhavaṃ gotamo…

‘‘Rasaggasaggī kho pana so bhavaṃ gotamo…

‘‘Sīhahanu kho pana so bhavaṃ gotamo…

‘‘Cattālīsadanto kho pana so bhavaṃ gotamo…

‘‘Samadanto kho pana so bhavaṃ gotamo…

‘‘Aviraḷadanto kho pana so bhavaṃ gotamo…

‘‘Susukkadāṭho kho pana so bhavaṃ gotamo…

‘‘Pahūtajivho kho pana so bhavaṃ gotamo…

‘‘Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī…

‘‘Abhinīlanetto kho pana so bhavaṃ gotamo…

‘‘Gopakhumo kho pana so bhavaṃ gotamo…

‘‘Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā…

‘‘Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

‘‘Imehi kho, bho, so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato.



386. 七个月过后，优多罗学生从毗提诃国出发前往弥絺罗城。他逐步旅行，最后来到弥絺罗城婆罗门梵摩所在之处。来到后，向婆罗门梵摩行礼，然后坐在一旁。婆罗门梵摩对坐在一旁的优多罗学生说："亲爱的优多罗，那位乔达摩尊者是否如传闻所说那样，而不是别的样子？那位乔达摩尊者是否就是那样的人，而不是别的样子？""先生，那位乔达摩尊者确实如传闻所说那样，而不是别的样子；那位乔达摩尊者就是那样的人，而不是别的样子。那位乔达摩尊者确实具备三十二大人相。
"那位乔达摩尊者足下平坦；这是那位乔达摩尊者大人相之一。
"那位乔达摩尊者足底有千辐轮相，具备轮缘、轮毂，各方面都很完美...
"那位乔达摩尊者足跟修长...
"那位乔达摩尊者手指纤长...
"那位乔达摩尊者手足柔软...
"那位乔达摩尊者手足有网缦...
"那位乔达摩尊者足踝高耸...
"那位乔达摩尊者小腿如羚羊...
"那位乔达摩尊者站立时不弯腰就能用双手抚摸膝盖...
"那位乔达摩尊者阴马藏相...
"那位乔达摩尊者肤色金黄，皮肤如黄金...
"那位乔达摩尊者皮肤细腻。因皮肤细腻，尘垢不粘附身体...
"那位乔达摩尊者一一毛孔生一毫毛...
"那位乔达摩尊者毫毛向上生长，呈蓝黑色，如涂抹眼药，向右旋卷...
"那位乔达摩尊者身体挺直如梵天...
"那位乔达摩尊者七处丰满...
"那位乔达摩尊者上身如狮子...
"那位乔达摩尊者两肩之间饱满...
"那位乔达摩尊者身体圆满如尼拘律树；他的身高等于他的臂展，他的臂展等于他的身高...
"那位乔达摩尊者颈部圆满...
"那位乔达摩尊者味觉敏锐...
"那位乔达摩尊者颚如狮子...
"那位乔达摩尊者有四十颗牙...
"那位乔达摩尊者牙齿整齐...
"那位乔达摩尊者牙齿紧密...
"那位乔达摩尊者牙齿洁白...
"那位乔达摩尊者舌头宽广...
"那位乔达摩尊者声音如梵天，如迦陵频伽鸟...
"那位乔达摩尊者眼睛湛蓝...
"那位乔达摩尊者眼睫如牛王...
"那位乔达摩尊者两眉之间生有白毫，柔软如棉絮...
"那位乔达摩尊者头顶有肉髻；这也是那位乔达摩尊者大人相之一。
"先生，那位乔达摩尊者具备这三十二大人相。

387. ‘‘Gacchanto kho pana so bhavaṃ gotamo dakkhiṇeneva pādena paṭhamaṃ pakkamati. So nātidūre pādaṃ uddharati, nāccāsanne pādaṃ nikkhipati; so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati; na ca adduvena adduvaṃ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṃ saṅghaṭṭento gacchati. So gacchanto na satthiṃ unnāmeti, na satthiṃ onāmeti; na satthiṃ sannāmeti, na satthiṃ vināmeti. Gacchato kho pana tassa bhoto gotamassa adharakāyova [aḍḍhakāyova (ka.), āraddhakāyova (syā. kaṃ.)] iñjati, na ca kāyabalena gacchati. Apalokento kho pana so bhavaṃ gotamo sabbakāyeneva apaloketi; so na uddhaṃ ulloketi, na adho oloketi; na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṃ ñāṇadassanaṃ bhavati. So antaragharaṃ pavisanto na kāyaṃ unnāmeti , na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti. So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati. So antaraghare nisinno samāno na hatthakukkuccaṃ āpajjati, na pādakukkuccaṃ āpajjati; na adduvena adduvaṃ āropetvā nisīdati; na ca gopphakena gopphakaṃ āropetvā nisīdati; na ca pāṇinā hanukaṃ upadahitvā [upādiyitvā (sī. pī.)] nisīdati. So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṃso. Vivekavatto ca so bhavaṃ gotamo antaraghare nisinno hoti. So pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ [bulubulukārakaṃ (sī.)] pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So odanaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So odanaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. Byañjanaṃ kho pana bhavaṃ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṃ atināmeti. Dvattikkhattuṃ kho bhavaṃ gotamo mukhe ālopaṃ samparivattetvā ajjhoharati; na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; athāparaṃ ālopaṃ upanāmeti. Rasapaṭisaṃvedī kho pana so bhavaṃ gotamo āhāraṃ āhāreti, no ca rasarāgapaṭisaṃvedī.


387. "那位乔达摩尊者行走时，总是先迈出右脚。他抬脚不会太高，也不会太低；他行走不会太快，也不会太慢；他行走时大腿不会相互碰撞，小腿也不会相互碰撞。他行走时不会抬高大腿，不会压低大腿，不会内收大腿，也不会外展大腿。那位乔达摩尊者行走时，只有下半身在移动，而不是靠身体的力量行走。当他回顾时，会全身转向；他不会向上看，也不会向下看；他不会东张西望地行走，只是看前方一牛轭的距离；超过这个距离的，他有无碍的知见。他进入室内时，不会抬高身体，不会压低身体，不会内收身体，也不会外展身体。他转身坐下时，不会离座位太远或太近，也不会用手扶着座位坐下，更不会把身体扔到座位上。他坐在室内时，不会做手部小动作，不会做脚部小动作；他不会以大腿交叉坐着，也不会以小腿交叉坐着；他不会用手托着下巴坐着。他坐在室内时，不会恐惧、不会颤抖、不会发抖、不会惊慌。他无恐惧、无颤抖、无发抖、无惊慌、无毛骨悚然。那位乔达摩尊者坐在室内时倾向于独处。他接受钵中的水时，不会抬高钵，不会压低钵，不会内收钵，也不会外展钵。他接受适量的水，不会太少也不会太多。他洗钵时不会发出哗啦哗啦的声音，不会转动钵，不会把钵放在地上然后洗手；他洗完手后钵也洗好了，钵洗好后手也洗好了。他倒掉钵中的水时，不会倒得太远也不会太近，也不会随意泼洒。他接受饭食时，不会抬高钵，不会压低钵，不会内收钵，也不会外展钵。他接受适量的饭食，不会太少也不会太多。那位乔达摩尊者食用配菜时恰到好处，不会用配菜裹住饭团。那位乔达摩尊者在口中咀嚼饭团两三次后才吞下；没有任何未嚼碎的饭粒进入他的身体，也没有任何饭粒留在他的口中；然后他才送入下一口。那位乔达摩尊者品尝食物的味道，但不会贪著味道。


‘‘Aṭṭhaṅgasamannāgataṃ [aṭṭhaṅgasamannāgato (ka.)] kho pana so bhavaṃ gotamo āhāraṃ āhāreti – neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya – ‘iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti . So bhuttāvī pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So bhuttāvī na pattaṃ bhūmiyaṃ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṃ. So bhuttāvī muhuttaṃ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. So bhuttāvī anumodati, na taṃ bhattaṃ garahati, na aññaṃ bhattaṃ paṭikaṅkhati; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti. So taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkamati. So nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca muccitukāmo gacchati; na ca tassa bhoto gotamassa kāye cīvaraṃ accukkaṭṭhaṃ hoti na ca accokkaṭṭhaṃ, na ca kāyasmiṃ allīnaṃ na ca kāyasmā apakaṭṭhaṃ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṃ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṃ upalimpati . So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti; na ca so bhavaṃ gotamo pādamaṇḍanānuyogamanuyutto viharati. So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti; attahitaparahitaubhayahitasabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti. So ārāmagato parisati dhammaṃ deseti, na taṃ parisaṃ ussādeti, na taṃ parisaṃ apasādeti; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.

‘‘Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati – vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca. Yathāparisaṃ kho pana so bhavaṃ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva [apalokayamānāyeva (sī. ka.)] avijahitattā [avijahantābhāvena (sī. syā. kaṃ. pī.)]. Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotamaṃ gacchantaṃ, addasāma ṭhitaṃ, addasāma antaragharaṃ pavisantaṃ, addasāma antaraghare nisinnaṃ tuṇhībhūtaṃ, addasāma antaraghare bhuñjantaṃ, addasāma bhuttāviṃ nisinnaṃ tuṇhībhūtaṃ, addasāma bhuttāviṃ anumodantaṃ, addasāma ārāmaṃ gacchantaṃ, addasāma ārāmagataṃ nisinnaṃ tuṇhībhūtaṃ, addasāma ārāmagataṃ parisati dhammaṃ desentaṃ. Ediso ca ediso ca so bhavaṃ gotamo, tato ca bhiyyo’’ti.

388. Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udāneti –

‘‘Namo tassa bhagavato arahato sammāsambuddhassa.

‘‘Namo tassa bhagavato arahato sammāsambuddhassa.

‘‘Namo tassa bhagavato arahato sammāsambuddhassā’’ti.

‘‘Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo’’ti!



"那位乔达摩尊者进食时具备八种特质：不为嬉戏、不为骄慢、不为装饰、不为美化，只是为了维持这个身体的存续和生活，为了止息伤害，为了支持梵行，想着'这样我将消除旧的痛苦感受，不产生新的痛苦感受，我将得以生存，无过且安乐'。他用完餐后接受钵中的水时，不会抬高钵，不会压低钵，不会内收钵，也不会外展钵。他接受适量的水，不会太少也不会太多。他洗钵时不会发出哗啦哗啦的声音，不会转动钵，不会把钵放在地上然后洗手；他洗完手后钵也洗好了，钵洗好后手也洗好了。他倒掉钵中的水时，不会倒得太远也不会太近，也不会随意泼洒。他用完餐后不会把钵放在离自己太远或太近的地方，他不会对钵漠不关心，也不会过分爱护钵。他用完餐后会静坐片刻，不会错过随喜的时机。他用完餐后会随喜，不会责备那顿饭，也不会期待其他的饭；相反，他会用法义开示、教导、鼓励、鼓舞那群人。他用法义开示、教导、鼓励、鼓舞那群人后，就从座位上起身离开。他走路不会太快，也不会太慢，不会表现出想要逃离的样子；那位乔达摩尊者的衣服不会离身体太远，也不会太贴身，不会粘在身上，也不会离身体太远；风不会吹动那位乔达摩尊者身上的衣服；尘土不会粘附在那位乔达摩尊者的身上。他到精舍后，坐在准备好的座位上。坐下后洗脚；那位乔达摩尊者不会沉迷于装饰脚。他洗完脚后，结跏趺坐，保持身体正直，在面前建立正念。他不会想要伤害自己，不会想要伤害他人，不会想要伤害双方；那位乔达摩尊者坐着时只思考有利于自己、有利于他人、有利于双方、有利于全世界的事。他到精舍后向众人说法时，不会抬举那群人，也不会贬低那群人；相反，他会用法义开示、教导、鼓励、鼓舞那群人。
"那位乔达摩尊者口中发出的声音具备八种特质：清晰、易懂、悦耳、动听、圆润、不散乱、深沉、回响。当那位乔达摩尊者用声音向众人说法时，他的声音不会传到众人之外。那些被那位乔达摩尊者用法义开示、教导、鼓励、鼓舞的人从座位上起身离开时，都依依不舍地回头观望。先生，我们看到那位乔达摩尊者行走，看到他站立，看到他进入室内，看到他在室内静坐，看到他在室内用餐，看到他用完餐后静坐，看到他用完餐后随喜，看到他去精舍，看到他到精舍后静坐，看到他在精舍向众人说法。那位乔达摩尊者就是这样这样的，甚至比这更殊胜。"
388. 听了这些话，婆罗门梵摩从座位上起身，把上衣搭在一肩，向世尊合掌，三次欢呼道：
"礼敬世尊、阿罗汉、正等正觉者！
"礼敬世尊、阿罗汉、正等正觉者！
"礼敬世尊、阿罗汉、正等正觉者！
"也许我们有朝一日能与那位乔达摩尊者相见？也许能有机会与他交谈？"

389. Atha kho bhagavā videhesu anupubbena cārikaṃ caramāno yena mithilā tadavasari. Tatra sudaṃ bhagavā mithilāyaṃ viharati maghadevambavane. Assosuṃ kho mithileyyakā [methileyyakā (sī. pī.)] brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti . So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.


389. 那时，世尊在毗提诃国（Videha）逐步游行，来到了弥絺罗城（Mithilā）。在那里，世尊住在弥絺罗城的摩伽提婆芒果园中。弥絺罗城的婆罗门和居士们听说："尊敬的乔达摩沙门，释迦族之子，从释迦族出家，在毗提诃国游行，与大比丘僧团一起，约五百位比丘，已经到达弥絺罗城，住在摩伽提婆芒果园中。关于这位尊敬的乔达摩，有如此美好的名声传开：'他是世尊、阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'他以自己的智慧证悟并宣说这个世界，包括天界、魔界、梵天界、沙门婆罗门、天人。他宣说的法，初善、中善、后善，有义理，有文采，显示完全圆满清净的梵行。见到这样的阿罗汉是很好的。"
于是，弥絺罗城的婆罗门和居士们前往世尊所在之处。到达后，有些人向世尊礼拜，然后坐在一旁；有些人与世尊互相问候，寒暄后坐在一旁；有些人向世尊合掌，然后坐在一旁；有些人在世尊面前报上自己的姓名，然后坐在一旁；有些人默默地坐在一旁。



390. Assosi kho brahmāyu brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane’’ti. Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṃ yena maghadevambavanaṃ tenupasaṅkami. Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi – ‘‘na kho metaṃ patirūpaṃ yohaṃ pubbe appaṭisaṃvidito samaṇaṃ gotamaṃ dassanāya upasaṅkameyya’’nti. Atha kho brahmāyu brāhmaṇo aññataraṃ māṇavakaṃ āmantesi – ‘‘ehi tvaṃ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’’’ti.

‘‘Evaṃ , bho’’ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so māṇavako bhagavantaṃ etadavoca – ‘‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’’’ti. ‘‘Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṃ maññatī’’ti. Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ etadavoca – ‘‘katāvakāso khomhi bhavatā samaṇena gotamena. Yassadāni bhavaṃ kālaṃ maññatī’’ti.



390. 婆罗门梵摩渝听说:"尊者,释迦族出身的沙门乔达摩,从释迦族出家,已经到达弥希罗(现尼泊尔境内),住在弥希罗的摩诃提婆芒果园。"于是婆罗门梵摩渝与众多弟子一起前往摩诃提婆芒果园。当婆罗门梵摩渝离芒果园不远时,心想:"我之前未曾拜访过沙门乔达摩,现在贸然前去拜见是不恰当的。"于是婆罗门梵摩渝叫来一个年轻人说:"来吧,年轻人,你去见沙门乔达摩;见到后,以我的名义问候沙门乔达摩少病、少恼、轻安、有力、安乐住,说:'尊者乔达摩,婆罗门梵摩渝问候您少病、少恼、轻安、有力、安乐住。'还要这样说:'尊者乔达摩,婆罗门梵摩渝年迈衰老,已到暮年,年龄已高,出生一百二十岁,精通三吠陀,通晓词义学和语源学,精通古传说为第五的典籍,通晓词句,精通文法,于世间学说和大人相无所不通。尊者,在弥希罗居住的婆罗门和居士中,梵摩渝被公认为婆罗门中最富有的;梵摩渝被公认为婆罗门中咒语最精通的;梵摩渝被公认为婆罗门中年龄最长、名声最大的。他想要拜见尊者乔达摩。'"
"遵命,先生。"那个年轻人回答婆罗门梵摩渝后,就前往世尊所在之处;到达后与世尊互相问候。寒暄已毕,他站在一旁。站在一旁的年轻人对世尊说:"尊者乔达摩,婆罗门梵摩渝问候您少病、少恼、轻安、有力、安乐住;他还这样说:'尊者乔达摩,婆罗门梵摩渝年迈衰老,已到暮年,年龄已高,出生一百二十岁,精通三吠陀,通晓词义学和语源学,精通古传说为第五的典籍,通晓词句,精通文法,于世间学说和大人相无所不通。尊者,在弥希罗居住的婆罗门和居士中,梵摩渝被公认为婆罗门中最富有的;梵摩渝被公认为婆罗门中咒语最精通的;梵摩渝被公认为婆罗门中年龄最长、名声最大的。他想要拜见尊者乔达摩。'"
"年轻人,那就让婆罗门梵摩渝选择合适的时间吧。"于是那个年轻人回到婆罗门梵摩渝那里,对他说:"尊者,沙门乔达摩已经允许我们拜访。现在请您选择合适的时间。"

391. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṃ brāhmaṇaṃ dūratova āgacchantaṃ. Disvāna oramiya [oramattha (syā. kaṃ. pī.), oramatha, oramati (ka.), atha naṃ (sī.), oramiyāti pana tvāpaccayantatathasaṃvaṇṇanānurūpaṃ visodhitapadaṃ] okāsamakāsi yathā taṃ ñātassa yasassino. Atha kho brahmāyu brāhmaṇo taṃ parisaṃ etadavoca – ‘‘alaṃ, bho! Nisīdatha tumhe sake āsane. Idhāhaṃ samaṇassa gotamassa santike nisīdissāmī’’ti.

Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

‘‘Ye me dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Duve tesaṃ na passāmi, bhoto kāyasmiṃ gotama.

‘‘Kacci kosohitaṃ bhoto, vatthaguyhaṃ naruttama;

Nārīsamānasavhayā, kacci jivhā na dassakā [nārīsahanāma savhayā, kacci jivhā narassikā; (sī. syā. kaṃ. pī.)].

‘‘Kacci pahūtajivhosi, yathā taṃ jāniyāmase;

Ninnāmayetaṃ pahūtaṃ, kaṅkhaṃ vinaya no ise.

‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Katāvakāsā pucchāma, yaṃ kiñci abhipatthita’’nti.

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

‘‘Ye te dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Sabbe te mama kāyasmiṃ, mā te [mā vo (ka.)] kaṅkhāhu brāhmaṇa.

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

‘‘Diṭṭhadhammahitatthāya , samparāyasukhāya ca;

Katāvakāso pucchassu, yaṃ kiñci abhipatthita’’nti.

393. Atha kho brahmāyussa brāhmaṇassa etadahosi – ‘‘katāvakāso khomhi samaṇena gotamena. Kiṃ nu kho ahaṃ samaṇaṃ gotamaṃ puccheyyaṃ – ‘diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’’’ti. Atha kho brahmāyussa brāhmaṇassa etadahosi – ‘‘kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ. Aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ samparāyikaṃyeva atthaṃ puccheyya’’nti. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

‘‘Kathaṃ kho brāhmaṇo hoti, kathaṃ bhavati vedagū;

Tevijjo bho kathaṃ hoti, sotthiyo kinti vuccati.

‘‘Arahaṃ bho kathaṃ hoti, kathaṃ bhavati kevalī;

Muni ca bho kathaṃ hoti, buddho kinti pavuccatī’’ti.



391. 于是婆罗门梵摩渝前往世尊所在之处。那群众从远处就看到婆罗门梵摩渝走来。看到后,他们退让并给他让出空间,如同对待有名望的人一样。然后婆罗门梵摩渝对那群众说:"够了,诸位!请你们坐在自己的座位上。我要在沙门乔达摩身边坐下。"
于是婆罗门梵摩渝走向世尊;走近后与世尊互相问候。寒暄已毕,他坐在一旁。坐在一旁的婆罗门梵摩渝仔细观察世尊身上的三十二大人相。婆罗门梵摩渝看到世尊身上的三十二大人相,除了两相之外大部分都看到了。对于这两个大人相他怀疑、犹豫、不确定、不满意 - 即隐密处和广长舌。于是婆罗门梵摩渝用偈颂对世尊说:
"我听说有三十二种,大人之相;
其中有两相我未见,在您身上,乔达摩尊者。
是否您的隐密处,至高无上者,
如女性般隐蔽,舌头是否不可见。
是否您有广长舌,如我们所知;
请伸出您的广长舌,消除我们的疑惑,圣者。
为了现世的利益,和来世的安乐,
我们获准提问,任何想问的事。"
392. 这时世尊心想:"这个婆罗门梵摩渝看到我身上的三十二大人相,除了两相之外大部分都看到了。对于这两个大人相他怀疑、犹豫、不确定、不满意 - 即隐密处和广长舌。"于是世尊施展神通,使婆罗门梵摩渝看到世尊的隐密处。然后世尊伸出舌头,舔了舔两耳,舔了舔两鼻孔;甚至用舌头覆盖整个前额。然后世尊用偈颂回答婆罗门梵摩渝:
"你听说的那三十二种,大人之相;
它们全都在我身上,不要怀疑,婆罗门。
应知的已知,应修的已修,
应断的已断,因此我是佛,婆罗门。
为了现世的利益,和来世的安乐,
你已获准提问,任何想问的事。"
393. 这时婆罗门梵摩渝心想:"我已获得沙门乔达摩的允许。我应该问沙门乔达摩什么呢 - 现世的利益还是来世的利益?"然后婆罗门梵摩渝又想:"我精通现世的利益。其他人也向我询问现世的利益。不如我问沙门乔达摩来世的利益吧。"于是婆罗门梵摩渝用偈颂对世尊说:
"如何成为婆罗门,如何成为明行足;
怎样成为三明者,如何称为精通吠陀。
如何成为阿罗汉,如何成为完全者;
如何成为牟尼,如何称为佛陀?"

394. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

‘‘Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññā vosito muni.

‘‘Cittaṃ visuddhaṃ jānāti, muttaṃ rāgehi sabbaso;

Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pāragū sabbadhammānaṃ, buddho tādī pavuccatī’’ti.

Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – ‘‘brahmāyu ahaṃ, bho gotama, brāhmaṇo; brahmāyu ahaṃ, bho gotama, brāhmaṇo’’ti. Atha kho sā parisā acchariyabbhutacittajātā ahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yatra hi nāmāyaṃ brahmāyu brāhmaṇo ñāto yasassī evarūpaṃ paramanipaccakāraṃ karissatī’’ti. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ etadavoca – ‘‘alaṃ, brāhmaṇa, uṭṭhaha nisīda tvaṃ sake āsane yato te mayi cittaṃ pasanna’’nti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.

395. Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ, sīlakathaṃ, saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brahmāyuṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi . Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṃ pakkāmi. Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘brahmāyu, bhante, brāhmaṇo kālaṅkato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Brahmāyu, bhikkhave, brāhmaṇo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā’’ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Brahmāyusuttaṃ niṭṭhitaṃ paṭhamaṃ.

2. Selasuttaṃ



394. 于是世尊用偈颂回答婆罗门梵摩渝:
"谁知晓宿命,能见天界与恶趣,
又达到生命尽头,具足神通的牟尼。
谁知道心已清净,完全解脱诸贪欲,
舍弃生死,梵行圆满;
通达一切法,如是称为佛陀。"
听到这些,婆罗门梵摩渝从座位上站起来,将上衣偏覆一肩,以头顶礼世尊双足,用嘴亲吻世尊的双足,用手抚摸,并说出自己的名字:"尊者乔达摩,我是婆罗门梵摩渝;尊者乔达摩,我是婆罗门梵摩渝。"这时,那群众感到惊讶和奇异:"真是不可思议啊,真是奇妙啊!这位有名望的婆罗门梵摩渝竟然会做出如此极度恭敬的行为!"于是世尊对婆罗门梵摩渝说:"够了,婆罗门,请起来坐在你自己的座位上,因为你对我已生起信心。"于是婆罗门梵摩渝起身,坐回自己的座位。
395. 然后世尊为婆罗门梵摩渝循序渐进地说法,即:说布施,说持戒,说生天;说欲望的过患、卑贱、污秽,说出离的功德。当世尊知道婆罗门梵摩渝的心已柔软、无障碍、喜悦、明净时,便开示诸佛独特的教法 - 苦、集、灭、道。就像一块干净的白布很容易染上颜色,同样地,婆罗门梵摩渝就在那个座位上生起了远尘离垢的法眼:"凡是有生起的性质,那一切都是有灭尽的性质。"
这时,婆罗门梵摩渝已见法、得法、知法、深入法,度疑惑、断犹豫、得无畏,不依赖他人而了解佛陀的教导,他对世尊说:"太妙了,乔达摩尊者!太妙了,乔达摩尊者!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,让有眼之人得见诸色。同样地,乔达摩尊者以种种方便阐明了法义。我今皈依乔达摩尊者、法和比丘僧团。愿乔达摩尊者接受我为优婆塞,从今日起终生皈依。请世尊和比丘僧团明天接受我的供养。"世尊以沉默表示接受。
这时,婆罗门梵摩渝知道世尊已经接受,就从座位上站起来,向世尊礼拜,右绕后离去。婆罗门梵摩渝在那天夜里,在自己家中准备了美味的硬食软食,然后派人告诉世尊时间已到:"乔达摩尊者,时间已到,饭食已备。"
  是世尊在上午时分穿好衣服,拿着衣钵,前往婆罗门梵摩渝的住处;到达后,和比丘僧团一起坐在准备好的座位上。然后婆罗门梵摩渝亲手以美味的硬食软食供养以佛陀为首的比丘僧团七天,使他们满足。七天过后,世尊离开毗提诃国(现印度比哈尔邦)继续游行。婆罗门梵摩渝在世尊离开不久后去世了。这时,许多比丘来到世尊那里,礼拜后坐在一旁。坐在一旁的那些比丘对世尊说:"尊者,婆罗门梵摩渝已经去世。他的去处如何,未来如何?"世尊说:"比丘们,婆罗门梵摩渝是智者,他依法而行,没有因法而烦扰我。比丘们,婆罗门梵摩渝已断尽五下分结,是化生者,将在那里般涅槃,不再从那个世界回来。"
世尊说了这些。那些比丘对世尊的话感到满意和欢喜。
梵摩渝经结束,第一。
施罗经

396. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. Assosi kho keṇiyo jaṭilo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi . Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno’’ti. Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno’’ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti . Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi – ‘‘suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena. Yena me kāyaveyyāvaṭikaṃ [kāyaveyāvaṭṭikaṃ (sī. syā. kaṃ.), kāyaveyyāvatikaṃ (ka.)] kareyyāthā’’ti. ‘‘Evaṃ, bho’’ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamālaṃ paṭiyādeti.




