namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


長部16經 第三頌 - 大般涅槃經 多譯本對讀


《大般涅槃經》多譯本對讀(分章及整部) Content of Mahāparinibbānasuttaṃ
第一頌 第二頌 第三頌 第四頌 第五頌 第六頌 整部《大般涅槃經》
在摩揭陀國 遊化至毘舍離 捨壽 世尊最後一餐 在拘尸那羅 大般涅槃  
In Māgadha The Journey to Vesali Relinquishing the Will to Live The Last Meal At Kusinara The Blessed One's Final Exhortation  

本頌(第三章:捨壽 Relinquishing the Will to Live)細目


本對讀包含下列數個版本,請自行勾選欲對讀之版本 (感恩 Siong-Ui Te 師兄 提供程式支援):

D16 Mahāparinibbānasuttaṃ CSCD paranum 166
巴利原典 (CSCD)[1]

Nimittobhāsakathā

  1. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘gaṇhāhi, ānanda, nisīdanaṃ, yena cāpālaṃ cetiyaṃ pāvālaṃ (cetiyaṃ (syā.) tenupasaṅkamissāma divā vihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
漢譯(莊春江 譯, 莊春江工作站)[2]

徵相與暗示的談說

  1. 那時,世尊在午前時穿好衣服後,取鉢與僧衣,為了托鉢[CFn123] 進入毘舍離。在毘舍離為了托鉢而行後,食畢,從施食處返回,召喚尊者阿難:

「阿難!請你拿坐墊布[CFn124] ,我們去價玻勒塔廟[CFn014] 作中午的休息」

「是的,大德!」尊者阿難回答世尊後,取坐墊布,緊隨在世尊之後。

那時,世尊去價玻勒塔廟。抵達後,在設置好的座位坐下。尊者阿難向世尊問訊後,也在一旁坐下。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 1. 在上午,世尊穿好衣服,拿著大衣和缽入毗舍離化食。在化食完畢,吃過食物後返回來,對阿難尊者說: “阿難,拿坐蓆。我要去遮巴羅廟午休。”

阿難尊者回答世尊: “大德,是的。” 之後拿起坐蓆,在後面跟隨世尊。

  1. 世尊前往遮巴羅廟,到了之後,坐在為他預備好的座位上。阿難尊者對世尊作禮,然後坐在一邊。
漢譯(巴宙 譯, 1971 CE)[4]

第 三 章

  1. 01 爾時世尊於清晨著衣持缽往毘舍離乞食。行乞歸來後,飯食已畢,彼告尊者阿難說:「阿難,攜取坐具,我將去洽巴拉神舍休息。」

「是,世尊。」尊者阿難回答說,即攜坐具隨從佛後。

02 於是薄伽梵走向洽巴拉神舍,坐於敷座上。尊者阿難亦就坐其側。

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[The Third Chapter for Recitation] [AFn080]

[17: Ānanda's Failure]

  1. Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, entered Vesālī for alms. After walking for alms in Vesālī, and returning from the alms-round after the meal, he addressed venerable Ānanda, (saying): “Take up the sitting mat, Ānanda, we will approach the Cāpāla shrine to dwell for the day.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, and taking the sitting mat, he followed along close behind the Gracious One.

Then the Gracious One approached the Cāpāla shrine, and after approaching, he sat down on the prepared seat, and also venerable Ānanda, after worshipping the Gracious One, sat down on one side.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]

Part Three: Relinquishing the Will to Live

The Blessed One's Prompting

  1. 1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he spoke to the Venerable Ananda, saying: "Take up a mat, Ananda, and let us spend the day at the Capala shrine."

"So be it, Lord." And the Venerable Ananda took up a mat and followed behind the Blessed One, step by step.

  1. And the Blessed One went to the Capala shrine and sat down on the seat prepared for him. And when the Venerable Ananda had seated himself at one side after he had respectfully saluted the Blessed One,
D16 Mahāparinibbānasuttaṃ CSCD paranum 167
巴利原典 (CSCD)[1]
  1. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ sattambakaṃ (pī.) cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno ākaṅkhamāno (?), ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti, yathā taṃ mārena pariyuṭṭhitacitto. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu , bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti, yathā taṃ mārena pariyuṭṭhitacitto. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.
漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 在一旁坐好後,世尊對尊者阿難這麼說:

「阿難!毘舍離是令人愉快的,屋跌那塔廟是令人愉快的,喬答摩葛塔廟是令人愉快的,七芒果樹塔廟是令人愉快的,多子塔廟是令人愉快的,沙愣達達塔廟是令人愉快的,價玻勒塔廟是令人愉快的。阿難!凡任何人已修習[CFn034] 、已多修習[CFn125] 四神足[CFn126] ,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間[CFn127] 。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。」

當尊者阿難被世尊作了這麼明顯的徵相、明顯的暗示時,他不能夠洞察,沒求世尊:

「大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。」因為他被魔纏心。

第二次,世尊……(中略)。

第三次,世尊召喚尊者阿難:

「阿難!毘舍離是令人愉快的,屋跌那塔廟是令人愉快的,喬答摩葛塔廟是令人愉快的,七芒果樹塔廟是令人愉快的,多子塔廟是令人愉快的,沙愣達達塔廟是令人愉快的,價玻勒塔廟是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。」

當尊者阿難被世尊作了這麼明顯的徵相、明顯的暗示時,他不能夠洞察,沒求世尊:

「大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。」因為他被魔纏心。

那時,世尊召喚尊者阿難:

「阿難!請你走吧!現在,你考量適當的時間[CFn019] 。」

「是的,大德!」尊者阿難回答世尊後,起座向世尊問訊,然後作右繞,接著坐在離〔世尊〕不遠處的某棵樹下。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 世尊對阿難尊者說: “阿難,毗舍離是一個怡人的地方,優提那廟、喬答摩廟、七芒果廟、多子廟、沙蘭達達廟、遮巴羅廟是怡人的地方。
  1. “阿難,如果一個人修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;他可隨自己的意欲,活上一劫[SFn09] 或一劫多些。阿難,如來修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;如來可隨自己的意欲,活上一劫或一劫多些。”
  2. 阿難尊者的內心就像受到魔羅遮蔽那樣,不能明白世尊明顯的用意、明顯的提示,因此沒有這樣請求世尊: “大德,為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。”
  3. 世尊第二次及第三次對阿難尊者說:

“阿難,毗舍離是一個怡人的地方,優提那廟、喬答摩廟、七芒果廟、多子廟、沙蘭達達廟、遮巴羅廟是怡人的地方。

“阿難,如果一個人修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;他可隨自己的意欲,活上一劫或一劫多些。阿難,如來修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;如來可隨自己的意欲,活上一劫或一劫多些。”

阿難尊者的內心就像受到魔羅遮蔽那樣,不能明白世尊明顯的用意、明顯的提示,因此沒有這樣請求世尊: “大德,為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。”

  1. 於是,世尊對阿難尊者說: “阿難,離去。如果你認為是時候的話,請便。”

阿難尊者回答世尊: “大德,是的。” 他起座,對世尊作禮,右繞世尊,然後去到附近一棵樹下坐下來。

漢譯(巴宙 譯, 1971 CE)[4]
  1. 坐已,薄伽梵告尊者阿難說:「阿難,毘舍離是一可喜悅之處。而烏但那神舍、喬達摩卡神舍、七杧菓神舍、多子神舍、沙然達達神舍、洽巴拉神舍等亦是可喜樂的。

03 「阿難,若有人修持、留住、擴展四神足的極頂,既精於此,可用之如車乘,以此為基礎,若欲,彼可住壽一劫,或其劫之某部份。而佛陀曾充份修持,擴展此四神足(其詳見上),彼若有意,可住壽一劫或其劫之某部份。」

04 尊者阿難對佛陀所給與之明顯提示未能瞭解,他未曾懇請世尊說:「世尊,請住壽一劫,慈尊為眾生之利益與快樂,及慈愍此世界,為人天之利益,快樂與幸福,請住壽一劫!」因其心為魔所矇蔽。

05 如是再三,薄伽梵告尊者阿難說(其詳見上)。但尊者阿難數次均為魔所矇蔽。

06 於是薄伽梵告尊者阿難說:「去,阿難,可宜知時。」

「是,世尊。」尊者阿難回答說。即從座起,向佛作禮,右遶而去,坐於一附近樹下。

※     ※

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. While sitting on one side the Gracious One said this to venerable Ānanda: “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons' shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.[AFn081] Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power,[AFn082] could, if he wanted, Ānanda, remain for the lifespan or for what is left of the lifespan.[AFn083] The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.”

But venerable Ānanda, despite such a gross hint being made by the Gracious One, such a gross suggestion being made, was unable to penetrate it, and did not beg the Gracious One, (saying): “May the Gracious One remain, reverend Sir, for the lifespan, may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men,” like one whose mind was possessed by Māra.

For a second time the Gracious One addressed venerable Ānanda, (saying): “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons' shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.”

But venerable Ānanda, despite such a gross hint being made by the Gracious One, such a gross suggestion being made, was unable to penetrate it, and did not beg the Gracious One, (saying): “May the Gracious One remain, reverend Sir, for the lifespan, may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men,” like one whose mind was possessed by Māra.

For a third time the Gracious One addressed venerable Ānanda, (saying): “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons' shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.”

