B0102010112lohiccasuttaṃ（羅訶經）c3.5s

Lohiccasuttaṃ

Lohiccabrāhmaṇavatthu

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari. Tena kho pana samayena lohicco brāhmaṇo sālavatikaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ, brahmadeyyaṃ.
Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – 『『idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī』』ti.
Assosi kho lohicco brāhmaṇo – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sālavatikaṃ anuppatto. 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 hotī』』ti.
Atha kho lohicco brāhmaṇo rosikaṃ [bhesikaṃ (sī. pī.)] nhāpitaṃ āmantesi – 『『ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama ; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – lohicco, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī』』ti. Evañca vadehi – 『『adhivāsetu kira bhavaṃ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti.
『『Evaṃ, bho』』ti [evaṃ bhanteti (sī. pī.)] kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rosikā nhāpito bhagavantaṃ etadavoca – 『『lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho rosikā nhāpito bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavoca – 『『avocumhā kho mayaṃ bhoto [mayaṃ bhante tava (sī. pī.)] vacanena taṃ bhagavantaṃ – 『lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』ti. Adhivutthañca pana tena bhagavatā』』ti.
Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā rosikaṃ nhāpitaṃ āmantesi – 『『ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṃ ārocehi – kālo bho, gotama, niṭṭhitaṃ bhatta』』nti. 『『Evaṃ, bho』』ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi . Ekamantaṃ ṭhito kho rosikā nhāpito bhagavato kālaṃ ārocesi – 『『kālo, bhante, niṭṭhitaṃ bhatta』』nti.

這是我對文字的完整中文直譯: 盧醯遮經盧醯遮婆羅門的故事如是我聞。一時,世尊與大比丘僧團約五百比丘一起在拘薩羅國遊行,來到娑羅婆提迦。當時,盧醯遮婆羅門居住在娑羅婆提迦。那是一個人口稠密、草木豐茂、水源充足、穀物豐盛的地方,是拘薩羅國王波斯匿賜予的王地,作為梵施。那時,盧醯遮婆羅門生起這樣的惡見:"如果有沙門或婆羅門證得善法,證得善法后不應告訴他人,他人能為他人做什麼呢?就像一個人砍斷舊繩索后又做一條新繩索,我說這種貪慾之法也是如此邪惡,他人能為他人做什麼呢?" 盧醯遮婆羅門聽說:"尊貴的喬達摩沙門,釋迦族人,從釋迦族出家,與大比丘僧團約五百比丘一起在拘薩羅國遊行,已到達娑羅婆提迦。關於這位喬達摩尊者,有這樣的美譽廣為流傳:'這位世尊是阿羅漢、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。'他以自己的智慧證悟、實現並宣說這包括天、魔、梵、沙門、婆羅門、人、天的世界。他宣說的法初善、中善、后善,有義有文,顯示完全圓滿清凈的梵行。見到這樣的阿羅漢是很好的。" 於是盧醯遮婆羅門召喚理髮師羅西迦說:"來吧,親愛的羅西迦,去見喬達摩沙門。到那裡后,以我的名義問候喬達摩沙門:少病、少惱、輕安、有力、安樂住否?盧醯遮婆羅門問候喬達摩尊者:少病、少惱、輕安、有力、安樂住否?並這樣說:'請喬達摩尊者明天與比丘僧團一起應允接受盧醯遮婆羅門的供養。'" 理髮師羅西迦回答盧醯遮婆羅門說:"好的,先生。"然後他去見世尊,到那裡後向世尊致敬,坐在一旁。坐在一旁的理髮師羅西迦對世尊說:"尊者,盧醯遮婆羅門問候世尊:少病、少惱、輕安、有力、安樂住否?並這樣說:'請世尊明天與比丘僧團一起應允接受盧醯遮婆羅門的供養。'"世尊以沉默表示同意。理髮師羅西迦知道世尊已經同意,就從座位上起身,向世尊致敬,右繞后離開,去見盧醯遮婆羅門。到那裡后,對盧醯遮婆羅門說:"尊敬的先生,我已經按照您的話對那位世尊說:'尊者,盧醯遮婆羅門問候世尊:少病、少惱、輕安、有力、安樂住否?並這樣說:請世尊明天與比丘僧團一起應允接受盧醯遮婆羅門的供養。'那位世尊已經同意了。" 於是盧醯遮婆羅門在那天夜裡過後,在自己家裡準備了精美的硬食軟食,然後召喚理髮師羅西迦說:"來吧,親愛的羅西迦,去見喬達摩沙門。到那裡后,告訴喬達摩沙門時間已到:'尊敬的喬達摩,時間已到,飯食已備。'"理髮師羅西迦回答盧醯遮婆羅門說:"好的,先生。"然後他去見世尊,到那裡後向世尊致敬,站在一旁。站在一旁的理髮師羅西迦告訴世尊時間已到:"尊者,時間已到,飯食已備。"

