3. Kosalasaṃyuttaṃ

1. Paṭhamavaggo

1. Daharasuttaṃ

112. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo anuttaraṃ sammāsambodhiṃ abhisambuddhoti paṭijānātī’’ti? ‘‘Yañhi taṃ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, mameva [mamaṃ (sabbattha)] taṃ sammā vadamāno vadeyya. Ahañhi, mahārāja, anuttaraṃ sammāsambodhiṃ abhisambuddho’’ti.

‘‘Yepi te, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, nigaṇṭho nāṭaputto, sañcayo belaṭṭhaputto, pakudho kaccāyano, ajito kesakambalo; tepi mayā ‘anuttaraṃ sammāsambodhiṃ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṃ sammāsambodhiṃ abhisambuddhoti na paṭijānanti. Kiṃ pana bhavaṃ gotamo daharo ceva jātiyā navo ca pabbajjāyā’’ti?

‘‘Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā. Katame cattāro? Khattiyo kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Urago kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Aggi kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā’’ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘‘Khattiyaṃ jātisampannaṃ, abhijātaṃ yasassinaṃ;

Daharoti nāvajāneyya, na naṃ paribhave naro.

‘‘Ṭhānañhi so manujindo, rajjaṃ laddhāna khattiyo;

So kuddho rājadaṇḍena, tasmiṃ pakkamate bhusaṃ;

Tasmā taṃ parivajjeyya, rakkhaṃ jīvitamattano.

‘‘Gāme vā yadi vā raññe, yattha passe bhujaṅgamaṃ;

Daharoti nāvajāneyya, na naṃ paribhave naro.

‘‘Uccāvacehi vaṇṇehi, urago carati tejasī [tejasā (sī. ka.), tejasi (pī. ka.)];

So āsajja ḍaṃse bālaṃ, naraṃ nāriñca ekadā;

Tasmā taṃ parivajjeyya, rakkhaṃ jīvitamattano.

‘‘Pahūtabhakkhaṃ jālinaṃ, pāvakaṃ kaṇhavattaniṃ;

Daharoti nāvajāneyya, na naṃ paribhave naro.

‘‘Laddhā hi so upādānaṃ, mahā hutvāna pāvako;

So āsajja ḍahe [dahe] bālaṃ, naraṃ nāriñca ekadā;

Tasmā taṃ parivajjeyya, rakkhaṃ jīvitamattano.

‘‘Vanaṃ yadaggi ḍahati [dahati (ka.)], pāvako kaṇhavattanī;

Jāyanti tattha pārohā, ahorattānamaccaye.

‘‘Yañca kho sīlasampanno, bhikkhu ḍahati tejasā;

Na tassa puttā pasavo, dāyādā vindare dhanaṃ;

Anapaccā adāyādā, tālāvatthū bhavanti te.

‘‘Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Bhujaṅgamaṃ pāvakañca, khattiyañca yasassinaṃ;

Bhikkhuñca sīlasampannaṃ, sammadeva samācare’’ti.

Evaṃ vutte, rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi bhante, nikkujjitaṃ [nikujjitaṃ (?)] vā ukkujjeyya , paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya , andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

2. Purisasuttaṃ



3. 拘萨罗相应
1. 第一品
1. 年轻经
如是我闻。一时，世尊住舍卫城(现今印度北方邦斯拉瓦斯蒂附近)祇树给孤独园。尔时，拘萨罗国王波斯匿往诣世尊处。诣已，与世尊互相问候。寒暄叙旧已，坐于一旁。坐于一旁的拘萨罗国王波斯匿对世尊如是说："尊者乔达摩也自称已证悟无上正等正觉吗？""大王，若有人如实而言'已证悟无上正等正觉'，他应当如实说我。大王，我确实已证悟无上正等正觉。"
"尊者乔达摩，那些沙门、婆罗门是僧团领袖、教派首领、教师，为众人所知、名声显赫、创立教派、为众人所敬重，例如富兰那·迦叶、末伽梨·瞿舍罗、尼干陀·若提子、散若耶·毗罗梨子、波拘陀·迦旃延、阿耆多·翅舍钦婆罗；即使我问他们'你们自称已证悟无上正等正觉吗？'他们也不自称已证悟无上正等正觉。为何尊者乔达摩年纪轻轻，出家又新？"
"大王，有四种年轻者不应轻视，不应轻慢。哪四种？大王，刹帝利虽年轻，不应轻视，不应轻慢。大王，蛇虽年轻，不应轻视，不应轻慢。大王，火虽年轻，不应轻视，不应轻慢。大王，比丘虽年轻，不应轻视，不应轻慢。大王，这四种年轻者不应轻视，不应轻慢。"
世尊如是说。说此已，善逝复说此偈：
"刹帝利生高贵，名声显赫；
不应轻视年轻，人不应轻慢。
若得王位统治，刹帝利人主；
恼怒以王刑罚，严厉惩处人；
是故应当远离，护自己性命。
村落或森林中，若见到蛇类；
不应轻视年轻，人不应轻慢。
以种种色彩美，蛇类行威猛；
一旦攻击咬人，男女皆不免；
是故应当远离，护自己性命。
火焰吞噬众物，黑烟道路行；
不应轻视年轻，人不应轻慢。
若得可燃之物，火焰变巨大；
一旦燃烧灼人，男女皆不免；
是故应当远离，护自己性命。
森林为火焚烧，黑烟道路行；
日夜时间过后，新芽又生长。
若为具戒比丘，以威力焚烧；
子孙及财产，继承者无有；
无子无继承，如断顶椰树。
是故聪明之人，观察自利益；
对蛇火刹帝利，及名声显赫；
对具戒比丘，皆应善对待。"
如是说已，拘萨罗国王波斯匿对世尊如是说："殊胜啊，世尊！殊胜啊，世尊！犹如扶正倒覆，揭示隐蔽，为迷者指路，暗中举灯，使有眼者得见诸色。世尊以种种方便开示正法，亦复如是。世尊，我今归依佛、归依法、归依比丘僧。愿世尊摄受我为优婆塞，从今日起乃至命终归依不变。"
2. 人经

113. Sāvatthinidānaṃ. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘kati nu kho, bhante, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā’’ti?

‘‘Tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Doso kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya . Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā’’ti. Idamavoca…pe…

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti [sapphalanti (syā. kaṃ.)].

3. Jarāmaraṇasuttaṃ

114. Sāvatthinidānaṃ . Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, jātassa aññatra jarāmaraṇā’’ti? ‘‘Natthi kho, mahārāja, jātassa aññatra jarāmaraṇā. Yepi te, mahārāja, khattiyamahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṃ natthi aññatra jarāmaraṇā. Yepi te, mahārāja, brāhmaṇamahāsālā…pe… gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṃ natthi aññatra jarāmaraṇā. Yepi te, mahārāja, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ pāyaṃ kāyo bhedanadhammo nikkhepanadhammo’’ti. Idamavoca…pe…

‘‘Jīranti ve rājarathā sucittā,

Atho sarīrampi jaraṃ upeti;

Satañca dhammo na jaraṃ upeti,

Santo have sabbhi pavedayantī’’ti.

4. Piyasuttaṃ



113. 这是舍卫城(现今印度北方邦斯拉瓦斯蒂附近)的因缘。尔时,拘萨罗国王波斯匿往诣世尊处。诣已,礼敬世尊,坐于一旁。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,人内心生起几种法,会导致不利、痛苦、不安乐?"
"大王,人内心生起三种法,会导致不利、痛苦、不安乐。哪三种?大王,贪是人内心生起的法,会导致不利、痛苦、不安乐。大王,嗔是人内心生起的法,会导致不利、痛苦、不安乐。大王,痴是人内心生起的法,会导致不利、痛苦、不安乐。大王,这三种是人内心生起的法,会导致不利、痛苦、不安乐。"世尊如是说...
"贪嗔痴三法,恶心之人生;
自身所生起,如果实毁树。"
3. 老死经
114. 这是舍卫城的因缘。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,对已出生者,除老死外还有其他吗?""大王,对已出生者,除老死外别无其他。大王,即使是那些富有、大财、大富、黄金白银丰足、财物丰足、谷物丰足的刹帝利大族,对他们已出生者,除老死外别无其他。大王,即使是那些...婆罗门大族...居士大族,富有、大财、大富、黄金白银丰足、财物丰足、谷物丰足,对他们已出生者,除老死外别无其他。大王,即使是那些漏尽、梵行已立、所作已办、舍离重担、逮得己利、尽诸有结、正智解脱的阿罗汉比丘,他们的身体也必将毁坏、必将舍弃。"世尊如是说...
"华丽王车终朽坏,
身体亦将老衰至;
唯有圣法不衰老,
智者以此教诫人。"
4. 爱经

115. Sāvatthinidānaṃ . Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kesaṃ nu kho piyo attā, kesaṃ appiyo attā’ti? Tassa mayhaṃ, bhante, etadahosi – ‘ye ca kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; tesaṃ appiyo attā’. Kiñcāpi te evaṃ vadeyyuṃ – ‘piyo no attā’ti, atha kho tesaṃ appiyo attā. Taṃ kissa hetu? Yañhi appiyo appiyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ appiyo attā. Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ piyo attā. Kiñcāpi te evaṃ vadeyyuṃ – ‘appiyo no attā’ti; atha kho tesaṃ piyo attā. Taṃ kissa hetu? Yañhi piyo piyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ piyo attā’’ti.

‘‘Evametaṃ, mahārāja, evametaṃ, mahārāja! Ye hi keci, mahārāja, kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; tesaṃ appiyo attā. Kiñcāpi te evaṃ vadeyyuṃ – ‘piyo no attā’ti, atha kho tesaṃ appiyo attā. Taṃ kissa hetu? Yañhi, mahārāja, appiyo appiyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ appiyo attā. Ye ca kho keci, mahārāja , kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ piyo attā. Kiñcāpi te evaṃ vadeyyuṃ – ‘appiyo no attā’ti; atha kho tesaṃ piyo attā. Taṃ kissa hetu? Yañhi mahārāja, piyo piyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ piyo attā’’ti. Idamavoca…pe…

‘‘Attānañce piyaṃ jaññā, na naṃ pāpena saṃyuje;

Na hi taṃ sulabhaṃ hoti, sukhaṃ dukkaṭakārinā.

‘‘Antakenādhipannassa, jahato mānusaṃ bhavaṃ;

Kiñhi tassa sakaṃ hoti, kiñca ādāya gacchati;

Kiñcassa anugaṃ hoti, chāyāva anapāyinī [anupāyinī (syā. kaṃ. ka.)].

‘‘Ubho puññañca pāpañca, yaṃ macco kurute idha;

Tañhi tassa sakaṃ hoti, tañca [taṃva (?)] ādāya gacchati;

Tañcassa [taṃvassa (?)] anugaṃ hoti, chāyāva anapāyinī.

‘‘Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina’’nti.

5. Attarakkhitasuttaṃ

116. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kesaṃ nu kho rakkhito attā, kesaṃ arakkhito attā’ti? Tassa mayhaṃ, bhante, etadahosi – ‘ye kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; tesaṃ arakkhito attā. Kiñcāpi te hatthikāyo vā rakkheyya, assakāyo vā rakkheyya, rathakāyo vā rakkheyya, pattikāyo vā rakkheyya; atha kho tesaṃ arakkhito attā. Taṃ kissa hetu? Bāhirā hesā rakkhā, nesā rakkhā ajjhattikā; tasmā tesaṃ arakkhito attā. Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ rakkhito attā. Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya , na pattikāyo rakkheyya; atha kho tesaṃ rakkhito attā. Taṃ kissa hetu? Ajjhattikā hesā rakkhā, nesā rakkhā bāhirā; tasmā tesaṃ rakkhito attā’’’ti.