这是我听到的：
396. 有一次，世尊与一千二百五十位比丘组成的大比丘僧团一起，在安古塔拉帕地区游行，来到了安古塔拉帕人的一个名叫阿帕纳的集镇。结发苦行者凯尼耶听说："据说，尊敬的乔达摩沙门，释迦族人，从释迦族出家，与一千二百五十位比丘组成的大比丘僧团一起，在安古塔拉帕地区游行，已经到达了阿帕纳。关于这位乔达摩尊者，有这样美好的名声传开：'他是世尊、阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'他以自己的智慧证悟并宣说这个包括天、魔、梵天、沙门婆罗门、天人的世界。他宣说的法，初善、中善、后善，有义有文，宣示完全圆满清净的梵行。见到这样的阿罗汉确实是好事。"
于是，结发苦行者凯尼耶来到世尊所在的地方。来到后，与世尊互相问候。寒暄叙旧后，坐在一旁。世尊以法义开示、教导、鼓励、令欢喜坐在一旁的结发苦行者凯尼耶。然后，被世尊以法义开示、教导、鼓励、令欢喜的结发苦行者凯尼耶对世尊说："愿乔达摩尊者与比丘僧团接受我明天的供养。"
世尊这样说时，对结发苦行者凯尼耶说："凯尼耶啊，比丘僧团很大，有一千二百五十位比丘，而你信奉婆罗门。"
结发苦行者凯尼耶第二次对世尊说："尊敬的乔达摩啊，虽然比丘僧团很大，有一千二百五十位比丘，而我信奉婆罗门；但愿乔达摩尊者与比丘僧团接受我明天的供养。"
世尊第二次对结发苦行者凯尼耶说："凯尼耶啊，比丘僧团很大，有一千二百五十位比丘，而你信奉婆罗门。"
结发苦行者凯尼耶第三次对世尊说："尊敬的乔达摩啊，虽然比丘僧团很大，有一千二百五十位比丘，而我信奉婆罗门；但愿乔达摩尊者与比丘僧团接受我明天的供养。"
世尊以沉默表示同意。于是，结发苦行者凯尼耶知道世尊同意后，从座位上起身，回到自己的苦行所。回到后，召集朋友、同伴、亲戚、血亲说："请听我说，朋友们、同伴们、亲戚们、血亲们；我邀请了乔达摩沙门与比丘僧团明天接受供养。请你们为我做些帮助。"
"好的，先生。"结发苦行者凯尼耶的朋友、同伴、亲戚、血亲回答后，有的挖灶，有的劈柴，有的洗器皿，有的摆放水罐，有的准备座位。而结发苦行者凯尼耶亲自准备圆形帐篷。

397. Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ , padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti. Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṃ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamālaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – ‘‘kiṃ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā’’ti? ‘‘Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti.

‘‘Buddhoti – bho keṇiya, vadesi’’?

‘‘Buddhoti – bho sela, vadāmi’’.

‘‘Buddhoti – bho keṇiya, vadesi’’?

‘‘Buddhoti – bho sela, vadāmī’’ti.



397. 那时，婆罗门谢罗住在阿帕纳，精通三吠陀，通晓词汇学和音韵学，通晓古传记为第五部分的历史，精通语法，善于解释，对世俗学说和大人相无所不知，正在教导三百个学生背诵咒语。那时，结发苦行者凯尼耶对婆罗门谢罗非常信服。
然后，婆罗门谢罗带着三百个学生散步时来到结发苦行者凯尼耶的苦行所。婆罗门谢罗看到在结发苦行者凯尼耶的苦行所里，有些人在挖灶，有些人在劈柴，有些人在洗器皿，有些人在摆放水罐，有些人在准备座位，而结发苦行者凯尼耶自己则在准备圆形帐篷。
看到这一切后，他对结发苦行者凯尼耶说："尊敬的凯尼耶是要举行婚礼吗？还是要举行嫁女仪式？还是要举行大祭祀？还是邀请了摩揭陀国王频毗娑罗明天带军队来？"
"尊敬的谢罗啊，我不是要举行婚礼，也不是要举行嫁女仪式，也没有邀请摩揭陀国王频毗娑罗明天带军队来；但我确实要举行一场大祭祀。有一位名叫乔达摩的沙门，释迦族人，从释迦族出家，与一千二百五十位比丘组成的大比丘僧团一起，在安古塔拉帕地区**，已经到达了阿帕纳。关于这位乔达摩尊者，有这样美好的名声传开：'他是世尊、阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'我邀请了他和比丘僧团明天接受供养。"
"凯尼耶先生，你说'佛陀'吗？"
"谢罗先生，我说'佛陀'。"
"凯尼耶先生，你说'佛陀'吗？"
"谢罗先生，我说'佛陀'。"

398. Atha kho selassa brāhmaṇassa etadahosi – ‘‘ghosopi kho eso dullabho lokasmiṃ – yadidaṃ ‘buddho’ti [yadidaṃ buddho buddhoti (ka.)]. Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado’’.

‘‘Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti? Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca – ‘‘yenesā, bho sela, nīlavanarājī’’ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi – ‘‘appasaddā bhonto āgacchantu pade padaṃ [pāde pādaṃ (sī.)] nikkhipantā; durāsadā [dūrasaddā (ka.)] hi te bhagavanto sīhāva ekacarā. Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyaṃ, mā me bhonto antarantarā kathaṃ opātetha. Kathāpariyosānaṃ me bhavanto āgamentū’’ti. Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho selassa brāhmaṇassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyya’’nti.



398. 然后，婆罗门谢罗想到："'佛陀'这个称号在世间是很难听到的。在我们的咒语中提到有三十二大人相，具备这些相的大人只有两种去向，没有其他可能。如果他居家生活，就会成为转轮王，是正法之王，统治四方，征服四方，使国土安定，具备七宝。他将拥有这七宝，即：轮宝、象宝、马宝、摩尼宝、女宝、居士宝，第七是主兵臣宝。他将有超过一千个儿子，勇猛有力，能击败敌军。他以非暴力、非武力、以正法征服这个大地直至海边，并统治它。但如果他从在家生活出家，他将成为阿罗汉、正等正觉，揭开世间的帷幕。"
"凯尼耶先生，那位乔达摩尊者，阿罗汉、正等正觉，现在住在哪里？"
当这样说时，结发苦行者凯尼耶举起右臂对婆罗门谢罗说："谢罗先生，就在那片蓝色森林的方向。"
然后，婆罗门谢罗与三百个学生一起向世尊所在的地方走去。婆罗门谢罗对那些学生说："诸位请安静地来，一步一步地走；那些世尊们像独行的狮子一样难以接近。当我与沙门乔达摩交谈时，诸位请不要打断我的话。请等我们谈话结束。"
然后，婆罗门谢罗来到世尊所在的地方。来到后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的婆罗门谢罗观察世尊身上的三十二大人相。
婆罗门谢罗看到世尊身上的三十二大人相，除了两个之外大部分都看到了。对于这两个大人相，他怀疑、犹豫、不确定、不满意——即阴马藏相和广长舌相。
然后，世尊想到："这个婆罗门谢罗看到我身上的三十二大人相，除了两个之外大部分都看到了。对于这两个大人相，他怀疑、犹豫、不确定、不满意——即阴马藏相和广长舌相。"
于是，世尊施展神通，使婆罗门谢罗看到了世尊的阴马藏相。然后，世尊伸出舌头，触摸并舔了两耳孔；触摸并舔了两鼻孔；用舌头覆盖了整个前额。
然后，婆罗门谢罗想到："沙门乔达摩确实具备完整的三十二大人相，而不是不完整的。但我不知道他是否是佛陀。我曾听老年婆罗门、长者、师长们说过：'那些阿罗汉、正等正觉者，当他们的美德被赞颂时，会显现自己。'我何不当面用适当的偈颂赞美沙门乔达摩呢？"

399. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

‘‘Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā [viriyavā (sī. syā. kaṃ. pī.)].

‘‘Narassa hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

‘‘Pasannanetto sumukho, brahā [brahmā (syā. kaṃ. ka.)] uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

‘‘Kalyāṇadassano bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

‘‘Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa [jambumaṇḍassa (ka.)] issaro.

‘‘Khattiyā bhogirājāno, anuyantā [anuyuttā (sī. syā. kaṃ. pī.)] bhavantu te;

Rājābhirājā manujindo, rajjaṃ kārehi gotama’’.

‘‘Rājāhamasmi selāti, dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ’’.

‘‘Sambuddho paṭijānāsi, dhammarājā anuttaro;

‘Dhammena cakkaṃ vattemi’, iti bhāsasi gotama.

‘‘Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ’’.

‘‘Mayā pavattitaṃ cakkaṃ, (selāti bhagavā dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

‘‘Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

‘‘Yesaṃ ve dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

‘‘Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasī katvā, modāmi akutobhayo’’.

‘‘Imaṃ bhonto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

‘‘Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

‘‘Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike’’.

‘‘Etañce [evañce (syā. kaṃ.)] ruccati bhoto, sammāsambuddhasāsanaṃ [sammāsambuddhasāsane (katthaci suttanipāte)];

Mayampi pabbajissāma, varapaññassa santike’’.

‘‘Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike’’.

‘‘Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato’’ti.

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ.



399. 然后，婆罗门谢罗当面用适当的偈颂赞美世尊：
"身体完美光彩照人，生来高贵令人喜悦；
世尊您金色容颜，牙齿洁白充满活力。
对于高贵出生之人，应有的特征标记；
这些全都在您身上，大人之相尽显现。
目光清澈面容和善，高大挺拔威严庄重；
在沙门僧团中间，如同太阳般光芒四射。
容貌美好的比丘啊，肤色如同黄金闪耀；
以如此崇高的外表，何需做个沙门呢？
您应该成为国王，成为车乘中最优秀的转轮王；
征服四方成为统治者，成为瞻部洲的主宰。
刹帝利和富有的王，都应该成为您的随从；
成为诸王之王人中之主，请您统治王国吧，乔达摩。"
"谢罗啊，我就是国王，无上的法王；
我以正法转动法轮，这法轮无人能逆转。"
"您自称为正觉者，无上的法王；
'我以正法转动法轮'，乔达摩，您如是说。
谁是尊者的将军，追随导师的弟子；
谁能跟随您转动，已经转起的法轮？"
"谢罗啊，（世尊说）我所转动的法轮，是无上的法轮；
舍利弗跟随我转动，他是如来的嫡系弟子。
应证知的已证知，应修习的已修习；
应断除的我已断除，因此，婆罗门啊，我是佛陀。
请放下对我的疑虑，请相信我，婆罗门；
见到正等正觉者，是非常难得的事。
他们在世间出现，是极其罕见的；
我，婆罗门啊，就是正等正觉者，无上的外科医生。
我成为梵天般的存在，无可比拟；
击败魔罗的军队，降服一切敌人，我无所畏惧地欢喜。"
"诸位请听，具眼者如何说话；
外科医生，大英雄，如狮子在林中吼叫。
见到这梵天般的存在，无可比拟，
击败魔罗军队的他，谁能不生信仰，即便是最低贱种姓的人。
谁想跟随我就来，谁不想就离开；
我要在这里出家，跟随这位具最上智慧者。"
"如果尊者喜欢正等正觉者的教导，
我们也要出家，跟随这位具最上智慧者。"
"这三百位婆罗门，合掌请求：
'我们要在世尊您身边修习梵行。'"
"谢罗啊，（世尊说）梵行已被善说，
是现见的、即时的，
在此出家不会徒劳，只要勤奋学习。"
婆罗门谢罗和他的随从在世尊面前获得了出家和具足戒。

400. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi –

‘‘Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

‘‘Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti.

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā selo sapariso arahataṃ ahosi. Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāhi ajjhabhāsi –

‘‘Yaṃ taṃ saraṇamāgamma, ito aṭṭhami cakkhumā;

Sattarattena [anuttarena (ka.)] bhagavā, dantamha tava sāsane.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhova anupādāno, pahīnabhayabheravo.

‘‘Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno’’ti.

Selasuttaṃ niṭṭhitaṃ dutiyaṃ.

3. Assalāyanasuttaṃ



400. 那时，结发苦行者凯尼耶在那夜过后，在自己的苦行所准备了精美的硬食和软食，然后派人告知世尊说："尊敬的乔达摩，时间到了，饭食已经准备好了。"
于是，世尊在上午穿好衣服，拿着钵和袈裟，来到结发苦行者凯尼耶的苦行所。来到后，和比丘僧团一起坐在准备好的座位上。然后，结发苦行者凯尼耶亲自用精美的硬食和软食供养以佛陀为首的比丘僧团，使他们满足。
当世尊用完餐，放下手中的钵时，结发苦行者凯尼耶拿了一个低矮的座位，坐在一旁。世尊用这些偈颂随喜坐在一旁的结发苦行者凯尼耶：
"祭祀以火祭为首，诗歌以娑毗底为首，
人类以国王为首，河流以海洋为首。
星宿以月亮为首，发光者以太阳为首，
对于希求福德者，僧团实为祭祀之首。"
然后，世尊用这些偈颂随喜结发苦行者凯尼耶后，从座位上起身离开。
之后，尊者谢罗和他的随从独自隐居，精进、热忱、专注地生活，不久就——为了善男子正确地从在家生活出家而追求的那个无上目标——在现生中亲自证知、实现并安住于梵行的终极。他了知："生已尽，梵行已立，应作已作，不受后有。"尊者谢罗和他的随从成为阿罗汉之一。
然后，尊者谢罗和他的随从来到世尊所在的地方。来到后，把袈裟偏覆一肩，向着世尊合掌，用偈颂对世尊说：
"具眼者啊，从我们皈依您，到今天是第八天；
世尊啊，在七夜之内，我们在您的教导中得到调伏。
您是佛陀，您是导师，您是战胜魔罗的牟尼；
您切断了潜在烦恼，渡过后又度化众生。
您已超越执著，您已摧毁烦恼；
如狮子无所执著，已断除恐惧和畏怯。
这三百位比丘，站立合掌；
英雄啊，请伸出您的脚，让这些龙象礼敬导师。"
第二篇谢罗经结束。
3. 阿说罗衍那经

401. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – ‘‘ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti? Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – ‘‘ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū…pe… anavayo. So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti.

Atha kho te brāhmaṇā yena assalāyano māṇavo tenupaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana , samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū’’ti [paṭimantetunti (pī. ka.)].

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu [paṭimantetuṃ (sī. pī. ka.)]. Caritaṃ kho pana bhotā assalāyanena paribbājaka’’nti. Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti . Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu [paṭimantetuṃ (sī. pī. ka.)]. Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ. Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī’’ti.

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘addhā kho ahaṃ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti. Api cāhaṃ bhavantānaṃ vacanena gamissāmī’’ti.

402. Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Dissanti [dissante (sī. syā. kaṃ. pī.)] kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇiyonijāva samānā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti. ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.



401. 我是这样听说的：
有一次，世尊住在舍卫城(Sāvatthī)的祇树给孤独园。那时，来自不同国家的约五百位婆罗门因某些事务住在舍卫城。这些婆罗门想到："这位沙门乔达摩宣称四种姓都可以清净。谁能和沙门乔达摩就这个说法进行辩论呢？"
当时，有一个名叫阿说罗衍那的年轻人住在舍卫城。他年轻、剃发、十六岁，精通三吠陀，通晓词汇学和音韵学，通晓古传记为第五部分的历史，精通语法，善于解释，对世俗学说和大人相无所不知。那些婆罗门想到："这个阿说罗衍那年轻人住在舍卫城。他年轻、剃发、十六岁，精通三吠陀......对世俗学说和大人相无所不知。他能和沙门乔达摩就这个说法进行辩论。"
于是，那些婆罗门来到阿说罗衍那年轻人那里，对他说："阿说罗衍那先生，这位沙门乔达摩宣称四种姓都可以清净。请阿说罗衍那先生去和沙门乔达摩就这个说法进行辩论。"
阿说罗衍那年轻人对那些婆罗门说："先生们，沙门乔达摩是说法者；和说法者辩论是很困难的。我不能和沙门乔达摩就这个说法进行辩论。"
那些婆罗门第二次对阿说罗衍那年轻人说："阿说罗衍那先生，这位沙门乔达摩宣称四种姓都可以清净。请阿说罗衍那先生去和沙门乔达摩就这个说法进行辩论。阿说罗衍那先生已经修行了游行者的生活。"
阿说罗衍那年轻人第二次对那些婆罗门说："先生们，沙门乔达摩是说法者；和说法者辩论是很困难的。我不能和沙门乔达摩就这个说法进行辩论。"
那些婆罗门第三次对阿说罗衍那年轻人说："阿说罗衍那先生，这位沙门乔达摩宣称四种姓都可以清净。请阿说罗衍那先生去和沙门乔达摩就这个说法进行辩论。阿说罗衍那先生已经修行了游行者的生活。请阿说罗衍那先生不要在没有战斗的情况下就认输。"
阿说罗衍那年轻人对那些婆罗门说："先生们，我确实无法推辞。沙门乔达摩是说法者；和说法者辩论是很困难的。我不能和沙门乔达摩就这个说法进行辩论。但我会按照诸位的话去做。"
402. 于是，阿说罗衍那年轻人和一大群婆罗门一起来到世尊所在的地方。来到后，与世尊互相问候。寒暄叙旧后，坐在一旁。坐在一旁的阿说罗衍那年轻人对世尊说："乔达摩先生，婆罗门们这样说：'只有婆罗门是最高贵的种姓，其他种姓低劣；只有婆罗门是白色种姓，其他种姓是黑色；只有婆罗门能够清净，非婆罗门不能；婆罗门是梵天之子，从梵天口中生出，由梵天所生，由梵天所造，是梵天的继承人。'乔达摩先生对此有何看法？"
"阿说罗衍那啊，我们可以看到婆罗门的妻子们有月经、怀孕、生产、哺乳。虽然他们是从婆罗门女人的子宫中生出的，却这样说：'只有婆罗门是最高贵的种姓，其他种姓低劣；只有婆罗门是白色种姓，其他种姓是黑色；只有婆罗门能够清净，非婆罗门不能；婆罗门是梵天之子，从梵天口中生出，由梵天所生，由梵天所造，是梵天的继承人。'"
"虽然乔达摩先生这样说，但婆罗门们仍然认为：'只有婆罗门是最高贵的种姓，其他种姓低劣......是梵天的继承人。'"

403. ‘‘Taṃ kiṃ maññasi, assalāyana, sutaṃ te – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’’ti ? ‘‘Evaṃ, bho, sutaṃ taṃ me – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’’ti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

404. ‘‘Taṃ kiṃ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo? Vessova nu kho…pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

405. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no [no ca (ka.)] khattiyo no vesso, no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyu’’nti. ‘‘Ettha, assalāyana , brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.



403. "阿说罗衍那，你怎么认为?你听说过在希腊、甘菩遮(Kamboja)和其他边远地区只有两个种姓——主人和奴隶,而且主人可以变成奴隶,奴隶也可以变成主人吗?"
"是的,先生,我听说过在希腊、甘菩遮和其他边远地区只有两个种姓——主人和奴隶,而且主人可以变成奴隶,奴隶也可以变成主人。"
"阿说罗衍那,在这种情况下,婆罗门有什么力量,有什么依靠,使他们说'只有婆罗门是最高贵的种姓,其他种姓低劣......是梵天的继承人'?"
"虽然乔达摩先生这样说,但婆罗门们仍然认为:'只有婆罗门是最高贵的种姓,其他种姓低劣......是梵天的继承人。'"
404. "阿说罗衍那,你怎么认为?是不是只有刹帝利杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见,死后会堕入恶趣、恶道、地狱,而婆罗门不会?是不是只有吠舍......只有首陀罗杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见,死后会堕入恶趣、恶道、地狱,而婆罗门不会?"
"不是的,乔达摩先生。刹帝利如果杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见,死后也会堕入恶趣、恶道、地狱。婆罗门......吠舍......首陀罗......所有四个种姓如果杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见,死后都会堕入恶趣、恶道、地狱。"
"阿说罗衍那,在这种情况下,婆罗门有什么力量,有什么依靠,使他们说'只有婆罗门是最高贵的种姓,其他种姓低劣......是梵天的继承人'?"
"虽然乔达摩先生这样说,但婆罗门们仍然认为:'只有婆罗门是最高贵的种姓,其他种姓低劣......是梵天的继承人。'"
405. "阿说罗衍那,你怎么认为?是不是只有婆罗门能够远离杀生、偷盗、邪淫、妄语、两舌、恶口、绮语,不贪婪、不嗔恨、具正见,死后能生天界,而刹帝利、吠舍、首陀罗不能?"
"不是的,乔达摩先生。刹帝利如果远离杀生、偷盗、邪淫、妄语、两舌、恶口、绮语,不贪婪、不嗔恨、具正见,死后也能生天界。婆罗门......吠舍......首陀罗......所有四个种姓如果远离杀生、偷盗、邪淫、妄语、两舌、恶口、绮语,不贪婪、不嗔恨、具正见,死后都能生天界。"
"阿说罗衍那,在这种情况下,婆罗门有什么力量,有什么依靠,使他们说'只有婆罗门是最高贵的种姓,其他种姓低劣......是梵天的继承人'?"
"虽然乔达摩先生这样说,但婆罗门们仍然认为:'只有婆罗门是最高贵的种姓,其他种姓低劣......是梵天的继承人。'"

406. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi , bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

407. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.



406. "阿说罗衍那，你怎么认为？是不是只有婆罗门能够在这个地方修习无怨恨、无恶意的慈心，而刹帝利、吠舍、首陀罗不能？"
"不是的，乔达摩先生！刹帝利也能够在这个地方修习无怨恨、无恶意的慈心；婆罗门也能......吠舍也能......首陀罗也能......所有四个种姓都能够在这个地方修习无怨恨、无恶意的慈心。"
"阿说罗衍那，在这种情况下，婆罗门有什么力量，有什么依靠，使他们说'只有婆罗门是最高贵的种姓，其他种姓低劣......是梵天的继承人'？"
"虽然乔达摩先生这样说，但婆罗门们仍然认为：'只有婆罗门是最高贵的种姓，其他种姓低劣......是梵天的继承人。'"
407. "阿说罗衍那，你怎么认为？是不是只有婆罗门能够拿着沐浴粉去河边洗掉身上的尘垢，而刹帝利、吠舍、首陀罗不能？"
"不是的，乔达摩先生！刹帝利也能够拿着沐浴粉去河边洗掉身上的尘垢，婆罗门也能......吠舍也能......首陀罗也能......所有四个种姓都能够拿着沐浴粉去河边洗掉身上的尘垢。"
"阿说罗衍那，在这种情况下，婆罗门有什么力量，有什么依靠，使他们说'只有婆罗门是最高贵的种姓，其他种姓低劣......是梵天的继承人'？"
"虽然乔达摩先生这样说，但婆罗门们仍然认为：'只有婆罗门是最高贵的种姓，其他种姓低劣......是梵天的继承人。'"

408. ‘‘Taṃ kiṃ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā [uppannā sālassa vā (sī. pī.)] salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu. Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā [veṇakulā (sī. pī.), veṇukulā (syā. kaṃ.)] rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū’ti.

‘‘Taṃ kiṃ maññasi, assalāyana, yo evaṃ nu kho so [yo ca nu kho (syā. kaṃ. ka.)] khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva [ca (sī. pī.)] vaṇṇavā [vaṇṇimā (syā. kaṃ. pī. ka.)] ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātu’’nti? ‘‘No hidaṃ, bho gotama! Yopi hi so [yo so (sī. pī.)], bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa [so cassa (sī. pī.), sopissa (syā. kaṃ.)] aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṃ kātu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.



408. "阿说罗衍那，你怎么认为？假如有一位灌顶的刹帝利王召集了一百个不同出身的人，对他们说：'请来吧，诸位从刹帝利家族、婆罗门家族、王族出身的人，拿着柚木、娑罗树木、檀香木、莲花木的钻木取火棒，生火并产生火焰。请来吧，诸位从旃陀罗家族、猎人家族、竹匠家族、车匠家族、清洁工家族出身的人，拿着狗食槽、猪食槽、洗衣槽或蓖麻木的钻木取火棒，生火并产生火焰。'
阿说罗衍那，你怎么认为？是不是那些从刹帝利家族、婆罗门家族、王族出身的人用柚木、娑罗树木、檀香木、莲花木的钻木取火棒生出的火才有火焰、有颜色、有光亮，只有用这种火才能做需要用火做的事；而那些从旃陀罗家族、猎人家族、竹匠家族、车匠家族、清洁工家族出身的人用狗食槽、猪食槽、洗衣槽或蓖麻木的钻木取火棒生出的火没有火焰、没有颜色、没有光亮，不能用这种火做需要用火做的事？"
"不是的，乔达摩先生！无论是从刹帝利家族、婆罗门家族、王族出身的人用柚木、娑罗树木、檀香木、莲花木的钻木取火棒生出的火，还是从旃陀罗家族、猎人家族、竹匠家族、车匠家族、清洁工家族出身的人用狗食槽、猪食槽、洗衣槽或蓖麻木的钻木取火棒生出的火，都有火焰、有颜色、有光亮，都能用来做需要用火做的事。乔达摩先生，所有的火都有火焰、有颜色、有光亮，都能用来做需要用火做的事。"
"阿说罗衍那，在这种情况下，婆罗门有什么力量，有什么依靠，使他们说'只有婆罗门是最高贵的种姓，其他种姓低劣；只有婆罗门是白色种姓，其他种姓是黑色；只有婆罗门能够清净，非婆罗门不能；婆罗门是梵天之子，从梵天口中生出，由梵天所生，由梵天所造，是梵天的继承人'？"
"虽然乔达摩先生这样说，但婆罗门们仍然认为：'只有婆罗门是最高贵的种姓，其他种姓低劣......是梵天的继承人。'"

409. ‘‘Taṃ kiṃ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti? ‘‘Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti.

‘‘Taṃ kiṃ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti? ‘‘Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti.

‘‘Taṃ kiṃ maññasi, assalāyana idha vaḷavaṃ gadrabhena sampayojeyyuṃ [saṃyojeyya (ka.)], tesaṃ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo’’ti? ‘‘Kuṇḍañhi so [vekurañjāya hi so (sī. pī.), so kumāraṇḍupi so (syā. kaṃ.), vekulajo hi so (?)], bho gotama, assataro hoti. Idaṃ hissa , bho gotama, nānākaraṇaṃ passāmi; amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī’’ti.

‘‘Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī’’ti?

‘‘Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī’’ti?

‘‘Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi; jātiṃ gantvā mante agamāsi; mante gantvā tape agamāsi; tape gantvā [mante gantvā tametaṃ tvaṃ (sī. pī.), mante gantvā tameva ṭhapetvā (syā. kaṃ.)] cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī’’ti. Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.



