(19) 4. Brāhmaṇavaggo

1. Yodhājīvasuttaṃ

181. ‘‘Catūhi , bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, yodhājīvo ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.

‘‘Kathañca, bhikkhave, bhikkhu ṭhānakusalo hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu ṭhānakusalo hoti.

‘‘Kathañca, bhikkhave, bhikkhu dūrepātī hoti? Idha, bhikkhave , bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā , sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhave, bhikkhu dūrepātī hoti.

‘‘Kathañca , bhikkhave, bhikkhu akkhaṇavedhī hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.

‘‘Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāletā. Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Paṭhamaṃ.

2. Pāṭibhogasuttaṃ

182.[kathā. 624] ‘‘Catunnaṃ , bhikkhave, dhammānaṃ natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.

‘‘Katamesaṃ catunnaṃ? ‘Jarādhammaṃ mā jīrī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘byādhidhammaṃ mā byādhiyī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘maraṇadhammaṃ mā mīyī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṃkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṃ jātijarāmaraṇikāni, tesaṃ vipāko mā nibbattī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.

‘‘Imesaṃ kho, bhikkhave, catunnaṃ dhammānaṃ natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmi’’nti. Dutiyaṃ.

3. Sutasuttaṃ



以下是完整的简体中文直译:
(19) 4. 婆罗门品
1. 战士经
181. "诸比丘,具备四种素质的战士,堪称国王所用,可享用王室供养,被视为王之肢体。哪四种?在此,诸比丘,战士善于站立,能远射,能射中要害,能击破大军。诸比丘,具备这四种素质的战士,堪称国王所用,可享用王室供养,被视为王之肢体。同样地,诸比丘,具备四法的比丘,值得供养,值得款待,值得布施,值得合掌,是世间无上福田。哪四法?在此,诸比丘,比丘善于站立,能远射,能射中要害,能击破大军。
"诸比丘,比丘如何善于站立?在此,诸比丘,比丘持戒...受持学处。诸比丘,这就是比丘善于站立。
"诸比丘,比丘如何能远射?在此,诸比丘,比丘对于任何色,无论过去、未来、现在,内在或外在,粗大或细微,低劣或高尚,远处或近处,以正慧如实见到:'这不是我的,这不是我,这不是我的自我。'对于任何受...任何想...任何行...任何识,无论过去、未来、现在,内在或外在,粗大或细微,低劣或高尚,远处或近处,以正慧如实见到:'这不是我的,这不是我,这不是我的自我。'诸比丘,这就是比丘能远射。
"诸比丘,比丘如何能射中要害?在此,诸比丘,比丘如实了知:'这是苦'...如实了知:'这是导向苦灭的道路'。诸比丘,这就是比丘能射中要害。
"诸比丘,比丘如何能击破大军?在此,诸比丘,比丘能击破巨大的无明蕴。诸比丘,这就是比丘能击破大军。诸比丘,具备这四法的比丘,值得供养...是世间无上福田。"
第一
2. 保证经
182. "诸比丘,对于四法,没有任何人能作保证 - 无论是沙门、婆罗门、天神、魔罗、梵天,还是世间的任何人。
"哪四法?'不要让有老之法衰老',没有任何人能作保证 - 无论是沙门、婆罗门、天神、魔罗、梵天,还是世间的任何人;'不要让有病之法生病',没有任何人能作保证 - 无论是沙门、婆罗门、天神、魔罗、梵天,还是世间的任何人;'不要让有死之法死亡',没有任何人能作保证 - 无论是沙门、婆罗门、天神、魔罗、梵天,还是世间的任何人;'不要让过去所造的恶业、染污业、导致再生、伴随忧苦、带来痛苦果报、未来导致生老死的业,其果报不成熟',没有任何人能作保证 - 无论是沙门、婆罗门、天神、魔罗、梵天,还是世间的任何人。
"诸比丘,对于这四法,没有任何人能作保证 - 无论是沙门、婆罗门、天神、魔罗、梵天,还是世间的任何人。"
第二
3. 所闻经

183. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

‘‘Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi [evaṃdiṭṭhī (sabbattha)] – ‘yo koci diṭṭhaṃ bhāsati – evaṃ me diṭṭhanti, natthi tato doso; yo koci sutaṃ bhāsati – evaṃ me sutanti, natthi tato doso; yo koci mutaṃ bhāsati – evaṃ me mutanti, natthi tato doso; yo koci viññātaṃ bhāsati – evaṃ me viññātanti, natthi tato doso’’’ti.

‘‘Nāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ sutaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ sutaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ mutaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ mutaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ na bhāsitabbanti vadāmi.

