5.深交品 [目錄]


1.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā–

這也被世尊說：


‘ ‘‘ Santhavato bhayaṃ jātaṃ, niketā jāyate rajo;

『從深交恐怖被生起，從住處塵垢被生起，


Aniketamasanthavaṃ , etaṃ ve munidassanan’ ti.

無住處無深交，這確實是牟尼的看見。


‘ ‘ Puna ca bhagavatā bhaṇitaṃ‘ vihāre kāraye ramme, vāsayettha bahussute’ ti.

』[Sn.12, 209偈


Yadi, bhante nāgasena, tathāgatena bhaṇitaṃ‘ santhavato bhayaṃ jātaṃ, niketā jāyate rajo.


Aniketamasanthavaṃ, etaṃ ve munidassanan’ ti, tena hi‘ vihāre kāraye ramme, vāsayettha bahussute’ ti yaṃ vacanaṃ, taṃ micchā.

如果『從深交恐怖被生起，從住處塵垢被生起，無住處無深交，這確實是牟尼的看見。


Yadi tathāgatena bhaṇitaṃ‘ vihāre kāraye ramme, vāsayettha bahussute’ ti, tena hi‘ santhavato bhayaṃ jātaṃ, niketā jāyate rajo.

』該言語是錯誤的。


Aniketamasanthavaṃ, etaṃ ve munidassanan’ ti tampi vacanaṃ micchā.

如果『應該使之建造喜樂的住處，使多聞者們居住在這裡。


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

』被如來說，那樣的話，『從深交恐怖被生起，從住處塵垢被生起，無住處無深交，這確實是牟尼的看見。


‘ ‘ Bhāsitampetaṃ , mahārāja, bhagavatā‘ santhavato bhayaṃ jātaṃ, niketā jāyate rajo.

』那個言語也是錯誤的。


Aniketamasanthavaṃ, etaṃ ve munidassanan’ ti.

這也是兩難的問題已對你抵達，它應該被你排除。


Bhaṇitañca‘ vihāre kāraye ramme, vāsayettha bahussute’ ti.

「大王！


Yaṃ, mahārāja, bhagavatā bhaṇitaṃ‘ santhavato bhayaṃ jātaṃ, niketā jāyate rajo.

這也被世尊說：『從深交恐怖被生起，從住處塵垢被生起，無住處無深交，這確實是牟尼的看見。


Aniketamasanthavaṃ, etaṃ ve munidassanan’ ti, taṃ sabhāvavacanaṃ asesavacanaṃ nissesavacanaṃ nippariyāyavacanaṃ samaṇānucchavaṃ samaṇasāruppaṃ samaṇappatirūpaṃ samaṇārahaṃ samaṇagocaraṃ samaṇappaṭipadā samaṇappaṭipatti.

凡『從深交恐怖被生起，從住處塵垢被生起，無住處無深交，這確實是牟尼的看見。


Yathā, mahārāja, āraññako migo araññe pavane caramāno nirālayo aniketo yathicchakaṃ sayati, evameva kho, mahārāja, bhikkhunā‘ santhavato bhayaṃ jātaṃ, niketā jāyate rajo.

』被世尊說者，那是本質之言語、無殘餘之語、離殘餘之語、無差異之語，是沙門相應的、沙門適合的、沙門相稱的、沙門合適的，是沙門的行境、沙門的行道、沙門的實踐。


Aniketamasanthavaṃ, etaṃ ve munidassanan’ ti cintetabbaṃ.

大王！


‘ ‘ Yaṃ pana, mahārāja, bhagavatā bhaṇitaṃ‘ vihāre kāraye ramme, vāsayettha bahussute’ ti, taṃ dve atthavase sampassamānena bhagavatā bhaṇitaṃ.

同樣的，大王！


『從深交恐怖被生起，從住處塵垢被生起，無住處無深交，這確實是牟尼的看見。


Vihāradānaṃ nāma sabbabuddhehi vaṇṇitaṃ anumataṃ thomitaṃ pasatthaṃ, taṃ te vihāradānaṃ datvā jātijarāmaraṇā parimuccissantīti.

大王，又，凡『應該使之建造喜樂的住處，使多聞者們居住在這裡。


‘ ‘ Puna caparaṃ vihāre vijjamāne bhikkhuniyo byattasaṅketā bhavissanti, sulabhaṃ dassanaṃ dassanakāmānaṃ, anikete duddassanā bhavissantīti.

『住處布施被所有佛稱讚、同意、讚賞、讚美，他們施與住處布施後，將會從生老死被釋放。


Ime dve atthavase sampassamānena bhagavatā bhaṇitaṃ‘ vihāre kāraye ramme, vāsayettha bahussute’ ti, na tattha buddhaputtena ālayo karaṇīyo nikete’’ ti.

再者，『當有住處時，比丘尼們將會有學習的集合點，易獲得想要看見者的看見，在無住處下將會成為難看見的。


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


』這是第二個在住處布施上的效益。


2.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā–

在這二個因由上當被世尊完全看見時說：『應該使之建造喜樂的住處，使多聞者們居住在這裡。


‘ ‘‘ Uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ ti.


‘ ‘ Puna ca bhagavatā bhaṇitaṃ‘ ahaṃ kho panudāyi, appekadā iminā pattena samatittikampi bhuñjāmi, bhiyyopi bhuñjāmī’ ti.

這樣，我像這樣接受這個。


Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ‘ uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ ti, tena hi‘ ahaṃ kho panudāyi, appekadā iminā pattena samatitthikampi bhuñjāmi, bhiyyopi bhuñjāmī’ ti yaṃ vacanaṃ, taṃ micchā.

又，另一方面，『巫大夷！


Yadi tathāgatena bhaṇitaṃ‘ ahaṃ kho panudāyi, appekadā iminā pattena samatitthikampi bhuñjāmi, bhiyyopi bhuñjāmī’ ti, tena hi‘ uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ ti tampi vacanaṃ micchā.

』被世尊說，那樣的話，『巫大夷！


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

』該言語是錯誤的。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ ti, bhaṇitañca‘ ahaṃ kho panudāyi, appekadā iminā pattena samatittikampi bhuñjāmi, bhiyyopi bhuñjāmī’ ti .

』那個言語也是錯誤的。


Yaṃ, mahārāja, bhagavatā bhaṇitaṃ‘ uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ ti, taṃ sabhāvavacanaṃ asesavacanaṃ nissesavacanaṃ nippariyāyavacanaṃ bhūtavacanaṃ tacchavacanaṃ yāthāvavacanaṃ aviparītavacanaṃ isivacanaṃ munivacanaṃ bhagavantavacanaṃ arahantavacanaṃ paccekabuddhavacanaṃ jinavacanaṃ sabbaññuvacanaṃ tathāgatassa arahato sammāsambuddhassa vacanaṃ.

凡『在為了施食的站立上不應該放逸，在胃上應該被抑制。


‘ ‘ Udare asaṃyato, mahārāja, pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, majjampi pivati, mātarampi jīvitā voropeti, pitarampi jīvitā voropeti, arahantampi jīvitā voropeti, saṅghampi bhindati, duṭṭhena cittena tathāgatassa lohitampi uppādeti.

大王！


Nanu, mahārāja, devadatto udare asaṃyato saṅghaṃ bhinditvā kappaṭṭhiyaṃ kammaṃ āyūhi[ āyūhati( ka.)].


Evarūpāni, mahārāja, aññānipi bahuvidhāni kāraṇāni disvā bhagavatā bhaṇitaṃ‘ uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ ti.

在胃上不抑制者也殺生，也拿取未被給與的，也通姦(走入)他人的妻子，也說妄語，也飲酒，也奪取母親的生命，也奪取父親的生命，也奪取阿羅漢的生命，也破僧團，也以邪惡的心使如來的血出現。


‘ ‘ Udare saṃyato, mahārāja, catusaccābhisamayaṃ abhisameti, cattāri sāmaññaphalāni sacchikaroti, catūsu paṭisambhidāsu aṭṭhasu samāpattīsu chasu abhiññāsu vasībhāvaṃ pāpuṇāti, kevalañca samaṇadhammaṃ pūreti.

像這樣，也看見其它許多類的理由後，『在為了施食的站立上不應該放逸，在胃上應該被抑制。


Nanu, mahārāja, sukapotako udare saṃyato hutvā yāva tāvatiṃsabhavanaṃ kampetvā sakkaṃ devānamindaṃ upaṭṭhānamupanesi, evarūpāni, mahārāja, aññānipi bahuvidhāni kāraṇāni disvā bhagavatā bhaṇitaṃ‘ uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ ti.

大王！


‘ ‘ Yaṃ pana, mahārāja, bhagavatā bhaṇitaṃ‘ ahaṃ kho panudāyi appekadā iminā pattena samatittikampi bhuñjāmi, bhiyyopi bhuñjāmī’ ti, taṃ katakiccena niṭṭhitakiriyena siddhatthena vusitavosānena nirāvaraṇena sabbaññunā sayambhunā tathāgatena attānaṃ upādāya bhaṇitaṃ.