409. "阿说罗衍那，你怎么认为？假如一个刹帝利青年与一个婆罗门少女同居，他们生了一个儿子。这个由刹帝利青年和婆罗门少女所生的儿子，会像母亲也像父亲，应该被称为'刹帝利'还是'婆罗门'？"
"乔达摩先生，这个由刹帝利青年和婆罗门少女所生的儿子，会像母亲也像父亲，既可以被称为'刹帝利'也可以被称为'婆罗门'。"
"阿说罗衍那，你怎么认为？假如一个婆罗门青年与一个刹帝利少女同居，他们生了一个儿子。这个由婆罗门青年和刹帝利少女所生的儿子，会像母亲也像父亲，应该被称为'刹帝利'还是'婆罗门'？"
"乔达摩先生，这个由婆罗门青年和刹帝利少女所生的儿子，会像母亲也像父亲，既可以被称为'刹帝利'也可以被称为'婆罗门'。"
"阿说罗衍那，你怎么认为？假如把一匹母马和一头公驴配种，它们生了一头小驹。这头由母马和公驴所生的小驹，会像母亲也像父亲，应该被称为'马'还是'驴'？"
"乔达摩先生，那是一头骡子。这就是我看到的它们之间的区别，而在前面那些例子中我看不到任何区别。"
"阿说罗衍那，你怎么认为？假如有两个同母异父的兄弟，一个精通吠陀并受过入门仪式，另一个不精通吠陀也没有受过入门仪式。在这种情况下，婆罗门会先给谁食物，无论是在祭祀、供养、宴会还是招待客人的时候？"
"乔达摩先生，婆罗门会先给那个精通吠陀并受过入门仪式的人食物，无论是在祭祀、供养、宴会还是招待客人的时候。因为，乔达摩先生，给不精通吠陀也没有受过入门仪式的人食物怎么会有大果报呢？"
"阿说罗衍那，你怎么认为？假如有两个同母异父的兄弟，一个精通吠陀并受过入门仪式，但品行不端、行为恶劣，另一个不精通吠陀也没有受过入门仪式，但品行端正、行为良善。在这种情况下，婆罗门会先给谁食物，无论是在祭祀、供养、宴会还是招待客人的时候？"
"乔达摩先生，婆罗门会先给那个不精通吠陀也没有受过入门仪式，但品行端正、行为良善的人食物，无论是在祭祀、供养、宴会还是招待客人的时候。因为，乔达摩先生，给品行不端、行为恶劣的人食物怎么会有大果报呢？"
"阿说罗衍那，你先是谈到出身，然后谈到吠陀，再谈到苦行，最后又回到我所说的四种姓的清净。"
说到这里，阿说罗衍那年轻人沉默不语，感到羞愧，垂头丧气，低头沉思，无言以对。

410. Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca – ‘‘bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ [vasantānaṃ (sī.)] evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’ti. Assosi kho , assalāyana, asito devalo isi – ‘sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo…pe… brahmadāyādā’ti. Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo [aṭaliyo (sī. pī.), agaliyo (syā. kaṃ.)] upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā [gantā (syā. kaṃ. ka.)]; handa, ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā; handa, ko nu kho ime bhavanto brāhmaṇisayo gatāti? Handa, naṃ abhisapāmā’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu – ‘bhasmā, vasala [vasalī (pī.), vasali (ka.), capalī (syā. kaṃ.)], hohi; bhasmā, vasala, hohī’ti [bhasmā vasala hohīti abhisapavacanaṃ sī. pī. potthakesu sakideva āgataṃ]. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ. Mayañhi pubbe yaṃ abhisapāma – bhasmā, vasala, hohi; bhasmā, vasala, hohīti bhasmāva bhavati ekacco. Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti. ‘Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ. Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā’ti. ‘Yo bhavati manopadoso taṃ pajahāma. Ko nu bhavaṃ hotī’ti? ‘Suto nu bhavataṃ – asito devalo isī’ti? ‘Evaṃ, bho’. ‘So khvāhaṃ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu.



410. 这时，世尊看到阿说罗衍那年轻人沉默不语，感到羞愧，垂头丧气，低头沉思，无言以对，就对他说：
"阿说罗衍那，从前有七位婆罗门仙人住在森林中的叶屋里，他们产生了这样一种邪见：'只有婆罗门是最高贵的种姓，其他种姓低劣......是梵天的继承人。'阿说罗衍那，仙人阿西陀·提婆罗听说：'七位婆罗门仙人住在森林中的叶屋里，产生了这样一种邪见：只有婆罗门是最高贵的种姓......是梵天的继承人。'
阿说罗衍那，于是仙人阿西陀·提婆罗修剪了头发和胡须，穿上深红色的衣服，穿上平底鞋，拿着金制的手杖，出现在七位婆罗门仙人的空地上。阿说罗衍那，仙人阿西陀·提婆罗在七位婆罗门仙人的空地上走来走去，说：'这些尊贵的婆罗门仙人们到哪里去了？这些尊贵的婆罗门仙人们到哪里去了？'
阿说罗衍那，七位婆罗门仙人想：'这个看起来像个乡下人的家伙是谁，在我们七位婆罗门仙人的空地上走来走去，说"这些尊贵的婆罗门仙人们到哪里去了？这些尊贵的婆罗门仙人们到哪里去了？"让我们诅咒他吧。'
阿说罗衍那，于是七位婆罗门仙人诅咒仙人阿西陀·提婆罗说：'贱民啊，变成灰吧！贱民啊，变成灰吧！'但是，阿说罗衍那，七位婆罗门仙人越是诅咒仙人阿西陀·提婆罗，仙人阿西陀·提婆罗就变得越发英俊、可爱、令人愉悦。
阿说罗衍那，七位婆罗门仙人想：'我们的苦行是徒劳的，我们的梵行是无果的。以前我们诅咒别人说"贱民啊，变成灰吧！贱民啊，变成灰吧！"他们就真的变成灰。但是我们越是诅咒这个人，他就变得越发英俊、可爱、令人愉悦。'
'诸位的苦行不是徒劳的，你们的梵行不是无果的。来吧，诸位，放下对我的敌意吧。'
'我们放下对您的敌意。您是谁？'
'诸位听说过仙人阿西陀·提婆罗吗？'
'是的，先生。'
'我就是他。'
阿说罗衍那，于是七位婆罗门仙人上前向仙人阿西陀·提婆罗行礼。

411. ‘‘Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca – ‘sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo , kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. ‘Evaṃ, bho’.

‘‘‘Jānanti pana bhonto – yā janikā mātā [janimātā (sī. syā. kaṃ. pī.)] brāhmaṇaṃyeva agamāsi, no abrāhmaṇa’nti? ‘No hidaṃ, bho’.

‘‘‘Jānanti pana bhonto – yā janikāmātu [janimātu (sī. syā. kaṃ. pī.)] mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇa’nti? ‘No hidaṃ, bho’.

‘‘‘Jānanti pana bhonto – yo janako pitā [janipitā (sī. syā. kaṃ. pī.)] brāhmaṇiṃyeva agamāsi, no abrāhmaṇi’nti? ‘No hidaṃ, bho’.

‘‘‘Jānanti pana bhonto – yo janakapitu [janipitu (sī. syā. kaṃ. pī.)] pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇi’nti? ‘No hidaṃ, bho’.

‘‘‘Jānanti pana bhonto – yathā gabbhassa avakkanti hotī’ti [na mayaṃ jānāma bho yathā gabbhassa avakkanti hotīti. yathā kathaṃ pana bho gabbhassa avakkanti hotīti. (ka.)]? ‘Jānāma mayaṃ, bho – yathā gabbhassa avakkanti hoti [na mayaṃ jānāma bho yathā gabbhassa avakkanti hotīti. yathā kathaṃ pana bho gabbhassa avakkanti hotīti. (ka.)]. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti.

‘‘‘Jānanti pana bhonto – taggha [yagghe (sī. syā. kaṃ. pī.)], so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? ‘Na mayaṃ, bho, jānāma – taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti. ‘Evaṃ sante, bho, jānātha – ke tumhe hothā’ti? ‘Evaṃ sante, bho , na mayaṃ jānāma – ke mayaṃ homā’ti. Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho’’ti.

Evaṃ vutte, assalāyano māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Assalāyanasuttaṃ niṭṭhitaṃ tatiyaṃ.

4. Ghoṭamukhasuttaṃ



411. "阿说罗衍那，然后仙人阿西陀·提婆罗对七位婆罗门仙人说：'先生们，我听说七位婆罗门仙人住在森林中的叶屋里，产生了这样一种邪见：只有婆罗门是最高贵的种姓，其他种姓低劣；只有婆罗门是白色种姓，其他种姓是黑色；只有婆罗门能够清净，非婆罗门不能；婆罗门是梵天之子，从梵天口中生出，由梵天所生，由梵天所造，是梵天的继承人。''是的，先生。'
'诸位知道你们的生母是否只与婆罗门交往，而不与非婆罗门交往吗？''不知道，先生。'
'诸位知道你们的生母的母亲，乃至第七代祖母是否只与婆罗门交往，而不与非婆罗门交往吗？''不知道，先生。'
'诸位知道你们的生父是否只与婆罗门女子交往，而不与非婆罗门女子交往吗？''不知道，先生。'
'诸位知道你们的生父的父亲，乃至第七代祖父是否只与婆罗门女子交往，而不与非婆罗门女子交往吗？''不知道，先生。'
'诸位知道受胎是如何发生的吗？''我们知道受胎是如何发生的，先生。这里，父母相会，母亲适时，gandhabba（中阴身）现前，这三者相会，受胎就发生了。'
'诸位知道那个gandhabba是刹帝利、婆罗门、吠舍还是首陀罗吗？''我们不知道那个gandhabba是刹帝利、婆罗门、吠舍还是首陀罗，先生。''既然如此，诸位知道你们是谁吗？''既然如此，我们不知道我们是谁，先生。'
阿说罗衍那，那七位婆罗门仙人被仙人阿西陀·提婆罗在他们自己的种姓论上质问、追究、诘难时都无法回答；你现在被我在你自己的种姓论上质问、追究、诘难时又怎么能回答呢？你和你的老师连一勺都装不满。"
听了这番话，阿说罗衍那年轻人对世尊说："太奇妙了，乔达摩先生......请乔达摩先生接受我为优婆塞，从今天起终生皈依。"
阿说罗衍那经第三终。
4. 瞿昙经

412. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha – ‘‘ambho samaṇa, ‘natthi dhammiko paribbajo’ [paribbājo (sī. pī.)] – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’ti.

Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca – ‘‘saṃvijjanti [saṃvijjante (bahūsu)] kho, brāhmaṇa, āsanāni. Sace ākaṅkhasi, nisīdā’’ti. ‘‘Etadeva kho pana mayaṃ bhoto udenassa āgamayamānā (na) nisīdāma. Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā’’ti? Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – ‘‘ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’ti. ‘‘Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo’’ti. ‘‘Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo’’ti.



412. 如是我闻：一时，尊者优陀夷住在波罗奈城的凯米亚芒果园中。那时，瞿昙摩迦婆罗门因某些事务来到波罗奈城。瞿昙摩迦婆罗门在散步游逛时来到凯米亚芒果园。
当时，尊者优陀夷正在露天处行走。瞿昙摩迦婆罗门走近尊者优陀夷，与他互相问候。寒暄过后，瞿昙摩迦婆罗门一边跟随尊者优陀夷行走，一边说："喂，沙门，'没有如法的出家'——我是这么认为的。这是因为我没有见过像您这样的人，或者是因为这里的法。"
听到这话，尊者优陀夷停止行走，进入精舍，坐在准备好的座位上。瞿昙摩迦婆罗门也停止行走，进入精舍，站在一旁。尊者优陀夷对站在一旁的瞿昙摩迦婆罗门说："婆罗门，这里有座位。如果你愿意的话，请坐。"
"我们正是等待优陀夷尊者这样说才坐下。像我这样的人，如果不被邀请，怎么能认为应该坐在座位上呢？"于是瞿昙摩迦婆罗门拿了一个低矮的座位，坐在一旁。
坐下后，瞿昙摩迦婆罗门对尊者优陀夷说："喂，沙门，'没有如法的出家'——我是这么认为的。这是因为我没有见过像您这样的人，或者是因为这里的法。"
"婆罗门，如果你同意我说的应该同意的，反对我说的应该反对的；如果你不理解我所说的意思，就进一步问我：'优陀夷先生，这是什么意思？这是什么含义？'如果这样做，我们就可以进行讨论。"
"我会同意优陀夷尊者说的应该同意的，反对应该反对的；如果我不理解优陀夷尊者所说的意思，我会进一步问优陀夷尊者：'优陀夷先生，这是什么意思？这是什么含义？'让我们这样进行讨论吧。"

413. ‘‘Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa , ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?

‘‘Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṃ ārādhetī’’ti.

‘‘Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ , bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti; iminā me ayaṃ puggalo cittaṃ ārādhetī’’ti.



413. "婆罗门，这个世界上存在四种人。哪四种？在这里，婆罗门，有些人折磨自己，专注于折磨自己的修行。在这里，婆罗门，有些人折磨他人，专注于折磨他人的修行。在这里，婆罗门，有些人既折磨自己又折磨他人，专注于折磨自己和他人的修行。在这里，婆罗门，有些人既不折磨自己也不折磨他人，不专注于折磨自己和他人的修行。他不折磨自己，不折磨他人，现世就能无欲、寂静、清凉、感受快乐，以梵性自住。婆罗门，这四种人中，哪一种人让你满意？"
"优陀夷先生，那个折磨自己，专注于折磨自己修行的人不让我满意；那个折磨他人，专注于折磨他人修行的人也不让我满意；那个既折磨自己又折磨他人，专注于折磨自己和他人修行的人也不让我满意；但是那个既不折磨自己也不折磨他人，不专注于折磨自己和他人修行的人，他不折磨自己，不折磨他人，现世就能无欲、寂静、清凉、感受快乐，以梵性自住，这个人让我满意。"
"婆罗门，为什么那三种人不让你满意呢？"
"优陀夷先生，那个折磨自己，专注于折磨自己修行的人，他折磨和痛苦渴望快乐厌恶痛苦的自己；因此这个人不让我满意。那个折磨他人，专注于折磨他人修行的人，他折磨和痛苦渴望快乐厌恶痛苦的他人；因此这个人不让我满意。那个既折磨自己又折磨他人，专注于折磨自己和他人修行的人，他折磨和痛苦渴望快乐厌恶痛苦的自己和他人；因此这个人不让我满意。但是那个既不折磨自己也不折磨他人，不专注于折磨自己和他人修行的人，他不折磨自己，不折磨他人，现世就能无欲、寂静、清凉、感受快乐，以梵性自住，他既不折磨也不痛苦渴望快乐厌恶痛苦的自己和他人；因此这个人让我满意。"

414. ‘‘Dvemā, brāhmaṇa, parisā. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.

‘‘Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā. Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi – yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā’’ti?

‘‘Yvāyaṃ , bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī’’ti.

‘‘Idāneva kho pana te, brāhmaṇa, bhāsitaṃ – ‘mayaṃ evaṃ ājānāma – ambho samaṇa, natthi dhammiko paribbajo, evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’’ti. ‘‘Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’ – evaṃ me ettha hoti. Evañca pana maṃ bhavaṃ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṃkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca –



414. "婆罗门，有两种集会。哪两种？在这里，婆罗门，有些集会热衷于珠宝和耳环，寻求妻子和儿子，寻求奴仆，寻求田地和房产，寻求金银。
"在这里，婆罗门，有些集会不热衷于珠宝和耳环，舍弃妻子和儿子，舍弃奴仆，舍弃田地和房产，舍弃金银，从家庭生活出家成为无家者。婆罗门，这个人既不折磨自己也不专注于折磨自己的修行，不折磨他人也不专注于折磨他人的修行。他不折磨自己，不折磨他人，现世就能无欲、寂静、清凉、感受快乐，以梵性自住。婆罗门，你在哪种集会中看到更多这样的人——是在那个热衷于珠宝和耳环，寻求妻子和儿子，寻求奴仆，寻求田地和房产，寻求金银的集会中，还是在那个不热衷于珠宝和耳环，舍弃妻子和儿子，舍弃奴仆，舍弃田地和房产，舍弃金银，从家庭生活出家成为无家者的集会中？"
"优陀夷先生，那个既不折磨自己也不专注于折磨自己的修行，不折磨他人也不专注于折磨他人的修行，不折磨自己，不折磨他人，现世就能无欲、寂静、清凉、感受快乐，以梵性自住的人；我在那个不热衷于珠宝和耳环，舍弃妻子和儿子，舍弃奴仆，舍弃田地和房产，舍弃金银，从家庭生活出家成为无家者的集会中看到更多这样的人。"
"婆罗门，你刚才不是说过'我们是这样理解的——喂，沙门，没有如法的出家，我是这么认为的。这是因为我没有见过像您这样的人，或者是因为这里的法'吗？"
"确实，优陀夷先生，我说那话是出于无知。'有如法的出家'——我现在是这么认为的。请优陀夷先生就这样记住我。优陀夷先生简要地提到了四种人，但没有详细解释。请优陀夷先生出于慈悲，详细地解释这四种人。"
"那么，婆罗门，请听，仔细注意，我要说了。""是的，先生。"瞿昙摩迦婆罗门回答道。尊者优陀夷说：

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

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

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



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

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

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




415. "婆罗门啊,什么样的人是自我折磨、从事自我折磨的修行呢?婆罗门啊,这里有一些人是裸体修行者,不遵守礼仪,用手擦拭(排泄物),不接受'来这里'的邀请,不接受'站在这里'的邀请,不接受为他准备的食物,不接受特意为他准备的食物,不接受邀请。他不接受从锅口递来的食物,不接受从碗口递来的食物,不接受门槛上的食物,不接受棍棒间的食物,不接受杵臼间的食物,不接受两个人正在吃饭时(给予的食物),不接受孕妇(给予的食物),不接受哺乳的妇女(给予的食物),不接受与男子同居的妇女(给予的食物),不接受集体募集的食物,不接受狗站立处的食物,不接受有成群苍蝇处的食物,不吃鱼,不吃肉,不喝酒,不喝果酒,不喝谷物酿造的酒。他或者是一户施食者、一口食者,或者是两户施食者、两口食者......乃至......或者是七户施食者、七口食者;他靠一次布施而活,靠两次布施而活......乃至......靠七次布施而活;他或者一天吃一餐,或者两天吃一餐......乃至......或者七天吃一餐 - 如此这般,他遵行半月一餐的轮食方式而生活。他或者以蔬菜为食,或者以小米为食,或者以野米为食,或者以皮屑为食,或者以水苔为食,或者以糠为食,或者以锅巴为食,或者以油渣为食,或者以草为食,或者以牛粪为食,或者以树根果实为食,以自然掉落的果实为食。他穿麻布衣,穿粗麻布衣,穿裹尸布,穿粪扫衣,穿树皮衣,穿羚羊皮,穿羚羊皮条,穿吉祥草衣,穿树皮纤维衣,穿木板条衣,穿头发衣,穿马尾毛衣,穿猫头鹰翅膀;他也是拔除须发者,从事拔除须发的修行,他也是常立者,拒绝坐具,他也是蹲踞者,从事蹲踞的精进,他也是卧荆棘者,以荆棘为床;他也从事每天三次下水沐浴的修行 - 如此这般,他从事多种使身体受苦受难的修行而生活。婆罗门啊,这就称为自我折磨、从事自我折磨修行的人。
416. "婆罗门啊,什么样的人是折磨他人、从事折磨他人的修行呢?婆罗门啊,这里有一些人是屠羊者、屠猪者、捕鸟者、捕兽者、残忍者、渔夫、盗贼、刽子手、屠牛者、狱卒,或者其他任何从事残酷行为的人。婆罗门啊,这就称为折磨他人、从事折磨他人修行的人。
417. "婆罗门啊,什么样的人既是自我折磨、从事自我折磨的修行,又是折磨他人、从事折磨他人的修行呢?婆罗门啊,这里有一些人是已灌顶的刹帝利王,或者是大富的婆罗门。他在城东建造新的祭祀堂,剃除须发,穿上粗糙的鹿皮衣,用酥油涂抹身体,用鹿角搔背,与王后和祭司婆罗门一起进入新的祭祀堂。他在那里铺设青草的光滑地面上卧息。一头母牛与小牛同色,国王以其一乳头的乳汁为生,王后以第二个乳头的乳汁为生,祭司婆罗门以第三个乳头的乳汁为生,以第四个乳头的乳汁祭火,剩下的乳汁小牛饮用。他这样说:'为祭祀杀这么多公牛,为祭祀杀这么多小公牛,为祭祀杀这么多小母牛,为祭祀杀这么多山羊,为祭祀杀这么多绵羊,为祭祀杀这么多马,为祭柱砍伐这么多树,为祭坛割取这么多吉祥草。'那些被称为'奴隶'、'仆人'、'工人'的人也在鞭打威胁下,在恐惧威胁下,泪流满面地哭泣着做准备工作。婆罗门啊,这就称为既是自我折磨、从事自我折磨的修行,又是折磨他人、从事折磨他人修行的人。"

418. ‘‘Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti . Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

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



418. "婆罗门啊,什么样的人既不是自我折磨、不从事自我折磨的修行,也不是折磨他人、不从事折磨他人的修行;他既不自我折磨也不折磨他人,在现世中无欲无求,寂静冷却,体验快乐,以梵我的状态而住?婆罗门啊,这里如来出现于世间,是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他以自己的智慧证悟并宣说这个世间,包括天、魔、梵、沙门、婆罗门、天、人。他宣说法,开始善、中间善、结尾善,有义有文,宣示完全圆满清净的梵行。居士或居士子或生于其他种姓的人听闻此法。他听闻此法后对如来生起信心。他具足此信心后如此思考:'在家生活拥挤,是尘垢之道;出家生活空旷。在家居住难以完全圆满、完全清净地实践如同贝壳般光洁的梵行。我何不剃除须发,披上袈裟,从在家生活出家,进入无家生活?'他后来舍弃少量或大量的财富,舍弃少量或大量的亲属,剃除须发,披上袈裟,从在家生活出家,进入无家生活。他如此出家后,遵守比丘的学处和生活,舍离杀生,远离杀生,放下棍杖,放下武器,有惭有愧,对一切生命怀有同情而住。
"舍离不与取,远离不与取,只取所给予,期待所给予。以不偷盗、清净的自我而住。
"舍离非梵行,成为梵行者,远离淫欲,远离俗世的性行为。
"舍离妄语,远离妄语,说真实语,诚实可靠,可信赖,不欺骗世间。
"舍离离间语,远离离间语;不会听到这里后在那里说以离间这些人,也不会听到那里后在这里说以离间那些人。他是分裂者的调解者,团结者的支持者,喜爱和谐,乐于和谐,欢喜和谐,说能带来和谐的话。
"舍离粗恶语,远离粗恶语。他说的话柔和悦耳,令人喜爱,动人,文雅,令众人喜欢,令众人愉悦。
"舍离绮语,远离绮语,说适时语,说真实语,说有义语,说法语,说律语,说有价值的话,适时而言,有理有据,适度,与义相应。
"他远离损害种子和植物。他一日一食,不夜食,远离非时食。他远离观看跳舞、歌唱、音乐和表演。他远离戴花环、使用香料、涂抹香油、装饰和装扮。他远离高床大床。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女和少女。他远离接受奴仆。他远离接受山羊和绵羊。他远离接受鸡和猪。他远离接受象、牛、马、骡。他远离接受田地和土地。他远离从事信使工作。他远离买卖。他远离用秤欺诈、用钱币欺诈、用度量欺诈。他远离贿赂、欺骗、诈骗和不诚实的行为。他远离伤害、杀戮、囚禁、抢劫、掠夺和暴力行为。
"他满足于蔽体的袈裟,满足于果腹的托钵食。无论去往何处,只携带这些而行。就像有翼的鸟儿飞往何处,只以羽翼为负担;同样地,比丘满足于蔽体的袈裟,满足于果腹的托钵食。无论去往何处,只携带这些而行。他具足此圣洁的戒蕴,内心体验无过失的快乐。

419. ‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāyana na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

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

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

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



419. "他以眼见色后,不执取相,不执取细相。因为如果他住于不防护眼根,贪忧等恶不善法就会流入,所以他实行防护,守护眼根,成就眼根的防护。以耳闻声后......以鼻嗅香后......以舌尝味后......以身触所触后......以意识法后,不执取相,不执取细相。因为如果他住于不防护意根,贪忧等恶不善法就会流入,所以他实行防护,守护意根,成就意根的防护。他具足此圣洁的根律仪,内心体验无染污的快乐。
"他在前进后退时保持正知,在观看周围时保持正知,在屈伸肢体时保持正知,在穿着袈裟、持钵和衣时保持正知,在吃喝咀嚼品尝时保持正知,在大小便时保持正知,在行走、站立、坐卧、睡眠、醒觉、说话、沉默时保持正知。
"他具足此圣洁的戒蕴,(具足此圣洁的知足,)具足此圣洁的根律仪,具足此圣洁的正念正知,他亲近寂静的住处 - 林野、树下、山岳、幽谷、山洞、坟场、丛林、露地、草堆。他在饭后,从乞食回来,结跏趺坐,保持身体正直,安立正念在面前。他舍离对世间的贪欲,以离贪的心而住,从贪欲中净化心;舍离瞋恚,以无瞋的心而住,对一切众生怀有慈悲,从瞋恚中净化心;舍离昏沉睡眠,远离昏沉睡眠而住,具光明想,正念正知,从昏沉睡眠中净化心;舍离掉举恶作,不掉举而住,内心寂静,从掉举恶作中净化心;舍离疑惑,超越疑惑而住,对善法无疑,从疑惑中净化心。
"他舍离这五盖,心的随烦恼,削弱智慧,从欲望分离,从不善法分离,有寻有伺,离生喜乐,成就并安住于初禅。寻伺寂止,内心安静,心一境性,无寻无伺,定生喜乐,成就并安住于第二禅。离喜而住,保持舍心,正念正知,以身感受乐,正如圣者们所说的'舍念乐住',成就并安住于第三禅。舍乐离苦,先前的喜忧已灭,不苦不乐,舍念清净,成就并安住于第四禅。

420. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

‘‘Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.



420. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

‘‘Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.




420. "当他的心如此专注、纯净、明澈、无瑕、离垢、柔软、适业、稳固、不动摇时，他引导其心趋向宿命随念智。他回忆起许多前世，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多成劫、许多坏劫、许多成坏劫:'在那里我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在那里；在那里我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在这里。'如是他回忆起许多前世的状况和细节。
"当他的心如此专注、纯净、明澈、无瑕、离垢、柔软、适业、稳固、不动摇时，他引导其心趋向众生死生智。他以清净超人的天眼，看见众生死时、生时，低贱的、高贵的，美丽的、丑陋的，幸运的、不幸的，了知众生随业而去:'这些尊贵的众生具足身恶行......诽谤圣者，持邪见，受持邪见业，他们身坏命终后，生于恶趣、恶道、堕处、地狱。而这些尊贵的众生具足身善行......不诽谤圣者，持正见，受持正见业，他们身坏命终后，生于善趣、天界。'如是他以清净超人的天眼，看见众生死时、生时，低贱的、高贵的，美丽的、丑陋的，幸运的、不幸的，了知众生随业而去。
"当他的心如此专注、纯净、明澈、无瑕、离垢、柔软、适业、稳固、不动摇时，他引导其心趋向漏尽智。他如实了知:'这是苦'，如实了知:'这是苦集'，如实了知:'这是苦灭'，如实了知:'这是趣向苦灭之道'；如实了知:'这些是漏'，如实了知:'这是漏集'，如实了知:'这是漏灭'，如实了知:'这是趣向漏灭之道'。当他如是知、如是见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。解脱时生起解脱智:'生已尽，梵行已立，所作已办，不受后有。'他了知。
"婆罗门啊，这就是所谓既不折磨自己也不专注于折磨自己的实践，不折磨他人也不专注于折磨他人的实践的人。他不折磨自己也不折磨他人，现法中无欲、寂灭、清凉，感受快乐，以成为梵的自己而住。"

421. Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – ‘‘abhikkantaṃ, bho udena, abhikkantaṃ, bho udena! Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. ‘‘Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi. Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato’’ti. ‘‘Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti? ‘‘Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho’’ti.