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. Tena kho pana samayena rosikā nhāpito bhagavantaṃ piṭṭhito piṭṭhito anubandho hoti. Atha kho rosikā nhāpito bhagavantaṃ etadavoca – 『『lohiccassa, bhante, brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī』ti. Sādhu, bhante, bhagavā lohiccaṃ brāhmaṇaṃ etasmā pāpakā diṭṭhigatā vivecetū』』ti. 『『Appeva nāma siyā rosike, appeva nāma siyā rosike』』ti.

Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi . Atha kho lohicco brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Lohiccabrāhmaṇānuyogo

Atha kho lohicco brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho lohiccaṃ brāhmaṇaṃ bhagavā etadavoca – 『『saccaṃ kira te, lohicca, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī』』』 ti? 『『Evaṃ, bho gotama』』. 『『Taṃ kiṃ maññasi lohicca nanu tvaṃ sālavatikaṃ ajjhāvasasī』』ti? 『『Evaṃ, bho gotama』』. 『『Yo nu kho, lohicca, evaṃ vadeyya – 『lohicco brāhmaṇo sālavatikaṃ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā』ti. Evaṃ vādī so ye taṃ upajīvanti, tesaṃ antarāyakaro vā hoti, no vā』』ti?

『『Antarāyakaro, bho gotama』』. 『『Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā』』ti? 『『Ahitānukampī, bho gotama』』. 『『Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā』』ti? 『『Sapattakaṃ, bho gotama』』. 『『Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā』』ti? 『『Micchādiṭṭhi, bho gotama』』. 『『Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā』』.

『『Taṃ kiṃ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṃ ajjhāvasatī』』ti? 『『Evaṃ, bho gotama』』. 『『Yo nu kho, lohicca, evaṃ vadeyya – 『rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā』ti. Evaṃ vādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro vā hoti, no vā』』ti?

『『Antarāyakaro, bho gotama』』. 『『Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā』』ti? 『『Ahitānukampī, bho gotama』』. 『『Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā』』ti? 『『Sapattakaṃ, bho gotama』』. 『『Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā』』ti? 『『Micchādiṭṭhi, bho gotama』』. 『『Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā』』.

