3.被遣離品 [目錄]


1.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ ti.

在人中，法是最上的，當生與來世[都是]。


Puna ca‘ upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭhetī’ ti.

[DN.27, 131段]』又，另一方面，『使已關閉苦界、已得到見、已了知教說的在家優婆塞須陀洹問訊、起立迎接凡夫比丘或沙彌。


Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ‘ dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ ti, tena hi‘ upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭhetī’ ti yaṃ vacanaṃ, taṃ micchā.

』被世尊說，那樣的話，『使已關閉苦界、已得到見、已了知教說的在家優婆塞須陀洹問訊、起立迎接凡夫比丘或沙彌。


Yadi‘ upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭheti’, tena hi‘ dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cāti tampi vacanaṃ micchā.

在人中，法是最上的，當生與來世[都是]。


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

這也是兩難的問題已對你抵達，它應該被你排除。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ ti,‘ upāsako ca gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭheti’.

』又，另一方面，『使已關閉苦界、已得到見、已了知教說的在家優婆塞須陀洹問訊、起立迎接凡夫比丘或沙彌。


』但在這裡，它有理由，那個理由是什麼？


‘ ‘ Vīsati kho panime, mahārāja, samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni, yehi samaṇo abhivādanapaccuṭṭhānasamānanapūjanāraho hoti.

又，有這二十種沙門成為沙門的法以及二個外相，以那個，沙門是值得問訊、起立迎接、尊敬、供養者。


Katame vīsati samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni?

哪二十種沙門成為沙門的法，以及二個外相呢？


Seṭṭho[ seṭṭhabhūmisayo( sī. syā.), seṭṭho yamo( pī.)] dhammārāmo, aggo niyamo, cāro vihāro saṃyamo saṃvaro khanti soraccaṃ ekattacariyā ekattābhirati paṭisallānaṃ hiriottappaṃ vīriyaṃ appamādo sikkhāsamādānaṃ[ sikkhāpadhānaṃ( sī. syā.), sukkāvadānaṃ( ka.)] uddeso paripucchā sīlādiabhirati nirālayatā sikkhāpadapāripūritā, kāsāvadhāraṇaṃ , bhaṇḍubhāvo .

大王！


Ime kho , mahārāja, vīsati samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni.


Ete guṇe bhikkhu samādāya vattati, so tesaṃ dhammānaṃ anūnattā paripuṇṇattā sampannattā samannāgatattā asekkhabhūmiṃ arahantabhūmiṃ okkamati, seṭṭhaṃ bhūmantaraṃ okkamati, arahattāsannagatoti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

這些是二十種沙門成為沙門的法以及二個外相，比丘在這些德行上受持後轉起，他以那些法的無欠缺狀態、圓滿狀態、具足狀態、具備狀態而進入無學階位、阿羅漢階位，進入最上階位內部，『他已來到近阿羅漢境界』：值得在家優婆塞須陀洹問訊、起立迎接凡夫比丘。


‘ ‘‘ Khīṇāsavehi so sāmaññaṃ upagato, natthi me so samayo’ ti[ taṃ sāmaññan’’ ti(?)] arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

『他是與漏已滅盡的沙門位接近者，沒有我[在家優婆塞須陀洹]的那個機會』：值得在家優婆塞須陀洹問訊、起立迎接凡夫比丘。


‘ ‘‘ Aggaparisaṃ so upagato, nāhaṃ taṃ ṭhānaṃ upagato’ ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

『他是最高群眾的接近者，我不是該處的接近者』：值得在家優婆塞須陀洹問訊、起立迎接凡夫比丘。


‘ ‘‘ Labhati so pātimokkhuddesaṃ sotuṃ, nāhaṃ taṃ labhāmi sotun’ ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

『他得到能聽聞波羅提木叉之說戒，我沒得到那個』：值得在家優婆塞須陀洹問訊、起立迎接凡夫比丘。


‘ ‘‘ So aññe pabbājeti upasampādeti jinasāsanaṃ vaḍḍheti, ahametaṃ na labhāmi kātun’ ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

『他使其他人出家、受具足戒，使勝者之教增大，我沒得到能做這個』：值得在家優婆塞須陀洹問訊、起立迎接凡夫比丘。


‘ ‘‘ Appamāṇesu so sikkhāpadesu samattakārī, nāhaṃ tesu vattāmī’ ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

『他是在無量的學處上完整的作者，我沒在那些上轉起』：值得在家優婆塞須陀洹問訊、起立迎接凡夫比丘。


‘ ‘‘ Upagato so samaṇaliṅgaṃ, buddhādhippāye ṭhito, tenāhaṃ liṅgena dūramapagato’ ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

『他是沙門外相的到達者、在佛的意趣上住立者，我被那個外相遠遠地拉開』：值得在家優婆塞須陀洹問訊、起立迎接凡夫比丘。


‘ ‘‘ Parūḷhakacchalomo so anañjitaamaṇḍito anulittasīlagandho, ahaṃ pana maṇḍanavibhūsanābhirato’ ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

大王！


‘ ‘ Api ca, mahārāja,‘ ye te vīsati samaṇakaraṇā dhammā dve ca liṅgāni, sabbepete dhammā bhikkhussa saṃvijjanti, so yeva te dhamme dhāreti, aññepi tattha sikkhāpeti, so me āgamo sikkhāpanañca natthī’ ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ .

大王！


‘ ‘ Yathā, mahārāja, rājakumāro purohitassa santike vijjaṃ adhīyati, khattiyadhammaṃ sikkhati, so aparena samayena abhisitto ācariyaṃ abhivādeti paccuṭṭheti‘ sikkhāpako me ayan’ ti, evameva kho, mahārāja,‘ bhikkhu sikkhāpako vaṃsadharo’ ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.

此外，以這個理趣(法門)，請你知道這比丘階位的偉大性、無相等廣大性。


‘ ‘ Api ca, mahārāja, imināpetaṃ pariyāyena jānāhi bhikkhubhūmiyā mahantataṃ asamavipulabhāvaṃ.

大王！


Yadi, mahārāja, upāsako sotāpanno arahattaṃ sacchikaroti, dveva tassa gatiyo bhavanti anaññā tasmiṃ yeva divase parinibbāyeyya vā, bhikkhubhāvaṃ vā upagaccheyya.

因為出家是不動搖的、偉大的、極高的，即：比丘階位。


Acalā hi sā, mahārāja, pabbajjā, mahatī accuggatā, yadidaṃ bhikkhubhūmī’’ ti.

」「那先大德！


‘‘ Ñāṇagato, bhante nāgasena, pañho sunibbeṭhito balavatā atibuddhinā tayā, na yimaṃ pañhaṃ samattho añño evaṃ viniveṭhetuṃ aññatra tavādisena buddhimatā’’ ti.

2.一切眾生利益之遍滿的問題 [目錄]


2.「那先大德！


2.‘‘ Bhante nāgasena, tumhe bhaṇatha‘ tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahatī’ ti.

你們說：『如來對一切眾生除去不利的後供給有利的。


Puna ca bhaṇatha aggikkhandhūpame dhammapariyāye bhaññamāne‘ saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggatan’ ti.


Aggikkhandhūpamaṃ, bhante, dhammapariyāyaṃ desentena tathāgatena saṭṭhimattānaṃ bhikkhūnaṃ hitamapanetvā ahitamupadahitaṃ.

那先大德！


Yadi, bhante nāgasena, tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahati, tena hi aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggatanti yaṃ vacanaṃ, taṃ micchā.

』該言語是錯誤的。


Yadi aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tena hi tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahatīti tampi vacanaṃ micchā.

這也是兩難的問題已對你抵達，它應該被你排除。


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

「大王！


‘ ‘ Tathāgato , mahārāja, sabbasattānaṃ ahitamapanetvā hitamupadahati, aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tañca pana na tathāgatassa katena, tesaṃ yeva attano katenā’’ ti.