‘‘Sacepi [sace hi (sī. syā. kaṃ. pī.)] mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Sacepi [sace (sī. pī.), sace hi (syā. kaṃ.)] mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu… tiṃsāya yojanesu… cattārīsāya yojanesu… paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi [yojanasatepi (sī. syā. kaṃ. pī.)] mayaṃ , bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.

‘‘Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti , tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī’’ti. ‘‘Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī’’ti? ‘‘Pañca, bho udena, kahāpaṇasatānī’’ti. ‘‘Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetu’’nti. ‘‘Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī’’ti. ‘‘Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī’’ti. ‘‘Imināpāhaṃ bhoto udenassa bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti. Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī’’ti. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi. Sā etarahi ‘ghoṭamukhī’ti vuccatīti.

Ghoṭamukhasuttaṃ niṭṭhitaṃ catutthaṃ.

5. Caṅkīsuttaṃ

422. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.



421. 听闻此言后，乔达摩库婆罗门对尊者优陀那说道："太好了,尊者优陀那!太好了,尊者优陀那!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,让有眼者得见色形。同样地,尊者优陀那以种种方便阐明了法。我今归依尊者优陀那、法和比丘僧团。愿尊者优陀那记住我是从今天起终生归依的优婆塞。"
"婆罗门啊,你不要归依我。你应该归依我所归依的那位世尊。"
"尊者优陀那,那位尊贵的乔达摩,阿罗汉、正等正觉者,现在住在哪里?"
"婆罗门啊,那位世尊、阿罗汉、正等正觉者现在已经般涅槃了。"
"尊者优陀那,如果我们听说那位尊贵的乔达摩在十由旬之内,我们会走十由旬去见那位尊贵的乔达摩、阿罗汉、正等正觉者。如果我们听说那位尊贵的乔达摩在二十由旬...三十由旬...四十由旬...五十由旬之内,我们会走五十由旬去见那位尊贵的乔达摩、阿罗汉、正等正觉者。即使我们听说那位尊贵的乔达摩在一百由旬之内,我们也会走一百由旬去见那位尊贵的乔达摩、阿罗汉、正等正觉者。
"尊者优陀那,既然那位尊贵的乔达摩已经般涅槃,我们也归依已般涅槃的那位尊贵的乔达摩、法和比丘僧团。愿尊者优陀那记住我是从今天起终生归依的优婆塞。尊者优陀那,我从安伽王那里每天得到一份固定的供养,我将把其中一份给予尊者优陀那。"
"婆罗门啊,安伽王每天给你多少固定供养?"
"尊者优陀那,五百迦利沙邦那。"
"婆罗门啊,我们不可以接受金银。"
"如果尊者优陀那不可以接受,那么我将为尊者优陀那建造一座精舍。"
"婆罗门啊,如果你想为我建造精舍,那就在巴连弗城(Pāṭaliputta)为僧团建造一座集会堂吧。"
"尊者优陀那这样劝导我向僧团布施,我更加欢喜满意了。尊者优陀那,我将用这份固定供养和另一份固定供养在巴连弗城为僧团建造一座集会堂。"
于是乔达摩库婆罗门用这份固定供养和另一份固定供养在巴连弗城为僧团建造了一座集会堂。现在那座集会堂被称为"乔达摩库堂"。
乔达摩库经第四结束。
商祇经
422. 如是我闻。一时,世尊与大比丘僧团一起在憍萨罗国游行,来到了憍萨罗国的一个名叫奥波萨陀的婆罗门村。那时,世尊住在奥波萨陀北边的天园沙罗林中。当时,商祇婆罗门统治着奥波萨陀。这是一个人口稠密、草木茂盛、水源充足、谷物丰饶的地方,是憍萨罗国王波斯匿赐予的王领封地,作为梵施。
奥波萨陀的婆罗门居士们听说:"据说,沙门乔达摩,释迦族人,从释迦族出家,与大比丘僧团一起在憍萨罗国游行,已经到达奥波萨陀,住在奥波萨陀北边的天园沙罗林中。关于这位尊贵的乔达摩,有这样的美名广为流传:'这位世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'他以自己的智慧证悟并宣说了这个有天、魔、梵的世界,这个有沙门、婆罗门、天、人的众生界。他宣说的法初善、中善、后善,有义有文,显示完全圆满清净的梵行。见到这样的阿罗汉是很好的。"

423. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavana’’nti? ‘‘Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya gacchantī’’ti. ‘‘Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi – ‘caṅkī, bho, brāhmaṇo evamāha – āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca – ‘‘caṅkī, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti.




423. 于是，欧帕萨达的婆罗门和居士们从欧帕萨达出发，成群结队地向北方走去，前往天园沙罗林。恰在那时，婆罗门旃基登上高楼午休。婆罗门旃基看见欧帕萨达的婆罗门和居士们从欧帕萨达出发，成群结队地向北方走去，朝着天园沙罗林前进。看到后，他召唤侍从说："侍从先生啊，为什么欧帕萨达的婆罗门和居士们从欧帕萨达出发，成群结队地向北方走去，前往天园沙罗林呢？""旃基先生，有一位沙门乔达摩，释迦族之子，从释迦族出家，与大比丘僧团一起在憍萨罗国游行，来到了欧帕萨达，住在欧帕萨达北方的天园沙罗林中。关于这位乔达摩尊者，有如此美好的名声传开：'这位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'他们去见这位乔达摩尊者。""那么，侍从先生，你去欧帕萨达的婆罗门和居士们那里，到了之后对欧帕萨达的婆罗门和居士们这样说：'婆罗门旃基这样说：请诸位稍等，婆罗门旃基也将去见沙门乔达摩。'""是的，先生。"那位侍从答应了婆罗门旃基，就去欧帕萨达的婆罗门和居士们那里，到了之后对欧帕萨达的婆罗门和居士们这样说："婆罗门旃基这样说：'请诸位稍等，婆罗门旃基也将去见沙门乔达摩。'"

424. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – ‘‘caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti. ‘‘Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo…pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī [brahmavaccasī (sī. pī.)] akhuddāvakāso dassanāya…pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti…pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitu’’nti.

425. Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca – ‘‘tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ [ettha dī. ni. 

424. 那时，来自不同国家的约五百位婆罗门因某些事务住在欧帕萨达。这些婆罗门听说："据说婆罗门旃基将去见沙门乔达摩。"于是这些婆罗门来到婆罗门旃基那里，到了之后对婆罗门旃基这样说："是真的吗？据说尊敬的旃基将去见沙门乔达摩？""诸位，我确实有这样的想法：'我将去见沙门乔达摩。'""尊敬的旃基不要去见沙门乔达摩。尊敬的旃基不应该去见沙门乔达摩；反而是沙门乔达摩应该来见尊敬的旃基。因为尊敬的旃基是双方血统纯正，母系父系都血统清净，追溯到第七代祖先都没有受到出身的指责和批评。正因为尊敬的旃基是双方血统纯正，母系父系都血统清净，追溯到第七代祖先都没有受到出身的指责和批评，基于这一点，尊敬的旃基不应该去见沙门乔达摩；反而是沙门乔达摩应该来见尊敬的旃基。因为尊敬的旃基富有、大富、多财...因为尊敬的旃基精通三吠陀，通晓词义学和音韵学，通晓古传说为第五的典籍，精通词句，通晓文法，对世间学说和大人相没有不通晓的...因为尊敬的旃基相貌端正，令人喜悦，具有最高等的肤色，有梵天般的容貌，不失威仪，值得一见...因为尊敬的旃基有德行，具有成熟的德行...因为尊敬的旃基言语优雅，言辞优美，具有高贵的言语，清晰、流畅、能表达意义...因为尊敬的旃基是许多人的老师和老师的老师，教导三百学生咒语...因为尊敬的旃基受到憍萨罗国王波斯匿的尊重、敬重、尊敬、崇拜、礼遇...因为尊敬的旃基受到婆罗门布库拉沙提的尊重、敬重、尊敬、崇拜、礼遇...因为尊敬的旃基统治欧帕萨达，这是一个人口稠密、草木茂盛、水源充足、谷物丰富的王室封地，是憍萨罗国王波斯匿赐予的王赐之地、梵赐之地。正因为尊敬的旃基统治欧帕萨达，这是一个人口稠密、草木茂盛、水源充足、谷物丰富的王室封地，是憍萨罗国王波斯匿赐予的王赐之地、梵赐之地，基于这一点，尊敬的旃基不应该去见沙门乔达摩；反而是沙门乔达摩应该来见尊敬的旃基。"
425. 当这样说时，婆罗门旃基对那些婆罗门这样说："那么，诸位，也请听我说，为什么我们应该去见那位沙门乔达摩；而那位尊敬的乔达摩不应该来见我们。诸位，沙门乔达摩确实是双方血统纯正，母系父系都血统清净，追溯到第七代祖先都没有受到出身的指责和批评。诸位，正因为沙门乔达摩是双方血统纯正，母系父系都血统清净，追溯到第七代祖先都没有受到出身的指责和批评，基于这一点，那位尊敬的乔达摩不应该来见我们；反而是我们应该去见那位尊敬的乔达摩。

1.304 aññampi guṇapadaṃ dissati]. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca…pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato…pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā…pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti…pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti…pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… [etthāpi dī. ni. 1.304 aññānipi guṇapadānaṃ dissanti] samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena [ekamekenapi bho (sī. syā. kaṃ. pī.)] aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti.



诸位，沙门乔达摩舍弃了大量的金银财宝而出家，无论是地上的还是空中的...诸位，沙门乔达摩年轻时正值青春，乌黑秀发，正当壮年，在人生的第一阶段就从在家生活出家为无家者...诸位，沙门乔达摩违背父母的意愿，在他们泪流满面、哭泣时剃除须发，披上袈裟衣，从在家生活出家为无家者...诸位，沙门乔达摩相貌端正，令人喜悦，具有最高等的肤色，有梵天般的容貌，不失威仪，值得一见...诸位，沙门乔达摩有德行，具有圣洁的德行，善良的德行，具有善良的德行...诸位，沙门乔达摩言语优雅，言辞优美，具有高贵的言语，清晰、流畅、能表达意义...诸位，沙门乔达摩是许多人的老师和老师的老师...诸位，沙门乔达摩已灭尽欲贪，远离浮躁...诸位，沙门乔达摩主张业力，主张行为，不以恶为先导，对婆罗门种姓...诸位，沙门乔达摩出身高贵家族，从未受污染的刹帝利家族出家...诸位，沙门乔达摩出身富裕家族，大富、多财...诸位，人们从外国、外邦来请教沙门乔达摩...诸位，数以千计的神灵皈依沙门乔达摩...诸位，关于沙门乔达摩有如此美好的名声传开：'这位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊'...诸位，沙门乔达摩具有三十二大人相...诸位，摩揭陀国王频毗娑罗和他的妻子儿女皈依沙门乔达摩...诸位，憍萨罗国王波斯匿和他的妻子儿女皈依沙门乔达摩...诸位，婆罗门布库拉沙提和他的妻子儿女皈依沙门乔达摩...诸位，沙门乔达摩已到达欧帕萨达，住在欧帕萨达北方的天园沙罗林中。凡是来到我们村庄领地的沙门或婆罗门，都是我们的客人。客人应当受到我们的尊重、敬重、尊敬、崇拜。既然沙门乔达摩已到达欧帕萨达，住在欧帕萨达北方的天园沙罗林中，沙门乔达摩就是我们的客人。客人应当受到我们的尊重、敬重、尊敬、崇拜。基于这一点，那位尊敬的乔达摩不应该来见我们；反而是我们应该去见那位尊敬的乔达摩。诸位，我只知道这位尊敬的乔达摩的这些美德，但那位尊敬的乔达摩的美德并不仅限于此；那位尊敬的乔达摩实际上具有无量的美德。即使只具备其中一项美德，那位尊敬的乔达摩也不应该来见我们；反而是我们应该去见那位尊敬的乔达摩。"因此，诸位，让我们一起去见沙门乔达摩吧。"

426. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko [kāpaṭhiko (sī. pī.), kāpadiko (syā. kaṃ.)] nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti – ‘‘māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū’’ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca – ‘‘mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Atha kho bhagavato etadahosi – ‘‘addhā kho kāpaṭikassa [etadahosi ‘‘kāpaṭikassa (ka.)] māṇavassa tevijjake pāvacane kathā [kathaṃ (sī. ka.), kathaṃ (syā. kaṃ. pī.)] bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī’’ti. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī’’ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.

427. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyya’’nti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – ‘‘yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti – ‘idameva saccaṃ, moghamañña’nti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi , ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’.

‘‘Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’nti.



426. 于是，婆罗门旃基与一大群婆罗门一起来到世尊那里。到了之后，与世尊互相问候。寒暄完毕后，坐在一旁。那时，世尊正与一些年长的婆罗门进行着友好的交谈。当时，有一位名叫卡帕提卡的年轻学生，年仅十六岁，剃发，精通三吠陀，通晓词义学和音韵学，通晓古传说为第五的典籍，精通词句，通晓文法，对世间学说和大人相没有不通晓的，也坐在那个集会中。他不断打断世尊与年长婆罗门们的谈话。于是世尊责备卡帕提卡学生说："尊敬的婆罗堕阇不要不断打断年长婆罗门们与我的谈话。请尊敬的婆罗堕阇等到谈话结束。"当这样说时，婆罗门旃基对世尊说："请尊敬的乔达摩不要责备卡帕提卡学生。卡帕提卡学生是良家子弟，多闻博学，聪明智慧，善于言辞，能够与尊敬的乔达摩在这个话题上进行讨论。"这时，世尊心想："卡帕提卡学生一定会谈论三吠陀的教义。所以婆罗门们如此尊重他。"这时，卡帕提卡学生心想："当沙门乔达摩注视我时，我就要向沙门乔达摩提问。"于是世尊知道了卡帕提卡学生的心念，就将目光转向卡帕提卡学生。
427. 这时，卡帕提卡学生心想："沙门乔达摩注意到我了。我不如向沙门乔达摩提问。"于是卡帕提卡学生对世尊说："乔达摩先生，关于婆罗门古老的咒语，通过口耳相传、代代相承，通过典籍传承下来的，婆罗门们对此坚信'只有这是真实的，其他都是虚妄的'。在这一点上，尊敬的乔达摩怎么看？""那么，婆罗堕阇，婆罗门中有哪怕一个婆罗门这样说过：'我知道这个，我看到这个。只有这是真实的，其他都是虚妄的'吗？""没有，乔达摩先生。""那么，婆罗堕阇，婆罗门中有哪怕一位老师，或者老师的老师，乃至第七代的老师，这样说过：'我知道这个，我看到这个。只有这是真实的，其他都是虚妄的'吗？""没有，乔达摩先生。""那么，婆罗堕阇，那些婆罗门的古代仙人，咒语的创作者，咒语的传播者，现在的婆罗门仍在诵唱、传诵、复述他们创作和传播的古老咒语，比如阿塔卡、瓦马卡、瓦马德瓦、维沙密特拉、亚玛塔吉、安吉拉萨、婆罗堕阇、婆私咤、迦叶、婆咕，他们也这样说过：'我们知道这个，我们看到这个。只有这是真实的，其他都是虚妄的'吗？""没有，乔达摩先生。"
"这么说来，婆罗堕阇，婆罗门中没有一个婆罗门这样说过：'我知道这个，我看到这个。只有这是真实的，其他都是虚妄的'；没有一位老师，或者老师的老师，乃至第七代的老师，这样说过：'我知道这个，我看到这个。只有这是真实的，其他都是虚妄的'；那些婆罗门的古代仙人，咒语的创作者，咒语的传播者，现在的婆罗门仍在诵唱、传诵、复述他们创作和传播的古老咒语，比如阿塔卡、瓦马卡、瓦马德瓦、维沙密特拉、亚玛塔吉、安吉拉萨、婆罗堕阇、婆私咤、迦叶、婆咕，他们也没有这样说过：'我们知道这个，我们看到这个。只有这是真实的，其他都是虚妄的'。

428. ‘‘Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja , nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī’’ti. ‘‘Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, bhāradvāja , pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja , surucitaṃyeva hoti…pe… svānussutaṃyeva hoti…pe… suparivitakkitaṃyeva hoti…pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ – ‘idameva saccaṃ, moghamañña’’’nti.

429. ‘‘Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti – iti vadaṃ saccamanurakkhati [evameva sijjhatīti iti vā, taṃ saccamanurakkhati (ka.)], natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti ( ) [(ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññāpema, na tveva tāva saccānubodho hoti) (sī. syā. kaṃ. pī.)]. Ruci cepi, bhāradvāja, purisassa hoti…pe… anussavo cepi, bhāradvāja, purisassa hoti…pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti…pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī’’ti.

430. ‘‘Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Idha [idha kira (syā. kaṃ. ka.)], bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati – lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya [dukkhāyāti (sabbattha)]. Tathārūpo [tathā (sī. syā. kaṃ. pī.)] kho panimassāyasmato kāyasamācāro tathārūpo [tathā (sī. syā. kaṃ. pī.)] vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’’’ti.



428. "婆罗堕阇啊,就像一串盲人相互扶持,前面的看不见,中间的看不见,后面的也看不见。同样地,婆罗堕阇,我认为婆罗门的言论就像盲人串一样 - 前面的看不见,中间的看不见,后面的也看不见。婆罗堕阇,你怎么看?既然如此,婆罗门的信仰岂不是没有根据的吗?""乔达摩先生,在这一点上,婆罗门不仅仅依靠信仰,婆罗门也依靠传统。""婆罗堕阇,你先前谈到信仰,现在又说传统。婆罗堕阇,有五种事物在现世就有两种结果。哪五种?信仰、喜好、传统、推理和见解的接受 - 婆罗堕阇,这五种事物在现世就有两种结果。而且,婆罗堕阇,即使是深信不疑的,也可能是空洞、虚假、错误的;即使不是深信不疑的,也可能是真实、正确、如实的。婆罗堕阇,即使是非常喜欢的...即使是广为流传的...即使是深思熟虑的...即使是仔细考虑的,也可能是空洞、虚假、错误的;即使不是仔细考虑的,也可能是真实、正确、如实的。婆罗堕阇,对于一个明智的人来说,为了维护真理,不应该在这一点上下定论说:'只有这是真实的,其他都是虚妄的'。"
429. "但是,乔达摩先生,在多大程度上是维护真理?在多大程度上一个人维护真理?我们向尊敬的乔达摩请教关于维护真理的问题。""婆罗堕阇,如果一个人有信仰,他说'这是我的信仰',这样说就是在维护真理,但他还不应该下定论说:'只有这是真实的,其他都是虚妄的'。婆罗堕阇,如果一个人有喜好...如果一个人有传统...如果一个人有推理...如果一个人有见解的接受,他说'这是我的见解的接受',这样说就是在维护真理,但他还不应该下定论说:'只有这是真实的,其他都是虚妄的'。婆罗堕阇,在这种程度上是维护真理,在这种程度上一个人维护真理,在这种程度上我们说明维护真理;但这还不是真理的觉悟。"
430. "乔达摩先生,在这种程度上是维护真理,在这种程度上一个人维护真理,在这种程度上我们看到维护真理。但是,乔达摩先生,在多大程度上是真理的觉悟?在多大程度上一个人觉悟真理?我们向尊敬的乔达摩请教关于真理觉悟的问题。""婆罗堕阇,在这里,一位比丘依靠某个村庄或城镇而住。一位居士或居士之子来到他那里,在三种情况下观察他 - 在贪欲的情况下,在嗔恨的情况下,在愚痴的情况下。他观察:'这位尊者是否有这样的贪欲,以至于他的心被贪欲所控制,会不知而说知,不见而说见,或者会劝导他人做对他人长期不利、痛苦的事?'在观察他时,他知道:'这位尊者没有这样的贪欲,以至于他的心被贪欲所控制,会不知而说知,不见而说见,或者会劝导他人做对他人长期不利、痛苦的事。这位尊者的身行和语行就像一个无贪者的行为。这位尊者所教导的法是深奥的,难见难懂,寂静、崇高,超越推理,精妙,只有智者才能体会;这样的法不是一个有贪者所能善巧宣说的。'"

431. ‘‘Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’’’ti.

432. ‘‘Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati , tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’’’ti.

‘‘Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati ; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ [dhāritānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī’’ti.

433. ‘‘Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tesaṃye , bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā’’ti.



431. "当他观察到他在贪欲方面是清净的,然后他进一步观察他在嗔恨的情况下。这位尊者是否有这样的嗔恨,以至于他的心被嗔恨所控制,会不知而说知,不见而说见,或者会劝导他人做对他人长期不利、痛苦的事?在观察他时,他知道:'这位尊者没有这样的嗔恨,以至于他的心被嗔恨所控制,会不知而说知,不见而说见,或者会劝导他人做对他人长期不利、痛苦的事。这位尊者的身行和语行就像一个无嗔者的行为。这位尊者所教导的法是深奥的,难见难懂,寂静、崇高,超越推理,精妙,只有智者才能体会;这样的法不是一个有嗔者所能善巧宣说的。'"
432. "当他观察到他在嗔恨方面是清净的,然后他进一步观察他在愚痴的情况下。这位尊者是否有这样的愚痴,以至于他的心被愚痴所控制,会不知而说知,不见而说见,或者会劝导他人做对他人长期不利、痛苦的事?在观察他时,他知道:'这位尊者没有这样的愚痴,以至于他的心被愚痴所控制,会不知而说知,不见而说见,或者会劝导他人做对他人长期不利、痛苦的事。这位尊者的身行和语行就像一个无痴者的行为。这位尊者所教导的法是深奥的,难见难懂,寂静、崇高,超越推理,精妙,只有智者才能体会;这样的法不是一个愚痴者所能善巧宣说的。'
"当他观察到他在愚痴方面是清净的,他就对他生起信心。有了信心,他就亲近;亲近后,他恭敬;恭敬后,他倾耳而听;倾耳而听后,他听法;听法后,他记住法;记住法后,他思考法义;思考法义后,他接受法;接受法后,生起愿望;生起愿望后,他努力;努力后,他权衡;权衡后,他精进;精进后,他以身体证悟最高真理,以智慧透彻地看见它。婆罗堕阇,在这种程度上是真理的觉悟,在这种程度上一个人觉悟真理,在这种程度上我们说明真理的觉悟;但这还不是真理的证悟。"
433. "乔达摩先生,在这种程度上是真理的觉悟,在这种程度上一个人觉悟真理,在这种程度上我们看到真理的觉悟。但是,乔达摩先生,在多大程度上是真理的证悟?在多大程度上一个人证悟真理?我们向尊敬的乔达摩请教关于真理证悟的问题。""婆罗堕阇,对这些法的修习、培养和多作,就是真理的证悟。婆罗堕阇,在这种程度上是真理的证悟,在这种程度上一个人证悟真理,在这种程度上我们说明真理的证悟。"

434. ‘‘Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāra’’nti.

‘‘Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā’’ti.

‘‘Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro’’ti.

‘‘Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro’’ti.

‘‘Chandassa pana, bho gotama, katamo dhammo bahukāro ? Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā’’ti.

‘‘Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā’’ti.

‘‘Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā’’ti.

‘‘Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāra’’nti.

‘‘Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti . ‘‘Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ . No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāra’’nti.

‘‘Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā’’ti.

‘‘Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāra’’nti.


434. "乔达摩先生,在这种程度上是真理的证悟,在这种程度上一个人证悟真理,在这种程度上我们看到真理的证悟。但是,乔达摩先生,对于真理的证悟,哪种法最有帮助?我们向尊敬的乔达摩请教对真理证悟最有帮助的法。""婆罗堕阇,对于真理的证悟,精进最有帮助。如果不精进,就不能证悟这个真理。因为他精进,所以他证悟真理。因此,对于真理的证悟,精进最有帮助。"
"但是,乔达摩先生,对于精进,哪种法最有帮助?我们向尊敬的乔达摩请教对精进最有帮助的法。""婆罗堕阇,对于精进,权衡最有帮助。如果不权衡,就不会精进。因为他权衡,所以他精进。因此,对于精进,权衡最有帮助。"
"但是,乔达摩先生,对于权衡,哪种法最有帮助?我们向尊敬的乔达摩请教对权衡最有帮助的法。""婆罗堕阇,对于权衡,努力最有帮助。如果不努力,就不会权衡。因为他努力,所以他权衡。因此,对于权衡,努力最有帮助。"
"但是,乔达摩先生,对于努力,哪种法最有帮助?我们向尊敬的乔达摩请教对努力最有帮助的法。""婆罗堕阇,对于努力,愿望最有帮助。如果不生起愿望,就不会努力。因为生起愿望,所以他努力。因此,对于努力,愿望最有帮助。"
"但是,乔达摩先生,对于愿望,哪种法最有帮助?我们向尊敬的乔达摩请教对愿望最有帮助的法。""婆罗堕阇,对于愿望,接受法最有帮助。如果不接受这些法,就不会生起愿望。因为接受法,所以生起愿望。因此,对于愿望,接受法最有帮助。"
"但是,乔达摩先生,对于接受法,哪种法最有帮助?我们向尊敬的乔达摩请教对接受法最有帮助的法。""婆罗堕阇,对于接受法,思考法义最有帮助。如果不思考法义,就不会接受这些法。因为思考法义,所以接受这些法。因此,对于接受法,思考法义最有帮助。"
"但是,乔达摩先生,对于思考法义,哪种法最有帮助?我们向尊敬的乔达摩请教对思考法义最有帮助的法。""婆罗堕阇,对于思考法义,记住法最有帮助。如果不记住法,就不会思考法义。因为记住法,所以思考法义。因此,对于思考法义,记住法最有帮助。"
"但是,乔达摩先生,对于记住法,哪种法最有帮助?我们向尊敬的乔达摩请教对记住法最有帮助的法。""婆罗堕阇,对于记住法,听法最有帮助。如果不听法,就不会记住法。因为听法,所以记住法。因此,对于记住法,听法最有帮助。"
"但是,乔达摩先生,对于听法,哪种法最有帮助?我们向尊敬的乔达摩请教对听法最有帮助的法。""婆罗堕阇,对于听法,倾耳而听最有帮助。如果不倾耳而听,就不会听法。因为倾耳而听,所以听法。因此,对于听法,倾耳而听最有帮助。"
"但是,乔达摩先生,对于倾耳而听,哪种法最有帮助?我们向尊敬的乔达摩请教对倾耳而听最有帮助的法。""婆罗堕阇,对于倾耳而听,恭敬最有帮助。如果不恭敬,就不会倾耳而听。因为恭敬,所以倾耳而听。因此,对于倾耳而听,恭敬最有帮助。"
"但是,乔达摩先生,对于恭敬,哪种法最有帮助?我们向尊敬的乔达摩请教对恭敬最有帮助的法。""婆罗堕阇,对于恭敬,亲近最有帮助。如果不亲近,就不会恭敬。因为亲近,所以恭敬。因此,对于恭敬,亲近最有帮助。"


‘‘Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā’’ti.

435. ‘‘Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā . Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.