這是我對文字的完整中文直譯: 於是世尊在上午時分穿好衣服,拿著缽和衣,與比丘僧團一起前往娑羅婆提迦。那時,理髮師羅西迦跟在世尊後面。理髮師羅西迦對世尊說:"尊者,盧醯遮婆羅門生起這樣的惡見:'如果有沙門或婆羅門證得善法,證得善法后不應告訴他人,他人能為他人做什麼呢?就像一個人砍斷舊繩索后又做一條新繩索,我說這種貪慾之法也是如此邪惡,他人能為他人做什麼呢?'請世尊使盧醯遮婆羅門遠離這種惡見。""也許可以,羅西迦,也許可以,羅西迦。" 然後世尊來到盧醯遮婆羅門的住處,到那裡後坐在準備好的座位上。於是盧醯遮婆羅門親手以精美的硬食軟食供養以佛陀為首的比丘僧團,使他們滿足。對盧醯遮婆羅門的質問然後,當世尊用完餐,手離開缽時,盧醯遮婆羅門取了一個低矮的座位,坐在一旁。世尊對坐在一旁的盧醯遮婆羅門說:"盧醯遮,據說你生起這樣的惡見:'如果有沙門或婆羅門證得善法,證得善法后不應告訴他人,他人能為他人做什麼呢?就像一個人砍斷舊繩索后又做一條新繩索,我說這種貪慾之法也是如此邪惡,他人能為他人做什麼呢?'這是真的嗎?""是的,喬達摩尊者。""盧醯遮,你怎麼認為,你不是住在娑羅婆提迦嗎?""是的,喬達摩尊者。""盧醯遮,如果有人這樣說:'盧醯遮婆羅門住在娑羅婆提迦。娑羅婆提迦所產生的收入,盧醯遮婆羅門應該獨自享用,不應給予他人。'這樣說的人,是否會對依靠你生活的人造成障礙?""會造成障礙,喬達摩尊者。""造成障礙的人,是對他們有利還是有害?""有害,喬達摩尊者。""對他們有害的人,他的心是慈愛的還是敵對的?""敵對的,喬達摩尊者。""心懷敵意時,是邪見還是正見?""邪見,喬達摩尊者。""盧醯遮,我說邪見者會有兩種去處之一:地獄或畜生道。" "盧醯遮,你怎麼認為,拘薩羅國王波斯匿不是統治著迦尸和拘薩羅嗎?""是的,喬達摩尊者。""盧醯遮,如果有人這樣說:'拘薩羅國王波斯匿統治著迦尸和拘薩羅。迦尸和拘薩羅所產生的收入,拘薩羅國王波斯匿應該獨自享用,不應給予他人。'這樣說的人,是否會對依靠拘薩羅國王波斯匿生活的人,包括你們和其他人,造成障礙?""會造成障礙,喬達摩尊者。""造成障礙的人,是對他們有利還是有害?""有害,喬達摩尊者。""對他們有害的人,他的心是慈愛的還是敵對的?""敵對的,喬達摩尊者。""心懷敵意時,是邪見還是正見?""邪見,喬達摩尊者。""盧醯遮,我說邪見者會有兩種去處之一:地獄或畜生道。"

『『Iti kira, lohicca, yo evaṃ vadeyya – 『『lohicco brāhmaṇo sālavatikaṃ ajjhāvasati; yā sālavatikāya samudayasañjāti, lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā』』ti. Evaṃvādī so ye taṃ upajīvanti, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – 『『idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya…pe… karissatī』』ti. Evaṃvādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti , ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.
『『Iti kira, lohicca, yo evaṃ vadeyya – 『『rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā』』ti. Evaṃvādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – 『『idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma…pe… kiñhi paro parassa karissatī』』ti, evaṃ vādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. Ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

Tayo codanārahā

『『Tayo khome, lohicca, satthāro, ye loke codanārahā; yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā . Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – 『『idaṃ vo hitāya idaṃ vo sukhāyā』』ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – 『『āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – 『idaṃ vo hitāya idaṃ vo sukhāyā』ti . Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṃ vā āliṅgeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī』』ti. Ayaṃ kho, lohicca, paṭhamo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

