5.推論的問題


1 . Dvinnaṃ buddhānaṃ anuppajjamānapañho

1.二佛不出現著的問題


1.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddho apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ ti.

這是無可能性、無機會的：凡在一個世間界中同時出現兩位阿羅漢、遍正覺者，這不存在可能性。


Desentā ca, bhante nāgasena, sabbepi tathāgatā sattatiṃsa bodhipakkhiyadhamme desenti, kathayamānā ca cattāri ariyasaccāni kathenti, sikkhāpentā ca tīsu sikkhāsu sikkhāpenti, anusāsamānā ca appamādappaṭipattiyaṃ anusāsanti.

那先大德！


Yadi, bhante nāgasena, sabbesampi tathāgatānaṃ ekā desanā ekā kathā ekā sikkhā ekā anusiṭṭhi, kena kāraṇena dve tathāgatā ekakkhaṇe nuppajjanti?

如果所有如來都是同一教導、同一講述、同一學習、同一教誡，以什麼理由二位如來在同一時間不出現？


Ekenapi tāva buddhuppādena ayaṃ loko obhāsajāto, yadi dutiyo buddho bhaveyya, dvinnaṃ pabhāya ayaṃ loko bhiyyosomattāya obhāsajāto bhaveyya, ovadamānā ca dve tathāgatā sukhaṃ ovadeyyuṃ, anusāsamānā ca sukhaṃ anusāseyyuṃ, tattha me kāraṇaṃ brūhi, yathāhaṃ nissaṃsayo bhaveyyan’’ ti.

「大王！


‘ ‘ Ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya.

大王！


‘ ‘ Yathā, mahārāja, nāvā ekapurisasandhāraṇī[ ekapurisasantāraṇī( sī. pī.)] bhaveyya, ekasmiṃ purise abhirūḷhe sā nāvā samupādikā[ samudakā( ka.)] bhaveyya.

如船是一人(男子)的承載者，在被一人登上時，那艘船會是與水齊平的(柬埔寨版)，那時，如果壽命、容色、年齡、胖瘦量、所有肢節像[第一人]那樣的第二人到來，他登上那艘船，大王！


Atha dutiyo puriso āgaccheyya tādiso āyunā vaṇṇena vayena pamāṇena kisathūlena sabbaṅgapaccaṅgena, so taṃ nāvaṃ abhirūheyya, api nu sā, mahārāja, nāvā dvinnampi dhāreyyā’’ ti?

它會搖動、震動、彎下、下彎、彎曲、分散、破碎、破滅，不能走到保持原狀，會沈入水中。


‘‘ Na hi, bhante, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya, osīdeyya udake’’ ti.

」「同樣的，大王！


‘‘ Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya.

又或如男子如果盡情地吃食物，當喜歡[食物]時，直到使喉嚨完全充滿後，他已滿足、已滿意、已充滿，成為無間隙的、倦怠的(倦怠所作的)，已變成不彎曲的棍棒，如果再吃那個量的食物，大王！


‘ ‘ Yathā vā pana, mahārāja, puriso yāvadatthaṃ bhojanaṃ bhuñjeyya chādentaṃ yāva kaṇṭhamabhipūrayitvā, so dhāto pīṇito paripuṇṇo nirantaro tandikato anonamitadaṇḍajāto punadeva tattakaṃ bhojanaṃ bhuñjeyya, api nu kho so, mahārāja, puriso sukhito bhaveyyā’’ ti?

」「同樣的，大王！


‘‘ Na hi, bhante, sakiṃ bhuttova mareyyā’’ ti[ bhutto vameyyāti( ka.)].

這十千世間界只是一佛的承擔者，它只承擔一如來的功德，如果第二位佛出現，這十千世間界不能承擔，會搖動、震動、彎下、下彎、彎曲、分散、破碎、破滅，不能走到保持原狀。


‘‘ Evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyyā’’ ti.

這裡，如果有兩輛充滿寶物直到頂點齊的車，從一輛車取寶物後，如果使之堆積到另一輛車上，大王！


‘ ‘ Kiṃ nu kho, bhante nāgasena, atidhammabhārena pathavī calatī’’ ti?

是否那輛車也能承擔二輛車的寶物呢？


‘‘ Idha, mahārāja, dve sakaṭā ratanaparipūritā bhaveyyuṃ yāva mukhasamā, ekasmā sakaṭato ratanaṃ gahetvā ekasmiṃ sakaṭe ākireyyuṃ, api nu kho taṃ, mahārāja, sakaṭaṃ dvinnampi sakaṭānaṃ ratanaṃ dhāreyyā’’ ti?

」「是的，大王！


‘‘ Na hi, bhante, nābhipi tassa phaleyya, arāpi tassa bhijjeyyuṃ, nemipi tassa opateyya, akkhopi tassa bhijjeyyā’’ ti.

此外，這個理由被佛威力之說明解釋。


‘‘ Kiṃ nu kho, mahārāja, atiratanabhārena sakaṭaṃ bhijjatī’’ ti?

在那裡，也請你聽其它殊妙的理由，以該理由，二位遍正覺者在同一時間不出現。


‘‘ Evameva kho, mahārāja, atidhammabhārena pathavī calati.

大王！


‘ ‘ Api ca, mahārāja, imaṃ kāraṇaṃ buddhabalaparidīpanāya osāritaṃ.

如果二位遍正覺者在同一時間出現，他們群眾的諍論會出現：『你們的佛，我們的佛。


Aññampi tattha abhirūpaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddho ekakkhaṇe nuppajjanti.

如二位有力大臣群眾的諍論會出現：『你們的大臣，我們的大臣。


Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya‘ tumhākaṃ buddho, amhākaṃ buddho’ ti, ubhato pakkhajātā bhaveyyuṃ, yathā, mahārāja, dvinnaṃ balavāmaccānaṃ parisāya vivādo uppajjeyya‘ tumhākaṃ amacco, amhākaṃ amacco’ ti, ubhato pakkhajātā honti, evameva kho, mahārāja, yadi dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya‘ tumhākaṃ buddho, amhākaṃ buddho’ ti, ubhato pakkhajātā bhaveyyuṃ .

大王！


Idaṃ tāva, mahārāja, ekaṃ kāraṇaṃ, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.

『最勝的佛』該言語會是錯誤的；


‘ ‘ Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.


Yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ,‘ aggo buddho’ ti yaṃ vacanaṃ, taṃ micchā bhaveyya,‘ jeṭṭho buddho’ ti yaṃ vacanaṃ, taṃ micchā bhaveyya,‘ seṭṭho buddho’ ti,‘ visiṭṭho buddho’ ti,‘ uttamo buddho’ ti,‘ pavaro buddho’ ti,‘ asamo buddho’ ti,‘ asamasamo buddho’ ti,‘ appaṭimo buddho’ ti,‘ appaṭibhāgo buddho’ ti,‘ appaṭipuggalo buddho’ ti yaṃ vacanaṃ, taṃ micchā bhaveyya.

大王！


Idampi kho tvaṃ, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti.

海洋是大的，它只有一個；


‘ ‘ Api ca kho, mahārāja, buddhānaṃ bhagavantānaṃ sabhāvapakati esāyaṃ, eko yeva buddho loke uppajjati.

帝釋是大的，它只有一個；


魔是大的，大梵天是大的，它只有一個；


Aññampi, mahārāja, yaṃ loke mahantaṃ, taṃ ekaṃ yeva hoti.

如來、阿羅漢、遍正覺者是大的，在世間他只有一個，他們出現之處，在那裡沒有其他者的機會。


Pathavī, mahārāja, mahantī, sā ekā yeva.


大王！


因此，如來、阿羅漢、遍正覺者在世間只有一個出現。


「那先大德！


問題被譬喻、理由善講述，置不聰敏者聽聞後會是滿意的，更何況是如我那樣的大慧者。


Tathāgato arahaṃ sammāsambuddho mahanto, so eko yeva lokasmiṃ.

那先大德！


Yattha te uppajjanti, tattha aññassa okāso na hoti, tasmā, mahārāja, tathāgato arahaṃ sammāsambuddho eko yeva lokasmiṃ uppajjatī’’ ti.

2.「那先大德！


‘ ‘ Sukathito, bhante nāgasena, pañho opammehi kāraṇehi.

這也被世尊在姨母摩訶波闍波提瞿曇彌雨季外衣被施與時說：『喬達彌！


Anipuṇopetaṃ sutvā attamano bhaveyya, kiṃ pana mādiso mahāpañño.

請妳施與僧團吧，當妳施與僧團時，我與僧團都將被尊敬。


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


Dvinnaṃ buddhānaṃ anuppajjamānapañho paṭhamo.


2.‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā mātucchāya mahāpajāpatiyā gotamiyā vassikasāṭikāya dīyamānāya‘ saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ ti.

那先大德！


Kiṃ nu kho, bhante nāgasena, tathāgato saṅgharatanato na bhāriko na garuko na dakkhiṇeyyo, yaṃ tathāgato sakāya mātucchāya sayaṃ piñjitaṃ[ picchitaṃ( sī. pī.)] sayaṃ luñcitaṃ sayaṃ pothitaṃ sayaṃ kantitaṃ sayaṃ vāyitaṃ vassikasāṭikaṃ attano dīyamānaṃ saṅghassa dāpesi.