‘‘Evametaṃ, mahārāja, evametaṃ, mahārāja! Ye hi keci, mahārāja, kāyena duccaritaṃ caranti…pe… tesaṃ arakkhito attā. Taṃ kissa hetu? Bāhirā hesā, mahārāja, rakkhā, nesā rakkhā ajjhattikā; tasmā tesaṃ arakkhito attā. Ye ca kho keci, mahārāja, kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ rakkhito attā. Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya; atha kho tesaṃ rakkhito attā. Taṃ kissa hetu? Ajjhattikā hesā, mahārāja, rakkhā, nesā rakkhā bāhirā; tasmā tesaṃ rakkhito attā’’ti. Idamavoca…pe…

‘‘Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;

Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;

Sabbattha saṃvuto lajjī, rakkhitoti pavuccatī’’ti.

6. Appakasuttaṃ



115. 这是舍卫城的因缘。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,我独处静坐时,心中生起这样的思惟:'对谁来说自己是可爱的,对谁来说自己是不可爱的?'世尊,我想到:'凡是身行恶行、语行恶行、意行恶行的人,对他们来说自己是不可爱的。即使他们这样说"我们爱自己",但实际上他们不爱自己。为什么?因为他们对自己所做的,正是不爱者对不爱者所做的;所以他们不爱自己。凡是身行善行、语行善行、意行善行的人,对他们来说自己是可爱的。即使他们这样说"我们不爱自己",但实际上他们爱自己。为什么?因为他们对自己所做的,正是爱者对爱者所做的;所以他们爱自己。'"
"大王,确实如此,确实如此!大王,凡是身行恶行、语行恶行、意行恶行的人,对他们来说自己是不可爱的。即使他们这样说'我们爱自己',但实际上他们不爱自己。为什么?大王,因为他们对自己所做的,正是不爱者对不爱者所做的;所以他们不爱自己。大王,凡是身行善行、语行善行、意行善行的人,对他们来说自己是可爱的。即使他们这样说'我们不爱自己',但实际上他们爱自己。为什么?大王,因为他们对自己所做的,正是爱者对爱者所做的;所以他们爱自己。"世尊如是说...
"若知自己可爱,不应与恶相应;
作恶者难得乐,此实非易事。
为死亡所征服,舍弃人世间时;
何为己所有物?何物能随身?
何物如影随形,永不离弃他?
善恶业皆为人,此世间所造作;
此为己所有物,此物能随身;
此物如影随形,永不离弃他。
是故应行善业,为来世积福;
善业为来世中,众生之依止。"
5. 自护经
116. 这是舍卫城的因缘。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,我独处静坐时,心中生起这样的思惟:'对谁来说自己是受保护的,对谁来说自己是不受保护的?'世尊,我想到:'凡是身行恶行、语行恶行、意行恶行的人,对他们来说自己是不受保护的。即使他们有象兵保护,或马兵保护,或车兵保护,或步兵保护;但实际上他们是不受保护的。为什么?因为这是外在的保护,不是内在的保护;所以他们是不受保护的。凡是身行善行、语行善行、意行善行的人,对他们来说自己是受保护的。即使他们没有象兵保护,没有马兵保护,没有车兵保护,没有步兵保护;但实际上他们是受保护的。为什么?因为这是内在的保护,不是外在的保护;所以他们是受保护的。'"
"大王,确实如此,确实如此!大王,凡是身行恶行...对他们来说自己是不受保护的。为什么?大王,因为这是外在的保护,不是内在的保护;所以他们是不受保护的。大王,凡是身行善行、语行善行、意行善行的人,对他们来说自己是受保护的。即使他们没有象兵保护,没有马兵保护,没有车兵保护,没有步兵保护;但实际上他们是受保护的。为什么?大王,因为这是内在的保护,不是外在的保护;所以他们是受保护的。"世尊如是说...
"身行善护实为善,语行善护亦为善;
意行善护实为善,处处善护皆为善;
处处善护有惭愧,称为受保护之人。"
6. 少数经

117. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘appakā te sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti. Atha kho eteva bahutarā sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti , ca kāmesu ca gedhaṃ āpajjanti, sattesu ca vippaṭipajjantī’’’ti.

‘‘Evametaṃ, mahārāja, evametaṃ, mahārāja! Appakā te, mahārāja, sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti. Atha kho eteva bahutarā sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṃ āpajjanti, sattesu ca vippaṭipajjantī’’ti. Idamavoca…pe…

‘‘Sārattā kāmabhogesu, giddhā kāmesu mucchitā;

Atisāraṃ na bujjhanti, migā kūṭaṃva oḍḍitaṃ;

Pacchāsaṃ kaṭukaṃ hoti, vipāko hissa pāpako’’ti.

7. Aḍḍakaraṇasuttaṃ

118. Sāvatthinidānaṃ . Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, aḍḍakaraṇe [atthakaraṇe (sī. syā. kaṃ. pī.)] nisinno passāmi khattiyamahāsālepi brāhmaṇamahāsālepi gahapatimahāsālepi aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ sampajānamusā bhāsante. Tassa mayhaṃ, bhante, etadahosi – ‘alaṃ dāni me aḍḍakaraṇena, bhadramukho dāni aḍḍakaraṇena paññāyissatī’’’ti.

‘‘(Evametaṃ, mahārāja, evametaṃ mahārāja!) [( ) sī. pī. potthakesu natthi] Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ sampajānamusā bhāsanti; tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti. Idamavoca…pe…

‘‘Sārattā kāmabhogesu, giddhā kāmesu mucchitā;

Atisāraṃ na bujjhanti, macchā khippaṃva oḍḍitaṃ;

Pacchāsaṃ kaṭukaṃ hoti, vipāko hissa pāpako’’ti.

8. Mallikāsuttaṃ

119. Sāvatthinidānaṃ . Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ uparipāsādavaragato hoti. Atha kho rājā pasenadi kosalo mallikaṃ deviṃ etadavoca – ‘‘atthi nu kho te, mallike, kocañño attanā piyataro’’ti? ‘‘Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’’ti? ‘‘Mayhampi kho, mallike, natthañño koci attanā piyataro’’ti.

Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, mallikāya deviyā saddhiṃ uparipāsādavaragato mallikaṃ deviṃ etadavocaṃ – ‘atthi nu kho te, mallike, kocañño attanā piyataro’ti? Evaṃ vutte, bhante, mallikā devī maṃ etadavoca – ‘natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’ti? Evaṃ vuttāhaṃ, bhante, mallikaṃ deviṃ etadavocaṃ – ‘mayhampi kho, mallike, natthañño koci attanā piyataro’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

‘‘Sabbā disā anuparigamma cetasā,

Nevajjhagā piyataramattanā kvaci;

Evaṃ piyo puthu attā paresaṃ,

Tasmā na hiṃse paramattakāmo’’ti.

9. Yaññasuttaṃ



117. 这是舍卫城的因缘。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,我独处**时,心中生起这样的思惟:'世间上获得高贵财富后不骄傲、不放逸、不贪恋欲乐、不伤害众生的人很少。世间上获得高贵财富后骄傲、放逸、贪恋欲乐、伤害众生的人反而更多。'"
"大王,确实如此,确实如此!大王,世间上获得高贵财富后不骄傲、不放逸、不贪恋欲乐、不伤害众生的人很少。世间上获得高贵财富后骄傲、放逸、贪恋欲乐、伤害众生的人反而更多。"世尊如是说...
"贪著欲乐财富,贪求欲乐迷醉;
不知已过分了,如鹿陷入陷阱;
后果实在苦痛,恶业果报现前。"
7. 诉讼经
118. 这是舍卫城的因缘。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,我在审判时看到一些富有、大财、大富、黄金白银丰足、财物丰足、谷物丰足的刹帝利大族、婆罗门大族、居士大族,因欲望、以欲望为因、以欲望为缘而故意说谎。世尊,我想到:'我已经厌倦审判了,现在让贤明者来审判吧。'"
"(大王,确实如此,确实如此!)大王,那些富有、大财、大富、黄金白银丰足、财物丰足、谷物丰足的刹帝利大族、婆罗门大族、居士大族,因欲望、以欲望为因、以欲望为缘而故意说谎;这将长期导致他们的不利与痛苦。"世尊如是说...
"贪著欲乐财富,贪求欲乐迷醉;
不知已过分了,如鱼入网不觉;
后果实在苦痛,恶业果报现前。"
8. 末利经
119. 这是舍卫城的因缘。当时,拘萨罗国王波斯匿与末利王后在宫殿高处。拘萨罗国王波斯匿对末利王后如是说:"末利,你有比自己更爱的人吗?""大王,我没有比自己更爱的人。大王,你有比自己更爱的人吗?""末利,我也没有比自己更爱的人。"
然后拘萨罗国王波斯匿从宫殿下来,往诣世尊处。诣已,礼敬世尊,坐于一旁。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,我与末利王后在宫殿高处时,我对末利王后如是说:'末利,你有比自己更爱的人吗?'世尊,末利王后对我如是说:'大王,我没有比自己更爱的人。大王,你有比自己更爱的人吗?'世尊,我对末利王后如是说:'末利,我也没有比自己更爱的人。'"
于是世尊知此义,即时说此偈:
"心遍观一切方,
未见有比己更可爱;
如是他人亦爱己,
故爱己者不害他。"
9. 祭祀经

120. Sāvatthinidānaṃ. Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya . Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

‘‘Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷhaṃ;

Mahāyaññā mahārambhā [vājapeyyuṃ; niraggaḷaṃ mahārambhā (ka.)], na te honti mahapphalā.

‘‘Ajeḷakā ca gāvo ca, vividhā yattha haññare;

Na taṃ sammaggatā yaññaṃ, upayanti mahesino.

‘‘Ye ca yaññā nirārambhā, yajanti anukulaṃ sadā;

Ajeḷakā ca gāvo ca, vividhā nettha haññare;

Etaṃ sammaggatā yaññaṃ, upayanti mahesino.

‘‘Etaṃ yajetha medhāvī, eso yañño mahapphalo;

Etañhi yajamānassa, seyyo hoti na pāpiyo;

Yañño ca vipulo hoti, pasīdanti ca devatā’’ti.

10. Bandhanasuttaṃ

121. Tena kho pana samayena raññā pasenadinā kosalena mahājanakāyo bandhāpito hoti, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhi.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, raññā pasenadinā kosalena mahājanakāyo bandhāpito, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

‘‘Na taṃ daḷhaṃ bandhanamāhu dhīrā,

Yadāyasaṃ dārujaṃ pabbajañca;

Sārattarattā maṇikuṇḍalesu,

Puttesu dāresu ca yā apekkhā.

‘‘Etaṃ daḷhaṃ bandhanamāhu dhīrā,

Ohārinaṃ sithilaṃ duppamuñcaṃ;

Etampi chetvāna paribbajanti,

Anapekkhino kāmasukhaṃ pahāyā’’ti.

Paṭhamo vaggo.

Tassuddānaṃ –

Daharo puriso jarā, piyaṃ attānarakkhito;

Appakā aḍḍakaraṇaṃ, mallikā yaññabandhananti.

2. Dutiyavaggo

1. Sattajaṭilasuttaṃ

122. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Tena kho pana samayena satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā parūḷhakacchanakhalomā khārivividhamādāya [khārividhaṃ ādāya (pī.) dī. ni. 