But venerable Ānanda, despite such a gross hint being made by the Gracious One, such a gross suggestion being made, was unable to penetrate it, and did not beg the Gracious One, (saying): “May the Gracious One remain, reverend Sir, for the lifespan, may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men,” like one whose mind was possessed by Māra.

Then the Gracious One addressed venerable Ānanda, (saying): “Go, Ānanda, now is the time for whatever you are thinking.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, rising from his seat, worshipping and circumambulating the Gracious One, he sat down not far away at the root of a certain tree.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. the Lord said to him: "Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala."
  1. And the Blessed One said: "Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it.[VFn21] The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it."
  2. But the Venerable Ananda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara,[VFn22] he did not beseech the Blessed One: "May the Blessed One remain, O Lord!. May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"
  3. And when for a second and a third time the Blessed One repeated his words, the Venerable Ananda remained silent.
  4. Then the Blessed One said to the Venerable Ananda: "Go now, Ananda, and do as seems fit to you."

"Even so, O Lord." And the Venerable Ananda, rising from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his seat under a tree some distance away.

D16 Mahāparinibbānasuttaṃ CSCD paranum 168
巴利原典 (CSCD)[1]

Mārayācanakathā

  1. Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca – ‘‘parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānī uttāniṃ (ka.), uttāni (sī. pī.) karissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti . Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.

‘‘Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti . Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo , sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.

‘‘Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni , bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni , bhante, bhagavato.

‘‘Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.

‘‘Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi , yāva me idaṃ brahmacariyaṃ na iddhaṃ ceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’nti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhaṃ ceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’’ti .

Evaṃ vutte bhagavā māraṃ pāpimantaṃ etadavoca – ‘‘appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’’ti.

漢譯(莊春江 譯, 莊春江工作站)[2]

魔請求的談說

  1. 那時,魔波旬在尊者阿難離開不久,去見世尊。抵達後,向世尊問訊,接著在一旁站立,在一旁站好後,魔波旬[CFn128] 對世尊這麼說:

「大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的比丘弟子們成為聰明的、已被教導的、有自信的、〔已得離軛安穩[CFn129] 的、〕多聞的、持法的[CFn130] 、法隨法行[CFn131] 的、如法而行的[CFn132] 、隨法行的[CFn133] ,學習了自己阿闍梨[CFn134] 的〔教導〕後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導神變法[CFn135] 。』大德!現在,世尊的比丘弟子們是聰明的、已被教導的、有自信的、已得離軛安穩的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後教導神變法。

大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的比丘尼弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導神變法。』大德!現在,世尊的比丘尼弟子們是聰明的、已被教導的、有自信的、已得離軛安穩的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後教導神變法。

大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的優婆塞弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導神變法。』大德!現在,世尊的優婆塞弟子們是聰明的、已被教導的、有自信的、已得離軛安穩的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後教導神變法。

大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的優婆夷弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導神變法。』大德!現在,世尊的優婆夷弟子們是聰明的、已被教導的、有自信的、已得離軛安穩的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後教導神變法。

大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的這梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。』大德!現在,世尊的梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。

大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機。」

當這麼說時,世尊對魔波旬這麼說:

「波旬!請你不用操心,如來不久將般涅槃,三個月後如來將般涅槃。」

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 7. 阿難尊者離去不久,邪惡者魔羅去到世尊那裏,站在一邊,然後對世尊說: “大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。大德,這句話曾出自世尊的口: ‘邪惡者,在我的比丘弟子還沒有聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行時;在我的比丘弟子學了老師的教法後,未能向人講解、宣說、教導、建立、揭示、分析、清楚解釋時;在我的比丘弟子未能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義時;我不會入滅。’
  1. “大德,現在世尊的比丘弟子聰慧、成熟、自信、多聞、得安穩、持法、法隨法行、正向、依法而行了;現在世尊的比丘弟子學了老師的教法後,能向人講解、宣說、教導、建立、揭示、分析、清楚解釋了;現在世尊的比丘弟子能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義了。大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。

“大德,這句話曾出自世尊的口: ‘邪惡者,在我的比丘尼弟子……大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。   “大德,這句話曾出自世尊的口: ‘邪惡者,在我的優婆塞弟子……大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。

“大德,這句話曾出自世尊的口: ‘邪惡者,在我的優婆夷弟子還沒有聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行時;在我的優婆夷弟子學了老師的教法後,未能向人講解、宣說、教導、建立、揭示、分析、清楚解釋時;在我的優婆夷弟子未能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義時;我不會入滅。’ 大德,現在世尊的優婆夷弟子聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行了;現在世尊的優婆夷弟子學了老師的教法後,能向人講解、宣說、教導、建立、揭示、分析、清楚解釋了;現在世尊的優婆夷弟子能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義了。大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。

“大德,這句話曾出自世尊的口: ‘邪惡者,在我的梵行沒有流行,沒有興盛,沒有廣泛流傳,沒有遍及眾人時;在我的梵行沒有人宣說時[SFn10] ;我不會入滅。’ 大德,現在世尊的梵行流行、興盛、廣泛流傳、遍及眾人了;現在世尊的梵行有人宣說了。大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。”

  1. 邪惡者魔羅說了這番話後,世尊對他說: “邪惡者,你不用操心。如來將在不久之後入滅。三個月之後,如來便會入滅。”
漢譯(巴宙 譯, 1971 CE)[4]
  1. 07 爾時惡魔於尊者阿難去後不久,即來至佛所,立於其側,白佛言:「世尊,薄伽梵現在應入涅槃。慈尊,現在正是如來入涅槃之時,請速入涅槃,甚至根據前薄伽梵所說:『惡魔,若我之比丘、比丘尼、優婆塞優婆夷,尚未成為正聞、聰慧、善攝、多聞、熟記聖典、精嫻教義、奉持戒律;既精於法,乃能教導、宣演、建立、開啟、詳釋、明辨,能以正法掃蕩,降伏異論,及廣宣妙法--之弟子時,我將不入涅槃。』

08 世尊,現在諸比丘、比丘尼、優婆塞、優婆夷皆已成為正聞、聰慧、善攝……(其詳見上)之弟子。世尊,薄伽梵現在應入涅槃。慈尊,現在正是如來入涅槃之時,請速入涅槃!甚至依照薄伽梵所說:『惡魔,若我之清淨教不成功、興盛、廣布、普遍及遍傳於人間時,我將不入涅槃。』世尊,現在你之清淨教已成功、興盛、廣布、普遍、及遍傳於人間。世尊,薄伽梵現在應入涅槃。慈尊,現在正是如來入涅槃之時,請速入涅槃!」

09 他既作此語,薄伽梵告惡魔說:「惡魔,你且自喜。佛之圓寂已近。此後三月如來即將入涅槃。」

※     ※

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[18: The Relinquishment of the Life Process]

  1. Then the Wicked Māra, not long after venerable Ānanda had gone, approached the Gracious One, and after approaching, he stood on one side. While standing on one side the Wicked Māra said this to the Gracious One:

“May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation. For these words, reverend Sir, were spoken by the Gracious One:

‘I will not attain Final Emancipation, Wicked One, for as long as my monks are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.’[AFn084]

But at present, reverend Sir, the Gracious One's monks are (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation.

For these words, reverend Sir, were spoken by the Gracious One:

‘I will not attain Final Emancipation, Wicked One, for as long as my nuns are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One's nuns are (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation.

For these words, reverend Sir, were spoken by the Gracious One: ‘I will not attain Final Emancipation, Wicked One, for as long as my laymen are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One's laymen are (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation.

For these words, reverend Sir, were spoken by the Gracious One:

‘I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One's laywomen are (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation.

For these words, reverend Sir, were spoken by the Gracious One:

‘I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.’

But at present, reverend Sir, the Gracious One's spiritual life is successful and prosperous, well spread-out, possessed by many, become great, it is well-explained amongst Divinities and men. May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation.”

When that was said the Gracious One said this to the Wicked Māra: “You should have little concern, Wicked One, in no long time the Realised One will be Finally Emancipated, after three months have passed from now, the Realised One will attain Final Emancipation.”

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]

Mara's Appeal

  1. 7. And when the Venerable Ananda had gone away, Mara, the Evil One, approached the Blessed One. And standing at one side he spoke to the Blessed One, saying: "Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.

"For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'[VFn23]

  1. "And now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have become the Blessed One's disciples in just this way. So, O Lord, let the Blessed One come to his final passing away! The time has come for the Parinibbana of the Lord.

"For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.' And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord."

