B0102010103ambaṭṭhasuttaṃ（安婆達經）c3.5s

Ambaṭṭhasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

Pokkharasātivatthu

Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ [pokkharasātī (sī.), pokkharasādi (pī.)] ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosi kho brāhmaṇo pokkharasāti – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』 [bhagavāti (syā. kaṃ.), uparisoṇadaṇḍasuttādīsupi buddhaguṇakathāyaṃ evameva dissati]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』ti.

Ambaṭṭhamāṇavo

Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṃ vedānaṃ [bedānaṃ (ka.)] pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane – 『『yamahaṃ jānāmi, taṃ tvaṃ jānāsi; yaṃ tvaṃ jānāsi tamahaṃ jānāmī』』ti.
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ āmantesi – 『『ayaṃ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā, arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti. Ehi tvaṃ tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso, tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā』』ti.

這是我對文字的完整直譯：阿摩晝經如是我聞。一時，世尊與大比丘僧團一起，約五百比丘，在拘薩羅國遊行，來到一個名叫伊車能伽羅的拘薩羅國婆羅門村。那時，世尊住在伊車能伽羅的伊車能伽羅林中。蓮華色事當時，婆羅門蓮華色住在郁伽羅，那裡人口稠密，草木水谷豐足，是拘薩羅國王波斯匿賜予的王地，作為梵施。婆羅門蓮華色聽說："據說，尊貴的沙門喬達摩，釋迦族人，從釋迦族出家，與大比丘僧團一起，約五百比丘，在拘薩羅國遊行，已到達伊車能伽羅，住在伊車能伽羅的伊車能伽羅林中。關於這位尊貴的喬達摩，有這樣美好的名聲傳開：'他是如來、阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊'。他以自己的智慧證悟並宣說這包括天、魔、梵、沙門、婆羅門、天、人的世界。他宣說的法，初善、中善、后善，有義理，有文采，顯示完全圓滿清凈的梵行。見到這樣的阿羅漢是好事。" 青年阿摩晝當時，婆羅門蓮華色有一個名叫阿摩晝的青年學生，是個誦習者，持咒者，通曉三吠陀，精通詞義學和音韻學，熟知古傳說為第五的典籍，通曉詞句，精通文法，在順世論和大人相上無所不通，在自己老師的三吠陀教義中得到認可 - "我所知道的，你也知道；你所知道的，我也知道。" 於是婆羅門蓮華色對青年阿摩晝說："親愛的阿摩晝，這位沙門喬達摩，釋迦族人，從釋迦族出家，與大比丘僧團一起，約五百比丘，在拘薩羅國遊行，已到達伊車能伽羅，住在伊車能伽羅的伊車能伽羅林中。關於這位尊貴的喬達摩，有這樣美好的名聲傳開：'他是如來、阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊'。他以自己的智慧證悟並宣說這包括天、魔、梵、沙門、婆羅門、天、人的世界。他宣說的法，初善、中善、后善，有義理，有文采，顯示完全圓滿清凈的梵行。見到這樣的阿羅漢是好事。親愛的阿摩晝，你去拜見沙門喬達摩；拜見后瞭解沙門喬達摩，看看傳開的名聲是否如實，這位尊貴的喬達摩是否如此。我們將這樣瞭解這位尊貴的喬達摩是否如此，是否不如此。"

『『Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi – 『yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso』』』ti?

『『Āgatāni kho, tāta ambaṭṭha, amhākaṃ mantesu dvattiṃsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato . Tassimāni satta ratanāni bhavanti. Seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati , arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta ambaṭṭha, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā』』ti.

『『Evaṃ, bho』』ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṃ pokkharasātiṃ abhivādetvā padakkhiṇaṃ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṃ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – 『『kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Tañhi mayaṃ bhavantaṃ gotamaṃ dassanāya idhūpasaṅkantā』』ti.
Atha kho tesaṃ bhikkhūnaṃ etadahosi – 『『ayaṃ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṃ kathāsallāpo hotī』』ti. Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ – 『『eso ambaṭṭha vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāra』』nti.
Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci [kiñci kiñci (ka.)] kathaṃ sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāreti.
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – 『『evaṃ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṃ kathāsallāpo hoti, yathayidaṃ caraṃ tiṭṭhaṃ nisinnena mayā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī』』ti?

Paṭhamaibbhavādo

『『No hidaṃ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā [kiṇhā (ka. sī. pī.)] bandhupādāpaccā, tehipi me saddhiṃ evaṃ kathāsallāpo hoti, yathariva bhotā gotamenā』』ti. 『『Atthikavato kho pana te, ambaṭṭha, idhāgamanaṃ ahosi, yāyeva kho panatthāya āgaccheyyātha [āgaccheyyātho (sī. pī.)], tameva atthaṃ sādhukaṃ manasi kareyyātha [manasikareyyātho (sī. pī.)]. Avusitavāyeva kho pana bho ayaṃ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā』』ti.

"尊者，我怎樣才能知道這位尊貴的喬達摩 - 傳開的名聲是否如實，這位尊貴的喬達摩是否如此，是否不如此呢？" "親愛的阿摩晝，我們的經典中記載了三十二種大人相。具備這些相的大人只有兩種去向，別無其他。如果居家，他將成為轉輪聖王，是如法的法王，統治四方，征服四方，國土安穩，具足七寶。他有這七寶：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵寶為第七。他有千餘子，勇猛雄健，能摧伏他軍。他以非暴力、非武力、以法統治這四海之內的大地。如果他從在家出家，他將成為阿羅漢、正等正覺、世間除蔽者。親愛的阿摩晝，我是咒語的傳授者，你是咒語的接受者。" 青年阿摩晝回答婆羅門蓮華色說："是的，尊者。"然後從座位起身，向婆羅門蓮華色行禮，右繞后，登上騾車，與眾多青年一起前往伊車能伽羅林。車行至可行之處後下車，步行進入園林。當時，許多比丘在露地經行。於是青年阿摩晝走向那些比丘，到了之後對他們說："諸位，那位尊貴的喬達摩現在住在哪裡？我們來這裡是爲了拜見那位尊貴的喬達摩。" 那些比丘心想："這個青年阿摩晝是著名家族出身，又是著名的婆羅門蓮華色的學生。世尊與這樣的善男子交談並不困難。"他們對青年阿摩晝說："阿摩晝，那是精舍，門是關著的。你輕輕地走過去，不要匆忙，進入門廊后咳嗽一聲，敲門。世尊會為你開門的。" 於是青年阿摩晝輕輕地走向那關著門的精舍，不慌不忙地進入門廊，咳嗽一聲，敲門。世尊開了門。青年阿摩晝進去了。其他青年們也進去，與世尊互相問候，寒暄後坐在一旁。但青年阿摩晝一邊走動一邊與坐著的世尊交談，站著時也與坐著的世尊交談。於是世尊對青年阿摩晝說："阿摩晝，你是否也是這樣與年長的婆羅門、老師、師父交談的，像你現在走動、站立時與坐著的我交談一樣？" 第一次賤民之誹謗 "不是的，喬達摩先生。行走的婆羅門應該與行走的婆羅門交談，站立的婆羅門應該與站立的婆羅門交談，坐著的婆羅門應該與坐著的婆羅門交談，躺著的婆羅門應該與躺著的婆羅門交談。但對於那些禿頭沙門、卑賤、黑種、婢生子，我就是這樣與他們交談，就像現在與喬達摩先生交談一樣。" "阿摩晝，你來這裡是有目的的。無論你們為什麼目的而來，你們都應該好好考慮那個目的。這個青年阿摩晝雖然未修行卻自以為已修行，除了未修行，還能是什麼呢？"

Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva upavadamāno – 『『samaṇo ca me, bho, gotamo pāpito bhavissatī』』ti bhagavantaṃ etadavoca – 『『caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti [garukaronti (sī. syā. kaṃ. pī.)], na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī』』ti. Itiha ambaṭṭho māṇavo idaṃ paṭhamaṃ sakyesu ibbhavādaṃ nipātesi.

Dutiyaibbhavādo

『『Kiṃ pana te, ambaṭṭha, sakyā aparaddhu』』nti? 『『Ekamidāhaṃ, bho gotama, samayaṃ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṃ agamāsiṃ. Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre [santhāgāre (sī. pī.)] uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi [aṅgulipatodakena (pī.)] sañjagghantā saṃkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī』』ti. Itiha ambaṭṭho māṇavo idaṃ dutiyaṃ sakyesu ibbhavādaṃ nipātesi.

Tatiyaibbhavādo

『『Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṃ kho panetaṃ, ambaṭṭha, sakyānaṃ yadidaṃ kapilavatthuṃ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitu』』nti. 『『Cattārome, bho gotama, vaṇṇā – khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṃ vaṇṇānaṃ tayo vaṇṇā – khattiyā ca vessā ca suddā ca – aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṃ, bho gotama , nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī』』ti. Itiha ambaṭṭho māṇavo idaṃ tatiyaṃ sakyesu ibbhavādaṃ nipātesi.

Dāsiputtavādo

於是青年阿摩晝被世尊說成未修行,感到憤怒不悅,就誹謗、貶低、責難世尊,心想"沙門喬達摩會被我貶低",對世尊說:"喬達摩先生,釋迦族性情暴躁;喬達摩先生,釋迦族粗魯;喬達摩先生,釋迦族輕浮;喬達摩先生,釋迦族多言。他們是賤民卻自以為是賤民,不尊重婆羅門,不敬重婆羅門,不尊敬婆羅門,不崇拜婆羅門,不禮敬婆羅門。喬達摩先生,這是不適當的,這是不恰當的,這些釋迦族是賤民卻自以為是賤民,不尊重婆羅門,不敬重婆羅門,不尊敬婆羅門,不崇拜婆羅門,不禮敬婆羅門。"這樣,青年阿摩晝第一次對釋迦族作出賤民之誹謗。第二次賤民之誹謗 "阿摩晝,釋迦族對你做了什麼錯事呢?""喬達摩先生,有一次我因老師婆羅門蓮華色的某件事來到迦毗羅衛城。我走向釋迦族的集會堂。那時,許多釋迦族人和釋迦族王子坐在高座上,用手指互相戳弄,嬉笑玩耍,我覺得他們分明是在嘲笑我,沒有人邀請我就座。喬達摩先生,這是不適當的,這是不恰當的,這些釋迦族是賤民卻自以為是賤民,不尊重婆羅門,不敬重婆羅門,不尊敬婆羅門,不崇拜婆羅門,不禮敬婆羅門。"這樣,青年阿摩晝第二次對釋迦族作出賤民之誹謗。第三次賤民之誹謗 "阿摩晝,即使小鵪鶉在自己的巢中也會自由自在。阿摩晝,迦毗羅衛城是釋迦族自己的地方,你不應該因這點小事就生氣。""喬達摩先生,有四個種姓 - 剎帝利、婆羅門、吠舍、首陀羅。喬達摩先生,在這四個種姓中,三個種姓 - 剎帝利、吠舍、首陀羅 - 無非是婆羅門的僕從。喬達摩先生,這是不適當的,這是不恰當的,這些釋迦族是賤民卻自以為是賤民,不尊重婆羅門,不敬重婆羅門,不尊敬婆羅門,不崇拜婆羅門,不禮敬婆羅門。"這樣,青年阿摩晝第三次對釋迦族作出賤民之誹謗。婢生子之說

Atha kho bhagavato etadahosi – 『『atibāḷhaṃ kho ayaṃ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yaṃnūnāhaṃ gottaṃ puccheyya』』nti. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – 『『kathaṃ gottosi, ambaṭṭhā』』ti? 『『Kaṇhāyanohamasmi, bho gotamā』』ti. Porāṇaṃ kho pana te ambaṭṭha mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṃ. Sakyā kho pana, ambaṭṭha, rājānaṃ okkākaṃ pitāmahaṃ dahanti.

『『Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi – okkāmukhaṃ karakaṇḍaṃ [ukkāmukhaṃ karakaṇḍuṃ (sī. syā.)] hatthinikaṃ sinisūraṃ [sinipuraṃ (sī. syā.)]. Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṃ kappesuṃ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappesuṃ.

『『Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi – 『kahaṃ nu kho, bho, etarahi kumārā sammantī』ti? 『Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo , tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentī』ti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi – 『sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā』ti. Tadagge kho pana ambaṭṭha sakyā paññāyanti; so ca nesaṃ pubbapuriso.

『『Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṃ nāma [sā kaṇhaṃ (pī.)] janesi. Jāto kaṇho pabyāhāsi – 『dhovatha maṃ, amma, nahāpetha maṃ amma, imasmā maṃ asucismā parimocetha, atthāya vo bhavissāmī』ti. Yathā kho pana ambaṭṭha etarahi manussā pisāce disvā 『pisācā』ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce 『kaṇhā』ti sañjānanti. Te evamāhaṃsu – 『ayaṃ jāto pabyāhāsi, kaṇho jāto, pisāco jāto』ti. Tadagge kho pana, ambaṭṭha kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṃ pubbapuriso. Iti kho te , ambaṭṭha, porāṇaṃ mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna』』nti.