6. Esukārīsuttaṃ

436. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, catasso pāricariyā paññapenti – brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti – ‘brāhmaṇo vā brāhmaṇaṃ paricareyya, khattiyo vā brāhmaṇaṃ paricareyya, vesso vā brāhmaṇaṃ paricareyya, suddo vā brāhmaṇaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti – ‘khattiyo vā khattiyaṃ paricareyya, vesso vā khattiyaṃ paricareyya, suddo vā khattiyaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti – ‘vesso vā vessaṃ paricareyya, suddo vā vessaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti . Tatridaṃ, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti – ‘suddova suddaṃ paricareyya. Ko panañño suddaṃ paricarissatī’ti? Idaṃ kho, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti. Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. Idha bhavaṃ gotamo kimāhā’’ti?



"但是,乔达摩先生,对于亲近,哪种法最有帮助?我们向尊敬的乔达摩请教对亲近最有帮助的法。""婆罗堕阇,对于亲近,信心最有帮助。如果不生起信心,就不会亲近。因为生起信心,所以亲近。因此,对于亲近,信心最有帮助。"
435. "我们向尊敬的乔达摩请教了维护真理的问题,尊敬的乔达摩解答了维护真理的问题;我们对此感到满意、接受,并因此而欢喜。我们向尊敬的乔达摩请教了觉悟真理的问题,尊敬的乔达摩解答了觉悟真理的问题;我们对此感到满意、接受,并因此而欢喜。我们向尊敬的乔达摩请教了证悟真理的问题,尊敬的乔达摩解答了证悟真理的问题;我们对此感到满意、接受,并因此而欢喜。我们向尊敬的乔达摩请教了对真理证悟最有帮助的法,尊敬的乔达摩解答了对真理证悟最有帮助的法;我们对此感到满意、接受,并因此而欢喜。无论我们向尊敬的乔达摩请教什么,尊敬的乔达摩都解答了;我们对此感到满意、接受,并因此而欢喜。乔达摩先生,我们以前认为:'这些剃头的沙门,卑贱的黑种人,从梵天足下生出的,他们怎么能了知法呢?'但是尊敬的乔达摩让我对沙门生起了爱好,对沙门生起了信心,对沙门生起了尊敬。太好了,乔达摩先生...请尊敬的乔达摩接受我为优婆塞,从今天起终生皈依。"
旃基经结束,第五。
6. 伊苏迦利经
436. 如是我闻。一时,世尊住在舍卫城(今尼泊尔边境的沙赫特-马赫特遗址)祇树给孤独园。那时,伊苏迦利婆罗门来到世尊那里。到了之后,与世尊互相问候。寒暄完毕后,坐在一旁。坐在一旁的伊苏迦利婆罗门对世尊这样说:"乔达摩先生,婆罗门规定四种服侍 - 规定对婆罗门的服侍,规定对刹帝利的服侍,规定对吠舍的服侍,规定对首陀罗的服侍。在这里,乔达摩先生,婆罗门规定对婆罗门的服侍是这样的:'婆罗门应该服侍婆罗门,刹帝利应该服侍婆罗门,吠舍应该服侍婆罗门,首陀罗应该服侍婆罗门。'乔达摩先生,这就是婆罗门规定的对婆罗门的服侍。在这里,乔达摩先生,婆罗门规定对刹帝利的服侍是这样的:'刹帝利应该服侍刹帝利,吠舍应该服侍刹帝利,首陀罗应该服侍刹帝利。'乔达摩先生,这就是婆罗门规定的对刹帝利的服侍。在这里,乔达摩先生,婆罗门规定对吠舍的服侍是这样的:'吠舍应该服侍吠舍,首陀罗应该服侍吠舍。'乔达摩先生,这就是婆罗门规定的对吠舍的服侍。在这里,乔达摩先生,婆罗门规定对首陀罗的服侍是这样的:'只有首陀罗应该服侍首陀罗。还有谁会服侍首陀罗呢?'乔达摩先生,这就是婆罗门规定的对首陀罗的服侍。乔达摩先生,婆罗门规定这四种服侍。在这一点上,尊敬的乔达摩怎么看?"

437. ‘‘Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – ‘imā catasso pāricariyā paññapentū’’’ti [paññapentīti (sī. ka.)]? ‘‘No hidaṃ, bho gotama’’. ‘‘Seyyathāpi, brāhmaṇa, puriso daliddo [daḷiddo (sī. syā. kaṃ. pī.)] assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabba’nti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimā catasso pāricariyā paññapenti. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabba’nti vadāmi; nāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabba’nti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ ‘paricaritabba’nti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ ‘paricaritabba’nti vadāmi. Khattiyaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa , sammā byākaramāno evaṃ byākareyya – ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyya’nti. Brāhmaṇaṃ cepi, brāhmaṇa…pe… vessaṃ cepi, brāhmaṇa…pe… suddaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya – ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyya’nti. Nāhaṃ, brāhmaṇa, ‘uccākulīnatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uccākulīnatā pāpiyaṃso’ti vadāmi; nāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṃso’ti vadāmi; nāhaṃ, brāhmaṇa, ‘uḷārabhogatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṃso’ti vadāmi.

438. ‘‘Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti , byāpannacitto hoti, micchādiṭṭhi hoti. Tasmā ‘na uccākulīnatā seyyaṃso’ti vadāmi. Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Tasmā ‘na uccākulīnatā pāpiyaṃso’ti vadāmi.

439. ‘‘Uḷāravaṇṇopi hi, brāhmaṇa…pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti…pe… micchādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā seyyaṃso’ti vadāmi. Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā pāpiyaṃso’ti vadāmi. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabba’nti vadāmi, na panāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabba’nti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṃ vaḍḍhati, sutaṃ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṃ ‘paricaritabba’nti (vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṃ vaḍḍhati, na sutaṃ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṃ taṃ ‘paricaritabba’nti) [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu natthi] vadāmī’’ti.



437. "婆罗门,难道全世界都同意婆罗门规定这四种服侍吗?""不是的,乔达摩先生。""婆罗门,就像有一个贫穷、无财产、贫困的人。他们会强迫这个不情愿的人说:'先生,你必须吃这块肉,而且还要付钱。'同样地,婆罗门,没有得到那些沙门和婆罗门的同意,婆罗门就规定了这四种服侍。婆罗门,我不说'应该服侍所有人',我也不说'不应该服侍任何人'。婆罗门,如果因为服侍某人而变得更坏而不是更好,我不说'应该服侍'这样的人;婆罗门,如果因为服侍某人而变得更好而不是更坏,我说'应该服侍'这样的人。婆罗门,如果这样问一个刹帝利:'你服侍某人会变得更坏还是更好,你会服侍哪一个?'婆罗门,一个刹帝利如果回答得正确,会这样回答:'如果服侍某人会让我变得更坏而不是更好,我不会服侍他;如果服侍某人会让我变得更好而不是更坏,我会服侍他。'婆罗门,如果这样问一个婆罗门...如果这样问一个吠舍...如果这样问一个首陀罗:'你服侍某人会变得更坏还是更好,你会服侍哪一个?'婆罗门,一个首陀罗如果回答得正确,会这样回答:'如果服侍某人会让我变得更坏而不是更好,我不会服侍他;如果服侍某人会让我变得更好而不是更坏,我会服侍他。'婆罗门,我不说'高贵出身是更好的',我也不说'高贵出身是更坏的';婆罗门,我不说'美好的外表是更好的',我也不说'美好的外表是更坏的';婆罗门,我不说'巨大的财富是更好的',我也不说'巨大的财富是更坏的'。
438. "婆罗门,因为即使是高贵出身的人,在这里有些人杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、嗔恨、邪见。因此我说'高贵出身不是更好的'。婆罗门,因为即使是高贵出身的人,在这里有些人远离杀生、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、不嗔恨、具有正见。因此我说'高贵出身不是更坏的'。
439. "婆罗门,因为即使是美好外表的人...即使是巨大财富的人,在这里有些人杀生...具有邪见。因此我说'巨大的财富不是更好的'。婆罗门,因为即使是巨大财富的人,在这里有些人远离杀生...具有正见。因此我说'巨大的财富不是更坏的'。婆罗门,我不说'应该服侍所有人',我也不说'不应该服侍任何人'。婆罗门,如果因为服侍某人而信心增长、戒行增长、学问增长、慷慨增长、智慧增长,我说'应该服侍'这样的人。婆罗门,如果因为服侍某人而信心不增长、戒行不增长、学问不增长、慷慨不增长、智慧不增长,我不说'应该服侍'这样的人。"

440. Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, cattāri dhanāni paññapenti – brāhmaṇassa sandhanaṃ paññapenti, khattiyassa sandhanaṃ paññapenti, vessassa sandhanaṃ paññapenti, suddassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti bhikkhācariyaṃ; bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti dhanukalāpaṃ; dhanukalāpañca pana khattiyo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti kasigorakkhaṃ; kasigorakkhañca pana vesso sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti asitabyābhaṅgiṃ; asitabyābhaṅgiñca pana suddo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti. Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. Idha bhavaṃ gotamo kimāhā’’ti?



440. 当这样说时,伊苏迦利婆罗门对世尊这样说:"乔达摩先生,婆罗门规定四种财富 - 规定婆罗门的固有财富,规定刹帝利的固有财富,规定吠舍的固有财富,规定首陀罗的固有财富。在这里,乔达摩先生,婆罗门规定婆罗门的固有财富是乞食;如果婆罗门轻视乞食这种固有财富,他就是不履行职责,就像一个偷窃未给予之物的牧牛人。乔达摩先生,这就是婆罗门规定的婆罗门的固有财富。在这里,乔达摩先生,婆罗门规定刹帝利的固有财富是弓箭;如果刹帝利轻视弓箭这种固有财富,他就是不履行职责,就像一个偷窃未给予之物的牧牛人。乔达摩先生,这就是婆罗门规定的刹帝利的固有财富。在这里,乔达摩先生,婆罗门规定吠舍的固有财富是农业和畜牧;如果吠舍轻视农业和畜牧这种固有财富,他就是不履行职责,就像一个偷窃未给予之物的牧牛人。乔达摩先生,这就是婆罗门规定的吠舍的固有财富。在这里,乔达摩先生,婆罗门规定首陀罗的固有财富是镰刀和扁担;如果首陀罗轻视镰刀和扁担这种固有财富,他就是不履行职责,就像一个偷窃未给予之物的牧牛人。乔达摩先生,这就是婆罗门规定的首陀罗的固有财富。乔达摩先生,婆罗门规定这四种财富。在这一点上,尊敬的乔达摩怎么看?"

441. ‘‘Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – ‘imāni cattāri dhanāni paññapentū’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabba’nti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimāni cattāri dhanāni paññapenti. Ariyaṃ kho ahaṃ, brāhmaṇa, lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati. Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati. Seyyathāpi, brāhmaṇa, yaṃyadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṃ gacchati; sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṃ gacchati; tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṃ gacchati; gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṃ gacchati. Evameva kho ahaṃ, brāhmaṇa, ariyaṃ lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.

‘‘Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati.

‘‘Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

‘‘Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

‘‘Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

‘‘Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

442. ‘‘Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu’’nti. ‘‘Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

‘‘Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.



441. "婆罗门,难道全世界都同意婆罗门规定这四种财富吗?""不是的,乔达摩先生。""婆罗门,就像有一个贫穷、无财产、贫困的人。他们会强迫这个不情愿的人说:'先生,你必须吃这块肉,而且还要付钱。'同样地,婆罗门,没有得到那些沙门和婆罗门的同意,婆罗门就规定了这四种财富。婆罗门,我规定圣者出世间法是人的固有财富。但是当回忆起他古老的父母家族血统时,无论他的自体在哪里出生,就以那个称呼来称呼他。如果自体出生在刹帝利家族,就称为'刹帝利';如果自体出生在婆罗门家族,就称为'婆罗门';如果自体出生在吠舍家族,就称为'吠舍';如果自体出生在首陀罗家族,就称为'首陀罗'。婆罗门,就像火依靠什么燃料而燃烧,就以那个名称来称呼。如果依靠木柴而燃烧,就称为'木火';如果依靠木屑而燃烧,就称为'木屑火';如果依靠草而燃烧,就称为'草火';如果依靠牛粪而燃烧,就称为'牛粪火'。同样地,婆罗门,我规定圣者出世间法是人的固有财富。但是当回忆起他古老的父母家族血统时,无论他的自体在哪里出生,就以那个称呼来称呼他。
"如果自体出生在刹帝利家族,就称为'刹帝利';如果自体出生在婆罗门家族,就称为'婆罗门';如果自体出生在吠舍家族,就称为'吠舍';如果自体出生在首陀罗家族,就称为'首陀罗'。
"婆罗门,即使是从刹帝利家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生、远离偷盗、远离非梵行、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、不嗔恨、具有正见,他就是成就了正法、善法。
"婆罗门,即使是从婆罗门家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生...具有正见,他就是成就了正法、善法。
"婆罗门,即使是从吠舍家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生...具有正见,他就是成就了正法、善法。
"婆罗门,即使是从首陀罗家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生...具有正见,他就是成就了正法、善法。
442. "婆罗门,你怎么看?是不是只有婆罗门能在这个地方修习无怨恨、无恼害、慈爱的心,而刹帝利、吠舍、首陀罗不能?""不是的,乔达摩先生。乔达摩先生,刹帝利也能在这个地方修习无怨恨、无恼害、慈爱的心;乔达摩先生,婆罗门也能...乔达摩先生,吠舍也能...乔达摩先生,首陀罗也能...乔达摩先生,所有四个种姓都能在这个地方修习无怨恨、无恼害、慈爱的心。""同样地,婆罗门,即使是从刹帝利家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生...具有正见,他就是成就了正法、善法。
"婆罗门,即使是从婆罗门家族...从吠舍家族...从首陀罗家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生...具有正见,他就是成就了正法、善法。

443. ‘‘Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama . Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama … suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu’’nti. ‘‘Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

‘‘Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi , brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

444. ‘‘Taṃ kiṃ maññasi, brāhmaṇa, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontu; āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontū’’’ti?

‘‘Taṃ kiṃ maññasi, brāhmaṇa, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṃ kātu’’nti? ‘‘No hidaṃ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṃ kātu’’nti.

‘‘Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.

Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Esukārīsuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

7. Dhanañjānisuttaṃ



443. "婆罗门,你怎么看?是不是只有婆罗门能拿着沐浴粉去河边洗去尘垢,而刹帝利、吠舍、首陀罗不能?""不是的,乔达摩先生。乔达摩先生,刹帝利也能拿着沐浴粉去河边洗去尘垢;乔达摩先生,婆罗门也能...乔达摩先生,吠舍也能...乔达摩先生,首陀罗也能...乔达摩先生,所有四个种姓都能拿着沐浴粉去河边洗去尘垢。""同样地,婆罗门,即使是从刹帝利家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生...具有正见,他就是成就了正法、善法。
"婆罗门,即使是从婆罗门家族...从吠舍家族...从首陀罗家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生...具有正见,他就是成就了正法、善法。
444. "婆罗门,你怎么看?假如这里有一位灌顶的刹帝利王召集了一百个不同出身的人,说:'请来,诸位,凡是出生于刹帝利家族、婆罗门家族、王族的人,请拿着柚木、沙罗树木、沙罗拉树木、檀香木或莲花木的钻木取火,生火,显示火焰;请来,诸位,凡是出生于旃陀罗家族、猎人家族、竹匠家族、车匠家族、清道夫家族的人,请拿着狗食槽、猪食槽、洗衣槽或蓖麻木的钻木取火,生火,显示火焰。'
"婆罗门,你怎么看?是不是那些出生于刹帝利家族、婆罗门家族、王族的人,用柚木、沙罗树木、沙罗拉树木、檀香木或莲花木的钻木取火所生的火,才有火焰、有颜色、有光明,才能用那火来做火所应做的事;而那些出生于旃陀罗家族、猎人家族、竹匠家族、车匠家族、清道夫家族的人,用狗食槽、猪食槽、洗衣槽或蓖麻木的钻木取火所生的火,没有火焰、没有颜色、没有光明,不能用那火来做火所应做的事?""不是的,乔达摩先生。乔达摩先生,即使是那些出生于刹帝利家族、婆罗门家族、王族的人,用柚木、沙罗树木、沙罗拉树木、檀香木或莲花木的钻木取火所生的火,也有火焰、有颜色、有光明,能用那火来做火所应做的事;即使是那些出生于旃陀罗家族、猎人家族、竹匠家族、车匠家族、清道夫家族的人,用狗食槽、猪食槽、洗衣槽或蓖麻木的钻木取火所生的火,也有火焰、有颜色、有光明,能用那火来做火所应做的事。乔达摩先生,所有的火都有火焰、有颜色、有光明,都能用来做火所应做的事。"
"同样地,婆罗门,即使是从刹帝利家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生...具有正见,他就是成就了正法、善法。婆罗门,即使是从婆罗门家族...从吠舍家族...从首陀罗家族出家为无家者,如果他来到如来所宣说的法和律中,远离杀生、远离偷盗、远离非梵行、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、不嗔恨、具有正见,他就是成就了正法、善法。"
当这样说时,伊苏迦利婆罗门对世尊这样说:"太好了,乔达摩先生,太好了,乔达摩先生...请尊敬的乔达摩接受我为优婆塞,从今天起终生皈依。"
伊苏迦利经结束,第六。
7. 陀然若迦尼经

445. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho aññataro bhikkhu rājagahe vassaṃvuṭṭho [vassaṃvuttho (sī. syā. kaṃ. pī.)] yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ āyasmā sāriputto etadavoca – ‘‘kaccāvuso, bhagavā arogo ca balavā cā’’ti? ‘‘Arogo cāvuso, bhagavā balavā cā’’ti. ‘‘Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā’’ti? ‘‘Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā’’ti. ‘‘Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni [dhānañjāni (sī. pī.)] nāma brāhmaṇo atthi. Kaccāvuso , dhanañjāni brāhmaṇo arogo ca balavā cā’’ti? ‘‘Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā’’ti. ‘‘Kacci panāvuso, dhanañjāni brāhmaṇo appamatto’’ti? ‘‘Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni, āvuso, brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṃ vilumpati . Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; aññāssa bhariyā assaddhā assaddhakulā ānītā’’. ‘‘Dussutaṃ vatāvuso, assumha, dussutaṃ vatāvuso, assumha; ye mayaṃ dhanañjāniṃ brāhmaṇaṃ pamattaṃ assumha. Appeva ca nāma mayaṃ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo’’ti?

446. Atha kho āyasmā sāriputto dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi . Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. Addasā kho dhanañjāni brāhmaṇo āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘‘ito, bho sāriputta, payo, pīyataṃ tāva bhattassa kālo bhavissatī’’ti. ‘‘Alaṃ, brāhmaṇa. Kataṃ me ajja bhattakiccaṃ. Amukasmiṃ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī’’ti. ‘‘Evaṃ, bho’’ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Atha kho dhanañjāni brāhmaṇo pacchābhattaṃ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhanañjāniṃ brāhmaṇaṃ āyasmā sāriputto etadavoca – ‘‘kaccāsi, dhanañjāni, appamatto’’ti? ‘‘Kuto, bho sāriputta, amhākaṃ appamādo yesaṃ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṃ mittāmaccakaraṇīyaṃ kātabbaṃ, ñātisālohitānaṃ ñātisālohitakaraṇīyaṃ kātabbaṃ, atithīnaṃ atithikaraṇīyaṃ kātabbaṃ, pubbapetānaṃ pubbapetakaraṇīyaṃ kātabbaṃ, devatānaṃ devatākaraṇīyaṃ kātabbaṃ, rañño rājakaraṇīyaṃ kātabbaṃ, ayampi kāyo pīṇetabbo brūhetabbo’’ti?



445. 如是我闻。一时,世尊住在王舍城(今印度比哈尔邦巴特那市附近)竹林栗鼠feeding ground。那时,尊者舍利弗与大比丘僧团一起在南山游行。有一位比丘在王舍城度过雨安居后,来到南山尊者舍利弗那里。到了之后,与尊者舍利弗互相问候。寒暄完毕后,坐在一旁。坐在一旁的那位比丘,尊者舍利弗这样问他:"朋友,世尊健康、强壮吗?""朋友,世尊健康、强壮。""朋友,比丘僧团健康、强壮吗?""朋友,比丘僧团也健康、强壮。""朋友,在那里,在谷仓门附近,有一位名叫陀然若迦尼的婆罗门。朋友,陀然若迦尼婆罗门健康、强壮吗?""朋友,陀然若迦尼婆罗门也健康、强壮。""朋友,陀然若迦尼婆罗门是否不放逸?""朋友,陀然若迦尼婆罗门怎么会不放逸呢?朋友,陀然若迦尼婆罗门依靠国王掠夺婆罗门和居士,依靠婆罗门和居士掠夺国王。他那位有信仰、来自有信仰家庭的妻子已经去世;他又娶了一位没有信仰、来自没有信仰家庭的妻子。""朋友,我们听到了不好的消息,朋友,我们听到了不好的消息;我们听说陀然若迦尼婆罗门放逸。也许有一天我们能遇到陀然若迦尼婆罗门,也许能有一些交谈。"
446. 然后尊者舍利弗在南山随意住了一段时间后,向王舍城出发游行。渐次游行,到达了王舍城。尊者舍利弗住在王舍城竹林栗鼠feeding ground。然后尊者舍利弗在上午穿好衣服,拿着钵和外衣,进入王舍城乞食。那时,陀然若迦尼婆罗门在城外牛棚挤牛奶。尊者舍利弗在王舍城乞食完毕,饭后返回,来到陀然若迦尼婆罗门那里。陀然若迦尼婆罗门远远地看见尊者舍利弗走来。看见后,走向尊者舍利弗,走近后对尊者舍利弗这样说:"舍利弗先生,这里有牛奶,请喝吧,现在正是吃饭的时候。""够了,婆罗门。我今天已经吃过了。我将在某棵树下度过午后。你可以到那里来。""好的,先生。"陀然若迦尼婆罗门回答尊者舍利弗。然后陀然若迦尼婆罗门吃过午饭后,来到尊者舍利弗那里。到了之后,与尊者舍利弗互相问候。寒暄完毕后,坐在一旁。坐在一旁的陀然若迦尼婆罗门,尊者舍利弗这样问他:"陀然若迦尼,你是否不放逸?""舍利弗先生,我们怎么能不放逸呢?我们必须赡养父母,必须养育妻儿,必须养活奴仆,必须为朋友做朋友应做的事,必须为亲戚做亲戚应做的事,必须为客人做客人应做的事,必须为祖先做祖先应做的事,必须为神祇做神祇应做的事,必须为国王做国王应做的事,这个身体也必须滋养、增长。"

447. ‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mātāpitūnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti , mātāpitaro vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho puttadārassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco mittāmaccānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mittāmaccānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mittāmaccā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco ñātisālohitānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho ñātisālohitānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco atithīnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho atithīnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, atithī vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco pubbapetānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho pubbapetānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pubbapetā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.


447. "陀然若迦尼,你怎么看?如果有人为了父母而行非法、行不正,因为非法行为和不正行为,地狱守卫把他拖到地狱。他能说'我是为了父母才行非法、行不正的,地狱守卫请不要把我拖到地狱'吗?或者他的父母能说'他是为了我们才行非法、行不正的,地狱守卫请不要把他拖到地狱'吗?""不能,舍利弗先生。相反,地狱守卫会把他哭喊着扔进地狱。"
"陀然若迦尼,你怎么看?如果有人为了妻儿而行非法、行不正,因为非法行为和不正行为,地狱守卫把他拖到地狱。他能说'我是为了妻儿才行非法、行不正的,地狱守卫请不要把我拖到地狱'吗?或者他的妻儿能说'他是为了我们才行非法、行不正的,地狱守卫请不要把他拖到地狱'吗?""不能,舍利弗先生。相反,地狱守卫会把他哭喊着扔进地狱。"
"陀然若迦尼,你怎么看?如果有人为了奴仆而行非法、行不正,因为非法行为和不正行为,地狱守卫把他拖到地狱。他能说'我是为了奴仆才行非法、行不正的,地狱守卫请不要把我拖到地狱'吗?或者他的奴仆能说'他是为了我们才行非法、行不正的,地狱守卫请不要把他拖到地狱'吗?""不能,舍利弗先生。相反,地狱守卫会把他哭喊着扔进地狱。"
"陀然若迦尼,你怎么看?如果有人为了朋友而行非法、行不正,因为非法行为和不正行为,地狱守卫把他拖到地狱。他能说'我是为了朋友才行非法、行不正的,地狱守卫请不要把我拖到地狱'吗?或者他的朋友能说'他是为了我们才行非法、行不正的,地狱守卫请不要把他拖到地狱'吗?""不能,舍利弗先生。相反,地狱守卫会把他哭喊着扔进地狱。"
"陀然若迦尼,你怎么看?如果有人为了亲戚而行非法、行不正,因为非法行为和不正行为,地狱守卫把他拖到地狱。他能说'我是为了亲戚才行非法、行不正的,地狱守卫请不要把我拖到地狱'吗?或者他的亲戚能说'他是为了我们才行非法、行不正的,地狱守卫请不要把他拖到地狱'吗?""不能,舍利弗先生。相反,地狱守卫会把他哭喊着扔进地狱。"
"陀然若迦尼,你怎么看?如果有人为了客人而行非法、行不正,因为非法行为和不正行为,地狱守卫把他拖到地狱。他能说'我是为了客人才行非法、行不正的,地狱守卫请不要把我拖到地狱'吗?或者他的客人能说'他是为了我们才行非法、行不正的,地狱守卫请不要把他拖到地狱'吗?""不能,舍利弗先生。相反,地狱守卫会把他哭喊着扔进地狱。"
"陀然若迦尼,你怎么看?如果有人为了祖先而行非法、行不正,因为非法行为和不正行为,地狱守卫把他拖到地狱。他能说'我是为了祖先才行非法、行不正的,地狱守卫请不要把我拖到地狱'吗?或者他的祖先能说'他是为了我们才行非法、行不正的,地狱守卫请不要把他拖到地狱'吗?""不能,舍利弗先生。相反,地狱守卫会把他哭喊着扔进地狱。"


‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco devatānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho devatānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, devatā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho rañño hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pare vā panassa labheyyuṃ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.





448. ‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, mātāpitūnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mātāpitūnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā mittāmaccānaṃ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi , bho sāriputta, mittāmaccānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mittāmaccānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā ñātisālohitānaṃ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, ñātisālohitānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, ñātisālohitānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā atithīnaṃ hetu adhammacārī visamacārī assa, yo vā atithīnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, atithīnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, atithīnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.