The Blessed One Relinquishes His Will to Live

  1. When this was said, the Blessed One spoke to Mara, the Evil One, saying: "Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away."
D16 Mahāparinibbānasuttaṃ CSCD paranum 169
巴利原典 (CSCD)[1]

Āyusaṅkhāraossajjanaṃ

  1. Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso lomahaṃso (syā.), devadundubhiyo devadudrabhiyo (ka.) ca phaliṃsu . Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.
漢譯(莊春江 譯, 莊春江工作站)[2]

壽行的捨棄

  1. 那時,世尊在價玻勒塔廟正念、正知地捨棄壽行[CFn136] 。而當世尊捨棄壽行時,發生大地震,令人恐懼、身毛豎立[CFn137] ,並且天鼓破裂[CFn138]

那時,世尊知道這個義理後,那時候自說優陀那:

「權衡不可比的與生成[CFn139] ,牟尼捨棄有行[CFn140]
自身內喜樂、入定,破壞自己的存在如〔破壞〕鎧甲[CFn141] 。」
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 10. 世尊在遮巴羅廟有念、有覺知地捨棄了壽行。當世尊捨棄壽行時,大地發生了使人恐懼、使人驚慌的震動,天上響起了震耳的雷聲,於是他有感而發,說出感興偈:
“可量不可量[SFn11]
牟尼捨生死;
內有喜與定,
破有行鎧甲。”
漢譯(巴宙 譯, 1971 CE)[4]
  1. 10 爾時薄伽梵於洽巴拉神舍謹然住念捨壽。佛既捨壽,有大地震,殊可驚怖及天雷響震。佛見此事已,既說偈曰:
 生命之源無量或微小。
 牟尼今捨其壽數。
 以內心靜樂,
 打破其如甲冑之生命之源。

※     ※

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. Then at the Cāpāla shrine the Gracious One, mindfully, with full awareness, relinquished the life-process. With the relinquishment of the life-process by the Gracious One there was a great earthquake, and a fearful, horrifying crash of the Divinities’ (thunder) drum. Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:
“Measurable and immeasurable continuity,
And the continuation-process the Sage relinquished.
Content in himself, and concentrated,
He broke continuity of self like a coat of mail.”
英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 10. And at the Capala shrine the Blessed One thus mindfully and clearly comprehending renounced his will to live on. And upon the Lord's renouncing his will to live on, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. And the Blessed One beheld it with understanding, and made this solemn utterance:
What causes life, unbounded or confined[VFn24]
His process of becoming[VFn25] — this the Sage
Renounces. With inward calm and joy he breaks,
As though a coat of mail, his own life's cause.[VFn26]
D16 Mahāparinibbānasuttaṃ CSCD paranum 170
巴利原典 (CSCD)[1]

Mahābhūmicālahetu

  1. Atha kho āyasmato ānandassa etadahosi – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho, mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā’’ti?

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, mahā vatāyaṃ, bhante, bhūmicālo; sumahā vatāyaṃ , bhante, bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho, bhante , hetu ko paccayo mahato bhūmicālassa pātubhāvāyā’’ti?

漢譯(莊春江 譯, 莊春江工作站)[2]

大地震的原因

  1. 那時,尊者阿難這麼想:

「實在不可思議啊,先生!實在未曾有[CFn142] 啊,先生!這地震確實很大,這地震確實非常大,令人恐懼、身毛豎立,並且天鼓破裂。大地震出現是什麼因、什麼緣呢?」

那時,尊者阿難去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:

「實在不可思議啊,大德!實在未曾有啊,大德!大德!這地震確實很大,大德!這地震確實非常大,令人恐懼、身毛豎立,並且天鼓破裂。大德!大地震出現是什麼因、什麼緣呢?」

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 11. 這時候,阿難尊者心想: “真稀奇!從沒有發生過!這個大地發生極大的震動,發生使人恐懼、使人驚慌的震動,天上響起了震耳的雷聲!是什麼原因和條件使大地出現震動呢?”
  1. 於是阿難尊者去到世尊那裏,對世尊作禮,坐在一邊,然後對世尊說: “大德,真稀奇!大德,從沒有發生過!這個大地發生極大的震動,發生使人恐懼、使人驚慌的震動,天上響起了震耳的雷聲!大德,是什麼原因和條件使大地出現震動呢?”
漢譯(巴宙 譯, 1971 CE)[4]
  1. 11 爾時尊者阿難自念:「此誠奇妙不可思議。此大地震殊可驚怖及天雷響震,此地震出現之遠近因緣究何所在?」

12 於是尊者阿難走向佛前向佛作禮,就座其側以後,白佛言:「世尊,此誠奇妙不可思議,此大地震殊可驚怖及天雷響震。世尊,此地震出現之遠近因緣究何所在?」

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[19: Eight Reasons for Earthquakes]

  1. Then it occured to venerable Ānanda: “Surely it is wonderful, surely it is marvellous, this great earthquake, this very great earthquake, and (this) awful, hair-raising, crash of the Divinities' (thunder) drum. What was the reason, what was the cause, for the occurrence of this great earthquake?”

Then venerable Ānanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down at one side. Sitting on one side venerable Ānanda said this to the Gracious One: “Surely it is wonderful, reverend Sir, surely it is marvellous, reverend Sir, this great earthquake, this very great earthquake, and (this) awful, hair-raising, crash of the Divinities' (thunder) drum. What was the reason, reverend Sir, what was the cause, for the occurrence of this great earthquake?”

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 11. Then it came to the mind of the Venerable Ananda: "Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is, how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"

Eight Causes of Earthquakes

  1. And the Venerable Ananda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he spoke to the Blessed One, saying: "Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"
D16 Mahāparinibbānasuttaṃ CSCD paranum 171
巴利原典 (CSCD)[1]
  1. ‘‘Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

‘‘Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.

‘‘Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.

‘‘Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.

‘‘Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.

‘‘Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.

‘‘Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.

‘‘Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’’ti.

漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 「阿難!大地震出現有這八因、八緣,哪八個呢?

阿難!這大地住立在水上,水住立在風上,風住立於空中。阿難!有時,大風吹起,當大風吹時,它們使水搖動,當水被搖動時,使地搖動,這是大地震出現的第一個因、第一個緣。

再者,阿難!有具神通[CFn143] 、得心自在的沙門、婆羅門,或大神通力[CFn004] 、大威力的天神,他已修習小地想[CFn144] 與無量水想,他使這地搖動、震動、動搖、大震動,這是大地震出現的第二個因、第二個緣。

再者,阿難!當菩薩從兜率天死去後,正念、正知地入母胎時,使這地搖動、震動、動搖、大震動,這是大地震出現的第三個因、第三個緣。

再者,阿難!當菩薩正念、正知地出母胎時,使這地搖動、震動、動搖、大震動,這是大地震出現的第四個因、第四個緣。

再者,阿難!當如來現正覺[CFn064] 無上遍正覺時,使這地搖動、震動、動搖、大震動,這是大地震出現的第五個因、第五個緣。

再者,阿難!當無上法輪已被如來轉動時,使這地搖動、震動、動搖、大震動,這是大地震出現的第六個因、第六個緣。

再者,阿難!當如來捨棄壽行時,使這地搖動、震動、動搖、大震動,這是大地震出現的第七個因、第七個緣。

再者,阿難!當如來般涅槃於無餘涅槃界時,使這地搖動、震動、動搖、大震動,這是大地震出現的第八個因、第八個緣。

阿難!這是大地震出現的八因、八緣。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 13. “阿難,有八種原因和條件使大地出現震動。哪八種呢?阿難,大地在水之上,水在風之上,風在空之上。有時候,當大風在吹動時,水便受到翻動;當水翻動時,大地便會震動。這就是使大地出現震動的第一種原因和條件。
  1. “阿難,其次,如果大神力的沙門、婆羅門,或大勢力的天神修習很少的水想而修習無量的地想,這個大地便會發生各種震動。這就是使大地出現震動的第二種原因和條件。
  2. “阿難,其次,當菩薩從兜率天下生,有念有覺知地進入母胎時,這個大地便會發生各種震動。這就是使大地出現震動的第三種原因和條件。
  3. “阿難,其次,當菩薩有念有覺知地從母胎出生時,這個大地便會發生各種震動。這就是使大地出現震動的第四種原因和條件。
  4. “阿難,其次,當如來覺悟無上正等正覺時,這個大地便會發生各種震動。這就是使大地出現震動的第五種原因和條件。
  5. “阿難,其次,當如來轉無上法輪時,這個大地便會發生各種震動。這就是使大地出現震動的第六種原因和條件。
  6. “阿難,其次,當如來有念、有覺知地捨棄壽行時,這個大地便會發生各種震動。這就是使大地出現震動的第七種原因和條件。
  7. “阿難,其次,當如來進入無餘湼槃界時,這個大地便會發生各種震動。這就是使大地出現震動的第八種原因和條件。阿難,這些就是使大地出現震動的八種原因和條件了。
漢譯(巴宙 譯, 1971 CE)[4]
  1. 13 「阿難,大地震之出現有八種因緣,何者為八?阿難,此大地止於水上,水止於風,風止於空。阿難,有時空中起大風,起大風則水動,水動則地動。此為大地震出現之第一因緣。

14 「復次,阿難,有時具大智慧力之沙門或婆羅門作攝心想;或有大威神之神祗--當彼等觀水想多,觀地想少,地即大震動。此為大地震出現之第二因緣。

15 「復次,阿難,當菩薩謹然住念離兜率天而入於母胎時,地即大震動。此為大地震出現之第三因緣。

16 「復次,阿難,當菩薩謹然住念出母胎時,地即大震動,此為大地震出現之第四因緣。

17 「復次,阿難,當如來證無上正等覺時,地即大震動。此為大地震出現之第五因緣。

18 「復次,阿難,當如來轉無上法輪時,地即大震動。此即大地震出現之第六因緣。

19 「復次,阿難,當如來謹然住念捨壽時,地即大震動。此為大地震出現之第七因緣。

20 「復次,阿難,當如來於無餘涅槃界證取涅槃時,地即大震動。此為大地震出現之第八因緣。阿難,此為大地震出現之八種因緣。」

※     ※

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. “There are these eight reasons, eight causes, Ānanda, for the occurrence of a great earthquake.

Which eight?

1) This great Earth, Ānanda, stands in the water, the water stands in the atmosphere, the atmosphere stands in space.[AFn085] There comes a time, Ānanda, when great winds blow, with the great winds blowing, the waters move, the waters having moved, the Earth moves. This is the first reason, the first cause for the occurrence of a great earthquake.

