(6) 1. Brāhmaṇavaggo

1. Paṭhamadvebrāhmaṇasuttaṃ

52. Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – ‘‘mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Upanīyati kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā’’ti.

‘‘Upanīyati jīvitamappamāyu,

Jarūpanītassa na santi tāṇā;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Puññāni kayirātha sukhāvahāni.

‘‘Yodha kāyena saṃyamo, vācāya uda cetasā;

Taṃ tassa petassa sukhāya hoti,

Yaṃ jīvamāno pakaroti puñña’’nti. [saṃ. ni. 1.100] paṭhamaṃ;

2. Dutiyadvebrāhmaṇasuttaṃ

53. Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – ‘‘mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

‘‘Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Āditto kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā’’ti.

‘‘Ādittasmiṃ agārasmiṃ, yaṃ nīharati bhājanaṃ;

Taṃ tassa hoti atthāya, no ca yaṃ tattha ḍayhati.

‘‘Evaṃ āditto kho [evaṃ ādīvito (sī. pī.), evaṃ ādittako (syā. kaṃ.) saṃ. ni. 1.41] loko, jarāya maraṇena ca;

Nīharetheva dānena, dinnaṃ hoti sunīhataṃ [sunibbhataṃ (ka.)].

‘‘Yodha kāyena saṃyamo, vācāya uda cetasā;

Taṃ tassa petassa sukhāya hoti,

Yaṃ jīvamāno pakaroti puñña’’nti. dutiyaṃ;

3. Aññatarabrāhmaṇasuttaṃ



以下是简体中文直译:
(6) 1. 婆罗门品
1. 第一两婆罗门经
52. 那时,两位婆罗门,年老衰朽,高龄耄耋,已过中年,年届暮年,年龄一百二十岁,来到世尊所在之处;来到后,与世尊互相问候。寒暄礼节完毕后,坐在一旁。坐在一旁的那些婆罗门对世尊如是说:"尊敬的乔达摩啊,我们是婆罗门,年老衰朽,高龄耄耋,已过中年,年届暮年,年龄一百二十岁;我们未行善事,未修功德,未造避难所。请尊敬的乔达摩教诫我们,请尊敬的乔达摩指导我们,使我们长久获得利益和快乐。"
"的确,婆罗门们,你们年老衰朽,高龄耄耋,已过中年,年届暮年,年龄一百二十岁;你们未行善事,未修功德,未造避难所。婆罗门们,这个世界被老、病、死所逼迫。婆罗门们,当这个世界被老、病、死如此逼迫时,在此世间,谁能身自制、语自制、意自制,那对他死后就是庇护、避难所、岛屿、归依和归宿。"
"生命短暂被牵引,
老年逼近无庇护;
见此死亡之恐惧,
应行善事得安乐。
此世身语意自制,
死后能得到安乐,
生前所作诸功德。"
第一经
2. 第二两婆罗门经
53. 那时,两位婆罗门,年老衰朽,高龄耄耋,已过中年,年届暮年,年龄一百二十岁,来到世尊所在之处;来到后,向世尊问讯,然后坐在一旁。坐在一旁的那些婆罗门对世尊如是说:"尊敬的乔达摩啊,我们是婆罗门,年老衰朽,高龄耄耋,已过中年,年届暮年,年龄一百二十岁;我们未行善事,未修功德,未造避难所。请尊敬的乔达摩教诫我们,请尊敬的乔达摩指导我们,使我们长久获得利益和快乐。"
"的确,婆罗门们,你们年老衰朽,高龄耄耋,已过中年,年届暮年,年龄一百二十岁;你们未行善事,未修功德,未造避难所。婆罗门们,这个世界被老、病、死所燃烧。婆罗门们,当这个世界被老、病、死如此燃烧时,在此世间,谁能身自制、语自制、意自制,那对他死后就是庇护、避难所、岛屿、归依和归宿。"
"房屋着火时,
所救出之物,
对他有益处,
非留在火中。
世间如火燃,
老死所焚烧;
应以布施救,
所施善救出。
此世身语意自制,
死后能得到安乐,
生前所作诸功德。"
第二经
3. 某婆罗门经

54. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi…pe… ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko [opanayiko (sī. syā. kaṃ. pī.) pañcamasuttassa ṭīkā oloketabbā] paccattaṃ veditabbo viññūhī’’ti?

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. (Ratto kho…pe… kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīnā neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho…pe… attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.) [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu na dissati, idhapi duṭṭhamūḷhavāresu] Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

‘‘Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi [na cetasikaṃ (sī. syā. ka.)] dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti . Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Tatiyaṃ.