120. 这是舍卫城的因缘。当时,拘萨罗国王波斯匿准备了一场大祭祀,有五百头公牛、五百头小公牛、五百头小母牛、五百只山羊、五百只绵羊被牵到柱子旁准备祭祀。那些奴隶、仆人、工人被鞭打威胁,满脸泪水哭泣着做准备工作。
当时,众多比丘在上午穿好衣服,拿着钵和衣进入舍卫城乞食。在舍卫城乞食后,饭后返回,往诣世尊处。诣已,礼敬世尊,坐于一旁。坐于一旁的那些比丘对世尊如是说:"世尊,这里拘萨罗国王波斯匿准备了一场大祭祀,有五百头公牛、五百头小公牛、五百头小母牛、五百只山羊、五百只绵羊被牵到柱子旁准备祭祀。那些奴隶、仆人、工人被鞭打威胁,满脸泪水哭泣着做准备工作。"
于是世尊知此义,即时说此偈:
"马祭人祭,投杖祭、无遮祭,
大祭大准备,不会有大果报。
山羊绵羊牛,各种动物被杀害;
正道行者大仙,不参与此祭祀。
无害祭祀者,常依传统祭祀,
山羊绵羊牛,各种动物不被杀;
正道行者大仙,参与此祭祀。
智者应行此祭,此祭有大果报;
行此祭祀者,获益而无害;
祭祀广大行,诸天神欢喜。"
10. 束缚经
121. 当时,拘萨罗国王波斯匿命人捆绑了大量民众,有的用绳子,有的用铁链,有的用锁链。
当时,众多比丘在上午穿好衣服,拿着钵和衣进入舍卫城乞食。在舍卫城乞食后,饭后返回,往诣世尊处。诣已,礼敬世尊,坐于一旁。坐于一旁的那些比丘对世尊如是说:"世尊,这里拘萨罗国王波斯匿命人捆绑了大量民众,有的用绳子,有的用铁链,有的用锁链。"
于是世尊知此义,即时说此偈:
"智者说非坚固束缚,
铁木草绳所造;
对宝石耳环深贪著,
对妻儿的眷恋。
智者说此为坚固束缚,
向下牵引松弛难解;
断此束缚而出家,
无所眷恋舍弃欲乐。"
第一品
其摄颂:
年轻、人、老、爱、自护、
少数、诉讼、末利、祭祀、束缚。
2. 第二品
1. 七结发者经
122. 一时,世尊住舍卫城东园鹿子母讲堂。当时,世尊在傍晚出禅定,坐在外门廊下。尔时,拘萨罗国王波斯匿往诣世尊处。诣已,礼敬世尊,坐于一旁。
当时,七位结发苦行者、七位尼干子、七位裸行者、七位一衣外道、七位游行者,头发胡须指甲长长,携带各种行囊,从世尊面前经过。

1.280 tadaṭṭhakathāpi oloketabbā] bhagavato avidūre atikkamanti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena te satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāvesi – ‘‘rājāhaṃ, bhante, pasenadi kosalo…pe… rājāhaṃ, bhante, pasenadi kosalo’’ti.

Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘ye te, bhante, loke arahanto vā arahattamaggaṃ vā samāpannā ete tesaṃ aññatarā’’ti.

‘‘Dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena – ‘ime vā arahanto, ime vā arahattamaggaṃ samāpannā’’’ti.

‘‘Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ. Tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena kho, mahārāja, soceyyaṃ veditabbaṃ. Tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya , kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’’ti.

‘‘Acchariyaṃ , bhante, abbhutaṃ bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena – ime vā arahanto, ime vā arahattamaggaṃ samāpannā’ti. Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ. Tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena kho mahārāja , soceyyaṃ veditabbaṃ. Tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’’ti.

‘‘Ete, bhante, mama purisā carā ocarakā janapadaṃ ocaritvā āgacchanti. Tehi paṭhamaṃ ociṇṇaṃ ahaṃ pacchā osāpayissāmi [oyāyissāmi (sī.), ohayissāmi (syā. kaṃ.)]. Idāni te, bhante, taṃ rajojallaṃ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthā [odātavatthavasanā (sī.)] pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressantī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

‘‘Na vaṇṇarūpena naro sujāno,

Na vissase ittaradassanena;

Susaññatānañhi viyañjanena,

Asaññatā lokamimaṃ caranti.

‘‘Patirūpako mattikākuṇḍalova,

Lohaḍḍhamāsova suvaṇṇachanno;

Caranti loke [eke (sī. pī.)] parivārachannā,

Anto asuddhā bahi sobhamānā’’ti.

2. Pañcarājasuttaṃ



拘萨罗国王波斯匿从座位上起身,整理上衣,右膝着地,向那七位结发苦行者、七位尼干子、七位裸行者、七位一衣外道、七位游行者合掌,三次报上自己的名字:"尊者们,我是拘萨罗国王波斯匿...尊者们,我是拘萨罗国王波斯匿。"
那七位结发苦行者、七位尼干子、七位裸行者、七位一衣外道、七位游行者离开不久,拘萨罗国王波斯匿往诣世尊处。诣已,礼敬世尊,坐于一旁。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,这些人是世间的阿罗汉或已入阿罗汉道者吗?"
"大王,你是在家人,享受欲乐,住在妻儿拥挤的房子里,享用迦尸檀香,佩戴花鬘香料,接受金银,很难判断'这些人是阿罗汉或已入阿罗汉道者'。
大王,通过共同生活可以了解一个人的戒行。而且需要长时间,不是短暂的;需要注意,不是不注意;需要有智慧,不是愚钝。大王,通过交往可以了解一个人的清净。而且需要长时间,不是短暂的;需要注意,不是不注意;需要有智慧,不是愚钝。大王,通过困难可以了解一个人的力量。而且需要长时间,不是短暂的;需要注意,不是不注意;需要有智慧,不是愚钝。大王,通过讨论可以了解一个人的智慧。而且需要长时间,不是短暂的;需要注意,不是不注意;需要有智慧,不是愚钝。"
"世尊,真是稀有!世尊,真是未曾有!世尊说得太好了:'大王,你是在家人,享受欲乐,住在妻儿拥挤的房子里,享用迦尸檀香,佩戴花鬘香料,接受金银,很难判断这些人是阿罗汉或已入阿罗汉道者。'大王,通过共同生活可以了解一个人的戒行。而且需要长时间,不是短暂的;需要注意,不是不注意;需要有智慧,不是愚钝。大王,通过交往可以了解一个人的清净。而且需要长时间,不是短暂的;需要注意,不是不注意;需要有智慧,不是愚钝。大王,通过困难可以了解一个人的力量。而且需要长时间,不是短暂的;需要注意,不是不注意;需要有智慧,不是愚钝。大王,通过讨论可以了解一个人的智慧。而且需要长时间,不是短暂的;需要注意,不是不注意;需要有智慧,不是愚钝。
世尊,这些人是我的密探,他们侦察国土后回来。他们先侦察,我后确认。现在,世尊,他们将洗去尘垢,好好沐浴,涂抹香料,修剪须发,穿上白衣,享受五种欲乐。"
于是世尊知此义,即时说此偈:
"不以外表容貌知人,
不可轻信短暂所见;
以善自制为标记,
不自制者游此世间。
如陶土耳环假冒,
如铜半钱镀金装饰;
有人隐藏真面目,
内不清净外美观。"
2. 五王经

123. Sāvatthinidānaṃ . Tena kho pana samayena pañcannaṃ rājūnaṃ pasenadipamukhānaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādi – ‘‘kiṃ nu kho kāmānaṃ agga’’nti? Tatrekacce [tatreke (sī. pī.)] evamāhaṃsu – ‘‘rūpā kāmānaṃ agga’’nti. Ekacce evamāhaṃsu – ‘‘saddā kāmānaṃ agga’’nti. Ekacce evamāhaṃsu – ‘‘gandhā kāmānaṃ agga’’nti. Ekacce evamāhaṃsu – ‘‘rasā kāmānaṃ agga’’nti. Ekacce evamāhaṃsu – ‘‘phoṭṭhabbā kāmānaṃ agga’’nti. Yato kho te rājāno nāsakkhiṃsu aññamaññaṃ saññāpetuṃ.

Atha kho rājā pasenadi kosalo te rājāno etadavoca – ‘‘āyāma, mārisā, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavantaṃ etamatthaṃ paṭipucchissāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti [dhāreyyāmāti (sī. syā. kaṃ. pī.)]. ‘‘Evaṃ, mārisā’’ti kho te rājāno rañño pasenadissa kosalassa paccassosuṃ.

Atha kho te pañca rājāno pasenadipamukhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘idha, bhante, amhākaṃ pañcannaṃ rājūnaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādi – ‘kiṃ nu kho kāmānaṃ agga’nti? Ekacce evamāhaṃsu – ‘rūpā kāmānaṃ agga’nti. Ekacce evamāhaṃsu – ‘saddā kāmānaṃ agga’nti. Ekacce evamāhaṃsu – ‘gandhā kāmānaṃ agga’nti. Ekacce evamāhaṃsu – ‘rasā kāmānaṃ agga’nti. Ekacce evamāhaṃsu – ‘phoṭṭhabbā kāmānaṃ agga’nti. Kiṃ nu kho, bhante, kāmānaṃ agga’’nti?

‘‘Manāpapariyantaṃ khvāhaṃ, mahārāja, pañcasu kāmaguṇesu agganti vadāmi. Teva [te ca (sī. pī. ka.), ye ca (syā. kaṃ.)], mahārāja, rūpā ekaccassa manāpā honti, teva [te ca (sī. pī. ka.)] rūpā ekaccassa amanāpā honti. Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo, so tehi rūpehi aññaṃ rūpaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa rūpā paramā honti. Te tassa rūpā anuttarā honti.

‘‘Teva , mahārāja, saddā ekaccassa manāpā honti, teva saddā ekaccassa amanāpā honti. Yehi ca yo saddehi attamano hoti paripuṇṇasaṅkappo, so tehi saddehi aññaṃ saddaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa saddā paramā honti. Te tassa saddā anuttarā honti.

‘‘Teva, mahārāja, gandhā ekaccassa manāpā honti, teva gandhā ekaccassa amanāpā honti. Yehi ca yo gandhehi attamano hoti paripuṇṇasaṅkappo, so tehi gandhehi aññaṃ gandhaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa gandhā paramā honti. Te tassa gandhā anuttarā honti.

‘‘Teva, mahārāja, rasā ekaccassa manāpā honti, teva rasā ekaccassa amanāpā honti. Yehi ca yo rasehi attamano hoti paripuṇṇasaṅkappo, so tehi rasehi aññaṃ rasaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa rasā paramā honti. Te tassa rasā anuttarā honti.

‘‘Teva, mahārāja, phoṭṭhabbā ekaccassa manāpā honti, teva phoṭṭhabbā ekaccassa amanāpā honti. Yehi ca yo phoṭṭhabbehi attamano hoti paripuṇṇasaṅkappo, so tehi phoṭṭhabbehi aññaṃ phoṭṭhabbaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa phoṭṭhabbā paramā honti. Te tassa phoṭṭhabbā anuttarā hontī’’ti.

Tena kho pana samayena candanaṅgaliko upāsako tassaṃ parisāyaṃ nisinno hoti. Atha kho candanaṅgaliko upāsako uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā’’ti. ‘‘Paṭibhātu taṃ candanaṅgalikā’’ti bhagavā avoca.

Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi –

‘‘Padumaṃ yathā kokanadaṃ sugandhaṃ,

Pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ,

Tapantamādiccamivantalikkhe’’ti.

Atha kho te pañca rājāno candanaṅgalikaṃ upāsakaṃ pañcahi uttarāsaṅgehi acchādesuṃ. Atha kho candanaṅgaliko upāsako tehi pañcahi uttarāsaṅgehi bhagavantaṃ acchādesīti.

