B0102010210pāyāsisuttaṃ（乞食經）c3.5s

Pāyāsisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā kumārakassapo kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṃ nagaraṃ tadavasari. Tatra sudaṃ āyasmā kumārakassapo setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane [sīsapāvane (syā.)]. Tena kho pana samayena pāyāsi rājañño setabyaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.

Pāyāsirājaññavatthu

Tena kho pana samayena pāyāsissa rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – 『『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ [sukaṭakkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko』』ti. Assosuṃ kho setabyakā brāhmaṇagahapatikā – 『『samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho [buddho (syā. ka.)] ceva arahā ca. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』』ti. Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanaṃ [yena siṃsapāvanaṃ, tenupasaṅkamanti (sī. pī.)].
Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṃ upagato hoti. Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṃsapāvanaṃ [yena siṃsapāvanaṃ, tenupasaṅkamante (sī. pī.)], disvā khattaṃ āmantesi – 『『kiṃ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvana』』nti [ettha pana sabbatthapi evameva dissati, natthi pāṭhantaraṃ]?

『『Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā』ti [arahā ca (syā. ka.)]. Tamete [tamenaṃ te (sī. ka.), tamenaṃ (pī.)] bhavantaṃ kumārakassapaṃ dassanāya upasaṅkamantī』』ti. 『『Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṃ vadehi – 『pāyāsi, bho, rājañño evamāha – āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī』ti. Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』ti. Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』ti. 『『Evaṃ bho』』ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca – 『『pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī』』ti.

這是我的簡體中文直譯: 巴耶西經我是這樣聽說的 - 有一次,尊者童子迦葉與大比丘僧團一起,約有五百位比丘,在拘薩羅國遊行,來到了拘薩羅國的一個名叫西塔比耶的城市。那時尊者童子迦葉住在西塔比耶城北邊的尸舍婆林中。當時,巴耶西王子統治著西塔比耶,這是一個人口稠密、草木豐茂、水源充足、糧食豐富的王領地,是拘薩羅國王波斯匿賜予他的封地,如同梵天賜予的一樣。巴耶西王子的故事那時,巴耶西王子生起了這樣的邪見:"沒有來世,沒有化生的眾生,沒有善惡業的果報。"西塔比耶的婆羅門和居士們聽說:"據說沙門童子迦葉,是沙門喬達摩的弟子,與大比丘僧團一起,約有五百位比丘,在拘薩羅國遊行,已經到達西塔比耶,住在西塔比耶城北邊的尸舍婆林中。關於這位尊者童子迦葉,有這樣美好的名聲傳開:'他是智者,聰明,有智慧,多聞,善於言談,善於應對,年長且是阿羅漢。'能見到這樣的阿羅漢實在是很好啊。"於是西塔比耶的婆羅門和居士們從西塔比耶城出發,成群結隊地向北走,朝著尸舍婆林去。那時,巴耶西王子正在高樓上午睡。巴耶西王子看見西塔比耶的婆羅門和居士們從西塔比耶城出發,成群結隊地向北走,朝著尸舍婆林去,看見后就問侍者說:"侍者啊,為什麼西塔比耶的婆羅門和居士們從西塔比耶城出發,成群結隊地向北走,朝著尸舍婆林去呢?" "大人,有一位名叫童子迦葉的沙門,是沙門喬達摩的弟子,與大比丘僧團一起,約有五百位比丘,在拘薩羅國遊行,已經到達西塔比耶,住在西塔比耶城北邊的尸舍婆林中。關於這位尊者童子迦葉,有這樣美好的名聲傳開:'他是智者,聰明,有智慧,多聞,善於言談,善於應對,年長且是阿羅漢。'他們去拜見這位尊者童子迦葉。" "那麼,侍者啊,你去西塔比耶的婆羅門和居士們那裡,到了之後對他們這樣說:'巴耶西王子是這樣說的:請諸位稍等,巴耶西王子也要去拜見沙門童子迦葉。'不要讓沙門童子迦葉說服那些愚蠢無知的西塔比耶婆羅門和居士們相信'有來世,有化生的眾生,有善惡業的果報'。侍者啊,事實上沒有來世,沒有化生的眾生,沒有善惡業的果報。" "遵命,大人。"那個侍者回答巴耶西王子后,就去西塔比耶的婆羅門和居士們那裡,到了之後對他們說:"巴耶西王子是這樣說的,請諸位稍等,巴耶西王子也要去拜見沙門童子迦葉。"

Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṃsapāvanaṃ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṃ kumārakassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce āyasmatā kumārakassapena saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāyasmā kumārakassapo tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

Natthikavādo

Ekamantaṃ nisinno kho pāyāsi rājañño āyasmantaṃ kumārakassapaṃ etadavoca – 『『ahañhi, bho kassapa, evaṃvādī evaṃdiṭṭhī – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Nāhaṃ, rājañña, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma evaṃ vadeyya – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』ti?

Candimasūriyaupamā

『『Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, ime candimasūriyā imasmiṃ vā loke parasmiṃ vā, devā vā te manussā vā』』ti? 『『Ime, bho kassapa, candimasūriyā parasmiṃ loke, na imasmiṃ; devā te na manussā』』ti. 『『Imināpi kho te, rājañña, pariyāyena evaṃ hotu – itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』ti.
『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti? 『『Atthi , bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Yathā kathaṃ viya, rājaññā』』ti? 『『Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – 『na dānime imamhā ābādhā vuṭṭhahissantī』ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 『santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī』ti. Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyātha, yena me āgantvā āroceyyātha – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』ti . Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī』ti. Te me 『sādhū』ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

Coraupamā

這是我的簡體中文直譯: 於是巴耶西王子在西塔比耶的婆羅門和居士們的陪同下,來到尸舍婆林,來到尊者童子迦葉那裡。到了之後,與尊者童子迦葉互相問候,寒暄了一番令人愉快和值得記憶的話后,坐在一旁。西塔比耶的婆羅門和居士們中,有些向尊者童子迦葉行禮後坐在一旁;有些與尊者童子迦葉互相問候,寒暄了一番令人愉快和值得記憶的話後坐在一旁;有些向尊者童子迦葉合掌後坐在一旁;有些報上自己的姓名後坐在一旁;有些默默地坐在一旁。虛無主義坐在一旁的巴耶西王子對尊者童子迦葉說:"迦葉先生,我是這樣主張、這樣認為的:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,我從未見過或聽說過有人這樣主張、這樣認為。怎麼會有人這樣說:'沒有來世,沒有化生的眾生,沒有善惡業的果報'呢?" 日月的比喻 "那麼,王子,我要反問你一個問題,你覺得如何就如何回答。你怎麼看,王子,這些日月是在這個世界還是在別的世界,是天神還是人類?" "迦葉先生,這些日月是在別的世界,不是在這個世界;它們是天神,不是人類。" "王子啊,由此你也應該這樣認為:'有來世,有化生的眾生,有善惡業的果報。'" "儘管迦葉先生這樣說,但我仍然認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,你有什麼理由這樣認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'嗎?" "迦葉先生,我確實有理由這樣認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子,是怎樣的理由呢?" "迦葉先生,我這裡有朋友、同僚、親戚,他們殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見。後來他們生病了,痛苦,重病難癒。當我知道他們無法從這病中康復時,我就去對他們說:'有些沙門婆羅門這樣主張、這樣認為:那些殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見的人,身壞命終後會墮入惡趣、惡道、地獄。你們就是殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見的人。如果那些沙門婆羅門說的是真的,你們身壞命終后就會墮入惡趣、惡道、地獄。如果你們身壞命終后真的墮入惡趣、惡道、地獄,請回來告訴我:'確實有來世,有化生的眾生,有善惡業的果報。'你們對我來說是可信的、可靠的,你們所見的就如親眼所見一樣,一定是這樣的。'他們答應我說'好的',但死後既沒有回來告訴我,也沒有派使者來。迦葉先生,這就是我有理由認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'的原因。" 盜賊的比喻

『『Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, idha te purisā coraṃ āgucāriṃ gahetvā dasseyyuṃ – 『ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī』ti. Te tvaṃ evaṃ vadeyyāsi – 『tena hi, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā [kāretvā (syā. ka.)] kharassarena paṇavena rathikāya rathikaṃ [rathiyāya rathiyaṃ (bahūsū)] siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṃ chindathā』ti. Te 『sādhū』ti paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṃ. Labheyya nu kho so coro coraghātesu – 『āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī』ti , udāhu vippalapantasseva coraghātā sīsaṃ chindeyyu』』nti? 『『Na hi so, bho kassapa, coro labheyya coraghātesu – 『āgamentu tāva bhavanto coraghātā amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī』ti. Atha kho naṃ vippalapantasseva coraghātā sīsaṃ chindeyyu』』nti. 『『So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati – 『āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī』ti. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā labhissanti nirayapālesu – 『āgamentu tāva bhavanto nirayapālā, yāva mayaṃ pāyāsissa rājaññassa gantvā ārocema – 『『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

這是我的簡體中文直譯: "那麼,王子,我要反問你一個問題。你覺得如何就如何回答。你怎麼看,王子,如果有人抓到一個盜賊,一個罪犯,把他帶到你面前說:'大人,這是一個盜賊,一個罪犯;請對他判處你認為合適的刑罰。'你會這樣說:'那麼,把這個人用結實的繩子反綁雙手,剃光他的頭髮,敲著刺耳的鼓,把他從街道帶到街道,從十字路口帶到十字路口,然後從南門帶出去,在城南的刑場砍下他的頭。'他們回答說'好的',就用結實的繩子反綁那個人的雙手,剃光他的頭髮,敲著刺耳的鼓,把他從街道帶到街道,從十字路口帶到十字路口,然後從南門帶出去,讓他坐在城南的刑場。那個盜賊能否從劊子手那裡得到這樣的機會:'請諸位劊子手稍等,我在某個村莊或城鎮有朋友、同僚、親戚,讓我去向他們告別后再回來'?還是說,劊子手會在他還在胡言亂語時就砍下他的頭?" "迦葉先生,那個盜賊不可能從劊子手那裡得到這樣的機會:'請諸位劊子手稍等,我在某個村莊或城鎮有朋友、同僚、親戚,讓我去向他們告別后再回來。'相反,劊子手會在他還在胡言亂語時就砍下他的頭。" "王子啊,那個盜賊是人,面對的是人類的劊子手,尚且不能得到'請諸位劊子手稍等,我在某個村莊或城鎮有朋友、同僚、親戚,讓我去向他們告別后再回來'的機會。那麼,你那些殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見的朋友、同僚、親戚,他們身壞命終后墮入惡趣、惡道、地獄,怎麼可能從地獄獄卒那裡得到'請諸位獄卒稍等,讓我們去告訴巴耶西王子:確實有來世,有化生的眾生,有善惡業的果報'的機會呢?王子啊,由此你也應該這樣認為:'有來世,有化生的眾生,有善惡業的果報。'"