Evaṃ vutte, te māṇavakā bhagavantaṃ etadavocuṃ – 『『mā bhavaṃ gotamo ambaṭṭhaṃ atibāḷhaṃ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu』』nti.
Atha kho bhagavā te māṇavake etadavoca – 『『sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti – 『dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu』nti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti – 『sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu』nti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū』』ti.

『『Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū』』ti.

這時世尊心想:"這個青年阿摩晝對釋迦族的賤民之誹謗太過分了,我不如問問他的種姓。"於是世尊對青年阿摩晝說:"阿摩晝,你是什麼種姓?"阿摩晝說:"喬達摩先生,我是迦羅衍那種姓。""阿摩晝,如果追溯你祖先的姓氏,釋迦族人是主人之子,而你是釋迦族的婢生子。阿摩晝,釋迦族認為甘蔗王是他們的祖先。" "阿摩晝,從前有一個甘蔗王,他想把王位傳給最喜愛的王后所生的兒子,就把長子們驅逐出國 - 奧迦目卡、迦羅甘陀、哈提尼迦、西尼蘇拉。他們被驅逐后,住在喜馬拉雅山麓一個蓮花池畔的大沙羅樹林中。爲了不失去種姓的純潔,他們與自己的姐妹同居。" "阿摩晝,後來甘蔗王問大臣們:'王子們現在住在哪裡?'大臣們回答:'陛下,在喜馬拉雅山麓有一個蓮花池畔的大沙羅樹林,王子們現在住在那裡。爲了不失去種姓的純潔,他們與自己的姐妹同居。'阿摩晝,甘蔗王驚歎道:'王子們真是釋迦(能幹)啊,王子們真是最高的釋迦啊!'從那時起,阿摩晝,釋迦族就出現了,他就是他們的祖先。" "阿摩晝,甘蔗王有一個名叫提沙的婢女。她生了一個名叫迦羅的兒子。迦羅一出生就說:'媽媽,給我洗澡,媽媽,給我沐浴,把我從這不凈中解脫出來,我會對你們有益的。'阿摩晝,就像現在人們看到鬼就說'鬼啊';同樣,阿摩晝,那時人們看到鬼就說'迦羅啊'。他們說:'這個出生就會說話,黑色的出生了,鬼出生了。'從那時起,阿摩晝,迦羅衍那族就出現了,他就是迦羅衍那族的祖先。這樣,阿摩晝,如果追溯你祖先的姓氏,釋迦族人是主人之子,而你是釋迦族的婢生子。" 說到這裡,那些青年對世尊說:"請喬達摩先生不要過分用婢生子之說貶低阿摩晝。喬達摩先生,阿摩晝青年出身高貴,阿摩晝青年是良家子弟,阿摩晝青年多聞博學,阿摩晝青年善於言辭,阿摩晝青年聰明智慧,阿摩晝青年能夠與喬達摩先生在這個話題上辯論。" 於是世尊對那些青年說:"如果你們認為'阿摩晝青年出身低賤,阿摩晝青年不是良家子弟,阿摩晝青年學識淺薄,阿摩晝青年不善言辭,阿摩晝青年愚笨無知,阿摩晝青年不能與沙門喬達摩在這個話題上辯論',那麼阿摩晝青年就不要說話,你們來與我辯論這個話題。如果你們認為'阿摩晝青年出身高貴,阿摩晝青年是良家子弟,阿摩晝青年多聞博學,阿摩晝青年善於言辭,阿摩晝青年聰明智慧,阿摩晝青年能夠與沙門喬達摩在這個話題上辯論',那麼你們就不要說話,讓阿摩晝青年來與我辯論。" "喬達摩先生,阿摩晝青年出身高貴,阿摩晝青年是良家子弟,阿摩晝青年多聞博學,阿摩晝青年善於言辭,阿摩晝青年聰明智慧,阿摩晝青年能夠與喬達摩先生在這個話題上辯論,我們會保持沉默,讓阿摩晝青年與喬達摩先生在這個話題上辯論。"

Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – 『『ayaṃ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso』』ti?

Evaṃ vutte, ambaṭṭho māṇavo tuṇhī ahosi. Dutiyampi kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – 『『taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso』』ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – 『『byākarohi dāni ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī』』ti.

Tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ [sañjotibhūtaṃ (syā.)] ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti – 『『sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ phālessāmī』』ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati ambaṭṭho ca māṇavo.
Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī – upanisīditvā bhagavantaṃ etadavoca – 『『kimetaṃ [kiṃ me taṃ (ka.)] bhavaṃ gotamo āha? Punabhavaṃ gotamo bravitū』』ti [brūtu (syā.)].

『『Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso』』ti? 『『Evameva me, bho gotama, sutaṃ yatheva bhavaṃ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṃ pubbapuriso』』ti.

Ambaṭṭhavaṃsakathā

Evaṃ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṃ – 『『dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṃ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṃyeva kira mayaṃ samaṇaṃ gotamaṃ apasādetabbaṃ amaññimhā』』ti.

於是世尊對青年阿摩晝說:"阿摩晝,現在有一個合理的問題要問你,你必須回答,即使不願意。如果你不回答,或者答非所問,或者保持沉默,或者離開,你的頭將當場裂為七瓣。阿摩晝,你怎麼認為?你從年長的、年邁的婆羅門老師們那裡聽說,迦羅衍那族是從哪裡來的?誰是迦羅衍那族的祖先?" 說到這裡,青年阿摩晝保持沉默。世尊第二次對青年阿摩晝說:"阿摩晝,你怎麼認為?你從年長的、年邁的婆羅門老師們那裡聽說,迦羅衍那族是從哪裡來的?誰是迦羅衍那族的祖先?"青年阿摩晝第二次保持沉默。於是世尊對青年阿摩晝說:"阿摩晝,現在回答吧,現在不是保持沉默的時候。阿摩晝,如果有人被如來問到第三次合理的問題還不回答,他的頭將當場裂為七瓣。" 這時,手持金剛杵的夜叉拿著一個巨大的、燃燒著的、發光的鐵錘,站在青年阿摩晝的上空,想:"如果這個青年阿摩晝被世尊問到第三次合理的問題還不回答,我就把他的頭當場打碎成七瓣。"只有世尊和青年阿摩晝能看見這個手持金剛杵的夜叉。於是青年阿摩晝感到恐懼、驚慌、毛骨悚然,只能向世尊尋求庇護,向世尊尋求refuge,向世尊尋求保護,靠近世尊說:"喬達摩先生說什麼?請喬達摩先生再說一遍。" "阿摩晝,你怎麼認為?你從年長的、年邁的婆羅門老師們那裡聽說,迦羅衍那族是從哪裡來的?誰是迦羅衍那族的祖先?""喬達摩先生,我聽說的正如喬達摩先生所說。迦羅衍那族就是從那裡來的,他就是迦羅衍那族的祖先。" 阿摩晝家族的故事說到這裡,那些青年大聲喧譁:"原來青年阿摩晝出身低賤,原來青年阿摩晝不是良家子弟,原來青年阿摩晝是釋迦族的婢生子。原來釋迦族人是青年阿摩晝的主人之子。我們錯誤地認為應該貶低這個如法說法的沙門喬達摩。"