3. Doṇapākasuttaṃ



123. 这是舍卫城的因缘。当时,以波斯匿为首的五位国王正享受着五种欲乐,他们之间产生了这样的讨论:"什么是欲乐中最高的?"有些人说:"色是欲乐中最高的。"有些人说:"声是欲乐中最高的。"有些人说:"香是欲乐中最高的。"有些人说:"味是欲乐中最高的。"有些人说:"触是欲乐中最高的。"这些国王无法说服彼此。
于是拘萨罗国王波斯匿对那些国王如是说:"朋友们,我们去见世尊吧;去后我们问世尊这个问题。世尊如何回答,我们就如何记住。""好的,朋友。"那些国王回答拘萨罗国王波斯匿。
然后,以波斯匿为首的五位国王往诣世尊处。诣已,礼敬世尊,坐于一旁。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,我们五位国王正享受着五种欲乐,我们之间产生了这样的讨论:'什么是欲乐中最高的?'有些人说:'色是欲乐中最高的。'有些人说:'声是欲乐中最高的。'有些人说:'香是欲乐中最高的。'有些人说:'味是欲乐中最高的。'有些人说:'触是欲乐中最高的。'世尊,什么是欲乐中最高的?"
"大王,我说五种欲乐中以令人满意为最高。大王,同样的色对某些人是令人满意的,对某些人是不令人满意的。如果有人对某些色感到满意,愿望已满,他不会再追求其他更高或更好的色。那些色对他来说是最高的,是无上的。
大王,同样的声对某些人是令人满意的,对某些人是不令人满意的。如果有人对某些声感到满意,愿望已满,他不会再追求其他更高或更好的声。那些声对他来说是最高的,是无上的。
大王,同样的香对某些人是令人满意的,对某些人是不令人满意的。如果有人对某些香感到满意,愿望已满,他不会再追求其他更高或更好的香。那些香对他来说是最高的,是无上的。
大王,同样的味对某些人是令人满意的,对某些人是不令人满意的。如果有人对某些味感到满意,愿望已满,他不会再追求其他更高或更好的味。那些味对他来说是最高的,是无上的。
大王,同样的触对某些人是令人满意的,对某些人是不令人满意的。如果有人对某些触感到满意,愿望已满,他不会再追求其他更高或更好的触。那些触对他来说是最高的,是无上的。"
当时,优婆塞旃檀伽利迦坐在那群众中。于是优婆塞旃檀伽利迦从座位上起身,整理上衣,向世尊合掌,对世尊如是说:"世尊,我有所领悟。善逝,我有所领悟。""旃檀伽利迦,请说出你的领悟。"世尊如是说。
于是优婆塞旃檀伽利迦当着世尊的面用适当的偈颂赞叹:
"如香红莲花盛开,
清晨芬芳未消散;
看那发光的佛陀,
如太阳照耀天空。"
然后,那五位国王用五件上衣覆盖优婆塞旃檀伽利迦。优婆塞旃檀伽利迦用那五件上衣覆盖世尊。
3. 一斗饭经

124. Sāvatthinidānaṃ. Tena kho pana samayena rājā pasenadi kosalo doṇapākakuraṃ [doṇapākasudaṃ (sī.), doṇapākaṃ sudaṃ (pī.)] bhuñjati. Atha kho rājā pasenadi kosalo bhuttāvī mahassāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhuttāviṃ mahassāsiṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

‘‘Manujassa sadā satīmato,

Mattaṃ jānato laddhabhojane;

Tanukassa [tanu tassa (sī. pī.)] bhavanti vedanā,

Saṇikaṃ jīrati āyupālaya’’nti.

Tena kho pana samayena sudassano māṇavo rañño pasenadissa kosalassa piṭṭhito ṭhito hoti. Atha kho rājā pasenadi kosalo sudassanaṃ māṇavaṃ āmantesi – ‘‘ehi tvaṃ, tāta sudassana, bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā mama bhattābhihāre (bhattābhihāre) [( ) sī. syā. kaṃ. pī. potthakesu natthi] bhāsa. Ahañca te devasikaṃ kahāpaṇasataṃ (kahāpaṇasataṃ) [( ) sī. syā. kaṃ. potthakesu natthi] niccaṃ bhikkhaṃ pavattayissāmī’’ti. ‘‘Evaṃ devā’’ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṃ bhāsati –

‘‘Manujassa sadā satīmato,

Mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā,

Saṇikaṃ jīrati āyupālaya’’nti.

Atha kho rājā pasenadi kosalo anupubbena nāḷikodanaparamatāya [nāḷikodanamattāya (ka.)] saṇṭhāsi. Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – ‘‘ubhayena vata maṃ so bhagavā atthena anukampi – diṭṭhadhammikena ceva atthena samparāyikena cā’’ti.

4. Paṭhamasaṅgāmasuttaṃ

125. Sāvatthinidānaṃ. Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi. Assosi kho rājā pasenadi kosalo – ‘‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī’’ti. Atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi. Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ. Tasmiṃ kho pana saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṃ pasenadiṃ kosalaṃ parājesi. Parājito ca rājā pasenadi kosalo sakameva [saṅgāmā (ka.)] rājadhāniṃ sāvatthiṃ paccuyyāsi [pāyāsi (sī. pī.)].

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi. Assosi kho, bhante, rājā pasenadi kosalo – ‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī’ti. Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi. Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ. Tasmiṃ kho pana, bhante, saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṃ pasenadiṃ kosalaṃ parājesi. Parājito ca, bhante, rājā pasenadi kosalo sakameva rājadhāniṃ sāvatthiṃ paccuyyāsī’’ti.

‘‘Rājā, bhikkhave, māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko; rājā ca kho, bhikkhave, pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Ajjeva [ajjatañca (sī. pī.), ajjevaṃ (syā. kaṃ.)], bhikkhave , rājā pasenadi kosalo imaṃ rattiṃ dukkhaṃ seti parājito’’ti. Idamavoca…pe…

‘‘Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;

Upasanto sukhaṃ seti, hitvā jayaparājaya’’nti.

5. Dutiyasaṅgāmasuttaṃ



124. 这是舍卫城的因缘。当时,拘萨罗国王波斯匿吃了一斗饭。吃完后,拘萨罗国王波斯匿呼吸沉重,往诣世尊处。诣已,礼敬世尊,坐于一旁。
世尊知道拘萨罗国王波斯匿吃完后呼吸沉重,即时说此偈:
"人若常保正念,
知食量适可度;
痛苦自然减少,
慢慢消化延寿。"
当时,青年须达舍那站在拘萨罗国王波斯匿身后。拘萨罗国王波斯匿对青年须达舍那说:"来吧,亲爱的须达舍那,你从世尊那里学会这首偈颂,在我进餐时诵读。我每天会给你一百钱作为固定的布施。""是,陛下。"青年须达舍那回答拘萨罗国王波斯匿,从世尊那里学会这首偈颂,在拘萨罗国王波斯匿进餐时诵读:
"人若常保正念,
知食量适可度;
痛苦自然减少,
慢慢消化延寿。"
于是拘萨罗国王波斯匿逐渐减少到只吃一那利迦的饭量。后来,拘萨罗国王波斯匿身体变得苗条,用手抚摸身体时,说出这句感叹:"世尊真是从两方面关怀我 - 现世利益和来世利益。"
4. 第一战争经
125. 这是舍卫城的因缘。当时,摩揭陀国王阿阇世韦提希子集结四军,向拘萨罗国王波斯匿进军,到达迦尸。拘萨罗国王波斯匿听说:"摩揭陀国王阿阇世韦提希子集结四军向我进军,到达迦尸。"于是拘萨罗国王波斯匿也集结四军,迎战摩揭陀国王阿阇世韦提希子,到达迦尸。然后摩揭陀国王阿阇世韦提希子和拘萨罗国王波斯匿交战。在那场战争中,摩揭陀国王阿阇世韦提希子战胜了拘萨罗国王波斯匿。战败的拘萨罗国王波斯匿退回自己的都城舍卫城。
当时,众多比丘在上午穿好衣服,拿着钵和衣进入舍卫城乞食。在舍卫城乞食后,饭后返回,往诣世尊处。诣已,礼敬世尊,坐于一旁。坐于一旁的那些比丘对世尊如是说:
"世尊,这里摩揭陀国王阿阇世韦提希子集结四军,向拘萨罗国王波斯匿进军,到达迦尸。世尊,拘萨罗国王波斯匿听说:'摩揭陀国王阿阇世韦提希子集结四军向我进军,到达迦尸。'世尊,于是拘萨罗国王波斯匿也集结四军,迎战摩揭陀国王阿阇世韦提希子,到达迦尸。世尊,然后摩揭陀国王阿阇世韦提希子和拘萨罗国王波斯匿交战。世尊,在那场战争中,摩揭陀国王阿阇世韦提希子战胜了拘萨罗国王波斯匿。世尊,战败的拘萨罗国王波斯匿退回自己的都城舍卫城。"
"比丘们,摩揭陀国王阿阇世韦提希子有恶友、恶伴、恶同伴;比丘们,拘萨罗国王波斯匿有善友、善伴、善同伴。比丘们,今天晚上,战败的拘萨罗国王波斯匿将痛苦地睡眠。"世尊如是说...
"胜利生怨恨,败者痛苦眠;
舍弃胜与败,平静安乐眠。"
5. 第二战争经

126.[ettha ‘‘atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ abbhuyyāsī’’ti ādinā pāṭhena bhavitabbaṃ. aṭṭhakathāyaṃ hi ‘‘abbhuyyāsīti parājaye garahappatto…pe… vuttajayakāraṇaṃ sutvā abhiuyyāsī’’ti vuttaṃ] Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi. Assosi kho rājā pasenadi kosalo – ‘‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī’’ti. Atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi. Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ. Tasmiṃ kho pana saṅgāme rājā pasenadi kosalo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ parājesi, jīvaggāhañca naṃ aggahesi. Atha kho rañño pasenadissa kosalassa etadahosi – ‘‘kiñcāpi kho myāyaṃ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti. Yaṃnūnāhaṃ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajjeyya’’nti [ossajjeyyanti (sī. syā. kaṃ. pī.)].

Atha kho rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajji [ossaji (sī.), ossajji (syā. kaṃ. pī.)].

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

‘‘Idha , bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi. Assosi kho, bhante, rājā pasenadi kosalo – ‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī’ti. Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi. Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ. Tasmiṃ kho pana, bhante, saṅgāme rājā pasenadi kosalo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ parājesi, jīvaggāhañca naṃ aggahesi. Atha kho, bhante, rañño pasenadissa kosalassa etadahosi – ‘kiñcāpi kho myāyaṃ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti. Yaṃnūnāhaṃ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ sabbaṃ rathakāyaṃ sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajjeyya’’’nti.

‘‘Atha kho, bhante, rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajjī’’ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

‘‘Vilumpateva puriso, yāvassa upakappati;

Yadā caññe vilumpanti, so vilutto viluppati [vilumpati (sī. pī. ka.)].

‘‘Ṭhānañhi maññati bālo, yāva pāpaṃ na paccati;

Yadā ca paccati pāpaṃ, atha dukkhaṃ nigacchati.

‘‘Hantā labhati [labhati hantā (sī. syā. kaṃ.)] hantāraṃ, jetāraṃ labhate jayaṃ;

Akkosako ca akkosaṃ, rosetārañca rosako;

Atha kammavivaṭṭena, so vilutto viluppatī’’ti.