因為如來自己不想要、不依靠，因此，如來使姨母的那件雨季外衣施與僧團。


Yadi, bhante nāgasena, tathāgato saṅgharatanato uttaro bhaveyya adhiko vā visiṭṭho vā,‘ mayi dinne mahapphalaṃ bhavissatī’ ti na tathāgato mātucchāya sayaṃ piñjitaṃ sayaṃ luñcitaṃ sayaṃ pothitaṃ vassikasāṭikaṃ saṅghe dāpeyya, yasmā ca kho bhante nāgasena tathāgato attānaṃ na patthayati[ na patthīyati( sī. pī.)] na upanissayati, tasmā tathāgato mātucchāya taṃ vassikasāṭikaṃ saṅghassa dāpesī’’ ti.

』當稱讚現在的德行時，就這麼說：『喬達彌！


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā mātucchāya mahāpajāpatiyā gotamiyā vassikasāṭikāya dīyamānāya‘ saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ ti.

大王！


Taṃ pana na attano patimānanassa avipākatāya na adakkhiṇeyyatāya, api ca kho, mahārāja, hitatthāya anukampāya anāgatamaddhānaṃ saṅgho mamaccayena cittīkato bhavissatīti vijjamāne yeva guṇe parikittayanto evamāha‘ saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ ti.

』當稱讚現在的德行時，就這麼說：『喬達彌！


‘ ‘ Yathā, mahārāja, pitā dharamāno yeva amaccabhaṭabaladovārikaanīkaṭṭhapārisajjajanamajjhe rañño santike puttassa vijjamānaṃ yeva guṇaṃ pakitteti[ parikitteti( ka.)]‘ idha ṭhapito anāgatamaddhānaṃ janamajjhe pūjito bhavissatī’ ti.

如父母對兒子擦身體、按摩、使之沐浴、洗髮，大王！


Evameva kho, mahārāja, tathāgato hitatthāya anukampāya anāgatamaddhānaṃ saṅgho mamaccayena cittīkato bhavissatīti vijjamāne yeva guṇe pakittayanto evamāha‘ saṅghe gotami dehi, saṅghe te dinne ahañceva pujito bhavissāmi saṅgho cā’ ti.

兒子是對父母不想要所作的，以那個父母對兒子作擦身體、按摩、使之沐浴、洗髮。


‘ ‘ Na kho, mahārāja, tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vā.

」「同樣的，大王！


Yathā, mahārāja, mātāpitaro puttānaṃ ucchādenti parimaddanti nahāpenti sambāhenti, api nu kho, mahārāja, tāvatakena ucchādanaparimaddananahāpanasambāhanamattakena‘ putto mātāpitūhi adhiko nāma hoti visiṭṭho vā’ ti?

大王，又或如某位男子為國王帶來禮物，該禮物國王會給與某位士兵，或軍隊，或將軍，或祭司。


‘‘ Na hi, bhante, akāmakaraṇīyā bhante puttā mātāpitūnaṃ, tasmā mātāpitaro puttānaṃ ucchādanaparimaddananahāpanasambāhanaṃ karontī’’ ti.

是否那位男子只以禮物的得到那樣程度，就比國王是所謂優勝的，或殊勝的呢？


Evameva kho, mahārāja, na tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vāti.

那位男子是國王的長期服侍者、依國王生活者、國王使之住立在那個位置者，他給與禮物。


Api ca tathāgato akāmakaraṇīyaṃ karonto mātucchāya taṃ vassikasāṭikaṃ saṅghassa dāpesi.

」「同樣的，大王！


‘ ‘ Yathā vā pana, mahārāja, kocideva puriso rañño upāyanaṃ āhareyya, taṃ rājā upāyanaṃ aññatarassa bhaṭassa vā balassa vā senāpatissa vā purohitassa vā dadeyya.

非只以雨季外衣的給與那樣程度，僧團就比如來是所謂優勝的，或殊勝的，反而是如來的長期服侍者、依如來生活者、如來使之住立在那個位置者，他使那件雨季外衣施與僧團。


Api nu kho so, mahārāja, puriso tāvatakena upāyanapaṭilābhamattakena raññā adhiko nāma hoti visiṭṭho vā’’ ti?

此外，如來這麼想：『僧團是本質應該被尊敬的，我將以我的所有物尊敬僧團。


‘‘ Na hi, bhante, rājabhattiko, bhante, so puriso rājūpajīvī, taṭṭhāne ṭhapento rājā upāyanaṃ detī’’ ti.

大王！


‘‘ Evameva kho, mahārāja, na tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vā, atha kho tathāgatabhattiko tathāgatūpajīvī.

這也被世尊、天中天在殊勝印記的中部法之繼承人法門中，當稱讚少欲行為時說：『前面的那位比丘更應該被我尊敬與讚賞。


Taṭṭhāne ṭhapento tathāgato saṅghassa vassikasāṭikaṃ dāpesi.


‘ ‘ Api ca, mahārāja, tathāgatassa evaṃ ahosi‘ sabhāvapaṭipūjanīyo saṅgho, mama santakena saṅghaṃ paṭipūjessāmī’ ti saṅghassa vassikasāṭikaṃ dāpesi, na, mahārāja, tathāgato attano yeva paṭipūjanaṃ vaṇṇeti, atha kho ye loke paṭipūjanārahā, tesampi tathāgato paṭipūjanaṃ vaṇṇeti.

在殊勝相應部中，這也被麻那哇格米雅天子在世尊的面前站立後，在天-人們中說：


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena majjhimanikāyavaralañchake dhammadāyādadhammapariyāye appicchappaṭipattiṃ pakittayamānena‘ asu yeva me purimo bhikkhu pujjataro ca pāsaṃsataro cā’ ti.

雪山中誰達[山]是最勝的，空中行走物中是太陽。


‘‘ Natthi, mahārāja, bhavesu koci satto tathāgatato dakkhiṇeyyo vā uttaro vā adhiko vā visiṭṭho vā, tathāgatova uttaro adhiko visiṭṭho.

大王！


‘ ‘ Bhāsitampetaṃ, mahārāja, saṃyuttanikāyavare māṇavagāmikena devaputtena bhagavato purato ṭhatvā devamanussamajjhe–

它也被法將舍利弗上座說：


‘ ‘‘ Vipulo rājagahīyānaṃ[ rājagahikānaṃ( ka.) saṃ. ni.1.111 passitabbaṃ], giri seṭṭho pavuccati;

對魔軍之破壞的佛，能夠使之渡過。


Seto himavataṃ seṭṭho, ādicco aghagāminaṃ.

大王！


‘ ‘‘ Samuddo udadhinaṃ seṭṭho, nakkhattānañca candimā;

它被世尊、天中天說：『比丘們！


Sadevakassa lokassa, buddho aggo pavuccatī’ ti.


‘ ‘ Tā kho panetā, mahārāja, māṇavagāmikena devaputtena gāthā sugītā na duggītā, subhāsitā na dubbhāsitā, anumatā ca bhagavatā, nanu, mahārāja, therenapi sāriputtena dhammasenāpatinā bhaṇitaṃ–

……（中略）對天-人們的需要、利益、安樂而出現。


Ussahate tārayituṃ, mārabalanisūdane buddhe’ ti.


‘ ‘ Bhagavatā ca bhaṇitaṃ devātidevena‘ ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

我稱讚在家者或出家者的正行道，比丘們！


Tathāgato arahaṃ sammāsambuddho… pe… devamanussānan’’’ ti.

因為，正行的在家者或出家者因正道跡之因成為真理、善法的成功者。


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

[MN.99, 463段]』那先大德！


如果穿白衣的在家者是受用欲者，當住在妻兒擁擠的住處；


[ 3]‘‘ Bhante nāgasena, bhāsitampetaṃ bhagavatā‘ gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi, gihī vā bhikkhave pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan’’ ti.

享有金銀時，繫種種寶石黃金(斯里蘭卡版)的頭巾，他是正行道、真理、善法的達成者。


Yadi, bhante nāgasena, gihī odātavasano kāmabhogī puttadārasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto maṇikuṇḍala[ maṇikanaka( sī. pī.)] vicittamoḷibaddho sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, pabbajitopi bhaṇḍukāsāvavatthavasano parapiṇḍamajjhupagato catūsu sīlakkhandhesu sammāparipūrakārī diyaḍḍhesu sikkhāpadasatesu samādāya vattanto terasasu dhutaguṇesu anavasesaṃ vattanto sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

我稱讚在家者或出家者的正行道，比丘們！


Tattha, bhante, ko viseso gihino vā pabbajitassa vā?

因為，正行的在家者或出家者因正道跡之因成為真理、善法的成功者。


Aphalaṃ hoti tapokammaṃ, niratthakā pabbajjā.


Vañjhā sikkhāpadagopanā, moghaṃ dhutaguṇasamādānaṃ, kiṃ tattha dukkhamanuciṇṇena, nanu nāma sukheneva sukhaṃ adhigantabban’’ ti.

出家者[想]：『我是出家者。


‘ ‘ Bhāsitampetaṃ, mahārāja, bhagavatā‘ gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi, gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan’’ ti.