Atha kho bhagavato etadahosi – 『『atibāḷhaṃ kho ime māṇavakā ambaṭṭhaṃ māṇavaṃ dāsiputtavādena nimmādenti, yaṃnūnāhaṃ parimoceyya』』nti. Atha kho bhagavā te māṇavake etadavoca – 『『mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā maddarūpiṃ dhītaraṃ yāci. Tassa rājā okkāko – 『ko nevaṃ re ayaṃ mayhaṃ dāsiputto samāno maddarūpiṃ dhītaraṃ yācatī』』』 ti, kupito anattamano khurappaṃ sannayhi [sannahi (ka.)]. So taṃ khurappaṃ neva asakkhi muñcituṃ, no paṭisaṃharituṃ.

『『Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṃ isiṃ upasaṅkamitvā etadavocuṃ – 『sotthi, bhaddante [bhadante (sī. syā.)], hotu rañño; sotthi, bhaddante, hotu rañño』ti. 『Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā pathavī undriyissatī』ti. 『Sotthi, bhaddante, hotu rañño, sotthi janapadassā』ti. 『Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṃ khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā satta vassāni devo na vassissatī』ti. 『Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū』ti. 『Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṃ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī』ti. Atha kho, māṇavakā, amaccā okkākassa ārocesuṃ – 『okkāko jeṭṭhakumāre khurappaṃ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī』ti. Atha kho rājā okkāko jeṭṭhakumāre khurappaṃ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṃviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṃ dhītaraṃ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī』』ti.

Khattiyaseṭṭhabhāvo

Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ āmantesi – 『『taṃ kiṃ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā』』ti? 『『Labhetha, bho gotama』』. 『『Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā』』ti? 『『Bhojeyyuṃ, bho gotama』』. 『『Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā』』ti? 『『Vāceyyuṃ, bho gotama』』. 『『Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā』』ti? 『『Anāvaṭaṃ hissa, bho gotama』』. 『『Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyu』』nti? 『『No hidaṃ, bho gotama』』. 『『Taṃ kissa hetu』』? 『『Mātito hi, bho gotama, anupapanno』』ti.

『『Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā』』ti? 『『Labhetha, bho gotama』』. 『『Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā』』ti? 『『Bhojeyyuṃ, bho gotama』』. 『『Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā』』ti? 『『Vāceyyuṃ, bho gotama』』. 『『Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā』』ti? 『『Anāvaṭaṃ hissa, bho gotama』』. 『『Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyu』』nti? 『『No hidaṃ, bho gotama』』. 『『Taṃ kissa hetu』』? 『『Pitito hi, bho gotama, anupapanno』』ti.

這時世尊心想:"這些青年用婢生子之說過分貶低青年阿摩晝了,我應該解救他。"於是世尊對那些青年說:"青年們,不要用婢生子之說過分貶低青年阿摩晝。那個迦羅仙人是個偉大的人物。他去了南方,學習了梵咒,然後去見甘蔗王,向他求娶美貌的公主。甘蔗王憤怒不悅地說:'這個婢生子竟敢向我求娶美貌的公主',就拉開了弓箭。但他既不能射出箭,也不能收回箭。" "青年們,這時大臣們去見迦羅仙人說:'尊者,愿國王平安;尊者,愿國王平安。''國王會平安的,但如果國王向下射箭,國王統治的土地將會下陷。''尊者,愿國王平安,愿國土平安。''國王會平安,國土也會平安,但如果國王向上射箭,國王統治的土地七年不會下雨。''尊者,愿國王平安,愿國土平安,愿天降雨。''國王會平安,國土會平安,天也會降雨,但國王應該把箭對準長子,王子會安然無恙。'青年們,於是大臣們告訴甘蔗王:'陛下,請把箭對準長子,王子會安然無恙。'甘蔗王把箭對準了長子,王子果然安然無恙。這時,甘蔗王因被梵罰威脅而感到恐懼、驚慌、毛骨悚然,就把美貌的公主嫁給了迦羅。青年們,不要用婢生子之說過分貶低青年阿摩晝,那個迦羅仙人是個偉大的人物。" 剎帝利的優越性然後世尊對青年阿摩晝說:"阿摩晝,你怎麼看?如果一個剎帝利王子與一個婆羅門女子同居,生下一個兒子。這個剎帝利王子與婆羅門女子所生的兒子,能否在婆羅門中獲得座位或水?""喬達摩先生,他能獲得。""婆羅門們會否在祭祀、供養、宴會或賓客時給他食物?""喬達摩先生,他們會給。""婆羅門們會否教他咒語?""喬達摩先生,他們會教。""他在女人方面會受限制還是不受限制?""喬達摩先生,他不受限制。""剎帝利們會否給他行剎帝利灌頂禮?""喬達摩先生,不會。""為什麼?""喬達摩先生,因為他母系不純。" "阿摩晝,你怎麼看?如果一個婆羅門青年與一個剎帝利女子同居,生下一個兒子。這個婆羅門青年與剎帝利女子所生的兒子,能否在婆羅門中獲得座位或水?""喬達摩先生,他能獲得。""婆羅門們會否在祭祀、供養、宴會或賓客時給他食物?""喬達摩先生,他們會給。""婆羅門們會否教他咒語?""喬達摩先生,他們會教。""他在女人方面會受限制還是不受限制?""喬達摩先生,他不受限制。""剎帝利們會否給他行剎帝利灌頂禮?""喬達摩先生,不會。""為什麼?""喬達摩先生,因為他父系不純。"

『『Iti kho, ambaṭṭha, itthiyā vā itthiṃ karitvā purisena vā purisaṃ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā』』ti? 『『No hidaṃ, bho gotama』』 . 『『Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā』』ti? 『『No hidaṃ, bho gotama』』. 『『Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā』』ti? 『『No hidaṃ, bho gotama』』. 『『Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā』』ti? 『『Āvaṭaṃ hissa, bho gotama』』.