448. "陀难阇尼啊，你怎么认为，为了父母而行非法不正之事，还是为了父母而行正法正直之事，哪个更好呢？""舍利弗尊者啊，为了父母而行非法不正之事，那是不好的；而为了父母行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正法正直行为好。""陀难阇尼啊，还有其他合法的事业，既能养活父母，又不会造恶业，还能修习善行。
"陀难阇尼啊，你怎么认为，为了妻子儿女而行非法不正之事，还是为了妻子儿女而行正法正直之事，哪个更好呢？""舍利弗尊者啊，为了妻子儿女而行非法不正之事，那是不好的；而为了妻子儿女行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正法正直行为好。""陀难阇尼啊，还有其他合法的事业，既能养活妻子儿女，又不会造恶业，还能修习善行。
"陀难阇尼啊，你怎么认为，为了奴仆工人而行非法不正之事，还是为了奴仆工人而行正法正直之事，哪个更好呢？""舍利弗尊者啊，为了奴仆工人而行非法不正之事，那是不好的；而为了奴仆工人行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正法正直行为好。""陀难阇尼啊，还有其他合法的事业，既能养活奴仆工人，又不会造恶业，还能修习善行。
"陀难阇尼啊，你怎么认为，为了朋友亲信而行非法不正之事，还是为了朋友亲信而行正法正直之事，哪个更好呢？""舍利弗尊者啊，为了朋友亲信而行非法不正之事，那是不好的；而为了朋友亲信行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正法正直行为好。""陀难阇尼啊，还有其他合法的事业，既能完成朋友亲信之事，又不会造恶业，还能修习善行。
"陀难阇尼啊，你怎么认为，为了亲戚血亲而行非法不正之事，还是为了亲戚血亲而行正法正直之事，哪个更好呢？""舍利弗尊者啊，为了亲戚血亲而行非法不正之事，那是不好的；而为了亲戚血亲行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正法正直行为好。""陀难阇尼啊，还有其他合法的事业，既能完成亲戚血亲之事，又不会造恶业，还能修习善行。
"陀难阇尼啊，你怎么认为，为了客人而行非法不正之事，还是为了客人而行正法正直之事，哪个更好呢？""舍利弗尊者啊，为了客人而行非法不正之事，那是不好的；而为了客人行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正法正直行为好。""陀难阇尼啊，还有其他合法的事业，既能完成客人之事，又不会造恶业，还能修习善行。


‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā pubbapetānaṃ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, pubbapetānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, pubbapetānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi , bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā devatānaṃ hetu adhammacārī visamacārī assa, yo vā devatānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, devatānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, devatānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo . Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā , yehi sakkā kāyañceva pīṇetuṃ brūhetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjitu’’nti.



"陀难阇尼啊，你怎么认为，为了祖先而行非法不正之事，还是为了祖先而行正直之事，哪个更好呢？""舍利弗尊者啊，为了祖先而行非法不正之事，那是不好的；而为了祖先行正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正直行为好。""陀难阇尼啊，还有其他合法的事业，既能完成祖先之事，又不会造恶业，还能修习善行。
"陀难阇尼啊，你怎么认为，为了天神而行非法不正之事，还是为了天神而行正直之事，哪个更好呢？""舍利弗尊者啊，为了天神而行非法不正之事，那是不好的；而为了天神行正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正直行为好。""陀难阇尼啊，还有其他合法的事业，既能完成天神之事，又不会造恶业，还能修习善行。
"陀难阇尼啊，你怎么认为，为了国王而行非法不正之事，还是为了国王而行正直之事，哪个更好呢？""舍利弗尊者啊，为了国王而行非法不正之事，那是不好的；而为了国王行正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正直行为好。""陀难阇尼啊，还有其他合法的事业，既能完成国王之事，又不会造恶业，还能修习善行。
"陀难阇尼啊，你怎么认为，为了滋养身体、增长体力而行非法不正之事，还是为了滋养身体、增长体力而行正直之事，哪个更好呢？""舍利弗尊者啊，为了滋养身体、增长体力而行非法不正之事，那是不好的；而为了滋养身体、增长体力行正直之事，那才是更好的。舍利弗尊者啊，非法不正行为比不上正直行为好。""陀难阇尼啊，还有其他合法的事业，既能滋养身体、增长体力，又不会造恶业，还能修习善行。"

449. Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho dhanañjāni brāhmaṇo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa , yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evaṃ , bhante’’ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’’ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti – ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

450. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ etadavoca – ‘‘kacci te, dhanañjāni, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṃ paññāyati , no abhikkamo’’ti? ‘‘Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta , balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya; evameva kho , bho sāriputta, adhimattā vātā muddhani ca ūhananti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena [varattabandhanena (sī. pī.)] sīse sīsaveṭhaṃ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, bho sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati , no paṭikkamo’’ti.



449. 这时，陀难阇尼婆罗门对尊者舍利弗的话表示欢喜赞同，从座位上起身离去。后来，陀难阇尼婆罗门生病了，痛苦严重。于是陀难阇尼婆罗门召唤一个人说："来吧，好人，你去世尊那里，到了之后，以我的名义向世尊顶礼说：'尊者，陀难阇尼婆罗门生病了，痛苦严重。他向世尊顶礼。'然后去尊者舍利弗那里，到了之后，以我的名义向尊者舍利弗顶礼说：'尊者，陀难阇尼婆罗门生病了，痛苦严重。他向尊者舍利弗顶礼。'还要这样说：'尊者，请尊者舍利弗慈悲前来陀难阇尼婆罗门的住处。'"那人回答说："好的，先生。"他听从陀难阇尼婆罗门的吩咐，前往世尊处。到了之后，向世尊行礼，坐在一旁。坐下后，他对世尊说："尊者，陀难阇尼婆罗门生病了，痛苦严重。他向世尊顶礼。"然后他去尊者舍利弗那里，到了之后，向尊者舍利弗行礼，坐在一旁。坐下后，他对尊者舍利弗说："尊者，陀难阇尼婆罗门生病了，痛苦严重。他向尊者舍利弗顶礼，并且这样说：'尊者，请尊者舍利弗慈悲前来陀难阇尼婆罗门的住处。'"尊者舍利弗默然应允。
450. 于是尊者舍利弗穿好衣服，拿着钵和外衣，前往陀难阇尼婆罗门的住处。到了之后，坐在准备好的座位上。坐下后，尊者舍利弗对陀难阇尼婆罗门说："陀难阇尼，你还好吗？能忍受吗？痛苦在减轻而不是加重吗？有减轻的迹象而不是加重吗？""舍利弗尊者，我不好，不能忍受。剧烈的痛苦在加重，不是减轻。有加重的迹象，不是减轻。舍利弗尊者，就像有力气的人用锋利的刀尖刺我的头顶；舍利弗尊者，同样地，剧烈的风在我头顶上翻腾。舍利弗尊者，我不好，不能忍受。剧烈的痛苦在加重，不是减轻。有加重的迹象，不是减轻。舍利弗尊者，就像有力气的人用结实的皮带紧紧缠绕我的头；舍利弗尊者，同样地，我头部剧烈疼痛。舍利弗尊者，我不好，不能忍受。剧烈的痛苦在加重，不是减轻。有加重的迹象，不是减轻。舍利弗尊者，就像熟练的屠夫或屠夫的学徒用锋利的屠刀剖开腹部；舍利弗尊者，同样地，剧烈的风在剖开我的腹部。舍利弗尊者，我不好，不能忍受。剧烈的痛苦在加重，不是减轻。有加重的迹象，不是减轻。舍利弗尊者，就像两个强壮的人抓住一个较弱的人的手臂，在炭火坑上烤他；舍利弗尊者，同样地，我身体里有剧烈的灼热。舍利弗尊者，我不好，不能忍受。剧烈的痛苦在加重，不是减轻。有加重的迹象，不是减轻。"

451. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nirayo vā tiracchānayoni vā’’ti? ‘‘Nirayā, bho sāriputta, tiracchānayoni seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tiracchānayoni vā pettivisayo vā’’ti? ‘‘Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – pettivisayo vā manussā vā’’ti? ‘‘Pettivisayā, bho sāriputta, manussā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni , katamaṃ seyyo – manussā vā cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)] vā devā’’ti? ‘‘Manussehi , bho sāriputta, cātumahārājikā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – cātumahārājikā vā devā tāvatiṃsā vā devā’’ti? ‘‘Cātumahārājikehi, bho sāriputta, devehi tāvatiṃsā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tāvatiṃsā vā devā yāmā vā devā’’ti? ‘‘Tāvatiṃsehi, bho sāriputta, devehi yāmā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – yāmā vā devā tusitā vā devā’’ti? ‘‘Yāmehi, bho sāriputta, devehi tusitā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tusitā vā devā nimmānaratī vā devā’’ti? ‘‘Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nimmānaratī vā devā paranimmitavasavattī vā devā’’ti? ‘‘Nimmānaratīhi , bho sāriputta, devehi paranimmitavasavattī devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo paranimmitavasavattī vā devā brahmaloko vā’’ti? ‘‘‘Brahmaloko’ti [bhavaṃ sāriputto āhāti, katamaṃ sāriputto āha brahmalokoti. (ka.)] – bhavaṃ sāriputto āha; ‘brahmaloko’ti – bhavaṃ sāriputto āhā’’ti [bhavaṃ sāriputto āhāti, katamaṃ sāriputto āha brahmalokoti. (ka.)].

Atha kho āyasmato sāriputtassa etadahosi – ‘‘ime kho brāhmaṇā brahmalokādhimuttā. Yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyya’’nti. ‘‘Brahmānaṃ te, dhanañjāni, sahabyatāya maggaṃ desessāmi; taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca – ‘‘katamo ca, dhanañjāni, brahmānaṃ sahabyatāya maggo? Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo’’.

452. ‘‘Puna caparaṃ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo’’ti. Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi – ‘dhanañjāni , bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.



451. "陀难阇尼啊，你怎么认为，地狱和畜生道哪个更好？""舍利弗尊者，比起地狱，畜生道更好。""陀难阇尼啊，你怎么认为，畜生道和饿鬼道哪个更好？""舍利弗尊者，比起畜生道，饿鬼道更好。""陀难阇尼啊，你怎么认为，饿鬼道和人道哪个更好？""舍利弗尊者，比起饿鬼道，人道更好。""陀难阇尼啊，你怎么认为，人道和四大王天哪个更好？""舍利弗尊者，比起人道，四大王天更好。""陀难阇尼啊，你怎么认为，四大王天和三十三天哪个更好？""舍利弗尊者，比起四大王天，三十三天更好。""陀难阇尼啊，你怎么认为，三十三天和夜摩天哪个更好？""舍利弗尊者，比起三十三天，夜摩天更好。""陀难阇尼啊，你怎么认为，夜摩天和兜率天哪个更好？""舍利弗尊者，比起夜摩天，兜率天更好。""陀难阇尼啊，你怎么认为，兜率天和化乐天哪个更好？""舍利弗尊者，比起兜率天，化乐天更好。""陀难阇尼啊，你怎么认为，化乐天和他化自在天哪个更好？""舍利弗尊者，比起化乐天，他化自在天更好。""陀难阇尼啊，你怎么认为，他化自在天和梵天界哪个更好？""'梵天界'——尊者舍利弗说；'梵天界'——尊者舍利弗说。"
这时，尊者舍利弗心想："这些婆罗门都倾心于梵天界。我不如为陀难阇尼婆罗门讲解往生梵天的道路。""陀难阇尼啊，我将为你讲解往生梵天的道路。你仔细听，好好思考，我要开始讲了。""好的，尊者。"陀难阇尼婆罗门回答尊者舍利弗。尊者舍利弗说："陀难阇尼啊，什么是往生梵天的道路呢？在这里，陀难阇尼，比丘以慈心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维，普遍一切处，心与慈俱，广大、无量、无怨、无害，遍满而住。陀难阇尼啊，这就是往生梵天的道路。"
452. "再者，陀难阇尼啊，比丘以悲心⋯⋯以喜心⋯⋯以舍心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维，普遍一切处，心与舍俱，广大、无量、无怨、无害，遍满而住。陀难阇尼啊，这就是往生梵天的道路。""那么，舍利弗尊者，请以我的名义向世尊顶礼说：'尊者，陀难阇尼婆罗门生病了，痛苦严重。他向世尊顶礼。'"于是尊者舍利弗在还有更高境界可证的情况下，却将陀难阇尼婆罗门安置于低劣的梵天界中，然后从座位起身离去。不久之后，陀难阇尼婆罗门去世了，往生到梵天界。

453. Atha kho bhagavā bhikkhū āmantesi – ‘‘eso, bhikkhave, sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto’’ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’’ti. ‘‘Kiṃ pana tvaṃ sāriputta dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto’’ti? ‘‘Mayhaṃ kho, bhante, evaṃ ahosi – ‘ime kho brāhmaṇā brahmalokādhimuttā, yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyya’nti. ‘‘Kālaṅkatoca [kālaṅkatova (syā. kaṃ. ka.)], sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno’’ti.

Dhanañjānisuttaṃ niṭṭhitaṃ sattamaṃ.

8. Vāseṭṭhasuttaṃ

454. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā icchānaṅgale [icchānaṅkale (sī. pī.)] viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi [jāṇussoṇī (pī.), jāṇusoṇī (ka.)] brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ [anucaṅkamamānānaṃ anuvicaramānānaṃ (sī. pī.)] ayamantarākathā udapādi – ‘‘kathaṃ, bho, brāhmaṇo hotī’’ti? Bhāradvājo māṇavo evamāha – ‘‘yato kho, bho, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena – ettāvatā kho, bho, brāhmaṇo hotī’’ti. Vāseṭṭho māṇavo evamāha – ‘‘yato kho, bho, sīlavā ca hoti vattasampanno [vatasampanno (pī.)] ca – ettāvatā kho, bho, brāhmaṇo hotī’’ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ. Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – ‘‘ayaṃ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evaṃ, bho’’ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

455. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

‘‘Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

‘‘Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasmā veyyākaraṇā [no byākaraṇā (syā. kaṃ. ka.)], jappe ācariyasādisā;

Tesaṃ no jātivādasmiṃ, vivādo atthi gotama.

‘‘Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā [kammanā (sī. pī.)] brūmi, evaṃ jānāhi cakkhuma.

‘‘Te na sakkoma ñāpetuṃ [saññattuṃ (pī.), saññāpetuṃ (ka.)], aññamaññaṃ mayaṃ ubho;

Bhavantaṃ puṭṭhumāgamā, sambuddhaṃ iti vissutaṃ.

‘‘Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandamānā namassanti, lokasmiṃ gotamaṃ.

‘‘Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā [kammanā (sī. pī.)];

Ajānataṃ no pabrūhi, yathā jānemu brāhmaṇa’’nti.



453. 这时，世尊对比丘们说："比丘们，舍利弗在还有更高境界可证的情况下，却将陀难阇尼婆罗门安置于低劣的梵天界中，然后从座位起身离去。"随后，尊者舍利弗来到世尊处，向世尊行礼后坐在一旁。坐下后，尊者舍利弗对世尊说："尊者，陀难阇尼婆罗门生病了，痛苦严重。他向世尊顶礼。""舍利弗，你为什么在还有更高境界可证的情况下，却将陀难阇尼婆罗门安置于低劣的梵天界中，然后离开呢？""尊者，我是这样想的：'这些婆罗门都倾心于梵天界，我不如为陀难阇尼婆罗门讲解往生梵天的道路。'""舍利弗，陀难阇尼婆罗门已经去世，往生到梵天界了。"
陀难阇尼经第七结束。
8. 婆私吒经
454. 如是我闻。一时，世尊住在伊车能伽罗的伊车能伽罗林中。当时，许多著名的大富婆罗门住在伊车能伽罗，如：旃基婆罗门、多楼迦婆罗门、波卡罗娑提婆罗门、阇努索尼婆罗门、多提耶婆罗门，以及其他著名的大富婆罗门。这时，婆私吒和婆罗堕阇两位青年在散步时，产生了这样的谈话："朋友，如何才能成为婆罗门呢？"婆罗堕阇青年说："朋友，如果一个人父母双方都出身高贵，七代以来血统纯正，没有受到出身的指责——这样就成为婆罗门。"婆私吒青年说："朋友，如果一个人有德行，遵守誓言——这样就成为婆罗门。"婆罗堕阇青年无法说服婆私吒青年，婆私吒青年也无法说服婆罗堕阇青年。于是婆私吒青年对婆罗堕阇青年说："朋友婆罗堕阇，有一位沙门乔达摩，释迦族人，从释迦族出家，现在住在伊车能伽罗的伊车能伽罗林中。关于这位乔达摩尊者，有这样的美誉流传：'他是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'朋友婆罗堕阇，我们去见沙门乔达摩吧。见到后，我们就这个问题请教他。他怎么回答，我们就怎么接受。""好的，朋友。"婆罗堕阇青年回答婆私吒青年。
455. 于是婆私吒和婆罗堕阇两位青年来到世尊处。到了之后，与世尊互相问候。寒暄之后，坐在一旁。坐下后，婆私吒青年用偈颂对世尊说：
"我们二人都被认可，自称通晓三吠陀；
我是波卡罗娑提的弟子，他是多楼迦的学生。
三吠陀所教导的，我们都已精通；
我们是文法和词源学专家，在诵读上堪比老师。
但是在出身问题上，我们有争议，乔达摩。
婆罗堕阇说婆罗门靠出身，
我说靠行为，请明眼者知晓。
我们两人无法说服对方，
所以来请教您，被称为正觉者。
如人对满月合掌，
世人敬拜礼赞乔达摩。
世间生起慧眼者，我们请问乔达摩：
婆罗门是靠出身还是行为？
请为我们无知者开示，使我们了解婆罗门。"

456.

‘‘Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā)

Anupubbaṃ yathātathaṃ;

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññāhi jātiyo.

‘‘Tiṇarukkhepi jānātha, na cāpi paṭijānare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Tato kīṭe paṭaṅge ca, yāva kunthakipillike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Catuppadepi jānātha, khuddake ca mahallake;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Pādudarepi jānātha, urage dīghapiṭṭhike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Tato macchepi jānātha, udake vārigocare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Tato pakkhīpi jānātha, pattayāne vihaṅgame;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Yathā etāsu jātīsu, liṅgaṃ jātimayaṃ puthu;

Evaṃ natthi manussesu, liṅgaṃ jātimayaṃ puthu.

‘‘Na kesehi na sīsehi, na kaṇṇehi na akkhīhi;

Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.

‘‘Na gīvāya na aṃsehi, na udarena na piṭṭhiyā;

Na soṇiyā na urasā, na sambādhe na methune [na sambādhā na methunā (ka.)].

‘‘Na hatthehi na pādehi, naṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;

Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisu.

457.

‘‘Paccattañca sarīresu [paccattaṃ sasarīresu (sī. pī.)], manussesvetaṃ na vijjati;

Vokārañca manussesu, samaññāya pavuccati.

‘‘Yo hi koci manussesu, gorakkhaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, kassako so na brāhmaṇo.

‘‘Yo hi koci manussesu, puthusippena jīvati;

Evaṃ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.

‘‘Yo hi koci manussesu, parapessena jīvati;

Evaṃ vāseṭṭha jānāhi, pessako [pessiko (sī. syā. kaṃ. pī.)] so na brāhmaṇo.

‘‘Yo hi koci manussesu, adinnaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, coro eso na brāhmaṇo.

‘‘Yo hi koci manussesu, issatthaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.

‘‘Yo hi koci manussesu, porohiccena jīvati;

Evaṃ vāseṭṭha jānāhi, yājako so na brāhmaṇo.

‘‘Yo hi koci manussesu, gāmaṃ raṭṭhañca bhuñjati;

Evaṃ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi [bhovādī (syā. kaṃ.)] nāma so hoti, sace hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

458.

‘‘Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ [visaññuttaṃ (ka.)], tamahaṃ brūmi brāhmaṇaṃ.

‘‘Chetvā naddhiṃ [naddhiṃ (sī. pī.)] varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Vāripokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yassa rāgo ca doso ca, māno makkho ca ohito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇaṃ.



456.
"我将为你们解说，（世尊对婆私吒说）
如实地逐一讲述；
众生的种类区分，彼此种族各不同。
你们知道草木，它们并不自称；
它们有种族特征，彼此种族各不同。
再看虫蚁蚂蚁，直至蜣螂蚁虫；
它们有种族特征，彼此种族各不同。
你们也知四足兽，无论大小不同；
它们有种族特征，彼此种族各不同。
再看腹行长背者，蛇类爬虫众多；
它们有种族特征，彼此种族各不同。
再看水中游鱼类，水中生活众多；
它们有种族特征，彼此种族各不同。
再看空中飞鸟类，翅膀飞翔众多；
它们有种族特征，彼此种族各不同。
如这些种族中，种族特征各不同；
人类中却没有，如此明显的区分。
不在头发不在头，不在耳朵不在眼；
不在嘴巴不在鼻，不在嘴唇不在眉。
不在颈项不在肩，不在腹部不在背；
不在臀部不在胸，不在私处不在性。
不在手脚不在指，不在指甲不在腿；
不在大腿不在色，不在声音有区别；
人类没有种族特征，如其他种族那般。
457.
"在人类的身体中，个体差异并不存在；
人类之间的区别，只是名称上的称呼。
在人类中，凡以牧牛为生的，
婆私吒啊你要知道，他是农夫不是婆罗门。
在人类中，凡以各种技艺为生的，
婆私吒啊你要知道，他是工匠不是婆罗门。
在人类中，凡以经商为生的，
婆私吒啊你要知道，他是商人不是婆罗门。
在人类中，凡以服侍他人为生的，
婆私吒啊你要知道，他是仆人不是婆罗门。
在人类中，凡以偷盗为生的，
婆私吒啊你要知道，他是盗贼不是婆罗门。
在人类中，凡以弓箭为生的，
婆私吒啊你要知道，他是战士不是婆罗门。
在人类中，凡以祭司为生的，
婆私吒啊你要知道，他是祭司不是婆罗门。
在人类中，凡享用村邑国土的，
婆私吒啊你要知道，他是国王不是婆罗门。
我不称生于母胎的为婆罗门，
他只是称呼别人为'尊者'的人，如果他有所执著；
无所执著无所取的人，我称他为婆罗门。
458.
"断尽一切结缚，真正不再恐惧；
超越执著解脱者，我称他为婆罗门。
断除皮带和缰绳，断除绳索和羁绊；
除去障碍觉悟者，我称他为婆罗门。
忍受辱骂殴打囚禁，不起瞋恨能忍耐；
以忍辱为力量者，我称他为婆罗门。
无瞋恚守誓戒，有德行不骄慢；
调伏自己最后身，我称他为婆罗门。
如莲叶不沾水，芥子不粘针尖；
不染着于欲乐者，我称他为婆罗门。
了知自己苦的止息，就在此世间；
放下重担解脱者，我称他为婆罗门。
智慧深邃有智慧，善巧辨别道非道；
已证最高境界者，我称他为婆罗门。
不与在家出家众，两者都不相往来；
无家无欲少欲者，我称他为婆罗门。
对一切众生放下刀杖，无论动物或植物；
不杀不教唆杀害，我称他为婆罗门。
不与敌对者为敌，在执杖者中平静；
在执取者中无执取，我称他为婆罗门。
贪欲瞋恨我慢虚伪，都已舍弃；
如芥子不粘针尖，我称他为婆罗门。

459.

‘‘Akakkasaṃ viññāpaniṃ, giraṃ saccaṃ udīraye;

Yāya nābhisajje kiñci, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yo ca dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādeti [nādiyati (sī. pī.)], tamahaṃ brūmi brāhmaṇaṃ.

‘‘Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ [nirāsayaṃ (sī. pī.)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yassālayā na vijjanti, aññāya akathaṃkathiṃ;

Amatogadhaṃ anuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yodhapuññañca pāpañca, ubho saṅgaṃ upaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Candaṃ va vimalaṃ suddhaṃ, vippasannaṃ anāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yo imaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yodhakāme pahantvāna [pahatvāna (sī.)], anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yodhataṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Hitvā ratiñca aratiṃ, sītībhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ [nahātakaṃ (sī. pī.)] buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, tamahaṃ brūmi brāhmaṇaṃ.

460.

‘‘Samaññā hesā lokasmiṃ, nāmagottaṃ pakappitaṃ;

Sammuccā samudāgataṃ, tattha tattha pakappitaṃ.

‘‘Dīgharattānusayitaṃ, diṭṭhigatamajānataṃ;

Ajānantā no [ajānantā noti ajānantā eva (ṭīkā)] pabrunti [pabruvanti (sī. pī.)], jātiyā hoti brāhmaṇo.

‘‘Na jaccā brāhmaṇo [vasalo (syā. kaṃ. ka.)] hoti, na jaccā hoti abrāhmaṇo [brāhmaṇo (syā. kaṃ. ka.)];

Kammunā brāhmaṇo [vasalo (syā. kaṃ. ka.)] hoti, kammunā hoti abrāhmaṇo [brāhmaṇo (syā. kaṃ. ka.)].

‘‘Kassako kammunā hoti, sippiko hoti kammunā;

Vāṇijo kammunā hoti, pessako hoti kammunā.

‘‘Coropi kammunā hoti, yodhājīvopi kammunā;

Yājako kammunā hoti, rājāpi hoti kammunā.

‘‘Evametaṃ yathābhūtaṃ, kammaṃ passanti paṇḍitā;

Paṭiccasamuppādadassā, kammavipākakovidā.

‘‘Kammunā vattati loko, kammunā vattati pajā;

Kammanibandhanā sattā, rathassāṇīva yāyato.

‘‘Tapena brahmacariyena, saṃyamena damena ca;

Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ.

‘‘Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;

Evaṃ vāseṭṭha jānāhi, brahmā sakko vijānata’’nti.

461. Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate’’ti.

Vāseṭṭhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

9. Subhasuttaṃ



459.
"说话柔和易懂，言语真实无害；
不使任何人生气，我称他为婆罗门。
在世间不偷取，无论长短大小美丑；
不拿未给予之物，我称他为婆罗门。
对此世和他世，都没有任何希求；
无欲望已解脱者，我称他为婆罗门。
无所执著无疑惑，以智慧而了知；
已证得不死境界，我称他为婆罗门。
超越善恶两种，超越一切执著；
无忧无垢清净者，我称他为婆罗门。
如月亮清净无瑕，明亮透彻无污；
已灭尽喜爱生有，我称他为婆罗门。
超越此泥泞难行，轮回与愚痴；
已度彼岸入禅定，无动摇无疑惑；
无所取著已涅槃，我称他为婆罗门。
在此舍弃诸欲，无家而出家游方；
灭尽欲爱与生有，我称他为婆罗门。
在此舍弃渴爱，无家而出家游方；
灭尽渴爱与生有，我称他为婆罗门。
舍弃人间束缚，超越天界束缚；
解脱一切束缚者，我称他为婆罗门。
舍弃喜欢与厌恶，清凉无所依附；
征服一切世间勇者，我称他为婆罗门。
谁知众生的死亡，和一切的投生；
无执著善逝觉悟，我称他为婆罗门。
天神乾闼婆与人，都不知他的去处；
漏尽的阿罗汉，我称他为婆罗门。
前后中间都无所有，无所有无所取；
我称他为婆罗门。
如公牛般高贵勇猛，大仙胜利者；
无欲洗净觉悟者，我称他为婆罗门。
知晓前世住处，见天界与地狱；
已达生命尽头者，我称他为婆罗门。
460.
"这只是世间的称呼，姓名种族的假立；
约定俗成的说法，在此处彼处假立。
长期潜伏的见解，无知者不了解；
无知者才会说，出身决定婆罗门。
不是出身成婆罗门，不是出身非婆罗门；
以行为成婆罗门，以行为非婆罗门。
以行为成为农夫，以行为成为工匠；
以行为成为商人，以行为成为仆人。
以行为成为盗贼，以行为成为战士；
以行为成为祭司，以行为成为国王。
智者如实见此，见缘起知业果；
世界依业而运转，众生依业而运转；
众生为业所束缚，如车轮绕着车轴。
以苦行梵行，以自制调伏；
以此成婆罗门，这是最高婆罗门。
具足三明寂静，不再有后有；
婆私吒你要知道，他是梵天帝释所知。"
461. 说完这些，婆私吒和婆罗堕阇两位青年对世尊说："太妙了，乔达摩先生！太妙了，乔达摩先生！就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指路，在黑暗中举起油灯，让有眼之人得见色形。同样地，乔达摩先生以种种方便阐明了法义。我们皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我们为优婆塞，从今日起终生皈依。"
婆私吒经第八结束。
9. 须婆经

462. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca – ‘‘sutaṃ metaṃ, gahapati – ‘avivittā sāvatthī arahantehī’ti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā’’ti? ‘‘Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ, bhante, bhagavantaṃ payirupāsassū’’ti. Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, evamāhaṃsu – ‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusala’nti. Idha bhavaṃ gotamo kimāhā’’ti?