大王！


Evametaṃ, mahārāja, sammāpaṭipannova seṭṭho, pabbajitopi, mahārāja,‘ pabbajitomhī’ ti na sammā paṭipajjeyya, atha kho so ārakāva sāmaññā, ārakāva brahmaññā, pageva gihī odātavasano.

如對如意寶珠不能以財物價格作衡量：『寶珠的價格有這麼多。


Gihīpi, mahārāja, sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, pabbajitopi, mahārāja, sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

出家有許多功德、各種不同功德、無量功德，出家的功德不能作衡量。


‘ ‘ Api ca kho, mahārāja, pabbajitova sāmaññassa issaro adhipati;

又或如在大海中的波浪不能作衡量：『在大海中的波浪有這麼多。


pabbajjā, mahārāja, bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

出家有許多功德、各種不同功德、無量功德，出家的功德不能作衡量。


‘ ‘ Yathā, mahārāja, kāmadadassa maṇiratanassa na sakkā dhanena aggho parimāṇaṃ kātuṃ‘ ettakaṃ maṇiratanassa mūlan’ ti, evameva kho, mahārāja, pabbajjā bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

大王！


‘ ‘ Yathā vā pana, mahārāja, mahāsamudde ūmiyo na sakkā parimāṇaṃ kātuṃ‘ ettakā mahāsamudde ūmiyo’ ti, evameva kho, mahārāja, pabbajjā bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ.

大王！


‘ ‘ Pabbajitassa, mahārāja, yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāya.

如無結節、平滑、徹底乾淨、筆直、離垢的鐵標槍被善放出，它準確地飛行(流)。


同樣的，大王！


Pabbajito, mahārāja, appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo nirālayo aniketo paripuṇṇasīlo sallekhitācāro dhutappaṭipattikusalo hoti, taṃ kāraṇā pabbajitassa yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāya.

4.「那先大德！


Yathā, mahārāja, niggaṇṭhisamasudhotaujuvimalanārāco susajjito sammā vahati, evameva kho, mahārāja, pabbajitassa yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāyā’’ ti.

當菩薩執行難行時，無其它的努力、精勤、污染的戰鬥、死魔軍的破壞、食物的攝受、難行是像這種的。


當像這樣努力時，沒得到任何樂味後，就使那個心退失，然後這麼說：『然而，以這個辛辣的難行，我沒獲得足以為聖者智見特質的過人法，是否會有其它導向覺的道路呢？


4.‘‘ Bhante nāgasena, yadā bodhisatto dukkarakārikaṃ akāsi, netādiso aññatra ārambho ahosi nikkamo kilesayuddhaṃ maccusenaṃ vidhamanaṃ āhārapariggaho dukkarakārikā, evarūpe parakkame kiñci assādaṃ alabhitvā tameva cittaṃ parihāpetvā evamavoca‘ na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ, siyā nu kho añño maggo bodhāyā’ ti, tato nibbinditvā aññena magena sabbaññutaṃ patto, puna tāya paṭipadāya sāvake anusāsati samādapeti.

那時及現在，就是那個行道，就實行該行道後，菩薩成為一切知的狀態到達者。


‘ ‘‘ Ārambhatha nikkhamatha, yuñjatha buddhasāsane;

大王！


Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’ ti[ saṃ. ni.1.185].

此外，當菩薩作過度精進(活力)時，無殘餘地停止食物，以他的食物之破壞，心的薄弱生起，他以那個薄弱不能夠到達一切知的狀態。


‘ ‘ Kena na kho, bhante nāgasena, kāraṇena tathāgato yāya paṭipadāya attanā nibbinno virattarūpo, tattha sāvake anusāsati samādapetī’’ ti?

當他一口一口地吃做成團狀的食物時，就是以那個行道，不久就到達一切知的狀態。


‘ ‘ Tadāpi , mahārāja, etarahipi sā yeva paṭipadā, taṃ yeva paṭipadaṃ paṭipajjitvā bodhisatto sabbaññutaṃ patto.

就是那個行道，有所有如來的一切知的狀態智之獲得。


Api ca, mahārāja, bodhisatto ativīriyaṃ karonto niravasesato āhāraṃ uparundhi.

如食物是所有眾生的支持，所有眾生以依靠食物經驗安樂。


Tassa āhārūparodhena cittadubbalyaṃ uppajji.

同樣的，大王！


So tena dubbalyena nāsakkhi sabbaññutaṃ pāpuṇituṃ, so mattamattaṃ kabaḷīkārāhāraṃ sevanto tāyeva paṭipadāya nacirasseva sabbaññutaṃ pāpuṇi.

大王！


So yeva, mahārāja, paṭipadā sabbesaṃ tathāgatānaṃ sabbaññutañāṇappaṭilābhāya.

這個過失不是努力，不是精勤，不是污染的戰鬥，以那個如來在那時沒到達一切知的狀態，那時，這個過失就是食物的破壞，這個行道都是經常齊備的。


‘ ‘ Yathā, mahārāja, sabbesaṃ sattānaṃ āhāro upatthambho, āhārūpanissitā sabbe sattā sukhaṃ anubhavanti, evameva kho, mahārāja, sā yeva paṭipadā sabbesaṃ tathāgatānaṃ sabbaññutañāṇappaṭilābhāya, neso, mahārāja, doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso, sadā paṭiyattā yevesā paṭipadā.

這個過失就是精進，以那個，那位男子成為癱瘓者。


‘ ‘ Yathā, mahārāja, puriso addhānaṃ ativegena gaccheyya, tena so pakkhahato vā bhaveyya pīṭhasappī vā asañcaro pathavitale.


Api nu kho, mahārāja, mahāpathaviyā doso atthi, yena so puriso pakkhahato ahosī’’ ti?


大王！


sadā paṭiyattā, bhante, mahāpathavī, kuto tassā doso?


Vāyāmasseveso doso, yena so puriso pakkhahato ahosī’’ ti.

又或如男子穿著被染污的外衣，他如果不使它洗淨，這個過失不是水，水是經常齊備的，這個過失就是男子。


‘‘ Evameva kho, mahārāja, neso doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso sadā paṭiyattā yevesā paṭipadā.

這個過失不是努力，不是精勤，不是污染的戰鬥，以那個如來在那時沒到達一切知的狀態，那時，這個過失就是食物的破壞，這個行道都是經常齊備的，因此，如來就以那個行道教誡、勸導弟子們。


‘ ‘ Yathā vā pana, mahārāja, puriso kiliṭṭhaṃ sāṭakaṃ nivāseyya, na so taṃ dhovāpeyya, neso doso udakassa, sadā paṭiyattaṃ udakaṃ.

像這樣，那個行道是經常齊備的、無過失的。


」「好！


Evameva kho, mahārāja, neso doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso, sadā paṭiyattā yevesā paṭipadā, tasmā tathāgato tāyeva paṭipadāya sāvake anusāsati samādapeti, evaṃ kho, mahārāja, sadā paṭiyattā anavajjā sā paṭipadā’’ ti.

這如來的教說是偉大的、真髓的、殊勝的、最勝的、最頂尖的、無比的、遍純淨的、離垢的、白的、無過失的，只在家者那個程度就能出家是不適當的，就教導在家者到一個果位後，當成為不再返回者時，那時他才應該出家。


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


什麼理由呢？


5.‘‘ Bhante nāgasena, mahantaṃ idaṃ tathāgatasāsanaṃ sāraṃ varaṃ seṭṭhaṃ pavaraṃ anupamaṃ parisuddhaṃ vimalaṃ paṇḍaraṃ anavajjaṃ, na yuttaṃ gihiṃ tāvatakaṃ pabbajetuṃ, gihī yeva[ gihiṃ yeva( sī. pī.)] ekasmiṃ phale vinetvā yadā apunarāvattī hoti tadā so pabbājetabbo.

「大王！


Ime dujjanā tāva tattha sāsane visuddhe pabbajitvā paṭinivattitvā hīnāyāvattanti, tesaṃ paccāgamanena ayaṃ mahājano evaṃ vicinteti‘ tucchakaṃ vata bho etaṃ samaṇassa gotamassa sāsanaṃ bhavissati, yaṃ ime paṭinivattantī’ ti, idamettha kāraṇan’’ ti.

」「大德！


‘ ‘ Yathā, mahārāja, taḷāko bhaveyya sampuṇṇasucivimalasītalasalilo, atha yo koci kiliṭṭho malakaddamagato taṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatteyya, tattha, mahārāja, katamaṃ jano garaheyya kiliṭṭhaṃ vā taḷākaṃ vā’’ ti?

如來建築殊勝正法的池塘，充滿殊勝解脫水：『凡任何被污染垢穢染污的有意識明智者，他們在這裡沐浴後，一切污染將會除去。


‘‘ Kiliṭṭhaṃ, bhante, jano garaheyya ‘ ayaṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatto, kiṃ imaṃ anahāyitukāmaṃ taḷāko sayaṃ nahāpessati, ko doso taḷākassā’ ti.


Evameva kho, mahārāja , tathāgato vimuttivarasalilasampuṇṇaṃ saddhammavarataḷākaṃ māpesi‘ ye keci kilesamalakiliṭṭhā sacetanā budhā, te idha nahāyitvā sabbakilese pavāhayissantī’ ti.