又，凡『巫大夷！


‘ ‘ Yathā, mahārāja, vantassa virittassa anuvāsitassa āturassa sappāyakiriyā icchitabbā hoti, evameva kho, mahārāja, sakilesassa adiṭṭhasaccassa udare saṃyamo karaṇīyo hoti.

』被世尊說者，那是對關於自己而被應該被作的已作者、應該作的已完成者、悉達多(義成就)、終結已完成者、無障礙者、一切知者、獨存者、如來說。


Yathā, mahārāja, maṇiratanassa sappabhāsassa jātimantassa abhijātiparisuddhassa majjananighaṃsanaparisodhanena karaṇīyaṃ na hoti, evameva kho, mahārāja, tathāgatassa buddhavisaye pāramiṃ gatassa kiriyākaraṇesu āvaraṇaṃ na hotī’’ ti.

大王！


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

如對有光輝、出色、等級遍純淨的寶珠，不應該被擦拭、擦抹、淨化作。


同樣的，大王！


3.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi antimadehadharo anuttaro bhisakko sallakatto’ ti.

胃被抑制的問題第二。


Puna ca bhaṇitaṃ bhagavatā‘ etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ appābādhānaṃ yadidaṃ bākulo’ ti.

這也被世尊說：『比丘們！


Bhagavato ca sarīre bahukkhattuṃ ābādho uppanno dissati.

我是婆羅門、回應乞求者、總是洗淨手者、持最後身者、無上的醫師、箭醫。


Yadi, bhante nāgasena, tathāgato anuttaro, tena hi‘ etadaggaṃ… pe… bākulo’ ti yaṃ vacanaṃ, taṃ micchā.

屬於我弟子比丘少病者們的這個首位，即：巴古勒。


Yadi thero bākulo appābādhānaṃ aggo, tena hi‘ ahamasmi… pe… sallakatto’ ti tampi vacanaṃ micchā.

那先大德！


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

如果如來是無上的[醫師]，那樣的話，『……（中略）這第一的，即：巴古勒。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ ahamasmi… pe… sallakatto’ ti, bhaṇitañca‘ etadaggaṃ… pe… bākulo’ ti, tañca pana bāhirānaṃ āgamānaṃ adhigamānaṃ pariyattīnaṃ attani vijjamānataṃ sandhāya bhāsitaṃ.

』那個言語也是錯誤的。


‘ ‘ Santi kho pana, mahārāja, bhagavato sāvakā ṭhānacaṅkamikā, te ṭhānena caṅkamena divārattiṃ vītināmenti, bhagavā pana, mahārāja, ṭhānena caṅkamena nisajjāya sayanena divārattiṃ vītināmeti, ye te, mahārāja, bhikkhū ṭhānacaṅkamikā, te tena aṅgena atirekā.

』被說，但那是對外面傳來訊息之學得，關於在各自上被知道的情況而被說。


‘ ‘ Santi kho pana, mahārāja, bhagavato sāvakā ekāsanikā, te jīvitahetupi dutiyaṃ bhojanaṃ na bhuñjanti, bhagavā pana, mahārāja, dutiyampi yāva tatiyampi bhojanaṃ bhuñjati, ye te, mahārāja, bhikkhū ekāsanikā, te tena aṅgena atirekā, anekavidhāni, mahārāja, tāni kāraṇāni tesaṃ tesaṃ taṃ taṃ sandhāya bhaṇitāni.

又，世尊的弟子們有一座食者，他們不為了生命之故吃第二餐。


Bhagavā pana, mahārāja, anuttaro sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena dasahi ca balehi catūhi vesārajjehi aṭṭhārasahi buddhadhammehi chahi asādhāraṇehi ñāṇehi, kevale ca buddhavisaye taṃ sandhāya bhaṇitaṃ‘ ahamasmi… pe… sallakatto’ ti.

大王！


‘ ‘ Idha, mahārāja, manussesu eko jātimā hoti, eko dhanavā, eko vijjavā, eko sippavā, eko sūro, eko vicakkhaṇo, sabbepete abhibhaviya rājā yeva tesaṃ uttamo hoti, evameva kho, mahārāja, bhagavā sabbasattānaṃ aggo jeṭṭho seṭṭho.

大王！


‘ ‘ Yaṃ pana āyasmā bākulo appābādho ahosi, taṃ abhinīhāravasena, so hi, mahārāja, anomadassissa bhagavato udaravātābādhe uppanne vipassissa ca bhagavato aṭṭhasaṭṭhiyā ca bhikkhusatasahassānaṃ tiṇapupphakaroge uppanne sayaṃ tāpaso samāno nānābhesajjehi taṃ byādhiṃ apanetvā appābādhataṃ patto, bhaṇito ca‘ etadaggaṃ… pe… bākulo’ ti.

又，凡尊者巴古勒是少病者，是因決意(志向)之力：大王！


‘ ‘ Bhagavato, mahārāja, byādhimhi uppajjantepi anuppajjantepi dhutaṅgaṃ ādiyantepi anādiyantepi natthi bhagavatā sadiso koci satto.

他在阿諾嘛達西世尊之胃的風病發生時，以及在毘婆尸世尊與其六萬八千比丘之草花病發生時，自己是苦行者，以種種藥物消除該病後，成為少病的得到者，而『……（中略）這第一的，即：巴古勒。


Bhāsitampetaṃ mahārāja bhagavatā devātidevena saṃyuttanikāya varalañchake–


‘ ‘‘ Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho’ ti.

這也被世尊、天中天在殊勝印記的相應部中說：


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

『比丘們！


4.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ tathāgato bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ ti.

眾生之所及：無足的，或二足的，或四足的，或多足的，或有色的，或無色的，或有想的，或無想的，或非想非非想的，如來、阿羅漢、遍正覺者被告知為他們中最高的。


Puna ca bhaṇitaṃ‘ addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ ti.

佛少病的問題第三。


Yadi, bhante nāgasena, tathāgato anuppannassa maggassa uppādetā, tena hi‘ addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ ti yaṃ vacanaṃ, taṃ micchā.

[SN.22.58]』又，另一方面，『比丘們！


Yadi tathāgatena bhaṇitaṃ‘ addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ ti, tena hi‘ tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ ti tampi vacanaṃ micchā.

被過去遍正覺者們所隨從的古路。


如果『比丘們！


‘ ‘ Bhāsitampetaṃ , mahārāja, bhagavatā‘ tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ ti.

我確實見到古道；


Bhaṇitañca‘ addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ ti, taṃ dvayampi sabhāvavacanameva, pubbakānaṃ, mahārāja, tathāgatānaṃ antaradhānena asati anusāsake maggo antaradhāyi, taṃ[ so taṃ( sī. pī. ka.)] tathāgato maggaṃ luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ paññācakkhunā sampassamāno[ sammasamāno( sī. pī.)] addasa pubbakehi sammāsambuddhehi anuyātaṃ, taṃkāraṇā āha‘ addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ ti.

以往昔如來們的消失而教誡者們不存在而道路消失，當以慧眼完全看見時，如來看見那個被破壞、被瓦解、被隱藏、被覆蓋、被覆藏、不通行、被過去遍正覺者們所隨從的道路，以那個理由他說：『比丘們！


‘ ‘ Pubbakānaṃ, mahārāja, tathāgatānaṃ antaradhānena asati anusāsake luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ maggaṃ yaṃ dāni tathāgato sañcaraṇaṃ akāsi, taṃkāraṇā āha‘ tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ ti.

以往昔如來們的消失而教誡者們不存在，被破壞、被瓦解、被隱藏、被覆蓋、被覆藏、不通行的道路凡現在如來作通行者，以那個理由他說：『比丘們！


‘ ‘ Idha, mahārāja, rañño cakkavattissa antaradhānena maṇiratanaṃ girisikhantare nilīyati, aparassa cakkavattissa sammāpaṭipattiyā upagacchati, api nu kho taṃ, mahārāja, maṇiratanaṃ tassa pakatan’’ ti?

這裡，轉輪王的寶珠因消失而隱藏在山頂間，它走到隨後正行的轉輪王。


‘‘ Na hi, bhante, pākatikaṃ yeva taṃ maṇiratanaṃ, tena pana nibbattitan’’ ti[ nibbattanti( sī. pī.)].

這確實不是。


‘‘ Evameva kho, mahārāja, pākatikaṃ pubbakehi tathāgatehi anuciṇṇaṃ aṭṭhaṅgikaṃ sivaṃ maggaṃ asati anusāsake luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ bhagavā paññācakkhunā sampassamāno uppādesi, sañcaraṇaṃ akāsi, taṃkāraṇā āha‘ tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ ti.