6. Mallikāsuttaṃ



126. 然后摩揭陀国王阿阇世韦提希子集结四军,向拘萨罗国王波斯匿进军,到达迦尸。拘萨罗国王波斯匿听说:"摩揭陀国王阿阇世韦提希子集结四军向我进军,到达迦尸。"于是拘萨罗国王波斯匿也集结四军,迎战摩揭陀国王阿阇世韦提希子,到达迦尸。然后摩揭陀国王阿阇世韦提希子和拘萨罗国王波斯匿交战。在那场战争中,拘萨罗国王波斯匿战胜了摩揭陀国王阿阇世韦提希子,并活捉了他。于是拘萨罗国王波斯匿想:"虽然这个摩揭陀国王阿阇世韦提希子对我这个无害之人做了有害的事,但他毕竟是我的外甥。我何不没收摩揭陀国王阿阇世韦提希子的所有象兵、马兵、车兵、步兵,然后放他一条生路呢?"
于是拘萨罗国王波斯匿没收了摩揭陀国王阿阇世韦提希子的所有象兵、马兵、车兵、步兵,然后放他一条生路。
当时,众多比丘在上午穿好衣服,拿着钵和衣进入舍卫城乞食。在舍卫城乞食后,饭后返回,往诣世尊处。诣已,礼敬世尊,坐于一旁。坐于一旁的那些比丘对世尊如是说:
"世尊,这里摩揭陀国王阿阇世韦提希子集结四军,向拘萨罗国王波斯匿进军,到达迦尸。世尊,拘萨罗国王波斯匿听说:'摩揭陀国王阿阇世韦提希子集结四军向我进军,到达迦尸。'世尊,于是拘萨罗国王波斯匿也集结四军,迎战摩揭陀国王阿阇世韦提希子,到达迦尸。世尊,然后摩揭陀国王阿阇世韦提希子和拘萨罗国王波斯匿交战。世尊,在那场战争中,拘萨罗国王波斯匿战胜了摩揭陀国王阿阇世韦提希子,并活捉了他。世尊,于是拘萨罗国王波斯匿想:'虽然这个摩揭陀国王阿阇世韦提希子对我这个无害之人做了有害的事,但他毕竟是我的外甥。我何不没收摩揭陀国王阿阇世韦提希子的所有象兵、马兵、车兵、步兵,然后放他一条生路呢?'
世尊,于是拘萨罗国王波斯匿没收了摩揭陀国王阿阇世韦提希子的所有象兵、马兵、车兵、步兵,然后放他一条生路。"于是世尊知此义,即时说此偈:
"人掠夺他人,只要对己有利;
当他人掠夺他,他被掠夺也掠夺。
愚者以为安稳,恶业尚未成熟;
当恶业成熟时,他就遭遇痛苦。
杀者遇到杀者,胜者遇到胜者;
骂者遇到骂者,怒者遇到怒者;
业报轮回中,他被掠夺也掠夺。"
6. 末利经

127. Sāvatthinidānaṃ . Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake ārocesi – ‘‘mallikā, deva, devī dhītaraṃ vijātā’’ti. Evaṃ vutte, rājā pasenadi kosalo anattamano ahosi.

Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ anattamanataṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

‘‘Itthīpi hi ekacciyā, seyyā posa janādhipa;

Medhāvinī sīlavatī, sassudevā patibbatā.

‘‘Tassā yo jāyati poso, sūro hoti disampati;

Tādisā subhagiyā [subhariyāputto (ka.)] putto, rajjampi anusāsatī’’ti.

7. Appamādasuttaṃ

128. Sāvatthinidānaṃ . Ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā’’ti?

‘‘Atthi kho, mahārāja, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā’’ti.

‘‘Katamo pana, bhante, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā’’ti?

‘‘Appamādo kho, mahārāja, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcāti. Seyyathāpi, mahārāja, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.)] pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati – yadidaṃ mahantattena; evameva kho, mahārāja, appamādo eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā’’ti. Idamavoca…pe…

‘‘Āyuṃ arogiyaṃ vaṇṇaṃ, saggaṃ uccākulīnataṃ;

Ratiyo patthayantena, uḷārā aparāparā.

‘‘Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

Appamatto ubho atthe, adhiggaṇhāti paṇḍito.

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti.

8. Kalyāṇamittasuttaṃ



127. 这是舍卫城的因缘。当时,拘萨罗国王波斯匿往诣世尊处。诣已,礼敬世尊,坐于一旁。这时,一个人往诣拘萨罗国王波斯匿处。诣已,在拘萨罗国王波斯匿耳边报告说:"陛下,王后末利夫人生了一个女儿。"听到这话,拘萨罗国王波斯匿不高兴。
世尊知道拘萨罗国王波斯匿不高兴,即时说此偈:
"统治者啊,有些女人,
比男人更优秀;
有智慧有戒德,
孝敬婆婆忠于夫。
她所生的儿子,
可能成为英雄国王;
这样贤妻的儿子,
甚至可以统治国家。"
7. 不放逸经
128. 这是舍卫城的因缘。坐于一旁。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,有没有一法能同时成就两种利益 - 现世利益和来世利益?"
"大王,有一法能同时成就两种利益 - 现世利益和来世利益。"
"世尊,是哪一法能同时成就两种利益 - 现世利益和来世利益?"
"大王,不放逸是能同时成就两种利益 - 现世利益和来世利益的一法。大王,就像所有陆地动物的足迹都包含在象足迹中,象足迹被称为最大;同样,大王,不放逸是能同时成就两种利益 - 现世利益和来世利益的一法。"世尊如是说...
"长寿健康美貌,
生天高贵家庭,
不断追求快乐,
越来越高尚的人。
智者赞叹不放逸,
行善积福的人;
不放逸的智者,
成就两种利益。
现世利益来世利益,
通达利益的智者,
被称为真正的智者。"
8. 善友经

129. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘idha mayhaṃ , bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’’’ti.

‘‘Evametaṃ, mahārāja, evametaṃ, mahārāja! Svākkhāto , mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.

‘‘Ekamidāhaṃ, mahārāja, samayaṃ sakkesu viharāmi nagarakaṃ nāma sakyānaṃ nigamo. Atha kho, mahārāja, ānando bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, mahārāja, ānando bhikkhu maṃ etadavoca – ‘upaḍḍhamidaṃ, bhante, brahmacariyassa – yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’’ti.

‘‘Evaṃ vuttāhaṃ, mahārāja, ānandaṃ bhikkhuṃ etadavocaṃ – ‘mā hevaṃ, ānanda, mā hevaṃ, ānanda! Sakalameva hidaṃ, ānanda, brahmacariyaṃ – yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati’’’.

‘‘Kathañca, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, sammāsaṅkappaṃ bhāveti…pe… sammāvācaṃ bhāveti…pe… sammākammantaṃ bhāveti…pe… sammāājīvaṃ bhāveti…pe… sammāvāyāmaṃ bhāveti…pe… sammāsatiṃ bhāveti…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti. Tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ – yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti.

‘‘Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ – yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti.

‘‘Tasmātiha te, mahārāja, evaṃ sikkhitabbaṃ – ‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti. Evañhi te , mahārāja, sikkhitabbaṃ.

‘‘Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṃ eko dhammo upanissāya vihātabbo – appamādo kusalesu dhammesu.

‘‘Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, itthāgārassa anuyantassa evaṃ bhavissati – ‘rājā kho appamatto viharati, appamādaṃ upanissāya. Handa, mayampi appamattā viharāma, appamādaṃ upanissāyā’’’ti.

‘‘Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, khattiyānampi anuyantānaṃ evaṃ bhavissati – ‘rājā kho appamatto viharati appamādaṃ upanissāya. Handa, mayampi appamattā viharāma, appamādaṃ upanissāyā’’’ti.

‘‘Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, balakāyassapi evaṃ bhavissati – ‘rājā kho appamatto viharati appamādaṃ upanissāya. Handa, mayampi appamattā viharāma, appamādaṃ upanissāyā’’’ti.


129. 这是舍卫城的因缘。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,我独处静坐时,心中生起这样的想法:'世尊善说法,但那是对有善友、善伴、善同伴的人,不是对有恶友、恶伴、恶同伴的人。'"
"大王,正是如此,正是如此!大王,我善说法,但那是对有善友、善伴、善同伴的人,不是对有恶友、恶伴、恶同伴的人。
大王,有一次我住在释迦族的一个名叫那伽拉卡的村庄。大王,当时比丘阿难往诣我处。诣已,礼敬我,坐于一旁。大王,坐于一旁的比丘阿难对我如是说:'世尊,这是梵行的一半 - 即善友、善伴、善同伴。'
大王,我听了这话,对比丘阿难如是说:'阿难,不要这样说,不要这样说!阿难,这是整个梵行 - 即善友、善伴、善同伴。阿难,有善友、善伴、善同伴的比丘,可望修习八支圣道,多修八支圣道。'
阿难,有善友、善伴、善同伴的比丘如何修习八支圣道,多修八支圣道?阿难,在此,比丘修习正见,依止远离、依止离欲、依止灭、向于舍;修习正思惟...修习正语...修习正业...修习正命...修习正精进...修习正念...修习正定,依止远离、依止离欲、依止灭、向于舍。阿难,有善友、善伴、善同伴的比丘就是这样修习八支圣道,多修八支圣道。阿难,由此也可以了解,这整个梵行就是善友、善伴、善同伴。
阿难,因为依靠我这个善友,有生法的众生从生中解脱,有老法的众生从老中解脱,有病法的众生从病中解脱,有死法的众生从死中解脱,有忧悲苦恼法的众生从忧悲苦恼中解脱。阿难,由此也可以了解,这整个梵行就是善友、善伴、善同伴。
因此,大王,你应当这样学:'我将成为有善友、善伴、善同伴的人。'大王,你应当这样学。
大王,你有善友、善伴、善同伴,应当依靠这一法而住 - 对善法不放逸。
大王,如果你住于不放逸,依靠不放逸,你的后宫会这样想:'国王住于不放逸,依靠不放逸。来吧,我们也住于不放逸,依靠不放逸。'
大王,如果你住于不放逸,依靠不放逸,你的臣属也会这样想:'国王住于不放逸,依靠不放逸。来吧,我们也住于不放逸,依靠不放逸。'
大王,如果你住于不放逸,依靠不放逸,你的军队也会这样想:'国王住于不放逸,依靠不放逸。来吧,我们也住于不放逸,依靠不放逸。'


‘‘Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, negamajānapadassapi evaṃ bhavissati – ‘rājā kho appamatto viharati, appamādaṃ upanissāya. Handa, mayampi appamattā viharāma, appamādaṃ upanissāyā’’’ti?

‘‘Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, attāpi gutto rakkhito bhavissati – itthāgārampi guttaṃ rakkhitaṃ bhavissati, kosakoṭṭhāgārampi guttaṃ rakkhitaṃ bhavissatī’’ti. Idamavoca…pe…

‘‘Bhoge patthayamānena, uḷāre aparāpare;

Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā.

‘‘Appamatto ubho atthe, adhiggaṇhāti paṇḍito;

Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti.

9. Paṭhamaaputtakasuttaṃ



"大王,如果你住于不放逸,依靠不放逸,城市和乡村的人民也会这样想:'国王住于不放逸,依靠不放逸。来吧,我们也住于不放逸,依靠不放逸。'
大王,如果你住于不放逸,依靠不放逸,你自己也会受到保护和守护,你的后宫也会受到保护和守护,你的国库也会受到保护和守护。"世尊如是说...
"追求越来越高尚的财富,
智者赞叹不放逸,
行善积福的人。
不放逸的智者,
成就两种利益;
现世利益来世利益,
通达利益的智者,
被称为真正的智者。"
9. 第一无子经


130. Sāvatthinidānaṃ. Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – ‘‘handa, kuto nu tvaṃ, mahārāja, āgacchasi divā divassā’’ti?

‘‘Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato. Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi. Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa ! Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi – kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ. Evarūpo vatthabhogo ahosi – sāṇaṃ dhāreti tipakkhavasanaṃ. Evarūpo yānabhogo ahosi – jajjararathakena yāti paṇṇachattakena dhāriyamānenā’’ti.

‘‘Evametaṃ, mahārāja, evametaṃ, mahārāja! Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā aparibhuñjiyamāne [aparibhuñjamāno (sabbattha)] rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. Evaṃsa te [evaṃ sante (sī. pī.)], mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.