對勝者之教有什麼過失呢？


Yadi koci taṃ saddhammavarataḷākaṃ gantvā anahāyitvā sakilesova paṭinivattitvā hīnāyāvattati taṃ yeva jano garahissati‘ ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā’ ti?

」「大德！


‘ ‘ Yathā vā pana, mahārāja, puriso paramabyādhito roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatteyya, tattha katamaṃ jano garaheyya āturaṃ vā bhisakkaṃ vā’’ ti?

」「同樣的，大王！


‘‘ Āturaṃ, bhante, jano garaheyya‘ ayaṃ roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatto, kiṃ imaṃ atikicchāpentaṃ bhisakko sayaṃ tikicchissati, ko doso bhisakkassā’’’ ti?

如來在教說盒子內放入全部污染病能夠平息的唯一不死藥：『凡任何被污染病壓迫的有意識們喝這個不死藥後，一切污染病必將平息。


‘‘ Evameva kho, mahārāja, tathāgato antosāsanasamugge kevalaṃ sakalakilesabyādhivūpasamanasamatthaṃ amatosadhaṃ pakkhipi,‘ ye keci kilesabyādhipīḷitā sacetanā budhā, te imaṃ amatosadhaṃ pivitvā sabbakilesabyādhiṃ vūpasamessantī’ ti.

大王！


Yadi koci yaṃ amatosadhaṃ apivitvā sakilesova paṭinivattitvā hīnāyāvattati, taṃ yeva jano garahissati‘ ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā’ ti?

人們會呵責饑餓者：『這位被饑餓壓迫者，得到福德食物後不吃，然後饑餓如故地返回，食物自己將如何進入這位不吃者的嘴巴呢？


‘ ‘ Yathā vā pana, mahārāja, chāto puriso mahatimahāpuññabhattaparivesanaṃ gantvā taṃ bhattaṃ abhuñjitvā chātova paṭinivatteyya, tattha katamaṃ jano garaheyya chātaṃ vā puññabhattaṃ vā’’ ti?

」「同樣的，大王！


‘‘ Chātaṃ, bhante, jano garaheyya ‘ ayaṃ khudāpīḷito puññabhattaṃ paṭilabhitvā abhuñjitvā chātova paṭinivatto, kiṃ imassa abhuñjantassa bhojanaṃ sayaṃ mukhaṃ pavisissati, ko doso bhojanassā’’’ ti?

如來在教說盒子內放置最勝、最頂尖、寂靜、吉祥、勝妙、最勝蜜甘露的身至念食物：『凡任何被污染病飢餓燃燒、心意被渴愛打勝的有意識明智者，他們吃這個食物後，在欲、色、無色有中一切渴愛必將消除。


‘‘ Evameva kho, mahārāja, tathāgato antosāsanasamugge paramapavaraṃ santaṃ sivaṃ paṇītaṃ amataṃ paramamadhuraṃ kāyagatāsatibhojanaṃ ṭhapesi‘ ye keci kilesachātajjhattā taṇhāparetamānasā sacetanā budhā, te imaṃ bhojanaṃ bhuñjitvā kāmarūpārūpabhavesu sabbaṃ taṇhamapanessantī’ ti.

大王！


Yadi koci taṃ bhojanaṃ abhuñjitvā taṇhāsitova paṭinivattitvā hīnāyāvattati, taññeva jano garahissati‘ ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessasi, ko doso jinasāsanassā’ ti.

如男子以好幾百位工人挖掘池塘，如果他這麼使群眾知道：『尊師們！


‘ ‘ Yadi, mahārāja, tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, na nāmāyaṃ pabbajjā kilesappahānāya visuddhiyā vā, natthi pabbajjāya karaṇīyaṃ.

對那些除去塵垢者、遍純淨者、離垢擦亮者，是否會有應該被那個池塘作的呢？


Yathā, mahārāja, puriso anekasatena kammena taḷākaṃ khaṇāpetvā parisāya evamanussāveyya‘ mā me, bhonto, keci saṃkiliṭṭhā imaṃ taḷākaṃ otaratha, pavāhitarajojallā parisuddhā vimalamaṭṭhā imaṃ taḷākaṃ otarathā’ ti.

凡他們會走到那個池塘的目的，對他們就在其它地方那個應該被作的已作，對他們，以那個池塘作什麼？


Api nu kho, mahārāja, tesaṃ pavāhitarajojallānaṃ parisuddhānaṃ vimalamaṭṭhānaṃ tena taḷākena karaṇīyaṃ bhaveyyā’’ ti?

如果如來使只被教導到一個果位的在家者出家，對他們就在那裡，應該被作的已作，對他們，以出家作什麼？


‘‘ Na hi, bhante, yassatthāya te taṃ taḷākaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena taḷākenā’’ ti?

大王！


‘‘ Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya.

又或如真實仙人的長期服侍者是持所聞聖典句者、非理論家、熟練病源者、非無用而工作恆久成功的醫師、外科醫生，他使一切疾病之止息的藥物聚集後，如果他這麼使群眾知道：『尊師們！


‘ ‘ Yathā vā pana, mahārāja, sabhāvaisibhattiko sutamantapadadharo atakkiko roguppattikusalo amoghadhuvasiddhakammo bhisakko sallakatto sabbarogūpasamabhesajjaṃ sannipātetvā parisāya evamanussāveyya‘ mā kho, bhonto , keci sabyādhikā mama santike upagacchatha, abyādhikā arogā mama santike upagacchathā’ ti.

這確實不是。


Api nu kho, mahārāja, tesaṃ abyādhikānaṃ arogānaṃ paripuṇṇānaṃ udaggānaṃ tena bhisakkena karaṇīyaṃ bhaveyyā’’ ti?

」「同樣的，大王！


‘‘ Na hi, bhante, yassatthāya te taṃ bhisakkaṃ sallakattaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena bhisakkenā’’ ti?

大王！


‘‘ Evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya?

又或如某位男子使人準備好幾百鍋被煮的食物後，如果他這麼使群眾知道：『尊師們！


‘ ‘ Yathā vā pana, mahārāja, koci puriso anekathālipākasataṃ bhojanaṃ paṭiyādāpetvā parisāya evamanussāveyya‘ mā me, bhonto, keci chātā imaṃ parivesanaṃ upagacchatha, subhuttā tittā suhitā dhātā pīṇitā paripuṇṇā imaṃ parivesanaṃ upagacchathā’’ ti.

」「大德！


Api nu kho mahārāja, tesaṃ bhuttāvīnaṃ tittānaṃ suhitānaṃ dhātānaṃ pīṇitānaṃ paripuṇṇānaṃ tena bhojanena karaṇīyaṃ bhaveyyā’’ ti?

凡他們會走到那個給食處的目的，對他們就在其它地方那個應該被作的已作，對他們，以那個給食處作什麼？


‘‘ Na hi, bhante, yassatthāya te taṃ parivesanaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tāya parivesanāyā’’ ti?


此外，凡還俗者，他們展示勝者之教的五種能被衡量的德性，哪五種？


‘ ‘ Api ca, mahārāja, ye hīnāyāvattanti, te jinasāsanassa pañca atuliye guṇe dassenti.

他們展示狀態的偉大性，他們展示遍純淨的離垢性，他們展示與惡人們不共住性，他們展示難通達性，他們展示許多自制應該被守護性。


Bhūmimahantabhāvaṃ dassenti, parisuddhavimalabhāvaṃ dassenti, pāpehi asaṃvāsiyabhāvaṃ dassenti, duppaṭivedhabhāvaṃ dassenti, bahusaṃvararakkhiyabhāvaṃ dassenti.

大王！


如貧困、出生低賤、無與眾不同、聰慧殘缺的男子得到大王位後，不久就從榮耀沒落、喪失、退失，不能夠保持統治權，什麼原因呢？


Yathā, mahārāja, puriso adhano hīnajacco nibbiseso buddhiparihīno mahārajjaṃ paṭilabhitvā na cirasseva paripatati paridhaṃsati parihāyati yasato, na sakkoti issariyaṃ sandhāretuṃ.

同樣的，大王！


Evameva kho, mahārāja, ye keci nibbisesā akatapuññā buddhiparihīnā jinasāsane pabbajanti, te taṃ pabbajjaṃ pavaruttamaṃ sandhāretuṃ avisahantā na cirasseva jinasāsanā paripatitvā paridhaṃsitvā parihāyitvā hīnāyāvattanti, na sakkonti jinasāsanaṃ sandhāretuṃ.

大王！


如水散落、破碎、使碎破在蓮葉上，不走到站立，不附著，什麼原因呢？


‘ ‘ Kathaṃ parisuddhavimalabhāvaṃ dassenti?

同樣的，大王！


Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati vidhaṃseti, na ṭhānamupagacchati nūpalimpati.


凡任何狡猾、欺瞞、歪斜、彎曲、有不正之見者在勝者之教中出家，就不久，他們從遍純淨、離垢、無刺、白、殊勝、最頂尖的教說散落、破碎、使碎破、不住立、不附著後還俗，什麼原因呢？


Evameva kho, mahārāja, ye keci saṭhā kūṭā vaṅkā kuṭilā visamadiṭṭhino jinasāsane pabbajanti, te parisuddhavimalanikkaṇṭakapaṇḍaravarappavarasāsanato na cirasseva vikiritvā vidhamitvā vidhaṃsetvā asaṇṭhahitvā anupalimpitvā hīnāyāvattanti.