被過去如來們所隨從的吉祥八支道(道路)是天然的，教誡者們不存在而被破壞、被瓦解、被隱藏、被覆蓋、被覆藏、不通行，當世尊以慧眼完全看見時，使之出現(生起)，作通行，以那個理由他說：『比丘們！


‘ ‘ Yathā vā pana, mahārāja, santaṃ yeva puttaṃ yoniyā janayitvā mātā‘ janikā’ ti vuccati, evameva kho, mahārāja, tathāgato santaṃ yeva maggaṃ luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ paññācakkhunā sampassamāno uppādesi, sañcaraṇaṃ akāsi, taṃkāraṇā āha‘ tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ ti.

就存在著被破壞、被瓦解、被隱藏、被覆蓋、被覆藏、不通行的道路，當如來以慧眼完全看見時，使之出現，作通行，以那個理由他說：『比丘們！


‘ ‘ Yathā vā pana, mahārāja, koci puriso yaṃ kiñci naṭṭhaṃ passati,‘ tena taṃ bhaṇḍaṃ nibbattitan’ ti jano voharati, evameva kho, mahārāja, tathāgato santaṃ yeva maggaṃ luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ paññācakkhunā sampassamāno uppādesi, sañcaraṇaṃ akāsi, taṃkāraṇā āha‘ tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ ti.


‘ ‘ Yathā vā pana, mahārāja, koci puriso vanaṃ sodhetvā bhūmiṃ nīharati,‘ tassa sā bhūmī’ ti jano voharati, na cesā bhūmi tena pavattitā, taṃ bhūmiṃ kāraṇaṃ katvā bhūmisāmiko nāma hoti, evameva kho, mahārāja, tathāgato santaṃ yeva maggaṃ luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ paññāya sampassamāno uppādesi, sañcaraṇaṃ akāsi, taṃkāraṇā āha‘ tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’’’ ti.


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

如來、阿羅漢、遍正覺者是未生起道的使生起者。


那先大德！


這樣，我像這樣接受這個。


5.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ pubbe vāhaṃ manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosin’ ti.

5.「那先大德！


Puna ca bhaṇitaṃ‘ lomasakassapo nāma isi samāno anekasate pāṇe ghātayitvā vājapeyyaṃ mahāyaññaṃ yajī’ ti.

這也被世尊說：『在往昔，當我是人身時，他是對眾生不傷害之類者。


Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ‘ pubbe vāhaṃ manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosin’ ti, tena hi‘ lomasakassapena isinā anekasate pāṇe ghātayitvā vājapeyyaṃ mahāyaññaṃ yajitan’ ti yaṃ vacanaṃ, taṃ micchā.

如果『在往昔，當我是人身時，他是對眾生不傷害之類者。


Yadi‘ lomasakassapena isinā anekasate pāṇe ghātayitvā vājapeyyaṃ mahāyaññaṃ yajitaṃ’, tena hi‘ pubbe vāhaṃ manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosin’ ti tampi vacanaṃ micchā.

如果『好幾百生類被多毛迦葉仙人殺後被祭祀蘇摩大祭。


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


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ pubbe vāhaṃ manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosin’ ti,‘ lomasakassapena isinā anekasate pāṇe ghātayitvā vājapeyyaṃ mahāyaññaṃ yajitaṃ’, tañca pana rāgavasena visaññinā, no sacetanenā’’ ti.

這也被世尊說：『在往昔，當我是人身時，他是對眾生不傷害之類者。


‘ ‘ Aṭṭhime , bhante nāgasena, puggalā pāṇaṃ hananti.

』『好幾百生類被多毛迦葉仙人殺後被祭祀蘇摩大祭。


Ratto rāgavasena pāṇaṃ hanati, duṭṭho dosavasena pāṇaṃ hanati, mūḷho mohavasena pāṇaṃ hanati, mānī mānavasena pāṇaṃ hanati, luddho lobhavasena pāṇaṃ hanati, akiñcano jīvikatthāya pāṇaṃ hanati, bālo hassavasena[ aññāṇavasena( ka. sī.)] pāṇaṃ hanati, rājā vinayanavasena pāṇaṃ hanati.

貪染者因貪而殺生，憤怒者因瞋而殺生，愚癡者因癡而殺生，有慢心者因慢而殺生，貪求因貪欲而殺生，無所有者為了生活而殺生，無知者因玩笑而殺生，國王因調伏而殺生，那先大德！


Ime kho, bhante nāgasena, aṭṭha puggalā pāṇaṃ hananti.

這是八種人，他們殺生。


Pākatikaṃ yeva, bhante nāgasena, bodhisattena katan’’ ti .

」「大王！


‘‘ Na, mahārāja, pākatikaṃ bodhisattena kataṃ, yadi, mahārāja, bodhisatto pakatibhāvena onameyya mahāyaññaṃ yajituṃ, na yimaṃ gāthaṃ bhaṇeyya–

『在有大海包圍處，大海洋環繞的大地，


‘ ‘‘ Sasamuddapariyāyaṃ, mahiṃ sāgarakuṇḍalaṃ;

不應該想要與斥責一起，謝亞！


Na icche saha nindāya, evaṃ seyha[ sayha( sī. pī.)] vijānahī’ ti.

大王！


‘ ‘ Evaṃvādī, mahārāja, bodhisatto saha dassanena candavatiyā rājakaññāya visaññī ahosi khittacitto ratto visaññibhūto ākulākulo turitaturito tena vikkhittabhantaluḷitacittena mahatimahāpasughātagalaruhirasañcayaṃ vājapeyyaṃ mahāyaññaṃ yaji.

菩薩是這樣說者，以看見姜達哇低公主的同時，他成為無意識者、心混亂者、貪染者，已成為無意識者、狂亂者、非常急者，以那個混亂、迷走、攪動的心而祭祀蘇摩大祭：在大量大家畜的屠殺、脖子的血之積聚中。


‘ ‘ Yathā, mahārāja, ummattako khittacitto jalitampi jātavedaṃ akkamati, kupitampi āsīvisaṃ gaṇhāti, mattampi hatthiṃ upeti, samuddampi atīradassiṃ pakkhandati, candanikampi oḷigallampi omaddati, kaṇṭakādhānampi abhiruhati, papātepi patati, asucimpi bhakkheti, naggopi rathiyā carati, aññampi bahuvidhaṃ akiriyaṃ karoti.

同樣的，大王！


Evameva kho, mahārāja, bodhisatto saha dassanena candavatiyā rājakaññāya visaññī ahosi khittacitto ratto visaññibhūto ākulākulo turitaturito, tena vikkhittabhantaluḷitacittena mahatimahāpasughātagalaruhirasañcayaṃ vājapeyyaṃ mahāyaññaṃ yaji.

大王！


‘ ‘ Khittacittena, mahārāja, kataṃ pāpaṃ diṭṭhadhammepi na mahāsāvajjaṃ hoti, samparāye vipākenapi no tathā.

大王！


Idha, mahārāja, koci ummattako vajjhamāpajjeyya, tassa tumhe kiṃ daṇḍaṃ dhārethā’’ ti?

誰將會對發瘋者有刑罰呢？


‘‘ Ko, bhante, ummattakassa daṇḍo bhavissati, taṃ mayaṃ pothāpetvā nīharāpema, esova tassa daṇḍo’’ ti.

」「大王！


‘‘ Iti kho, mahārāja, ummattakassa aparādhe daṇḍopi na bhavati , tasmā ummattakassa katepi na doso bhavati satekiccho.

同樣的，大王！


Evameva kho, mahārāja, lomasakassapo isi saha dassanena candavatiyā rājakaññāya visaññī ahosi khittacitto ratto visaññibhūto visaṭapayāto ākulākulo turitaturito, tena vikkhittabhantaluḷitacittena mahatimahāpasughātagalaruhirasañcayaṃ vājapeyyaṃ mahāyaññaṃ yaji.

多毛迦葉的仙人以看見姜達哇低公主的同時，成為無意識者、心混亂者、貪染者，已成為無意識者、散亂進行者、狂亂者、非常急者，以那個混亂、迷走、攪動的心而祭祀蘇摩大祭：在大量大家畜的屠殺、脖子的血之積聚中。


Yadā ca pana pakaticitto ahosi paṭiladdhassati, tadā punadeva pabbajitvā pañcābhiññāyo nibbattetvā brahmalokūpago ahosī’’ ti.

」「好！


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

佛不傷害的問題第五。


6.關於六牙象與光護的問題 [目錄]


6.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā chaddanto nāgarājā–

這也被世尊說：『六牙象王：


‘ ‘‘ Vadhissametanti parāmasanto, kāsāvamaddakkhi dhajaṃ isīnaṃ;

「我將要殺害這個」當抓住時，看見仙人標誌的袈裟，


Dukkhena phuṭṭhassudapādi saññā, arahaddhajo sabbhi avajjharūpo’ ti.

被苦觸達而想生起，適合[這]標誌者是不應該被善者殺害的形色。


‘ ‘ Puna ca bhaṇitaṃ‘ jotipālamāṇavo samāno kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ muṇḍakavādena samaṇakavādena asabbhāhi pharusāhi vācāhi akkosi paribhāsī’ ti.