‘‘Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Taṃ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṃ vā kareyya. Evañhi taṃ, mahārāja, udakaṃ sammā aparibhuñjiyamānaṃ [aparibhuñjamānaṃ (syā. kaṃ.)] parikkhayaṃ gaccheyya , no paribhogaṃ. Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. Evaṃsa te [evaṃ sante (sī. pī.)], mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.

‘‘Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti , na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayaṃ.

‘‘Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Tañca udakaṃ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya. Evañhi taṃ, mahārāja, udakaṃ sammā paribhuñjiyamānaṃ paribhogaṃ gaccheyya, no parikkhayaṃ. Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhaya’’nti.

‘‘Amanussaṭṭhāne udakaṃva sītaṃ,

Tadapeyyamānaṃ parisosameti;

Evaṃ dhanaṃ kāpuriso labhitvā,

Nevattanā bhuñjati no dadāti.


130. 这是舍卫城的因缘。当时,拘萨罗国王波斯匿在白天往诣世尊处。诣已,礼敬世尊,坐于一旁。世尊对坐于一旁的拘萨罗国王波斯匿如是说:"大王,你这个时候从哪里来?"
"世尊,舍卫城的一位长者去世了。我把他无子的财产运到王宫后来这里。世尊,仅黄金就有八千万,更不用说白银了!世尊,但是那位长者的饮食是这样的 - 他吃的是发霉的米饭,配上酸粥。他的衣着是这样的 - 他穿的是粗麻布,三层缝补的衣服。他的交通工具是这样的 - 他乘坐的是破旧的车,上面撑着树叶做的伞。"
"大王,正是如此,正是如此!大王,不善人获得巨大财富后,既不使自己快乐满足,也不使父母快乐满足,不使妻子儿女快乐满足,不使奴仆雇工快乐满足,不使朋友同事快乐满足,也不在沙门婆罗门中建立能带来天界、快乐果报、导向天界的上升供养。大王,他的那些财富没有被正确使用,就会被国王夺走,或被盗贼抢走,或被火烧毁,或被水冲走,或被不喜欢的继承人夺走。大王,这样,那些财富没有被正确使用,就会耗尽,而不是被享用。
大王,就像在无人居住的地方有一个清澈、凉爽、甜美、清净、容易进入、令人愉悦的池塘。人们既不取用它,也不饮用它,也不在里面洗浴,也不按需要使用它。大王,这样,那水没有被正确使用,就会干涸,而不是被享用。同样,大王,不善人获得巨大财富后,既不使自己快乐满足,也不使父母快乐满足,不使妻子儿女快乐满足,不使奴仆雇工快乐满足,不使朋友同事快乐满足,也不在沙门婆罗门中建立能带来天界、快乐果报、导向天界的上升供养。大王,他的那些财富没有被正确使用,就会被国王夺走,或被盗贼抢走,或被火烧毁,或被水冲走,或被不喜欢的继承人夺走。大王,这样,那些财富没有被正确使用,就会耗尽,而不是被享用。
但是大王,善人获得巨大财富后,会使自己快乐满足,使父母快乐满足,使妻子儿女快乐满足,使奴仆雇工快乐满足,使朋友同事快乐满足,也在沙门婆罗门中建立能带来天界、快乐果报、导向天界的上升供养。大王,他的那些财富被正确使用,就不会被国王夺走,不会被盗贼抢走,不会被火烧毁,不会被水冲走,不会被不喜欢的继承人夺走。大王,这样,那些财富被正确使用,就会被享用,而不会耗尽。
大王,就像在村庄或城镇附近有一个清澈、凉爽、甜美、清净、容易进入、令人愉悦的池塘。人们会取用它,饮用它,在里面洗浴,按需要使用它。大王,这样,那水被正确使用,就会被享用,而不会干涸。同样,大王,善人获得巨大财富后,会使自己快乐满足,使父母快乐满足,使妻子儿女快乐满足,使奴仆雇工快乐满足,使朋友同事快乐满足,也在沙门婆罗门中建立能带来天界、快乐果报、导向天界的上升供养。大王,他的那些财富被正确使用,就不会被国王夺走,不会被盗贼抢走,不会被火烧毁,不会被水冲走,不会被不喜欢的继承人夺走。大王,这样,那些财富被正确使用,就会被享用,而不会耗尽。"
"无人之地的凉水,
无人饮用就干涸;
恶人获得财富时,
不自享用不布施。


Dhīro ca viññū adhigamma bhoge,

So bhuñjati kiccakaro ca hoti;

So ñātisaṅghaṃ nisabho bharitvā,

Anindito saggamupeti ṭhāna’’nti.

10. Dutiyaaputtakasuttaṃ

131. Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – ‘‘handa, kuto nu tvaṃ, mahārāja, āgacchasi divā divassā’’ti?

‘‘Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato. Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi. Sataṃ, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa! Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi – kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ. Evarūpo vatthabhogo ahosi – sāṇaṃ dhāreti tipakkhavasanaṃ . Evarūpo yānabhogo ahosi – jajjararathakena yāti paṇṇachattakena dhāriyamānenā’’ti.

‘‘Evametaṃ, mahārāja, evametaṃ, mahārāja! Bhūtapubbaṃ so, mahārāja, seṭṭhi gahapati taggarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesi. ‘Detha samaṇassa piṇḍa’nti vatvā uṭṭhāyāsanā pakkāmi. Datvā ca pana pacchā vippaṭisārī ahosi – ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu’nti. Bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi.

‘‘Yaṃ kho so, mahārāja, seṭṭhi gahapati taggarasikhiṃ paccekasambuddhaṃ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapajji. Tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṃ seṭṭhittaṃ kāresi. Yaṃ kho so, mahārāja, seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi – ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu’nti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya cittaṃ namati, nāssuḷārāya yānabhogāya cittaṃ namati, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namati. Yaṃ kho so, mahārāja, seṭṭhi gahapati bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. Tasseva kammassa vipākāvasesena idaṃ sattamaṃ aputtakaṃ sāpateyyaṃ rājakosaṃ paveseti. Tassa kho, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṃ parikkhīṇaṃ, navañca puññaṃ anupacitaṃ. Ajja pana, mahārāja, seṭṭhi gahapati mahāroruve niraye paccatī’’ti . ‘‘Evaṃ, bhante, seṭṭhi gahapati mahāroruvaṃ nirayaṃ upapanno’’ti. ‘‘Evaṃ , mahārāja, seṭṭhi gahapati mahāroruvaṃ nirayaṃ upapanno’’ti. Idamavoca…pe….

‘‘Dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ, pariggahaṃ vāpi yadatthi kiñci;

Dāsā kammakarā pessā, ye cassa anujīvino.

‘‘Sabbaṃ nādāya gantabbaṃ, sabbaṃ nikkhippagāminaṃ [nikkhīpagāminaṃ (syā. kaṃ. ka.)];

Yañca karoti kāyena, vācāya uda cetasā.

‘‘Tañhi tassa sakaṃ hoti, tañca ādāya gacchati;

Tañcassa anugaṃ hoti, chāyāva anapāyinī.

‘‘Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina’’nti.

Dutiyo vaggo.

Tassuddānaṃ –

Jaṭilā pañca rājāno, doṇapākakurena ca;

Saṅgāmena dve vuttāni, mallikā [dhītarā (bahūsu)] dve appamādena ca;

Aputtakena dve vuttā, vaggo tena pavuccatīti.

3. Tatiyavaggo

1. Puggalasuttaṃ



智者获得财富时,
自己享用也行善;
他养护亲族眷属,
无人指责生天界。"
10. 第二无子经
131. 当时,拘萨罗国王波斯匿在白天往诣世尊处。诣已,世尊对坐于一旁的拘萨罗国王波斯匿如是说:"大王,你这个时候从哪里来?"
"世尊,舍卫城的一位长者去世了。我把他无子的财产运到王宫后来这里。世尊,仅黄金就有一亿,更不用说白银了!世尊,但是那位长者的饮食是这样的 - 他吃的是发霉的米饭,配上酸粥。他的衣着是这样的 - 他穿的是粗麻布,三层缝补的衣服。他的交通工具是这样的 - 他乘坐的是破旧的车,上面撑着树叶做的伞。"
"大王,正是如此,正是如此!大王,从前那位长者曾经供养名叫塔嘎拉西奇的辟支佛一顿饭。他说'给这位沙门饭'后就起身离开了。但是施舍后他后悔了,想:'不如让奴仆或雇工吃那顿饭。'而且,他为了财产杀死了兄弟的独子。
大王,那位长者供养塔嘎拉西奇辟支佛一顿饭,由于那个业的果报,他七次投生善趣天界。由于那个业的剩余果报,他在这个舍卫城七次做长者。大王,那位长者施舍后后悔,想:'不如让奴仆或雇工吃那顿饭',由于那个业的果报,他的心不倾向于高贵的饮食,不倾向于高贵的衣服,不倾向于高贵的车乘,不倾向于享受五种高贵的欲乐。大王,那位长者为了财产杀死兄弟的独子,由于那个业的果报,他在地狱中受苦多年、多百年、多千年、多十万年。由于那个业的剩余果报,这是第七次他的无子财产进入国库。大王,那位长者的旧福已尽,新福未积。大王,今天那位长者正在大叫唤地狱中受苦。""世尊,那位长者投生到大叫唤地狱吗?""是的,大王,那位长者投生到大叫唤地狱。"世尊如是说...
"谷物财富银与金,以及一切所拥有,
奴仆雇工和随从,所有依靠他生活。
一切不能带走,一切都要舍弃;
但身语意所造,那才是真正自己的。
那跟随他而去,如影不离形;
所以应行善事,积累来世福;
善业是来世中,众生的依靠。"
第二品完。
其摘要如下:
结发者、五王、一斗饭、
两个战争、末利、两个不放逸、
两个无子,以此称为一品。
3. 第三品
1. 人经

132. Sāvatthinidānaṃ . Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – ‘‘cattārome, mahārāja, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tamotamaparāyano, tamojotiparāyano, jotitamaparāyano, jotijotiparāyano’’.

‘‘Kathañca, mahārāja puggalo tamotamaparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule [veṇakule (sī. syā. kaṃ. pī.)] vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike , yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho [bahvābādho (ka.)] kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Seyyathāpi, mahārāja , puriso andhakārā vā andhakāraṃ gaccheyya, tamā vā tamaṃ gaccheyya, lohitamalā vā lohitamalaṃ gaccheyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo tamotamaparāyano hoti.

‘‘Kathañca, mahārāja, puggalo tamojotiparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

‘‘Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṃ āroheyya, pallaṅkā vā assapiṭṭhiṃ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṃ āroheyya, hatthikkhandhā vā pāsādaṃ āroheyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo tamojotiparāyano hoti.

‘‘Kathañca, mahārāja, puggalo jotitamaparāyano hoti? Idha , mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

‘‘Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṃ oroheyya, hatthikkhandhā vā assapiṭṭhiṃ oroheyya, assapiṭṭhiyā vā pallaṅkaṃ oroheyya, pallaṅkā vā pathaviṃ oroheyya, pathaviyā vā andhakāraṃ paviseyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo jotitamaparāyano hoti.