大王！


如大海不與已死的死屍共住，凡在大海中有已死的死屍者，它就急速地引導到海岸，或擱置陸地，什麼原因呢？


‘ ‘ Kathaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti?


Yathā, mahārāja, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ upaneti thalaṃ vā ussāreti.

同樣的，大王！


凡任何邪惡、不防護、無慚、不應該作、活力下沈、懈怠、污染、惡人的人類在勝者之教中出家，就不久，他們從勝者之教的離垢、諸漏已滅盡大生類阿羅漢的領域離開，不共住後還俗，什麼原因呢？


Evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā osannavīriyā kusītā kiliṭṭhā dujjanā manussā jinasāsane pabbajanti, te na cirasseva jinasāsanato arahantavimalakhīṇāsavamahābhūtabhavanato nikkhamitvā asaṃvasitvā hīnāyāvattanti.

大王！


如凡任何不聰敏、不學習、無技術、愚蠢的弓箭手是毛端之貫穿的不能夠者，他們滴落、離開，什麼原因呢？


Yathā, mahārāja, ye keci achekā asikkhitā asippino mativippahīnā issāsā[ issatthā( sī. syā. pī.)] vālaggavedhaṃ avisahantā vigaḷanti pakkamanti.

同樣的，大王！


凡任何劣慧、愚鈍、聾啞、愚昧、趣向遲鈍的人在勝者之教中出家，他們不能通達最高、柔軟、微細的四諦之通達，從勝者之教滴落、離開後，就不久，他們還俗，什麼原因呢？


Evameva kho, mahārāja, ye keci duppaññā jaḷā eḷamūgā mūḷhā dandhagatikā janā jinasāsane pabbajanti, te taṃ paramasaṇhasukhumacatusaccappaṭivedhaṃ paṭivijjhituṃ avisahantā jinasāsanā vigaḷitvā pakkamitvā na cirasseva hīnāyāvattanti.

大王！


如進入大的大戰場的某位男子被四面八方敵軍完全包圍，當矛槍手人們接近時，看見後他害怕地退縮、折回、逃走，什麼原因呢？


‘ ‘ Kathaṃ bahusaṃvararakkhiyabhāvaṃ dassenti?


Yathā, mahārāja, kocideva puriso mahatimahāyuddhabhūmimupagato parasenāya disāvidisāhi samantā parivārito sattihatthaṃ janamupentaṃ disvā bhīto osakkati paṭinivattati palāyati.

同樣的，大王！


凡任何邪惡、不防護、無慚、不應該作、不忍耐、動搖、搖動、善變、愚蠢(聾啞)的人在勝者之教中出家，當不能守護許多種類學處時，就不久，他們脫離、折回、逃走後還俗，什麼原因呢？


Evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā akkhantī capalā calitā ittarā bālajanā jinasāsane pabbajanti, te bahuvidhaṃ sikkhāpadaṃ parirakkhituṃ avisahantā osakkitvā paṭinivattitvā palāyitvā na cirasseva hīnāyāvattanti.

大王！


又，在陸生最上的茉莉花叢中有被蟲類貫穿的花朵，那個內部蜷縮的嫩芽掉落，但在那些掉落時，茉莉花叢確實不被輕視，凡在那裡存續的花，它們完全以香氣全面遍及四面八方。


‘ ‘ Thalajuttamepi, mahārāja, vassikāgumbe kimividdhāni pupphāni honti, tāni aṅkurāni saṅkuṭitāni antarā yeva paripatanti, na ca tesu paripatitesu vassikāgumbo hīḷito nāma hoti.

同樣的，大王！


Yāni tattha ṭhitāni pupphāni, tāni sammā gandhena disāvidisaṃ abhibyāpenti.

凡那些在勝者之教出家後還俗者，他們在勝者之教中如被蟲類貫穿、被剝奪容色香氣的茉莉花，離容色行相之戒不能夠導向成滿，但勝者之教確實不以他們的還俗被輕視，凡在那裡存續的比丘們，他們以殊勝的戒香全面遍及包括天的世間。


Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te jinasāsane kimividdhāni vassikāpupphāni viya vaṇṇagandharahitā nibbaṇṇākārasīlā abhabbā vepullāya, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti.

大王！


Ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaragandhena abhibyāpenti.

又，健康的紅色稻中，內部生出名為紅米稻的『稻類』後，在途中就滅亡，但確實不以它的滅亡情況紅色稻被輕視，凡在那裡存續的稻，它們是國王的食用物。


‘ ‘ Sālīnampi, mahārāja, nirātaṅkānaṃ lohitakānaṃ antare karumbhakaṃ nāma sālijāti uppajjitvā antarā yeva vinassati, na ca tassā vinaṭṭhattā lohitakasālī hīḷitā nāma honti.

同樣的，大王！


Ye tattha ṭhitā sālī, te rājūpabhogā honti.

凡那些在勝者之教出家後還俗者，他們在勝者之教中如紅色稻內部的紅米稻，不生長、不到達成滿後，在途中就還俗，但勝者之教確實不以他們的還俗被輕視，凡在那裡存續的比丘們，他們成為阿羅漢境界的能相應者。


Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitakasālīnamantare karumbhakā viya jinasāsane na vaḍḍhitvā vepullataṃ na pāpuṇitvā[ vaḍḍhitvā vepullataṃ apāpuṇitvā( sī. ka.)] antarā yeva hīnāyāvattanti, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti.

又，如意寶珠中出現一部分粗糙的，但在那裡確實不以出現粗糙的情況寶珠被輕視，凡在那裡寶珠的遍純淨，它對人們是令人快樂的。


Ye tattha ṭhitā bhikkhū te arahattassa anucchavikā honti.

同樣的，大王！


‘ ‘ Kāmadadassāpi , mahārāja, maṇiratanassa ekadesaṃ[ ekadese( ka.)] kakkasaṃ uppajjati, na ca tattha kakkasuppannattā maṇiratanaṃ hīḷitaṃ nāma hoti.

凡那些在勝者之教出家後還俗者，他們在勝者之教中是粗糙的屑，但勝者之教確實不以他們的還俗被輕視，凡在那裡存續的比丘們，他們對天-人們是令人快樂的。


Yaṃ tattha parisuddhaṃ maṇiratanassa, taṃ janassa hāsakaraṃ hoti.

大王！


Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, kakkasā te jinasāsane papaṭikā, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti.

同樣的，大王！


Ye tattha ṭhitā bhikkhū, te devamanussānaṃ hāsajanakā honti.


‘ ‘ Jātisampannassapi, mahārāja, lohitacandanassa ekadesaṃ pūtikaṃ hoti appagandhaṃ.

凡那些在勝者之教出家後還俗者，他們在勝者之教中如赤栴檀木心應該被清除的腐爛點，但勝者之教確實不以他們的還俗被輕視，凡在那裡存續的比丘們，包括天的世間被他們殊勝的戒栴檀香隨塗抹。


Na tena lohitacandanaṃ hīḷitaṃ nāma hoti.


Yaṃ tattha apūtikaṃ sugandhaṃ, taṃ samantā vidhūpeti abhibyāpeti.

「好！


Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitacandanasārantare pūtikadesamiva chaḍḍanīyā jinasāsane, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti.

還俗的問題第五。


Ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaracandanagandhena anulimpayantī’’ ti.

6.「那先大德！


‘ ‘ Sādhu, bhante nāgasena, tena tena anucchavikena tena tena sadisena kāraṇena niravajjamanupāpitaṃ jinasāsanaṃ seṭṭhabhāvena paridīpitaṃ, hīnāyāvattamānāpi te jinasāsanassa seṭṭhabhāvaṃ yeva paridīpentī’’ ti.

凡身體，阿羅漢的心依止轉起，在那裡，是否阿羅漢是無主權者、非支配者、不自在者呢？


」「是的，大王！


」「那先大德！


6.‘‘ Bhante nāgasena, tumhe bhaṇatha‘ arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasikan’ ti.

這是不適當的：對自己的心，在轉起者的身體上，他是無主權者、非支配者、不自在者。


Kiṃ nu kho, bhante nāgasena, arahato cittaṃ yaṃ kāyaṃ nissāya pavattati, tattha arahā anissaro assāmī avasavattī’’ ti ?

「大王！


‘‘ Na kho, bhante nāgasena, yuttametaṃ, yaṃ so sakacittassa pavattamāne kāye anissaro hoti assāmī avasavattī;

冷、熱、飢，渴、糞、尿、惛沈、老、病、死。


sakuṇopi tāva, bhante, yasmiṃ kulāvake paṭivasati, tattha so issaro hoti sāmī vasavattī’’ ti.

大王！


‘ ‘ Dasayime, mahārāja, kāyānugatā dhammā bhave bhave kāyaṃ anudhāvanti anuparivattanti.

這是十種跟隨身體的法，在一一有中它們跟隨著身體跑、隨著轉，在那裡，阿羅漢是無主權者、非支配者、不自在者。


「那先大德！


Sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo middhaṃ jarā byādhi maraṇaṃ.

以什麼理由，對阿羅漢在身體上他不轉起命令或主權，在那裡，請你為我說理由。


Ime kho, mahārāja, dasa kāyānugatā dhammā bhave bhave kāyaṃ anudhāvanti anuparivattanti, tattha arahā anissaro assāmī avasavattī’’ ti.