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』ti. 『『Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti? 『『Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Yathā kathaṃ viya, rājaññā』』ti? 『『Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – 『na dānime imamhā ābādhā vuṭṭhahissantī』ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 『santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantīti . Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha, yena me āgantvā āroceyyātha – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī』ti. Te me 『sādhū』ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

Gūthakūpapurisaupamā

這是我的簡體中文直譯: "儘管迦葉先生這樣說,但我仍然認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,你有什麼理由這樣認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'嗎?" "迦葉先生,我確實有理由這樣認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子,是怎樣的理由呢?" "迦葉先生,我這裡有朋友、同僚、親戚,他們遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、無嗔恨、正見。後來他們生病了,痛苦,重病難癒。當我知道他們無法從這病中康復時,我就去對他們說:'有些沙門婆羅門這樣主張、這樣認為:那些遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、無嗔恨、正見的人,身壞命終後會投生到善趣、天界。你們就是遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、無嗔恨、正見的人。如果那些沙門婆羅門說的是真的,你們身壞命終后就會投生到善趣、天界。如果你們身壞命終后真的投生到善趣、天界,請回來告訴我:'確實有來世,有化生的眾生,有善惡業的果報。'你們對我來說是可信的、可靠的,你們所見的就如親眼所見一樣,一定是這樣的。'他們答應我說'好的',但死後既沒有回來告訴我,也沒有派使者來。迦葉先生,這就是我有理由認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'的原因。" 糞坑中的人的比喻

『『Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce [upamāyapidhekacce (sī. syā.), upamāyapiidhekacce (pī.)] viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṃ [sasīsako (syā.)] nimuggo assa. Atha tvaṃ purise āṇāpeyyāsi – 『tena hi, bho, taṃ purisaṃ tamhā gūthakūpā uddharathā』ti. Te 『sādhū』ti paṭissutvā taṃ purisaṃ tamhā gūthakūpā uddhareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – 『tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjathā』ti. Te 『sādhū』ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – 『tena hi, bho, tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭethā』ti [suppaṭṭitaṃ uppaṭṭethāti (ka.)]. Te tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – 『tena hi, bho, taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ karothā』ti. Te taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ kareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – 『tena hi, bho, tassa purisassa kesamassuṃ kappethā』ti. Te tassa purisassa kesamassuṃ kappeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – 『tena hi, bho, tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upaharathā』ti. Te tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upahareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – 『tena hi, bho, taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpethā』ti. Te taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṃ.

『『Taṃ kiṃ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṃ gūthakūpe nimujjitukāmatā [nimujjitukāmyatā (syā. ka.)] assā』』ti? 『『No hidaṃ, bho kassapa』』. 『『Taṃ kissa hetu』』? 『『Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā』』ti. 『『Evameva kho, rājañña, manussā devānaṃ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca. Yojanasataṃ kho, rājañña, manussagandho deve ubbādhati. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā te āgantvā ārocessanti – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

這是我的簡體中文直譯: "那麼,王子,我給你打個比方。有些聰明人通過比喻就能理解所說的意思。王子啊,假設有一個人整個身體包括頭都陷入了糞坑裡。你命令人說:'那麼,把那個人從糞坑裡拉出來。'他們回答說'好的',就把那個人從糞坑裡拉出來。然後你說:'那麼,用竹條把那個人身上的糞便徹底刮乾淨。'他們回答說'好的',就用竹條把那個人身上的糞便徹底刮乾淨。然後你說:'那麼,用黃土把那個人的身體徹底擦洗三遍。'他們就用黃土把那個人的身體徹底擦洗三遍。然後你說:'那麼,用油給那個人擦身,再用細粉徹底清洗三遍。'他們就用油給那個人擦身,再用細粉徹底清洗三遍。然後你說:'那麼,給那個人理髮剃鬚。'他們就給那個人理髮剃鬚。然後你說:'那麼,給那個人戴上貴重的花環,塗上貴重的香膏,穿上貴重的衣服。'他們就給那個人戴上貴重的花環,塗上貴重的香膏,穿上貴重的衣服。然後你說:'那麼,把那個人帶到宮殿上,讓他享受五種欲樂。'他們就把那個人帶到宮殿上,讓他享受五種欲樂。 "你怎麼看,王子,那個人已經洗得乾乾淨淨,塗了香膏,理了發剃了須,戴著花環和裝飾品,穿著白衣,在宮殿頂層享受著五種欲樂,他還會想再次跳進那個糞坑嗎?" "當然不會,迦葉先生。" "為什麼呢?" "迦葉先生,因為糞坑是不潔的,被認為是不潔的,臭氣熏天的,被認為是臭氣熏天的,令人厭惡的,被認為是令人厭惡的,令人反感的,被認為是令人反感的。" "王子啊,同樣地,人類對天神來說也是不潔的,被認為是不潔的,臭氣熏天的,被認為是臭氣熏天的,令人厭惡的,被認為是令人厭惡的,令人反感的,被認為是令人反感的。王子啊,人的氣味在一百由旬之外就能讓天神感到不適。那麼,你那些遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、無嗔恨、正見的朋友、同僚、親戚,他們身壞命終后投生到善趣、天界,怎麼會回來告訴你:'確實有來世,有化生的眾生,有善惡業的果報'呢?王子啊,由此你也應該這樣認為:'有來世,有化生的眾生,有善惡業的果報。'"

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Atthi pana, rājañña, pariyāyo …pe… 『『atthi, bho kassapa, pariyāyo…pe… `yathā kathaṃ viya, rājaññāti? 『『Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – 『na dānime imamhā ābādhā vuṭṭhahissantī』ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – 『santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti devānaṃ tāvatiṃsānaṃ sahabyatanti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti, devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha devānaṃ tāvatiṃsānaṃ sahabyataṃ, yena me āgantvā āroceyyātha –itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipākoti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatīti. Te me 『sādhū』ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

Tāvatiṃsadevaupamā

『『Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṃ byākareyyāsi. Yaṃ kho pana, rājañña, mānussakaṃ vassasataṃ, devānaṃ tāvatiṃsānaṃ eso eko rattindivo [rattidivo (ka.)], tāya rattiyā tiṃsarattiyo māso, tena māsena dvādasamāsiyo saṃvaccharo, tena saṃvaccharena dibbaṃ vassasahassaṃ devānaṃ tāvatiṃsānaṃ āyuppamāṇaṃ. Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace pana tesaṃ evaṃ bhavissati – 『yāva mayaṃ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṃ pāyāsissa rājaññassa gantvā āroceyyāma – 『『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』ti. Api nu te āgantvā āroceyyuṃ – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti? 『『No hidaṃ, bho kassapa. Api hi mayaṃ, bho kassapa, ciraṃ kālaṅkatāpi bhaveyyāma. Ko panetaṃ bhoto kassapassa āroceti – 『atthi devā tāvatiṃsā』ti vā 『evaṃdīghāyukā devā tāvatiṃsā』ti vā. Na mayaṃ bhoto kassapassa saddahāma – 『atthi devā tāvatiṃsā』ti vā 『evaṃdīghāyukā devā tāvatiṃsā』ti vā』』ti.

Jaccandhaupamā

這是我的簡體中文直譯: "儘管迦葉先生這樣說,但我仍然認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,你有什麼理由......" "迦葉先生,我確實有理由......" "王子,是怎樣的理由呢?" "迦葉先生,我這裡有朋友、同僚、親戚,他們遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離飲酒。後來他們生病了,痛苦,重病難癒。當我知道他們無法從這病中康復時,我就去對他們說:'有些沙門婆羅門這樣主張、這樣認為:那些遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離飲酒的人,身壞命終後會投生到善趣、天界,成為三十三天的同伴。你們就是遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離飲酒的人。如果那些沙門婆羅門說的是真的,你們身壞命終后就會投生到善趣、天界,成為三十三天的同伴。如果你們身壞命終后真的投生到善趣、天界,成為三十三天的同伴,請回來告訴我:'確實有來世,有化生的眾生,有善惡業的果報。'你們對我來說是可信的、可靠的,你們所見的就如親眼所見一樣,一定是這樣的。'他們答應我說'好的',但死後既沒有回來告訴我,也沒有派使者來。迦葉先生,這就是我有理由認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'的原因。" 三十三天的比喻 "那麼,王子,我要反問你一個問題。你覺得如何就如何回答。王子啊,人間的一百年,對三十三天來說只是一天一夜,這樣的三十夜為一個月,這樣的十二個月為一年,這樣的一千年是三十三天的壽命。那些遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離飲酒的朋友、同僚、親戚,他們身壞命終后投生到善趣、天界,成為三十三天的同伴。如果他們這樣想:'讓我們先享受兩三天天界的五種欲樂,然後再去告訴巴耶西王子:確實有來世,有化生的眾生,有善惡業的果報。'他們能回來告訴你:'確實有來世,有化生的眾生,有善惡業的果報'嗎?" "不能,迦葉先生。因為我們可能早就死了。但是,迦葉先生,誰告訴你'有三十三天'或'三十三天的壽命這麼長'的?我們不相信迦葉先生說的'有三十三天'或'三十三天的壽命這麼長'。" 生來盲人的比喻

『『Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha – sukkāni rūpāni , na passeyya nīlakāni rūpāni, na passeyya pītakāni [mañjeṭṭhakāni (syā.)] rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. So evaṃ vadeyya – 『natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī. Natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī. Natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī. Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī. Natthi samavisamaṃ, natthi samavisamassa dassāvī. Natthi tārakāni rūpāni, natthi tārakānaṃ rūpānaṃ dassāvī. Natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī』ti. Sammā nu kho so, rājañña, vadamāno vadeyyā』』ti? 『『No hidaṃ, bho kassapa. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī…pe… atthi samavisamaṃ, atthi samavisamassa dassāvī. Atthi tārakāni rūpāni, atthi tārakānaṃ rūpānaṃ dassāvī. Atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. 『Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī』ti. Na hi so, bho kassapa, sammā vadamāno vadeyyā』』ti. 『『Evameva kho tvaṃ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṃ maṃ tvaṃ evaṃ vadesi』』.