這是我對文字的完整中文直譯: "因此,盧醯遮,如果有人這樣說:'盧醯遮婆羅門住在娑羅婆提迦。娑羅婆提迦所產生的收入,盧醯遮婆羅門應該獨自享用,不應給予他人。'這樣說的人會對依靠你生活的人造成障礙。造成障礙就是有害的,有害就是心懷敵意,心懷敵意就是邪見。同樣地,盧醯遮,如果有人這樣說:'如果有沙門或婆羅門證得善法,證得善法后不應告訴他人,他人能為他人做什麼呢?就像一個人砍斷舊繩索后又做一條新繩索......他人能為他人做什麼呢?'這樣說的人會對那些依照如來所教導的法和律而獲得如此殊勝成就的良家子弟造成障礙,他們證悟了須陀洹果、斯陀含果、阿那含果、阿羅漢果,以及那些成熟天界胎生、投生天界的人。造成障礙就是有害的,有害就是心懷敵意,心懷敵意就是邪見。盧醯遮,我說邪見者會有兩種去處之一:地獄或畜生道。 "因此,盧醯遮,如果有人這樣說:'拘薩羅國王波斯匿統治著迦尸和拘薩羅。迦尸和拘薩羅所產生的收入,拘薩羅國王波斯匿應該獨自享用,不應給予他人。'這樣說的人會對依靠拘薩羅國王波斯匿生活的人,包括你們和其他人,造成障礙。造成障礙就是有害的,有害就是心懷敵意,心懷敵意就是邪見。同樣地,盧醯遮,如果有人這樣說:'如果有沙門或婆羅門證得善法,證得善法后不應告訴他人,他人能為他人做什麼呢?就像......他人能為他人做什麼呢?'這樣說的人會對那些依照如來所教導的法和律而獲得如此殊勝成就的良家子弟造成障礙,他們證悟了須陀洹果、斯陀含果、阿那含果、阿羅漢果,以及那些成熟天界胎生、投生天界的人。造成障礙就是有害的,有害就是心懷敵意,心懷敵意就是邪見。盧醯遮,我說邪見者會有兩種去處之一:地獄或畜生道。三種應受責備的導師 "盧醯遮,有三種導師在世間應受責備;如果有人責備這樣的導師,那責備是如實的、正確的、如法的、無可指責的。哪三種?盧醯遮,這裡有一種導師,他爲了某種目的從在家出家為無家者,但他沒有達到沙門的目標。他沒有達到沙門的目標,卻對弟子們說法:'這對你們有益,這對你們有樂。'他的弟子們不願意聽,不傾耳而聽,不專心致志,而且背離導師的教導。他應該這樣受到責備:'尊者,你爲了某種目的從在家出家為無家者,但你沒有達到那沙門的目標。你沒有達到沙門的目標,卻對弟子們說法:"這對你們有益,這對你們有樂。"你的弟子們不願意聽,不傾耳而聽,不專心致志,而且背離導師的教導。就像一個人想要擁抱背對著他的人,或者想要親吻轉過臉去的人,我說這種貪慾之法也是如此邪惡,他人能為他人做什麼呢?'盧醯遮,這是第一種在世間應受責備的導師;如果有人責備這樣的導師,那責備是如實的、正確的、如法的、無可指責的。

『『Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – 『『idaṃ vo hitāya, idaṃ vo sukhāyā』』ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo – 『『āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – 『idaṃ vo hitāya idaṃ vo sukhāyā』ti. Tassa te sāvakā sussūsanti, sotaṃ odahanti , aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma sakaṃ khettaṃ ohāya paraṃ khettaṃ niddāyitabbaṃ maññeyya , evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī』』ti. Ayaṃ kho, lohicca, dutiyo satthā, yo, loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
『『Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti – 『『idaṃ vo hitāya idaṃ vo sukhāyā』』ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – 『『āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto. Taṃ tvaṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ desesi – 『idaṃ vo hitāya idaṃ vo sukhāyā』ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti , vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī』』ti. Ayaṃ kho, lohicca, tatiyo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjāti.

Nacodanārahasatthu

Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – 『『atthi pana, bho gotama, koci satthā, yo loke nacodanāraho』』ti? 『『Atthi kho, lohicca, satthā, yo loke nacodanāraho』』ti. 『『Katamo pana so, bho gotama, satthā, yo loke nacodanāraho』』ti?

『『Idha, lohicca, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, lohicca, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho . Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… nāparaṃ itthattāyāti pajānāti. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā』』ti.