『『Taṃ kiṃ maññasi, ambaṭṭha, idha khattiyā khattiyaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā』』ti? 『『Labhetha, bho gotama』』. 『『Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā』』ti? 『『Bhojeyyuṃ, bho gotama』』. 『『Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā』』ti? 『『Vāceyyuṃ, bho gotama』』. 『『Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā』』ti? 『『Anāvaṭaṃ hissa, bho gotama』』.

『『Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṃ patto hoti, yadeva naṃ khattiyā khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṃ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha [brahmunāpi ambaṭṭha (ka.), brahmunāpi eso ambaṭṭha (pī.)], sanaṅkumārena gāthā bhāsitā –

『Khattiyo seṭṭho janetasmiṃ,

Ye gottapaṭisārino;

Vijjācaraṇasampanno,

So seṭṭho devamānuse』ti.

『『Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṃ vadāmi –

『Khattiyo seṭṭho janetasmiṃ,

Ye gottapaṭisārino;

Vijjācaraṇasampanno,

So seṭṭho devamānuse』ti.

Bhāṇavāro paṭhamo.

Vijjācaraṇakathā

『『Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā』』ti? 『『Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati – 『arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī』ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṃ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi – 『arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī』ti. Ye hi keci ambaṭṭha jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī』』ti.

"阿摩晝,這樣看來,無論是以女人比較女人,還是以男人比較男人,剎帝利都是最優秀的,婆羅門是低劣的。阿摩晝,你怎麼看?如果婆羅門們因為某件事把一個婆羅門剃光頭髮,用灰袋打他,然後把他驅逐出國或城,他還能在婆羅門中獲得座位或水嗎?""喬達摩先生,不能。""婆羅門們會在祭祀、供養、宴會或賓客時給他食物嗎?""喬達摩先生,不會。""婆羅門們會教他咒語嗎?""喬達摩先生,不會。""他在女人方面會受限制還是不受限制?""喬達摩先生,他會受限制。" "阿摩晝,你怎麼看?如果剎帝利們因為某件事把一個剎帝利剃光頭髮,用灰袋打他,然後把他驅逐出國或城,他能在婆羅門中獲得座位或水嗎?""喬達摩先生,能。""婆羅門們會在祭祀、供養、宴會或賓客時給他食物嗎?""喬達摩先生,會。""婆羅門們會教他咒語嗎?""喬達摩先生,會。""他在女人方面會受限制還是不受限制?""喬達摩先生,他不受限制。" "阿摩晝,剎帝利只有在被剃光頭髮、用灰袋打他並被驅逐出國或城時,才會達到最低賤的地步。阿摩晝,即使剎帝利達到最低賤的地步,剎帝利仍然是最優秀的,婆羅門是低劣的。阿摩晝,梵天常童子曾說過這樣的偈頌: '在這世間中剎帝利最優, 對於那些重視家族的人; 具足明行者, 在天上人間最為優秀。' 阿摩晝,這個梵天常童子說的偈頌唱得好,不是唱得不好,說得好,不是說得不好,有意義,不是無意義,我贊同。阿摩晝,我也這樣說: '在這世間中剎帝利最優, 對於那些重視家族的人; 具足明行者, 在天上人間最為優秀。'" 第一誦品完。明行之說 "喬達摩先生,什麼是行?什麼是明?""阿摩晝,在無上明行具足中,不談論出身,不談論種姓,不談論傲慢,'你配得上我,你配不上我'。阿摩晝,只有在結婚、嫁娶、通婚時,才會談論出身、種姓、傲慢,'你配得上我,你配不上我'。阿摩晝,凡是被出身論、種姓論、傲慢論、婚姻論束縛的人,都遠離無上明行具足。阿摩晝,只有捨棄出身論、種姓論、傲慢論、婚姻論的束縛,才能證得無上明行具足。"

『『Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca sā vijjā』』ti? 『『Idha, ambaṭṭha, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati…pe… (yathā 191 ādayo anucchedā, evaṃ vitthāretabbaṃ).…

『『So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

『『Puna caparaṃ, ambaṭṭha, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

『『Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 『『upekkhako satimā sukhavihārī』ti, tatiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

『『Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ. Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti vijjāya…pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṃ kho sā, ambaṭṭha, vijjā.

『『Ayaṃ vuccati, ambaṭṭha, bhikkhu 『vijjāsampanno』 itipi, 『caraṇasampanno』 itipi, 『vijjācaraṇasampanno』 itipi. Imāya ca ambaṭṭha vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.

Catuapāyamukhaṃ

"喬達摩先生,什麼是行?什麼是明?""阿摩晝,如來出現於世,是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的智慧證知並宣說這個有天、魔、梵天的世界,這個有沙門、婆羅門、天、人的眾生界。他宣說法,初善、中善、后善,有義有文,顯示完全圓滿清凈的梵行。居士或居士子或生在某種族中的人聽聞此法。他聽聞此法后,對如來生起信心。他具足這種信心,這樣思惟……(應該像191段開始那樣詳細說明)…… "他遠離慾望,遠離不善法,有尋有伺,由離生喜樂,進入初禪而住……這也是他的行。 "再者,阿摩晝,比丘平息尋伺,內心寧靜,心一境性,無尋無伺,由定生喜樂,進入第二禪而住……這也是他的行。 "再者,阿摩晝,比丘離喜而住,保持平等心,具念正知,以身感受樂,正如聖者們所說的'具平等心、具念、住於樂',進入第三禪而住……這也是他的行。 "再者,阿摩晝,比丘舍樂舍苦,先前的喜憂已滅,不苦不樂,平等心、念清凈,進入第四禪而住……這也是他的行。阿摩晝,這就是行。 "他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖,他引導其心趣向智見……這是他的明……他了知:'不再有未來的輪迴',這也是他的明。阿摩晝,這就是明。 "阿摩晝,這樣的比丘被稱為'具足明'、'具足行'、'具足明行'。阿摩晝,除了這種明具足和行具足,沒有其他更高或更殊勝的明具足和行具足。四種墮落之門

『『Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri? Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya [khārivividhamādāya (sī. syā. pī.)] araññāyatanaṃ ajjhogāhati – 『pavattaphalabhojano bhavissāmī』ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ paṭhamaṃ apāyamukhaṃ bhavati.

『『Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ [kuddālapiṭakaṃ (sī. syā. pī.)] ādāya araññavanaṃ ajjhogāhati – 『kandamūlaphalabhojano bhavissāmī』ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ dutiyaṃ apāyamukhaṃ bhavati.

『『Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchati. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ tatiyaṃ apāyamukhaṃ bhavati.

『『Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṃ ceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchati – 『yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī』ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ catutthaṃ apāyamukhaṃ bhavati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.