『『Ko panetaṃ bhoto kassapassa āroceti – 『atthi devā tāvatiṃsā』』ti vā, 『evaṃdīghāyukā devā tāvatiṃsā』ti vā? Na mayaṃ bhoto kassapassa saddahāma – 『atthi devā tāvatiṃsā』ti vā 『evaṃdīghāyukā devā tāvatiṃsā』ti vā』』ti. 『『Na kho, rājañña, evaṃ paro loko daṭṭhabbo, yathā tvaṃ maññasi iminā maṃsacakkhunā. Ye kho te rājañña samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti , te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṃ visodhenti. Te dibbena cakkhunā visuddhena atikkantamānusakena imaṃ ceva lokaṃ passanti parañca satte ca opapātike. Evañca kho, rājañña, paro loko daṭṭhabbo; natveva yathā tvaṃ maññasi iminā maṃsacakkhunā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』ti . 『『Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya, rājaññā』』ti? 『『Idhāhaṃ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṃ, bho kassapa, evaṃ hoti – sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṃ jāneyyuṃ – 『ito no matānaṃ seyyo bhavissatī』ti. Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṃ vā khādeyyuṃ, satthaṃ vā āhareyyuṃ, ubbandhitvā vā kālaṅkareyyuṃ, papāte vā papateyyuṃ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṃ jānanti – 『ito no matānaṃ seyyo bhavissatī』ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṃ na mārenti [( ) natthi (syā. pī.)]. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

Gabbhinīupamā

這是我的簡體中文直譯: "王子啊,就像一個生來就盲的人,他看不見黑白色,看不見藍色,看不見黃色,看不見紅色,看不見紫色,看不見平坦和不平坦,看不見星星,看不見日月。他會這樣說:'沒有黑白色,沒有能看見黑白色的人。沒有藍色,沒有能看見藍色的人。沒有黃色,沒有能看見黃色的人。沒有紅色,沒有能看見紅色的人。沒有紫色,沒有能看見紫色的人。沒有平坦和不平坦,沒有能看見平坦和不平坦的人。沒有星星,沒有能看見星星的人。沒有日月,沒有能看見日月的人。我不知道這些,我看不見這些,所以這些不存在。'王子啊,他這樣說是否正確?" "不正確,迦葉先生。有黑白色,有能看見黑白色的人。有藍色,有能看見藍色的人...有平坦和不平坦,有能看見平坦和不平坦的人。有星星,有能看見星星的人。有日月,有能看見日月的人。他說'我不知道這些,我看不見這些,所以這些不存在',這樣說是不正確的,迦葉先生。" "同樣地,王子啊,你說'誰告訴迦葉先生有三十三天或三十三天的壽命這麼長?我們不相信迦葉先生說的有三十三天或三十三天的壽命這麼長',你就像那個生來盲的人一樣。" "王子啊,來世不是用你所想的這個肉眼就能看見的。那些住在森林深處偏僻住處的沙門婆羅門,他們在那裡不放逸、精進、專注地生活,凈化他們的天眼。他們用清凈的、超越人眼的天眼看見這個世界和來世,以及化生的眾生。王子啊,這才是能看見來世的方法,而不是像你所想的用這個肉眼。王子啊,由此你也應該這樣認為:'有來世,有化生的眾生,有善惡業的果報。'" "儘管迦葉先生這樣說,但我仍然認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,你有什麼理由......" "迦葉先生,我確實有理由......" "王子,是怎樣的理由呢?" "迦葉先生,我看到有些持戒、品德良好的沙門婆羅門,他們愛惜生命,不想死,喜歡快樂,厭惡痛苦。迦葉先生,我就這樣想:如果這些持戒、品德良好的沙門婆羅門知道'我們死後會更好',那麼現在這些持戒、品德良好的沙門婆羅門就會服毒,或用刀自殺,或上吊自盡,或跳崖自殺。但是因為這些持戒、品德良好的沙門婆羅門不知道'我們死後會更好',所以這些持戒、品德良好的沙門婆羅門愛惜生命,不想死,喜歡快樂,厭惡痛苦,不自殺。迦葉先生,這就是我有理由認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'的原因。" 孕婦的比喻

『『Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṃ. Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. Atha kho so brāhmaṇo kālamakāsi. Atha kho so māṇavako mātusapattiṃ [mātusapatiṃ (syā.)] etadavoca – 『yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ ; natthi tuyhettha kiñci. Pitu me [pitu me santako (syā.)] bhoti, dāyajjaṃ niyyādehī』ti [nīyyātehīti (sī. pī.)]. Evaṃ vutte sā brāhmaṇī taṃ māṇavakaṃ etadavoca – 『āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati, sāpi te opabhoggā [upabhoggā (syā.)] bhavissatī』ti. Dutiyampi kho so māṇavako mātusapattiṃ etadavoca – 『yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī』ti. Dutiyampi kho sā brāhmaṇī taṃ māṇavakaṃ etadavoca – 『āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati sāpi te opabhoggā [upabhoggā (syā.)] bhavissatī』ti. Tatiyampi kho so māṇavako mātusapattiṃ etadavoca – 『yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā , sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī』ti.

『『Atha kho sā brāhmaṇī satthaṃ gahetvā ovarakaṃ pavisitvā udaraṃ opādesi [uppātesi (syā.)] – 『yāva vijāyāmi yadi vā kumārako yadi vā kumārikā』ti. Sā attānaṃ ceva jīvitañca gabbhañca sāpateyyañca vināsesi. Yathā taṃ bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī, evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto ; seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṃ paripācenti; api ca paripākaṃ āgamenti. Paṇḍitānaṃ attho hi, rājañña, samaṇabrāhmaṇānaṃ sīlavantānaṃ kalyāṇadhammānaṃ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṃ dīghamaddhānaṃ tiṭṭhanti, tathā tathā bahuṃ puññaṃ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya, rājaññā』』ti? 『『Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – 『ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī』ti. Tyāhaṃ evaṃ vadāmi – 『tena hi, bho, imaṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ [bahalavilepanaṃ (syā. ka.)] karitvā uddhanaṃ āropetvā aggiṃ dethā』ti. Te me 『sādhū』ti paṭissutvā taṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ denti. Yadā mayaṃ jānāma 『kālaṅkato so puriso』ti, atha naṃ kumbhiṃ oropetvā ubbhinditvā mukhaṃ vivaritvā saṇikaṃ nillokema [vilokema (syā.)] – 『appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā』ti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

Supinakaupamā

這是我的簡體中文直譯: "那麼,王子,我給你打個比方。有些聰明人通過比喻就能理解所說的意思。從前,王子啊,有個婆羅門有兩個妻子。一個妻子有個十歲或十二歲的兒子,另一個妻子懷孕快要生產了。後來那個婆羅門去世了。那個男孩對他的繼母說:'夫人,這裡所有的財產、穀物、銀子、金子都是我的;你在這裡沒有任何東西。夫人,請把我父親的遺產交給我。'聽到這話,那個婆羅門婦人對男孩說:'孩子,等我生產後再說吧。如果是男孩,他也會得到一份;如果是女孩,她也會成為你的妻子。'第二次那個男孩又對繼母說:'夫人,這裡所有的財產、穀物、銀子、金子都是我的;你在這裡沒有任何東西。夫人,請把我父親的遺產交給我。'第二次那個婆羅門婦人又對男孩說:'孩子,等我生產後再說吧。如果是男孩,他也會得到一份;如果是女孩,她也會成為你的妻子。'第三次那個男孩又對繼母說:'夫人,這裡所有的財產、穀物、銀子、金子都是我的;你在這裡沒有任何東西。夫人,請把我父親的遺產交給我。' "於是那個婆羅門婦人拿了刀進入內室,剖開腹部,想:'讓我看看是男孩還是女孩。'她毀了自己的生命、胎兒和財產。就像那個愚蠢無知的婦人,因為不當地尋求遺產而遭遇災難一樣,王子啊,你也是愚蠢無知的,因為不當地尋求來世而將遭遇災難;就像那個愚蠢無知的婆羅門婦人,因為不當地尋求遺產而遭遇災難一樣。王子啊,持戒、品德良好的沙門婆羅門不會強迫未成熟的成熟;相反,他們等待成熟。王子啊,持戒、品德良好的沙門婆羅門的生命對智者是有益的。王子啊,持戒、品德良好的沙門婆羅門活得越久,就積累越多的功德,為眾多人的利益而行動,為眾多人的快樂,出於對世間的同情,為天神和人類的利益、福祉和快樂而行動。王子啊,由此你也應該這樣認為:'有來世,有化生的眾生,有善惡業的果報。'" "儘管迦葉先生這樣說,但我仍然認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,你有什麼理由......" "迦葉先生,我確實有理由......" "王子,是怎樣的理由呢?" "迦葉先生,這裡有人抓到一個盜賊,一個罪犯,把他帶到我面前說:'大人,這是一個盜賊,一個罪犯;請對他判處你認為合適的刑罰。'我就這樣說:'那麼,把這個人活著放進一個大鍋里,蓋上蓋子,用濕皮包裹,用濕泥厚厚地塗抹,放在火爐上點火。'他們回答說'好的',就把那個人活著放進一個大鍋里,蓋上蓋子,用濕皮包裹,用濕泥厚厚地塗抹,放在火爐上點火。當我們知道那個人已經死了,就把鍋從火上拿下來,打開,慢慢地觀察:'也許我們能看到他的生命離開。'但我們沒有看到他的生命離開。迦葉先生,這就是我有理由認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'的原因。" 夢的比喻

『『Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Abhijānāsi no tvaṃ, rājañña, divā seyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』』nti? 『『Abhijānāmahaṃ, bho kassapa, divāseyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka』』nti. 『『Rakkhanti taṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi [celāvikāpi (syā.), keḷāyikāpi (sī.)] komārikāpī』』ti? 『『Evaṃ, bho kassapa, rakkhanti maṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi [celāvikāpi (syā.), keḷāyikāpi (sī.)] komārikāpī』』ti. 『『Api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā』』ti? 『『No hidaṃ, bho kassapa』』. 『『Tā hi nāma, rājañña, tuyhaṃ jīvantassa jīvantiyo jīvaṃ na passissanti pavisantaṃ vā nikkhamantaṃ vā. Kiṃ pana tvaṃ kālaṅkatassa jīvaṃ passissasi pavisantaṃ vā nikkhamantaṃ vā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – 『『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.
『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Atthi pana, rājañña, pariyāyo…pe… 『『atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā』』ti? 『『Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – 『ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī』ti. Tyāhaṃ evaṃ vadāmi – 『tena hi, bho, imaṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulethā』ti. Te me 『sādhū』ti paṭissutvā taṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