2) Furthermore, Ānanda, when an ascetic or a brahmin or a Divinity, one of great power, one of great majesty, has, through spiritual power, attained (complete) mastery of the mind, and has then developed even a trifling perception of the Earth, or an unlimited perception of water, this Earth moves, wavers, flutters, and shakes. This is the second reason, the second cause for the occurrence of a great earthquake.

3) Furthermore, Ānanda, when the Buddha-to-be falls away from the Tusita hosts,[AFn086] and mindfully, with full awareness, enters his mother's womb, this Earth moves, wavers, flutters, and shakes. This is the third reason, the third cause for the occurrence of a great earthquake.

4) Furthermore, Ānanda, when the Buddha-to-be mindfully, with full awareness, exits his mother's womb, this Earth moves, wavers, flutters, and shakes. This is the fourth reason, the fourth cause for the occurrence of a great earthquake.

5) Furthermore, Ānanda, when the Realised One perfectly awakens to the unsurpassed and Perfect Awakening, this Earth moves, wavers, flutters, and shakes. This is the fifth reason, the fifth cause for the occurrence of a great earthquake.

6) Furthermore, Ānanda, when the Realised One sets the unsurpassed wheel of the Teaching rolling, this Earth moves, wavers, flutters, and shakes. This is the sixth reason, the sixth cause for the occurrence of a great earthquake.

7) Furthermore, Ānanda, when the Realised One mindfully, with full awareness gives up the life-process, this Earth moves, wavers,

8) Furthermore, Ānanda, when the Realised One is Finally Emancipated in the Emancipation-element which has no basis for attachment remaining, this Earth moves, wavers, flutters, and shakes. This is the eighth reason, the eighth cause for the occurrence of a great earthquake. These are the eight reasons, the eight causes, Ānanda, for the occurrence of a great earthquake.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 13. Then the Blessed One said: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?
  1. "This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first reason, the first cause for the arising of mighty earthquakes.
  2. "Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This is the second reason, the second cause for the arising of mighty earthquakes.

16-21. "Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother's womb, mindfully and clearly comprehending; and when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending; and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathagata sets rolling the excellent Wheel of the Dhamma; when the Tathagata renounces his will to live on; and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains — then, too, Ananda, this great earth trembles, quivers, and shakes.

"These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise.[VFn27]

D16 Mahāparinibbānasuttaṃ CSCD paranum 172
巴利原典 (CSCD)[1]

Aṭṭha parisā

  1. ‘‘Aṭṭha kho imā, ānanda, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā cātummahārājikaparisā (sī. syā. kaṃ. pī.), tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, ānanda , anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā . Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Imā kho, ānanda, aṭṭha parisā.
漢譯(莊春江 譯, 莊春江工作站)[2]

八眾

  1. 阿難!有這八眾,哪八個呢?剎帝利眾、婆羅門眾、屋主眾、沙門眾、四大王天眾、三十三天眾、魔眾、梵天眾。

又,阿難!我自證[CFn145] 去見過好幾百名剎帝利眾,在那裡,他們以前曾與我共坐、閒聊、進入交談,在那裡,他們的外貌是怎樣,我的外貌就像〔他們〕那樣,他們的聲音是怎樣,我的聲音就像〔他們〕那樣,我以法說開示、勸導、鼓勵,使之歡喜[CFn073] ,但,當講說時,他不知道我〔而想〕:『這位講說者是誰?天或人呢?』我以法說開示、勸導、鼓勵,使之歡喜後,我消失了。當消失時,他不知道我〔而想〕:『這消失者是誰?天或人呢?』

又,阿難!我自證去見過好幾百名婆羅門眾,……(中略)屋主眾……沙門眾……四大王天眾……三十三天眾……魔眾……梵天眾,在那裡,他們以前曾與我共坐、閒聊、進入交談,在那裡,他們的外貌是怎樣,我的外貌就像〔他們〕那樣,他們的聲音是怎樣,我的聲音就像〔他們〕那樣,我以法說開示、勸導、鼓勵,使之歡喜,但,當講說時,他不知道我〔而想〕:『這位講說者是誰?天或人呢?』我以法說開示、勸導、鼓勵,使之歡喜後,我消失了。當消失時,他不知道我〔而想〕:『這消失者是誰?天或人呢?』

阿難!這些是八眾。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 21. “阿難,有八種大眾。八種大眾是什麼呢?是剎帝利眾、婆羅門眾、居士眾、沙門眾、四王天眾、三十三天眾、魔羅眾、梵天眾。
  1. “阿難,我記得曾經走進數以百計的剎帝利眾中去,和他們一起坐,一起交談,一起說話;我化作他們的外觀,依隨他們的語言來為他們說法,對他們開示,對他們教導,使他們景仰,使他們歡喜。他們不知道說話的是誰,他們說: ‘說話的是天還是人呢?’ 我為他們說法,對他們開示,對他們教導,使他們景仰,使他們歡喜,然後隱沒。他們不知道隱沒的是誰,他們說: ‘隱沒的是天還是人呢?’
  2. “阿難,我記得曾經走進數以百計的婆羅門眾……居士眾……沙門眾……四王天眾……三十三天眾……魔羅眾……梵天眾中去,和他們一起坐,一起交談,一起說話;我化作他們的外觀,依隨他們的語言來為他們說法,對他們開示,對他們教導,使他們景仰,使他們歡喜。他們不知道說話的是誰,他們說: ‘說話的是天還是人呢?’ 我為他們說法,對他們開示,對他們教導,使他們景仰,使他們歡喜,然後隱沒。他們不知道隱沒的是誰,他們說: ‘隱沒的是天還是人呢?’ 阿難,這些就是八種大眾了。
漢譯(巴宙 譯, 1971 CE)[4]
  1. 21 「阿難,有八種眾。何者為八?即:剎帝利眾、婆羅門眾、居士眾、沙門眾、四天王眾、忉利天眾、魔眾及梵天眾。

22 「阿難,我憶念往昔曾參加一約數百人之剎帝利眾。於我未就座、或言說、或交談以前,我使我自己與其顏色相同、與其聲音相同,以法要示教利喜之。當我宣說時,彼等不識我,自問說:『宣說者為誰?是神是人?』以法要示教利喜之後,我即隱身不見。彼等亦不知我何時隱去,自問說:『隱去者為誰?是神是人?』

23 「阿難,我憶念往昔曾參加一約數百人之婆羅門眾、居士眾、沙門眾、四天王眾、忉利天眾、魔眾及梵天眾。於我未就座、或言說、或交談以前,我使我自己與其顏色相同,與其聲音相同,以法要示教利喜之。當我宣說時,彼等不識我,自問說:『宣說者為誰?是神是人?』以法要示教利喜之後,我即隱身不見。彼等亦不知我何時隱去,自問說:『隱去者為誰?是神是人?』阿難,此為八種眾。」

※     ※

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[20: The Eight Assemblies]

  1. There are, Ānanda, eight assemblies.

Which eight?

The assembly of Nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Tāvatiṁsa (Divinities), the assembly of Māra, the assembly of the Brahmā Divinities.[AFn087]

1) I know, Ānanda, after approaching countless hundreds of assemblies of Nobles, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become,[AFn088] whatever their voice was, my voice would become,[AFn089] and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me (and would ask): ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me (and would ask): ‘Who is this who disappeared, a Divinity or a man?’

2) I know, Ānanda, that after approaching countless hundreds of assemblies of brahmins, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me (and would ask): ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me (and would ask): ‘Who is this who disappeared, a Divinity or a man?’

3) I know, Ānanda, that after approaching countless hundreds of assemblies of householders, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me (and would ask): ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me (and would ask): ‘Who is this who disappeared, a Divinity or a man?’

4) I know, Ānanda, that after approaching countless hundreds of assemblies of ascetics, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me (and would ask): ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me (and would ask): ‘Who is this who disappeared, a Divinity or a man?’

5) I know, Ānanda, that after approaching countless hundreds of assemblies of the Four Great Kings, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me (and would ask): ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me (and would ask): ‘Who is this who disappeared, a Divinity or a man?’

6) I know, Ānanda, that after approaching countless hundreds of assemblies of the Tāvatiṁsa (Divinities), that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me (and would ask): ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me (and would ask): ‘Who is this who disappeared, a Divinity or a man?’

7) I know, Ānanda, that after approaching countless hundreds of assemblies of Māra, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me (and would ask): ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me (and would ask): ‘Who is this who disappeared, a Divinity or a man?’

8) I know, Ānanda, that after approaching countless hundreds of assemblies of the Brahmā Divinities, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me (and would ask): ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me (and would ask): ‘Who is this who disappeared, a Divinity or a man?’

These, Ānanda, are the eight assemblies.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]

Eight Assemblies

  1. 22. "Now there are eight kinds of assemblies, Ananda, that is to say, assemblies of nobles, brahmans, householders, ascetics, of the Four Great Kings, of the Thirty-three gods, of Maras, and of Brahmas.
  1. "And I recall, Ananda, how I have attended each of these eight kinds of assemblies, amounting to hundreds.[VFn28] And before seating myself and starting the conversation or the discussion, I made my appearance resemble theirs, my voice resemble theirs. And so I taught them the Dhamma, and roused, edified, and gladdened them. Yet while I was speaking to them thus, they did not know me, and they would enquire of one another, asking: 'Who is he that speaks to us? Is it a man or a god?'