4. Paribbājakasuttaṃ



54. 那时,一位婆罗门来到世尊所在之处;来到后,与世尊互相问候。...坐在一旁。坐在一旁的那位婆罗门对世尊如是说:"尊敬的乔达摩啊,人们说'现见之法,现见之法'。尊敬的乔达摩啊,在何种程度上,法是现见的、无时的、邀请亲证的、导向涅槃的、智者各自证知的呢?"
"婆罗门啊,被贪欲染着、被贪欲征服、心被贪欲占据的人,会想到伤害自己,会想到伤害他人,会想到伤害双方,也会感受心理上的痛苦和忧愁。当贪欲被断除时,他既不会想到伤害自己,也不会想到伤害他人,也不会想到伤害双方,也不会感受心理上的痛苦和忧愁。(被贪欲染着...会以身行不善,会以语行不善,会以意行不善。当贪欲被断除时,他既不会以身行不善,也不会以语行不善,也不会以意行不善。被贪欲染着...不能如实了知自己的利益,不能如实了知他人的利益,不能如实了知双方的利益。当贪欲被断除时,他能如实了知自己的利益,能如实了知他人的利益,能如实了知双方的利益。)婆罗门啊,就这样,法是现见的...。
婆罗门啊,被嗔恨染着、被嗔恨征服、心被嗔恨占据的人,会想到伤害自己,会想到伤害他人,会想到伤害双方,也会感受心理上的痛苦和忧愁。当嗔恨被断除时,他既不会想到伤害自己,也不会想到伤害他人,也不会想到伤害双方,也不会感受心理上的痛苦和忧愁。婆罗门啊,就这样,法是现见的...。
婆罗门啊,被愚痴染着、被愚痴征服、心被愚痴占据的人,会想到伤害自己,会想到伤害他人,会想到伤害双方,也会感受心理上的痛苦和忧愁。当愚痴被断除时,他既不会想到伤害自己,也不会想到伤害他人,也不会想到伤害双方,也不会感受心理上的痛苦和忧愁。婆罗门啊,就这样,法是现见的、无时的、邀请亲证的、导向涅槃的、智者各自证知的。"
"太奇妙了,尊敬的乔达摩!太奇妙了,尊敬的乔达摩!尊敬的乔达摩啊,就像有人扶起倒下的东西,揭开遮蔽的东西,给迷路者指路,在黑暗中举起油灯,让有眼之人得见诸色。同样地,尊敬的乔达摩以种种方便阐明了法义。我归依尊敬的乔达摩、法和比丘僧团。愿尊敬的乔达摩接受我为优婆塞,从今日起终生归依。"
第三经
4. 游行者经

55. Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho so brāhmaṇaparibbājako bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti , paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

‘‘Duṭṭho kho, brāhmaṇa, dosena…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti , ubhayatthampi yathābhūtaṃ nappajānāti. Mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti.

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.

5. Nibbutasuttaṃ



55. 那时,一位婆罗门游行者来到世尊所在之处;来到后...坐在一旁。坐在一旁的那位婆罗门游行者对世尊如是说:"尊敬的乔达摩啊,人们说'现见之法,现见之法'。尊敬的乔达摩啊,在何种程度上,法是现见的、无时的、邀请亲证的、导向涅槃的、智者各自证知的呢?"
"婆罗门啊,被贪欲染着、被贪欲征服、心被贪欲占据的人,会想到伤害自己,会想到伤害他人,会想到伤害双方,也会感受心理上的痛苦和忧愁。当贪欲被断除时,他既不会想到伤害自己,也不会想到伤害他人,也不会想到伤害双方,也不会感受心理上的痛苦和忧愁。
婆罗门啊,被贪欲染着、被贪欲征服、心被贪欲占据的人,会以身行不善,会以语行不善,会以意行不善。当贪欲被断除时,他既不会以身行不善,也不会以语行不善,也不会以意行不善。
婆罗门啊,被贪欲染着、被贪欲征服、心被贪欲占据的人,不能如实了知自己的利益,不能如实了知他人的利益,不能如实了知双方的利益。当贪欲被断除时,他能如实了知自己的利益,能如实了知他人的利益,能如实了知双方的利益。婆罗门啊,就这样,法是现见的...。
婆罗门啊,被嗔恨染着...被愚痴染着、被愚痴征服、心被愚痴占据的人,会想到伤害自己,会想到伤害他人,会想到伤害双方,也会感受心理上的痛苦和忧愁。当愚痴被断除时,他既不会想到伤害自己,也不会想到伤害他人,也不会想到伤害双方,也不会感受心理上的痛苦和忧愁。
婆罗门啊,被愚痴染着、被愚痴征服、心被愚痴占据的人,会以身行不善,会以语行不善,会以意行不善。当愚痴被断除时,他既不会以身行不善,也不会以语行不善,也不会以意行不善。
婆罗门啊,被愚痴染着、被愚痴征服、心被愚痴占据的人,不能如实了知自己的利益,不能如实了知他人的利益,不能如实了知双方的利益。当愚痴被断除时,他能如实了知自己的利益,能如实了知他人的利益,能如实了知双方的利益。婆罗门啊,就这样,法是现见的、无时的、邀请亲证的、导向涅槃的、智者各自证知的。"
"太奇妙了,尊敬的乔达摩!...愿尊敬的乔达摩接受我为优婆塞,从今日起终生归依。"
第四经
5. 寂灭经

56. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbāna’nti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī’’ti?

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

‘‘Duṭṭho kho, brāhmaṇa…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

‘‘Yato kho ayaṃ, brāhmaṇa [yato ca kho ayaṃ brāhmaṇa (sī.), yato kho brāhmaṇa akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ (ka.)], anavasesaṃ rāgakkhayaṃ paṭisaṃvedeti, anavasesaṃ dosakkhayaṃ paṭisaṃvedeti, anavasesaṃ mohakkhayaṃ paṭisaṃvedeti; evaṃ kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī’’ti. ‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

6. Palokasuttaṃ

57. Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘pubbe sudaṃ [pubbassudaṃ (sī. syā. kaṃ. pī.)] ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti. Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti , nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī’’ti?

‘‘Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ [aññamaññassa (sabbattha)] jīvitā voropenti, tena bahū manussā kālaṃ karonti. Ayampi kho , brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

‘‘Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati. Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ. Tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

‘‘Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti [ossajanti (sī.)], tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī’’ti.

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.