‘‘Yañhi, brāhmaṇa, diṭṭhaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ diṭṭhaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, diṭṭhaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ diṭṭhaṃ bhāsitabbanti vadāmi.

‘‘Yañhi, brāhmaṇa, sutaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti , evarūpaṃ sutaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, sutaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ sutaṃ bhāsitabbanti vadāmi.

‘‘Yañhi, brāhmaṇa, mutaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ mutaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, mutaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ mutaṃ bhāsitabbanti vadāmi .

‘‘Yañhi , brāhmaṇa, viññātaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ viññātaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, viññātaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ viññātaṃ bhāsitabbanti vadāmī’’ti.

Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Tatiyaṃ.

4. Abhayasuttaṃ



183. 一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠养饲处。当时,摩揭陀国大臣雨季作婆罗门来到世尊处。来到后,与世尊互相问候。寒暄叙旧后,坐在一旁。坐在一旁的摩揭陀国大臣雨季作婆罗门对世尊如是说:
"乔达摩先生,我持这样的观点,这样的见解 - '任何人说他所见的 - 这是我所见的,这没有过错;任何人说他所闻的 - 这是我所闻的,这没有过错;任何人说他所觉的 - 这是我所觉的,这没有过错;任何人说他所知的 - 这是我所知的,这没有过错。'"
"婆罗门,我不说所有见到的都应该说;但是,婆罗门,我也不说所有见到的都不应该说;我不说所有听到的都应该说;但是,婆罗门,我也不说所有听到的都不应该说;我不说所有觉察到的都应该说;但是,婆罗门,我也不说所有觉察到的都不应该说;我不说所有了知的都应该说;但是,婆罗门,我也不说所有了知的都不应该说。
"婆罗门,如果说出所见的会使不善法增长,善法减退,我说这样的所见不应该说。但是,婆罗门,如果不说出所见的会使善法减退,不善法增长,我说这样的所见应该说。
"婆罗门,如果说出所闻的会使不善法增长,善法减退,我说这样的所闻不应该说。但是,婆罗门,如果不说出所闻的会使善法减退,不善法增长,我说这样的所闻应该说。
"婆罗门,如果说出所觉的会使不善法增长,善法减退,我说这样的所觉不应该说。但是,婆罗门,如果不说出所觉的会使善法减退,不善法增长,我说这样的所觉应该说。
"婆罗门,如果说出所知的会使不善法增长,善法减退,我说这样的所知不应该说。但是,婆罗门,如果不说出所知的会使善法减退,不善法增长,我说这样的所知应该说。"
于是,摩揭陀国大臣雨季作婆罗门欢喜、随喜世尊所说,从座而起离去。
第三
4. 无畏经

184. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

‘‘Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassā’’’ti. ‘‘Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa; atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

‘‘Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa? Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa. Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṃ āpajjanti maraṇassa.

‘‘Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa? Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti – ‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti – ‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.