463. ‘‘Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṃsavādo. Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. Gihī vā hi , māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.

‘‘Brāhmaṇā, bho gotama, evamāhaṃsu – ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā’’ti.

‘‘Etthāpi kho ahaṃ, māṇava, vibhajjavādo; nāhamettha ekaṃsavādo. Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava , kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.



462. 如是我闻。一时，世尊住在舍卫城祇树给孤独园。当时，多提耶之子须婆青年因某事住在舍卫城一位居士家中。须婆青年对所住的那位居士说："居士，我听说'舍卫城中常有阿罗汉'。今天我们应该去拜访哪位沙门或婆罗门呢？""尊者，世尊现在住在舍卫城祇树给孤独园。尊者，你应该去拜访世尊。"于是须婆青年听从那位居士的话，来到世尊处。到了之后，与世尊互相问候。寒暄之后，坐在一旁。坐下后，须婆青年对世尊说："乔达摩先生，婆罗门们这样说：'在家人能成就正法善法，出家人不能成就正法善法。'在这个问题上，乔达摩先生怎么说？"
463. "青年，对此我是分别说者，不是一概而论者。无论在家人还是出家人，我都不赞成邪行。青年，无论在家人还是出家人，因为邪行而不能成就正法善法。无论在家人还是出家人，我都赞成正行。青年，无论在家人还是出家人，因为正行而能成就正法善法。"
"乔达摩先生，婆罗门们这样说：'在家生活是大事业，有大作为，大责任，大努力，果报丰厚；出家生活是小事业，有小作为，小责任，小努力，果报微小。'在这个问题上，乔达摩先生怎么说？"
"青年，对此我也是分别说者，不是一概而论者。青年，有些事业是大事业，有大作为，大责任，大努力，但失败时果报微小；青年，有些事业是大事业，有大作为，大责任，大努力，成功时果报丰厚；青年，有些事业是小事业，有小作为，小责任，小努力，失败时果报微小；青年，有些事业是小事业，有小作为，小责任，小努力，成功时果报丰厚。青年，什么是大事业，有大作为，大责任，大努力，但失败时果报微小呢？青年，农业是大事业，有大作为，大责任，大努力，但失败时果报微小。青年，什么是大事业，有大作为，大责任，大努力，成功时果报丰厚呢？青年，同样是农业，是大事业，有大作为，大责任，大努力，成功时果报丰厚。青年，什么是小事业，有小作为，小责任，小努力，失败时果报微小呢？青年，商业是小事业，有小作为，小责任，小努力，失败时果报微小。青年，什么是小事业，有小作为，小责任，小努力，成功时果报丰厚呢？青年，同样是商业，是小事业，有小作为，小责任，小努力，成功时果报丰厚。

464. ‘‘Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho , māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī’’ti.

‘‘Brāhmaṇā , bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā’’ti. ‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya – sace te agaru – sādhu te pañca dhamme imasmiṃ parisati bhāsassū’’ti. ‘‘Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā’’ti [nisinnā bhavantarūpā vāti (sī. syā. kaṃ. pī.)]. ‘‘Tena hi, māṇava, bhāsassū’’ti. ‘‘Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṃ gotamo kimāhā’’ti?



464. "青年，就像农业是大事业，有大作为，大责任，大努力，但失败时果报微小；同样地，青年，在家生活是大事业，有大作为，大责任，大努力，但失败时果报微小。青年，就像农业是大事业，有大作为，大责任，大努力，成功时果报丰厚；同样地，青年，在家生活是大事业，有大作为，大责任，大努力，成功时果报丰厚。青年，就像商业是小事业，有小作为，小责任，小努力，失败时果报微小；同样地，青年，出家生活是小事业，有小作为，小责任，小努力，失败时果报微小。青年，就像商业是小事业，有小作为，小责任，小努力，成功时果报丰厚；同样地，青年，出家生活是小事业，有小作为，小责任，小努力，成功时果报丰厚。"
"乔达摩先生，婆罗门们规定五种法用于积福和成就善法。""青年，如果你不介意的话，请在这个集会中说说婆罗门们规定的这五种用于积福和成就善法的法。""乔达摩先生，在您或像您这样的人在场的地方，我怎么会介意呢？""那么，青年，请说吧。""乔达摩先生，婆罗门们规定的第一种用于积福和成就善法的法是真实。乔达摩先生，婆罗门们规定的第二种用于积福和成就善法的法是苦行。乔达摩先生，婆罗门们规定的第三种用于积福和成就善法的法是梵行。乔达摩先生，婆罗门们规定的第四种用于积福和成就善法的法是诵习。乔达摩先生，婆罗门们规定的第五种用于积福和成就善法的法是布施。乔达摩先生，这就是婆罗门们规定的五种用于积福和成就善法的法。在这个问题上，乔达摩先生怎么说？"

465. ‘‘Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, māṇava, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’’’ti? ‘‘No hidaṃ, bho gotama’’.

‘‘Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi na evamāhaṃsu – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti.

‘‘Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passatī’’ti.



465. "青年，婆罗门中有任何一个婆罗门说过'我亲自证知这五法的果报并宣说'吗？""没有，乔达摩先生。""青年，婆罗门中有任何一位老师，或老师的老师，乃至第七代老师说过'我亲自证知这五法的果报并宣说'吗？""没有，乔达摩先生。""青年，那些婆罗门的古代仙人，咒语的创作者，咒语的传播者，现在的婆罗门仍在传诵、重复、念诵、复述他们古老的咒语和诗句，如阿塔卡、瓦马卡、瓦马德瓦、毗湿蜜多、耶摩多耆、昂耆罗娑、婆罗堕阇、婆私吒、迦叶、婆咎，他们也说过'我们亲自证知这五法的果报并宣说'吗？""没有，乔达摩先生。"
"这么说，青年，婆罗门中没有任何一个婆罗门说过'我亲自证知这五法的果报并宣说'；没有任何一位老师，或老师的老师，乃至第七代老师说过'我亲自证知这五法的果报并宣说'；那些婆罗门的古代仙人，咒语的创作者，咒语的传播者，现在的婆罗门仍在传诵、重复、念诵、复述他们古老的咒语和诗句，如阿塔卡、瓦马卡、瓦马德瓦、毗湿蜜多、耶摩多耆、昂耆罗娑、婆罗堕阇、婆私吒、迦叶、婆咎，他们也没有说过'我们亲自证知这五法的果报并宣说'。"
"青年，就像一队盲人相互牵引，前面的看不见，中间的看不见，后面的也看不见；同样地，青年，我认为婆罗门的话就像盲人的比喻一样——前面的看不见，中间的看不见，后面的也看不见。"

466. Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno – ‘samaṇo gotamo pāpito bhavissatī’ti bhagavantaṃ etadavoca – ‘‘brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha – ‘evameva panidhekacce [panimeke (sabbattha)] samaṇabrāhmaṇā uttarimanussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati. Kathañhi nāma manussabhūto uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjatī’’’ti?

‘‘Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī’’ti? ‘‘Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī’’ti?

‘‘Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So evaṃ vadeyya – ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; natthi samavisamaṃ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti. Sammā nu kho so, māṇava, vadamāno vadeyyā’’ti?

‘‘No hidaṃ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; atthi samavisamaṃ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī ; atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā’’ti.

‘‘Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati’’.



466. 听到这话,多提耶之子须婆青年被世尊用盲人相牵的比喻形容,感到愤怒不悦,开始辱骂、诽谤、指责世尊,说"沙门乔达摩是邪恶的",对世尊说:"乔达摩先生,婆罗门波卡罗娑提·欧帕曼尼亚·苏巴伽瓦尼卡这样说:'有些沙门婆罗门宣称证得超人法、殊胜的圣智见。他们的这种说法只是可笑的、空洞的、虚假的、无意义的。一个人怎么可能知道、看见或证得超人法、殊胜的圣智见呢?这是不可能的。'"
"青年,婆罗门波卡罗娑提·欧帕曼尼亚·苏巴伽瓦尼卡能以心识遍知一切沙门婆罗门的心吗?""乔达摩先生,婆罗门波卡罗娑提·欧帕曼尼亚·苏巴伽瓦尼卡连自己的女奴布尼卡的心都不能以心识遍知,更何况能以心识遍知一切沙门婆罗门的心呢?"
"青年,就像一个生来就盲的人,看不见黑白色,看不见蓝色,看不见黄色,看不见红色,看不见深红色,看不见平坦和不平坦,看不见星星,看不见日月。他会说:'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;没有深红色,没有能看见深红色的人;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,所以它们不存在。'青年,他这样说是否正确?"
"不正确,乔达摩先生。有黑白色,有能看见黑白色的人;有蓝色,有能看见蓝色的人;有黄色,有能看见黄色的人;有红色,有能看见红色的人;有深红色,有能看见深红色的人;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。'我不知道这些,我看不见这些,所以它们不存在',乔达摩先生,他这样说是不正确的。"
"同样地,青年,婆罗门波卡罗娑提·欧帕曼尼亚·苏巴伽瓦尼卡是盲目无眼的。他能知道、看见或证得超人法、殊胜的圣智见,这是不可能的。"

467. ‘‘Taṃ kiṃ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ – caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca [vā (sī. syā. kaṃ. pī.)] te todeyyo, katamā nesaṃ seyyo [seyyā (syā. kaṃ.)], yaṃ vā te sammuccā [sammusā (sī. pī.)] vācaṃ bhāseyyuṃ yaṃ vā asammuccā’’ti? ‘‘Sammuccā, bho gotama’’.

‘‘Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā’’ti? ‘‘Mantā, bho gotama’’.

‘‘Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā’’ti? ‘‘Paṭisaṅkhāya, bho gotama’’.

‘‘Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhita’’nti? ‘‘Atthasaṃhitaṃ, bho gotama’’.

‘‘Taṃ kiṃ maññasi, māṇava, yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā’’ti [asammusā vāti (pī.) evamitarapañhattayepi vāsaddena saha dissati]? ‘‘Asammuccā, bho gotama’’.

‘‘Mantā vācā bhāsitā amantā vā’’ti? ‘‘Amantā, bho gotama’’.

‘‘Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā’’ti? ‘‘Appaṭisaṅkhāya, bho gotama’’.

‘‘Atthasaṃhitā vācā bhāsitā anatthasaṃhitā’’ti? ‘‘Anatthasaṃhitā, bho gotama’’.

‘‘Pañca kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thīnamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ – ime kho, māṇava, pañca nīvaraṇā. Imehi kho māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo [ovuto (sī.), ophuto (syā. kaṃ. pī.)] pariyonaddho. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.

468. ‘‘Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhā viññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, māṇava, pañca kāmaguṇā. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.

‘‘Taṃ kiṃ maññasi, māṇava, yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā’’ti? ‘‘Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno [nissaṭṭhatiṇakaṭṭhupādānaṃ paṭicca (sī. pī. ka.)] aggi jalati tathūpamāhaṃ, māṇava , imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

‘‘Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.



467. "青年,你怎么认为,那些拘萨罗国的大富婆罗门,如婆罗门旃基、婆罗门多卢卡、婆罗门波卡罗娑提、婆罗门阇奴索尼,以及你的父亲多提耶,他们说话时,哪种更好:有意识地说还是无意识地说?""有意识地说,乔达摩先生。"
"哪种更好:经过思考后说还是不经思考就说?""经过思考后说,乔达摩先生。"
"哪种更好:深思熟虑后说还是不深思熟虑就说?""深思熟虑后说,乔达摩先生。"
"哪种更好:说有意义的话还是说无意义的话?""说有意义的话,乔达摩先生。"
"青年,你怎么认为,如果是这样,婆罗门波卡罗娑提·欧帕曼尼亚·苏巴伽瓦尼卡说的是有意识的话还是无意识的话?""是无意识的话,乔达摩先生。"
"是经过思考的话还是不经思考的话?""是不经思考的话,乔达摩先生。"
"是深思熟虑的话还是不深思熟虑的话?""是不深思熟虑的话,乔达摩先生。"
"是有意义的话还是无意义的话?""是无意义的话,乔达摩先生。"
"青年,有这五种障碍。哪五种?欲贪的障碍、嗔恚的障碍、昏沉睡眠的障碍、掉举恶作的障碍、疑惑的障碍。青年,这就是五种障碍。青年,婆罗门波卡罗娑提·欧帕曼尼亚·苏巴伽瓦尼卡被这五种障碍所覆盖、包围、遮蔽、缠绕。他能知道、看见或证得超人法、殊胜的圣智见,这是不可能的。
468. "青年,有这五种欲乐。哪五种?眼所识的色,令人喜爱、可意、悦意、可爱、与欲相应、诱人;耳所识的声...鼻所识的香...舌所识的味...身所识的触,令人喜爱、可意、悦意、可爱、与欲相应、诱人。青年,这就是五种欲乐。青年,婆罗门波卡罗娑提·欧帕曼尼亚·苏巴伽瓦尼卡被这五种欲乐所束缚、迷醉、沉溺,不见过患,不知出离。他能知道、看见或证得超人法、殊胜的圣智见,这是不可能的。"
"青年,你怎么认为,用草木燃料生火,还是不用草木燃料生火,哪种火焰更明亮、更有色彩、更灿烂?""乔达摩先生,如果可能不用草木燃料生火,那种火焰会更明亮、更有色彩、更灿烂。""青年,不用草木燃料生火是不可能的,除非有神通力。青年,就像依靠草木燃料生火,我说这种喜悦是依靠五种欲乐而生的。青年,就像不用草木燃料生火,我说这种喜悦是离开欲乐、离开不善法而生的。"
"青年,什么是离开欲乐、离开不善法的喜悦?这里,青年,比丘远离欲乐...进入并安住于初禅。青年,这就是离开欲乐、离开不善法的喜悦。再者,青年,比丘平息寻伺...进入并安住于第二禅。青年,这也是离开欲乐、离开不善法的喜悦。"

469. ‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha [kamettha (ka. sī. syā. kaṃ. pī.)] brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā’’ti? ‘‘Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā’’ti.

‘‘Taṃ ki maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṃ – ‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti. Tatrekassa [tatthekassa (pī.)] brāhmaṇassa evamassa – ‘aho vata! Ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti. Ṭhānaṃ kho panetaṃ, māṇava , vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti – iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti – ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṃyeva [anukampajātikaṃyeva (syā. kaṃ. ka.)] dānaṃ dentī’’ti. ‘‘Evaṃ sante, kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātika’’nti. ‘‘Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātika’’nti.

‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi – gahaṭṭhesu vā pabbajitesu vā’’ti? ‘‘Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū’’ti.

‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu tapassī hoti…pe… brahmacārī hoti…pe… sajjhāyabahulo hoti…pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Ye te māṇava, brāhmaṇā, pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā’’ti.



469. "青年,那些婆罗门规定的五种用于积福和成就善法的法,其中哪一种法他们认为最有大果报,用于积福和成就善法?""乔达摩先生,在婆罗门规定的这五种用于积福和成就善法的法中,他们认为布施是最有大果报的,用于积福和成就善法。"
"青年,你怎么看?假设有一位婆罗门举行大祭祀,两位婆罗门来参加这个祭祀。其中一位婆罗门这样想:'啊,但愿我能在宴会上得到上座、上等水和上等食物,而其他婆罗门得不到上座、上等水和上等食物。'青年,确实可能发生这种情况:另一位婆罗门得到了上座、上等水和上等食物,而那位婆罗门没有得到。'另一位婆罗门得到了上座、上等水和上等食物,而我没有得到'——因此他生气不悦。青年,对此婆罗门们说有什么果报?"
"乔达摩先生,婆罗门布施不是为了让别人生气不悦。相反,婆罗门布施是出于慈悲。""青年,如果是这样,那么这就是婆罗门的第六种积福事,即慈悲心。""是的,乔达摩先生,如果是这样,这就是婆罗门的第六种积福事,即慈悲心。"
"青年,那些婆罗门规定的五种用于积福和成就善法的法,你认为在家人和出家人中,哪一类人更多地具备这五种法?""乔达摩先生,婆罗门规定的这五种用于积福和成就善法的法,我看出家人多具备,在家人少具备。因为,乔达摩先生,在家人事务繁多,责任重大,有许多事情要做,不能经常说实话;而出家人事务少,责任轻,要做的事少,能经常说实话。在家人事务繁多,责任重大,有许多事情要做,不能经常修苦行...梵行...诵习...布施;而出家人事务少,责任轻,要做的事少,能经常修苦行...梵行...诵习...布施。乔达摩先生,婆罗门规定的这五种用于积福和成就善法的法,我看出家人多具备,在家人少具备。"
"青年,那些婆罗门规定的五种用于积福和成就善法的法,我说这些是心的装备,即为了培养无嗔恨、无恶意的心。这里,青年,比丘说实话。他因'我说实话'而得到义的喜悦,得到法的喜悦,得到与法相应的欢喜。这种与善相应的欢喜,我说是心的装备,即为了培养无嗔恨、无恶意的心。这里,青年,比丘修苦行...梵行...诵习...多行布施。他因'我多行布施'而得到义的喜悦,得到法的喜悦,得到与法相应的欢喜。这种与善相应的欢喜,我说是心的装备,即为了培养无嗔恨、无恶意的心。青年,那些婆罗门规定的五种用于积福和成就善法的法,我说这些是心的装备,即为了培养无嗔恨、无恶意的心。"

470. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’’’ti.

‘‘Taṃ kiṃ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo’’ti?

‘‘Evaṃ, bho, āsanne ito naḷakāragāmo , na yito dūre naḷakāragāmo’’ti.

‘‘Taṃ, kiṃ maññasi māṇava, idhassa puriso naḷakāragāme jātavaddho [jātavaḍḍho (syā. kaṃ. ka.)]; tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ [apasakkaṃ (syā. kaṃ. ka.)] naḷakāragāmassa maggaṃ puccheyyuṃ; siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā’’ti?

‘‘No hidaṃ, bho gotama’’.

‘‘Taṃ kissa hetu’’?

‘‘Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī’’ti. ‘‘Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī’’ti .

‘‘Sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti. Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū’’ti.

‘‘Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca –

471. ‘‘Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo? Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya [evameva kho māṇava evaṃ bhāvitāya mettāya (sī. syā. kaṃ. pī. dī. ni. 1.556) tathāpi idha pāṭhoyeva upamāya saṃsandiyamāno paripuṇṇo viya dissati]; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, mettāya [evameva kho māṇava evaṃ bhāvitāya mettāya (sī. syā. kaṃ. pī. dī. ni. 1.556) tathāpi idha pāṭhoyeva upamāya saṃsandiyamāno paripuṇṇo viya dissati] cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo. ‘‘Puna caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo’’ti.



470. 听到这话,多提耶之子须婆青年对世尊说:"乔达摩先生,我听说'沙门乔达摩知道通往梵天的道路'。"
"青年,你怎么看?从这里到纳拉卡罗村近还是远?"
"先生,从这里到纳拉卡罗村很近,不远。"
"青年,你怎么看?假如有一个人生长在纳拉卡罗村;他刚离开纳拉卡罗村,有人问他去纳拉卡罗村的路;青年,这个生长在纳拉卡罗村的人被问到去纳拉卡罗村的路时,会迟疑或困惑吗?"
"不会,乔达摩先生。"
"为什么?"
"乔达摩先生,因为那个人生长在纳拉卡罗村,他很清楚所有通往纳拉卡罗村的路。""青年,那个生长在纳拉卡罗村的人被问到去纳拉卡罗村的路时可能会迟疑或困惑,但如来被问到梵天界或通往梵天界的道路时绝不会迟疑或困惑。青年,我了知梵天,也了知梵天界和通往梵天界的道路;我也了知如何实践才能往生梵天界。"
"乔达摩先生,我听说'沙门乔达摩教导通往梵天的道路'。请乔达摩先生教导我通往梵天的道路。"
"那么,青年,仔细听,好好思考,我要说了。""是的,先生。"须婆青年回答世尊。世尊说:
471. "青年,什么是通往梵天的道路?这里,青年,比丘以慈心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,以广大、无量、无怨、无害的慈心遍满整个世界而住。青年,当这样修习慈心解脱时,有限量的业不会留存,不会停留。青年,就像一个有力的吹螺者轻易地使四方都听到声音;同样地,青年...当这样修习慈心解脱时,有限量的业不会留存,不会停留。青年,这也是通往梵天的道路。"
"再者,青年,比丘以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方;如是上下四维,普遍一切处,以广大、无量、无怨、无害的舍心遍满整个世界而住。青年,当这样修习舍心解脱时,有限量的业不会留存,不会停留。青年,就像一个有力的吹螺者轻易地使四方都听到声音;同样地,青年...当这样修习舍心解脱时,有限量的业不会留存,不会停留。青年

472. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Handa, ca dāni mayaṃ, bho gotama, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, māṇava, kālaṃ maññasī’’ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena [vaḷabhīrathena (sī.)] sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ. Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca – ‘‘handa, kuto nu bhavaṃ bhāradvājo āgacchati divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bho , āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Taṃ kiṃ maññasi, bhavaṃ bhāradvājo, samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti’’? ‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti. ‘‘Uḷārāya khalu, bhavaṃ bhāradvājo, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti. ‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi? Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā’’ti.

Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi – ‘‘lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṃ sammāsambuddho’’ti.

Subhasuttaṃ niṭṭhitaṃ navamaṃ.

10. Saṅgāravasuttaṃ



472. 听到这话,多提耶之子须婆青年对世尊说:"太妙了,乔达摩先生!太妙了,乔达摩先生!乔达摩先生,就像有人扶起摔倒的,揭开遮蔽的,为迷路者指路,在黑暗中举起油灯,让有眼之人得见色形。同样地,乔达摩先生以种种方便阐明了法。我皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我为优婆塞,从今日起终生皈依。好了,乔达摩先生,我们该走了,我们还有很多事要做。""青年,你认为现在是时候就去吧。"于是,多提耶之子须婆青年欢喜赞叹世尊所说,从座位上起身,向世尊礼拜,右绕而去。
当时,婆罗门阇奴索尼乘坐全白色的母马车在午间出城(舍卫城)。婆罗门阇奴索尼远远地看见多提耶之子须婆青年走来。看见后,对多提耶之子须婆青年说:"喂,婆罗堕阇先生这个时候从哪里来?""先生,我从沙门乔达摩那里来。""婆罗堕阇先生,你怎么看沙门乔达摩的智慧敏捷?你认为他是智者吗?""先生,我是谁,怎能了知沙门乔达摩的智慧敏捷?只有与他同等的人才能了知沙门乔达摩的智慧敏捷。""婆罗堕阇先生,你确实以高度的赞美来赞美沙门乔达摩。""先生,我是谁,怎能赞美沙门乔达摩?乔达摩先生是受赞美者中的受赞美者,是天人中最殊胜者。先生,那些婆罗门规定的五种用于积福和成就善法的法,沙门乔达摩说这些是心的装备,即为了培养无嗔恨、无恶意的心。"
听到这话,婆罗门阇奴索尼从全白色的母马车上下来,整理上衣披在一肩,向世尊所在的方向合掌,发出赞叹:"拘萨罗国王波斯匿有福了!拘萨罗国王波斯匿得大利了!如来、阿罗汉、正等正觉住在他的国土!"
《须婆经》第九完。
10. 《桑伽罗婆经》

473. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena dhanañjānī [dhānañjānī (sī. pī.)] nāma brāhmaṇī cañcalikappe [maṇḍalakappe (sī.), paccalakappe (syā. kaṃ.), caṇḍalakappe (pī.)] paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca. Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṃ udānaṃ udānesi – ‘‘namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammāsambuddhassā’’ti .

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ , padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṃ vācaṃ bhāsamānāya. Sutvā dhanañjāniṃ brāhmaṇiṃ etadavoca – ‘‘avabhūtāva ayaṃ [avabhūtā cayaṃ (sī. syā. kaṃ. pī.)] dhanañjānī brāhmaṇī, parabhūtāva ayaṃ [parābhūtā cayaṃ (sī. syā. kaṃ. pī.)] dhanañjānī brāhmaṇī, vijjamānānaṃ (tevijjānaṃ) [( ) sī. syā. kaṃ. pī. potthakesu natthi] brāhmaṇānaṃ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsissatī’’ti [bhāsatīti (sī. syā. kaṃ. pī)]. ‘‘Na hi pana tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jānāsi. Sace tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jāneyyāsi, na tvaṃ, tāta bhadramukha, taṃ bhagavantaṃ akkositabbaṃ paribhāsitabbaṃ maññeyyāsī’’ti. ‘‘Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṃ anuppatto hoti atha me āroceyyāsī’’ti. ‘‘Evaṃ, bhadramukhā’’ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.

Atha kho bhagavā kosalesu anupubbena cārikaṃ caramāno yena cañcalikappaṃ tadavasari. Tatra sudaṃ bhagavā cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. Assosi kho dhanañjānī brāhmaṇī – ‘‘bhagavā kira cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane’’ti. Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami ; upasaṅkamitvā saṅgāravaṃ māṇavaṃ etadavoca – ‘‘ayaṃ, tāta bhadramukha, so bhagavā cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. Yassadāni, tāta bhadramukha, kālaṃ maññasī’’ti.

474. ‘‘Evaṃ, bho’’ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesaṃ bhavaṃ gotamo katamo’’ti? ‘‘Diṭṭhadhammābhiññāvosānapāramippattānaṃ, ādibrahmacariyaṃ paṭijānantānampi kho ahaṃ, bhāradvāja, vemattaṃ vadāmi. Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi brāhmaṇā tevijjā. Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṃ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi takkī vīmaṃsī. Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi. Tadamināpetaṃ, bhāradvāja, pariyāyena veditabbaṃ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi.