『『Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako』』ti? 『『No hidaṃ, bho gotama』』. 『Kocāhaṃ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṃ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako』』ti.

『『Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako – 『pavattaphalabhojano bhavissāmī』』』ti? 『『No hidaṃ, bho gotama』』.

『『Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako – 『kandamūlaphalabhojano bhavissāmī』』』ti? 『『No hidaṃ, bho gotama』』.

『『Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchasi sācariyako』』ti? 『『No hidaṃ, bho gotama』』.

『『Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchasi sācariyako – 『yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṃ mayaṃ yathāsatti yathābalaṃ paṭipūjessāmā』』』ti? 『『No hidaṃ, bho gotama』』.

"阿摩晝,對於這無上明行具足,有四種墮落之門。哪四種?阿摩晝,這裡有些沙門或婆羅門不能證得這無上明行具足,就拿著揹簍進入森林,想:'我要以自然掉落的果實為食。'結果他只成為具足明行者的僕人。阿摩晝,這是無上明行具足的第一種墮落之門。 "再者,阿摩晝,這裡有些沙門或婆羅門不能證得這無上明行具足,也不能以自然掉落的果實為食,就拿著鋤頭和籃子進入森林,想:'我要以塊根、果實為食。'結果他只成為具足明行者的僕人。阿摩晝,這是無上明行具足的第二種墮落之門。 "再者,阿摩晝,這裡有些沙門或婆羅門不能證得這無上明行具足,不能以自然掉落的果實為食,不能以塊根、果實為食,就在村莊或城鎮附近建造火室,供奉火神而住。結果他只成為具足明行者的僕人。阿摩晝,這是無上明行具足的第三種墮落之門。 "再者,阿摩晝,這裡有些沙門或婆羅門不能證得這無上明行具足,不能以自然掉落的果實為食,不能以塊根、果實為食,不能供奉火神,就在四衢大道上建造四門房屋而住,想:'從這四方來的沙門或婆羅門,我將盡我所能供養他們。'結果他只成為具足明行者的僕人。阿摩晝,這是無上明行具足的第四種墮落之門。阿摩晝,這就是無上明行具足的四種墮落之門。 "阿摩晝,你怎麼看?你和你的老師是否具備這無上明行具足?""不,喬達摩先生。我和我的老師算什麼?無上明行具足又是什麼?喬達摩先生,我和我的老師離無上明行具足還很遠。" "阿摩晝,你怎麼看?你和你的老師不能證得這無上明行具足,是否拿著揹簍進入森林,想:'我們要以自然掉落的果實為食'?""不,喬達摩先生。" "阿摩晝,你怎麼看?你和你的老師不能證得這無上明行具足,不能以自然掉落的果實為食,是否拿著鋤頭和籃子進入森林,想:'我們要以塊根、果實為食'?""不,喬達摩先生。" "阿摩晝,你怎麼看?你和你的老師不能證得這無上明行具足,不能以自然掉落的果實為食,不能以塊根、果實為食,是否在村莊或城鎮附近建造火室,供奉火神而住?""不,喬達摩先生。" "阿摩晝,你怎麼看?你和你的老師不能證得這無上明行具足,不能以自然掉落的果實為食,不能以塊根、果實為食,不能供奉火神,是否在四衢大道上建造四門房屋而住,想:'從這四方來的沙門或婆羅門,我們將盡我們所能供養他們'?""不,喬達摩先生。"

『『Iti kho, ambaṭṭha, imāya ceva tvaṃ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti , tato ca tvaṃ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā – 『ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā』ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.

Pubbakaisibhāvānuyogo

『『Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṃ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṃ payātaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.
『『Taṃ kiṃ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṃ manteyya. So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṃ padese ṭhito tadeva mantanaṃ manteyya – 『evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā』ti. Apinu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti? Ettāvatā so assa rājā vā rājamatto vā』』ti? 『『No hidaṃ, bho gotama』』.
『『Evameva kho tvaṃ, ambaṭṭha, ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi [yamadaggi (ka.)] aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu – 『tyāhaṃ mante adhiyāmi sācariyako』ti, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipannoti netaṃ ṭhānaṃ vijjati.
『『Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā [āmuttamālābharaṇā (sī. syā. pī.)] odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako』』ti? 『『No hidaṃ, bho gotama』』.

『『…Pe… evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako』』ti ? 『『No hidaṃ, bho gotama』』.

『『…Pe… evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako』』ti? 『『No hidaṃ, bho gotama』』.

『『…Pe… evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako』』ti? 『『No hidaṃ, bho gotama』』.

『『…Pe… evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi [dīghāsibaddhehi (syā. pī.)] purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako』』ti? 『『No hidaṃ, bho gotama』』.

『『Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṃ pañhena, ahaṃ veyyākaraṇena sodhissāmī』』ti.

Dvelakkhaṇādassanaṃ

這樣，安巴德，你和你的老師都缺乏這種無上的明行成就。而且你和你的老師也缺乏那四種導致無上明行成就的墮落之道。安巴德啊,你的老師婆羅門波卡拉薩提說過這樣的話:'那些禿頭的沙門算什麼東西,他們是低賤的、黑面板的、出身卑微的人,怎麼能與精通三吠陀的婆羅門相提並論?'然而他自己也未能完全成就。安巴德,你看,你的老師婆羅門波卡拉薩提犯了多大的錯誤啊。古仙人的修行婆羅門波卡拉薩提享受著憍薩羅國王波斯匿賜予的食物。然而波斯匿王甚至不願意親自接見他。當他與波斯匿王交談時,也是隔著簾子進行的。安巴德啊,對於那些應當接受如法佈施的人,波斯匿王怎麼會不願意親自接見呢?你看,你的老師婆羅門波卡拉薩提犯了多大的錯誤啊。安巴德,你怎麼認為?假如波斯匿王坐在象背上,或坐在馬背上,或站在車上,與某些貴族或王族商議某些事情。然後他離開那個地方,站到一旁。這時來了一個首陀羅或首陀羅的奴隸,站在那個地方,重複同樣的商議內容,說:'波斯匿王是這樣說的,波斯匿王是這樣說的。'難道他說的就是國王的話,進行的就是國王的商議嗎?僅僅這樣,他就能成為國王或國王的大臣嗎?"不是的,喬達摩先生。" 同樣的,安巴德,那些婆羅門的古代仙人,是咒語的創作者和傳播者。現在的婆羅門仍在誦讀、傳誦、講誦和教授他們古老的咒語詩句,例如阿塔卡、瓦瑪卡、瓦瑪德瓦、毗濕婆蜜多、閻摩多耆、昂耆羅、婆羅豆婆阇、婆私咤、迦葉和薄伽。你說'我和我的老師學習了這些咒語',但僅僅這樣,你就能成為仙人或處於仙人的境界嗎?這是不可能的。安巴德,你怎麼認為?你聽老年婆羅門、長者婆羅門、師父和大師們說過嗎?那些婆羅門的古代仙人,是咒語的創作者和傳播者。現在的婆羅門仍在誦讀、傳誦、講誦和教授他們古老的咒語詩句,例如阿塔卡、瓦瑪卡、瓦瑪德瓦、毗濕婆蜜多、閻摩多耆、昂耆羅、婆羅豆婆阇、婆私咤、迦葉和薄伽。他們是否像你和你的老師現在這樣,沐浴涂香、修剪鬚髮、戴著珠寶耳環、穿著白色衣服,沉溺於五種感官之樂?"不是的,喬達摩先生。" "...他們是否像你和你的老師現在這樣,享用精美的大米飯,配以各種湯汁和咖喱?"不是的,喬達摩先生。" "...他們是否像你和你的老師現在這樣,被腰圍纖細的女子服侍?"不是的,喬達摩先生。" "...他們是否像你和你的老師現在這樣,駕駛裝飾華麗的馬車,用長鞭抽打馬匹?"不是的,喬達摩先生。" "...他們是否像你和你的老師現在這樣,住在設有護城河、吊橋的堡壘里,由持長劍的人把守?"不是的,喬達摩先生。" "這樣看來,安巴德,你和你的老師既不是仙人,也沒有處於仙人的境界。安巴德,如果有人對我有任何懷疑或疑惑,可以問我問題,我會用解釋來消除他的疑惑。" 觀察兩種特徵