"Then having taught them the Dhamma, and roused, edified, and gladdened them, I would straightaway vanish. And when I had vanished, too, they did not know me, and they would enquire of one another, asking: 'Who is he that has vanished? Is it a man or a god?'

"And such, Ananda, are the eight kinds of assemblies.

D16 Mahāparinibbānasuttaṃ CSCD paranum 173
巴利原典 (CSCD)[1]

Aṭṭha abhibhāyatanāni

  1. ‘‘Aṭṭha kho imāni, ānanda, abhibhāyatanāni. Katamāni aṭṭha ? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ . Imāni kho, ānanda, aṭṭha abhibhāyatanāni.

漢譯(莊春江 譯, 莊春江工作站)[2]

八勝處

  1. 阿難!有這八勝處[CFn146] ,哪八個呢?

某位內有色想者見少的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第一個勝處。

某位內有色想者見無量的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第二個勝處。

某位內無色想者見少的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第三個勝處。

某位內無色想者見無量的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第四個勝處。

某位內無色想者見青的、青色、青色外觀的、青色光澤的外色,猶如青的、青色、青色外觀的、青色光澤的亞麻花;猶如青的、青色、青色外觀的、青色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見青的、青色、青色外觀的、青色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第五個勝處。

某位內無色想者見黃的、黃色、黃色外觀的、黃色光澤的外色,猶如黃的、黃色、黃色外觀的、黃色光澤的黃花樹花;猶如黃的、黃色、黃色外觀的、黃色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見黃的、黃色、黃色外觀的、黃色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第六個勝處。

某位內無色想者見赤的、赤色、赤色外觀的、赤色光澤的外色,猶如赤的、赤色、赤色外觀的、赤色光澤的朱槿花;猶如赤的、赤色、赤色外觀的、赤色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見赤的、赤色、赤色外觀的、赤色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第七個勝處。

某位內無色想者見白的、白色、白色外觀的、白色光澤的外色,猶如白的、白色、白色外觀的、白色光澤的太白星;猶如白的、白色、白色外觀的、白色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見白的、白色、白色外觀的、白色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第八個勝處。阿難!這些是八勝處。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 24. “阿難,有八勝處。八勝處是什麼呢?
  1. “一個內有色想的人,少觀看外色的美相和醜相。他這樣想: ‘我制勝色想之後,對此有知、有見。’ 這是第一勝處。
  2. “一個內有色想的人,多觀看外色的美相和醜相。他這樣想: ‘我制勝色想之後,對此有知、有見。’ 這是第二勝處。
  3. “一個內沒有色想的人,少觀看外色的美相和醜相。他這樣想: ‘我制勝色想之後,對此有知、有見。’ 這是第三勝處。
  4. “一個內沒有色想的人,多觀看外色的美相和醜相。他這樣想: ‘我制勝色想之後,對此有知、有見。’ 這是第四勝處。
  5. “一個內沒有色想的人,觀看藍色的外色:藍色、藍色外相、藍色光澤。有如觀看亞麻花那樣,藍色、藍色外相、藍色光澤;或有如觀看藍色的波羅奈布料那樣,底和面都很幼滑,藍色、藍色外相、藍色光澤。他這樣想: ‘我制勝色想之後,對此有知、有見。’ 這是第五勝處。
  6. “一個內沒有色想的人,觀看黃色的外色:黃色、黃色外相、黃色光澤。有如觀看迦尼迦羅花那樣,黃色、黃色外相、黃色光澤;或有如觀看黃色的波羅奈布料那樣,底和面都很幼滑,黃色、黃色外相、黃色光澤。他這樣想: ‘我制勝色想之後,對此有知、有見。’ 這是第六勝處。
  7. “一個內沒有色想的人,觀看紅色的外色:紅色、紅色外相、紅色光澤。有如觀看木槿花那樣,紅色、紅色外相、紅色光澤;或有如觀看紅色的波羅奈布料那樣,底和面都很幼滑,紅色、紅色外相、紅色光澤。他這樣想: ‘我制勝色想之後,對此有知、有見。’ 這是第七勝處。
  8. “一個內沒有色想的人,觀看白色的外色:白色、白色外相、白色光澤。有如觀看草藥星[SFn12] 那樣,白色、白色外相、白色光澤;或有如觀看白色的波羅奈布料那樣,底和面都很幼滑,白色、白色外相、白色光澤。他這樣想: ‘我制勝色想之後,對此有知、有見。’

這是第八勝處。阿難,這些就是八勝處了。

漢譯(巴宙 譯, 1971 CE)[4]
  1. 24 「阿難,有八勝處。何者為八?

25 「阿難,若人有主觀色想視外間有限或苦或樂之諸相,既專精於此,遂有『我知我見』之念。此為第一勝處。

26 「若人以主觀色想視外間無窮或苦或樂之諸相,既專精於此,遂有『我知我見』之念。此為第二勝處。

27 「若人無主觀色想視外間有限或苦或樂之諸相,既專精於此,遂有『我知我見』之念。此為第三勝處。

28 「若人以無主觀色想視外間無窮或苦或樂之諸相,既專精於此,遂有『我知我見』之念。此為第四勝處。

29 「若人以無主觀色想視外間諸相是青色、青相、青映影。正如烏馬花是青色、青相、青映影。又如波羅奈所產細布,表裹精緻是青色、青相、青映影。若如此以無主觀色想視外間諸相是青色、青相、青映影,既專精於此,遂有『我知我見』之念。此為第五勝處。

30 「若人以無主觀色想視外間諸相是黃色、黃相、黃映影。正如堪尼卡羅花是黃色、黃相、黃映影。又如波羅奈所產細布,表裹精緻是黃色、黃相、黃映影,既專精於此,遂有『我知我見』之念。此為第六勝處。

31 「若人以無主觀色想視外間諸相是紅色、紅相、紅映影。正如班都幾瓦卡是紅色、紅相、紅映影,又如波羅奈所產細布,表裹精緻是紅色、紅相、紅映影,既專精於此,遂有『我知我見』之念。此為第七勝處。

32 「若人以無主觀色想視外間諸相是白色、白相、白映影。正如俄沙底星是白色、白相、白映影。又如波羅奈所產細布,表裹精緻是白色、白相、白映影。若人如此以無主觀色想視外間諸相是白色、白相、白映影,既專精於此,遂有『我知我見』之念。此為第八勝處。阿難,此為八勝處。」

※     ※

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[21: The Eight Means of (Mind) mastery]

  1. There are, Ānanda, eight means of (mind) mastery.[AFn090]

Which eight?

1) Perceiving forms internally, someone sees forms externally, limited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the first means of (mind) mastery.[AFn091]

2) Perceiving forms internally, someone sees forms externally, unlimited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the second means of (mind) mastery.

3) Without perceiving forms internally,[AFn092] someone sees forms externally, limited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the third means of (mind) mastery.

4) Without perceiving forms internally, someone sees forms externally, unlimited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the fourth means of (mind) mastery.

5) Without perceiving forms internally, someone sees forms externally,[AFn093] blue, blue-coloured, of blue appearance, shiny blue, just as the flower called Ummā is blue, blue-coloured, of blue appearance, shiny blue, or just as there is Banaras cloth smoothed on both sides that is blue, blue-coloured, of blue appearance, shiny blue, so, without perceiving forms internally, someone sees forms externally, blue, blue-coloured, of blue appearance, shiny blue, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the fifth means of (mind) mastery.

6) Without perceiving forms internally, someone sees forms externally, yellow, yellow-coloured, of yellow appearance, shiny yellow, just as the flower called Kaṇikāra is yellow, yellow-coloured, of yellow appearance, shiny yellow, or just as there is Banaras cloth smoothed on both sides that is yellow, yellow-coloured, of yellow appearance, shiny yellow, so, without perceiving forms internally, someone sees forms externally, yellow, yellow colour, of yellow appearance, shiny yellow, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the sixth means of (mind) mastery.

7) Without perceiving forms internally, someone sees forms externally, red, red-coloured, of red appearance, shiny red, just as the flower called Bandhujīvaka is red, red-coloured, of red appearance, shiny red, or just as there is Banaras cloth smoothed on both sides that is red, red-coloured, of red appearance, shiny red, so, without perceiving forms internally, someone sees forms externally, red, red-coloured, of red appearance, shiny red, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the seventh means of (mind) mastery.

8) Without perceiving forms internally, someone sees forms externally, white, white-coloured, of white appearance, shiny white, just as the Osadhī star, is white, white-coloured, of white appearance, shiny white, or just as there is Banaras cloth smoothed on both sides that is white, white-coloured, of white appearance, shiny white, so, without perceiving forms internally, someone sees forms externally, white, white-coloured, of white appearance, shiny white, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the eighth means of (mind) mastery.

These, Ānanda, are the eight means of (mind) mastery.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]

Eight Fields of Mastery

  1. 24. "Now there are eight fields of mastery,[VFn29] Ananda.

What are those eight?