184. 当时,阇努索尼婆罗门来到世尊处。来到后,与世尊互相问候。寒暄叙旧后,坐在一旁。坐在一旁的阇努索尼婆罗门对世尊如是说:
"乔达摩先生,我持这样的观点,这样的见解 - '没有任何有死亡本性的人不害怕,不恐惧死亡。'"
"婆罗门,有些有死亡本性的人害怕、恐惧死亡;但是,婆罗门,也有些有死亡本性的人不害怕、不恐惧死亡。
"婆罗门,哪些有死亡本性的人害怕、恐惧死亡?在此,婆罗门,某人对欲乐未离贪,未离欲,未离爱,未离渴,未离热恼,未离渴爱。他被某种严重的疾病折磨。当被某种严重的疾病折磨时,他这样想:'可爱的欲乐将离我而去,我也将离开可爱的欲乐。'他悲伤、忧愁、哀叹,捶胸痛哭,陷入迷乱。婆罗门,这就是有死亡本性而害怕、恐惧死亡的人。
"再者,婆罗门,在此某人对身体未离贪,未离欲,未离爱,未离渴,未离热恼,未离渴爱。他被某种严重的疾病折磨。当被某种严重的疾病折磨时,他这样想:'可爱的身体将离我而去,我也将离开可爱的身体。'他悲伤、忧愁、哀叹,捶胸痛哭,陷入迷乱。婆罗门,这也是有死亡本性而害怕、恐惧死亡的人。
"再者,婆罗门,在此某人未行善,未修福,未作庇护,作恶,作凶暴,作罪过。他被某种严重的疾病折磨。当被某种严重的疾病折磨时,他这样想:'我未行善,未修福,未作庇护;我作恶,作凶暴,作罪过。先生,未行善、未修福、未作庇护、作恶、作凶暴、作罪过的人死后会去的地方,我死后也会去那个地方。'他悲伤、忧愁、哀叹,捶胸痛哭,陷入迷乱。婆罗门,这也是有死亡本性而害怕、恐惧死亡的人。
"再者,婆罗门,在此某人有疑惑,有犹豫,对正法未得决定。他被某种严重的疾病折磨。当被某种严重的疾病折磨时,他这样想:'我有疑惑,有犹豫,对正法未得决定。'他悲伤、忧愁、哀叹,捶胸痛哭,陷入迷乱。婆罗门,这也是有死亡本性而害怕、恐惧死亡的人。婆罗门,这四种有死亡本性的人害怕、恐惧死亡。
"婆罗门,哪些有死亡本性的人不害怕、不恐惧死亡?在此,婆罗门,某人对欲乐已离贪,已离欲,已离爱,已离渴,已离热恼,已离渴爱。他被某种严重的疾病折磨。当被某种严重的疾病折磨时,他不这样想:'可爱的欲乐将离我而去,我也将离开可爱的欲乐。'他不悲伤,不忧愁,不哀叹,不捶胸痛哭,不陷入迷乱。婆罗门,这就是有死亡本性而不害怕、不恐惧死亡的人。
"再者,婆罗门,在此某人对身体已离贪,已离欲,已离爱,已离渴,已离热恼,已离渴爱。他被某种严重的疾病折磨。当被某种严重的疾病折磨时,他不这样想:'可爱的身体将离我而去,我也将离开可爱的身体。'他不悲伤,不忧愁,不哀叹,不捶胸痛哭,不陷入迷乱。婆罗门,这也是有死亡本性而不害怕、不恐惧死亡的人。


‘‘Puna caparaṃ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa. Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṃ āpajjanti maraṇassā’’ti.

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

5. Brāhmaṇasaccasuttaṃ

185. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīre paribbājakārāmo tenupasaṅkami.

Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarā kathā udapādi – ‘‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’’ti. Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca –

‘‘Kāya nuttha, paribbājakā, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha, bho gotama, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’’’ti.

‘‘Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Idha, paribbājakā, brāhmaṇo evamāha – ‘sabbe pāṇā avajjhā’ti . Iti vadaṃ brāhmaṇo saccaṃ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya pāṇānaṃyeva anuddayāya [tadabhiññāya anudayāya (ka.)] anukampāya paṭipanno hoti.

‘‘Puna caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti. Iti vadaṃ brāhmaṇo saccamāha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

‘‘Puna caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘sabbe bhavā aniccā…pe… bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

‘‘Puna caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘nāhaṃ kvacani [kvacana (sī. syā.)] kassaci kiñcanatasmiṃ na ca mama kvacani katthaci kiñcanatatthī’ti. Iti vadaṃ brāhmaṇo saccaṃ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya ākiñcaññaṃyeva paṭipadaṃ paṭipanno hoti. Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Pañcamaṃ.