Atha kho bhagavā vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve . Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.
Atha kho bhagavato etadahosi – 『『passati kho me ayaṃ ambaṭṭho māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya cā』』ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho ambaṭṭhassa māṇavassa etadahosi – 『『samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī』』ti. Bhagavantaṃ etadavoca – 『『handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā』』ti . 『『Yassadāni tvaṃ, ambaṭṭha, kālaṃ maññasī』』ti. Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṃ sake ārāme nisinno hoti ambaṭṭhaṃyeva māṇavaṃ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṃ pokkharasātiṃ abhivādetvā ekamantaṃ nisīdi.
Ekamantaṃ nisinnaṃ kho ambaṭṭhaṃ māṇavaṃ brāhmaṇo pokkharasāti etadavoca – 『『kacci, tāta ambaṭṭha, addasa taṃ bhavantaṃ gotama』』nti? 『『Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotama』』nti. 『『Kacci, tāta ambaṭṭha, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā; kacci pana so bhavaṃ gotamo tādiso no aññādiso』』ti ? 『『Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato no aññathā, tādisova so bhavaṃ gotamo no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī』』ti. 『『Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṃ kocideva kathāsallāpo』』ti? 『『Ahu kho me, bho, samaṇena gotamena saddhiṃ kocideva kathāsallāpo』』ti. 『『Yathā kathaṃ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo』』ti? Atha kho ambaṭṭho māṇavo yāvatako [yāvatiko (ka. pī.)] ahosi bhagavatā saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.
Evaṃ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ etadavoca – 『『aho vata re amhākaṃ paṇḍitaka [paṇḍitakā], aho vata re amhākaṃ bahussutaka [bahussutakā], aho vata re amhākaṃ tevijjaka [tevijjakā], evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yadeva kho tvaṃ, ambaṭṭha, taṃ bhavantaṃ gotamaṃ evaṃ āsajja āsajja avacāsi, atha kho so bhavaṃ gotamo amhepi evaṃ upaneyya upaneyya avaca. Aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā』』ti, kupito [so kupito (pī.)] anattamano ambaṭṭhaṃ māṇavaṃ padasāyeva pavattesi. Icchati ca tāvadeva bhagavantaṃ dassanāya upasaṅkamituṃ.

Pokkharasātibuddhupasaṅkamanaṃ

這時,世尊從精舍里出來,開始在經行處行走。安巴德青年也從精舍里出來,在經行處行走。安巴德青年跟隨著行走的世尊,觀察世尊身上的三十二大人相。安巴德青年看到了世尊身上的大部分三十二大人相,除了兩個。對於這兩個大人相,他感到懷疑和困惑,無法確信和滿意 - 即隱藏在衣內的生殖器,以及廣長的舌頭。這時,世尊心想:"這個安巴德青年看到了我身上的大部分三十二大人相,除了兩個。對於這兩個大人相,他感到懷疑和困惑,無法確信和滿意 - 即隱藏在衣內的生殖器,以及廣長的舌頭。"於是世尊施展神通,讓安巴德青年看到了他隱藏在衣內的生殖器。然後世尊伸出舌頭,舔了舔兩耳,舔了舔兩鼻孔,甚至用舌頭覆蓋了整個前額。這時,安巴德青年心想:"沙門喬達摩確實具備完整的三十二大人相,而不是不完整的。"他對世尊說:"好了,喬達摩先生,我們該走了,我們還有很多事情要做。""安巴德,你認為現在是時候就走吧。"於是安巴德青年登上馬車離開了。那時,婆羅門波卡提已經離開烏卡塔城,和一大群婆羅門一起坐在自己的園林里,等待安巴德青年。安巴德青年朝著那個園林駛去。他乘車到了可以乘車的地方,然後下車步行來到婆羅門波卡提面前。他向婆羅門波卡提行禮后,坐在一旁。婆羅門波卡提對坐在一旁的安巴德青年說:"孩子安巴德,你見到那位喬達摩先生了嗎?""是的,先生,我們見到了那位喬達摩先生。""孩子安巴德,關於那位喬達摩先生的傳言是否屬實,而不是虛假的?那位喬達摩先生是否真如傳言所說,而不是別的樣子?""先生,關於那位喬達摩先生的傳言確實屬實,而不是虛假的。那位喬達摩先生確實如傳言所說,而不是別的樣子。他確實具備完整的三十二大人相,而不是不完整的。""孩子安巴德,你和沙門喬達摩有過任何交談嗎?""是的,先生,我和沙門喬達摩有過一些交談。""孩子安巴德,你和沙門喬達摩是怎樣交談的呢?"於是安巴德青年把他與世尊的全部對話都告訴了婆羅門波卡提。聽完后,婆羅門波卡提對安巴德青年說:"啊,我們的小聰明啊!啊,我們的小學者啊!啊,我們的小三吠陀專家啊!先生,一個這樣的人死後會墮入惡道、惡趣、地獄之中。安巴德,你一再冒犯那位喬達摩先生,結果那位喬達摩先生也一再責備我們。啊,我們的小聰明啊!啊,我們的小學者啊!啊,我們的小三吠陀專家啊!先生,一個這樣的人死後會墮入惡道、惡趣、地獄之中。"他憤怒不悅,用腳踢開安巴德青年。他想立即去拜見世尊。波卡**提拜見佛陀