  1. "When one, perceiving forms subjectively,[VFn30] sees small forms, beautiful or ugly, external to himself,[VFn31] and mastering them, is aware that he perceives and knows them as they are — this is the first field of mastery.
  2. "When one, perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the second field of mastery.
  3. "When one, not perceiving forms subjectively,[VFn32] sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the third field of mastery.
  4. "When one, not perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the fourth field of mastery.
  5. "When one, not perceiving forms subjectively, sees forms external to himself that are blue, blue in color, of a blue luster like the blossoms of flax, or like fine Benares muslin which, burnished on both sides, is blue, blue in color, of a blue luster — when such a one sees forms external to himself that are blue, and mastering them, is aware that he perceives and knows them as they are — this is the fifth field of mastery.
  6. "When one, not perceiving forms subjectively, sees forms external to himself that are yellow, yellow in color, of a yellow luster like the Kanikara blossom, or like fine Benares muslin which, burnished on both sides, is yellow, yellow in color, of a yellow luster — when such a one sees forms external to himself that are yellow, and mastering them, is aware that he perceives and knows them as they are — this is the sixth field of mastery.
  7. "When one, not perceiving forms subjectively, sees forms external to himself that are red, red in color, of a red luster like the Bandhujivaka blossom, or like fine Benares muslin which, burnished on both sides, is red, red in color, of a red luster — when such a one sees forms external to himself that are red, and mastering them, is aware that he perceives and knows them as they are — this is the seventh field of mastery.
  8. "When one, not perceiving forms subjectively, sees forms external to himself that are white, white in color, of a white luster like the morning star, or like fine Benares muslin which, burnished on both sides, is white, white in color, of a white luster — when such a one sees forms external to himself that are white, and mastering them, is aware that he perceives and knows them as they are — this is the eighth field of mastery.

"These, Ananda, are the eight fields of mastery.

D16 Mahāparinibbānasuttaṃ CSCD paranum 174
巴利原典 (CSCD)[1]

Aṭṭha vimokkhā

  1. ‘‘Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha? Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho. Subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho. Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Ime kho, ānanda, aṭṭha vimokkhā.
漢譯(莊春江 譯, 莊春江工作站)[2]

八解脫

  1. 阿難!有這八解脫[CFn147] ,哪八個呢?有色者見諸色,這是第一解脫。內無色想者見外諸色,這是第二解脫。只傾心於清淨的,這是第三解脫。以一切色想的超越[CFn148] ,以有對想[CFn149] 的滅沒,以不作意種種想〔而知〕:『虛空是無邊的』,進入後住於虛空無邊處,這是第四解脫。以一切虛空無邊處的超越〔而知〕:『識是無邊的』,進入後住於識無邊處,這是第五解脫。以一切識無邊處的超越〔而知〕:『什麼都沒有』,進入後住於無所有處,這是第六解脫。以一切無所有處的超越,進入後住於非想非非想處,這是第七解脫。以一切非想非非想處的超越,進入後住於想受滅[CFn150] ,這是第八解脫,阿難!這些是八解脫。
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 33. “阿難,有八解脫。八解脫是什麼呢?

“一個具有色身的人觀看色。這是第一解脫。

“一個內沒有色想的人觀看外色。這是第二解脫。

“內心只安放在美麗的外相。這是第三解脫。

“內心想著無邊的虛空,超越了所有色想,滅除了有對想,不思維各種想,他進入了空無邊處。這是第四解脫。

“內心想著無邊的心識,超越了所有的空無邊處,他進入了識無邊處。這是第五解脫。

“內心想著 ‘沒有任何東西’ ,超越了所有的識無邊處,他進入了無所有處。這是第六解脫。

“超越了所有的無所有處,他進入了非想非非想處。這是第七解脫。

“超越了所有的非想非非想處,他進入了想受滅盡定。這是第八解脫。

“阿難,這些就是八解脫了。

漢譯(巴宙 譯, 1971 CE)[4]
  1. 33 「阿難,此為八解脫。何者為八?

「以相見相,是第一解脫。

「不覺其自相見外間諸相,是第二解脫。

「存心於善,是第三解脫。

「超出諸色想,斷除諸憤怒想,不思念諸相,自念:是『空無邊』而入於空無邊處定,是第四解脫。

「超出空無邊處,自念:是『識無邊處』而入於識無邊處定,是第五解脫。

「超出識無邊處,自念:是『無所有』而入於無所有處定,是第六解脫。

「超出無所有處,自念:是『非想非非想』而入於非想非非想處定,是第七解脫。

「超出一切『非想非非想處』而入於滅想定,是第八解脫。阿難,此為八解脫。

※     ※

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[22: The Eight Liberations]

  1. There are, Ānanda, eight liberations.

Which eight?

1) One having form sees forms. This is the first liberation.[AFn094]

2) Not perceiving forms internally, he sees forms externally. This is the second liberation.[AFn095]

3) One is intent on endless beauty.[AFn096] This is the third liberation.

4) Having completely transcended perceptions of form, with the disappearance of perceptions of (sensory) impact, not attending to perceptions of variety, (understanding): ‘This is endless space’, he abides in the sphere of endless space.[AFn097] This is the fourth liberation.

5) Having completely transcended the sphere of endless space, (understanding): ‘This is endless consciousness’, he abides in the sphere of endless consciousness. This is the fifth liberation.

6) Having completely transcended the sphere of endless consciousness, (understanding): ‘This is nothing’, he abides in the sphere of nothingness. This is the sixth liberation.

7) Having completely transcended the sphere of nothingness, he abides in the sphere of neither-perception-nor-non-perception. This is the seventh liberation.

8) Having completely transcended the sphere of neither-perception-nor-non-perception, he abides in the cessation of perception and feeling. This is the eighth liberation.

These, Ānanda, are the eight liberations.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]

Eight Liberations

  1. 33. "Now there are eight liberations, Ananda. What are those eight?[VFn33]
  1. "Oneself having form,[VFn34] one perceives forms; this is the first liberation.
  2. "Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation.
  3. "Experiencing loveliness, one is intent upon it;[VFn35] this is the third liberation.
  4. "By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.
  5. "By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.
  6. "By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.
  7. "By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.
  8. "By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.

"These, Ananda, are the eight liberations.

D16 Mahāparinibbānasuttaṃ CSCD paranum 175
巴利原典 (CSCD)[1]
  1. ‘‘Ekamidāhaṃ , ānanda, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, ānanda, māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca – ‘parinibbātudāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti. Evaṃ vutte ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ –

‘‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.

‘‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.

‘‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.

‘‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.

‘‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’nti.

漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 阿難!這裡,有一次,我住在優樓頻螺,尼連禪河邊牧羊人的榕樹下,初現正覺。那時,魔波旬來見我。抵達後,向我問訊,接著在一旁站立,在一旁站好後,魔波旬對世尊這麼說:『大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機。』當這麼說時,我對魔波旬這麼說:

『波旬!我將不般涅槃,除非我的比丘弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導神變法。

波旬!我將不般涅槃,除非我的比丘尼弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導神變法。

波旬!我將不般涅槃,除非我的優婆塞弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導神變法。

波旬!我將不般涅槃,除非我的優婆夷弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己阿闍梨的〔教導〕後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導神變法。

波旬!我將不般涅槃,除非我的這梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。』

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 34. “阿難,有一次,我在優樓頻螺的尼連禪河邊初得無上正等正覺,逗留在牧羊人的榕樹下時,邪惡者魔羅走來我那裏,站在一邊,然後對我說: ‘大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。’
  1. “阿難,邪惡者魔羅說了這番話後,我對他說: ‘邪惡者,在我的比丘弟子還沒有聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行時;在我的比丘弟子學了老師的教法後,未能向人講解、宣說、教導、建立、揭示、分析、清楚解釋時;在我的比丘弟子未能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義時;我不會入滅。

‘邪惡者,在我的比丘尼弟子……

‘邪惡者,在我的優婆塞弟子……

‘邪惡者,在我的優婆夷弟子沒有聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行時;在我的優婆夷弟子學了老師的教法後,未能向人講解、宣說、教導、建立、揭示、分析、清楚解釋時;在我的優婆夷弟子未能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義時;我不會入滅。

‘邪惡者,在我的梵行沒有流行,沒有興盛,沒有廣泛流傳,沒有遍及眾人時;在我的梵行沒有人宣說時;我不會入滅。’

漢譯(巴宙 譯, 1971 CE)[4]
  1. 34 「阿難,往昔我於尼連禪河岸邊,牧羊人菩提樹下初成正覺時,彼時惡魔來至我所,立於我側向我說:『世尊,薄伽梵現在應入涅槃。慈尊,現在正是如來入涅槃之時,請速入涅槃。』

35 「阿難,彼作是語已,我告惡魔說:『惡魔,若我之比丘、比丘尼、優婆塞、優婆夷尚未成為正聞、聰慧、善攝、多聞、熟記聖典、精嫻教義、奉持戒律;既精於法乃能教導、宣演、建立、開啟、詳釋、明辨;能以正法掃蕩、降伏異論及廣宣妙法之弟子時,我將不入涅槃。

「『惡魔,若我之清淨戒不成功、興盛、廣布、普遍及遍傳於人間時,我將不入涅槃。』

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[23: Ānanda's Fault]

  1. At one time Ānanda I was living at Uruvelā, on the bank of the river Nerañjarā, at the root of the Goatherd's Banyan tree, in the first (period) after attaining Awakening.[AFn098] Then, Ānanda, the Wicked Māra approached me, and after approaching he stood on one side. While standing to one side, Ānanda, the Wicked Māra said this to me:

“May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation.”

After this was said, Ānanda, I said this to the Wicked Māra: “I will not attain Final Emancipation, Wicked One, for as long as my monks are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my nuns are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my laymen are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.”