6. Ummaggasuttaṃ



"再者,婆罗门,在此某人未作恶,未作凶暴,未作罪过,已行善,已修福,已作庇护。他被某种严重的疾病折磨。当被某种严重的疾病折磨时,他这样想:'我未作恶,未作凶暴,未作罪过;我已行善,已修福,已作庇护。先生,未作恶、未作凶暴、未作罪过、已行善、已修福、已作庇护的人死后会去的地方,我死后也会去那个地方。'他不悲伤,不忧愁,不哀叹,不捶胸痛哭,不陷入迷乱。婆罗门,这也是有死亡本性而不害怕、不恐惧死亡的人。
"再者,婆罗门,在此某人无疑惑,无犹豫,对正法已得决定。他被某种严重的疾病折磨。当被某种严重的疾病折磨时,他这样想:'我无疑惑,无犹豫,对正法已得决定。'他不悲伤,不忧愁,不哀叹,不捶胸痛哭,不陷入迷乱。婆罗门,这也是有死亡本性而不害怕、不恐惧死亡的人。婆罗门,这四种有死亡本性的人不害怕、不恐惧死亡。"
"太奇妙了,乔达摩先生!太奇妙了,乔达摩先生!...请乔达摩尊者记住我是从今天起终生皈依的优婆塞。"
第四
5. 婆罗门真谛经
185. 一时,世尊住在王舍城(现在的拉杰吉尔)灵鹫山。当时,许多著名的游行者住在蛇河岸边的游行者园,即食米者、最胜者、沙俱罗优陀夷游行者,以及其他著名的游行者。当时,世尊在傍晚从独处起来,走向蛇河岸边的游行者园。
那时,那些异教游行者聚集在一起,谈论起这个话题:"这些是婆罗门真谛,这些是婆罗门真谛。"世尊来到那些游行者那里,坐在准备好的座位上。坐下后,世尊对那些游行者说:
"游行者们,你们现在聚在一起讨论什么?你们刚才的谈话是什么?"
"乔达摩先生,我们聚在一起时,谈论起这个话题:'这些是婆罗门真谛,这些是婆罗门真谛。'"
"游行者们,有四种婆罗门真谛是我亲自证知、实现后宣说的。哪四种?在此,游行者们,婆罗门这样说:'一切生命不可杀害。'说这话时,婆罗门说的是真实,不是虚妄。他不因此认为自己是沙门,不认为自己是婆罗门,不认为'我更胜',不认为'我平等',不认为'我低劣'。相反,他了知其中的真实后,只是为了对生命的怜悯和同情而实践。
"再者,游行者们,婆罗门这样说:'一切欲乐无常、苦、变易。'说这话时,婆罗门说的是真实,不是虚妄。他不因此认为自己是沙门,不认为自己是婆罗门,不认为'我更胜',不认为'我平等',不认为'我低劣'。相反,他了知其中的真实后,只是为了厌离欲乐、离欲、灭欲而实践。
"再者,游行者们,婆罗门这样说:'一切有无常...为了厌离有、离欲、灭有而实践。
"再者,游行者们,婆罗门这样说:'我不属于任何人,任何地方,任何事物,我也没有任何人,任何地方,任何事物属于我。'说这话时,婆罗门说的是真实,不是虚妄。他不因此认为自己是沙门,不认为自己是婆罗门,不认为'我更胜',不认为'我平等',不认为'我低劣'。相反,他了知其中的真实后,只是为了无所有而实践。游行者们,这就是我亲自证知、实现后宣说的四种婆罗门真谛。"
第五
6. 邪道经

186. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī’’ti?

‘‘Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu, ummaggo [ummaṅgo (syā. ka.)], bhaddakaṃ paṭibhānaṃ, kalyāṇī [kalyāṇā (ka.)] paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṃ gacchatī’’ti.

‘‘Sādhu , bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – ‘‘‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’’ti?

‘‘Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Bahū kho, bhikkhu, mayā dhammā desitā [bahu kho bhikkhu mayā dhammo desito (ka.)] – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṃ vacanāyā’’ti.

‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – ‘‘‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’’ti?

‘‘Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Idha, bhikkhu, bhikkhuno ‘idaṃ dukkha’nti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhasamudayo’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhanirodho’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati. Evaṃ kho, bhikkhu, sutavā nibbedhikapañño hotī’’ti.

‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – ‘‘‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’’ti?

‘‘Sādhu sādhu bhikkhu! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ bhikkhu pucchasi – ‘paṇḍito mahāpañño, paṇḍito mahāpaññoti , bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. Evaṃ kho, bhikkhu, paṇḍito mahāpañño hotī’’ti. Chaṭṭhaṃ.

7. Vassakārasuttaṃ



186. 当时,有一位比丘来到世尊处。来到后,向世尊礼拜,然后坐在一旁。坐在一旁的那位比丘对世尊如是说:"尊者,世间是由什么引导的?是什么驱使世间?是什么产生后世间受其支配?"
"很好,很好,比丘!你的思路很好,你的理解力很好,你的提问很好。你是这样问的:'尊者,世间是由什么引导的?是什么驱使世间?是什么产生后世间受其支配?'"
"是的,尊者。"
"比丘,世间是由心引导的,是心驱使世间,心产生后世间受其支配。"
"很好,尊者。"那位比丘欢喜、随喜世尊所说,然后又向世尊提出进一步的问题:"尊者,人们说'多闻持法者,多闻持法者'。尊者,怎样才算是多闻持法者呢?"
"很好,很好,比丘!你的思路很好,你的理解力很好,你的提问很好。你是这样问的:'人们说"多闻持法者,多闻持法者"。尊者,怎样才算是多闻持法者呢?'"
"是的,尊者。"
"比丘,我已经宣说了许多法 - 经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。比丘,即使只是一首四句偈,如果能理解其义,理解其法,依法而行,也可以称为多闻持法者。"
"很好,尊者。"那位比丘欢喜、随喜世尊所说,然后又向世尊提出进一步的问题:"尊者,人们说'多闻通达智慧者,多闻通达智慧者'。尊者,怎样才算是多闻通达智慧者呢?"
"很好,很好,比丘!你的思路很好,你的理解力很好,你的提问很好。你是这样问的:'人们说"多闻通达智慧者,多闻通达智慧者"。尊者,怎样才算是多闻通达智慧者呢?'"
"是的,尊者。"
"在此,比丘,比丘听闻'这是苦',以智慧深入理解其义;听闻'这是苦集',以智慧深入理解其义;听闻'这是苦灭',以智慧深入理解其义;听闻'这是导向苦灭之道',以智慧深入理解其义。比丘,这就是多闻通达智慧者。"
"很好,尊者。"那位比丘欢喜、随喜世尊所说,然后又向世尊提出进一步的问题:"尊者,人们说'智者大慧者,智者大慧者'。尊者,怎样才算是智者大慧者呢?"
"很好,很好,比丘!你的思路很好,你的理解力很好,你的提问很好。你是这样问的:'人们说"智者大慧者,智者大慧者"。尊者,怎样才算是智者大慧者呢?'"
"是的,尊者。"
"在此,比丘,智者大慧者不思考伤害自己,不思考伤害他人,不思考伤害双方,只思考有益于自己、有益于他人、有益于双方、有益于一切世间的事。比丘,这就是智者大慧者。"
第六
7. 雨季作经

187. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

‘‘Jāneyya nu kho, bho gotama, asappuriso asappurisaṃ – ‘asappuriso ayaṃ bhava’’’nti? ‘‘Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhava’’’nti. ‘‘Jāneyya pana, bho gotama, asappuriso sappurisaṃ – ‘sappuriso ayaṃ bhava’’’nti? ‘‘Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhava’’’nti. ‘‘Jāneyya nu kho, bho gotama, sappuriso sappurisaṃ – ‘sappuriso ayaṃ bhava’’’nti? ‘‘Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhava’’’nti. ‘‘Jāneyya pana, bho gotama, sappuriso asappurisaṃ – ‘asappuriso ayaṃ bhava’’’nti? ‘‘Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhava’’’nti.

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ, bhotā gotamena – ‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhava’’’nti.

‘‘Ekamidaṃ, bho gotama, samayaṃ todeyyassa brāhmaṇassa parisati parūpārambhaṃ vattenti – ‘bālo ayaṃ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamma’nti. Imepi rañño eḷeyyassa parihārakā bālā – yamako moggallo [puggalo (ka.)] uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammanti. Tyāssudaṃ todeyyo brāhmaṇo iminā nayena neti. Taṃ kiṃ maññanti, bhonto, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti? ‘Evaṃ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’’’ti.

‘‘Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ’’.

‘‘Taṃ kiṃ maññanti, bhonto, paṇḍitā rañño eḷeyyassa parihārakā – yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti? ‘Evaṃ, bho, paṇḍitā rañño eḷeyyassa parihārakā – yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’’’ti.

‘‘Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā; samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamma’’nti.