又，另一方面，『當是周低波勒(光護)學生婆羅門時，以禿頭者之語、假冒沙門之語、卑劣者粗惡者之語辱罵、誹謗迦葉世尊、阿羅漢、遍正覺者。


Yadi, bhante nāgasena, bodhisatto tiracchānagato samāno kāsāvaṃ abhipūjayi, tena hi‘ jotipālena māṇavena kassapo bhagavā arahaṃ sammāsambuddho muṇḍakavādena samaṇakavādena asabbhāhi pharusāhi vācāhi akkuṭṭho paribhāsito’ ti yaṃ vacanaṃ, taṃ micchā.

如果當菩薩是落入畜生的時，牠全面尊敬袈裟，那樣的話，『迦葉世尊、阿羅漢、遍正覺者被周低波勒學生婆羅門以禿頭者之語、假冒沙門之語、卑劣者粗惡者之語辱罵、誹謗。


Yadi jotipālena māṇavena kassapo bhagavā arahaṃ sammāsambuddho muṇḍakavādena samaṇakavādena asabbhāhi pharusāhi vācāhi akkuṭṭho paribhāsito, tena hi‘ chaddantena nāgarājena kāsāvaṃ pūjitan’ ti tampi vacanaṃ micchā.

如果迦葉世尊、阿羅漢、遍正覺者被周低波勒學生婆羅門以禿頭者之語、假冒沙門之語、卑劣者粗惡者之語辱罵、誹謗，那樣的話，『袈裟被六牙象王尊敬。


Yadi tiracchānagatena bodhisattena kakkhaḷakharakaṭukavedanaṃ vedayamānena luddakena nivatthaṃ kāsāvaṃ pūjitaṃ, kiṃ manussabhūto samāno paripakkañāṇo paripakkāya bodhiyā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dasabalaṃ lokanāyakaṃ uditoditaṃ jalitabyāmobhāsaṃ pavaruttamaṃ pavararucirakāsikakāsāvamabhipārutaṃ disvā na pūjayi?

如果因穿著袈裟的獵人而感受著殘酷、猛烈、辛辣的受，[仍]被落入畜生的菩薩尊敬，為何當是人身，有遍熟智時，看見遍熟覺的迦葉世尊、阿羅漢、遍正覺者、十力者、世間的導師、高中之高者、發光一噚(6英尺)光亮者、最頂尖的最高者、穿著最頂尖有光輝迦尸製造的袈裟者後不尊敬呢？


Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabboti.


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā chaddanto nāgarājā‘ vadhissametanti… pe… avajjharūpo’ ti.

「大王！


Jotipālena ca māṇavena kassapo bhagavā arahaṃ sammāsambuddho muṇḍakavādena samaṇakavādena asabbhāhi pharusāhi vācāhi akkuṭṭho paribhāsito, tañca pana jātivasena kulavasena.

這也被世尊說：『六牙象王：「我將要殺害這個」……（中略）不應該被善者殺害的形色。


Jotipālo, mahārāja, māṇavo assaddhe appasanne kule paccājāto, tassa mātāpitaro bhaginibhātaro dāsidāsaceṭakaparivārakamanussā brahmadevatā brahmagarukā, te‘ brāhmaṇā eva uttamā pavarā’ ti avasese pabbajite garahanti jigucchanti, tesaṃ taṃ vacanaṃ sutvā jotipālo māṇavo ghaṭikārena kumbhakārena satthāraṃ dassanāya pakkosito evamāha‘ kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ ti.

』而斥責、厭惡其餘的出家人。


‘ ‘ Yathā , mahārāja , amataṃ visamāsajja tittakaṃ hoti, yathā ca sītodakaṃ aggimāsajja uṇhaṃ hoti, evameva kho, mahārāja, jotipālo māṇavo assaddhe appasanne kule paccājāto, so kulavasena andho hutvā[ so kulajātivasena andho bhavitvā( syā.)] tathāgataṃ akkosi paribhāsi.

如甘露接近毒藥後變成苦的，以及如冷水接近火後變成熱的。


‘ ‘ Yathā, mahārāja, jalitapajjalito mahāaggikkhandho sappabhāso udakamāsajja upahatappabhātejo sītalo kāḷako bhavati paripakkanigguṇḍiphalasadiso, evameva kho, mahārāja, jotipālo māṇavo puññavā saddho ñāṇavipulasappabhāso assaddhe appasanne kule paccājāto, so kulavasena andho hutvā tathāgataṃ akkosi paribhāsi, upagantvā ca buddhaguṇamaññāya ceṭakabhūto viya ahosi, jinasāsane pabbajitvā abhiññā ca samāpattiyo ca nibbattetvā brahmalokūpago ahosī’’ ti.

周低波勒學生婆羅門是有福德者、有信者、廣大智者、有有光輝者，被再生在無信、無淨信的家庭，他因家庭而成為盲目者後辱罵、誹謗如來，但抵達後，以佛陀的德性、完全智，他成為如童僕那樣的，在勝者之教中出家後，生起神通與等至後，成為往生梵天世界者。


7.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ ghaṭikārassa kumbhakārassa āvesanaṃ sabbaṃ temāsaṃ ākāsacchadanaṃ aṭṭhāsi, na devotivassī’ ti.

關於六牙象與光護的問題第六。


Puna ca bhaṇitaṃ‘ kassapassa tathāgatassa[ bhagavato arahato sammāsambuddhassa( ma. ni.2.289)] kuṭi ovassatī’ ti.

這也被世尊說：『額低葛勒陶匠的住處屋頂空著持續整整三個月，而天沒下雨。


Kissa pana, bhante nāgasena, tathāgatassa evamussannakusalamūlassa[ evarūpassa ussannakusalamūlassa( ka.)] kuṭi ovassati, tathāgatassa nāma so ānubhāvo icchitabbo?

但，為何如來這麼善根隆滿者的小屋漏雨？


Yadi, bhante nāgasena, ghaṭikārassa kumbhakārassa āvesanaṃ anovassaṃ ākāsacchadanaṃ ahosi, tena hi‘ tathāgatassa kuṭi ovassatī’ ti yaṃ vacanaṃ, taṃ micchā.

那先大德！


Yadi tathāgatassa kuṭi ovassati, tena hi‘ ghaṭikārassa kumbhakārassa āvesanaṃ anovassakaṃ ahosi ākāsacchadanan’ ti tampi vacanaṃ micchā.

』該言語是錯誤的。


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

』那個言語也是錯誤的。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ ghaṭikārassa kumbhakārassa āvesanaṃ sabbaṃ temāsaṃ ākāsacchadanaṃ aṭṭhāsi, na devotivassī’ ti.

「大王！


Bhaṇitañca‘ kassapassa tathāgatassa kuṭi ovassatī’ ti.

這也被世尊說：『額低葛勒陶匠的住處屋頂空著持續整整三個月，而天沒下雨。


Ghaṭikāro, mahārāja, kumbhakāro sīlavā kalyāṇadhammo ussannakusalamūlo andhe jiṇṇe mātāpitaro poseti, tassa asammukhā anāpucchāyevassa ghare tiṇaṃ haritvā bhagavato kuṭiṃ chādesuṃ, so tena tiṇaharaṇena akampitaṃ asañcalitaṃ susaṇṭhitaṃ vipulamasamaṃ pītiṃ paṭilabhati, bhiyyo somanassañca atulaṃ uppādesi‘ aho vata me bhagavā lokuttamo suvissattho’ ti, tena tassa diṭṭhadhammiko vipāko nibbatto.

世間最高的世尊確實已完全信賴我。


Na hi, mahārāja, tathāgato tāvatakena vikārena calati.

大王！


‘ ‘ Yathā, mahārāja, sineru girirājā anekasatasahassavātasampahārenapi na kampati na calati, mahodadhi varappavarasāgaro anekasatanahutamahāgaṅgāsatasahassehipi na pūrati na vikāramāpajjati, evameva kho, mahārāja, tathāgato na tāvatakena vikārena calati.

如來不以如此大小的變化就波動。


‘ ‘ Yaṃ pana, mahārāja, tathāgatassa kuṭi ovassati, taṃ mahato janakāyassa anukampāya.

大王！


Dveme, mahārāja, atthavase sampassamānā tathāgatā sayaṃ nimmitaṃ paccayaṃ nappaṭisevanti,‘ ayaṃ aggadakkhiṇeyyo satthā’ ti bhagavato paccayaṃ datvā devamanussā sabbaduggatito parimuccissantīti, dassetvā vuttiṃ pariyesantīti‘ mā aññe upavadeyyun’ ti.

』『不要其他人能斥責。


Ime dve atthavase sampassamānā tathāgatā sayaṃ nimmitaṃ paccayaṃ nappaṭisevanti.