如果如來不說火聚譬喻法的教說，是否他們的熱血會從口中湧出呢？


‘ ‘ Yadi, bhante nāgasena, tathāgato aggikkhandhūpamaṃ dhammapariyāyaṃ na bhāseyya, api nu tesaṃ uṇhaṃ lohitaṃ mukhato uggaccheyyāti, na hi, mahārāja, micchāpaṭipannānaṃ tesaṃ bhagavato dhammapariyāyaṃ sutvā pariḷāho kāye uppajji, tena tesaṃ pariḷāhena uṇhaṃ lohitaṃ mukhato uggatan’’ ti.

那樣的話，就因如來的所作，他們的熱血被從口中湧出，如來在那裡就是對他們毀滅的掌管者。


‘‘ Tena hi, bhante nāgasena, tathāgatasseva katena tesaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tathāgato yeva tattha adhikāro tesaṃ nāsanāya, yathā nāma, bhante nāgasena, ahi vammikaṃ paviseyya, athaññataro paṃsukāmo puriso vammikaṃ bhinditvā paṃsuṃ hareyya, tassa paṃsuharaṇena vammikassa susiraṃ pidaheyya, atha tattheva so assāsaṃ alabhamāno mareyya, nanu so, bhante, ahi tassa purisassa katena maraṇappatto’’ ti.

「大王！


‘‘ Evameva kho, bhante nāgasena, tathāgato yeva tattha adhikāro tesaṃ nāsanāyā’’ ti.

當如來教導法時不作討好與厭惡，已擺脫討好與厭惡教導法，這樣，在法被教導時，在那裡，凡正行者他們覺醒，但凡邪行者他們落下。


‘ ‘ Tathāgato, mahārāja, dhammaṃ desayamāno anunayappaṭighaṃ na karoti, anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti.

如芒果樹或閻浮樹或蜜樹，當男子使之搖動時，凡在那裡堅實、強壯繫縛的果實，那些就在那裡不死地存續(住立)，凡在那裡根莖腐爛、薄弱繫縛的果實，那些落下。


Yathā, mahārāja, purisassa ambaṃ vā jambuṃ vā madhukaṃ vā cālayamānassa yāni tattha phalāni sārāni daḷhabandhanāni, tāni tattheva accutāni tiṭṭhanti, yāni tattha phalāni pūtivaṇṭamūlāni dubbalabandhanāni, tāni patanti.


Evameva kho, mahārāja, tathāgato dhammaṃ desayamāno anunayappaṭighaṃ na karoti, anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti.

同樣的，大王！


‘ ‘ Yathā vā pana, mahārāja, kassako dhaññaṃ ropetukāmo khettaṃ kasati, tassa kasantassa anekasatasahassāni tiṇāni maranti.

大王！


Evameva kho, mahārāja, tathāgato paripakkamānase satte bodhento[ bodhetuṃ( sī.)] anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti.

同樣的，大王！


Ye pana micchāpaṭipannā, te tiṇāni viya maranti.

當如來使心意遍熟的眾生覺醒時法的機械全面壓榨，在那裡，凡邪行者他們如蟲類般死亡。


‘ ‘ Yathā vā pana, mahārāja, manussā rasahetu yantena ucchuṃ pīḷayanti, tesaṃ ucchuṃ pīḷayamānānaṃ ye tattha yantamukhagatā kimayo, te pīḷiyanti.

是否木匠保護著(斯里蘭卡版)樹木，他作端直的、遍純淨的呢？


Evameva kho, mahārāja, tathāgato paripakkamānase satte bodhento dhammayantamabhipīḷayati[ dhammayantamatipīḷayati( ka.)], ye tattha micchāpaṭipannā, te kimī viya marantī’’ ti.

」「同樣的，大王！


‘ ‘ Nanu, bhante nāgasena, te bhikkhū tāya dhammadesanāya patitā’’ ti?

如來保護著男子不能使應該被覺醒的眾生覺醒，但除去邪行者之眾生後使應該被覺醒的眾生覺醒，大王！


‘‘ Api nu kho, mahārāja, tacchako rukkhaṃ tacchanto[ rakkhanto( sī. pī.] ujukaṃ parisuddhaṃ karotī’’ ti?‘‘ Na hi, bhante, vajjanīyaṃ apanetvā tacchako rukkhaṃ ujukaṃ parisuddhaṃ karotī’’ ti.‘‘ Evameva kho, mahārāja, tathāgato parisaṃ rakkhanto na sakkoti bodhaneyye[ abodhanīye( syā.)] satte bodhetuṃ, micchāpaṭipanne pana satte apanetvā bodhaneyye satte bodheti, attakatena pana te, mahārāja, micchāpaṭipannā patanti.

那六十位之多比丘的熱血被從口中湧出，那既非因如來對他們所作，也非他人所作，反而就是他們自己所作。


‘ ‘ Yathā, mahārāja, kadalī veḷu assatarī attajena[ attajena phalena( sī.)] haññati, evameva kho, mahārāja, ye te micchāpaṭipannā, te attakatena haññanti patanti.

如男子給與一切人甘露，他們喝了該甘露後成為無病者、長壽者、會從一切像這樣的[病]脫離。


‘ ‘ Yathā, mahārāja, corā attakatena cakkhuppāṭanaṃ sūlāropanaṃ sīsacchedanaṃ pāpuṇanti, evameva kho, mahārāja, ye te micchāpaṭipannā, te attakatena haññanti patanti [ jinasāsanā patanti( sī. pī.)].

這確實不是。


Yesaṃ, mahārāja, saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tesaṃ taṃ neva bhagavato katena, na paresaṃ katena, atha kho attano yeva katena.

如來給與十千世間界天-人們不死(甘露)的法施，凡那些有能力的眾生他們以法施覺醒，但凡那些沒能力的眾生他們以法施被殺、落下。


‘ ‘ Yathā, mahārāja, puriso sabbajanassa amataṃ dadeyya, te taṃ amataṃ asitvā arogā dīghāyukā sabbītito[ sabbītiyā( sī.)] parimucceyyuṃ, athaññataro puriso durupacārena taṃ asitvā maraṇaṃ pāpuṇeyya, api nu kho so, mahārāja, amatadāyako puriso tatonidānaṃ kiñci apuññaṃ āpajjeyyā’’ ti?

」「同樣的，大王！


‘‘ Evameva kho, mahārāja, tathāgato dasasahassiyā lokadhātuyā devamanussānaṃ amataṃ dhammadānaṃ deti, ye te sattā bhabbā, te dhammāmatena bujjhanti.

這樣，我像這樣接受這個。


Ye pana te sattā abhabbā, te dhammāmatena haññanti patanti.

一切眾生利益之遍滿的問題第二。


Bhojanaṃ, mahārāja, sabbasattānaṃ jīvitaṃ rakkhati, tamekacce bhuñjitvā visūcikāya maranti, api nu kho so, mahārāja, bhojanadāyako puriso tatonidānaṃ kiñci apuññaṃ āpajjeyyā’’ ti?

在一切處自制，好！


』 [Dhp.25, 361偈]


又，另一方面，如來在四眾中坐下後，在天-人們的前面對謝勒婆羅門展現隱藏入鞘的陰部(陰馬藏)[MN.92, 398段]。


Ye pana te sattā abhabbā, te dhammāmatena haññanti patantī’’ ti.

如果『以身自制，好！


‘‘ Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ ti.

』被世尊說，那樣的話，『對謝勒婆羅門展現隱藏入鞘的陰部。


』該言語是錯誤的。


3.‘‘ Bhante nāgasena, bhāsitampetaṃ tathāgatena–

如果對謝勒婆羅門展現隱藏入鞘的陰部，那樣的話，『以身自制，好！


‘ ‘‘ Kāyena saṃvaro sādhu[ dha. pa.361], sādhu vācāya saṃvaro;

』那個言語也是錯誤的。


Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro’ ti.

這也是兩難的問題已對你抵達，它應該被你排除。


‘ ‘ Puna ca tathāgato catunnaṃ parisānaṃ majjhe nisīditvā purato devamanussānaṃ selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassesi.

大王！


Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ‘ kāyena saṃvaro sādhū’ ti, tena hi selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassesīti yaṃ vacanaṃ, taṃ micchā.