187. 一时,世尊住在王舍城(现在的拉杰吉尔)竹林栗鼠养饲处。当时,摩揭陀国大臣雨季作婆罗门来到世尊处。来到后,与世尊互相问候。寒暄叙旧后,坐在一旁。坐在一旁的摩揭陀国大臣雨季作婆罗门对世尊如是说:
"乔达摩先生,非善人能否知道另一个非善人:'这个人是非善人'?"
"婆罗门,非善人知道另一个非善人'这个人是非善人',这是不可能的,没有这种情况。"
"那么,乔达摩先生,非善人能否知道善人:'这个人是善人'?"
"婆罗门,非善人知道善人'这个人是善人',这也是不可能的,没有这种情况。"
"乔达摩先生,善人能否知道另一个善人:'这个人是善人'?"
"婆罗门,善人知道另一个善人'这个人是善人',这是可能的,有这种情况。"
"那么,乔达摩先生,善人能否知道非善人:'这个人是非善人'?"
"婆罗门,善人知道非善人'这个人是非善人',这也是可能的,有这种情况。"
"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!乔达摩先生说得多么好啊:'婆罗门,非善人知道另一个非善人"这个人是非善人",这是不可能的,没有这种情况。婆罗门,非善人知道善人"这个人是善人",这也是不可能的,没有这种情况。婆罗门,善人知道另一个善人"这个人是善人",这是可能的,有这种情况。婆罗门,善人知道非善人"这个人是非善人",这也是可能的,有这种情况。'
"乔达摩先生,有一次,在托德亚婆罗门的集会中,人们开始批评说:'这个埃莱亚国王是个愚人,他对沙门罗摩子深信不疑,对沙门罗摩子做出如此极度恭敬的行为,即顶礼、起立、合掌、礼貌。'埃莱亚国王的这些随从也是愚人 - 亚摩卡、摩嘎罗、乌嘎、那温达基、甘达巴、阿吉维萨,他们对沙门罗摩子深信不疑,对沙门罗摩子做出如此极度恭敬的行为,即顶礼、起立、合掌、礼貌。托德亚婆罗门就用这种方式来引导他们。诸位先生,你们怎么看?埃莱亚国王是聪明人,在应做不应做的事、应说不应说的话方面,他比那些更有洞察力的人更有洞察力吗?'他们回答说:'是的,先生,埃莱亚国王是聪明人,在应做不应做的事、应说不应说的话方面,他比那些更有洞察力的人更有洞察力。'
"先生们,正因为沙门罗摩子比聪明的埃莱亚国王更聪明,在应做不应做的事、应说不应说的话方面,比那些更有洞察力的人更有洞察力,所以埃莱亚国王对沙门罗摩子深信不疑,对沙门罗摩子做出如此极度恭敬的行为,即顶礼、起立、合掌、礼貌。
"诸位先生,你们怎么看?埃莱亚国王的这些聪明随从 - 亚摩卡、摩嘎罗、乌嘎、那温达基、甘达巴、阿吉维萨,在应做不应做的事、应说不应说的话方面,他们比那些更有洞察力的人更有洞察力吗?'他们回答说:'是的,先生,埃莱亚国王的这些聪明随从 - 亚摩卡、摩嘎罗、乌嘎、那温达基、甘达巴、阿吉维萨,在应做不应做的事、应说不应说的话方面,他们比那些更有洞察力的人更有洞察力。'
"先生们,正因为沙门罗摩子比埃莱亚国王的这些聪明随从更聪明,在应做不应做的事、应说不应说的话方面,比那些更有洞察力的人更有洞察力,所以埃莱亚国王的随从对沙门罗摩子深信不疑;对沙门罗摩子做出如此极度恭敬的行为,即顶礼、起立、合掌、礼貌。"


‘‘Acchariyaṃ, bho, gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhava’nti. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Sattamaṃ.

8. Upakasuttaṃ

188. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho upako maṇḍikāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upako maṇḍikāputto bhagavantaṃ etadavoca –

‘‘Ahañhi, bhante, evaṃvādī evaṃdiṭṭhi – ‘yo koci parūpārambhaṃ vatteti, parūpārambhaṃ vattento sabbo so [sabbaso (sī. pī.)] na upapādeti. Anupapādento gārayho hoti upavajjo’’’ti. ‘‘Parūpārambhaṃ ce, upaka, vatteti parūpārambhaṃ vattento na upapādeti, anupapādento gārayho hoti upavajjo. Tvaṃ kho, upaka, parūpārambhaṃ vattesi, parūpārambhaṃ vattento na upapādesi, anupapādento gārayho hosi upavajjo’’ti. ‘‘Seyyathāpi, bhante , ummujjamānakaṃyeva mahatā pāsena bandheyya; evamevaṃ kho ahaṃ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena [mahatā pāsena (ka.)] baddho’’ti.

‘‘Idaṃ akusalanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ akusalanti. Taṃ kho panidaṃ akusalaṃ pahātabbanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ akusalaṃ pahātabbanti.

‘‘Idaṃ kusalanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ kusalanti. Taṃ kho panidaṃ kusalaṃ bhāvetabbanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ kusalaṃ bhāvetabba’’nti.

Atha kho upako maṇḍikāputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena rājā māgadho ajātasattu vedehiputto tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ rañño māgadhassa ajātasattussa vedehiputtassa ārocesi.

Evaṃ vutte rājā māgadho ajātasattu vedehiputto kupito anattamano upakaṃ maṇḍikāputtaṃ etadavoca – ‘‘yāva dhaṃsī vatāyaṃ loṇakāradārako yāva mukharo yāva pagabbo yatra hi nāma taṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ āsādetabbaṃ maññissati; apehi tvaṃ, upaka, vinassa, mā taṃ addasa’’nti. Aṭṭhamaṃ.

9. Sacchikaraṇīyasuttaṃ

189. ‘‘Cattārome , bhikkhave, sacchikaraṇīyā dhammā. Katame cattāro? Atthi , bhikkhave, dhammā kāyena sacchikaraṇīyā; atthi, bhikkhave, dhammā satiyā sacchikaraṇīyā; atthi, bhikkhave, dhammā cakkhunā sacchikaraṇīyā; atthi, bhikkhave, dhammā paññāya sacchikaraṇīyā. Katame ca, bhikkhave, dhammā kāyena sacchikaraṇīyā? Aṭṭha vimokkhā, bhikkhave, kāyena sacchikaraṇīyā.