7. Vacchagottasuttaṃ



56. 那时,阇奴索尼婆罗门来到世尊所在之处;来到后,向世尊问讯,然后坐在一旁。坐在一旁的阇奴索尼婆罗门对世尊如是说:"尊敬的乔达摩啊,人们说'现见涅槃,现见涅槃'。尊敬的乔达摩啊,在何种程度上,涅槃是现见的、无时的、邀请亲证的、导向的、智者各自证知的呢?"
"婆罗门啊,被贪欲染着、被贪欲征服、心被贪欲占据的人,会想到伤害自己,会想到伤害他人,会想到伤害双方,也会感受心理上的痛苦和忧愁。当贪欲被断除时,他既不会想到伤害自己,也不会想到伤害他人,也不会想到伤害双方,也不会感受心理上的痛苦和忧愁。婆罗门啊,就这样,涅槃是现见的。
婆罗门啊,被嗔恨染着...被愚痴染着、被愚痴征服、心被愚痴占据的人,会想到伤害自己,会想到伤害他人,会想到伤害双方,也会感受心理上的痛苦和忧愁。当愚痴被断除时,他既不会想到伤害自己,也不会想到伤害他人,也不会想到伤害双方,也不会感受心理上的痛苦和忧愁。婆罗门啊,就这样,涅槃是现见的。
婆罗门啊,当一个人完全体验到贪欲的灭尽,完全体验到嗔恨的灭尽,完全体验到愚痴的灭尽时;婆罗门啊,就这样,涅槃是现见的、无时的、邀请亲证的、导向的、智者各自证知的。"
"太奇妙了,尊敬的乔达摩!...愿尊敬的乔达摩接受我为优婆塞,从今日起终生归依。"
第五经
6. 毁灭经
57. 那时,一位大富婆罗门来到世尊所在之处...坐在一旁。坐在一旁的那位大富婆罗门对世尊如是说:"尊敬的乔达摩啊,我听说古代的婆罗门长老、年高德劭、师承有序的人们说:'从前这个世界好像是人口稠密,鸡飞不过的村镇城邑遍布。'尊敬的乔达摩啊,是什么原因,什么条件,使得现在人口减少,人口稀少,村庄变成非村庄,市镇变成非市镇,城市变成非城市,地区变成非地区呢?"
"婆罗门啊,现在人们被非法的贪欲所染,被不正当的贪婪所征服,被邪法所迷惑。他们被非法的贪欲所染,被不正当的贪婪所征服,被邪法所迷惑,手持利刃相互残杀,因此许多人死亡。婆罗门啊,这就是现在人口减少,人口稀少,村庄变成非村庄,市镇变成非市镇,城市变成非城市,地区变成非地区的原因和条件。
再者,婆罗门啊,现在人们被非法的贪欲所染,被不正当的贪婪所征服,被邪法所迷惑。对于这些被非法的贪欲所染,被不正当的贪婪所征服,被邪法所迷惑的人们,天不按时降雨。因此发生饥荒,收成不好,稻谷变白,只能定量配给。因此许多人死亡。婆罗门啊,这也是现在人口减少,人口稀少,村庄变成非村庄,市镇变成非市镇,城市变成非城市,地区变成非地区的原因和条件。
再者,婆罗门啊,现在人们被非法的贪欲所染,被不正当的贪婪所征服,被邪法所迷惑。对于这些被非法的贪欲所染,被不正当的贪婪所征服,被邪法所迷惑的人们,夜叉释放凶恶的非人,因此许多人死亡。婆罗门啊,这也是现在人口减少,人口稀少,村庄变成非村庄,市镇变成非市镇,城市变成非城市,地区变成非地区的原因和条件。"
"太奇妙了,尊敬的乔达摩!...愿尊敬的乔达摩接受我为优婆塞,从今日起终生归依。"
第六经
7. 婆蹉衢多经

58. Atha kho vacchagotto [vacchaputto (ka.)] paribbājako yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ , nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Ye te, bho gotama, evamāhaṃsu ‘samaṇo gotamo evamāha mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ. Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ. Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ. Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Kacci te bhoto gotamassa vuttavādino ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto [vādānuvādo (ka.)] gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotama’’nti.

‘‘Ye te, vaccha, evamāhaṃsu – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ…pe… nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti na me te vuttavādino. Abbhācikkhanti ca pana maṃ [ca pana maṃ te (sī. syā. kaṃ. pī.)] asatā abhūtena. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko. Katamesaṃ tiṇṇaṃ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.

‘‘Ahaṃ kho pana, vaccha, evaṃ vadāmi – ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ [thālakadhovanaṃ (ka.)] vā sarāvadhovanaṃ vā chaḍḍeti – ye tattha pāṇā te tena yāpentūti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi. Ko pana vādo manussabhūte! Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.

‘‘Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti , thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni vippahīnāni honti.

‘‘Katamehi pañcahi aṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti; imehi pañcahi aṅgehi samannāgato hoti. Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmī’’ti.

‘‘Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā;

Kammāsāsu sarūpāsu, gosu pārevatāsu vā.

‘‘Yāsu kāsuci etāsu, danto jāyati puṅgavo;

Dhorayho balasampanno, kalyāṇajavanikkamo;

Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.

‘‘Evamevaṃ manussesu, yasmiṃ kasmiñci jātiye;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.

‘‘Yāsu kāsuci etāsu, danto jāyati subbato;

Dhammaṭṭho sīlasampanno, saccavādī hirīmano.

‘‘Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pannabhāro visaṃyutto, katakicco anāsavo.

‘‘Pāragū sabbadhammānaṃ, anupādāya nibbuto;

Tasmiṃyeva [tasmiṃ ve (syā. kaṃ.)] viraje khette, vipulā hoti dakkhiṇā.