「那先大德！


Yadi selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dasseti, tena hi‘ kāyena saṃvaro sādhū’ ti tampi vacanaṃ micchā.

來吧！


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

」「大王！


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ kāyena saṃvaro sādhū’ ti, selassa ca brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassitaṃ.

是否那個群眾能看見那個男子感受的受呢？


Yassa kho, mahārāja, tathāgate kaṅkhā uppannā, tassa bodhanatthāya bhagavā iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passatī’’ ti.

」「同樣的，大王！


‘ ‘ Ko panetaṃ, bhante nāgasena, saddahissati, yaṃ parisagato eko yeva taṃ guyhaṃ passati, avasesā tattheva vasantā na passantīti.

又或如鬼類佔有(進入)某位男子，大王！


Iṅgha me tvaṃ tattha kāraṇaṃ upadisa, kāraṇena maṃ saññāpehī’’ ti.

」「不，大王！


‘‘ Diṭṭhapubbo pana tayā, mahārāja, koci byādhito puriso parikiṇṇo ñātimittehī’’ ti.

」「同樣的，大王！


‘‘ Api nu kho sā, mahārāja, parisā passatetaṃ vedanaṃ, yāya so puriso vedanāya vedayatī’’ ti.

於如來僅他的懷疑被生起，就為了他的覺之利益，如來以神通展現身體那個相似的，僅他看見該神變。


‘‘ Na hi bhante, attanā yeva so, bhante, puriso vedayatī’’ ti.

「那先大德！


‘‘ Evameva kho, mahārāja, yasseva tathāgate kaṅkhā uppannā, tasseva tathāgato bodhanatthāya iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passati.

」「大德！


‘ ‘ Yathā vā pana, mahārāja, kañcideva purisaṃ bhūto āviseyya, api nu kho sā, mahārāja, parisā passati taṃ bhūtāgamanan’’ ti?

雖是難做的，在使應該被覺醒的眾生能覺醒下如來做了。


‘‘ Na hi, bhante, so yeva āturo tassa bhūtassa āgamanaṃ passatī’’ ti.

如果如來疏忽應所作，能覺醒的眾生不會覺醒，大王！


‘‘ Evameva kho, mahārāja, yasseva tathāgate kaṅkhā uppannā, tasseva tathāgato bodhanatthāya iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passatī’’ ti.

但因為如來是能使應該被覺醒的眾生覺醒的知方法者，因此，應該被覺醒者們不管以任何方法覺醒，如來就以該方法使應該被覺醒者覺醒。


‘ ‘ Dukkaraṃ, bhante nāgasena, bhagavatā kataṃ, yaṃ ekassapi adassanīyaṃ, taṃ dassentenā’’ ti.

大王！


‘‘ Na, mahārāja, bhagavā guyhaṃ dassesi , iddhiyā pana chāyaṃ dassesī’’ ti.

如苦惱者不管以任何藥物成為無病者，醫師、外科醫生就以該藥物對待苦惱者：使應該被吐出者吐出，使應該被下痢者下痢，使應該被塗抹者塗抹，使應該被塗香者塗香。


‘‘ Chāyāyapi, bhante, diṭṭhāya diṭṭhaṃ yeva hoti guyhaṃ, yaṃ disvā niṭṭhaṃ gato’’ ti.

同樣的，大王！


‘‘ Dukkarañcāpi, mahārāja, tathāgato karoti bodhaneyye satte bodhetuṃ.

應該被覺醒者們不管以任何方法覺醒，如來就以該方法使之覺醒。


Yadi, mahārāja, tathāgato kiriyaṃ hāpeyya, bodhaneyyā sattā na bujjheyyuṃ.

如難產的婦女對醫師展現不能被看見的陰部。


Yasmā ca kho, mahārāja, yogaññū tathāgato bodhaneyye satte bodhetuṃ, tasmā tathāgato yena yena yogena bodhaneyyā bujjhanti, tena tena yogena bodhaneyye bodheti.

沒有關於所謂不能被人看見之處。


‘ ‘ Yathā, mahārāja, bhisakko sallakatto yena yena bhesajjena āturo arogo hoti, tena tena bhesajjena āturaṃ upasaṅkamati, vamanīyaṃ vameti, virecanīyaṃ vireceti, anulepanīyaṃ anulimpeti, anuvāsanīyaṃ anuvāseti.

大王！


Evameva kho, mahārāja, tathāgato yena yena yogena bodhaneyyā sattā bujjhanti, tena tena yogena bodheti.

』且以那個那位善男子覺醒，不是嗎？


‘ ‘ Yathā vā pana, mahārāja, itthī mūḷhagabbhā bhisakkassa adassanīyaṃ guyhaṃ dasseti, evameva kho, mahārāja, tathāgato bodhaneyye satte bodhetuṃ adassanīyaṃ guyhaṃ iddhiyā chāyaṃ dassesi.

像這樣，當如來以好幾種法門輕蔑、呵責、厭惡淨相時，為了(因)他的覺使之看見鳩足女的仙女們，這樣，如來也是靈巧教說的知方法者。


Natthi, mahārāja, adassanīyo nāma okāso puggalaṃ upādāya.

再者，大王！


Yadi, mahārāja, koci bhagavato hadayaṃ disvā bujjheyya, tassapi bhagavā yogena hadayaṃ dasseyya, yogaññū, mahārāja, tathāgato desanākusalo.

』且以那個因素那位善男子在勝者之教中得到自在的狀態。


‘ ‘ Nanu, mahārāja, tathāgato therassa nandassa adhimuttiṃ jānitvā taṃ devabhavanaṃ netvā devakaññāyo dassesi‘ imināyaṃ kulaputto bujjhissatī’ ti, tena ca so kulaputto bujjhi.

再者，大王！


Iti kho, mahārāja, tathāgato anekapariyāyena subhanimittaṃ hīḷento garahanto jigucchanto tassa bodhanahetu kakuṭapādiniyo accharāyo dassesi.

如來對空虛王婆羅門所問的問題直到三次都不解答[Ni.32]：『這樣將會使這位善男子的慢止息，以慢止息他將會有現觀。


』且以那個那位善男子的慢止息，以慢止息那位婆羅門在六神通(證智)上得到自在的狀態。


‘ ‘ Puna caparaṃ, mahārāja, tathāgato therassa cūḷapanthakassa bhātarā nikkaḍḍhitassa dukkhitassa dummanassa upagantvā sukhumaṃ coḷakhaṇḍaṃ adāsi‘ imināyaṃ kulaputto bujjhissatī’ ti , so ca kulaputto tena kāraṇena jinasāsane vasībhāvaṃ pāpuṇi.

問題被多方面的理由善解開(闡明)，密叢被作非密叢，化(作)黑闇為光明，打結處被打破，異說被打破，勝者之子(佛弟子)的眼被你生起，外道成為無辯才，你是眾主之殊勝者、最頂尖者、常侍者。


Evampi, mahārāja, tathāgato yogaññū desanākusalo.


‘ ‘ Puna caparaṃ, mahārāja, tathāgato brāhmaṇassa mogharājassa yāva tatiyaṃ pañhaṃ puṭṭho na byākāsi‘ evamimassa kulaputtassa māno upasamissati, mānūpasamā abhisamayo bhavissatī’ ti, tena ca tassa kulaputtassa māno upasami, mānūpasamā so brāhmaṇo chasu abhiññāsu vasībhāvaṃ pāpuṇi.

這也被法將舍利弗上座說：『學友們！


Evampi, mahārāja, tathāgato yogaññū desanākusalo’’ ti.

如來有清淨的語正行，沒有如來的語惡行：凡如來會守護『不要他人知道我的這個』[DN.33三不護, AN.7.58]。


‘ ‘ Sādhu, bhante nāgasena, sunibbeṭhito pañho bahuvidhehi kāraṇehi, gahanaṃ agahanaṃ kataṃ, andhakāro āloko kato, gaṇṭhi bhinno, bhaggā paravādā, jinaputtānaṃ cakkhuṃ tayā uppāditaṃ, nippaṭibhānā titthiyā, tvaṃ gaṇivarapavaramāsajjā’’ ti.