Santattaayoguḷaupamā

『『Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso divasaṃ santattaṃ ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ tulāya tuleyya. Tamenaṃ aparena samayena sītaṃ nibbutaṃ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto』』ti? 『『Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā』』ti. 『『Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṃ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

這是我的簡體中文直譯: "那麼,王子,我要反問你一個問題。你覺得如何就如何回答。王子啊,你記得白天睡覺時做過夢,夢見美麗的園林、森林、土地和池塘嗎?" "迦葉先生,我記得白天睡覺時做過夢,夢見美麗的園林、森林、土地和池塘。" "那時有駝背的、矮小的、侏儒的、年輕的女僕在保護你嗎?" "是的,迦葉先生,那時有駝背的、矮小的、侏儒的、年輕的女僕在保護我。" "她們能看到你的生命進入或離開嗎?" "不能,迦葉先生。" "王子啊,她們活著,你也活著,她們都看不到你的生命進入或離開。那麼你怎麼能看到已死之人的生命進入或離開呢?王子啊,由此你也應該這樣認為:'有來世,有化生的眾生,有善惡業的果報。'" "儘管迦葉先生這樣說,但我仍然認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,你有什麼理由......" "迦葉先生,我確實有理由......" "王子,是怎樣的理由呢?" "迦葉先生,這裡有人抓到一個盜賊,一個罪犯,把他帶到我面前說:'大人,這是一個盜賊,一個罪犯;請對他判處你認為合適的刑罰。'我就這樣說:'那麼,先把這個人活著稱重,然後用弓弦勒死他,再稱一次重。'他們回答說'好的',就先把那個人活著稱重,然後用弓弦勒死他,再稱一次重。當他活著的時候,他更輕、更軟、更易於操作。但當他死後,他變得更重、更僵硬、更難以操作。迦葉先生,這就是我有理由認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'的原因。" 燒熱的鐵球的比喻 "那麼,王子,我給你打個比方。有些聰明人通過比喻就能理解所說的意思。王子啊,假設有人把一整天燒得熾熱、燃燒、發光的鐵球放在秤上稱重。過了一段時間后,當它冷卻下來,不再發光時,他再把它放在秤上稱重。這個鐵球什麼時候更輕、更軟、更易於操作?是在熾熱、燃燒、發光的時候,還是在冷卻下來的時候?" "迦葉先生,當那個鐵球充滿火和風,熾熱、燃燒、發光的時候,它更輕、更軟、更易於操作。但當那個鐵球既沒有火也沒有風,冷卻下來的時候,它更重、更僵硬、更難以操作。" "同樣地,王子啊,當這個身體有壽命、有熱量、有意識的時候,它更輕、更軟、更易於操作。但當這個身體既沒有壽命,也沒有熱量,也沒有意識的時候,它更重、更僵硬、更難以操作。王子啊,由此你也應該這樣認為:'有來世,有化生的眾生,有善惡業的果報。'"

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā』』ti? 『『Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – 『ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi , taṃ daṇḍaṃ paṇehī』ti. Tyāhaṃ evaṃ vadāmi – 『tena hi, bho, imaṃ purisaṃ anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā』ti. Te me 『sādhū』ti paṭissutvā taṃ purisaṃ anupahacca chaviñca…pe… jīvitā voropenti. Yadā so āmato hoti, tyāhaṃ evaṃ vadāmi – 『tena hi, bho, imaṃ purisaṃ uttānaṃ nipātetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā』ti. Te taṃ purisaṃ uttānaṃ nipātenti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tyāhaṃ evaṃ vadāmi – 『tena hi, bho, imaṃ purisaṃ avakujjaṃ nipātetha… passena nipātetha… dutiyena passena nipātetha… uddhaṃ ṭhapetha… omuddhakaṃ ṭhapetha… pāṇinā ākoṭetha… leḍḍunā ākoṭetha… daṇḍena ākoṭetha… satthena ākoṭetha… odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā』ti. Te taṃ purisaṃ odhunanti sandhunanti niddhunanti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva sotaṃ hoti te saddā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva ghānaṃ hoti te gandhā, tañcāyatanaṃ nappaṭisaṃvedeti . Sāva jivhā hoti te rasā, tañcāyatanaṃ nappaṭisaṃvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṃ nappaṭisaṃvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

Saṅkhadhamaupamā

這是我的簡體中文直譯: "儘管迦葉先生這樣說,但我仍然認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,你有什麼理由......" "迦葉先生,我確實有理由......" "王子,是怎樣的理由呢?" "迦葉先生,這裡有人抓到一個盜賊,一個罪犯,把他帶到我面前說:'大人,這是一個盜賊,一個罪犯;請對他判處你認為合適的刑罰。'我就這樣說:'那麼,不要傷害他的面板、皮、肉、筋、骨和骨髓,把他的生命奪走,也許我們能看到他的生命離開。'他們回答說'好的',就不傷害他的面板、皮、肉、筋、骨和骨髓,把他的生命奪走。當他半死不活時,我就說:'那麼,把這個人仰面放倒,也許我們能看到他的生命離開。'他們就把那個人仰面放倒。但我們沒有看到他的生命離開。我又說:'那麼,把這個人俯面放倒...側面放倒...另一側放倒...豎立起來...倒立起來...用手拍打...用土塊拍打...用棍子拍打...用刀拍打...搖晃他、抖動他、猛烈搖動他,也許我們能看到他的生命離開。'他們就搖晃他、抖動他、猛烈搖動他。但我們沒有看到他的生命離開。他的眼睛還在那裡,那些色也在那裡,但他感受不到那個感官領域。他的耳朵還在那裡,那些聲音也在那裡,但他感受不到那個感官領域。他的鼻子還在那裡,那些氣味也在那裡,但他感受不到那個感官領域。他的舌頭還在那裡,那些味道也在那裡,但他感受不到那個感官領域。他的身體還在那裡,那些觸覺也在那裡,但他感受不到那個感官領域。迦葉先生,這就是我有理由認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'的原因。" 吹螺的比喻

『『Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi. So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ bhūmiyaṃ nikkhipitvā ekamantaṃ nisīdi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ [paccantajānaṃ (sī.)] manussānaṃ etadahosi – 『ambho kassa nu kho [etadahosi 『『kissa dukho (pī.)] eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo』ti. Sannipatitvā taṃ saṅkhadhamaṃ etadavocuṃ – 『ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo』ti. 『Eso kho, bho, saṅkho nāma yasseso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo』ti. Te taṃ saṅkhaṃ uttānaṃ nipātesuṃ – 『vadehi, bho saṅkha, vadehi, bho saṅkhā』ti. Neva so saṅkho saddamakāsi. Te taṃ saṅkhaṃ avakujjaṃ nipātesuṃ, passena nipātesuṃ, dutiyena passena nipātesuṃ, uddhaṃ ṭhapesuṃ, omuddhakaṃ ṭhapesuṃ, pāṇinā ākoṭesuṃ, leḍḍunā ākoṭesuṃ, daṇḍena ākoṭesuṃ, satthena ākoṭesuṃ, odhuniṃsu sandhuniṃsu niddhuniṃsu – 『vadehi, bho saṅkha, vadehi, bho saṅkhā』ti. Neva so saṅkho saddamakāsi.

『『Atha kho, rājañña, tassa saṅkhadhamassa etadahosi – 『yāva bālā ime paccantajanapadāmanussā, kathañhi nāma ayoniso saṅkhasaddaṃ gavesissantī』ti. Tesaṃ pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ ādāya pakkāmi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi – 『yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca hoti vāyāmasahagato [vāyosahagato (syā.)] ca vāyusahagato ca, tadāyaṃ saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṃ saṅkho saddaṃ karotī』ti . Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṃ passati, sotenapi saddaṃ suṇāti, ghānenapi gandhaṃ ghāyati, jivhāyapi rasaṃ sāyati, kāyenapi phoṭṭhabbaṃ phusati, manasāpi dhammaṃ vijānāti. Yadā panāyaṃ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati, sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na vijānāti. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – 『itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』ti [vipākoti, paṭhamabhāṇavāraṃ (syā.)].

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti. 『『Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā』』ti? 『『Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – 『ayaṃ te, bhante, coro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī』ti. Tyāhaṃ evaṃ vadāmi – 『tena hi, bho, imassa purisassa chaviṃ chindatha , appeva nāmassa jīvaṃ passeyyāmā』ti. Te tassa purisassa chaviṃ chindanti. Nevassa mayaṃ jīvaṃ passāma. Tyāhaṃ evaṃ vadāmi – 『tena hi, bho, imassa purisassa cammaṃ chindatha, maṃsaṃ chindatha, nhāruṃ chindatha, aṭṭhiṃ chindatha, aṭṭhimiñjaṃ chindatha, appeva nāmassa jīvaṃ passeyyāmā』ti. Te tassa purisassa aṭṭhimiñjaṃ chindanti, nevassa mayaṃ jīvaṃ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti.

Aggikajaṭilaupamā

這是我的簡體中文直譯: "那麼,王子,我給你打個比方。有些聰明人通過比喻就能理解所說的意思。從前,王子啊,有個吹螺的人帶著螺去了邊遠地區。他來到一個村子,站在村子中間吹了三次螺,然後把螺放在地上,坐在一旁。那些邊遠地區的人就想:'這是什麼聲音,如此迷人、如此動聽、如此令人陶醉、如此令人著迷、如此令人神魂顛倒?'他們聚集起來問那個吹螺的人:'這是什麼聲音,如此迷人、如此動聽、如此令人陶醉、如此令人著迷、如此令人神魂顛倒?''先生們,這就是螺,它發出如此迷人、如此動聽、如此令人陶醉、如此令人著迷、如此令人神魂顛倒的聲音。'他們把螺仰面放下說:'說話啊,螺先生,說話啊,螺先生。'但螺沒有發出聲音。他們又把螺俯面放下,側面放下,另一側放下,豎立起來,倒立起來,用手拍打,用土塊拍打,用棍子拍打,用刀拍打,搖晃它、抖動它、猛烈搖動它,說:'說話啊,螺先生,說話啊,螺先生。'但螺還是沒有發出聲音。 "那時,王子啊,那個吹螺的人心想:'這些邊遠地區的人真是愚蠢,他們怎麼會如此不當地尋找螺的聲音呢?'在他們看著的時候,他拿起螺,吹了三次,然後帶著螺離開了。那時,王子啊,那些邊遠地區的人就想:'原來這個叫螺的東西,當它與人、努力和空氣結合時,就會發出聲音;當它不與人、努力和空氣結合時,就不會發出聲音。'同樣地,王子啊,當這個身體有壽命、有熱量、有意識時,它就會前進、後退、站立、坐下、躺下,用眼睛看見色,用耳朵聽見聲,用鼻子聞到香,用舌頭嚐到味,用身體觸到觸,用意識了解法。但當這個身體既沒有壽命,也沒有熱量,也沒有意識時,它就不會前進、後退、站立、坐下、躺下,用眼睛看不見色,用耳朵聽不見聲,用鼻子聞不到香,用舌頭嘗不到味,用身體觸不到觸,用意識瞭解不了法。王子啊,由此你也應該這樣認為:'有來世,有化生的眾生,有善惡業的果報。'" "儘管迦葉先生這樣說,但我仍然認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報。'" "王子啊,你有什麼理由......" "迦葉先生,我確實有理由......" "王子,是怎樣的理由呢?" "迦葉先生,這裡有人抓到一個盜賊,一個罪犯,把他帶到我面前說:'大人,這是一個盜賊,一個罪犯;請對他判處你認為合適的刑罰。'我就這樣說:'那麼,切開這個人的面板,也許我們能看到他的生命。'他們就切開那個人的面板。但我們沒有看到他的生命。我又說:'那麼,切開這個人的皮、肉、筋、骨、骨髓,也許我們能看到他的生命。'他們就切開那個人的骨髓。但我們沒有看到他的生命。迦葉先生,這就是我有理由認為:'沒有來世,沒有化生的眾生,沒有善惡業的果報'的原因。" 火祭祀者的比喻