132. 这是舍卫城的因缘。当时,拘萨罗国王波斯匿往诣世尊处。诣已,礼敬世尊,坐于一旁。世尊对坐于一旁的拘萨罗国王波斯匿如是说:"大王,这个世界上存在四种人。哪四种?从暗到暗者、从暗到明者、从明到暗者、从明到明者。
大王,怎样的人是从暗到暗者?大王,这里有人生在低贱家庭,或旃陀罗家、或竹匠家、或猎人家、或车匠家、或清道夫家,贫穷缺乏饮食,生活艰难,难以获得衣食。他长相丑陋,不好看,矮小,多病,或瞎眼,或跛足,或瘸腿,或半身不遂,得不到饮食、衣服、车乘、花鬘、香料、卧具、住处和灯具。他以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终,投生到恶趣、恶道、堕处、地狱。
大王,就像有人从黑暗走向黑暗,或从阴影走向阴影,或从污秽走向污秽。大王,我说这种人就是这样。大王,这就是从暗到暗者。
大王,怎样的人是从暗到明者?大王,这里有人生在低贱家庭,或旃陀罗家、或竹匠家、或猎人家、或车匠家、或清道夫家,贫穷缺乏饮食,生活艰难,难以获得衣食。他长相丑陋,不好看,矮小,多病,或瞎眼,或跛足,或瘸腿,或半身不遂,得不到饮食、衣服、车乘、花鬘、香料、卧具、住处和灯具。他以身行善行,以语行善行,以意行善行。他以身行善行,以语行善行,以意行善行后,身坏命终,投生到善趣天界。
大王,就像有人从地上登上座椅,从座椅登上马背,从马背登上象背,从象背登上宫殿。大王,我说这种人就是这样。大王,这就是从暗到明者。
大王,怎样的人是从明到暗者?大王,这里有人生在高贵家庭,或刹帝利大族、或婆罗门大族、或居士大族,富有、大财、大富,有丰富的金银,丰富的财物,丰富的财富和谷物。他长相英俊,好看,优雅,具有最高等的美貌,得到饮食、衣服、车乘、花鬘、香料、卧具、住处和灯具。他以身行恶行,以语行恶行,以意行恶行。他以身行恶行,以语行恶行,以意行恶行后,身坏命终,投生到恶趣、恶道、堕处、地狱。
大王,就像有人从宫殿下到象背,从象背下到马背,从马背下到座椅,从座椅下到地上,从地上进入黑暗。大王,我说这种人就是这样。大王,这就是从明到暗者。


‘‘Kathañca, mahārāja, puggalo jotijotiparāyano hoti? Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato , lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

‘‘Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṃ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṃ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṃ saṅkameyya, pāsādā vā pāsādaṃ saṅkameyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo jotijotiparāyano hoti. Ime kho, mahārāja, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Idamavoca…pe…

‘‘Daliddo puriso rāja, assaddho hoti maccharī;

Kadariyo pāpasaṅkappo, micchādiṭṭhi anādaro.

‘‘Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

Akkosati paribhāsati, natthiko hoti rosako.

‘‘Dadamānaṃ nivāreti, yācamānāna bhojanaṃ;

Tādiso puriso rāja, mīyamāno janādhipa;

Upeti nirayaṃ ghoraṃ, tamotamaparāyano.

‘‘Daliddo puriso rāja, saddho hoti amaccharī;

Dadāti seṭṭhasaṅkappo, abyaggamanaso naro.

‘‘Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

Uṭṭhāya abhivādeti, samacariyāya sikkhati.

‘‘Dadamānaṃ na vāreti [na nivāreti (sī.)], yācamānāna bhojanaṃ;

Tādiso puriso rāja, mīyamāno janādhipa;

Upeti tidivaṃ ṭhānaṃ, tamojotiparāyano.

‘‘Aḍḍho ce [aḍḍho ve (pī. ka.)] puriso rāja, assaddho hoti maccharī;

Kadariyo pāpasaṅkappo, micchādiṭṭhi anādaro.

‘‘Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

Akkosati paribhāsati, natthiko hoti rosako.

‘‘Dadamānaṃ nivāreti, yācamānāna bhojanaṃ;

Tādiso puriso rāja, mīyamāno janādhipa;

Upeti nirayaṃ ghoraṃ, jotitamaparāyano.

‘‘Aḍḍho ce puriso rāja, saddho hoti amaccharī;

Dadāti seṭṭhasaṅkappo, abyaggamanaso naro.

‘‘Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

Uṭṭhāya abhivādeti, samacariyāya sikkhati.

‘‘Dadamānaṃ na vāreti, yācamānāna bhojanaṃ;

Tādiso puriso rāja, mīyamāno janādhipa;

Upeti tidivaṃ ṭhānaṃ, jotijotiparāyano’’ti.

2. Ayyikāsuttaṃ



大王,怎样的人是从明到明者?大王,这里有人生在高贵家庭,或刹帝利大族、或婆罗门大族、或居士大族,富有、大财、大富,有丰富的金银,丰富的财物,丰富的财富和谷物。他长相英俊,好看,优雅,具有最高等的美貌,得到饮食、衣服、车乘、花鬘、香料、卧具、住处和灯具。他以身行善行,以语行善行,以意行善行。他以身行善行,以语行善行,以意行善行后,身坏命终,投生到善趣天界。
大王,就像有人从一个座椅移到另一个座椅,从一匹马背移到另一匹马背,从一头象背移到另一头象背,从一座宫殿移到另一座宫殿。大王,我说这种人就是这样。大王,这就是从明到明者。大王,这就是世界上存在的四种人。"世尊如是说...
"国王啊,贫穷的人,无信且吝啬,
悭贪心念恶,邪见不恭敬。
对沙门婆罗门,以及其他乞者,
辱骂并责骂,无信且易怒。
阻止人布施,不给乞者食,
统治者啊,这样的人,死后将会,
投生可怕地狱,从暗走向暗。
国王啊,贫穷的人,有信且不吝,
布施心念善,心无散乱者。
对沙门婆罗门,以及其他乞者,
起身表敬意,学习平等行。
不阻止布施,给予乞者食,
统治者啊,这样的人,死后将会,
投生三十三天,从暗走向明。
国王啊,富有的人,无信且吝啬,
悭贪心念恶,邪见不恭敬。
对沙门婆罗门,以及其他乞者,
辱骂并责骂,无信且易怒。
阻止人布施,不给乞者食,
统治者啊,这样的人,死后将会,
投生可怕地狱,从明走向暗。
国王啊,富有的人,有信且不吝,
布施心念善,心无散乱者。
对沙门婆罗门,以及其他乞者,
起身表敬意,学习平等行。
不阻止布施,给予乞者食,
统治者啊,这样的人,死后将会,
投生三十三天,从明走向明。"
2. 祖母经

133. Sāvatthinidānaṃ . Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – ‘‘handa, kuto nu tvaṃ, mahārāja, āgacchasi divādivassā’’ti?

‘‘Ayyikā me, bhante, kālaṅkatā jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā vīsavassasatikā jātiyā. Ayyikā kho pana me, bhante, piyā hoti manāpā. Hatthiratanena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, hatthiratanampāhaṃ dadeyyaṃ – ‘mā me ayyikā kālamakāsī’ti. Assaratanena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, assaratanampāhaṃ dadeyyaṃ – ‘mā me ayyikā kālamakāsī’ti. Gāmavarena cepāhaṃ bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, gāmavarampāhaṃ dadeyyaṃ – ‘mā me ayyikā kālamakāsī’ti. Janapadapadesena [janapadena (sī. syā. pī.)] cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, janapadapadesampāhaṃ dadeyyaṃ – ‘mā me ayyikā kālamakāsī’ti. ‘Sabbe sattā, mahārāja, maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’ti. ‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvasubhāsitamidaṃ, bhante, bhagavatā – sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’’’ti.

‘‘Evametaṃ, mahārāja, evametaṃ, mahārāja! Sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā. Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṃ anatītāni; evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’’ti. Idamavoca…pe…

‘‘Sabbe sattā marissanti, maraṇantañhi jīvitaṃ;

Yathākammaṃ gamissanti, puññapāpaphalūpagā;

Nirayaṃ pāpakammantā, puññakammā ca suggatiṃ.

‘‘Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina’’nti.

3. Lokasuttaṃ

134. Sāvatthinidānaṃ . Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā’’ti? ‘‘Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Doso kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Moho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā’’ti. Idamavoca…pe…

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.

4. Issattasuttaṃ



133. 这是舍卫城的因缘。世尊对坐于一旁的拘萨罗国王波斯匿如是说:"大王,你这个时候从哪里来?"
"世尊,我的祖母去世了,她年老衰弱,高龄,已到晚年,享年一百二十岁。世尊,我的祖母是我所爱所喜的。世尊,如果我能用宝象换取'我的祖母不死',我会给出宝象 - '我的祖母不要死'。如果我能用宝马换取'我的祖母不死',我会给出宝马 - '我的祖母不要死'。如果我能用上等村庄换取'我的祖母不死',我会给出上等村庄 - '我的祖母不要死'。如果我能用一个地区换取'我的祖母不死',我会给出一个地区 - '我的祖母不要死'。""大王,一切众生都有死法,以死为终,不能超越死亡。""世尊,真是稀有!世尊,真是未曾有!世尊说得多么好啊 - 一切众生都有死法,以死为终,不能超越死亡。"
"大王,正是如此,正是如此!大王,一切众生都有死法,以死为终,不能超越死亡。大王,就像陶工制作的器皿,无论生的还是熟的,都有破碎的性质,以破碎为终,不能超越破碎;同样,大王,一切众生都有死法,以死为终,不能超越死亡。"世尊如是说...
"一切众生都将死,生命以死为终;
随业而往生,善恶业得果;
恶业者入地狱,善业者生善趣。
所以应行善,积累来世福;
善业是来世中,众生的依靠。"
3. 世间经
134. 这是舍卫城的因缘。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,世间有几种法生起时,会导致不利、痛苦、不安乐?""大王,世间有三种法生起时,会导致不利、痛苦、不安乐。哪三种?大王,贪是世间的一种法,生起时会导致不利、痛苦、不安乐。大王,嗔是世间的一种法,生起时会导致不利、痛苦、不安乐。大王,痴是世间的一种法,生起时会导致不利、痛苦、不安乐。大王,这三种世间法生起时,会导致不利、痛苦、不安乐。"世尊如是说...
"贪嗔痴三法,使人心念恶;
从自身而生,如果实伤树。"
4. 射手经

135. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘kattha nu kho, bhante, dānaṃ dātabba’’nti? ‘‘Yattha kho, mahārāja, cittaṃ pasīdatī’’ti. ‘‘Kattha pana, bhante, dinnaṃ mahapphala’’nti? ‘‘Aññaṃ kho etaṃ, mahārāja, kattha dānaṃ dātabbaṃ, aññaṃ panetaṃ kattha dinnaṃ mahapphalanti? Sīlavato kho, mahārāja, dinnaṃ mahapphalaṃ, no tathā dussīle. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā, te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha tyassa yuddhaṃ paccupaṭṭhitaṃ saṅgāmo samupabyūḷho [samūpabbūḷho (sī.), samupabbuḷho (pī.)]. Atha āgaccheyya khattiyakumāro asikkhito akatahattho akatayoggo akatūpāsano bhīru chambhī utrāsī palāyī. Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā’’ti? ‘‘Nāhaṃ, bhante, bhareyyaṃ taṃ purisaṃ, na ca me attho tādisena purisenā’’ti. ‘‘Atha āgaccheyya brāhmaṇakumāro asikkhito…pe… atha āgaccheyya vessakumāro asikkhito…pe… atha āgaccheyya suddakumāro asikkhito…pe… na ca me attho tādisena purisenā’’ti.

‘‘Taṃ kiṃ maññasi, mahārāja, idha tyassa yuddhaṃ paccupaṭṭhitaṃ saṅgāmo samupabyūḷho. Atha āgaccheyya khattiyakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī. Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā’’ti? ‘‘Bhareyyāhaṃ, bhante , taṃ purisaṃ, attho ca me tādisena purisenā’’ti. ‘‘Atha āgaccheyya brāhmaṇakumāro…pe… atha āgaccheyya vessakumāro…pe… atha āgaccheyya suddakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī. Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā’’ti? ‘‘Bhareyyāhaṃ, bhante, taṃ purisaṃ, attho ca me tādisena purisenā’’ti.