』當看見這二種理由時，如來們不受用自己化作的須要物。


Yadi, mahārāja, sakko vā taṃ kuṭiṃ anovassaṃ kareyya brahmā vā sayaṃ vā, sāvajjaṃ bhaveyya taṃ yeva karaṇaṃ[ kāraṇaṃ( sī. pī.)] sadosaṃ saniggahaṃ, ime vibhūtaṃ[ vibhūsaṃ( sī. pī.)] katvā lokaṃ sammohenti adhikataṃ karontīti, tasmā taṃ karaṇaṃ vajjanīyaṃ.

如果帝釋或梵王或自己建造那個不下雨的小屋，會成為有罪過的，那個所作就是有過錯的、有指責的[，人們想]：『建造這些莊嚴物(斯里蘭卡版)後，他們使使間迷惑，他們製造困惑。


Na, mahārāja, tathāgatā vatthuṃ yācanti, tāya avatthuyācanāya aparibhāsiyā bhavantī’’ ti.

如來們不乞求事物，以那個不乞求事物，他們沒有誹謗。


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

這樣，我像這樣接受這個。


額低葛勒的問題第七。


8.‘‘ Bhante nāgasena, bhāsitampetaṃ tathāgatena‘ ahamasmi, bhikkhave, brāhmaṇo yācayogo’ ti.

這也被如：『比丘們！


』又，另一方面，『謝勒！


Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ‘ ahamasmi, bhikkhave , brāhmaṇo yācayogo’ ti, tena hi‘ rājāhamasmi selā’ ti yaṃ vacanaṃ, taṃ micchā.

我是婆羅門、回應乞求者。


Yadi tathāgatena bhaṇitaṃ‘ rājāhamasmi selā’ ti, tena hi‘ ahamasmi, bhikkhave, brāhmaṇo yācayogo’ ti tampi vacanaṃ micchā.

』被如來說，那樣的話，『比丘們！


Khattiyo vā hi bhaveyya brāhmaṇo vā, natthi ekāya jātiyā dve vaṇṇā nāma, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo’’ ti.

因為，如果是剎帝利(王族)或婆婆羅門，沒有以一種出生有兩種種名字者。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ ahamasmi, bhikkhave, brāhmaṇo yācayogo’ ti, puna ca bhaṇitaṃ‘ rājāhamasmi selā’ ti, tattha kāraṇaṃ atthi, yena kāraṇena tathāgato brāhmaṇo ca rājā ca hotī’’ ti.

』又，另一方面，『謝勒！


‘ ‘ Kiṃ pana taṃ, bhante nāgasena, kāraṇaṃ, yena kāraṇena tathāgato brāhmaṇo ca rājā ca hoti’’?

「那先大德！


‘‘ Sabbe, mahārāja, pāpakā akusalā dhammā tathāgatassa bāhitā pahīnā apagatā byapagatā ucchinnā khīṇā khayaṃ pattā nibbutā upasantā, tasmā tathāgato‘ brāhmaṇo’ ti vuccati.

如來的一切惡不善法已排除、已捨斷、已捨棄、已離開、已滅絕、已滅盡、已到達滅盡、已熄滅、已止息，因此，如來被稱為『婆羅門』。


‘ ‘ Brāhmaṇo nāma saṃsayamanekaṃsaṃ vimatipathaṃ vītivatto, bhagavāpi, mahārāja, saṃsayamanekaṃsaṃ vimatipathaṃ vītivatto, tena kāraṇena tathāgato‘ brāhmaṇo’ ti vuccati.

大王！


‘ ‘ Brāhmaṇo nāma sabbabhavagatiyoninissaṭo malarajagatavippamutto asahāyo, bhagavāpi, mahārāja, sabbabhavagatiyoninissaṭo malarajagatavippamutto asahāyo, tena kāraṇena tathāgato‘ brāhmaṇo’ ti vuccati.

大王！


‘ ‘ Brāhmaṇā nāma aggaseṭṭhavarapavaradibbavihārabahulo, bhagavāpi, mahārāja, aggaseṭṭhavarapavaradibbavihārabahulo, tenāpi kaparaṇena tathāgato‘‘ brāhmaṇo’’ ti vuccati.

大王！


‘ ‘ Brāhmaṇo nāma ajjhayana ajjhāpana dānappaṭiggahaṇa dama saṃyamaniyamapubbamanusiṭṭhi paveṇi vaṃsa dharaṇo, bhagavāpi, mahārāja, ajjhayana ajjhāpana dānappaṭiggahaṇa dama saṃyama niyama pubbajināciṇṇa anusiṭṭhi paveṇi vaṃsa dharaṇo tenāpi kāraṇena tathāgato‘ brāhmaṇo’ ti vuccati.

大王！


‘ ‘ Brāhmaṇo nāma brahāsukhavihārajjhānajhāyī;

世尊也是學習、教誡、布施之接受、調御、抑制、約制、往昔教誡、傳統、傳承的持有者，也以那個理由，如來被稱為『婆羅門』。


bhagavāpi, mahārāja, brahāsukhavihārajjhānajhāyī, tenāpi kāraṇena tathāgato‘ brāhmaṇo’ ti vuccati.

婆羅門名為廣大樂住禪的禪者。


‘ ‘ Brāhmaṇo nāma sabbabhavābhavagatīsu abhijātivattitamanucaritaṃ jānāti, bhagavāpi, mahārāja, sabbabhavābhavagatīsu abhijātivattitamanucaritaṃ jānāti, tenāpi kāraṇena tathāgato‘ brāhmaṇo’ ti vuccati.

大王！


‘ ‘ Brāhmaṇoti, mahārāja, bhagavato netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ nāmaṃ bodhiyā yeva mūle mārasenaṃ vidhamitvā atītānāgatapaccuppanne pāpake akusale dhamme bāhetvā saha sabbaññutañāṇassa paṭilābhā paṭiladdhapātubhūtasamuppannamatte sacchikā paññatti yadidaṃ brāhmaṇoti, tena kāraṇena tathāgato vuccati‘ brāhmaṇo’’’ ti.

非天所給的，這是佛、世尊的究竟解脫：所謂就在菩提樹下碎破魔軍後，排除過去、未來、現在諸惡不善法後，一切知的狀態智之得到的同時，在已得到、已出現、已生起程度上以作證的安立，即：『婆羅門』，也以那個理由，如來被稱為『婆羅門』。


‘ ‘ Kena pana, bhante nāgasena, kāraṇena tathāgato vuccati‘ rājā’’’ ti?


‘‘ Rājā nāma, mahārāja, yo koci rajjaṃ kāreti lokamanusāsati, bhagavāpi, mahārāja, dasasahassiyā lokadhātuyā dhammena rajjaṃ kāreti, sadevakaṃ lokaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ anusāsati, tenāpi kāraṇena tathāgato vuccati‘ rājā’ ti.

世尊也在十千世間界中以法使作統治、教誡包括天、魔、梵的世間；


‘ ‘ Rājā nāma, mahārāja, sabbajanamanusse abhibhavitvā nandayanto ñātisaṅghaṃ, socayanto amittasaṅghaṃ, mahatimahāyasasiriharaṃ thirasāradaṇḍaṃ anūnasatasalākālaṅkataṃ ussāpeti paṇḍaravimalasetacchattaṃ, bhagavāpi, mahārāja, socayanto mārasenaṃ micchāpaṭipannaṃ, nandayanto devamanusse sammāpaṭipanne dasasahassiyā lokadhātuyā mahatimahāyasasiriharaṃ khantithirasāradaṇḍaṃ ñāṇavarasatasalākālaṅkataṃ ussāpeti aggavaravimuttipaṇḍaravimalasetacchattaṃ, tenāpi kāraṇena tathāgato vuccati‘ rājā’ ti.

世尊也是邪行魔軍憂愁者，正行天-人們歡喜者，在十千世間界中帶來大的大名聲與榮耀者：舉起忍耐之堅固的堅實柄棒、殊勝智之百根傘骨、最高殊勝解脫之白色乾淨的白傘，也以那個理由，如來被稱為『王』。


‘ ‘ Rājā nāma upagatasampattajanānaṃ bahūnamabhivandanīyo bhavati, bhagavāpi, mahārāja, upagatasampattadevamanussānaṃ bahūnamabhivandanīyo, tenāpi kāraṇena tathāgato vuccati‘ rājā’ ti.

世尊也是得到天-人們接近者、應該被眾多人禮敬者，也以那個理由，如來被稱為『王』。


‘ ‘ Rājā nāma yassa kassaci ārādhakassa pasīditvā varitaṃ varaṃ datvā kāmena tappayati, bhagavāpi, mahārāja, yassa kassaci kāyena vācāya manasā ārādhakassa pasīditvā varitaṃ varamanuttaraṃ sabbadukkhaparimuttiṃ datvā asesakāmavarena ca tappayati, tenāpi kāraṇena tathāgato vuccati‘ rājā’ ti.