『『Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati [vasati (sī. pī.)]. Atha kho, rājañña, aññataro janapade sattho [sattho janapadapadesā (sī.), janapado satthavāso (syā.), janapadapadeso (pī.)] vuṭṭhāsi. Atha kho so sattho [satthavāso (syā.)] tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṃ vasitvā pakkāmi. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi – 『yaṃnūnāhaṃ yena so satthavāso tenupasaṅkameyyaṃ, appeva nāmettha kiñci upakaraṇaṃ adhigaccheyya』nti. Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṃ satthavāse daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ chaḍḍitaṃ. Disvānassa etadahosi – 『na kho me taṃ patirūpaṃ yaṃ me pekkhamānassa manussabhūto kālaṅkareyya; yaṃnūnāhaṃ imaṃ dārakaṃ assamaṃ netvā āpādeyyaṃ poseyyaṃ vaḍḍheyya』nti. Atha kho so aggiko jaṭilo taṃ dārakaṃ assamaṃ netvā āpādesi posesi vaḍḍhesi. Yadā so dārako dasavassuddesiko vā hoti [ahosi (?)] dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṃ uppajji. Atha kho so aggiko jaṭilo taṃ dārakaṃ etadavoca – 『icchāmahaṃ, tāta, janapadaṃ [nagaraṃ (ka.)] gantuṃ; aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī』ti. Atha kho so aggiko jaṭilo taṃ dārakaṃ evaṃ anusāsitvā janapadaṃ agamāsi. Tassa khiḍḍāpasutassa aggi nibbāyi.

『『Atha kho tassa dārakassa etadahosi – 『pitā kho maṃ evaṃ avaca – 『『aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī』』ti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyya』nti. Atha kho so dārako araṇisahitaṃ vāsiyā tacchi – 『appeva nāma aggiṃ adhigaccheyya』nti. Neva so aggiṃ adhigacchi. Araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā [vīsatidhā (syā.)] phālesi, sakalikaṃ sakalikaṃ akāsi, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni [ophuni (syā. ka.)] – 『appeva nāma aggiṃ adhigaccheyya』nti. Neva so aggiṃ adhigacchi.

『『Atha kho so aggiko jaṭilo janapade taṃ karaṇīyaṃ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṃ dārakaṃ etadavoca – 『kacci te, tāta, aggi na nibbuto』ti? 『Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Tassa me etadahosi – 『『pitā kho maṃ evaṃ avaca aggiṃ, tāta, paricareyyāsi. Mā ca te, tāta, aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsīti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyya』』nti. Atha khvāhaṃ, tāta, araṇisahitaṃ vāsiyā tacchiṃ – 『『appeva nāma aggiṃ adhigaccheyya』』nti. Nevāhaṃ aggiṃ adhigacchiṃ. Araṇisahitaṃ dvidhā phālesiṃ, tidhā phālesiṃ, catudhā phālesiṃ, pañcadhā phālesiṃ, dasadhā phālesiṃ , satadhā phālesiṃ, sakalikaṃ sakalikaṃ akāsiṃ, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesiṃ, udukkhale koṭṭetvā mahāvāte opuniṃ – 『『appeva nāma aggiṃ adhigaccheyya』』nti. Nevāhaṃ aggiṃ adhigacchi』』』nti. Atha kho tassa aggikassa jaṭilassa etadahosi – 『yāva bālo ayaṃ dārako abyatto, kathañhi nāma ayoniso aggiṃ gavesissatī』ti. Tassa pekkhamānassa araṇisahitaṃ gahetvā aggiṃ nibbattetvā taṃ dārakaṃ etadavoca – 『evaṃ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṃ bālo abyatto ayoniso aggiṃ gavesī』ti. Evameva kho tvaṃ, rājañña, bālo abyatto ayoniso paralokaṃ gavesissasi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, mā te ahosi dīgharattaṃ ahitāya dukkhāyā』』ti.

這是我的簡體中文直譯: "那麼,王子,我給你打個比方。有些聰明人通過比喻就能理解所說的意思。從前,王子啊,有個火祭祀者,一個結髮苦行者,住在森林裡的葉屋中。那時,王子啊,有個商隊在那個地區停留。那個商隊在火祭祀者的住處附近住了一夜就離開了。那時,王子啊,那個火祭祀者心想:'我應該去那個商隊停留的地方,也許能在那裡找到些有用的東西。'於是那個火祭祀者一大早就起來,去了商隊停留的地方。到那裡后,他看到一個被遺棄的嬰兒,躺在那裡。看到后他想:'如果我看著一個人類死去,那對我來說是不合適的。我應該把這個孩子帶回住處,撫養他、養育他、讓他長大。'於是那個火祭祀者把孩子帶回住處,撫養他、養育他、讓他長大。當那個孩子長到十歲或十二歲時,火祭祀者在那個地區有些事情要辦。那時火祭祀者對孩子說:'孩子,我想去城裡。你要照看火。不要讓火熄滅。如果火熄滅了,這裡有斧頭,這裡有木頭,這裡有鉆木取火的工具,你可以生火,然後照看火。'火祭祀者這樣囑咐孩子后就去了城裡。那個孩子玩耍時,火熄滅了。 "那時那個孩子想:'父親對我說:"孩子,你要照看火。不要讓火熄滅。如果火熄滅了,這裡有斧頭,這裡有木頭,這裡有鉆木取火的工具,你可以生火,然後照看火。"我現在應該生火,然後照看火。'於是那個孩子用斧頭劈鉆木取火的工具,想:'也許能得到火。'但他沒有得到火。他把鉆木取火的工具劈成兩半,三半,四半,五半,十半,一百半,把它劈成小片,把小片放在臼里搗碎,搗碎后在大風中揚撒,想:'也許能得到火。'但他還是沒有得到火。 "那時那個火祭祀者在城裡辦完事,回到自己的住處,問那個孩子:'孩子,火沒有熄滅吧?''父親,我在這裡玩耍時,火熄滅了。我想:"父親對我說:'孩子,你要照看火。不要讓火熄滅。如果火熄滅了,這裡有斧頭,這裡有木頭,這裡有鉆木取火的工具,你可以生火,然後照看火。'我現在應該生火,然後照看火。"父親,我用斧頭劈鉆木取火的工具,想:"也許能得到火。"但我沒有得到火。我把鉆木取火的工具劈成兩半,三半,四半,五半,十半,一百半,把它劈成小片,把小片放在臼里搗碎,搗碎后在大風中揚撒,想:"也許能得到火。"但我還是沒有得到火。'那時那個火祭祀者心想:'這個孩子多麼愚蠢無知啊,他怎麼會如此不當地尋找火呢?'在孩子看著的時候,他拿起鉆木取火的工具,生了火,然後對孩子說:'孩子,這才是生火的方法。不是像你這個愚蠢無知的孩子那樣不當地尋找火。'同樣地,王子啊,你也是愚蠢無知的,你會如此不當地尋找來世。王子啊,放棄這種邪惡的見解吧,放棄這種邪惡的見解吧,不要讓它長期對你造成傷害和痛苦。"

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – 『pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – 『『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – 『yāva bālo pāyāsi rājañño abyatto duggahitagāhī』ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī』』ti.

Dve satthavāhaupamā

這是我的簡體中文直譯: "儘管迦葉先生這樣說,但我仍然無法放棄這種邪惡的見解。拘薩羅國王波斯匿和其他國王都知道:'巴耶西王子持這樣的觀點,有這樣的見解:"沒有來世,沒有化生的眾生,沒有善惡業的果報。"'迦葉先生,如果我放棄這種邪惡的見解,人們就會說:'巴耶西王子多麼愚蠢無知啊,他持有如此錯誤的觀點。'我會因憤怒而堅持它,會因傲慢而堅持它,會因爭強好勝而堅持它。" 兩個商隊領袖的比喻

『『Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, mahāsakaṭasattho sakaṭasahassaṃ puratthimā janapadā pacchimaṃ janapadaṃ agamāsi. So yena yena gacchi, khippaṃyeva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Tasmiṃ kho pana satthe dve satthavāhā ahesuṃ eko pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ sakaṭasatānaṃ. Atha kho tesaṃ satthavāhānaṃ etadahosi – 『ayaṃ kho mahāsakaṭasattho sakaṭasahassaṃ; te mayaṃ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Yaṃnūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma – ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī』ti. Te taṃ satthaṃ dvidhā vibhajiṃsu [vibhajesuṃ (ka.)] ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. Eko satthavāho bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi [pāyāpesi (sī. pī.)]. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ [lohitakkhiṃ (syā.)] sannaddhakalāpaṃ [āsannaddhakalāpaṃ (syā.)] kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ』, disvā etadavoca – 『kuto, bho, āgacchasī』ti? 『Amukamhā janapadā』ti. 『Kuhiṃ gamissasī』ti? 『Amukaṃ nāma janapada』nti. 『Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho』ti? 『Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā』ti.

『『Atha kho so satthavāho satthike āmantesi – 『ayaṃ, bho, puriso evamāha – 『『purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā』』ti. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṃ payāpethā』ti. 『Evaṃ, bho』ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Sabbeva anayabyasanaṃ āpajjiṃsu. Ye ca tasmiṃ satthe ahesuṃ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. Aṭṭhikāneva sesāni.