Atha kho te brāhmaṇā brāhmaṇaṃ pokkharasātiṃ etadavocuṃ – 『『ativikālo kho, bho, ajja samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Svedāni [dāni sve (sī. ka.)] bhavaṃ pokkharasāti samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī』』ti. Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
Ekamantaṃ nisinno kho brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – 『『āgamā nu kho idha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo』』ti? 『『Āgamā kho te [tedha (syā.), te idha (pī.)], brāhmaṇa, antevāsī ambaṭṭho māṇavo』』ti. 『『Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo』』ti? 『『Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo』』ti. 『『Yathākathaṃ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo』』ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi. Evaṃ vutte, brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – 『『bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṃ gotamo ambaṭṭhassa māṇavassā』』ti. 『『Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo』』ti.
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.
Atha kho bhagavato etadahosi – 『『passati kho me ayaṃ brāhmaṇo pokkharasāti dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā』』ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.
Atha kho brāhmaṇassa pokkharasātissa etadahosi – 『『samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī』』ti. Bhagavantaṃ etadavoca – 『『adhivāsetu me bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṃ viditvā bhagavato kālaṃ ārocesi – 『『kālo, bho gotama, niṭṭhitaṃ bhatta』』nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṃ. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

這時,那些婆羅門對婆羅門波卡拉薩提說:"先生,今天去拜見沙門喬達摩已經太晚了。明天波卡拉薩提先生再去拜見沙門喬達摩吧。"於是婆羅門波卡拉薩提在自己家裡準備了精美的硬食和軟食,裝上車,在火把的照耀下從烏卡塔城出發,前往伊車能伽羅林。他乘車到了可以乘車的地方,然後下車步行來到世尊面前。他與世尊互相問候,寒暄了一番愉快而友好的話后,坐在一旁。坐在一旁的婆羅門波卡拉薩提對世尊說:"喬達摩先生,我們的學生安巴德青年來過這裡嗎?""婆羅門,你的學生安巴德青年確實來過這裡。""喬達摩先生,你和安巴德青年有過任何交談嗎?""婆羅門,我確實和安巴德青年有過一些交談。""喬達摩先生,你和安巴德青年是怎樣交談的呢?"於是世尊把他與安巴德青年的全部對話都告訴了婆羅門波卡拉薩提。聽完后,婆羅門波卡拉薩提對世尊說:"喬達摩先生,安巴德青年是個愚蠢的人。請喬達摩先生原諒安巴德青年。""婆羅門,愿安巴德青年幸福安康。" 然後婆羅門波卡拉薩提觀察世尊身上的三十二大人相。他看到了世尊身上的大部分三十二大人相,除了兩個。對於這兩個大人相,他感到懷疑和困惑,無法確信和滿意 - 即隱藏在衣內的生殖器,以及廣長的舌頭。這時,世尊心想:"這個婆羅門波卡拉薩提看到了我身上的大部分三十二大人相,除了兩個。對於這兩個大人相,他感到懷疑和困惑,無法確信和滿意 - 即隱藏在衣內的生殖器,以及廣長的舌頭。"於是世尊施展神通,讓婆羅門波卡拉薩提看到了他隱藏在衣內的生殖器。然後世尊伸出舌頭,舔了舔兩耳,舔了舔兩鼻孔,甚至用舌頭覆蓋了整個前額。這時,婆羅門波卡拉薩提心想:"沙門喬達摩確實具備完整的三十二大人相,而不是不完整的。"他對世尊說:"請喬達摩先生接受我今天的供養,連同比丘僧團。"世尊以沉默表示接受。婆羅門波卡拉薩提知道世尊已經接受后,就通知世尊說:"喬達摩先生,時間到了,飯已經準備好了。"這時,世尊在上午穿好衣服,拿著衣缽,和比丘僧團一起來到婆羅門波卡拉薩提的住處。到了之後,坐在準備好的座位上。然後婆羅門波卡拉薩提親自用精美的硬食和軟食供養世尊,讓他吃飽。年輕的婆羅門們則供養比丘僧團。婆羅門波卡拉薩提看到世尊吃完放下了手中的缽,就拿了一個低矮的座位,坐在一旁。

Ekamantaṃ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti.

Pokkharasātiupāsakattapaṭivedanā

坐在一旁的婆羅門波卡提聽世尊漸次地講說,即:講說佈施,講說持戒,講說生天;講說慾望的過患、卑賤、污穢,講說出離的功德。當世尊知道婆羅門波卡提的心已經準備好、柔軟、沒有障礙、歡喜、明凈時,就開示諸佛特有的法義:苦、集、滅、道。就像一塊乾淨的、沒有污漬的布能很好地吸收染料;同樣地,就在那個座位上,婆羅門波卡提生起了遠塵離垢的法眼:"凡是有生起的法,都是要滅盡的。" 波卡提皈依為優婆塞

Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – 『『abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya , andhakāre vā telapajjotaṃ dhāreyya, 『cakkhumanto rūpāni dakkhantī』ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti [paccuṭṭhassanti (pī.)] vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā』』ti. 『『Kalyāṇaṃ vuccati, brāhmaṇā』』ti.

Ambaṭṭhasuttaṃ niṭṭhitaṃ tatiyaṃ.

這時,婆羅門波卡提已經見法、得法、知法、深入法,超越疑惑,沒有猶豫,在老師的教導中獲得自信,不依賴他人,他對世尊說:"太妙了,喬達摩先生!太妙了,喬達摩先生!就像有人扶起摔倒的東西,揭開遮蔽的東西,為迷路的人指明道路,在黑暗中舉起油燈,讓有眼睛的人能看見東西。同樣地,喬達摩先生以各種方式闡明了佛法。喬達摩先生,我和我的兒子、妻子、隨從、大臣一起皈依喬達摩先生、佛法和比丘僧團。請喬達摩先生接受我為優婆塞,從今天起直到生命終結我都皈依。正如喬達摩先生前往烏卡塔城的其他優婆塞家庭一樣,請也來到波卡提家。在那裡,無論是男孩還是女孩,他們會向喬達摩先生問候,起身迎接,提供座位或水,生起信心,這將給他們帶來長久的利益和快樂。""婆羅門,你說得很好。" 安巴德經第三完成。