如凡任何依止大地的眾生，他們全部依止大地後而行、住、從事生活，大王！


‘ ‘ Bhante nāgasena, kena kāraṇena arahato kāye āṇā nappavattati issariyaṃ vā, tattha me kāraṇaṃ brūhī’’ ti?

這確實不是。


‘‘ Yathā, mahārāja, ye keci pathavinissitā sattā, sabbe te pathaviṃ nissāya caranti viharanti vuttiṃ kappenti, api nu kho, mahārāja, tesaṃ pathaviyā āṇā pavattati issariyaṃ vā’’ ti?

以什麼原因一般人感受身的及心的受呢？


」「大王！


‘‘ Evameva kho, mahārāja, arahato cittaṃ kāyaṃ nissāya pavattati, na ca arahato kāye āṇā pavattati issariyaṃ vā’’ ti.

大王！


‘ ‘ Bhante nāgasena, kena kāraṇena puthujjano kāyikampi cetasikampi vedanaṃ vedayatī’’ ti?

如被饑餓苦惱的公牛會在無力、弱、小的草上，或蔓草上被緊綁，而當那頭公牛被激怒時，那時，牠連同綁繩離開。


‘‘ Abhāvitattā, mahārāja, cittassa puthujjano kāyikampi cetasikampi vedanaṃ vedayati.

同樣的，大王！


Yathā, mahārāja, goṇo chāto paritasito abaladubbalaparittakatiṇesu vā latāya vā upanibaddho assa, yadā so goṇo parikupito hoti, tadā saha upanibandhanena pakkamati.

在這裡，這是原因，以該原因一般人感受身的及心的受。


Evameva kho, mahārāja, abhāvitacittassa vedanā uppajjitvā cittaṃ parikopeti, cittaṃ parikupitaṃ kāyaṃ ābhujati nibbhujati samparivattakaṃ karoti.

」「大王！


Atha kho so abhāvitacitto tasati ravati bheravarāvamabhiravati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena puthujjano kāyikampi cetasikampi vedanaṃ vedayatī’’ ti.

阿羅漢的心已被修習、已被善修習、已被調御、已被善調御，是服從的、順從的，當他被苦受接觸時，堅固地把握『無常』，心緊綁在定之柱上，他的那個被緊綁在定之柱上的心不動搖、不搖動，被住立不被混亂，以受的扭曲變形、擴大，他的身彎曲、纏繞、繞轉，大王！


‘ ‘ Kiṃ pana taṃ kāraṇaṃ, yena kāraṇena arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasikan’’ ti?


‘‘ Arahato, mahārāja, cittaṃ bhāvitaṃ hoti subhāvitaṃ dantaṃ sudantaṃ assavaṃ vacanakaraṃ, so dukkhāya vedanāya phuṭṭho samāno‘ aniccan’ ti daḷhaṃ gaṇhāti, samādhithambhe cittaṃ upanibandhati, tassa taṃ cittaṃ samādhithambhe upanibandhanaṃ na vedhati na calati, ṭhitaṃ hoti avikkhittaṃ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasikan’’ ti.

」「同樣的，大王！


‘ ‘ Bhante nāgasena, taṃ nāma loke acchariyaṃ yaṃ kāye calamāne cittaṃ na calati, tattha me kāraṇaṃ brūhī’’ ti.


‘‘ Yathā, mahārāja, mahatimahārukkhe khandhasākhāpalāsasampanne anilabalasamāhate sākhā calati, api nu tassa khandhopi calatī’’ ti?

當阿羅漢被苦受接觸時，堅固地把握『無常』，心緊綁在定之柱上，他的那個被緊綁在定之柱上的心不動搖、不搖動，被住立不被混亂，以受的扭曲變形、擴大，他的身彎曲、纏繞、繞轉，但他的心如大樹的樹幹不動搖、不搖動。


‘‘ Evameva kho, mahārāja, arahā dukkhāya vedanāya phuṭṭho samāno‘ aniccan’ ti daḷhaṃ gaṇhāti, samādhithambhe cittaṃ upanibandhati, tassa taṃ cittaṃ samādhithambhe upanibandhanaṃ na vedhati na calati, ṭhitaṃ hoti avikkhittaṃ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, cittaṃ pana tassa na vedhati na calati khandho viya mahārukkhassā’’ ti.

這裡，凡任何在家者如果是犯波羅夷者，他過些時候如果出家，如果他自己不知道：『在家時我犯波羅夷。


‘‘ Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, na me evarūpo sabbakāliko dhammapadīpo diṭṭhapubbo’’ ti.

』而如果他如實地實行，對他，是否能有法的現觀呢？


」「不，大王！


以什麼理由呢？


7.‘‘ Bhante nāgasena, idha yo koci gihī pārājikaṃ ajjhāpanno bhaveyya, so aparena samayena pabbājeyya, attanāpi so na jāneyya‘ gihipārājikaṃ ajjhāpannosmī’ ti, napi tassa añño koci ācikkheyya‘ gihipārājikaṃ ajjhāpannosī’ ti.

你們說：『對知道者有後悔，當存在後悔時有障礙，當心被障礙時，法的現觀不存在。


So ca tathattāya paṭipajjeyya, api nu tassa dhammābhisamayo bhaveyyā’’ ti?

』但對這位不知道者、無後悔生起者、心住寂靜者，以什麼理由法的現觀不存在呢？


不調和地、不調和地，這個問題到來，請思考後回答。


‘‘ Yo tassa hetu dhammābhisamayāya, so tassa samucchinno, tasmā dhammābhisamayo na bhavatī’’ ti.

新熟、安全播下的種子，在被善耕的好泥良田中生長？


‘ ‘ Bhante nāgasena, tumhe bhaṇatha‘ jānantassa kukkuccaṃ hoti, kukkucce sati āvaraṇaṃ hoti, āvaṭe citte dhammābhisamayo na hotī’ ti.

這確實不是。


Imassa pana ajānantassa akukkuccajātassa santacittassa viharato kena kāraṇena dhammābhisamayo na hoti, visamena visameneso pañho gacchati, cintetvā visajjethā’’ ti.

沒有那個種子在堅固岩石上生長的因，以無因，種子不生長。


‘ ‘ Ruhati , mahārāja, sukaṭṭhe sukalale maṇḍakhette sāradaṃ sukhasayitaṃ bījan’’ ti?

」「同樣的，大王！


凡以因會有他的法的現觀，他的那個因已被斷絕，以無因，法的現觀不存在。


‘‘ Api nu, mahārāja, taññeva bījaṃ ghanaselasilātale ruheyyā’’ ti?

大王！


又或如棒、土塊、棍、槌到達在地上站立，大王！


‘‘ Kissa pana, mahārāja, taññeva bījaṃ kalale ruhati, kissa ghanasele na ruhatī’’ ti?

是否那些棒、土塊、棍、槌也到達在空中站立呢？


‘‘ Natthi, bhante, tassa bījassa ruhanāya ghanasele hetu, ahetunā bījaṃ na ruhatī’’ ti.

」「大王！


‘‘ Evameva kho, mahārāja, yena hetunā tassa dhammābhisamayo bhaveyya, so tassa hetu samucchinno, ahetunā dhammābhisamayo na hoti.

」「大德！


‘ ‘ Yathā vā pana, mahārāja, daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, api nu, mahārāja, te yeva daṇḍaleḍḍulaguḷamuggarā gagane ṭhānamupagacchantī’’ ti?

以他的那個過失，現觀的因已被斷絕，在因之斷絕下，『以無因，現觀不存在。


‘‘ Kiṃ panettha, mahārāja, kāraṇaṃ, yena kāraṇena te yeva daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, kena kāraṇena gagane na tiṭṭhantī’’ ti?

」「大王！


‘‘ Natthi, bhante, tesaṃ daṇḍaleḍḍulaguḷamuggarānaṃ patiṭṭhānāya ākāse hetu, ahetunā na tiṭṭhantī’’ ti .

」「大德！


‘‘ Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā abhisamayo na hotīti.

」「同樣的，大王！


‘ ‘ Yathā vā pana, mahārāja, thale aggi jalati, api nu kho, mahārāja, so yeva aggi udake jalatī’’ ti?

「那先大德！


‘‘ Kiṃ panettha, mahārāja, kāraṇaṃ, yena kāraṇena so yeva aggi thale jalati, kena kāraṇena udake na jalatī’’ ti?

』請你以理由說服我。


‘‘ Natthi, bhante, aggissa jalanāya udake hetu, ahetunā na jalatī’’ ti.

是否劇毒的藥被不知道者吃了，它奪命呢？


‘‘ Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā dhammābhisamayo na hotī’’ ti.

大王！


‘ ‘ Bhante nāgasena, punapetaṃ atthaṃ cintehi, na me tattha cittasaññatti bhavati, ajānantassa asati kukkucce āvaraṇaṃ hotīti, kāraṇena maṃ saññāpehī’’ ti.

大王！


‘‘ Api nu, mahārāja, visaṃ halāhalaṃ ajānantena khāyitaṃ jīvitaṃ haratī’’ ti?

」「同樣的，大王！


‘‘ Evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti.