又，另一方面，如來對迦蘭陀之子蘇定那上座在犯波羅夷時[波羅夷1]，當以粗惡語宣布時，以無用的男子之語稱呼，而因為那樣，那位上座以無用的男子之語，因羞愧心而成為有障礙狀態者、後悔者，不能夠貫通聖道。


4.‘‘ Bhante nāgasena, bhāsitampetaṃ therena sāriputtena dhammasenāpatinā‘ parisuddhavacīsamācāro āvuso tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya‘ mā me idaṃ paro aññāsī’ ti.

』該言語是錯誤的。


Puna ca tathāgato therassa sudinnassa kalandaputtassa aparādhe pārājikaṃ paññapento pharusāhi vācāhi moghapurisavādena samudācari, tena ca so thero moghapurisavādena maṅkucittavasena rundhitattā vippaṭisārī nāsakkhi ariyamaggaṃ paṭivijjhituṃ.

這也是兩難的問題已對你抵達，它應該被你排除。


Yadi, bhante nāgasena, parisuddhavacīsamācāro tathāgato, natthi tathāgatassa vacīduccaritaṃ, tena hi tathāgatena therassa sudinnassa kalandaputtassa aparādhe moghapurisavādena samudāciṇṇanti yaṃ vacanaṃ, taṃ micchā.

如來有清淨的語正行，沒有如來的語惡行：凡如來會守護『不要他人知道我的這個』。


Yadi bhagavatā therassa sudinnassa kalandaputtassa aparādhe moghapurisavādena samudāciṇṇaṃ, tena hi parisuddhavacīsamācāro tathāgato, natthi tathāgatassa vacīduccaritanti tampi vacanaṃ micchā.

大王！


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

凡在這個自體中沒有那個人的四諦之現觀者，則是那個男子眾生的空虛，當一個被做時，以另一個生成，因為那樣被稱為『無用的男子』。


‘ ‘ Bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā‘ parisuddhavacīsamācāro āvuso tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya‘ mā me idaṃ paro aññāsī’ ti.

「那先大德！


Āyasmato ca sudinnassa kalandaputtassa aparādhe pārājikaṃ paññapentena bhagavatā moghapurisavādena samudāciṇṇaṃ, tañca pana aduṭṭhacittena asārambhena yāthāvalakkhaṇena.

」「大王！


Kiñca tattha yāthāvalakkhaṇaṃ, yassa, mahārāja, puggalassa imasmiṃ attabhāve catusaccābhisamayo na hoti, tassa purisattanaṃ moghaṃ aññaṃ kayiramānaṃ aññena sambhavati, tena vuccati‘ moghapuriso’ ti.

這確實不是。


Iti, mahārāja, bhagavatā āyasmato sudinnassa kalandaputtassa satāvavacanena samudāciṇṇaṃ, no abhūtavādenā’’ ti.

無論任何種類、在任何處的過失者他都是值得領受責難者、值得領受斥責者，他們對他也切斷上肢，也打，也繫縛，也殺害，也沒收財產放逐(斯里蘭卡版)。


‘ ‘ Sabhāvampi, bhante nāgasena, yo akkosanto bhaṇati, tassa mayaṃ kahāpaṇaṃ daṇḍaṃ dhārema, aparādho yeva so vatthuṃ nissāya visuṃ vohāraṃ ācaranto akkosatī’’ ti.

應所作應該被正在做地、適當地、合適地做，那先大德！


‘‘ Atthi pana, mahārāja, sutapubbaṃ tayā khalitassa abhivādanaṃ vā paccuṭṭhānaṃ vā sakkāraṃ vā upāyanānuppadānaṃ vā’’ ti?

」「大王！


‘‘ Na hi, bhante, yato kutoci yattha katthaci khalito, so paribhāsanāraho hoti tajjanāraho, uttamaṅgampissa chindanti hanantipi bandhantipi ghātentipi jhāpentipī’’ ti[ jāpentipīti( sī. pī.)].

」「同樣的，大王！


‘‘ Tena hi, mahārāja, bhagavatā kiriyā yeva katā, no akiriyā’’ ti.

如來為了一切污染之病的平息給與規定(訓誡)，大王！


‘ ‘ Kiriyampi, bhante nāgasena, kurumānena patirūpena kātabbaṃ anucchavikena, savanenapi, bhante nāgasena, tathāgatassa sadevako loko ottappati hiriyati bhiyyo dassanena tatuttariṃ upasaṅkamanena payirupāsanenā’’ ti.

大王！


‘‘ Api nu kho, mahārāja, tikicchako abhisanne kāye kupite dose sinehanīyāni bhesajjāni detī’’ ti?

同樣的，大王！


‘‘ Na hi, bhante, tiṇhāni lekhanīyāni bhesajjāni detī’’ ti.

大王！


‘‘ Evameva kho, mahārāja, tathāgato sabbakilesabyādhivūpasamāya anusiṭṭhiṃ deti, pharusāpi, mahārāja, tathāgatassa vācā satte sinehayati, muduke karoti.

如為了殺害眾生的病，惡臭的牛尿也被喝飲，無食味的阿伽陀藥(解毒劑)也被吃。


Yathā, mahārāja, uṇhampi udakaṃ yaṃ kiñci sinehanīyaṃ sinehayati, mudukaṃ karoti, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī hoti karuṇāsahagatā.

如大的棉絨(斯里蘭卡版)扔在對方的身上後不作疼痛。


Yathā, mahārāja, pituvacanaṃ puttānaṃ atthavantaṃ hoti karuṇāsahagataṃ, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī hoti karuṇāsahagatā.

問題被許多理由善調查，好！


Pharusāpi, mahārāja, tathāgatassa vācā sattānaṃ kilesappahānā[ kilesappahānāya( sī.)] hoti.

粗惡語情況的問題第四。


Yathā, mahārāja, duggandhampi gomuttaṃ pītaṃ virasampi agadaṃ khāyitaṃ sattānaṃ byādhiṃ hanati, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī karuṇāsahagatā.

這蘇芳樹是無思的無聽聞者，應知的不知道者，


Yathā, mahārāja, mahantopi tūlapuñjo[ tūlapicu( sī. syā.)] parassa kāye nipatitvā rujaṃ na karoti, evameva kho, mahārāja, pharusāpi tathāgatassa vācā na kassaci dukkhaṃ uppādetī’’ ti.

也有我的言語，婆羅墮若請你聽我的。


‘‘ Suvinicchito, bhante nāgasena, pañho bahūhi kāraṇehi, sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ ti.

那先大德！


如果樹是無思的，那樣的話，『白楊樹與婆羅墮若一起交談』，該言語是錯誤的。


5.‘‘ Bhante nāgasena, bhāsitampetaṃ tathāgatena–


‘ ‘‘ Acetanaṃ brāhmaṇa assuṇantaṃ, jāno ajānantamimaṃ palāsaṃ;

如果白楊樹與婆羅墮若一起交談，那樣的話，『樹是無思的』，那個言語也是錯誤的。


Āraddhavīriyo dhuvaṃ appamatto, sukhaseyyaṃ pucchasi kissa hetū’ ti[ jā.1.4.25].

「大王！


‘ ‘‘ Iti phandanarukkhopi, tāvade ajjhabhāsatha;

這也被世尊說：『樹是無思的』，且白楊樹與婆羅墮若一起交談，但那個言語被世間通稱談說。


Mayhampi vacanaṃ atthi, bhāradvāja suṇohi me’ ti[ jā.1.13.20].

大王！


‘ ‘ Yadi, bhante nāgasena, rukkho acetano, tena hi phandanena rukkhena bhāradvājena saha sallapitanti yaṃ vacanaṃ, taṃ micchā.

此外，在那棵樹上所居住的天神，這是『樹』的同義語，而『樹交談』，這是世間的安立。


Yadi phandanena rukkhena bhāradvājena saddhiṃ sallapitaṃ, tena hi rukkho acetanoti tampi vacanaṃ micchā.