‘‘Bālā ca avijānantā, dummedhā assutāvino;

Bahiddhā denti dānāni, na hi sante upāsare.

‘‘Ye ca sante upāsanti, sappaññe dhīrasammate;

Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.

‘‘Devalokañca te yanti, kule vā idha jāyare;

Anupubbena nibbānaṃ, adhigacchanti paṇḍitā’’ti. sattamaṃ;

8. Tikaṇṇasuttaṃ



58. 那时,婆蹉衢多游行者来到世尊所在之处;来到后,与世尊互相问候。寒暄礼节完毕后,坐在一旁。坐在一旁的婆蹉衢多游行者对世尊如是说:"尊敬的乔达摩啊,我听说沙门乔达摩这样说:'应该只布施给我,不应该布施给其他人;应该只布施给我的弟子,不应该布施给其他人的弟子;只有布施给我才有大果报,布施给其他人没有大果报;只有布施给我的弟子才有大果报,布施给其他人的弟子没有大果报。'尊敬的乔达摩啊,那些这样说'沙门乔达摩这样说:应该只布施给我,不应该布施给其他人;应该只布施给我的弟子,不应该布施给其他人的弟子;只有布施给我才有大果报,布施给其他人没有大果报;只有布施给我的弟子才有大果报,布施给其他人的弟子没有大果报'的人,他们是否如实地引述尊敬的乔达摩的话,没有以不实之事诽谤尊敬的乔达摩,是否如法地解释法,是否有任何如法的批评会招致责难?因为我们不愿意诽谤尊敬的乔达摩。"
"婆蹉啊,那些这样说'沙门乔达摩这样说:应该只布施给我...布施给其他人的弟子没有大果报'的人,他们不是如实地引述我的话。相反,他们以虚假不实之事诽谤我。婆蹉啊,谁阻止他人布施,他就是三种人的障碍者,三种人的敌人。哪三种人?布施者的功德的障碍者,受施者的利益的障碍者,而且他自己的自我已经被损害和伤害。婆蹉啊,谁阻止他人布施,他就是这三种人的障碍者,三种人的敌人。
婆蹉啊,我是这样说的:即使在污水沟或水坑里的生物,如果有人倒掉洗盘子或洗碗的水,想着'愿那里的生物以此维生',我说这也是功德的来源。更不用说对人类了!然而,婆蹉啊,我说布施给有戒德的人有大果报,而不是布施给无戒德的人,而且这个人应该是已经断除五支、具足五支的。
什么是已断除的五支?已断除贪欲,已断除嗔恨,已断除昏沉睡眠,已断除掉举恶作,已断除疑惑。这些是已断除的五支。
什么是具足的五支?具足无学戒蕴,具足无学定蕴,具足无学慧蕴,具足无学解脱蕴,具足无学解脱知见蕴;这些是具足的五支。我说布施给这样断除五支、具足五支的人有大果报。"
"无论黑牛白牛,
红牛或黄牛,
斑牛或纯色牛,
或鸽色之牛。
无论何种牛中,
若生驯良牛,
强壮善负重,
善良速度佳;
人们用其役,
不问其毛色。
人类亦如是,
无论何种族;
刹帝利婆罗门,
吠舍首陀罗,
旃陀罗贱民。
无论何种族中,
若生调御者,
持戒具正法,
诚实有惭愧。
已断生死者,
梵行已圆满,
重担已卸下,
解脱无烦恼。
已办所应办,
无漏度一切,
无取证涅槃,
此无垢福田,
布施得大果。
愚人无智慧,
无闻无学识,
布施于外道,
不亲近圣者。
亲近圣者者,
智者所称赞,
对佛具信心,
根深且稳固。
他们生天上,
或生于善族,
渐次证涅槃,
智者所达到。"
第七经
8. 提干那经

59. Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati – ‘‘evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā’’ti.

‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī’’ti? ‘‘Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññāpentī’’ti.

‘‘Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

‘‘Idha , brāhmaṇa, bhikkhu 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.

‘‘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 cattārīsampi 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. Ayamassa paṭhamā vijjā adhigatā hoti; 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 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… manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā 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. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.