473. 如是我闻。一时,世尊与大比丘僧团一起在拘萨罗国游行。当时,一位名叫达难阇尼的婆罗门女住在旃遮罗迦帕,她对佛、法、僧深具净信。这时,达难阇尼婆罗门女不慎滑倒,连说三遍:"南无世尊、阿罗汉、正等正觉。南无世尊、阿罗汉、正等正觉。南无世尊、阿罗汉、正等正觉。"
当时,有一位名叫桑伽罗婆的青年住在旃遮罗迦帕,他精通三吠陀,通晓词句学、音韵学和语源学的辞典及第五部分的古传说,善于文字分析,精通文法,通晓世间学说和大人相。桑伽罗婆青年听到达难阇尼婆罗门女这样说。听后,对达难阇尼婆罗门女说:"这个达难阇尼婆罗门女真是卑贱,这个达难阇尼婆罗门女真是下流,明明有三明婆罗门在,却赞美那个秃头沙门。""好孩子,你不了解那位世尊的戒和慧。好孩子,如果你了解那位世尊的戒和慧,你就不会想要辱骂、诽谤那位世尊。""那么,夫人,当沙门乔达摩来到旃遮罗迦帕时,请告诉我。""好的,好孩子。"达难阇尼婆罗门女答应了桑伽罗婆青年。
于是,世尊在拘萨罗国逐步游行,来到了旃遮罗迦帕。世尊住在旃遮罗迦帕的多提耶婆罗门的芒果园里。达难阇尼婆罗门女听说:"世尊已经到达旃遮罗迦帕,住在多提耶婆罗门的芒果园里。"于是,达难阇尼婆罗门女走到桑伽罗婆青年那里,对桑伽罗婆青年说:"好孩子,那位世尊已经到达旃遮罗迦帕,住在多提耶婆罗门的芒果园里。好孩子,你认为现在是时候就去吧。"
474. "好的,夫人。"桑伽罗婆青年答应了达难阇尼婆罗门女,就走到世尊那里。到了之后,与世尊互相问候。寒暄完毕,坐在一旁。坐在一旁的桑伽罗婆青年对世尊说:"乔达摩先生,有些沙门婆罗门声称已经证得现法智、究竟智、最高智,宣称已经达到梵行的开始。乔达摩先生,在那些声称已经证得现法智、究竟智、最高智,宣称已经达到梵行开始的沙门婆罗门中,乔达摩先生属于哪一类?""婆罗堕阇,即使是那些声称已经证得现法智、究竟智、最高智,宣称已经达到梵行开始的人,我也说他们之间有差别。婆罗堕阇,有些沙门婆罗门是传承者。他们通过传承而声称已经证得现法智、究竟智、最高智,宣称已经达到梵行的开始,就像三明婆罗门。婆罗堕阇,有些沙门婆罗门仅凭信仰就声称已经证得现法智、究竟智、最高智,宣称已经达到梵行的开始,就像推理者和思辨者。婆罗堕阇,有些沙门婆罗门对于前所未闻的法,自己证知后声称已经证得现法智、究竟智、最高智,宣称已经达到梵行的开始。婆罗堕阇,在那些对于前所未闻的法,自己证知后声称已经证得现法智、究竟智、最高智,宣称已经达到梵行开始的沙门婆罗门中,我就是其中之一。婆罗堕阇,你应该从这个角度来理解,我是那些对于前所未闻的法,自己证知后声称已经证得现法智、究竟智、最高智,宣称已经达到梵行开始的沙门婆罗门中的一员。

475. ‘‘Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So kho ahaṃ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhāradvāja, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā. Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

‘‘Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi . Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

476. ‘‘So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso [passa ma. ni. 

475. "婆罗堕阇,在我还未觉悟、还是菩萨时,我想:'在家生活狭隘,是尘垢之道;出家生活广阔开放。在家生活很难修习完全圆满、完全清净、如贝壳般光洁的梵行。我应该剃除须发,披上袈裟衣,从在家生活出家,进入无家生活。'婆罗堕阇,后来我年轻力壮,头发乌黑,正值青春年华,在人生的第一阶段,不顾父母不愿意、泪流满面的哀求,剃除须发,披上袈裟衣,从在家生活出家,进入无家生活。
出家后,我寻求善法,探求无上寂静之道,来到阿罗罗·迦罗摩处。我对阿罗罗·迦罗摩说:'朋友迦罗摩,我想在这个法和律中修习梵行。'婆罗堕阇,阿罗罗·迦罗摩对我说:'贤者请住下。这个法是这样的:有智之人不久就能自己证知、证悟、成就并安住于自己的师传。'婆罗堕阇,我很快就学会了那个法。婆罗堕阇,仅凭唇舌之力、言语之力,我就能说'我知道这个教义,我了解这个传统'。我和其他人都这样宣称。婆罗堕阇,我想:'阿罗罗·迦罗摩不仅仅凭信仰就宣称自己证知、证悟、成就并安住于这个法;阿罗罗·迦罗摩一定是真正知见这个法而安住的。'
"于是,婆罗堕阇,我走到阿罗罗·迦罗摩那里,问他:'朋友迦罗摩,你是如何宣称自己证知、证悟、成就并安住于这个法的?'婆罗堕阇,阿罗罗·迦罗摩宣称无所有处。婆罗堕阇,我想:'不仅阿罗罗·迦罗摩有信,我也有信;不仅阿罗罗·迦罗摩有精进...念...定...慧,我也有慧。我应该努力证悟阿罗罗·迦罗摩宣称自己证知、证悟、成就并安住的这个法。'婆罗堕阇,我很快就自己证知、证悟、成就并安住于那个法。然后,婆罗堕阇,我走到阿罗罗·迦罗摩那里,问他:'朋友迦罗摩,你是这样宣称自己证知、证悟、成就并安住于这个法的吗?''是的,朋友,我是这样宣称自己证知、证悟、成就并安住于这个法的。''朋友,我也是这样证知、证悟、成就并安住于这个法的。''朋友,我们有福了,我们得大利了,我们见到了像你这样的同修。我宣称自己证知、证悟、成就的法,你也证知、证悟、成就并安住于其中;你证知、证悟、成就并安住的法,我也宣称自己证知、证悟、成就。我知道的法你也知道,你知道的法我也知道。我是什么样,你就是什么样;你是什么样,我就是什么样。来吧,朋友,让我们一起领导这个团体吧。'婆罗堕阇,阿罗罗·迦罗摩作为我的老师,却把我这个弟子置于与他平等的地位,并给予我最高的敬重。婆罗堕阇,我想:'这个法不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃,只能导致往生无所有处。'婆罗堕阇,我不满足于这个法,厌离这个法而离去。
476. "婆罗堕阇,我继续寻求善法,探求无上寂静之道,来到优陀迦·罗摩子处。我对优陀迦·罗摩子说:'朋友,我想在这个法和律中修习梵行。'

1.278 pāsarāsisutte], imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhāradvāja, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā. Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca . Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.



1.278\ 在蛇经中，在这个法与律中修习梵行。"婆罗豆婆遮，当这样说时，郁陀迦·罗摩子对我说道：'尊者请住下。这样的法，有智慧的人不久就能自己证知、亲证、成就并安住于自己的师承。'"婆罗豆婆遮，我很快就学会了那个法。婆罗豆婆遮，我仅仅凭借口头上的重复和言语的复述，就宣称"我说知识之言，我知长老之言，我也看见"，我和其他人都这样说。婆罗豆婆遮，我想到："罗摩不仅仅凭借信仰就宣称'我自己证知、亲证、成就并安住'这个法；罗摩肯定是知道、看见这个法而安住的。"于是，婆罗豆婆遮，我走近郁陀迦·罗摩子；走近后对郁陀迦·罗摩子说："朋友，罗摩到什么程度宣称'我自己证知、亲证、成就并安住'这个法？"婆罗豆婆遮，当这样说时，郁陀迦·罗摩子宣称非想非非想处。婆罗豆婆遮，我想到："不仅罗摩有信仰，我也有信仰；不仅罗摩有精进……念……定……慧，我也有慧。我何不为证得罗摩宣称'自己证知、亲证、成就并安住'的法而努力呢？"婆罗豆婆遮，我很快就自己证知、亲证、成就并安住于那个法。
"然后，婆罗豆婆遮，我走近郁陀迦·罗摩子；走近后对郁陀迦·罗摩子说：'朋友，罗摩是否到这种程度宣称自己证知、亲证、成就并安住这个法？''朋友，罗摩确实到这种程度宣称自己证知、亲证、成就并安住这个法。''朋友，我也到这种程度自己证知、亲证、成就并安住这个法。''朋友，我们有得，朋友，我们善得，我们见到像您这样的同梵行者。罗摩自己证知、亲证、成就并宣称的法，你自己证知、亲证、成就并安住；你自己证知、亲证、成就并安住的法，罗摩自己证知、亲证、成就并宣称。罗摩了知的法你知道，你知道的法罗摩了知。罗摩是什么样子你就是什么样子，你是什么样子罗摩就是什么样子。来吧，朋友，现在你来领导这个团体。'婆罗豆婆遮，就这样，郁陀迦·罗摩子虽然是我的同梵行者，却把我置于老师的地位，并以崇高的敬意尊敬我。婆罗豆婆遮，我想到：'这个法不能导向厌离、离欲、灭尽、寂静、证知、正觉、涅槃，只能导致非想非非想处的再生。'婆罗豆婆遮，我不满足于那个法，厌离那个法而离开。

477. ‘‘So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruveḷā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti . So kho ahaṃ, bhāradvāja, tattheva nisīdiṃ – ‘alamidaṃ padhānāyā’ti. Apissu maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

‘‘Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No capi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

478. ‘‘Aparāpi kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.



477\ "婆罗豆婆遮，我寻求善法，追求无上寂静之道，在摩揭陀国逐步游行，来到了优楼频螺的军队村。在那里我看到了一片美丽的土地，令人愉悦的树林，一条清澈流淌、容易涉渡、令人愉悦的河流，周围还有适合乞食的村庄。婆罗豆婆遮，我想：'这片土地真是美丽，树林令人愉悦，河流清澈流淌、容易涉渡、令人愉悦，周围还有适合乞食的村庄。对于一个想要精进的善男子来说，这里确实适合精进。'婆罗豆婆遮，我就在那里坐下，想：'这里适合精进。'婆罗豆婆遮，我突然想到三个比喻，这些比喻是前所未闻的奇妙比喻。
"婆罗豆婆遮，就像把湿润多汁的木头放在水中。然后有人带着钻木取火的上木来，说：'我要生火，我要产生热。'婆罗豆婆遮，你怎么认为，那个人用钻木取火的上木来钻那块放在水中的湿润多汁的木头，能生出火、产生热吗？""不能，乔达摩先生。为什么呢？因为那是湿润多汁的木头，而且放在水中；那个人只会徒劳无功。""同样地，婆罗豆婆遮，那些沙门或婆罗门，身体和心都没有远离感官欲望，他们对感官欲望的欲求、贪爱、迷恋、渴望、热恼没有内在地彻底断除、平息，即使这些尊贵的沙门和婆罗门体验到由努力引起的剧烈、尖锐、粗糙、痛苦的感受，他们也无法获得知见，无法达到无上正觉。即使这些尊贵的沙门和婆罗门没有体验到由努力引起的剧烈、尖锐、粗糙、痛苦的感受，他们也无法获得知见，无法达到无上正觉。婆罗豆婆遮，这是我想到的第一个前所未闻的奇妙比喻。
478\ "婆罗豆婆遮，我又想到第二个前所未闻的奇妙比喻。就像把湿润多汁的木头放在远离水的陆地上。然后有人带着钻木取火的上木来，说：'我要生火，我要产生热。'婆罗豆婆遮，你怎么认为，那个人用钻木取火的上木来钻那块放在远离水的陆地上的湿润多汁的木头，能生出火、产生热吗？""不能，乔达摩先生。为什么呢？因为那是湿润多汁的木头，虽然放在远离水的陆地上；那个人只会徒劳无功。""同样地，婆罗豆婆遮，那些沙门或婆罗门，身体和心都已远离感官欲望，但他们对感官欲望的欲求、贪爱、迷恋、渴望、热恼没有内在地彻底断除、平息，即使这些尊贵的沙门和婆罗门体验到由努力引起的剧烈、尖锐、粗糙、痛苦的感受，他们也无法获得知见，无法达到无上正觉。即使这些尊贵的沙门和婆罗门没有体验到由努力引起的剧烈、尖锐、粗糙、痛苦的感受，他们也无法获得知见，无法达到无上正觉。婆罗豆婆遮，这是我想到的第二个前所未闻的奇妙比喻。

479. ‘‘Aparāpi kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

480. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.



479\ "婆罗豆婆遮，我又想到第三个前所未闻的奇妙比喻。就像把干燥无汁的木头放在远离水的陆地上。然后有人带着钻木取火的上木来，说：'我要生火，我要产生热。'婆罗豆婆遮，你怎么认为，那个人用钻木取火的上木来钻那块放在远离水的陆地上的干燥无汁的木头，能生出火、产生热吗？""能，乔达摩先生。为什么呢？因为那是干燥无汁的木头，而且放在远离水的陆地上。""同样地，婆罗豆婆遮，那些沙门或婆罗门，身体和心都已远离感官欲望，而且他们对感官欲望的欲求、贪爱、迷恋、渴望、热恼已经内在地彻底断除、平息，即使这些尊贵的沙门和婆罗门体验到由努力引起的剧烈、尖锐、粗糙、痛苦的感受，他们也能获得知见，能达到无上正觉。即使这些尊贵的沙门和婆罗门没有体验到由努力引起的剧烈、尖锐、粗糙、痛苦的感受，他们也能获得知见，能达到无上正觉。婆罗豆婆遮，这是我想到的第三个前所未闻的奇妙比喻。婆罗豆婆遮，这就是我想到的三个前所未闻的奇妙比喻。
480\ "婆罗豆婆遮，我想：'我应该咬紧牙关，用舌头抵住上颚，用心来压制、抑制、折磨我的心。'于是，婆罗豆婆遮，我咬紧牙关，用舌头抵住上颚，用心来压制、抑制、折磨我的心。婆罗豆婆遮，当我咬紧牙关，用舌头抵住上颚，用心来压制、抑制、折磨我的心时，我的腋下流出汗水。就像，婆罗豆婆遮，一个强壮的人抓住一个较弱的人的头或肩膀，压制、抑制、折磨他，同样地，婆罗豆婆遮，当我咬紧牙关，用舌头抵住上颚，用心来压制、抑制、折磨我的心时，我的腋下流出汗水。婆罗豆婆遮，我的精进是坚定不懈的，我的正念是确立的、不迷惑的；但是我的身体因为这种痛苦的努力而疲惫不堪，无法平静

481. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ , upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya, evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi , bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Apissu maṃ, bhāradvāja, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti; arahaṃ samaṇo gotamo, vihārotveva so arahato evarūpo hotī’ti.


481\ "婆罗豆婆遮，我想：'我应该修习无呼吸的禅定。'于是，婆罗豆婆遮，我停止了口鼻的呼吸。婆罗豆婆遮，当我停止口鼻的呼吸时，耳朵里传出极大的风声。就像铁匠的风箱被吹动时发出极大的声音，同样地，婆罗豆婆遮，当我停止口鼻的呼吸时，耳朵里传出极大的风声。婆罗豆婆遮，我的精进是坚定不懈的，我的正念是确立的、不迷惑的；但是我的身体因为这种痛苦的努力而疲惫不堪，无法平静。
"婆罗豆婆遮，我想：'我应该继续修习无呼吸的禅定。'于是，婆罗豆婆遮，我停止了口、鼻和耳朵的呼吸。婆罗豆婆遮，当我停止口、鼻和耳朵的呼吸时，极强的风冲击我的头顶。就像，婆罗豆婆遮，一个强壮的人用锋利的矛尖刺击头顶，同样地，婆罗豆婆遮，当我停止口、鼻和耳朵的呼吸时，极强的风冲击我的头顶。婆罗豆婆遮，我的精进是坚定不懈的，我的正念是确立的、不迷惑的；但是我的身体因为这种痛苦的努力而疲惫不堪，无法平静。
"婆罗豆婆遮，我想：'我应该继续修习无呼吸的禅定。'于是，婆罗豆婆遮，我停止了口、鼻和耳朵的呼吸。婆罗豆婆遮，当我停止口、鼻和耳朵的呼吸时，我的头部产生极强的疼痛。就像，婆罗豆婆遮，一个强壮的人用坚韧的皮带紧紧缠绕头部，同样地，婆罗豆婆遮，当我停止口、鼻和耳朵的呼吸时，我的头部产生极强的疼痛。婆罗豆婆遮，我的精进是坚定不懈的，我的正念是确立的、不迷惑的；但是我的身体因为这种痛苦的努力而疲惫不堪，无法平静。
"婆罗豆婆遮，我想：'我应该继续修习无呼吸的禅定。'于是，婆罗豆婆遮，我停止了口、鼻和耳朵的呼吸。婆罗豆婆遮，当我停止口、鼻和耳朵的呼吸时，极强的风切割我的腹部。就像，婆罗豆婆遮，一个熟练的屠夫或屠夫的学徒用锋利的屠刀切割腹部，同样地，婆罗豆婆遮，当我停止口、鼻和耳朵的呼吸时，极强的风切割我的腹部。婆罗豆婆遮，我的精进是坚定不懈的，我的正念是确立的、不迷惑的；但是我的身体因为这种痛苦的努力而疲惫不堪，无法平静。
"婆罗豆婆遮，我想：'我应该继续修习无呼吸的禅定。'于是，婆罗豆婆遮，我停止了口、鼻和耳朵的呼吸。婆罗豆婆遮，当我停止口、鼻和耳朵的呼吸时，我的身体产生极强的灼热感。就像，婆罗豆婆遮，两个强壮的人抓住一个较弱的人的手臂，将他拖到炭火坑上烧烤，同样地，婆罗豆婆遮，当我停止口、鼻和耳朵的呼吸时，我的身体产生极强的灼热感。婆罗豆婆遮，我的精进是坚定不懈的，我的正念是确立的、不迷惑的；但是我的身体因为这种痛苦的努力而疲惫不堪，无法平静。婆罗豆婆遮，有些天神看到我后说：'沙门乔达摩已经死了。'另一些天神说：'沙门乔达摩还没有死，但正在死去。'还有一些天神说：'沙门乔达摩既没有死，也没有在死去；沙门乔达摩是阿罗汉，阿罗汉就是这样的状态。'


‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, bhāradvāja, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma. Tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ. Taṃ mamassa musā’ti. So kho ahaṃ, bhāradvāja, tā devatā paccācikkhāmi, ‘hala’nti vadāmi.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ , yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsa’nti. So kho ahaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ , yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya; seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya; seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya; seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya; seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya; seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, bhāradvāja , ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, bhāradvāja, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti; yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.



"婆罗豆婆遮，我想：'我应该完全断绝食物。'于是，婆罗豆婆遮，有天神来到我面前说：'尊者，请不要完全断绝食物。如果你完全断绝食物，我们会通过你的毛孔给你注入天界的精华，你可以靠它维持生命。'婆罗豆婆遮，我想：'如果我宣称完全禁食，而这些天神又通过我的毛孔给我注入天界的精华，让我靠它维持生命，那我就是在说谎了。'于是，婆罗豆婆遮，我拒绝了那些天神，说：'够了。'
"婆罗豆婆遮，我想：'我应该少量少量地进食，每次只吃一掌之量，或者绿豆汤，或者扁豆汤，或者豌豆汤，或者蚕豆汤。'于是，婆罗豆婆遮，我少量少量地进食，每次只吃一掌之量，或者绿豆汤，或者扁豆汤，或者豌豆汤，或者蚕豆汤。婆罗豆婆遮，由于这样少量少量地进食，我的身体变得极度消瘦。就像老化的藤条或黑色的藤条，我的四肢变得就像那样；就像骆驼的蹄印，我的臀部变得就像那样；就像一串垂挂的珠子，我的脊椎骨凸起弯曲得就像那样；就像破旧房屋中倾斜歪曲的椽子，我的肋骨变得就像那样；就像在深井中看到的深陷的星星，我的眼睛在眼窝中深深地陷了进去；就像生的苦瓜被切开放在阳光下变得皱缩，我的头皮变得皱缩干瘪。婆罗豆婆遮，当我想摸摸腹部皮肤时，却摸到了脊椎；当我想摸摸脊椎时，却摸到了腹部皮肤；我的腹部皮肤紧贴着脊椎，都是因为吃得太少。婆罗豆婆遮，当我想大小便时，就会因为吃得太少而当场摔倒。婆罗豆婆遮，为了安慰这个身体，我用手抚摸身体各处。婆罗豆婆遮，当我用手抚摸身体各处时，腐烂的体毛就会因为吃得太少而脱落。婆罗豆婆遮，有些人看到我后说：'沙门乔达摩是黑色的。'有些人说：'沙门乔达摩不是黑色的，是褐色的。'还有些人说：'沙门乔达摩既不是黑色也不是褐色，是金色皮肤的。'婆罗豆婆遮，我纯净清澈的肤色就这样因为吃得太少而受到损害。

482. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu , etāvaparamaṃ, nayito bhiyyo; yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo; yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti ? Tassa mayhaṃ bhāradvāja, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, bhāradvāja, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

483. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti.

‘‘So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.



482\ "婆罗豆婆遮，我想：'过去的任何沙门或婆罗门所经历的由努力引起的剧烈、尖锐、粗糙、痛苦的感受，最多也就是这样，不会超过这个程度；未来的任何沙门或婆罗门所将经历的由努力引起的剧烈、尖锐、粗糙、痛苦的感受，最多也就是这样，不会超过这个程度；现在的任何沙门或婆罗门所经历的由努力引起的剧烈、尖锐、粗糙、痛苦的感受，最多也就是这样，不会超过这个程度。但是通过这种痛苦的苦行，我并没有达到超越凡人的殊胜的圣者智见。是否有另一条通向觉悟的道路呢？'婆罗豆婆遮，我想到：'我记得在父亲释迦族人工作时，我坐在凉爽的阎浮树荫下，远离感官欲望，远离不善法，进入并安住于有寻有伺、由离生喜乐的初禅。这会不会是通向觉悟的道路呢？'婆罗豆婆遮，随着这个记忆，我的意识跟随而来：'这就是通向觉悟的道路。'婆罗豆婆遮，我想：'我为什么要害怕那种远离感官欲望、远离不善法的快乐呢？'婆罗豆婆遮，我想：'我不应该害怕那种远离感官欲望、远离不善法的快乐。'
483\ "婆罗豆婆遮，我想：'以这样极度消瘦的身体是很难达到那种快乐的。我应该吃些粗糙的食物，如米饭和酸乳。'于是，婆罗豆婆遮，我吃了些粗糙的食物，如米饭和酸乳。婆罗豆婆遮，那时五比丘正在照顾我，他们想：'如果沙门乔达摩证得法，他会告诉我们的。'但是当我开始吃粗糙的食物，如米饭和酸乳时，那五比丘对我失望而离开，说：'沙门乔达摩变得奢侈了，放弃了精进，回到奢侈的生活中去了。'
"婆罗豆婆遮，我吃了粗糙的食物，恢复了体力后，远离感官欲望……进入并安住于初禅。随着寻伺的平息，我进入并安住于内心宁静、心一境性、无寻无伺、定生喜乐的第二禅……第三禅……第四禅。
"当我的心这样专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时，我将心导向宿命随念智。我回忆起许多前世，如一生、两生……如是我以种种行相、种种细节回忆起许多前世。婆罗豆婆遮，这是我在夜晚的第一个时分所获得的第一明，无明被破除，明arose，黑暗被驱散，光明出现；这是精进、热忱、专注的人所能达到的。

484. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

485. Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘aṭṭhitavataṃ [aṭṭhita vata (sī. syā. kaṃ. pī.)] bhoto gotamassa padhānaṃ ahosi, sappurisavataṃ [sappurisa vata (sī. syā. kaṃ. pī.)] bhoto gotamassa padhānaṃ ahosi; yathā taṃ arahato sammāsambuddhassa. Kiṃ nu kho, bho gotama, atthi devā’’ti [adhidevāti (ka.) evaṃ sabbesu ‘atthi devā’tipadesu]? ‘‘Ṭhānaso metaṃ [kho panetaṃ (syā. kaṃ. ka.)], bhāradvāja, viditaṃ yadidaṃ – adhidevā’’ti [atthi devāti (sī. syā. kaṃ. pī.), atidevāti (?) evaṃ sabbesu ‘adhidevā’tipadesu]. ‘‘Kiṃ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṃ, bhāradvāja , viditaṃ yadidaṃ adhidevā’ti vadesi. Nanu, bho gotama, evaṃ sante tucchā musā hotī’’ti? ‘‘‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti [ṭhānaso viditā me viditāti (sī. syā. kaṃ. pī.), ṭhānaso me viditā atidevāti (?)] yo vadeyya; atha khvettha viññunā purisena ekaṃsena niṭṭhaṃ gantabbaṃ [gantuṃ (ka.), gantuṃ vā (syā. kaṃ.)] yadidaṃ – ‘atthi devā’’’ti. ‘‘Kissa pana me bhavaṃ gotamo ādikeneva na byākāsī’’ti [gotamo ādikeneva byākāsīti (ka.), gotamo atthi devāti na byākāsīti (?)]? ‘‘Uccena sammataṃ kho etaṃ, bhāradvāja, lokasmiṃ yadidaṃ – ‘atthi devā’’’ti.



484. "当我的心这样专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时，我将心导向众生死生智。我以清净超人的天眼，看见众生死亡和再生，低贱的和高贵的，美丽的和丑陋的，幸运的和不幸的，我了知众生如何随业流转……婆罗豆婆遮，这是我在夜晚的中间时分所获得的第二明，无明被破除，明arose，黑暗被驱散，光明出现；这是精进、热忱、专注的人所能达到的。
"当我的心这样专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时，我将心导向漏尽智。我如实知道：'这是苦'，如实知道：'这是苦的起因'，如实知道：'这是苦的止息'，如实知道：'这是导向苦止息的道路'；如实知道：'这些是漏'，如实知道：'这是漏的起因'，如实知道：'这是漏的止息'，如实知道：'这是导向漏止息的道路'。当我这样知道、这样看到时，我的心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。在解脱时，有'已解脱'的智慧。我知道：'生已尽，梵行已立，所作已办，不受后有。'婆罗豆婆遮，这是我在夜晚的最后时分所获得的第三明，无明被破除，明arose，黑暗被驱散，光明出现；这是精进、热忱、专注的人所能达到的。"
485\ 当这样说时，青年桑伽拉瓦对世尊说："乔达摩尊者的精进确实是坚定的，乔达摩尊者的精进确实是善人的精进；这正是阿罗汉、正等正觉者应有的。乔达摩先生，有天神吗？""婆罗豆婆遮，我确实知道有高级天神。""为什么乔达摩先生，当被问到'有天神吗'时，你回答'我确实知道有高级天神'？乔达摩先生，这样说不是虚假和不实吗？""婆罗豆婆遮，如果有人被问到'有天神吗'时回答'有天神'，或者回答'我确实知道'，那么一个有智慧的人应该得出确定的结论：'有天神'。""那为什么乔达摩先生一开始不直接回答我呢？""婆罗豆婆遮，在这个世界上，'有天神'这种说法被普遍认为是高尚的。"

486. Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Saṅgāravasuttaṃ niṭṭhitaṃ dasamaṃ.

Brāhmaṇavaggo niṭṭhito pañcamo.

Tassuddānaṃ –

Brahmāyu selassalāyano, ghoṭamukho ca brāhmaṇo;

Caṅkī esu dhanañjāni, vāseṭṭho subhagāravoti.

Idaṃ vaggānamuddānaṃ –

Vaggo gahapati bhikkhu, paribbājakanāmako;

Rājavaggo brāhmaṇoti, pañca majjhimaāgame.

Majjhimapaṇṇāsakaṃ samattaṃ.

486. 听了这些话，青年桑伽拉瓦对世尊说："太奇妙了，乔达摩先生！太奇妙了，乔达摩先生！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，让有眼睛的人能看见形色。同样地，乔达摩先生以种种方式阐明了法。我皈依乔达摩先生、法和比丘僧团。愿乔达摩先生接受我为优婆塞，从今天起直到生命终结，我都皈依。"
桑伽拉瓦经结束，第十。
婆罗门品结束，第五。
其摘要如下：
梵摩、舍罗、阿摄罗衍那、牛角和婆罗门；
常笠、陀然若尼、婆悉咤、须婆和伽拉瓦。
这是各品的摘要：
居士品、比丘品、游行者品、
王品和婆罗门品，这是中部经典的五品。
中分五十经完结。