大王！


Ayampi ubhato koṭiko pañho tavānuppato, so tayā nibbāhitabbo’’ ti.

如使穀物充滿的車人們說『穀物車』，但那不是穀物所製造的車，是樹木所製造的車，在那輛車上使穀物充滿的狀態，人們說『穀物車』。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ rukkho acetano’ ti, phandanena ca rukkhena bhāradvājena saddhiṃ sallapitaṃ, tañca pana vacanaṃ lokasamaññāya bhaṇitaṃ.

樹不交談，樹是無思的，但凡在那棵樹上所居住的天神，對祂，那就是『樹』的同義語，而『樹交談』，這是世間的安立。


Natthi, mahārāja, acetanassa rukkhassa sallāpo nāma, api ca, mahārāja, tasmiṃ rukkhe adhivatthāya devatāyetaṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti, yathā, mahārāja, sakaṭaṃ dhaññassa paripūritaṃ dhaññasakaṭanti jano voharati, na ca taṃ dhaññamayaṃ sakaṭaṃ, rukkhamayaṃ sakaṭaṃ, tasmiṃ sakaṭe dhaññassa pana ākiritattā dhaññasakaṭanti jano voharati, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano, yā pana tasmiṃ rukkhe adhivatthā devatā, tassā yeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti.

同樣的，大王！


‘ ‘ Yathā vā pana, mahārāja, dadhiṃ manthayamāno takkaṃ manthemīti voharati, na taṃ takkaṃ, yaṃ so mantheti, dadhiṃ yeva so manthento takkaṃ manthemīti voharati, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano .

」「好！


Yā pana tasmiṃ rukkhe adhivatthā devatā, tassāyeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti.

6.施食之大果的問題 [目錄]


‘ ‘ Yathā vā pana, mahārāja, asantaṃ sādhetukāmo santaṃ sādhemīti voharati , asiddhaṃ siddhanti voharati, evamesā lokasamaññā, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano.

明智者接觸了，激烈的、瀕臨死亡的病。


Yā pana tasmiṃ rukkhe adhivatthā devatā, tassāyeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti, yāya, mahārāja, lokasamaññāya jano voharati, tathāgatopi tāyeva lokasamaññāya sattānaṃ dhammaṃ desetī’’ ti.

這二種完全相同結果的正果報施食比起其它施食有極更大果與更大效益，哪二種？


‘‘ Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ ti.

如來食用施食後現正覺無上遍正覺、如來食用施食後般涅槃於無餘涅槃界，這二種完全相同結果的正果報施食比起其它施食有極更大果與更大效益。


6.‘‘ Bhante nāgasena, bhāsitampetaṃ dhammasaṅgītikārakehi therehi–

[DN.16, 197段]』那先大德！


‘ ‘‘ Cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ;


Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikan’ ti[ dī. ni.2.190].

如果世尊吃了鍛工純陀的食物後，猛烈的病被生起，激烈的與瀕臨死亡的受被轉起，那樣的話，『阿難！


‘ ‘ Puna ca bhagavatā bhaṇitaṃ‘ dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca.

』該言語是錯誤的。


Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhi, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati.

如果這二種完全相同結果的正果報施食比起其它施食有極更大果與更大效益，那樣的話，『世尊吃了鍛工純陀的食物後，猛烈的病被生起，激烈的與瀕臨死亡的受被轉起。


Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ ti.

那先大德！


Yadi, bhante nāgasena, bhagavato cundassa bhattaṃ bhuttāvissa[ bhuñjitvā( sī.)] kharo ābādho uppanno, pabāḷhā ca vedanā pavattā māraṇantikā, tena hi‘ dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ ti yaṃ vacanaṃ, taṃ micchā.

』這也是兩難的問題已對你抵達，它應該被你排除。


Yadi dveme piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca, tena hi bhagavato cundassa bhattaṃ bhuttāvissa[ bhuñjitvā( sī.)] kharo ābādho uppanno, pabāḷhā ca vedanā pavattā māraṇantikāti tampi vacanaṃ micchā.

這二種完全相同結果的正果報施食比起其它施食有極更大果與更大效益，哪二種？


Kiṃnu kho, bhante nāgasena, so piṇḍapāto visagatatāya mahapphalo, roguppādakatāya mahapphalo , āyuvināsakatāya mahapphalo, bhagavato jīvitaharaṇatāya mahapphalo?


Tattha me kāraṇaṃ brūhi paravādānaṃ niggahāya, etthāyaṃ jano sammūḷho lobhavasena atibahuṃ khāyitena lohitapakkhandikā uppannāti.

又，那個施食有許多德性(功德)、好幾種效益。


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

大喜的天神們有明淨心：『這是世尊的最後施食。


‘ ‘ Bhāsitampetaṃ, mahārāja, dhammasaṅgītikārakehi therehi–


』祂們散佈天的滋養素入豬喜歡的菇蕈類中，而且那個是完全被煮之物、疾速被煮之物，是美味的、許多食味的、對胃的消化有利益的。


Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikan’ ti.


‘ ‘ Bhagavatā ca bhaṇitaṃ‘ dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca.

而是世尊之在身體自然衰弱、壽行已盡下已生起的疾病成為更多的增大。


Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhi, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati[ parinibbāyi( sī.)], ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ ti.

同樣的，大王！


‘ ‘ So pana piṇḍapāto bahuguṇo anekānisaṃso.


Devatā, mahārāja, haṭṭhā pasannamānasā‘ ayaṃ bhagavato pacchimo piṇḍapāto’ ti dibbaṃ ojaṃ sūkaramaddave ākiriṃsu.

又或如本來已滿溢狀態的肚子，在其它被吞食的之下成為更多的增大。


Tañca pana sammāpākaṃ lahupākaṃ[ bahupākaṃ( sī.)] manuññaṃ bahurasaṃ jaṭṭharaggitejassa hitaṃ.

世尊之在身體自然衰弱、壽行已盡下已生起的疾病成為更多的增大。


Na, mahārāja, tatonidānaṃ bhagavato koci anuppanno rogo uppanno, api ca, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi.

「那先大德！


‘ ‘ Yathā, mahārāja, pakatiyā jalamāno aggi aññasmiṃ upādāne dinne bhiyyo pajjalati, evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi.

因法之持續思惟等至而那二種完全相同結果的正果報施食比起其它施食有極更大果與更大效益。


‘ ‘ Yathā vā pana, mahārāja, soto pakatiyā sandamāno abhivuṭṭhe mahāmeghe bhiyyo mahogho udakavāhako hoti, evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi.

」「大王！


‘ ‘ Yathā vā pana, mahārāja, pakatiyā abhisannadhātu kucchi aññasmiṃ ajjhoharite bhiyyo āyameyya[ āmayeyya( sī.)], evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi, natthi, mahārāja, tasmiṃ piṇḍapāte doso, na ca tassa sakkā dosaṃ āropetun’’ ti.

未曾有啊，那先大德！


‘ ‘ Bhante nāgasena, kena kāraṇena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’’ ti?

未曾有啊，那先大德！


‘‘ Dhammānumajjanasamāpattivasena, mahārāja, te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’’ ti.

這樣，我像這樣接受這個。


‘ ‘ Bhante nāgasena, katamesaṃ dhammānaṃ anumajjanasamāpattivasena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’’ ti?

對如來的遺體供養，你們應該是不作為的。


‘‘ Navannaṃ, mahārāja, anupubbavihārasamāpattīnaṃ anulomappaṭilomasamāpajjanavasena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’’ ti.

如果『阿難！


‘ ‘ Bhante nāgasena, dvīsu yeva divasesu adhimattaṃ tathāgato navānupubbavihārasamāpattiyo anulomappaṭilomaṃ samāpajjī’’ ti?

』被如來說，那樣的話，『請你們供養應該被供養者的舍利，這樣作你們將會從這裡走到天界。


‘‘ Acchariyaṃ, bhante nāgasena, abbhutaṃ bhante nāgasena.