『『Yadā aññāsi dutiyo satthavāho – 『bahunikkhanto kho, bho, dāni so sattho』ti bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ, disvā etadavoca – 『kuto, bho, āgacchasī』ti? 『Amukamhā janapadā』ti. 『Kuhiṃ gamissasī』ti? 『Amukaṃ nāma janapada』nti. 『Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho』ti? 『Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha , bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā』ti.

這是我的簡體中文直譯: "那麼,王子,我給你打個比方。有些聰明人通過比喻就能理解所說的意思。從前,王子啊,有一個大商隊,有一千輛車,從東方國家前往西方國家。它所到之處,很快就耗盡了草、木、水和綠葉。在這個商隊中有兩個商隊領袖,一個負責五百輛車,另一個也負責五百輛車。那時這兩個商隊領袖想:'這個大商隊有一千輛車;我們所到之處,很快就耗盡了草、木、水和綠葉。我們不如把這個商隊分成兩部分 - 一部分五百輛車,另一部分五百輛車。'於是他們把商隊分成兩部分,一部分五百輛車,另一部分五百輛車。一個商隊領袖裝載了大量的草、木和水,讓商隊出發。商隊出發兩三天後,看到一個黑面板、紅眼睛、佩戴箭囊、戴著白蓮花花環、衣服濕漉漉、頭髮濕漉漉、車輪沾滿泥巴的人,駕著一輛漂亮的馬車迎面而來。看到他后,商隊領袖問:'先生,你從哪裡來?''從某某國家來。''你要去哪裡?''要去某某國家。''先生,前面的荒野地區最近下過大雨嗎?''是的,先生,前面的荒野地區最近下過大雨,水坑裡都是水,有很多草、木和水。扔掉你們的舊草、木和水吧,用輕載的車快快前進,不要讓牛疲勞。' "那時那個商隊領袖對商隊的人說:'先生們,這個人說:"前面的荒野地區最近下過大雨,水坑裡都是水,有很多草、木和水。扔掉你們的舊草、木和水吧,用輕載的車快快前進,不要讓牛疲勞。"先生們,扔掉舊的草、木和水,用輕載的車讓商隊前進吧。''好的,先生。'那些商隊的人回答那個商隊領袖后,扔掉了舊的草、木和水,用輕載的車讓商隊前進。他們在第一個休息站沒有看到草、木或水。在第二個休息站...第三個休息站...第四個休息站...第五個休息站...第六個休息站...第七個休息站也沒有看到草、木或水。他們全都遭遇了災難。那個商隊里的人和牲畜都被那個非人夜叉吃掉了。只剩下骨頭。 "當第二個商隊領袖知道:'那個商隊現在已經出發很久了'時,他裝載了大量的草、木和水,讓商隊出發。商隊出發兩三天後,看到一個黑面板、紅眼睛、佩戴箭囊、戴著白蓮花花環、衣服濕漉漉、頭髮濕漉漉、車輪沾滿泥巴的人,駕著一輛漂亮的馬車迎面而來。看到他后,商隊領袖問:'先生,你從哪裡來?''從某某國家來。''你要去哪裡?''要去某某國家。''先生,前面的荒野地區最近下過大雨嗎?''是的,先生,前面的荒野地區最近下過大雨,水坑裡都是水,有很多草、木和水。扔掉你們的舊草、木和水吧,用輕載的車快快前進,不要讓牛疲勞。'

『『Atha kho so satthavāho satthike āmantesi – 『ayaṃ, bho, 『『puriso evamāha – purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha; mā yoggāni kilamitthā』』ti. Ayaṃ bho puriso neva amhākaṃ mitto, na ñātisālohito, kathaṃ mayaṃ imassa saddhāya gamissāma. Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṃ payāpetha. Na no purāṇaṃ chaḍḍessāmā』ti. 『Evaṃ, bho』ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Tañca satthaṃ addasaṃsu anayabyasanaṃ āpannaṃ. Ye ca tasmiṃ satthepi ahesuṃ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṃsu tena yakkhena amanussena bhakkhitānaṃ.

『『Atha kho so satthavāho satthike āmantesi – 『ayaṃ kho, bho, sattho anayabyasanaṃ āpanno, yathā taṃ tena bālena satthavāhena pariṇāyakena. Tena hi, bho, yānamhākaṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyathā』ti. 『Evaṃ, bho』ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṃ kantāraṃ nitthariṃsu, yathā taṃ paṇḍitena satthavāhena pariṇāyakena. Evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto seyyathāpi so purimo satthavāho. Yepi tava [te (ka.)] sotabbaṃ saddhātabbaṃ [saddahātabbaṃ (pī. ka.)] maññissanti, tepi anayabyasanaṃ āpajjissanti, seyyathāpi te satthikā. Paṭinissajjetaṃ, rājañña , pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā』』ti.

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – 『pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – 『『itipi natthi paro loko…pe… vipāko』』』ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – 『yāva bālo pāyāsi rājañño, abyatto duggahitagāhī』ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī』』ti.

Gūthabhārikaupamā

『『Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṃ gāmaṃ agamāsi. Tattha addasa pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ. Disvānassa etadahosi – 『ayaṃ kho pahuto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṃ [sūkarānaṃ bhakkho (syā.)]; yaṃnūnāhaṃ ito sukkhagūthaṃ hareyya』nti. So uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ ākiritvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā [uccāropetvā (ka. sī. ka.)] agamāsi. Tassa antarāmagge mahāakālamegho pāvassi. So uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ ādāya agamāsi. Tamenaṃ manussā disvā evamāhaṃsu – 『kacci no tvaṃ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ harissasī』ti. 『Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhatta』nti. Evameva kho tvaṃ, rājañña, gūthabhārikūpamo [gūthahārikūpamo (sī. pī.)] maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā』』ti.

這是我的簡體中文直譯: "那時那個商隊領袖對商隊的人說:'先生們,這個人說:"前面的荒野地區最近下過大雨,水坑裡都是水,有很多草、木和水。扔掉你們的舊草、木和水吧,用輕載的車快快前進,不要讓牛疲勞。"先生們,這個人既不是我們的朋友,也不是我們的親戚,我們怎麼能相信他呢?不要扔掉舊的草、木和水,讓商隊帶著原有的貨物前進。我們不會扔掉舊的東西。''好的,先生。'那些商隊的人回答那個商隊領袖后,讓商隊帶著原有的貨物前進。他們在第一個休息站沒有看到草、木或水。在第二個休息站...第三個休息站...第四個休息站...第五個休息站...第六個休息站...第七個休息站也沒有看到草、木或水。他們看到那個遭遇災難的商隊。那個商隊里的人和牲畜的骨頭,他們看到被那個非人夜叉吃掉的。 "那時那個商隊領袖對商隊的人說:'先生們,這個商隊遭遇了災難,正如那個愚蠢的商隊領袖所引導的那樣。那麼,先生們,把我們商隊中不太值錢的貨物扔掉,從這個商隊中拿走值錢的貨物。''好的,先生。'那些商隊的人回答那個商隊領袖后,把自己商隊中不太值錢的貨物扔掉,從那個商隊中拿走值錢的貨物,安全地渡過了那片荒野,正如那個聰明的商隊領袖所引導的那樣。同樣地,王子啊,你像個愚蠢無知的人,會遭遇災難,因為你不當地尋找來世,就像那個第一個商隊領袖一樣。那些認為應該聽從你、相信你的人,也會遭遇災難,就像那些商隊的人一樣。王子啊,放棄這種邪惡的見解吧,放棄這種邪惡的見解吧,不要讓它長期對你造成傷害和痛苦。" "儘管迦葉先生這樣說,但我仍然無法放棄這種邪惡的見解。拘薩羅國王波斯匿和其他國王都知道:'巴耶西王子持這樣的觀點,有這樣的見解:"沒有來世......"'迦葉先生,如果我放棄這種邪惡的見解,人們就會說:'巴耶西王子多麼愚蠢無知啊,他持有如此錯誤的觀點。'我會因憤怒而堅持它,會因傲慢而堅持它,會因爭強好勝而堅持它。" 背糞者的比喻 "那麼,王子,我給你打個比方。有些聰明人通過比喻就能理解所說的意思。從前,王子啊,有個養豬人從自己的村子去了另一個村子。在那裡他看到一堆被丟棄的干糞。看到后他想:'這是一堆被丟棄的干糞,正好是我豬的食物;我應該把這些干糞帶走。'於是他鋪開上衣,裝了一大堆干糞,把它捆成一包,頂在頭上走了。在路上,下起了大雨。他渾身滴著水,從頭到腳沾滿了糞,卻仍然揹著糞包走著。人們看到他就說:'喂,你瘋了嗎?你失心瘋了嗎?你怎麼會渾身滴著水,從頭到腳沾滿了糞,卻還揹著糞包走呢?''喂,是你們瘋了,是你們失心瘋了,這可是我豬的食物啊。'同樣地,王子啊,你看起來就像那個背糞者一樣。王子啊,放棄這種邪惡的見解吧,放棄這種邪惡的見解吧,不要讓它長期對你造成傷害和痛苦。"

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – 『pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – 『『itipi natthi paro loko…pe… vipāko』』ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – 『yāva bālo pāyāsi rājañño abyatto duggahitagāhī』ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī』』ti.

Akkhadhuttakaupamā

『『Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, dve akkhadhuttā akkhehi dibbiṃsu. Eko akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca – 『tvaṃ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī』ti. 『Evaṃ sammā』ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi. Atha kho so akkhadhutto akkhe visena paribhāvetvā taṃ akkhadhuttaṃ etadavoca – 『ehi kho, samma, akkhehi dibbissāmā』ti. 『Evaṃ sammā』ti kho so akkhadhutto tassa akkhadhuttassa paccassosi. Dutiyampi kho te akkhadhuttā akkhehi dibbiṃsu. Dutiyampi kho so akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ dutiyampi āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca –

『『Littaṃ paramena tejasā, gilamakkhaṃ puriso na bujjhati;

Gila re gila pāpadhuttaka [gili re pāpadhuttaka (ka.)], pacchā te kaṭukaṃ bhavissatīti.

『『Evameva kho tvaṃ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā』』ti.

『『Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – 『pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – 『『itipi natthi paro loko…pe… vipāko』』ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – 『yāva bālo pāyāsi rājañño abyatto duggahitagāhī』ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī』』ti.