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]

Mara's Former Temptation

  1. 42. "There was a time, Ananda, when I dwelt at Uruvela, on the bank of the Nerañjara River, at the foot of the goatherds' banyan-tree, soon after my supreme Enlightenment. And Mara, the Evil One, approached me, saying: 'Now, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.'
  1. "Then, Ananda, I answered Mara, the Evil One, saying: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.
  2. "'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.'
D16 Mahāparinibbānasuttaṃ CSCD paranum 176
巴利原典 (CSCD)[1]
  1. ‘‘Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca – ‘parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘‘na tāvāhaṃ, pāpima , parinibbāyissāmi , yāva me bhikkhū na sāvakā bhavissanti…pe… yāva me bhikkhuniyo na sāvikā bhavissanti…pe… yāva me upāsakā na sāvakā bhavissanti…pe… yāva me upāsikā na sāvikā bhavissanti…pe… yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsita’’nti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti.
漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 阿難!現在,就在這裡;在價玻勒塔廟,魔波旬來見我。抵達後在一旁站立,在一旁站好後,阿難!魔波旬對我這麼說:『大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:「波旬!我將不般涅槃,除非我的比丘弟子們成為,……(中略)除非我的比丘尼弟子們成為,……(中略)除非我的優婆塞弟子們成為,……(中略)除非我的優婆夷弟子們成為,……(中略)除非我的這梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。」大德!現在,世尊的梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機。』
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 36. “阿難,今天在遮巴羅廟邪惡者魔羅走來我那裏,站在一邊,然後對我說: ‘大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。大德,這句話曾出自世尊的口: “邪惡者,在我的比丘弟子還沒有聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行時;在我的比丘弟子學了老師的教法後,未能向人講解、宣說、教導、建立、揭示、分析、清楚解釋時;在我的比丘弟子未能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義時;我不會入滅。”

大德,現在世尊的比丘弟子聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行了;現在世尊的比丘弟子學了老師的教法後,能向人講解、宣說、教導、建立、揭示、分析、清楚解釋了;現在世尊的比丘弟子能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義了。大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。

‘大德,這句話曾出自世尊的口: “邪惡者,在我的比丘尼弟子……大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。

‘大德,這句話曾出自世尊的口: “邪惡者,在我的優婆塞弟子……大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。

‘大德,這句話曾出自世尊的口: “邪惡者,在我的優婆夷弟子沒有聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行時;在我的優婆夷弟子學了老師的教法後,未能向人講解、宣說、教導、建立、揭示、分析、清楚解釋時;在我的優婆夷弟子未能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義時;我不會入滅。”

大德,現在世尊的優婆夷弟子聰慧、成熟、自信、多聞、持法、法隨法行、正向、依法而行了;現在世尊的優婆夷弟子學了老師的教法後,能向人講解、宣說、教導、建立、揭示、分析、清楚解釋了;現在世尊的優婆夷弟子能以正法來駁斥錯誤的見解,駁斥之後,宣說非凡的法義了。大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。

‘大德,這句話曾出自世尊的口: “邪惡者,在我的梵行沒有流行,沒有興盛,沒有廣泛流傳,沒有遍及眾人時;在我的梵行沒有人宣說時;我不會入滅。”

大德,現在世尊的梵行流行、興盛、廣泛流傳、遍及眾人了;現在世尊的梵行有人宣說了。大德,請世尊現在入滅,請善逝現在入滅;現在是世尊入滅的時候了。’

漢譯(巴宙 譯, 1971 CE)[4]
  1. 36 37 「阿難,我今於洽巴拉神舍,該惡魔復來我所,立於我側向我說:『世尊,薄伽梵現在應入涅槃。慈尊,現在正是如來入涅槃之時,請速入涅槃!世尊,即使依照前薄伽梵所說:(其詳見上)』
英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. Now today, Ānanda, at the Cāpāla Shrine the Wicked Māra approached me, and after approaching he stood on one side. While standing on one side the Wicked Māra said this to me:

‘May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation. For these words, reverend Sir, were spoken by the Gracious One:

“I will not attain Final Emancipation, Wicked One, for as long as my monks are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.”

But at present, reverend Sir, the Gracious One's monks are (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation. For the Gracious One has said these words:

“I will not attain Final Emancipation, Wicked One, for as long as my nuns are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.”

But at present, reverend Sir, the Gracious One's nuns are (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation. For the Gracious One has said these words:

“I will not attain Final Emancipation, Wicked One, for as long as my laymen are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.”

But at present, reverend Sir, the Gracious One's laymen are (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation. For the Gracious One has said these words:

“I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching.”

But at present, reverend Sir, the Gracious One's laywomen are (true) disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain - after giving a good rebuke with reason to the doctrines of others that have arisen - and teach the miraculous Teaching. May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation. For the Gracious One has said these words:

“I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.”

But at present, reverend Sir, the Gracious One's spiritual life is successful and prosperous, well spread-out, possessed by many, become great, it is well-explained amongst Divinities and men.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One's Final Emancipation.’

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 45. "And again today, Ananda, at the Capala shrine, Mara, the Evil One, approached me, saying: 'Now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples of the Blessed One — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding in the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; and when adverse opinions arise, they are now able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

"'And now, O Lord, this holy life taught by the Blessed One has become successful, prosperous, far-renowned, popular and widespread, and it is well proclaimed among gods and men. Therefore, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.'

D16 Mahāparinibbānasuttaṃ CSCD paranum 177
巴利原典 (CSCD)[1]
  1. ‘‘Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ – ‘appossukko tvaṃ, pāpima, hohi, naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho’’ti.
漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 當這麼說時,我對魔波旬這麼說:『波旬!請你不用操心,如來不久將般涅槃,三個月後如來將般涅槃。』阿難!現在,就在這裡;在價玻勒塔廟,如來正念、正知地捨棄壽行。」
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 37. “阿難,邪惡者魔羅說了這番話後,我對他說: ‘邪惡者,你不用操心。如來將在不久之後入滅。三個月之後,如來便會入滅。’

“阿難,如來今天在遮巴羅廟有念、有覺知地捨棄了壽行。”

漢譯(巴宙 譯, 1971 CE)[4]
  1. 「阿難,他既作此語,我告惡魔說:『惡魔,你應歡喜!佛陀不久即將圓寂。此後三月,如來即將入涅槃。』

「阿難,如來今日於洽巴拉神舍謹然住念捨壽。」

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. When that was said, Ānanda, I said this to the Wicked Māra: ‘You should have little concern, Wicked One, in no long time the Realised One will be Finally Emancipated, after three months have passed from now, the Realised One will attain Final Emancipation.’ Now today, Ānanda, at the Cāpāla Shrine the Realised One mindfully, with full awareness, gave up the life-process.”
英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 46. "And then, Ananda, I answered Mara, the Evil One, saying: 'Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.'
  1. "And in this way, Ananda, today at the Capala shrine the Tathagata has renounced his will to live on."
D16 Mahāparinibbānasuttaṃ CSCD paranum 178
巴利原典 (CSCD)[1]

Ānandayācanakathā

  1. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti.

‘‘Alaṃdāni, ānanda. Mā tathāgataṃ yāci, akālodāni, ānanda, tathāgataṃ yācanāyā’’ti. Dutiyampi kho āyasmā ānando…pe… tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti.

‘‘Saddahasi tvaṃ, ānanda, tathāgatassa bodhi’’nti? ‘‘Evaṃ, bhante’’. ‘‘Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ yāvatatiyakaṃ abhinippīḷesī’’ti? ‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’’ti. ‘‘Saddahasi tvaṃ, ānandā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.

漢譯(莊春江 譯, 莊春江工作站)[2]

阿難請求的談說

  1. 當這麼說時,尊者阿難對世尊這麼說:

「為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,大德!請世尊住留一劫,大德!請善逝住留一劫。」

「夠了,阿難!不要求如來,阿難!現在不是求如來的時機。」

第二次,尊者阿難……(中略)第三次,尊者阿難對世尊這麼說:

「為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,大德!請世尊住留一劫,大德!請善逝住留一劫。」

「阿難!你相信如來的覺嗎?」

「是的,大德!」

「那樣的話,阿難!你為何騷擾如來三次之多呢?」

「大德!我在世尊面前聽到、領受這樣:『阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。』」

「阿難!你相信嗎?」

「是的,大德!」

「阿難!因此,在這裡,這就是你的惡作[CFn151] ,這就是你的罪過,因為當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 38. 世尊說了這番話後,阿難尊者對他說: “大德,為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。”

“阿難,不。不要請求世尊,現在不是請求世尊的時候。”

  1. 阿難尊者第二次對世尊說……

“阿難,不。不要請求世尊,現在不是請求世尊的時候。”

阿難尊者第三次對世尊說: “大德,為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。”

“阿難,你對如來的覺悟有沒有敬信呢?”

“大德,有。”

“阿難,那你為什麼煩擾如來三次呢?”

  1. “大德,我曾在世尊面前聽過,曾在世尊面前受教: ‘阿難,如果一個人修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;他可隨自己的意欲,活上一劫或一劫多些。阿難,如來修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;如來可隨自己的意欲,活上一劫或一劫多些。’ ”

“阿難,你有沒有敬信呢?”