59. 那时,提干那婆罗门来到世尊所在之处;来到后,与世尊...坐在一旁。坐在一旁的提干那婆罗门当着世尊的面赞美三明婆罗门说:"三明婆罗门就是这样,三明婆罗门就是这样。"
"婆罗门啊,婆罗门们是如何定义三明婆罗门的呢?""尊敬的乔达摩啊,在这里,一个婆罗门出身高贵,父系母系都清净,追溯到七代祖先都无可指责,在出身方面无人能诽谤,他是诵习者,咒语持有者,通晓三吠陀及其附属学问、音韵学和语源学,以及第五部分的古传说,精通词句,通晓文法,精通世间学说和大人相。尊敬的乔达摩啊,婆罗门们就是这样定义三明婆罗门的。"
"婆罗门啊,婆罗门们对三明婆罗门的定义与圣者律中的三明是不同的。""尊敬的乔达摩啊,那么在圣者律中,三明是如何定义的呢?请尊敬的乔达摩为我讲说,使我了解在圣者律中三明是如何定义的。""那么,婆罗门啊,你仔细听,好好思考,我要讲了。""是的,尊者。"提干那婆罗门回答世尊。世尊如是说:
"在这里,婆罗门啊,比丘远离欲乐,远离不善法,有寻有伺,由离生喜乐,进入并安住于初禅。由寻伺寂静,内心宁静,心专注一境,无寻无伺,由定生喜乐,进入并安住于第二禅。离喜而住,保持正念正知,以身感受乐,如圣者所说的'舍念乐住',进入并安住于第三禅。舍断乐与苦,先前的喜忧已灭,不苦不乐,舍念清净,进入并安住于第四禅。
他以如此寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向宿命随念智。他忆念种种宿世,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,许多坏劫、许多成劫、许多坏成劫:'我曾生于彼处,如是名,如是姓,如是肤色,如是饮食,如是苦乐感受,如是寿命。我从那里死后,又生于彼处。在那里我又如是名,如是姓,如是肤色,如是饮食,如是苦乐感受,如是寿命。从那里死后,又生于此处。'他如是忆念种种宿世的状况和细节。这是他获得的第一明;无明被破除,明生起;黑暗被破除,光明生起,如实践、热忱、专注的人所应得的。
他以如此寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向有情死生智。他以清净超人的天眼,见到有情死时生时,卑贱的、高贵的、美丽的、丑陋的、幸运的、不幸的,了知有情随业而趣:'这些有情具足身恶行...语恶行...意恶行,诽谤圣者,持邪见,行邪见业,他们身坏命终后,生于恶趣、恶道、堕处、地狱。或者,这些有情具足身善行,语善行,意善行,不诽谤圣者,持正见,行正见业,他们身坏命终后,生于善趣、天界。'他如是以清净超人的天眼,见到有情死时生时,卑贱的、高贵的、美丽的、丑陋的、幸运的、不幸的,了知有情随业而趣。这是他获得的第二明;无明被破除,明生起;黑暗被破除,光明生起,如实践、热忱、专注的人所应得的。


‘‘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. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

‘‘Anuccāvacasīlassa, nipakassa ca jhāyino;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

‘‘Taṃ ve tamonudaṃ dhīraṃ, tevijjaṃ maccuhāyinaṃ;

Hitaṃ devamanussānaṃ, āhu sabbappahāyinaṃ.

‘‘Tīhi vijjāhi sampannaṃ, asammūḷhavihārinaṃ;

Buddhaṃ antimadehinaṃ [antimasārīraṃ (sī. syā. kaṃ. pī.)], taṃ namassanti gotamaṃ.

[dha. pa. 423; itivu. 99] ‘‘Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

‘‘Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana’’nti.

‘‘Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī’’ti. ‘‘Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ’’.

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Aṭṭhamaṃ.

9. Jāṇussoṇisuttaṃ



他以如此寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向漏尽智。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;在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'这是他获得的第三明;无明被破除,明生起;黑暗被破除,光明生起,如实践、热忱、专注的人所应得的。"
"戒行不高不低,
智慧与禅修,
心已得自在,
专一善入定。
此智者破暗,
三明度死亡,
利益天与人,
称为舍一切。
具足三明者,
无迷惑而住,
佛陀最后身,
人们礼敬他。
知宿命之人,
见天界地狱,
达到生命尽,
神通已圆满。
以此三明故,
婆罗门三明,
我说此三明,
非徒有虚言。"
"婆罗门啊,这就是在圣者律中的三明。""尊敬的乔达摩啊,婆罗门的三明与圣者律中的三明是不同的。而且,尊敬的乔达摩啊,与圣者律中的三明相比,婆罗门的三明连十六分之一都不如。"
"太奇妙了,尊敬的乔达摩!...愿尊敬的乔达摩接受我为优婆塞,从今日起终生归依。"
第八经
9. 阇奴索尼经

60. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā’’ti. ‘‘Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī’’ti? ‘‘Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī’’ti.

‘‘Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī’’ti. ‘‘Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī’’ti . ‘‘Tena hi, brāhmaṇa, suṇāhi , sādhukaṃ manasi karohi; bhāsissāmī’’ti . ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

‘‘Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; 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 sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; 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 abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti…pe… ‘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. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato , āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

‘‘Yo sīlabbatasampanno, pahitatto samāhito;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

[dha. pa. 423; itivu. 99] ‘‘Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

‘‘Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpana’’nti.

‘‘Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī’’ti. ‘‘Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ’’.

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Navamaṃ.

10. Saṅgāravasuttaṃ



60. 那时,阇奴索尼婆罗门来到世尊所在之处;来到后,与世尊...坐在一旁。坐在一旁的阇奴索尼婆罗门对世尊如是说:"尊敬的乔达摩啊,如果有人要举行祭祀、信施、供养或布施,他应该布施给三明婆罗门。""婆罗门啊,婆罗门们是如何定义三明的呢?""尊敬的乔达摩啊,在这里,一个婆罗门出身高贵,父系母系都清净,追溯到七代祖先都无可指责,在出身方面无人能诽谤,他是诵习者,咒语持有者,通晓三吠陀及其附属学问、音韵学和语源学,以及第五部分的古传说,精通词句,通晓文法,精通世间学说和大人相。尊敬的乔达摩啊,婆罗门们就是这样定义三明的。"
"婆罗门啊,婆罗门们对三明的定义与圣者律中的三明是不同的。""尊敬的乔达摩啊,那么在圣者律中,三明是如何定义的呢?请尊敬的乔达摩为我讲说,使我了解在圣者律中三明是如何定义的。""那么,婆罗门啊,你仔细听,好好思考,我要讲了。""是的,尊者。"阇奴索尼婆罗门回答世尊。世尊如是说:
"在这里,婆罗门啊,比丘远离欲乐...进入并安住于第四禅。
他以如此寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向宿命随念智。他忆念种种宿世,即一生、二生...他如是忆念种种宿世的状况和细节。这是他获得的第一明;无明被破除,明生起;黑暗被破除,光明生起,如实践、热忱、专注的人所应得的。
他以如此寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向有情死生智。他以清净超人的天眼...了知有情随业而趣。这是他获得的第二明;无明被破除,明生起;黑暗被破除,光明生起,如实践、热忱、专注的人所应得的。
他以如此寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向漏尽智。他如实了知'这是苦'...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;在解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有。'这是他获得的第三明;无明被破除,明生起;黑暗被破除,光明生起,如实践、热忱、专注的人所应得的。"
"具足戒与行,
专注心自在,
心已得自在,
专一善入定。
知宿命之人,
见天界地狱,
达到生命尽,
神通已圆满。
以此三明故,
婆罗门三明,
我说此三明,
非徒有虚言。"
"婆罗门啊,这就是在圣者律中的三明。""尊敬的乔达摩啊,婆罗门的三明与圣者律中的三明是不同的。而且,尊敬的乔达摩啊,与圣者律中的三明相比,婆罗门的三明连十六分之一都不如。"
"太奇妙了,尊敬的乔达摩!...愿尊敬的乔达摩接受我为优婆塞,从今日起终生归依。"
第九经
10. 桑伽罗婆经

61. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – ‘‘mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṃ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati [yo ceva yaññaṃ yajati (syā. kaṃ.)] yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ. Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇa’’nti.

‘‘Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So evamāha – ‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi; etha [etaṃ (ka.)], tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva [sayaṃ ceva (ka.)] satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.

‘‘Taṃ kiṃ maññasi, brāhmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇa’’nti? ‘‘Iccāyampi [iccāyante (ka.)], bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇa’’nti.

Evaṃ vutte āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’’ti? Evaṃ vutte saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’’’ti? Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’’’ti? Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā’’ti.

Atha kho bhagavato etadahosi – ‘‘yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti [ma. ni. 1.337] no vissajjeti. Yaṃnūnāhaṃ parimoceyya’’nti. Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca – ‘‘kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ [rājaparisāyaṃ (sī. syā. kaṃ. pī.)] sannisinnānaṃ sannipatitānaṃ antarākathā udapādī’’ti? ‘‘Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi – ‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti. Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī’’ti.

[paṭi. ma. 3.30; dī. ni. 

61. 那时,桑伽罗婆婆罗门来到世尊所在之处;来到后,与世尊互相问候。寒暄礼节完毕后,坐在一旁。坐在一旁的桑伽罗婆婆罗门对世尊如是说:"尊敬的乔达摩啊,我们是所谓的婆罗门。我们自己举行祭祀,也让他人举行祭祀。在这里,尊敬的乔达摩啊,无论是自己举行祭祀还是让他人举行祭祀的人,他们都在实践多身的功德行,这就是祭祀的缘故。但是,尊敬的乔达摩啊,如果有人从任何家庭出家,成为无家者,他只调伏自己,只平静自己,只使自己完全寂灭,这样他就是在实践单身的功德行,这就是出家的缘故。"
"那么,婆罗门啊,我要反问你这个问题。你觉得合适就回答吧。婆罗门啊,你怎么认为,如果如来出现于世间,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。他这样说:'来吧,这是道路,这是方法,我依此而行,亲自证知、实现、宣说无上梵行的究竟;来吧,你们也这样修行,你们也将亲自证知、实现、成就无上梵行的究竟而安住。'这样,这位导师既自己说法,也让他人如实修行,而且有成百上千乃至数十万人这样做。
婆罗门啊,你怎么认为,如果是这样的话,这种出家的缘故,是单身的功德行还是多身的功德行呢?""尊敬的乔达摩啊,如果是这样的话,这种出家的缘故,就是多身的功德行。"
说到这里,尊者阿难对桑伽罗婆婆罗门如是说:"婆罗门啊,在这两种行为中,你认为哪一种行为更少欲、更少努力、更有大果报、更有大利益呢?"桑伽罗婆婆罗门对尊者阿难如是说:"像尊敬的乔达摩和尊敬的阿难这样的人,他们是我应该尊敬和赞叹的。"
尊者阿难第二次对桑伽罗婆婆罗门如是说:"婆罗门啊,我不是这样问你:'谁是你应该尊敬的,谁是你应该赞叹的?'婆罗门啊,我是这样问你:'在这两种行为中,你认为哪一种行为更少欲、更少努力、更有大果报、更有大利益呢?'"桑伽罗婆婆罗门第二次对尊者阿难如是说:"像尊敬的乔达摩和尊敬的阿难这样的人,他们是我应该尊敬和赞叹的。"
尊者阿难第三次对桑伽罗婆婆罗门如是说:"婆罗门啊,我不是这样问你:'谁是你应该尊敬的,谁是你应该赞叹的?'婆罗门啊,我是这样问你:'在这两种行为中,你认为哪一种行为更少欲、更少努力、更有大果报、更有大利益呢?'"桑伽罗婆婆罗门第三次对尊者阿难如是说:"像尊敬的乔达摩和尊敬的阿难这样的人,他们是我应该尊敬和赞叹的。"
那时,世尊想到:"桑伽罗婆婆罗门被阿难问到如法的问题已经三次,却沉默不语,不作回答。我应该解救他。"于是世尊对桑伽罗婆婆罗门如是说:"婆罗门啊,今天在王宫内,王的随从们聚集在一起时,谈论了什么话题?""尊敬的乔达摩啊,今天在王宫内,王的随从们聚集在一起时,谈论了这样的话题:'从前比丘较少,但是展示超人法的神通的比丘较多;而现在比丘较多,但是展示超人法的神通的比丘较少。'尊敬的乔达摩啊,这就是今天在王宫内,王的随从们聚集在一起时所谈论的话题。"

1.483] ‘‘Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ , anusāsanīpāṭihāriyaṃ. Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ? Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti – ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati [parāmasati (dī. ni. 1.484; paṭi. ma. 