』該言語是錯誤的。


Yaṃ imasmiṃ buddhakkhette asadisaṃ paramadānaṃ, tampi imehi dvīhi piṇḍapātehi agaṇitaṃ.

如果『請你們供養應該被供養者的舍利，這樣作你們將會從這裡走到天界。


Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena.

』被如來說，那樣的話，『阿難！


Yāva mahantā navānupubbavihārasamāpattiyo, yatra hi nāma navānupubbavihārasamāpattivasena dānaṃ mahapphalataraṃ hoti mahānisaṃsatarañca.


Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ ti.

這也被世尊說：『阿難！


對如來的遺體供養，你們應該是不作為的。


7.‘‘ Bhante nāgasena, bhāsitampetaṃ tathāgatena‘ abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ ti.

』又，另一方面，它被說：『請你們供養應該被供養者的舍利，這樣作你們將會從這裡走到天界。


』但那非對所有人，僅針對勝者之子它被說：『阿難！


‘ ‘ Yadi, bhante nāgasena, tathāgatena bhaṇitaṃ‘ abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ ti, tena hi‘ pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ ti yaṃ vacanaṃ, taṃ micchā.

諸行的把握、如理作意、念住隨看、所緣核心的緊握、污染的迎戰、自己利益的實踐，對勝者之子，這是應該被作的，其餘天-人們的供養是應該被作的。


Yadi tathāgatena bhaṇitaṃ‘ pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ ti, tena hi‘ abyāvaṭā tumhe ānanda, hotha tathāgatassa sarīrapūjāyā’ ti tampi vacanaṃ micchā.

大王！


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

如對大地的王子，象、馬、車、弓、刀劍、書寫、蓋印、規定、統治(PPTS版)、咒、傳統、聖傳書、兵學、煽動戰爭是應所作，對其餘多數毘舍與首陀羅，耕作、買賣、牧牛是應該被作的。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ ti, puna ca bhaṇitaṃ‘ pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ ti, tañca pana na sabbesaṃ jinaputtānaṃ yeva ārabbha bhaṇitaṃ‘ abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ ti.


Akammaṃ hetaṃ, mahārāja, jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā.

大王！


‘ ‘ Yathā, mahārāja, mahiyā rājaputtānaṃ hatthiassarathadhanutharulekhamuddāsikkhākhaggamantasuti- sammutiyuddhayujjhāpanakiriyā karaṇīyā, avasesānaṃ puthuvessasuddānaṃ kasi vaṇijjā gorakkhā karaṇīyā, evameva kho, mahārāja, akammaṃ hetaṃ jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā.

這確實非勝者之子的工作，即：供養。


‘ ‘ Yathā vā pana, mahārāja, brāhmaṇamāṇavakānaṃ iruvedaṃ yajuvedaṃ sāmavedaṃ athabbaṇavedaṃ lakkhaṇaṃ itihāsaṃ purāṇaṃ nighaṇḍu keṭubhaṃ akkharappabhedaṃ padaṃ veyyākaraṇaṃ bhāsamaggaṃ uppātaṃ supinaṃ nimittaṃ chaḷaṅgaṃ candaggāhaṃ sūriyaggāhaṃ sukkarāhucaritaṃ uḷuggahayuddhaṃ[ oḷuggahayuddhaṃ( ka.)] devadundubhissaraṃ okkanti ukkāpātaṃ bhūmikammaṃ[ bhūmikampaṃ( sī. pī.)] disādāhaṃ bhummantalikkhaṃ jotisaṃ lokāyatikaṃ sācakkaṃ migacakkaṃ antaracakkaṃ missakuppādaṃ sakuṇarutaravitaṃ[ sakuṇarutaṃ( sī.)] sikkhā karaṇīyā, avasesānaṃ puthuvessasuddānaṃ kasi vaṇijjā gorakkhā karaṇīyā, evameva kho, mahārāja, akammaṃ hetaṃ jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā, tasmā, mahārāja, tathāgato‘ mā ime akamme yuñjantu, kamme ime yuñjantū’ ti āha‘ abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ ti.

如果當世尊行走時，這無思的大地下凹的上升，上升的彎下，那樣的話，『世尊的腳被碎石片所傷。


Yadetaṃ, mahārāja, tathāgato na bhaṇeyya, pattacīvarampi attano pariyādāpetvā bhikkhū buddhapūjaṃ yeva kareyyun’’ ti.

如果世尊的腳被碎石片所傷，那樣的話，『當世尊行走時，這無思的大地下凹的上升，上升的彎下。


‘‘ Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ ti.

』那個言語也是錯誤的。


這也是兩難的問題已對你抵達，它應該被你排除。


8.‘‘ Bhante nāgasena, tumhe bhaṇatha‘ bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati, unnataṃ onamatī’ ti, puna ca bhaṇatha‘ bhagavato pādo sakalikāya khato’ ti.

這是真實的：當世尊行走時，這無思的大地下凹的上升，上升的彎下，且世尊的腳被碎石片所傷，但那塊碎石片非被自己的法性落下，它被提婆達多的攻擊落下。


Yā sā sakalikā bhagavato pāde patitā, kissa pana sā sakalikā bhagavato pādā na nivattā.

大王！


Yadi, bhante nāgasena, bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati, unnataṃ onamati, tena hi‘ bhagavato pādo sakalikāya khato’ ti yaṃ vacanaṃ, taṃ micchā.

』他釋出。


Yadi bhagavato pādo sakalikāya khato, tena hi‘ bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati unnataṃ onamatī’ ti tampi vacanaṃ micchā.

「那先大德！


」「大王！


‘ ‘ Saccaṃ , mahārāja, atthetaṃ bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati unnataṃ onamati, bhagavato ca pādo sakalikāya khato, na ca pana sā sakalikā attano dhammatāya patitā, devadattassa upakkamena patitā.

如水被手握持，從指間漏出、產生、不到達定點，牛乳、酪乳、蜂蜜、酥、油(PTS版)、魚汁、肉汁被手握持，從指間漏出、產生、不到達定點。


Devadatto, mahārāja, bahūni jātisatasahassāni bhagavati āghātaṃ bandhi, so tena āghātena‘ mahantaṃ kūṭāgārappamāṇaṃ pāsāṇaṃ bhagavato upari pātessāmī’ ti muñci.

以承受目的已到達的二塊岩石的衝擊，岩石的碎片裂開後，當往這裡或往那裡落下時，被落到世尊的腳上。


Atha dve selā pathavito uṭṭhahitvā taṃ pāsāṇaṃ sampaṭicchiṃsu, atha nesaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā’’ ti.

同樣的，大王！


‘ ‘ Yathā ca, bhante nāgasena, dve selā pāsāṇaṃ sampaṭicchiṃsu, tatheva papaṭikāpi sampaṭicchitabbā’’ ti?


‘‘ Sampaṭicchitampi, mahārāja, idhekaccaṃ paggharati pasavati na ṭhānamupagacchati, yathā, mahārāja, udakaṃ pāṇinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, khīraṃ takkaṃ madhuṃ sappi tesaṃ maccharasaṃ maṃsarasaṃ pāṇinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā.

有這十二種不作尊敬，哪十二種？


‘ ‘ Yathā vā pana, mahārāja, saṇhasukhumaaṇurajasamaṃ puḷinaṃ muṭṭhinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā.

貪染者因貪而不作尊敬，憤怒者因瞋而不作尊敬，愚癡者因癡而……高慢者因慢而……無德者以無卓越性……極固執者以無制約性……卑劣者以卑劣本性……順從者以不自在的狀態(性)……惡人以卑鄙性……被苦惱者以再傷害的狀態……貪婪者以被貪征服的狀態……忙碌者以利益的完成狀態而不作尊敬。


‘ ‘ Yathā vā pana, mahārāja, kabaḷo mukhena gahito idhekaccassa mukhato muccitvā paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā’’ ti.

大王！


‘ ‘ Hotu, bhante nāgasena, selehi pāsāṇo sampaṭicchito, atha papaṭikāyapi apaciti kātabbā yatheva mahāpathaviyā’’ ti?