Sāṇabhārikaupamā

這些是用於語言學術用途，請完整直譯成簡體中文，不要意譯縮略，數字標號不顯示成超文字排版格式，如果檔案中有重複的部分也照譯不要省略，巴利文不要對照輸出; 遇到原文是對仗詩歌體時譯文也請儘量對仗; 其中的古代地名如有把握註解成現代地名的，請在（括號里）標註現代地名。輸出請保持完整，不要脫句。 "儘管尊者迦葉如此說，但我仍然無法放棄這種邪惡的見解。拘薩羅國王波斯匿和其他國王都知道:'波夷王子持這樣的言論,這樣的見解 - '沒有來世...沒有業報'。尊者迦葉啊,如果我放棄這種邪惡的見解,人們就會說:'波夷王子多麼愚蠢,無知,執著錯誤的觀點'。我會因憤怒而堅持它,會因傲慢而堅持它,也會因固執而堅持它。" 賭徒的比喻 "那麼,王子啊,我將給你講一個比喻,因為通過比喻,某些聰明人能理解所說的意思。從前,王子啊,有兩個賭徒在玩骰子。其中一個賭徒每次擲出壞點就吞下骰子。第二個賭徒看到那個賭徒每次擲出壞點就吞下骰子,於是對那個賭徒說:'朋友,你總是贏,把骰子給我,我要擲'。'好的,朋友',那個賭徒就把骰子給了另一個賭徒。然後那個賭徒用毒藥塗抹了骰子,對另一個賭徒說:'來吧,朋友,我們來擲骰子'。'好的,朋友',那個賭徒同意了。第二次那兩個賭徒又玩骰子。第二次那個賭徒又每次擲出壞點就吞下骰子。第二個賭徒看到那個賭徒第二次每次擲出壞點就吞下骰子,於是對那個賭徒說: '塗抹了最強的毒藥, 這人吞下骰子卻不知; 吞吧,吞吧,你這惡棍, 之後你會嚐到苦頭的。' "同樣地,王子啊,你看起來就像那個賭徒。放棄這種邪惡的見解吧,王子;放棄這種邪惡的見解吧,王子。不要讓它長期給你帶來傷害和痛苦。" "儘管尊者迦葉如此說,但我仍然無法放棄這種邪惡的見解。拘薩羅國王波斯匿和其他國王都知道:'波夷王子持這樣的言論,這樣的見解 - '沒有來世...沒有業報'。尊者迦葉啊,如果我放棄這種邪惡的見解,人們就會說:'波夷王子多麼愚蠢,無知,執著錯誤的觀點'。我會因憤怒而堅持它,會因傲慢而堅持它,也會因固執而堅持它。" 麻布商人的比喻

『『Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro janapado vuṭṭhāsi. Atha kho sahāyako sahāyakaṃ āmantesi – 『āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṃ adhigaccheyyāmā』ti. 『Evaṃ sammā』ti kho sahāyako sahāyakassa paccassosi. Te yena so janapado, yena aññataraṃ gāmapaṭṭaṃ [gāmapajjaṃ (syā.), gāmapattaṃ (sī.)] tenupasaṅkamiṃsu , tattha addasaṃsu pahūtaṃ sāṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – 『idaṃ kho, samma, pahūtaṃ sāṇaṃ chaḍḍitaṃ, tena hi, samma, tvañca sāṇabhāraṃ bandha, ahañca sāṇabhāraṃ bandhissāmi, ubho sāṇabhāraṃ ādāya gamissāmā』ti. 『Evaṃ sammā』ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṃ bandhitvā te ubho sāṇabhāraṃ ādāya yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – 『yassa kho, samma, atthāya iccheyyāma sāṇaṃ, idaṃ pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇabhāraṃ chaḍḍessāmi, ubho sāṇasuttabhāraṃ ādāya gamissāmā』ti. 『Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī』ti. Atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā sāṇasuttabhāraṃ ādiyi.

『『Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṃ āmantesi – 『yassa kho , samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā, imā pahūtā sāṇiyo chaḍḍitā. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇasuttabhāraṃ chaḍḍessāmi, ubho sāṇibhāraṃ ādāya gamissāmā』ti . 『Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me, tvaṃ pajānāhī』ti. Atha kho so sahāyako sāṇasuttabhāraṃ chaḍḍetvā sāṇibhāraṃ ādiyi.

『『Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ, disvā…pe… pahūtaṃ khomasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ khomadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ ayaṃ [ayasaṃ (syā.)] chaḍḍitaṃ, disvā… pahūtaṃ lohaṃ chaḍḍitaṃ, disvā… pahūtaṃ tipuṃ chaḍḍitaṃ, disvā… pahūtaṃ sīsaṃ chaḍḍitaṃ, disvā… pahūtaṃ sajjhaṃ [sajjhuṃ (sī. syā. pī.)] chaḍḍitaṃ, disvā… pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – 『yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā sāṇiyo vā khomaṃ vā khomasuttaṃ vā khomadussaṃ vā kappāsaṃ vā kappāsikasuttaṃ vā kappāsikadussaṃ vā ayaṃ vā lohaṃ vā tipuṃ vā sīsaṃ vā sajjhaṃ vā, idaṃ pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sajjhabhāraṃ [sajjhubhāraṃ (sī. syā. pī.)] chaḍḍessāmi, ubho suvaṇṇabhāraṃ ādāya gamissāmā』ti. 『Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī』ti. Atha kho so sahāyako sajjhabhāraṃ chaḍḍetvā suvaṇṇabhāraṃ ādiyi.

『『Te yena sako gāmo tenupasaṅkamiṃsu. Tattha yo so sahāyako sāṇabhāraṃ ādāya agamāsi, tassa neva mātāpitaro abhinandiṃsu, na puttadārā abhinandiṃsu, na mittāmaccā abhinandiṃsu, na ca tatonidānaṃ sukhaṃ somanassaṃ adhigacchi. Yo pana so sahāyako suvaṇṇabhāraṃ ādāya agamāsi, tassa mātāpitaropi abhinandiṃsu, puttadārāpi abhinandiṃsu, mittāmaccāpi abhinandiṃsu, tatonidānañca sukhaṃ somanassaṃ adhigacchi. 『『Evameva kho tvaṃ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā』』ti.

Saraṇagamanaṃ

"那麼，王子啊，我將給你講一個比喻，因為通過比喻，某些聰明人能理解所說的意思。從前，王子啊，有一個國家發生了動亂。於是一個朋友對另一個朋友說：'來吧，朋友，我們去那個國家，也許能在那裡獲得一些財富。''好的，朋友'，那個朋友同意了。他們來到那個國家的一個村莊，在那裡看到大量被丟棄的麻布。看到后，一個朋友對另一個朋友說：'朋友，這裡有大量被丟棄的麻布。那麼，朋友，你捆一捆麻布，我也捆一捆麻布，我們兩個帶著麻布捆離開吧。''好的，朋友'，那個朋友同意后捆了一捆麻布，兩人帶著麻布捆來到另一個村莊。在那裡，他們看到大量被丟棄的麻線。看到后，一個朋友對另一個朋友說：'朋友，爲了我們想要麻布的目的，這裡有大量被丟棄的麻線。那麼，朋友，你丟掉麻布捆，我也丟掉麻布捆，我們兩個帶著麻線捆離開吧。''朋友，我這麻布捆是從遠處帶來的，而且捆得很結實。這對我足夠了，你自己決定吧。'於是那個朋友丟掉麻布捆，拿起了麻線捆。 "他們來到另一個村莊。在那裡，他們看到大量被丟棄的麻布。看到后，一個朋友對另一個朋友說：'朋友，爲了我們想要麻布或麻線的目的，這裡有大量被丟棄的麻布。那麼，朋友，你丟掉麻布捆，我也丟掉麻線捆，我們兩個帶著麻布捆離開吧。''朋友，我這麻布捆是從遠處帶來的，而且捆得很結實。這對我足夠了，你自己決定吧。'於是那個朋友丟掉麻線捆，拿起了麻布捆。 "他們來到另一個村莊。在那裡，他們看到大量被丟棄的亞麻，看到后...大量被丟棄的亞麻線，看到后...大量被丟棄的亞麻布，看到后...大量被丟棄的棉花，看到后...大量被丟棄的棉線，看到后...大量被丟棄的棉布，看到后...大量被丟棄的鐵，看到后...大量被丟棄的銅，看到后...大量被丟棄的錫，看到后...大量被丟棄的鉛，看到后...大量被丟棄的銀，看到后...大量被丟棄的黃金。看到后，一個朋友對另一個朋友說：'朋友，爲了我們想要麻布、麻線、麻布、亞麻、亞麻線、亞麻布、棉花、棉線、棉布、鐵、銅、錫、鉛或銀的目的，這裡有大量被丟棄的黃金。那麼，朋友，你丟掉麻布捆，我也丟掉銀捆，我們兩個帶著黃金捆離開吧。''朋友，我這麻布捆是從遠處帶來的，而且捆得很結實。這對我足夠了，你自己決定吧。'於是那個朋友丟掉銀捆，拿起了黃金捆。 "他們回到自己的村子。帶著麻布捆回來的那個朋友，他的父母不高興，妻子兒女不高興，朋友親戚也不高興，他也因此沒有獲得快樂和滿足。而帶著黃金捆回來的那個朋友，他的父母很高興，妻子兒女很高興，朋友親戚也很高興，他因此獲得了快樂和滿足。 "同樣地，王子啊，你看起來就像那個帶麻布捆的人。放棄這種邪惡的見解吧，王子；放棄這種邪惡的見解吧，王子。不要讓它長期給你帶來傷害和痛苦。" 皈依

『『Purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho. Api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṃ bhavantaṃ kassapaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bho kassapa, abhikkantaṃ, bho kassapa. Seyyathāpi, bho kassapa, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya 『cakkhumanto rūpāni dakkhantī』ti evamevaṃ bhotā kassapena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kassapa, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kassapo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.

『『Icchāmi cāhaṃ, bho kassapa, mahāyaññaṃ yajituṃ, anusāsatu maṃ bhavaṃ kassapo, yaṃ mamassa dīgharattaṃ hitāya sukhāyā』』ti.

Yaññakathā

『『Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni. Devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ [viruḷhiṃ (moggalāne)] vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā』』ti? 『『No hidaṃ [na evaṃ (syā. ka.)] bho kassapa』』. 『『Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho , rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

『『Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni. Devo ca kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā』』ti? 『『Evaṃ, bho kassapa』』. 『『Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro』』ti.