3.30)] parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti'. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ.
"婆罗门啊,有三种神通。哪三种?神变神通、他心通、教诫神通。婆罗门啊,什么是神变神通?在这里,婆罗门啊,某人体验各种神变:一身变多身,多身变一身;显现、隐形;穿墙越壁、穿山而过,如行空中;出没于地中,如在水中;履水如履地;结跏趺坐,飞行空中,如有翼之鸟;以手触摸抚摸有如此大神通、大威力的日月;乃至以身自在行至梵天界。婆罗门啊,这就是所谓的神变神通。
''Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati – 'evampi te mano, itthampi te mano, itipi te citta'nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati; api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – 'evampi te mano, itthampi te mano, itipi te citta'nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati; api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – 'evampi te mano, itthampi te mano, itipi te citta'nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati; api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – 'yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amukaṃ nāma vitakkaṃ vitakkessatī'ti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.
婆罗门啊,什么是他心通?在这里,婆罗门啊,某人通过相貌说出:'你的心是这样,你的意是这样,你的想法是这样。'即使他说出很多,也都是如实,不会有错。或者,婆罗门啊,某人不是通过相貌说出;而是听到人或非人或天神的声音后说出:'你的心是这样,你的意是这样,你的想法是这样。'即使他说出很多,也都是如实,不会有错。或者,婆罗门啊,某人不是通过相貌说出,也不是听到人或非人或天神的声音后说出;而是听到有寻有伺者的寻伺声音后说出:'你的心是这样,你的意是这样,你的想法是这样。'即使他说出很多,也都是如实,不会有错。或者,婆罗门啊,某人不是通过相貌说出,也不是听到人或非人或天神的声音后说出,也不是听到有寻有伺者的寻伺声音后说出;而是以心了知入无寻无伺定者的心:'这位尊者的心行如此安排,他的心接下来将会想到某某寻思。'即使他说出很多,也都是如实,不会有错。婆罗门啊,这就是所谓的他心通。
''Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco evamanusāsati – 'evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā'ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni.
婆罗门啊,什么是教诫神通?在这里,婆罗门啊,某人这样教导:'你们应该这样思考,不要那样思考;你们应该这样作意,不要那样作意;你们应该舍弃这个,应该成就并安住于这个。'婆罗门啊,这就是所谓的教诫神通。婆罗门啊,这就是三种神通。
''Imesaṃ kho, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ te pāṭihāriyaṃ khamati abhikkhantatarañca paṇītatarañcā''ti? ''Tatra, bho gotama, yadidaṃ iddhipāṭihāriyaṃ, idaṃ pāṭihāriyaṃ yo naṃ karoti so naṃ paṭisaṃvedeti, yassatthāya karoti so naṃ paṭisaṃvedeti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsadisaṃ viya khāyati. Yampi, bho gotama, ādesanāpāṭihāriyaṃ, idaṃ pāṭihāriyaṃ yo naṃ karoti so naṃ paṭisaṃvedeti, yassatthāya karoti so naṃ paṭisaṃvedeti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsadisaṃ viya khāyati. Yañca kho, bho gotama, anusāsanīpāṭihāriyaṃ, idaṃ me pāṭihāriyaṃ khamati abhikkhantatarañca paṇītatarañcā''ti.
婆罗门啊,在这三种神通中,你认为哪一种神通更殊胜、更高尚呢?""尊敬的乔达摩啊,关于神变神通,施展者自己体验,为谁而施展谁就体验。尊敬的乔达摩啊,这种神通在我看来就像魔术一样。尊敬的乔达摩啊,关于他心通,施展者自己体验,为谁而施展谁就体验。尊敬的乔达摩啊,这种神通在我看来也

1.102] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ .

‘‘Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

‘‘Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati , api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

‘‘Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

‘‘Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.

‘‘Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa , ekacco evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā’’ti?

‘‘Tatra, bho gotama, yadidaṃ [yamidaṃ (syā. kaṃ. pī.)] pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brāhmalokāpi kāyena vasaṃ vatteti, idaṃ, bho gotama, pāṭihāriyaṃ yova [yo ca (syā. kaṃ. pī. ka.)] naṃ karoti sova [soca ca (syā. kaṃ pī. ka.)] naṃ paṭisaṃvedeti, yova [yo ca (syā. kaṃ. pī. ka.)] naṃ karoti tasseva [tassameva (sī. ka.), tassa ceva (syā. kaṃ. pī.)] taṃ hoti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

‘‘Yampidaṃ , bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati…pe… napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati…pe… napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

‘‘Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati – ‘evaṃ vitakketha , mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.