同樣的，大王！


‘‘ Dvādasime, mahārāja, apacitiṃ na karonti.

那塊碎片以岩石的衝擊裂開後，不作方向前兆地當往這裡或往那裡落下時，被落到世尊的腳上。


Ratto rāgavasena apacitiṃ na karoti, duṭṭho dosavasena, mūḷho mohavasena, unnato mānavasena, nigguṇo avisesatāya, atithaddho anisedhanatāya, hīno hīnasabhāvatāya, vacanakaro anissaratāya, pāpo kadariyatāya, dukkhāpito paṭidukkhāpanatāya, luddho lobhābhibhūtatāya, āyūhito atthasādhanatāya[ atthasādhanena( syā. pī. ka.)] apacitiṃ na karoti.

大王！


Ime kho mahārāja dvādasa apacitiṃ na karonti.

又或如老葉被旋風拋起，不作方向前兆地往這裡或往那裡落下。


Sā ca pana papaṭikā pāsāṇasampahārena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā.

這塊碎片以岩石的衝擊力，不作方向前兆地當往這裡或往那裡落下時，被落到世尊的腳上。


‘ ‘ Yathā vā pana, mahārāja, saṇhasukhumaaṇurajo anilabalasamāhato animittakatadiso yena vā tena vā abhikirati, evameva kho, mahārāja, sā papaṭikā pāsāṇasampahārena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā.

9.最最高沙門的問題 [目錄]


Yadi pana, mahārāja, sā papaṭikā pāsāṇato visuṃ na bhaveyya, tampi te selā pāsāṇapapaṭikaṃ uppatitvā gaṇheyyuṃ.

』又，另一方面，它被說：


Esā pana, mahārāja, papaṭikā na bhūmaṭṭhā na ākāsaṭṭhā, pāsāṇasampahāravegena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā.

這是四法：忍耐、少食物的狀態、喜樂的棄捨、無所有的。


‘ ‘ Yathā vā pana, mahārāja, vātamaṇḍalikāya ukkhittaṃ purāṇapaṇṇaṃ animittakatadisaṃ yena vā tena vā patati, evameva kho, mahārāja, esā papaṭikā pāsāṇasampahāravegena animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā.

』該言語是錯誤的。


Api ca, mahārāja, akataññussa kadariyassa devadattassa dukkhānubhavanāya papaṭikā bhagavato pāde patitā’’ ti.

這也是兩難的問題已對你抵達，它應該被你排除。


‘‘ Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ ti.

被世尊說：『漏已滅盡者是沙門。


9.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ āsavānaṃ khayā samaṇo hotī’ ti.

』大王！


‘ ‘‘ Catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ ti.

其次，這個言語因一一那些個人的德行而被說：『具備四法者，人們說他確實是世間中的沙門。


Tatrime cattāro dhammā khanti appāhāratā rativippahānaṃ ākiñcaññaṃ.

』然而，這是無殘餘的言語：『漏已滅盡者是沙門。


Sabbāni panetāni aparikkhīṇāsavassa sakilesasseva honti.

大王！


Yadi, bhante nāgasena, āsavānaṃ khayā samaṇo hoti, tena hi‘ catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ ti yaṃ vacanaṃ, taṃ micchā.

大王！


Yadi catubbhi dhammehi samaṅgibhūto samaṇo hoti, tena hi‘ āsavānaṃ khayā samaṇo hotī’ ti tampi vacanaṃ micchā, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

同樣的，大王！


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ āsavānaṃ khayā samaṇo hotī’ ti.

凡任何為了污染止息的行者，那些全部一一比較，漏已滅盡的沙門被告知為最高的。


Puna ca bhaṇitaṃ‘ catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ ti.

大王！


Tadidaṃ, mahārāja, vacanaṃ tesaṃ tesaṃ puggalānaṃ guṇavasena bhaṇitaṃ‘ catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ ti, idaṃ pana niravasesavacanaṃ‘ āsavānaṃ khayā samaṇo hotī’ ti.

凡任何為了污染止息的行者，那些全部一一比較，漏已滅盡的沙門被告知為最高的。


‘ ‘ Api ca, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati.

最最高沙門的問題第九。


Yathā, mahārāja, yāni kānici jalajathalajapupphāni, vassikaṃ tesaṃ aggamakkhāyati, avasesāni yāni kānici vividhāni pupphajātāni, sabbāni tāni pupphāni yeva, upādāyupādāya pana vassikaṃ yeva pupphaṃ janassa patthitaṃ pihayitaṃ.

如果他人稱讚我，或[稱讚]法，或稱讚僧團，在那裡，你們不應該作歡喜、高興、心的浮揚狀態。


Evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati.

[DN.1, 6段]』又，另一方面，如來對謝勒婆羅門當依事實說稱讚時，成為歡喜的、高興的、浮揚的，他更進一步更加地宣布自己的德性：


‘ ‘ Yathā vā pana, mahārāja, sabbadhaññānaṃ sāli aggamakkhāyati, yā kāci avasesā vividhā dhaññajātiyo, tā sabbā upādāyupādāya bhojanāni sarīrayāpanāya, sāli yeva tesaṃ aggamakkhāyati.

』[MN.92, 399段]


Evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyatī’’ ti.


10.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ ti puna ca tathāgato selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesi–

如果對謝勒婆羅門當依事實說稱讚時，成為歡喜的、高興的、浮揚的，他更進一步更加地宣布自己的德性，那樣的話，『比丘們！


‘ ‘‘ Rājāhamasmi selāti, dhammarājā anuttaro;


Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyan’ ti[ ma. ni.2.399].

』那個言語也是錯誤的。


‘ ‘ Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ‘ mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ ti, tena hi selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesīti yaṃ vacanaṃ, taṃ micchā.

我是王」，無上的法王，


Yadi selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesi, tena hi‘ mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ ti tampi vacanaṃ micchā.


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

』又，凡對謝勒婆羅門當依事實說稱讚時，自己的德性更進一步更加地被世尊宣布：『「謝勒！


‘ ‘ Bhāsitampetaṃ , mahārāja, bhagavatā‘ mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ ti.

』者，那非因為利得，非因為名聲，非因為利益，非因為伴黨，非為了徒弟的翼求，而是以憐愍、以悲愍、因利益：『這樣，將有這位與三百位學生婆羅門的法之現觀。


Selassa ca brāhmaṇassa yathābhucce vaṇṇe bhaññamāne bhiyyo uttariṃ sakaguṇaṃ pakittitaṃ–


』這樣，自己的德性更進一步更加地被宣布：『「謝勒！


Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyan’ ti.

我是王」，無上的法王。


‘ ‘ Paṭhamaṃ, mahārāja, bhagavatā dhammassa sabhāvasarasalakkhaṇaṃ sabhāvaṃ avitathaṃ bhūtaṃ tacchaṃ tathatthaṃ paridīpayamānena bhaṇitaṃ‘ mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ ti.

』又，另一方面，『應該制止適於制止者，應該照顧適於照顧者。


Yaṃ pana bhagavatā selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne bhiyyo uttariṃ sakaguṇaṃ pakittitaṃ‘ rājāhamasmi selāti, dhammarājā anuttaro’ ti taṃ na lābhahetu, na yasahetu, na attahetu, na pakkhahetu, na antevāsikamyatāya, atha kho anukampāya kāruññena hitavasena evaṃ imassa dhammābhisamayo bhavissati tiṇṇañca māṇavakasatānanti, evaṃ bhiyyo uttariṃ sakaguṇaṃ bhaṇitaṃ‘ rājāhamasmi selāti, dhammarājā anuttaro’ ti.

』被世尊說，那樣的話，『應該制止適於制止者，應該照顧適於照顧者。


‘‘ Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ ti.

』該言語是錯誤的。


如果『應該制止適於制止者，應該照顧適於照顧者。


11.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ ti.

』被如來說，那樣的話，『於世間中在不傷害他人下，你將會是可愛者、親愛者。


Puna ca bhaṇitaṃ‘ niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ ti.