世尊也對任何歡喜者以身、語、意使得到自信後給與殊勝的、無上的、一切苦之解脫的惠與，且以無殘餘殊勝愛欲使之滿足，也以那個理由，如來被稱為『王』。


‘ ‘ Rājā nāma āṇaṃ vītikkamantaṃ vigarahati jhāpeti[ jāpeti( sī. pī.)] dhaṃseti, bhagavatopi, mahārāja, sāsanavare āṇaṃ atikkamanto alajjī maṅkubhāvena oññāto hīḷito garahito bhavitvā vajjati jinasāsanavaramhā, tenāpi kāraṇena tathāgato vuccati‘ rājā’ ti.

在世尊的殊勝教誡中越過命令的不知羞恥者，也被輕蔑、嘲笑、責駡後，以羞愧從殊勝的勝者之教避開，也以那個理由，如來被稱為『王』。


‘ ‘ Rājā nāma pubbakānaṃ dhammikānaṃ rājūnaṃ paveṇimanusiṭṭhiyā dhammādhammamanudīpayitvā dhammena rajjaṃ kārayamāno pihayito piyo patthito bhavati janamanussānaṃ, ciraṃ rājakulavaṃsaṃ ṭhapayati dhammaguṇabalena, bhagavāpi, mahārāja, pubbakānaṃ sayambhūnaṃ paveṇimanusiṭṭhiyā dhammādhammamanudīpayitvā dhammena lokamanusāsamāno pihayito piyo patthito devamanussānaṃ ciraṃ sāsanaṃ pavatteti dhammaguṇabalena, tenāpi kāraṇena tathāgato vuccati‘ rājā’ ti.

像這樣種種理由，以該理由如來會是婆羅門，也會是王。


Evamanekavidhaṃ, mahārāja, kāraṇaṃ, yena kāraṇena tathāgato brāhmaṇopi bhaveyya rājāpi bhaveyya, sunipuṇo bhikkhu kappampi no naṃ sampādeyya, kiṃ atibahuṃ bhaṇitena, saṃkhittaṃ sampaṭicchitabban’’ ti.

婆羅門與王說的問題第八。


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

9.誦偈頌得食物之談論的問題 [目錄]


9.「那先大德！


這也被世尊說：


9.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā–

這不是看見者之法，


‘ ‘‘ Gāthābhigītaṃ me abhojaneyyaṃ[ abhojanīyaṃ( ka.) su. ni.81 passitabbaṃ], sampassataṃ brāhmaṇa nesa dhammā;


Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā’ ti.

又，另一方面，當世尊對群眾教導、講述法時，次第說法，先說布施說，後戒說。


‘ ‘ Puna ca bhagavā parisāya dhammaṃ desento kathento anupubbikathaṃ paṭhamaṃ tāva dānakathaṃ katheti, pacchā sīlakathaṃ, tassa bhagavato sabbalokissarassa bhāsitaṃ sutvā devamanussā abhisaṅkharitvā dānaṃ denti, tassa taṃ uyyojitaṃ dānaṃ sāvakā paribhuñjanti.

』被世尊說，那樣的話，『世尊先說布施說。


Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ‘ gāthābhigītaṃ me abhojaneyyan’ ti, tena hi‘ bhagavā dānakathaṃ paṭhamaṃ kathetī’ ti yaṃ vacanaṃ, taṃ micchā.

』那個言語也是錯誤的。


Yadi dānakathaṃ paṭhamaṃ katheti, tena hi‘ gāthābhigītaṃ me abhojaneyyan’ ti tampi vacanaṃ micchā.

凡那位值得被供養者對在家人說施食布施的果報，他們聽聞他的法說後以明淨心再三地施與布施。


Yo so, bhante, dakkhiṇeyyo gihīnaṃ piṇḍapātadānassa vipākaṃ katheti, tassa te dhammakathaṃ sutvā pasannacittā aparāparaṃ dānaṃ denti, ye taṃ dānaṃ paribhuñjanti, sabbe te gāthābhigītaṃ paribhuñjanti.

「大王！


Ayampi ubhato koṭiko pañho nipuṇo gambhīro tapānuppatto, so tayā nibbāhitabbo’’ ti.

這也被世尊說：『偈頌已被誦，不應該讓我吃，婆羅門！


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo.

在法存在時這是他們的行為模式。


Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā’ ti, katheti ca bhagavā paṭhamaṃ dānakathaṃ, tañca pana kiriyaṃ sabbesaṃ tathāgatānaṃ paṭhamaṃ dānakathāya, tattha cittaṃ abhiramāpetvā pacchā sīle niyojenti.

如人們先給與小男孩玩具，即：小鋤、小碗、小風車、棕閭葉作的容器、小車、小弓，後在他們各自的工作上敦促。


Yathā, mahārāja, manussā taruṇadārakānaṃ paṭhamaṃ tāva kīḷābhaṇḍakāni denti.

同樣的，大王！


Seyyathidaṃ, vaṅkakaṃ ghaṭikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ, pacchā te sake sake kamme niyojenti.

又，如醫師為了力量之產生、為了軟化，使生病者先喝油四、五天，後使之下痢。


Evameva kho, mahārāja, tathāgato paṭhamaṃ dānakathāya cittaṃ abhiramāpetvā pacchā sīle niyojeti.

如來先以布施說，使心大喜樂後，後在戒上敦促。


‘ ‘ Yathā vā pana, mahārāja, bhisakko nāma āturānaṃ paṭhamaṃ tāva catūhapañcāhaṃ telaṃ pāyeti balakaraṇāya sinehanāya, pacchā vireceti.

大王！


Evameva kho, mahārāja, tathāgato paṭhamaṃ tāva dānakathāya cittaṃ abhiramāpetvā pacchā sīle niyojeti.

佈施者、施主的心成為柔軟的、柔和的、柔順的，他們以那個布施為通行橋，以布施為船，隨行[往]輪迴海洋的彼岸，因此，對他們先教誡行為的基礎，且不因為那樣(斯里蘭卡版)來到暗示。


Dāyakānaṃ, mahārāja, dānapatīnaṃ cittaṃ mudukaṃ hoti maddavaṃ siniddhaṃ, tena te dānasetusaṅkamena dānanāvāya saṃsārasāgarapāramanugacchanti, tasmā tesaṃ paṭhamaṃ kammabhūmimanusāsati, na ca kenaci[ tena( sī. pī.)] viññattimāpajjatī’’ ti.

語的暗示有有過失的，有無過失的。


‘ ‘ Bhante nāgasena,‘ viññattin’ ti yaṃ vadesi, kati pana tā viññattiyo’’ ti?

哪種身的暗示是有過失的呢？


‘‘ Dvemā, mahārāja, viññattiyo kāyaviññatti vacīviññatti cāti.


Tattha atthi kāyaviññatti sāvajjā, atthi anavajjā.


Atthi vacīviññatti sāvajjā, atthi anavajjā.

這裡，某一類比丘走進諸家庭後，在沒站立的空間下他破壞位置，這種身的暗示是有過失的，而以那個使之被了知的，聖者們不受用，且那位個人在聖者的群眾中成為被輕蔑者、被輕視這、被嘲笑者、被呵責者、被輕辱者、不被敬重者，就名為(就走到稱呼)『破壞[正命]生活者』。


Idhekacco bhikkhu kulāni upagantvā anokāse ṭhito ṭhānaṃ bhañjati, ayaṃ kāyaviññatti sāvajjā.


Tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati.

某一類比丘走進諸家庭後，在沒站立的空間下他伸展脖子後[如]觀看的孔雀觀看：『這樣，這些人看見。


‘ ‘ Puna caparaṃ, mahārāja, idhekacco bhikkhu kulāni upagantvā anokāse ṭhito galaṃ paṇāmetvā morapekkhitaṃ pekkhati‘ evaṃ ime passantī’ ti, tena ca te passanti.

』且因為那樣他們看見，這種身的暗示也是有過失的，而以那個使之被了知的，聖者們不受用，且那位個人在聖者的群眾中成為被輕蔑者、被輕視這、被嘲笑者、被呵責者、被輕辱者、不被敬重者，就名為『破壞生活者』。


再者，大王！


‘ ‘ Puna caparaṃ, mahārāja, idhekacco bhikkhu hanukāya vā bhamukāya vā aṅguṭṭhena vā viññāpeti, ayampi kāyaviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati.

哪種身的暗示是無過失的呢？


Idha bhikkhu kulāni upagantvā sato samāhito sampajāno ṭhānepi aṭṭhānepi yathānusiṭṭhiṃ gantvā ṭhāne tiṭṭhati, dātukāmesu tiṭṭhati, adātukāmesu pakkamati.

這裡，某一類比丘走進諸家庭後，具念、得定、正知地依規定走到位置、非位置後，他站立在位置，在想要施與者處站立，在不想要施與者處離開，這種身的暗示是無過失的，而以那個使之被了知的，聖者們受用，且那位個人在聖者的群眾中成為被稱讚者、被讚賞這、被讚美者，為儉約行者，就名為『遍純淨生活者』。


Ayaṃ kāyaviññatti anavajjā, tāya ca viññāpitaṃ ariyā paribhuñjanti, so ca puggalo ariyānaṃ samaye vaṇṇito hoti thuto pasattho sallekhitācāro, parisuddhājīvotveva saṅkhaṃ gacchati.


Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena–

這也被世尊、天中天說：


‘ Na ve yācanti sappaññā, dhīro ca veditumarahati[ ariyā garahanti yācanaṃ( sī. pī.)];

對於聖者們站立，這是聖者們的乞求。


Uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’ ti.

哪種語的暗示是有過失的呢？


大王！


Idha, mahārāja, bhikkhu vācāya bahuvidhaṃ viññāpeti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, ayaṃ vacīviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati.

這裡，比丘以言語使之了知許多種類的：衣服、施食、住處、病人的需要物、醫藥必需品，這種語的暗示是有過失的，而以那個使之被了知的，聖者們不受用，且那位個人在聖者的群眾中成為被輕蔑者、被輕視這、被嘲笑者、被呵責者、被輕辱者、不被敬重者，就名為『破壞生活者』。


‘ ‘ Puna caparaṃ, mahārāja, idhekacco bhikkhu paresaṃ sāvento evaṃ bhaṇati‘ iminā me attho’ ti, tāya ca vācāya paresaṃ sāvitāya tassa lābho uppajjati, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati.

』且以那個言語使其他已聽聞者對他生起利得，這種語的暗示也是有過失的，而以那個使之被了知的，聖者們不受用，且那位個人在聖者的群眾中成為被輕蔑者、被輕視這、被嘲笑者、被呵責者、被輕辱者、不被敬重者，就名為『破壞生活者』。


‘ ‘ Puna caparaṃ, mahārāja, idhekacco bhikkhu vacīvipphārena parisāya sāveti‘ evañca evañca bhikkhūnaṃ dātabban’ ti, tañca te vacanaṃ sutvā parikittitaṃ abhiharanti, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati.

』而他們聽聞那個言語後帶來被宣布的，這種語的暗示也是有過失的，而以那個使之被了知的，聖者們不受用，且那位個人在聖者的群眾中成為被輕蔑者、被輕視這、被嘲笑者、被呵責者、被輕辱者、不被敬重者，就名為『破壞生活者』。


‘ ‘ Nanu, mahārāja, theropi sāriputto atthaṅgate sūriye rattibhāge gilāno samāno therena mahāmoggallānena bhesajjaṃ pucchīyamāno vācaṃ bhindi, tassa tena vacībhedena bhesajjaṃ uppajji.

舍利弗上座在日落夜晚時分成為生病者時，當被目揵連上座詢問藥物時言語被打破，以那個語的破壞出現(生起)藥物。


Atha thero sāriputto‘ vacībhedena me imaṃ bhesajjaṃ uppannaṃ, mā me ājīvo bhijjī’ ti ājīvabhedabhayā taṃ bhesajjaṃ pajahi na upajīvi.

那時，舍利弗上座：『以語的破壞我的這個藥物被出現，不要我的生活被破壞。


Evampi vacīviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti.

』以生活破壞的害怕，他捨棄那個藥物，不依靠，不是嗎？


So ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati.


這種語的暗示也是有過失的，而以那個使之被了知的，聖者們不受用，且那位個人在聖者的群眾中成為被輕蔑者、被輕視這、被嘲笑者、被呵責者、被輕辱者、不被敬重者，就名為『破壞生活者』。


Idha, mahārāja, bhikkhu sati paccaye bhesajjaṃ viññāpeti ñātipavāritesu kulesu, ayaṃ vacīviññatti anavajjā, tāya ca viññāpitaṃ ariyā paribhuñjanti, so ca puggalo ariyānaṃ samaye vaṇṇito hoti thomito pasattho, parisuddhājīvotveva saṅkhaṃ gacchati, anumato tathāgatehi arahantehi sammāsambuddhehi.

大王！


‘ ‘ Yaṃ pana, mahārāja, tathāgato kasibhāradvājassa brāhmaṇassa bhojanaṃ pajahi[ pajahati( ka.)], taṃ āveṭhanaviniveṭhanakaḍḍhananiggahappaṭikammena nibbatti, tasmā tathāgato taṃ piṇḍapātaṃ paṭikkhipi na upajīvī’’ ti.

大王！


‘ ‘ Sabbakālaṃ, bhante nāgasena, tathāgate bhuñjamāne devatā dibbaṃ ojaṃ patte ākiranti, udāhu‘ sūkaramaddave ca madhupāyāse cā’ ti dvīsu yeva piṇḍapātesu ākiriṃsū’’ ti?

「那先大德！


‘‘ Sabbakālaṃ, mahārāja, tathāgate bhuñjamāne devatā dibbaṃ ojaṃ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope ākiranti.

」「大王！


‘ ‘ Yathā , mahārāja, rañño sūdo rañño bhuñjantassa sūpaṃ gahetvā upatiṭṭhitvā kabaḷe kabaḷe sūpaṃ ākirati, evameva kho, mahārāja, sabbakālaṃ tathāgate bhuñjamāne devatā dibbaṃ ojaṃ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope dibbaṃ ojaṃ ākiranti.

同樣的，大王！


Verañjāyampi, mahārāja , tathāgatassa sukkhayavapulake[ sukkhayavamūlake( ka.)] bhuñjamānassa devatā dibbena ojena temayitvā temayitvā upasaṃhariṃsu, tena tathāgatassa kāyo upacito ahosī’’ ti.

在尾蘭若處，當如來吃乾麥乾時，天神們以天的滋養液一再使之濕潤後照顧，因為那樣，如來的身體被確立。


‘‘ Lābhā vata, bhante nāgasena, tāsaṃ devatānaṃ, yā tathāgatassa sarīrappaṭijaggane satataṃ samitaṃ ussukkamāpannā.

確實是那些天神的利得：有毅力地常常在如來身體的照顧上來到熱心的。


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

這樣，我像這樣接受這個。


誦偈頌得食物之談論的問題第九。


10.‘‘ Bhante nāgasena, tumhe bhaṇatha‘ tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācitaṃ mahato janakāyassa samuddharaṇāyā’ ti.

你們說：『為了大眾的救濟，在如來四阿僧祇又十萬劫這段時間，使一切知的狀態智被遍熟。


Puna ca‘ sabbaññutaṃ pattassa appossukkatāya cittaṃ nami, no dhammadesanāyā’ ti.

』又，另一方面，『當已得到一切知的狀態時，心灣向不作為、不說法(無法的教說)。


‘ ‘ Yathā nāma, bhante nāgasena, issāso vā issāsantevāsī vā bahuke divase saṅgāmatthāya upāsanaṃ sikkhitvā sampatte mahāyuddhe osakkeyya, evameva kho, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācetvā mahato janakāyassa samuddharaṇāya sabbaññutaṃ pattena dhammadesanāya osakkitaṃ.

那先大德！


‘ ‘ Yathā vā pana, bhante nāgasena, mallo vā mallantevāsī vā bahuke divase nibbuddhaṃ sikkhitvā sampatte mallayuddhe osakkeyya, evameva kho, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācetvā mahato janakāyassa samuddharaṇāya sabbaññutaṃ pattena dhammadesanāya osakkitaṃ.

那先大德！


‘ ‘ Kiṃ nu kho, bhante nāgasena, tathāgatena bhayā osakkitaṃ, udāhu apākaṭatāya osakkitaṃ, udāhu dubbalatāya osakkitaṃ, udāhu asabbaññutāya osakkitaṃ, kiṃ tattha kāraṇaṃ, iṅgha me tvaṃ kāraṇaṃ brūhi kaṅkhāvitaraṇāya.

那先大德！


Yadi, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācitaṃ mahato janakāyassa samuddharaṇāya, tena hi‘ sabbaññutaṃ pattassa appossukkatāya cittaṃ nami, no dhammadesanāyā’ ti yaṃ vacanaṃ, taṃ micchā.

』該言語是錯誤的。


Yadi sabbaññutaṃ pattassa appossukkatāya cittaṃ nami no dhammadesanāya, tena hi‘ tathāgatena catūhi ca asaṅkhyeyyeti kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācitaṃ mahato janakāyassa samuddharaṇāyā’ ti tampi vacanaṃ micchā.

「大王！


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


‘ ‘ Paripācitañca, mahārāja, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ mahato janakāyassa samuddharaṇāya, pattasabbaññutassa ca appossukkatāya cittaṃ nami, no dhammadesanāya.

為了大眾的救濟，在如來四阿僧祇又十萬劫這段時間，使一切知的狀態智被遍熟，且已得到一切知的狀態時，心灣向不作為、不說法，但那是看見甚深的、微妙的、難看見的、難隨覺的、精細的、難貫通的法與樂阿賴耶狀態，以及被有身見堅固地徹底握持狀態的眾生後[心想]：『[為]誰[說]呢？


Tañca pana dhammassa gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṃ sattānañca ālayārāmataṃ sakkāyadiṭṭhiyā daḷhasuggahitatañca disvā‘ kiṃ nu kho, kathaṃ nu kho’ ti appossukkatāya cittaṃ nami, no dhammadesanāya, sattānaṃ paṭivedhacintanamānasaṃ yevetaṃ.