"婆罗门啊,什么是神变神通?在这里,婆罗门啊,某人体验各种神变:一身变多身,多身变一身;显现、隐形;穿墙越壁、穿山而过,如行空中;出没于地中,如在水中;履水如履地;结跏趺坐,飞行空中,如有翼之鸟;以手触摸抚摸有如此大神通、大威力的日月;乃至以身自在行至梵天界。婆罗门啊,这就是所谓的神变神通。
婆罗门啊,什么是他心通?在这里,婆罗门啊,某人通过相貌说出:'你的心是这样,你的意是这样,你的想法是这样。'即使他说出很多,也都是如实,不会有错。
或者,婆罗门啊,某人不是通过相貌说出;而是听到人或非人或天神的声音后说出:'你的心是这样,你的意是这样,你的想法是这样。'即使他说出很多,也都是如实,不会有错。
或者,婆罗门啊,某人不是通过相貌说出,也不是听到人或非人或天神的声音后说出;而是听到有寻有伺者的寻伺声音后说出:'你的心是这样,你的意是这样,你的想法是这样。'即使他说出很多,也都是如实,不会有错。
或者,婆罗门啊,某人不是通过相貌说出,也不是听到人或非人或天神的声音后说出,也不是听到有寻有伺者的寻伺声音后说出;而是以心了知入无寻无伺定者的心:'这位尊者的心行如此安排,他的心接下来将会想到某某寻思。'即使他说出很多,也都是如实,不会有错。婆罗门啊,这就是所谓的他心通。
婆罗门啊,什么是教诫神通?在这里,婆罗门啊,某人这样教导:'你们应该这样思考,不要那样思考;你们应该这样作意,不要那样作意;你们应该舍弃这个,应该成就并安住于这个。'婆罗门啊,这就是所谓的教诫神通。婆罗门啊,这就是三种神通。婆罗门啊,在这三种神通中,你认为哪一种神通更殊胜、更高尚呢?"
"尊敬的乔达摩啊,关于那种神通,某人在这里体验各种神变...乃至以身自在行至梵天界,尊敬的乔达摩啊,这种神通,施展者自己体验,施展者自己感受。尊敬的乔达摩啊,这种神通在我看来就像魔术一样。
尊敬的乔达摩啊,关于那种神通,某人在这里通过相貌说出...'你的心是这样,你的意是这样,你的想法是这样'...或者某人不是通过相貌说出,而是听到人或非人或天神的声音后说出...或者某人不是通过相貌说出,也不是听到人或非人或天神的声音后说出,而是听到有寻有伺者的寻伺声音后说出...或者某人不是通过相貌说出,也不是听到人或非人或天神的声音后说出,也不是听到有寻有伺者的寻伺声音后说出,而是以心了知入无寻无伺定者的心...'这位尊者的心行如此安排,他的心接下来将会想到某某寻思'...尊敬的乔达摩啊,这种神通,施展者自己体验,施展者自己感受。尊敬的乔达摩啊,这种神通在我看来也像魔术一样。
但是,尊敬的乔达摩啊,关于那种神通,某人在这里这样教导:'你们应该这样思考,不要那样思考;你们应该这样作意,不要那样作意;你们应该舍弃这个,应该成就并安住于这个。'尊敬的乔达摩啊,在这三种神通中,我认为这种神通更殊胜、更高尚。


‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema. Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti, bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti.

‘‘Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṃ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi…pe… yāva brahmalokāpi kāyena vasaṃ vattemi. Ahañhi , brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi – ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti.

‘‘Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā’’ti? ‘‘Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye [te (ka.) passa ma. ni. 

"尊敬的乔达摩啊,太奇妙了!尊敬的乔达摩啊,太不可思议了!尊敬的乔达摩说得太好了,我们认为尊敬的乔达摩具备这三种神通。因为尊敬的乔达摩能体验各种神变...乃至以身自在行至梵天界,因为尊敬的乔达摩能以心了知入无寻无伺定者的心:'这位尊者的心行如此安排,他的心接下来将会想到某某寻思。'因为尊敬的乔达摩这样教导:'你们应该这样思考,不要那样思考;你们应该这样作意,不要那样作意;你们应该舍弃这个,应该成就并安住于这个。'"
"婆罗门啊,你确实对我说了直接、亲近的话;但是我还是要回答你。婆罗门啊,我确实能体验各种神变...乃至以身自在行至梵天界。婆罗门啊,我确实能以心了知入无寻无伺定者的心:'这位尊者的心行如此安排,他的心接下来将会想到某某寻思。'婆罗门啊,我确实这样教导:'你们应该这样思考,不要那样思考;你们应该这样作意,不要那样作意;你们应该舍弃这个,应该成就并安住于这个。'"
"尊敬的乔达摩啊,除了尊敬的乔达摩之外,还有其他任何一位比丘具备这三种神通吗?""婆罗门啊,不仅仅是一百位,不是两百位,不是三百位,不是四百位,不是五百位,而是更多的比丘

2.195] bhikkhū imehi tīhi pāṭihāriyehi samannāgatā’’ti. ‘‘Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī’’ti? ‘‘Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṅghe’’ti.

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

Brāhmaṇavaggo paṭhamo.

Tassuddānaṃ –

Dve brāhmaṇā caññataro, paribbājakena nibbutaṃ;

Palokavaccho tikaṇṇo, soṇi saṅgāravena cāti.

具备这三种神通。""尊敬的乔达摩啊,那些比丘现在住在哪里呢?""婆罗门啊,就在这个比丘僧团中。"
"太奇妙了,尊敬的乔达摩!太奇妙了,尊敬的乔达摩!尊敬的乔达摩啊,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,尊敬的乔达摩以种种方便开示了法。我皈依尊敬的乔达摩、法和比丘僧团。愿尊敬的乔达摩接受我为优婆塞,从今日起终生归依。"
第十经
第一品 婆罗门品
其摘要如下:
两个婆罗门和另一个,
游行者和寂灭,
世间毁灭、婆蹉、提干奴,
索尼和桑伽罗婆。