這也是兩難的問題已對你抵達，它應該被你排除。


Niggaho nāma, bhante nāgasena, hatthacchedo pādacchedo vadho bandhanaṃ kāraṇā māraṇaṃ santativikopanaṃ, na etaṃ vacanaṃ bhagavato yuttaṃ, na ca bhagavā arahati etaṃ vacanaṃ vattuṃ.

』另一方面，『應該制止適於制止者，應該照顧適於照顧者。


Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ‘ ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’’ ti, tena hi‘‘ niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’’ ti yaṃ vacanaṃ, taṃ micchā.

』這是全部如來所同意的，這是教誡，這是法的教說。


Yadi tathāgatena bhaṇitaṃ‘‘ niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’’ ti, tena hi‘‘ ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’’ ti tampi vacanaṃ micchā.

』大王！


這個談話是：掉舉心應該被制止，退縮心應該被照顧。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ ti, bhaṇitañca‘ niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ ti .

邪行者應該被制止，正行者應該被照顧。


‘ Ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ ti sabbesaṃ, mahārāja, tathāgatānaṃ anumataṃ etaṃ, esā anusiṭṭhi, esā dhammadesanā, dhammo hi, mahārāja, ahiṃsālakkhaṇo, sabhāvavacanaṃ etaṃ.

現在，你回到我的領域，凡我問的，它被進入我的義理。


Yaṃ pana, mahārāja, tathāgato āha‘ niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ ti, bhāsā esā, uddhataṃ, mahārāja, cittaṃ niggahetabbaṃ, līnaṃ cittaṃ paggahetabbaṃ.

」「大王！


Akusalaṃ cittaṃ niggahetabbaṃ, kusalaṃ cittaṃ paggahetabbaṃ.

盜賊應該被這樣的制止制止：應該被罵的應該被罵，應該被刑罰的應該被刑罰，應該被放逐的應該被放逐，應該被捆綁的應該被捆綁，應該被殺的應該被殺。


Ayoniso manasikāro niggahetabbo, yoniso manasikāro paggahetabbo.


Micchāpaṭipanno niggahetabbo, sammāpaṭipanno paggahetabbo.

那麼，凡對盜賊們的殺害，那是諸如來所同意的？


Anariyo niggahetabbo ariyo paggahetabbo.

」「不，大王！


Coro niggahetabbo, acoro paggahetabbo’’ ti.

」「那麼，哪個是盜賊應該被教誡的為諸如來所同意的呢？


‘ ‘ Hotu, bhante nāgasena, idāni tvaṃ paccāgatosi mama visayaṃ, yamahaṃ pucchāmi, so me attho upagato.

凡他被殺者，他非以如來的同意被殺，他以自己所作的被殺。


Coro pana, bhante nāgasena, niggaṇhantena kathaṃ niggahetabbo’’ ti?

此外，他以法的教誡被教誡，大王！


‘‘ Coro, mahārāja, niggaṇhantena evaṃ niggahetabbo, paribhāsanīyo paribhāsitabbo, daṇḍanīyo daṇḍetabbo, pabbājanīyo pabbājetabbo, bandhanīyo bandhitabbo, ghātanīyo ghātetabbo’’ ti.

」「同樣的，大德！


‘‘ Yaṃ pana, bhante nāgasena, corānaṃ ghātanaṃ, taṃ tathāgatānaṃ anumatan’’ ti?

盜賊非以如來的同意被殺，他以自己所作的被殺。


那麼，在這裡，教誡者來到任何過錯嗎？


‘‘ Kissa pana coro anusāsanīyo anumato tathāgatānan’’ ti?

這確實不是。


‘‘ Yo so, mahārāja, ghātīyati, na so tathāgatānaṃ anumatiyā ghātīyati, sayaṃkatena so ghātīyati, api ca dhammānusiṭṭhiyā anusāsīyati, sakkā pana, mahārāja, tayā purisaṃ akārakaṃ anaparādhaṃ vīthiyaṃ carantaṃ gahetvā ghātayitun’’ ti?

12.「那先大德！


這也被世尊說：『我是無憤怒者、離荒蕪者。


‘‘ Evameva kho, mahārāja, na coro tathāgatānaṃ anumatiyā haññati, sayaṃkatena so haññati, kiṃ panettha anusāsako kiñci dosaṃ āpajjatī’’ ti?

還是，已喜悅而遣離？


‘‘ Tena hi, mahārāja, tathāgatānaṃ anusiṭṭhi sammānusiṭṭhi hotī’’ ti.

那先大德！


‘‘ Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’’ ti.

如果已發怒而遣離群眾，那樣的話，如來的憤怒未被擊退。


如果已喜悅而遣離，那樣的話，在無基礎下以不知道而被遣離。


12.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ akkodhano vigatakhilohamasmī’ ti, puna ca tathāgato there sāriputtamoggallāne saparise paṇāmesi, kiṃ nu kho, bhante nāgasena, tathāgato kupito parisaṃ paṇāmesi, udāhu tuṭṭho paṇāmesi, etaṃ tāva jānāhi imaṃ nāmāti?

大王！


Yadi, bhante nāgasena, kupito parisaṃ paṇāmesi, tena hi tathāgatassa kodho appaṭivattito, yadi tuṭṭho paṇāmesi, tena hi avatthusmiṃ ajānantena paṇāmitā.

是否大地已發怒而使他跌落呢？


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

沒有大地的憤怒或明淨，大地已擺脫親愛與嫌惡，他就以自己的懶散絆倒後跌落。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ akkodhano vigatakhilohamasmī’ ti, paṇāmitā ca therā sāriputtamoggallānā saparisā, tañca pana na kopena, idha, mahārāja, kocideva puriso mahāpathaviyā mūle vā khāṇuke vā pāsāṇe vā kaṭhale vā visame vā bhūmibhāge khalitvā patati, api nu kho, mahārāja, mahāpathavī kupitā taṃ pātetī’’ ti?

又，這裡，大海不與已死的死屍共住[AN.8.19]，凡在大海中有已死的死屍者，它就急速地拋出，擱置陸地。


‘‘ Na hi, bhante, natthi mahāpathaviyā kopo vā pasādo vā, anunayappaṭighavippamuttā mahāpathavī, sayameva so alaso khalitvā patitoti.

這確實不是。


Evameva kho, mahārāja, natthi tathāgatānaṃ kopo vā pasādo vā, anunayappaṭighavippamuttā tathāgatā arahanto sammāsambuddhā, atha kho sayaṃ kateneva te attano aparādhena paṇāmitā.

沒有如來的憤怒或明淨，如來、阿羅漢、遍正覺者已擺脫親愛與嫌惡，反而就以自己的所作，他們以自己的罪過被遣離。


‘ ‘ Idha pana, mahārāja, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva nicchubhati thalaṃ ussāreti.

大王！


Api nu kho, mahārāja, mahāsamuddo kupito taṃ kuṇapaṃ nicchubhatī’’ ti?

如在大海中已死的死屍拋出，像這樣，在勝者之殊勝教中絆倒而被遣離。


‘‘ Na hi, bhante, natthi mahāsamuddassa kopo vā pasādo vā, anunayappaṭighavippamutto mahāsamuddo’’ ti.

大王！


‘‘ Evameva kho, mahārāja, natthi tathāgatānaṃ kopo vā pasādo vā, anunayappaṭighavippamuttā tathāgatā arahanto sammāsambuddhā, atha kho sayaṃ kateneva te attano aparādhena paṇāmitā.


‘ ‘ Yathā, mahārāja, pathaviyā khalito patīyati, evaṃ jinasāsanavare khalito paṇāmīyati.

被遣離品第三。


Yathā, mahārāja, samudde mataṃ kuṇapaṃ nicchubhīyati , evaṃ jinasāsanavare khalito paṇāmīyati.


Yaṃ pana te, mahārāja, tathāgato paṇāmesi, tesaṃ atthakāmo hitakāmo sukhakāmo visuddhikāmo‘ evaṃ ime jātijarābyādhimaraṇehi parimuccissantī’ ti paṇāmesī’’ ti.

在這品中有十二個問題。