如醫師、外科醫生去見被好幾種病惱害的人，這麼思慮：『以什麼方法被作或藥物，會平息這個病呢？


‘ ‘ Yathā, mahārāja, bhisakko sallakatto anekabyādhiparipīḷitaṃ naraṃ upasaṅkamitvā evaṃ cintayati‘ kena nu kho upakkamena katamena vā bhesajjena imassa byādhi vūpasameyyā’ ti, evameva kho, mahārāja, tathāgatassa sabbakilesabyādhiparipīḷitaṃ janaṃ dhammassa ca gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṃ disvā‘ kiṃ nu kho, kathaṃ nu kho’ ti appossukkatāya cittaṃ nami, no dhammadesanāya, sattānaṃ paṭivedhacintanamānasaṃ yevetaṃ.

我將攝護這些人？


‘ ‘ Yathā, mahārāja, rañño khattiyassa muddhāvasittassa dovārikaanīkaṭṭhapārisajjanegamabhaṭabala[ balattha( sī. pī.)] amaccarājaññarājūpajīvine jane disvā evaṃ cittamuppajjeyya ‘ kiṃ nu kho, kathaṃ nu kho ime saṅgaṇhissāmī’ ti, evameva kho, mahārāja, tathāgatassa dhammassa gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṃ sattānañca ālayārāmataṃ sakkāyadiṭṭhiyā daḷhasuggahitatañca disvā‘ kiṃ nu kho, kathaṃ nu kho’ ti appossukkatāya cittaṃ nami, no dhammadesanāya, sattānaṃ paṭivedhacintanamānasaṃ yevetaṃ.

而，在那裡，什麼理由呢？


‘ ‘ Api ca, mahārāja, sabbesaṃ tathāgatānaṃ dhammatā esā, yaṃ brahmunā āyācitā dhammaṃ desenti.

在那時，人們、苦行者、出家者、沙門、婆羅門，這些全部都是以梵天為天神者、梵天的尊敬者、以梵天為趣處者，因此，『當有力者、有名聲者、已知道者、已了知者、更上者、極高者以彎腰對他時，包括天的世間[也]將彎腰、信賴、志向。


Ye tena samayena manussā tāpasaparibbājakā samaṇabrāhmaṇā, sabbete brahmadevatā honti brahmagarukā brahmaparāyaṇā, tasmā tassa balavato yasavato ñātassa paññātassa uttarassa accuggatassa onamanena sadevako loko onamissati okappessati adhimuccissatīti iminā ca, mahārāja, kāraṇena tathāgatā brahmunā āyācitā dhammaṃ desenti.

在梵天對如來們彎腰時，包括天的世間[也]將彎腰。


‘ ‘ Yathā, mahārāja, koci rājā vā rājamahāmatto vā yassa onamati apacitiṃ karoti, balavatarassa tassa onamanena avasesā janatā onamati apacitiṃ karoti, evameva kho, mahārāja, brahme onamite tathāgatānaṃ sadevako loko onamissati, pūjitapūjako mahārāja, loko, tasmā so brahmā sabbesaṃ tathāgatānaṃ āyācati dhammadesanāya, tena ca kāraṇena tathāgatā brahmunā āyācitā dhammaṃ desentī’’ ti.

在包括天的世界中，沒有與我對等者。


‘‘ Sādhu, bhante nāgasena, sunibbeṭhito pañho, atibhadrakaṃ veyyākaraṇaṃ, evametaṃ tathā sampaṭicchāmī’’ ti.

又，另一方面，『比丘們！


像這樣，我的老師阿拉勒-葛拉麼置徒弟的我與他自己等同，並且以偉大的敬奉尊敬我。


11.‘‘ Bhante, nāgasena, bhāsitampetaṃ bhagavatā–

[MN.26, 277段]』被說。


‘ ‘‘ Na me ācariyo atthi, sadiso me na vijjati;

那先大德！


Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ ti[ mahāva.11].

如果『我沒有老師，與我等同者未被發現，在包括天的世界中，沒有與我對等者。


‘ ‘ Puna ca bhaṇitaṃ‘ iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesī’ ti.

像這樣，我的老師阿拉勒-葛拉麼置徒弟的我與他自己等同，並且以偉大的敬奉尊敬我。


Yadi, bhante nāgasena, tathāgatena bhaṇitaṃ‘ na me ācariyo atthi, sadiso me na vijjati.

如果『比丘們！


Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ ti, tena hi‘ iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesī’ ti yaṃ vacanaṃ, taṃ micchā.

』被如來說，那樣的話，『我沒有老師，與我等同者未被發現，在包括天的世界中，沒有與我對等者。


Yadi tathāgatena bhaṇitaṃ‘ iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesī’ ti, tena hi‘ na me ācariyo atthi, sadiso me na vijjati.

這也被如：『我沒有老師，與我等同者未被發現，在包括天的世界中，沒有與我對等者。


Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ ti tampi vacanaṃ micchā.

』且『比丘們！


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

像這樣，我的老師阿拉勒-葛拉麼置徒弟的我與他自己等同，並且以偉大的敬奉尊敬我。


‘ ‘ Bhāsitampetaṃ , mahārāja, tathāgatena‘ na me ācariyo atthi, sadiso me na vijjati.

』被說，但那個言語只是在正覺以前，當未現正覺的菩薩時，關於所憶念老師情況而被說。


Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ ti, bhaṇitañca‘ iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesī’ ti.

大王！


‘ ‘ Tañca pana vacanaṃ pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ācariyabhāvaṃ sandhāya bhāsitaṃ.

凡那八位婆羅門在菩薩出生時占相，即：『臘麼、大若、勒葛領、曼地、亞諾、蘇亞馬、蘇玻若、蘇達大。


‘ Pañcime, mahārāja, pubbeva sambodhā anabhisambuddhassa bodhisattassa sato ācariyā, yehi anusiṭṭho bodhisatto tattha tattha divasaṃ vītināmesi.

再者，大王！


Ye te, mahārāja, aṭṭha brāhmaṇā jātamatte bodhisatte lakkhaṇāni pariggaṇhiṃsu, seyyathīdaṃ, rāmo dhajo lakkhaṇo mantī yañño suyāmo subhojo sudattoti.

菩薩的父親淨飯王那時帶來良好出身、巫地者(高貴)血統、通曉聖句、懂文法、六支吠陀、名為薩婆蜜多(一切友)的婆羅門後，以黃金金澡罐的水使之清洗手後，授與：『請你使這個男童學習。


Te tassa sotthiṃ pavedayitvā rakkhākammaṃ akaṃsu, te ca paṭhamaṃ ācariyā.

再者，大王！


‘ ‘ Puna caparaṃ, mahārāja, bodhisattassa pitā suddhodano rājā yaṃ tena samayena abhijātaṃ udiccajātimantaṃ padakaṃ veyyākaraṇaṃ chaḷaṅgavantaṃ sabbamittaṃ nāma brāhmaṇaṃ upanetvā sovaṇṇena bhiṅgārena[ bhiṅkārena( sī. pī.)] udakaṃ oṇojetvā‘ imaṃ kumāraṃ sikkhāpehī’ ti adāsi, ayaṃ dutiyo ācariyo.

再者，大王！


‘ ‘ Puna caparaṃ, mahārāja, yā sā devatā bodhisattaṃ saṃvejesī, yassā vacanaṃ sutvā bodhisatto saṃviggo ubbiggo tasmiṃ yeva khaṇe nekkhammaṃ nikkhamitvā pabbaji, ayaṃ tatiyo ācariyo.

這是五位在正覺以前，當未現正覺的菩薩時憶念的老師，但他們是在世間法上的老師。


‘ ‘ Puna caparaṃ, mahārāja, āḷāro kālāmo ākiñcaññāyatanassa parikammaṃ ācikkhi, ayaṃ catuttho ācariyo.

但在出世間法上，對一切知的狀態智的通達，沒有如來的無上教誡者，大王！


‘ ‘ Puna caparaṃ, mahārāja, udako rāmaputto nevasaññānāsaññāyatanassa parikammaṃ ācikkhi[ ācikkhati( ka.)], ayaṃ pañcamo ācariyo.

以那個理由，『我沒有老師，與我等同者未被發現，在包括天的世界中，沒有與我對等者。


Ime kho, mahārāja, pubbeva sambodhā anabhisambuddhassa bodhisattassa sato pañca ācariyā.


有無老師的問題第十一。


Imasmiñca pana, mahārāja, lokuttare dhamme sabbaññutañāṇappaṭivedhāya natthi tathāgatassa anuttaro anusāsako, sayambhū , mahārāja, tathāgato anācariyako, tasmā kāraṇā tathāgatena bhaṇitaṃ‘ na me ācariyo atthi, sadiso me na vijjati.

在這品中有十一個問題。


Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ ti.

難題的問題已終了。


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