大王！


‘ ‘ Api nu, mahārāja, aggi ajānitvā akkamantaṃ ḍahatī’’ ti?

迦陵伽王沙媽那勾拉領被七寶環繞，登上象寶後，當為了家族之看視而行走，即使不知道時，也不能從菩提座的上方行走，不是嗎？


大王！


‘ ‘ Api nu, mahārāja, ajānantaṃ āsīviso ḍaṃsitvā jīvitaṃ haratī’’ ti?

在這裡，這是理由，以該理由，即使惡被不知道者做了，也存在現觀障礙的形成。


不能拒絕勝者所說的理由，這就是它的義理。


‘ ‘ Nanu, mahārāja, kāliṅgarājā samaṇakolañño sattaratanaparikiṇṇo hatthiratanamabhiruyha kuladassanāya gacchanto ajānantopi nāsakkhi bodhimaṇḍassa uparito gantuṃ, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hotī’’ ti?

這兩者有完全相同的趣處，也有兩者的完全相同果報，還是有任何的差異嗎？


‘‘ Jinabhāsitaṃ , bhante nāgasena, kāraṇaṃ na sakkā paṭikkosituṃ, esovetassa attho tathā sampaṭicchāmī’’ ti.

有這十種德性，壞德行沙門比壞德行在家者以差別成為超越的，且以十方面更使供養變成清淨。


8.‘‘ Bhante nāgasena, gihidussīlassa ca samaṇadussīlassa ca ko viseso, kiṃ nānākaraṇaṃ, ubhopete samasamagatikā, ubhinnampi samasamo vipāko hoti, udāhu kiñci nānākāraṇaṃ atthī’’ ti?

這裡，壞德行沙門是對佛敬重者，是對法敬重者，是對僧團敬重者，是對同梵行者敬重者，他精進誦經與遍問，是多聞者，大王！


‘ ‘ Dasa yime, mahārāja, guṇā samaṇadussīlassa gihidussīlato visesena atirekā, dasahi ca kāraṇehi uttariṃ dakkhiṇaṃ visodheti.


‘ ‘ Katame dasa guṇā samaṇadussīlassa gihidussīlato visesena atirekā?

即使是德行已破者、壞德行者，當來到團體時他使威儀現起，以呵責的害怕保護身的與語的，有面向努力的心，是比丘沙門位的已到達者，大王！


Idha, mahārāja, samaṇadussīlo buddhe sagāravo hoti, dhamme sagāravo hoti, saṅghe sagāravo hoti, sabrahmacārīsu sagāravo hoti, uddesaparipucchāya vāyamati, savanabahulo hoti, bhinnasīlopi, mahārāja, dussīlo parisagato ākappaṃ upaṭṭhapeti, garahabhayā kāyikaṃ vācasikaṃ rakkhati, padhānābhimukhañcassa hoti cittaṃ, bhikkhusāmaññaṃ upagato hoti.

這是十種德性，壞德行沙門比壞德行在家者以差別成為超越的


Karontopi, mahārāja, samaṇadussīlo pāpaṃ paṭicchannaṃ ācarati.

以哪十方面更使供養變成清淨呢？


Yathā, mahārāja, itthī sapatikā nilīyitvā rahasseneva pāpamācarati;


evameva kho, mahārāja, karontopi samaṇadussīlo pāpaṃ paṭicchannaṃ ācarati.


Ime kho, mahārāja, dasa guṇā samaṇadussīlassa gihidussīlato visesena atirekā.


‘ ‘ Katamehi dasahi kāraṇehi uttariṃ dakkhiṇaṃ visodheti?

以無過失盔甲的穿著狀態使供養變成清淨，以仙人沙門位剃光頭外相的維持狀態也使供養變成清淨，以僧團集會的隨進入狀態也使供養變成清淨，以來到佛法僧的歸依狀態也使供養變成清淨，以住在努力所依的住處狀態也使供養變成清淨，對勝者之教財物(斯里蘭卡版)的遍求也使供養變成清淨，對最頂尖法的教說也使供養變成清淨，以法洲為趣處彼岸狀態也使供養變成清淨，以『佛是最高的』為一向端直之見狀態也使供養變成清淨，以布薩的受持狀態也使供養變成清淨，大王！


Anavajjakavacadhāraṇatāyapi dakkhiṇaṃ visodheti, isisāmaññabhaṇḍuliṅgadhāraṇatopi dakkhiṇaṃ visodheti, saṅghasamayamanuppaviṭṭhatāyapi dakkhiṇaṃ visodheti, buddhadhammasaṅghasaraṇagatatāyapi dakkhiṇaṃ visodheti, padhānāsayaniketavāsitāyapi dakkhiṇaṃ visodheti, jinasāsanadhara[ jinasāsanadhana( sī. pī.)] pariyesanatopi dakkhiṇaṃ visodheti, pavaradhammadesanatopi dakkhiṇaṃ visodheti, dhammadīpagatiparāyaṇatāyapi dakkhiṇaṃ visodheti,‘ aggo buddho’ ti ekantaujudiṭṭhitāyapi dakkhiṇaṃ visodheti, uposathasamādānatopi dakkhiṇaṃ visodheti.

即使完全失壞的破戒沙門也使施與者的供養變成清淨。


Imehi kho, mahārāja, dasahi kāraṇehi uttariṃ dakkhiṇaṃ visodheti .

又或如即使完全煮沸的(斯里蘭卡版)熱水也使燃燒中的大火聚熄滅。


‘ ‘ Suvipannopi hi, mahārāja, samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

同樣的，大王！


Yathā, mahārāja, udakaṃ subahalampi kalalakaddamarajojallaṃ apaneti;

大王！


evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

同樣的，大王！


‘ ‘ Yathā vā pana, mahārāja, uṇhodakaṃ sukudhitampi[ sukaṭhitampi( sī. pī), sukhuṭhitampi( syā.)] jjalantaṃ mahantaṃ aggikkhandhaṃ nibbāpeti, evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.

『凡持戒(有德行)者對破戒(壞德行)者施與，布施以極明淨心而被如法地得到，


‘ ‘ Yathā vā pana, mahārāja, bhojanaṃ virasampi khudādubbalyaṃ apaneti, evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti.


‘ ‘ Bhāsitampetaṃ, mahārāja, tathāgatena devātidevena majjhimanikāyavaralañchake dakkhiṇavibhaṅge veyyākaraṇe–

我們詢問就只那個程度的問題，當你以諸譬喻、理由解釋它時，進入聽聞者產生(作)美味的甘露。


‘ ‘‘ Yo sīlavā dussīlesu dadāti dānaṃ, dhammena laddhaṃ supasannacitto;

大德！


Abhisaddahaṃ kammaphalaṃ uḷāraṃ, sā dakkhiṇā dāyakato visujjhatī’’’ ti[ ma. ni.3.382].

確實如廚師或廚師徒弟得到就只那個程度的肉後，以種種材料使完成，然後產生國王的食用物。


‘ ‘ Acchariyaṃ , bhante nāgasena, abbhutaṃ, bhante nāgasena, tāvatakaṃ mayaṃ pañhaṃ apucchimha, taṃ tvaṃ opammehi kāraṇehi vibhāvento amatamadhuraṃ savanūpagaṃ akāsi.

我們詢問就只那個程度的問題，當你以諸譬喻、理由解釋它時，進入聽聞者產生美味的甘露。


Yathā nāma, bhante, sūdo vā sūdantevāsī vā tāvatakaṃ maṃsaṃ labhitvā nānāvidhehi sambhārehi sampādetvā rājūpabhogaṃ karoti;

9.「那先大德！


evameva kho, bhante nāgasena, tāvatakaṃ mayaṃ pañhaṃ apucchimha, taṃ tvaṃ opammehi kāraṇehi vibhāvetvā amatamadhuraṃ savanūpagaṃ akāsī’’ ti.

還是被其他的壓迫發出聲響呢？


」「大王！


9.‘‘ Bhante nāgasena, imaṃ udakaṃ aggimhi tappamānaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhaṃ, kiṃ nu kho, bhante nāgasena, udakaṃ jīvati, kiṃ kīḷamānaṃ saddāyati, udāhu aññena paṭipīḷitaṃ saddāyatī’’ ti?

這裡，某些外道：『水活著。


‘‘ Na hi, mahārāja, udakaṃ jīvati, natthi udake jīvo vā satto vā, api ca, mahārāja, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhan’’ ti.

』請你驅離、排除、抖落他們的呵責、輕蔑。


‘ ‘ Bhante nāgasena, idhekacce titthiyā udakaṃ jīvatīti sītodakaṃ paṭikkhipitvā udakaṃ tāpetvā vekatikavekatikaṃ paribhuñjanti, te tumhe garahanti paribhavanti‘ ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’ ti, taṃ tesaṃ garahaṃ paribhavaṃ vinodehi apanehi nicchārehī’’ ti.

如，來到坑、池、河、湖、沼、洞、峽、井、窪、蓮花池的水，以風與烈日力量的狀態，它耗盡、走到遍盡，大王！


‘‘ Na hi, mahārāja, udakaṃ jīvati, natthi, mahārāja, udake jīvo vā satto vā, api ca, mahārāja, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhaṃ.