Uttaramāṇavavatthu

這是對應的簡體中文直譯: "正如之前我以比喻對尊者迦葉感到滿意和歡喜。而且我想聽這些多樣的問題解答,所以我認為應該與尊者迦葉辯論。太好了,迦葉先生,太好了,迦葉先生。迦葉先生,就像有人扶起倒下的東西,揭開遮蔽的東西,為迷路者指明道路,在黑暗中舉起油燈,讓有眼之人能看見形色。同樣地,尊者迦葉以種種方式闡明了法。迦葉先生,我歸依尊者喬達摩、法和比丘僧團。愿迦葉先生記住我從今天起終生歸依的優婆塞。迦葉先生,我想舉行大祭祀,愿迦葉先生指導我,使我長期獲得利益和快樂。" 祭祀的討論 "王子啊,如果在祭祀中殺牛、殺羊羔、殺雞豬,或者各種生物遭到殺害,而且接受祭品的人具有邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定,王子啊,這樣的祭祀不會有大果報、大利益、大光輝、大影響。王子啊,就像一個農夫帶著種子和犁進入森林,他在貧瘠的土地上、未清除樹樁和荊棘的地方播下破損的、腐爛的、被風吹日曬損壞的、不新鮮的、存放不當的種子。如果天不按時降下適量的雨水,那些種子能否生長、發芽、茂盛,農夫能否獲得豐碩的收成呢?""不能,迦葉先生。""同樣地,王子啊,如果在祭祀中殺牛、殺羊羔、殺雞豬,或者各種生物遭到殺害,而且接受祭品的人具有邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定,王子啊,這樣的祭祀不會有大果報、大利益、大光輝、大影響。王子啊,如果在祭祀中不殺牛、不殺羊羔、不殺雞豬,也不殺害各種生物,而且接受祭品的人具有正見、正思惟、正語、正業、正命、正精進、正念、正定,王子啊,這樣的祭祀會有大果報、大利益、大光輝、大影響。王子啊,就像一個農夫帶著種子和犁進入森林,他在肥沃的土地上、已清除樹樁和荊棘的地方播下完整的、新鮮的、未被風吹日曬損壞的、優質的、存放得當的種子。如果天按時降下適量的雨水,那些種子能否生長、發芽、茂盛,農夫能否獲得豐碩的收成呢?""能,迦葉先生。""同樣地,王子啊,如果在祭祀中不殺牛、不殺羊羔、不殺雞豬,也不殺害各種生物,而且接受祭品的人具有正見、正思惟、正語、正業、正命、正精進、正念、正定,王子啊,這樣的祭祀會有大果報、大利益、大光輝、大影響。" 優多羅學童的故事

Atha kho pāyāsi rājañño dānaṃ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ . Tasmiṃ kho pana dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, dhorakāni [thorakāni (sī. pī.), corakāni (syā.)] ca vatthāni guḷavālakāni [guḷagāḷakāni (ka.)]. Tasmiṃ kho pana dāne uttaro nāma māṇavo vāvaṭo [byāvaṭo (sī. pī.)] ahosi. So dānaṃ datvā evaṃ anuddisati – 『『imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi』』nti. Assosi kho pāyāsi rājañño – 『『uttaro kira māṇavo dānaṃ datvā evaṃ anuddisati – 『imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi』』』nti. Atha kho pāyāsi rājañño uttaraṃ māṇavaṃ āmantāpetvā etadavoca – 『『saccaṃ kira tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi – 『imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi』』』nti? 『『Evaṃ, bho』』. 『『Kissa pana tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi – 『imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmi』nti? Nanu mayaṃ, tāta uttara, puññatthikā dānasseva phalaṃ pāṭikaṅkhino』』ti? 『『Bhoto kho dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, yaṃ bhavaṃ pādāpi [pādāsi (ka.)] na iccheyya samphusituṃ [chupituṃ (pī. ka.)], kuto bhuñjituṃ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṃ pādāpi [acittikataṃ (ka.)] na iccheyya samphusituṃ, kuto paridahituṃ. Bhavaṃ kho panamhākaṃ piyo manāpo, kathaṃ mayaṃ manāpaṃ amanāpena saṃyojemā』』ti? 『『Tena hi tvaṃ, tāta uttara, yādisāhaṃ bhojanaṃ bhuñjāmi, tādisaṃ bhojanaṃ paṭṭhapehi. Yādisāni cāhaṃ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī』』ti. 『『Evaṃ, bho』』ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṃ bhojanaṃ pāyāsi rājañño bhuñjati, tādisaṃ bhojanaṃ paṭṭhapesi. Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.
Atha kho pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajji suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.

Pāyāsidevaputto

這是對應的簡體中文直譯: 然後,巴耶西王子開始佈施給沙門、婆羅門、貧窮人、流浪者、乞丐和求助者。在那次佈施中,提供的食物是這樣的:粗糙的米糠粥和酸粥,還有粗糙的衣服和毛毯。在那次佈施中,有一個名叫優多羅的學童在幫忙。他佈施后這樣發願:"愿我以此佈施在今生遇見巴耶西王子,而不是來世。"巴耶西王子聽說:"據說優多羅學童佈施后這樣發願:'愿我以此佈施在今生遇見巴耶西王子,而不是來世。'"於是巴耶西王子召來優多羅學童,對他說:"孩子優多羅,據說你佈施后這樣發願:'愿我以此佈施在今生遇見巴耶西王子,而不是來世。'這是真的嗎?""是的,先生。""孩子優多羅,你為什麼佈施后這樣發願:'愿我以此佈施在今生遇見巴耶西王子,而不是來世'?難道我們不是爲了功德,期待佈施的果報嗎?""在您的佈施中,提供的食物是這樣的:粗糙的米糠粥和酸粥,您連腳都不願意碰,更不用說吃了;還有粗糙的衣服和毛毯,您連腳都不願意碰,更不用說穿了。您對我們來說是親愛的、可愛的,我們怎麼能用不可愛的東西來聯繫可愛的人呢?""那麼,孩子優多羅,你就準備我所吃的那種食物吧。你也準備我所穿的那種衣服吧。""好的,先生。"優多羅學童答應了巴耶西王子,就準備了巴耶西王子所吃的那種食物,也準備了巴耶西王子所穿的那種衣服。然後,巴耶西王子不恭敬地佈施,不親手佈施,不尊重地佈施,像丟棄一樣佈施,身壞命終后,投生到四大王天,進入空蕩蕩的西利沙卡宮殿。而在他的佈施中幫忙的那個名叫優多羅的學童,他恭敬地佈施,親手佈施,尊重地佈施,不像丟棄一樣佈施,身壞命終后,投生到善趣、天界,進入三十三天。巴耶西天子

Tena kho pana samayena āyasmā gavampati abhikkhaṇaṃ suññaṃ serīsakaṃ vimānaṃ divāvihāraṃ gacchati. Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṃ gavampatiṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pāyāsiṃ devaputtaṃ āyasmā gavampati etadavoca – 『『kosi tvaṃ, āvuso』』ti? 『『Ahaṃ, bhante, pāyāsi rājañño』』ti. 『『Nanu tvaṃ, āvuso, evaṃdiṭṭhiko ahosi – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』』ti? 『『Saccāhaṃ, bhante, evaṃdiṭṭhiko ahosiṃ – 『itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』ti. Api cāhaṃ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito』』ti. 『『Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṃ upapanno』』ti? 『『Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. Ahaṃ pana, bhante, asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Tena hi, bhante gavampati, manussalokaṃ gantvā evamārocehi – 『sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyata』』』nti.

Atha kho āyasmā gavampati manussalokaṃ āgantvā evamārocesi – 『『sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyata』』nti.

Pāyāsisuttaṃ niṭṭhitaṃ dasamaṃ.

Mahāvaggo niṭṭhito.

Tassuddānaṃ –

Mahāpadāna nidānaṃ, nibbānañca sudassanaṃ;

Janavasabha govindaṃ, samayaṃ sakkapañhakaṃ;

Mahāsatipaṭṭhānañca, pāyāsi dasamaṃ bhave [satipaṭṭhānapāyāsi, mahāvaggassa saṅgaho (sī. pī.) satipaṭṭhānapāyāsi, mahāvaggoti vuccatīti (syā.)].

這是對應的簡體中文直譯: 那時,尊者牛主經常到空蕩蕩的西利沙卡宮殿中午休息。然後,巴耶西天子來到尊者牛主那裡,來到後向尊者牛主問候,然後站在一旁。尊者牛主對站在一旁的巴耶西天子說:"朋友,你是誰?""尊者,我是巴耶西王子。""朋友,你不是持有這樣的見解:'沒有來世,沒有化生的眾生,沒有善惡業的果報'嗎?""尊者,我確實曾持有這樣的見解:'沒有來世,沒有化生的眾生,沒有善惡業的果報'。但是我被尊者童壽迦葉從這種惡見中解脫出來了。""朋友,那個在你的佈施中幫忙的名叫優多羅的學童,他投生到哪裡了?""尊者,那個在我的佈施中幫忙的名叫優多羅的學童,他恭敬地佈施,親手佈施,尊重地佈施,不像丟棄一樣佈施,身壞命終后,投生到善趣、天界,進入三十三天。而我,尊者,不恭敬地佈施,不親手佈施,不尊重地佈施,像丟棄一樣佈施,身壞命終后,投生到四大王天,進入空蕩蕩的西利沙卡宮殿。因此,尊者牛主,請你到人間去宣告:'要恭敬地佈施,要親手佈施,要尊重地佈施,不要像丟棄一樣佈施。巴耶西王子不恭敬地佈施,不親手佈施,不尊重地佈施,像丟棄一樣佈施,身壞命終后,投生到四大王天,進入空蕩蕩的西利沙卡宮殿。而在他的佈施中幫忙的那個名叫優多羅的學童,他恭敬地佈施,親手佈施,尊重地佈施,不像丟棄一樣佈施,身壞命終后,投生到善趣、天界,進入三十三天。'" 然後尊者牛主來到人間,宣告說:"要恭敬地佈施,要親手佈施,要尊重地佈施,不要像丟棄一樣佈施。巴耶西王子不恭敬地佈施,不親手佈施,不尊重地佈施,像丟棄一樣佈施,身壞命終后,投生到四大王天,進入空蕩蕩的西利沙卡宮殿。而在他的佈施中幫忙的那個名叫優多羅的學童,他恭敬地佈施,親手佈施,尊重地佈施,不像丟棄一樣佈施,身壞命終后,投生到善趣、天界,進入三十三天。" 巴耶西經第十完。大品完。其摘要: 大本經、因緣、涅槃、善見、阇那婆沙婆、牧牛者、集會、帝釋所問、大念處、巴耶西為第十。

Mahāvaggapāḷi niṭṭhitā.

這是對應的簡體中文直譯: 大品聖典完。