‘‘Evameva kho, mahārāja, yasmā kasmā cepi [yasmā cepi (sī. syā. kaṃ. ka.)] kulā agārasmā anagāriyaṃ pabbajito hoti, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato, tasmiṃ dinnaṃ mahapphalaṃ hoti. Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni pahīnāni honti. Katamehi pañcahaṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi pañcahaṅgehi samannāgato hoti. Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphala’’nti. Idamavoca bhagavā…pe… satthā –

‘‘Issattaṃ [issatthaṃ (sī. syā. kaṃ.)] balavīriyañca [balaviriyañca (sī. syā. kaṃ. pī.)], yasmiṃ vijjetha māṇave;

Taṃ yuddhattho bhare rājā, nāsūraṃ jātipaccayā.

‘‘Tatheva khantisoraccaṃ, dhammā yasmiṃ patiṭṭhitā;

Ariyavuttiṃ medhāviṃ, hīnajaccampi pūjaye.

‘‘Kāraye assame ramme, vāsayettha bahussute;

Papañca vivane kayirā, dugge saṅkamanāni ca.

‘‘Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca;

Dadeyya ujubhūtesu, vippasannena cetasā.

‘‘Yathā hi megho thanayaṃ, vijjumālī satakkaku;

Thalaṃ ninnañca pūreti, abhivassaṃ vasundharaṃ.

‘‘Tatheva saddho sutavā, abhisaṅkhacca bhojanaṃ;

Vanibbake tappayati, annapānena paṇḍito.

‘‘Āmodamāno pakireti, detha dethāti bhāsati;

Taṃ hissa gajjitaṃ hoti, devasseva pavassato;

Sā puññadhārā vipulā, dātāraṃ abhivassatī’’ti.

5. Pabbatūpamasuttaṃ



135. 这是舍卫城的因缘。坐于一旁的拘萨罗国王波斯匿对世尊如是说:"世尊,应该在哪里布施?""大王,在哪里心生欢喜。""世尊,在哪里布施会有大果报?""大王,这是两个问题,应该在哪里布施是一个问题,在哪里布施会有大果报是另一个问题。大王,布施给有戒德的人会有大果报,布施给无戒德的人则不然。那么大王,我要反问你这个问题。你觉得如何就如何回答。大王,你怎么认为,如果你这里有一场战争即将开始,军队已经列阵。这时来了一个刹帝利青年,未经训练,手不熟练,不会使用武器,胆小、害怕、恐惧、逃跑。你会雇佣这个人吗?你需要这样的人吗?""世尊,我不会雇佣这个人,我也不需要这样的人。""如果来了一个婆罗门青年,未经训练...如果来了一个吠舍青年,未经训练...如果来了一个首陀罗青年,未经训练...我也不需要这样的人。"
"大王,你怎么认为,如果你这里有一场战争即将开始,军队已经列阵。这时来了一个刹帝利青年,训练有素,手法熟练,善用武器,勇敢、无畏、不怕、不逃跑。你会雇佣这个人吗?你需要这样的人吗?""世尊,我会雇佣这个人,我需要这样的人。""如果来了一个婆罗门青年...如果来了一个吠舍青年...如果来了一个首陀罗青年,训练有素,手法熟练,善用武器,勇敢、无畏、不怕、不逃跑。你会雇佣这个人吗?你需要这样的人吗?""世尊,我会雇佣这个人,我需要这样的人。"
"大王,同样地,无论从哪个种姓出家为无家者,如果他已断除五种过失,具备五种功德,布施给他会有大果报。哪五种过失已断除?欲贪已断除,嗔恚已断除,昏沉睡眠已断除,掉举恶作已断除,疑惑已断除。这五种过失已断除。他具备哪五种功德?他具备无学戒蕴,具备无学定蕴,具备无学慧蕴,具备无学解脱蕴,具备无学解脱知见蕴。他具备这五种功德。这样,布施给已断除五种过失、具备五种功德的人会有大果报。"世尊如是说...导师说:
"射箭和力量勇气,若青年具备,
国王为战争雇佣他,不因出身而雇懦夫。
同样具忍辱柔和,法住于其中,
有圣行有智慧,虽出身卑贱也应尊敬。
应建造美好住处,让多闻者居住,
应在荒野开辟道路,在难处修建桥梁。
食物饮料和衣服,以及卧具住处,
应以清净心布施,给正直的人。
如雷鸣闪电的乌云,有百个山峰,
降雨遍满大地,灌溉高地和低地。
同样有信多闻者,准备好食物,
以食物饮料满足乞者,智者如是做。
欢喜地分发,说'给予给予',
这是他的雷鸣,如天降甘霖;
功德之雨丰沛,降注于施者。"
5. 山喻经

136. Sāvatthinidānaṃ . Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – ‘‘handa, kuto nu tvaṃ, mahārāja, āgacchasi divā divassā’’ti? ‘‘Yāni tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ issariyamadamattānaṃ kāmagedhapariyuṭṭhitānaṃ janapadatthāvariyappattānaṃ mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasantānaṃ rājakaraṇīyāni bhavanti, tesu khvāhaṃ, etarahi ussukkamāpanno’’ti.

‘‘Taṃ kiṃ maññasi, mahārāja, idha te puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya. Tatthaddasaṃ mahantaṃ pabbataṃ abbhasamaṃ sabbe pāṇe nippothento āgacchati. Yaṃ te, mahārāja, karaṇīyaṃ, taṃ karohī’ti. Atha dutiyo puriso āgaccheyya pacchimāya disāya…pe… atha tatiyo puriso āgaccheyya uttarāya disāya…pe… atha catuttho puriso āgaccheyya dakkhiṇāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe mahārāja, jāneyyāsi, ahaṃ āgacchāmi dakkhiṇāya disāya. Tatthaddasaṃ mahantaṃ pabbataṃ abbhasamaṃ sabbe pāṇe nippothento āgacchati. Yaṃ te, mahārāja, karaṇīyaṃ taṃ karohī’ti. Evarūpe te, mahārāja, mahati mahabbhaye samuppanne dāruṇe manussakkhaye [manussakāye (ka.)] dullabhe manussatte kimassa karaṇīya’’nti?

‘‘Evarūpe me, bhante, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyaṃ aññatra dhammacariyāya aññatra samacariyāya aññatra kusalakiriyāya aññatra puññakiriyāyā’’ti?

‘‘Ārocemi kho te, mahārāja, paṭivedemi kho te, mahārāja, adhivattati kho taṃ, mahārāja, jarāmaraṇaṃ. Adhivattamāne ce te, mahārāja, jarāmaraṇe kimassa karaṇīya’’nti? ‘‘Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāya? Yāni tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ issariyamadamattānaṃ kāmagedhapariyuṭṭhitānaṃ janapadatthāvariyappattānaṃ mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasantānaṃ hatthiyuddhāni bhavanti; tesampi, bhante, hatthiyuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Yānipi tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ…pe… ajjhāvasantānaṃ assayuddhāni bhavanti…pe… rathayuddhāni bhavanti …pe… pattiyuddhāni bhavanti; tesampi , bhante, pattiyuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Santi kho pana, bhante, imasmiṃ rājakule mantino mahāmattā, ye pahonti [yesaṃ honti (ka.)] āgate paccatthike mantehi bhedayituṃ. Tesampi, bhante, mantayuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Saṃvijjati kho pana, bhante, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañceva vehāsaṭṭhañca, yena mayaṃ pahoma āgate paccatthike dhanena upalāpetuṃ. Tesampi, bhante, dhanayuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā’’ti?

‘‘Evametaṃ, mahārāja, evametaṃ, mahārāja! Adhivattamāne jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā’’ti? Idamavoca bhagavā…pe… satthā –

‘‘Yathāpi selā vipulā, nabhaṃ āhacca pabbatā;

Samantānupariyāyeyyuṃ, nippothento catuddisā.

‘‘Evaṃ jarā ca maccu ca, adhivattanti pāṇine [pāṇino (sī. syā. kaṃ. pī.)];

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse;

Na kiñci [na kañci (?)] parivajjeti, sabbamevābhimaddati.

‘‘Na tattha hatthīnaṃ bhūmi, na rathānaṃ na pattiyā;

Na cāpi mantayuddhena, sakkā jetuṃ dhanena vā.

‘‘Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Buddhe dhamme ca saṅghe ca, dhīro saddhaṃ nivesaye.

‘‘Yo dhammaṃ cari [dhammacārī (sī. syā. kaṃ. pī.)] kāyena, vācāya uda cetasā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti.

Tatiyo vaggo.


136. 这是舍卫城的因缘。世尊对坐于一旁的拘萨罗国王波斯匿如是说:"大王,你这个时候从哪里来?"
"世尊,那些已灌顶的刹帝利国王,陶醉于权力,被欲望所缠,统治稳固,征服了广大的土地而居住,他们有许多王事要做。我现在正忙于这些事务。"
"大王,你怎么认为,如果有一个可信可靠的人从东方来,对你说:'大王,请知道,我从东方来。我在那里看到一座巨大的山,如云一般,正压碎所有生命而来。大王,你该做什么就做吧。'然后第二个人从西方来...然后第三个人从北方来...然后第四个人从南方来,可信可靠,对你说:'大王,请知道,我从南方来。我在那里看到一座巨大的山,如云一般,正压碎所有生命而来。大王,你该做什么就做吧。'大王,面对这样巨大可怕的危险,人类遭受灾难,人身难得,你该做什么?"
"世尊,面对这样巨大可怕的危险,人类遭受灾难,人身难得,除了修法、修平等、行善、修福,还能做什么呢?"
"大王,我告诉你,我向你宣告,衰老和死亡正向你逼近。大王,当衰老和死亡向你逼近时,你该做什么?"
"世尊,当衰老和死亡向我逼近时,除了修法、修平等、行善、修福,还能做什么呢?世尊,那些已灌顶的刹帝利国王,陶醉于权力,被欲望所缠,统治稳固,征服了广大的土地而居住,他们有象战;世尊,但是当衰老和死亡逼近时,这些象战无能为力,无计可施。世尊,那些已灌顶的刹帝利国王...他们有马战...有车战...有步兵战;世尊,但是当衰老和死亡逼近时,这些步兵战无能为力,无计可施。世尊,在这王宫里有谋士大臣,他们能用计谋击败来犯之敌。世尊,但是当衰老和死亡逼近时,这些谋略战无能为力,无计可施。世尊,在这王宫里有大量的金银,埋在地下和存放在高处,我们能用它来收买来犯之敌。世尊,但是当衰老和死亡逼近时,这些财富战无能为力,无计可施。世尊,当衰老和死亡向我逼近时,除了修法、修平等、行善、修福,还能做什么呢?"
"大王,正是如此,正是如此!当衰老和死亡逼近时,除了修法、修平等、行善、修福,还能做什么呢?"世尊如是说...导师说:
"如巨大山峰,高耸入云霄;
从四面八方,压碎一切而来。
如是衰老死亡,压迫着众生;
刹帝利婆罗门,吠舍首陀罗,
旃陀罗清道夫,无一能幸免,一切皆被碾碎。
象兵无立足之地,车兵步兵亦然;
谋略战不能胜,财富也不能赢。
因此智者贤人,观察自身利益;
应对佛法僧,坚定建立信心。
身语意行法,今生受称赞;
来世生天上,欢喜而快乐。"
第三品完。


Tassuddānaṃ –

Puggalo ayyikā loko, issattaṃ [issatthaṃ (sī. syā. kaṃ.)] pabbatūpamā;

Desitaṃ buddhaseṭṭhena, imaṃ kosalapañcakanti.


其摘要如下:
人、祖母、世间、
射手和山喻;
这五则拘萨罗经,
由最胜佛所宣说。



Kosalasaṃyuttaṃ samattaṃ.

拘萨罗相应完。