這是我對文字的完整中文直譯: "再者,盧醯遮,這裡有一種導師,他爲了某種目的從在家出家為無家者,但他沒有達到沙門的目標。他沒有達到沙門的目標,卻對弟子們說法:'這對你們有益,這對你們有樂。'他的弟子們願意聽,傾耳而聽,專心致志,而且不背離導師的教導。他應該這樣受到責備:'尊者,你爲了某種目的從在家出家為無家者,但你沒有達到那沙門的目標。你沒有達到沙門的目標,卻對弟子們說法:"這對你們有益,這對你們有樂。"你的弟子們願意聽,傾耳而聽,專心致志,而且不背離導師的教導。就像一個人放棄自己的田地而認為應該除草別人的田地,我說這種貪慾之法也是如此邪惡,他人能為他人做什麼呢?'盧醯遮,這是第二種在世間應受責備的導師;如果有人責備這樣的導師,那責備是如實的、正確的、如法的、無可指責的。 "再者,盧醯遮,這裡有一種導師,他爲了某種目的從在家出家為無家者,他已經達到了沙門的目標。他達到了沙門的目標,卻對弟子們說法:'這對你們有益,這對你們有樂。'他的弟子們不願意聽,不傾耳而聽,不專心致志,而且背離導師的教導。他應該這樣受到責備:'尊者,你爲了某種目的從在家出家為無家者,你已經達到了那沙門的目標。你達到了沙門的目標,卻對弟子們說法:"這對你們有益,這對你們有樂。"你的弟子們不願意聽,不傾耳而聽,不專心致志,而且背離導師的教導。就像一個人砍斷舊繩索后又做一條新繩索,我說這種貪慾之法也是如此邪惡,他人能為他人做什麼呢?'盧醯遮,這是第三種在世間應受責備的導師;如果有人責備這樣的導師,那責備是如實的、正確的、如法的、無可指責的。盧醯遮,這就是三種在世間應受責備的導師;如果有人責備這樣的導師,那責備是如實的、正確的、如法的、無可指責的。" 不應受責備的導師說到這裡,盧醯遮婆羅門對世尊說:"喬達摩尊者,有沒有哪位導師在世間是不應受責備的?""盧醯遮,確實有導師在世間是不應受責備的。""喬達摩尊者,那位在世間不應受責備的導師是誰呢?" "盧醯遮,這裡如來出現於世間,是阿羅漢、正等正覺......(應該像第190-212段那樣詳細解說)。盧醯遮,這樣比丘就具足戒行......進入並安住于初禪。盧醯遮,如果在某位導師座下,弟子能獲得如此殊勝的成就,這位導師就是在世間不應受責備的。如果有人責備這樣的導師,那責備是不如實的、不正確的、不如法的、應受指責的......進入並安住于第二禪......第三禪......第四禪。盧醯遮,如果在某位導師座下,弟子能獲得如此殊勝的成就,這位導師就是在世間不應受責備的。如果有人責備這樣的導師,那責備是不如實的、不正確的、不如法的、應受指責的......他引導並專注心於智見......盧醯遮,如果在某位導師座下,弟子能獲得如此殊勝的成就,這位導師就是在世間不應受責備的。如果有人責備這樣的導師,那責備是不如實的、不正確的、不如法的、應受指責的......他了知'不再有未來的輪迴'。盧醯遮,如果在某位導師座下,弟子能獲得如此殊勝的成就,這位導師就是在世間不應受責備的。如果有人責備這樣的導師,那責備是不如實的、不正確的、不如法的、應受指責的。"

Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – 『『seyyathāpi, bho gotama, puriso purisaṃ narakapapātaṃ patantaṃ kesesu gahetvā uddharitvā thale patiṭṭhapeyya, evamevāhaṃ bhotā gotamena narakapapātaṃ papatanto uddharitvā thale patiṭṭhāpito. 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 bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

這是我對文字的完整中文直譯: 說到這裡,盧醯遮婆羅門對世尊說:"喬達摩尊者,就像一個人抓住另一個正要掉入地獄深淵的人的頭髮,把他拉上來,安置在平地上。同樣地,我正要掉入地獄深淵,被喬達摩尊者拉上來,安置在平地上。太妙了,喬達摩尊者,太妙了,喬達摩尊者。喬達摩尊者,就像有人扶正倒翻的東西,揭開遮蔽的東西,為迷路者指明道路,在黑暗中舉起油燈,讓有眼之人得見諸色。同樣地,喬達摩尊者以種種方便闡明了法義。我歸依喬達摩尊者,歸依法,歸依比丘僧團。愿喬達摩尊者接受我為優婆塞,從今日起終生歸依。"

Lohiccasuttaṃ niṭṭhitaṃ dvādasamaṃ.

這是我對文字的完整中文直譯: 盧醯遮經結束。第十二經。