」「大王！


‘ ‘ Yathā, mahārāja, udakaṃ sobbhasarasaritadahataḷākakandarapadaraudapānaninnapokkharaṇigataṃ vātātapavegassa mahantatāya pariyādiyati parikkhayaṃ gacchati, api nu tattha udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhan’’ ti?

其次，大王！


‘‘ Yadi, mahārāja, udakaṃ jīveyya, tatthāpi udakaṃ saddāyeyya, imināpi, mahārāja, kāraṇena jānāhi‘ natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhan’ ti.

又，當水被米混合，來到覆蓋的容器，未使之在灶上住立時，在那裡，是否水發出聲響呢？


‘ ‘ Aparampi , mahārāja, uttariṃ kāraṇaṃ suṇohi‘ natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ ti.

」「大王！


Yadā pana, mahārāja, udakaṃ taṇḍulehi sammissitaṃ bhājanagataṃ hoti pihitaṃ uddhane aṭhapitaṃ, api nu tattha udakaṃ saddāyatī’’ ti?

這確實不是。


‘‘ Na hi, bhante, acalaṃ hoti santasantan’’ ti.

它動搖、被攪動、搖動、轉動、波被生起，上下四面八方走，上升、溢出，有泡沫華鬘。


‘‘ Taṃ yeva pana, mahārāja, udakaṃ bhājanagataṃ aggiṃ ujjāletvā uddhane ṭhapitaṃ hoti, api nu tattha udakaṃ acalaṃ hoti santasantan’’ ti?

為何那天然的水不動搖，是一直寂靜的呢？


‘‘ Na hi, bhante, calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotīti.

」「大德！


Kissa pana taṃ, mahārāja , pākatikaṃ udakaṃ na calati santasantaṃ hoti, kissa pana aggigataṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotī’’ ti?

」「大王！


‘‘ Pākatikaṃ, bhante, udakaṃ na calati, aggikataṃ pana udakaṃ aggisantāpavegassa mahantatāya cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhan’’ ti.

其次，大王！


‘‘ Imināpi mahārāja, kāraṇena jānāhi‘ natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ ti.

在各個家中，水來到被覆蓋的水桶，是嗎？


‘ ‘ Aparampi, mahārāja, uttaraṃ kāraṇaṃ suṇohi, natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyati.

是否該水動搖、被攪動、搖動、轉動、波被生起，上下四面八方走，上升、溢出，有泡沫華鬘呢？


Hoti taṃ, mahārāja, udakaṃ ghare ghare udakavārakagataṃ pihitan’’ ti?

這確實不是。


它是不動搖的，是天然的水來到水桶的。


‘‘ Api nu taṃ, mahārāja, udakaṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotī’’ ti.

往昔『大海中的水動搖、被攪動、搖動、轉動、波被生起，上下四面八方走，上升、溢出，有泡沫華鬘，它上升後倒退，然後打擊海岸，發出許多種類的聲響。


‘‘ Na hi, bhante, acalaṃ taṃ hoti pākatikaṃ udakavārakagataṃ udakan’’ ti.


‘ ‘ Sutapubbaṃ pana tayā, mahārāja,‘ mahāsamudde udakaṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hoti, ussakkitvā ossakkitvā[ ossakkitvā’’ ti padaṃ sī. pī. potthakesu natthi] velāya paharati saddāyati bahuvidhan’’’ ti?

」「大德！


‘‘ Āma, bhante, sutapubbaṃ etaṃ mayā diṭṭhapubbañca‘ mahāsamudde udakaṃ hatthasatampi dvepi hatthasatāni gagane ussakkatī’’’ ti.

」「大王！


‘‘ Kissa, mahārāja, udakavārakagataṃ udakaṃ na calati na saddāyati, kissa pana mahāsamudde udakaṃ calati saddāyatī’’ ti?

同樣的，『以火炙熱力量大的狀態，水發出聲響。


‘‘ Vātavegassa mahantatāya, bhante, mahāsamudde udakaṃ calati saddāyati, udakavārakagataṃ udakaṃ aghaṭṭitaṃ kehici na calati na saddāyatī’’ ti.

是否在鼓中有命或眾生呢？


‘‘ Yathā, mahārāja, vātavegassa mahantatāya mahāsamudde udakaṃ calati saddāyati evameva aggisantāpavegassa mahantatāya udakaṃ saddāyatī’’ ti.

」「大王！


‘ ‘ Nanu, mahārāja, bheripokkharaṃ sukkhaṃ sukkhena gocammena onandhantī’’ ti?

如以女子或男子的對應那個的努力，鼓發出聲響。


‘‘ Api nu, mahārāja, bheriyā jīvo vā satto vā atthī’’ ti.

大王！


‘‘ Kissa pana, mahārāja, bherī saddāyatī’’ ti?

請你以這個理由知道：『在水中沒有命或眾生，以火炙熱力量大的狀態，水發出聲響。


‘‘ Itthiyā vā, bhante, purisassa vā tajjena vāyāmenā’’ ti.

大王！


‘‘ Yathā, mahārāja, itthiyā vā purisassa vā tajjena vāyāmena bherī saddāyati, evameva aggisantāpavegassa mahantatāya udakaṃ saddāyati.

大王！


Imināpi, mahārāja , kāraṇena jānāhi‘ natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ ti.

」「大德！


‘ ‘ Mayhampi tāva, mahārāja, tava pucchitabbaṃ atthi, evameso pañho suvinicchito hoti, kiṃ nu kho, mahārāja, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyati, udāhu ekaccehi yeva bhājanehi tappamānaṃ saddāyatī’’ ti?

大王！


‘‘ Na hi, bhante, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyati, ekaccehi yeva bhājanehi udakaṃ tappamānaṃ saddāyatī’’ ti.

因為水沒有二種：『凡發出聲響者它活著，凡不發出聲響者它非活著。


‘‘ Tena hi, mahārāja, jahitosi sakasamayaṃ, paccāgatosi mama visayaṃ, natthi udake jīvo vā satto vā.

』大王！


Yadi, mahārāja, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyeyya, yuttamidaṃ‘ udakaṃ jīvatī’ ti vattuṃ.

如果水活著，水在已發情大龍象隆滿身體的象鼻中排出後，在口中吸入後被進入肚子時，當該水在牠們的牙齒中間被擠壓時應該發出聲響。


Na hi, mahārāja, udakaṃ dvayaṃ hoti, yaṃ saddāyati, taṃ jīvati, yaṃ na saddāyati, taṃ na jīvatīti.

又，一百肘長的大船荷重好幾十萬種滿滿的負荷物在大海上走動，當水被它擠壓時也應該發出聲響。


Yadi, mahārāja, udakaṃ jīveyya, mahantānaṃ hatthināgānaṃ ussannakāyānaṃ pabhinnānaṃ soṇḍāya ussiñcitvā mukhe pakkhipitvā kucchiṃ pavesayantānaṃ, tampi udakaṃ tesaṃ dantantare cippiyamānaṃ saddāyeyya.

又，好幾百由旬身體的大的大魚：提麋、提麋葛拉、提麋拉冰葛拉潛在大海內部住所處居住，吸入與噴出大水流，當該水在牠們的牙齒中間與腹部中間被擠壓時也應該發出聲響。


Hatthasatikāpi mahānāvā garukā bhārikā anekasatasahassabhāraparipūrā mahāsamudde vicaranti, tāhipi cippiyamānaṃ udakaṃ saddāyeyya.

但因為被一一像這樣的大壓迫壓迫，水沒發出聲響，因此，『在水中沒有命或眾生。


Mahatimahantāpi macchā anekasatayojanikakāyā timī timiṅgalā timirapiṅgalā abbhantare nimuggā mahāsamudde nivāsaṭṭhānatāya paṭivasantā mahāudakadhārā ācamanti dhamanti ca, tesampi taṃ dantantarepi udarantarepi cippiyamānaṃ udakaṃ saddāyeyya.

確實如高價值的寶珠，熟練的老師、善巧已學的寶珠琢磨者得到後，會得到稱讚、讚賞、讚美。


Yasmā ca kho, mahārāja, evarūpehi evarūpehi mahantehi paṭipīḷanehi paṭipīḷitaṃ udakaṃ na saddāyati tasmāpi natthi udake jīvo vā satto vāti, evametaṃ, mahārāja, dhārehī’’ ti.

或真珠寶物，真珠商人……或布料寶物，衣商……或赤旃檀香，料商得到後，會得到稱讚、讚賞、讚美。


‘ ‘ Sādhu , bhante nāgasena, dosāgato pañho anucchavikāya vibhattiyā vibhatto, yathā nāma, bhante nāgasena, mahagghaṃ maṇiratanaṃ chekaṃ ācariyaṃ kusalaṃ sikkhitaṃ maṇikāraṃ pāpuṇitvā kittiṃ labheyya thomanaṃ pasaṃsaṃ, muttāratanaṃ vā muttikaṃ dussaratanaṃ vā dussikaṃ, lohitacandanaṃ vā gandhikaṃ pāpuṇitvā kittiṃ labheyya thomanaṃ pasaṃsaṃ.

佛陀品第一。


Evameva kho, bhante nāgasena, dosāgato[ desāgato( sī. pī.)] pañho anucchavikāya vibhattiyā vibhatto, evametaṃ tathā sampaṭicchāmī’’ ti.

在這品中有九個問題。