‘‘Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā? Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.

‘‘Katame ca, bhikkhave, dhammā cakkhunā sacchikaraṇīyā? Sattānaṃ cutūpapāto, bhikkhave, cakkhunā sacchikaraṇīyo.

‘‘Katame ca, bhikkhave, dhammā paññāya sacchikaraṇīyā? Āsavānaṃ khayo, bhikkhave, paññāya sacchikaraṇīyo. Ime kho, bhikkhave, cattāro sacchikaraṇīyā dhammā’’ti. Navamaṃ.

10. Uposathasuttaṃ




以下是完整的简体中文直译:
"尊敬的乔达摩先生,真是不可思议!尊敬的乔达摩先生,真是奇妙!尊敬的乔达摩先生所说的话是多么善说啊 - '婆罗门啊,这是不可能的,没有机会的,一个不善良的人能够知道另一个不善良的人 - 这是一个不善良的人。婆罗门啊,这也是不可能的,没有机会的,一个不善良的人能够知道一个善良的人 - 这是一个善良的人。婆罗门啊,这是可能的,有机会的,一个善良的人能够知道另一个善良的人 - 这是一个善良的人。婆罗门啊,这也是可能的,有机会的,一个善良的人能够知道一个不善良的人 - 这是一个不善良的人。'现在,尊敬的乔达摩先生,我们必须离开了。我们有许多事务要处理,有许多事情要做。" "婆罗门啊,你认为现在是时候了,就去吧。"于是,摩揭陀国大臣雨季迦罗婆罗门欢喜赞叹世尊所说,从座位起身离去。第七。
8. 优波迦经
188. 有一次,世尊住在王舍城(现在的拉杰吉尔)耆阇崛山。那时,曼迪卡之子优波迦来到世尊所在之处;来到后,向世尊致敬,然后坐在一旁。坐在一旁的曼迪卡之子优波迦对世尊说道:
"尊者,我持这样的观点,这样的见解 - '任何人谴责他人,谴责他人的人都不能证明。不能证明的人是应受谴责的,是应受指责的。'" "优波迦啊,如果谴责他人,谴责他人而不能证明,不能证明的人是应受谴责的,是应受指责的。优波迦啊,你谴责他人,谴责他人而不能证明,不能证明的你是应受谴责的,是应受指责的。" "尊者,就像用大网捕捉一条正要浮出水面的鱼;同样地,尊者,我这个正要浮出水面的人被世尊用大论辩之网捕捉了。"
"优波迦啊,我已宣说'这是不善'。关于这一点,如来的法教有无量的词句,无量的文字,无量的解说 - 这就是不善。优波迦啊,我已宣说'这不善应当断除'。关于这一点,如来的法教有无量的词句,无量的文字,无量的解说 - 这不善应当断除。
"优波迦啊,我已宣说'这是善'。关于这一点,如来的法教有无量的词句,无量的文字,无量的解说 - 这就是善。优波迦啊,我已宣说'这善应当修习'。关于这一点,如来的法教有无量的词句,无量的文字,无量的解说 - 这善应当修习。"
于是,曼迪卡之子优波迦欢喜赞叹世尊所说,从座位起身,向世尊致敬,右绕后离去,前往摩揭陀国王韦提希子阿阇世所在之处;到达后,将与世尊的全部谈话告诉摩揭陀国王韦提希子阿阇世。
听了这些话后,摩揭陀国王韦提希子阿阇世生气不悦,对曼迪卡之子优波迦说道:"这个盐商的儿子真是太放肆了,太多嘴了,太无礼了,竟然认为可以冒犯那位世尊、阿罗汉、正等正觉者;优波迦,你走开,消失吧,别让我再看到你。"第八。
9. 应亲证经
189. "比丘们,有四种应当亲证的法。哪四种?比丘们,有些法应当以身亲证;比丘们,有些法应当以念亲证;比丘们,有些法应当以眼亲证;比丘们,有些法应当以慧亲证。比丘们,哪些法应当以身亲证?比丘们,八解脱应当以身亲证。
"比丘们,哪些法应当以念亲证?比丘们,宿命应当以念亲证。
"比丘们,哪些法应当以眼亲证?比丘们,众生的死亡和再生应当以眼亲证。
"比丘们,哪些法应当以慧亲证?比丘们,诸漏的灭尽应当以慧亲证。比丘们,这就是四种应当亲证的法。"第九。
10. 布萨经

190. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –

‘‘Apalāpāyaṃ, bhikkhave, parisā nippalāpāyaṃ, bhikkhave, parisā suddhā sāre patiṭṭhitā. Tathārūpo ayaṃ , bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpā parisā dullabhā dassanāyapi lokasmiṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā . Yathārūpāya parisāya appaṃ dinnaṃ bahu hoti bahu dinnaṃ bahutaraṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpaṃ parisaṃ alaṃ yojanagaṇanānipi dassanāya gantuṃ api puṭosenāpi, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, (tathārūpāyaṃ, bhikkhave, parisā) [( ) sī. syā. kaṃ. pī. potthakesu natthi].

‘‘Santi , bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe devappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe brahmappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe āneñjappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ariyappattā viharanti.

‘‘Kathañca, bhikkhave, bhikkhu devappatto hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu devappatto hoti.

‘‘Kathañca, bhikkhave, bhikkhu brahmappatto hoti? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā… muditā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Evaṃ kho, bhikkhave, bhikkhu brahmappatto hoti.

‘‘Kathañca, bhikkhave, bhikkhu āneñjappatto hoti? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu āneñjappatto hoti.

‘‘Kathañca, bhikkhave, bhikkhu ariyappatto hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu ariyappatto hotī’’ti. Dasamaṃ.

Brāhmaṇavaggo [yodhājīvavaggo (sī. syā. kaṃ. pī.)] catuttho.


以下是完整的简体中文直译:
190. 有一次,世尊住在舍卫城(现在的萨赫特-马赫特)东园鹿母讲堂。那时,在布萨日,世尊坐在比丘僧团中。世尊观察沉默的比丘僧团后,对比丘们说道:
"比丘们,这个僧团没有废话,比丘们,这个僧团没有闲谈,纯净,安住于核心。比丘们,这个比丘僧团就是这样,比丘们,这个僧团就是这样。比丘们,像这样的僧团在世间难得一见,比丘们,这个比丘僧团就是这样,比丘们,这个僧团就是这样。比丘们,像这样的僧团值得供养、值得款待、值得布施、值得合掌,是世间无上的福田,比丘们,这个比丘僧团就是这样,比丘们,这个僧团就是这样。比丘们,对于像这样的僧团,给予少许得到很多,给予很多得到更多,比丘们,这个比丘僧团就是这样,比丘们,这个僧团就是这样。比丘们,像这样的僧团,值得人们不辞辛劳地走上几由旬去见,即使带着食物袋,比丘们,这个比丘僧团就是这样,(比丘们,这个僧团就是这样)。
"比丘们,在这个比丘僧团中,有些比丘安住于天界;比丘们,在这个比丘僧团中,有些比丘安住于梵天;比丘们,在这个比丘僧团中,有些比丘安住于不动;比丘们,在这个比丘僧团中,有些比丘安住于圣者境界。
"比丘们,比丘如何安住于天界?在这里,比丘们,比丘离开欲望...进入并安住于初禅;平息寻伺...进入并安住于第二禅...第三禅...第四禅。比丘们,这就是比丘安住于天界。
"比丘们,比丘如何安住于梵天?在这里,比丘们,比丘以慈心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切处,心与一切众生相应,广大、崇高、无量、无怨、无恼。以悲心...以喜心...以舍心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上下四方一切处,心与一切众生相应,广大、崇高、无量、无怨、无恼。比丘们,这就是比丘安住于梵天。
"比丘们,比丘如何安住于不动?在这里,比丘们,比丘超越一切色想,灭有对想,不作意种种想,以'虚空无边'为所缘,进入并安住于空无边处。超越一切空无边处,以'识无边'为所缘,进入并安住于识无边处。超越一切识无边处,以'无所有'为所缘,进入并安住于无所有处。超越一切无所有处,进入并安住于非想非非想处。比丘们,这就是比丘安住于不动。
"比丘们,比丘如何安住于圣者境界?在这里,比丘们,比丘如实了知'这是苦'...如实了知'这是导向苦灭的道路'。比丘们,这就是比丘安住于圣者境界。"第十。
婆罗门品[战士品]第四。


Tassuddānaṃ –

Yodhā pāṭibhogasutaṃ, abhayaṃ brāhmaṇasaccena pañcamaṃ;

Ummaggavassakāro, upako sacchikiriyā ca uposathoti.

以下是完整的简体中文直译:
其摘要如下:
战士和担保之经,无畏和婆罗门真实为第五;
邪道和雨季迦罗,优波迦和亲证以及布萨。