“大德,有。”

“阿難,這是你的過錯,這是你的過失。你不能明白如來明顯的用意、明顯的提示,沒有這樣請求如來: ‘為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。’ 阿難,在當時如果你請求如來兩次,如來都會拒絕;如果你作出第三次請求,如來便會答應你的請求。阿難,這是你的過錯,這是你的過失。

漢譯(巴宙 譯, 1971 CE)[4]
  1. 38 彼說是語時,尊者阿難白佛言:「世尊,請住壽一劫,慈尊為眾生之利益與快樂,及慈愍此世界,為人天之利益、快樂與幸福,請住壽一劫!」

「阿難,止止,莫懇請如來。現今勸請如來,已非其時。」

39 如是第二第三(阿難如是懇請,佛陀如是回答)。

「阿難,你對佛陀之智慧是否有信仰?」

「是,世尊。」

「阿難,你為何煩擾如來至於第三次?」

40 「世尊,我親從佛聞及親從佛受:『若有人修持、留住、擴展及抵達四神足的極頂,既精於此,可用之如車乘。以此為基礎,若欲,彼可住壽一劫或劫之剩餘部份;而佛陀曾充份修持、擴展及抵達此四神足………(其詳見上)他若有意,可住壽一劫或其劫之某部份。』

「阿難,你是否有信仰?」

「是,世尊。」

「阿難,此是你之錯誤及罪過。前如來給與你之明顯提示,你都未能瞭解,未曾懇請如來說:『世尊,請住壽一劫,慈尊為眾生之利益與快樂,及慈愍此世界,為人天之利益,快樂與幸福,請住壽一劫。』阿難,你若如是墾請如來,至於第二次,他或不俯允,但第三次他或將納受。因此,阿難,此是你之錯誤及罪過!」

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. When this was said venerable Ānanda said this to the Gracious One: “Let the Gracious One remain, reverend Sir, for the lifespan, let the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, having compassion on the world, for the welfare, benefit, and happiness of Divinities and men.”

“Enough, Ānanda, do not beg the Realised One, now is the wrong time, Ānanda, for begging the Realised One.”

For a second time venerable Ānanda said this to the Gracious One:

“Let the Gracious One remain, reverend Sir, for the lifespan, let the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, having compassion on the world, for the welfare, benefit, and happiness of Divinities and men.”

“Enough, Ānanda, do not beg the Realised One, now is the wrong time, Ānanda, for begging the Realised One.”

For a third time venerable Ānanda said this to the Gracious One:

“Let the Gracious One remain, reverend Sir, for the lifespan, let the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, having compassion on the world, for the welfare, benefit, and happiness of Divinities and men.”

“Do you, Ānanda, have faith in the Realised One's Awakening?”

“Yes, reverend Sir,”

“Then why do you, Ānanda, harrass the Realised One up and till the third time?”

“Face to face with me, reverend Sir, face to face I have heard (you say): ‘Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.’ ”

“Do you have faith, Ānanda?”

“Yes, reverend Sir,”

“Then, Ānanda, there is this wrong-doing for you, there is this fault for you, in that you, despite such a gross hint being made by the Realised One, such a gross suggestion being made, was unable to penetrate it, and did not beg the Realised One, (saying):

‘May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.’

If you, Ānanda, had begged the Realised One twice the Realised One might have rejected your speech, but would have accepted it on the third occasion. So, Ānanda, there is this wrong-doing for you, there is this fault for you.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]

Ananda's Appeal

  1. 48. At these words the Venerable Ananda spoke to the Blessed One, saying: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"
  1. And the Blessed One answered, saying: "Enough, Ananda. Do not entreat the Tathagata, for the time is past, Ananda, for such an entreaty."

50-51. But for a second and a third time, the Venerable Ananda said to the Blessed One: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

  1. Then the Blessed One said: "Do you have faith, Ananda, in the Enlightenment of the Tathagata?" And the Venerable Ananda replied: "Yes, O Lord, I do."

"Then how, Ananda, can you persist against the Tathagata even up to the third time?"

  1. Then the Venerable Ananda said: "This, O Lord, I have heard and learned from the Blessed One himself when the Blessed One said to me: 'Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'"
  2. "And did you believe it, Ananda?"

"Yes, O Lord, I did."

"Then, Ananda, the fault is yours. Herein have you failed, inasmuch as you were unable to grasp the plain suggestion, the significant prompting given by the Tathagata, and you did not then entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein have you failed.

D16 Mahāparinibbānasuttaṃ CSCD paranum 179
巴利原典 (CSCD)[1]
  1. ‘‘Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo, ānanda, gijjhakūṭo pabbato. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dve te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 阿難!這裡,有一次,我住在王舍城耆闍崛山,阿難!在那裡,我也召喚〔你〕:『阿難!王舍城是令人愉快的,耆闍崛山是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。』當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 41. “阿難,有一次我住在王舍城靈鷲山,在那裏我也有對你說: ‘阿難,王舍城是一個怡人的地方,靈鷲山是一個怡人的地方。阿難,如果一個人修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;他可隨自己的意欲,活上一劫或一劫多些。阿難,如來修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;如來可隨自己的意欲,活上一劫或一劫多些。’ 阿難,你不能明白如來明顯的用意、明顯的提示,沒有這樣請求如來: ‘為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。’ 阿難,在當時如果你請求如來兩次,如來都會拒絕;如果你作出第三次請求,如來便會答應你的請求。阿難,這是你的過錯,這是你的過失。
漢譯(巴宙 譯, 1971 CE)[4]
  1. 41 「阿難,往昔我住王舍城靈鷲山峰時亦曾向你說:『阿難,王舍城與靈鷲山峰是甚可喜樂之處。阿難,若有人修持、留住、擴展及抵達四神足的極頂,既精於此,可用之如車乘。以此為基礎,若欲,彼可住壽一劫或其劫之剩餘部份;而佛陀曾充份修持、擴展及抵達此四神足……(其詳見上),他若有意,可住壽一劫或其劫之剩餘部份。』而你,阿難,如來給與你之明顯提示,你都未能瞭解,未曾懇請如來說:『世尊,請住壽一劫,慈尊為眾生之利益與快樂,及慈愍此世界,為人天之利益、快樂與幸福,請住壽一劫!』阿難,你若如是懇請如來至於第二次,他或不俯允,但第三次他或將納受。因此,阿難,此是你之錯誤及罪過!」
英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[24: Ānanda's Fault at Rājagaha ]

  1. At one time, Ānanda, I was living at Rājagaha[AFn099] on the Vulture's Peak Mountain,[AFn100] I was living right there at Rājagaha near the Gotama Banyan Tree, I was living right there at Rājagaha near the Thieves' Precipice, I was living right there at Rājagaha on the side of the Vebhāra (mountain) in the Seven Leaves Cave,[AFn101] I was living right there at Rājagaha on the side of the Isigili (mountain) on Black Rock, I was living right there at Rājagaha in the Cool Wood, at the Snake Tank Slope, I was living right there at Rājagaha in the (River) Tapodā Monastery, I was living right there near Rājagaha, at Jīvaka's Mango Wood, I was living right there near Rājagaha, in the Deer Park at (the place called) Crushing Womb, in that place, Ānanda, I addressed you, (saying):

‘Delightful, Ānanda, is Rājagaha, delightful is the Vulture's Peak Mountain, delightful is the Gotama Banyan Tree, delightful is the Thieves' Precipice, delightful is the side of the Vebhāra (mountain) in the Seven Leaves Cave, delightful is the side of the Isigili (mountain) on Black Rock, delightful is the Cool Wood, at the Snake Tank Slope, delightful is the (River) Tapodā Monastery, delightful is the Squirrel's Feeding Place in Bamboo Wood, delightful is Jīvaka's Mango Wood, delightful is the Deer Park at (the place called) Crushing Womb.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.’

But despite such a gross hint being made by the Realised One, such a gross suggestion being made, you were unable to penetrate it, and did not beg the Realised One, (saying):

‘May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.’

If you, Ānanda, had begged the Realised One twice the Realised One might have rejected your speech, but would have accepted it on the third occasion. So, Ānanda, there is this wrong-doing for you, there is this fault for you.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. "At Rajagaha, Ananda, when dwelling at Vultures' Peak, I spoke to you, saying: 'Pleasant, Ananda, is Rajagaha; pleasant is Vultures' Peak. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'
D16 Mahāparinibbānasuttaṃ CSCD paranum 180
巴利原典 (CSCD)[1]
  1. ‘‘Ekamidāhaṃ, ānanda, samayaṃ tattheva rājagahe viharāmi gotamanigrodhe…pe… tattheva rājagahe viharāmi corapapāte… tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṃ… tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ… tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre… tattheva rājagahe viharāmi tapodārāme… tattheva rājagahe viharāmi veḷuvane kalandakanivāpe… tattheva rājagahe viharāmi jīvakambavane… tattheva rājagahe viharāmi maddakucchismiṃ migadāye tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro , ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ migadāyo. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā…pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 阿難!這裡,有一次,我就住在王舍城喬達摩尼拘律樹那裡……(中略)我就住在王舍城盜賊崖那裡……我就住在王舍城毘婆波世山七葉窟那裡……我就住在王舍城仙吞山坡的黑岩那裡……我就住在王舍城寒林蛇頭岩洞窟那裡……我就住在王舍城溫泉園那裡……我就住在王舍城栗鼠飼養處的竹林那裡……我就住在耆婆的芒果園那裡……我就住在王舍城嘛瘩姑七的鹿野苑那裡,阿難!在那裡,我也召喚[你]:『阿難!王舍城是令人愉快的,耆闍崛山是令人愉快的,喬達摩尼拘律樹是令人愉快的,盜賊崖是令人愉快的,毘婆波世山七葉窟是令人愉快的,仙吞山坡的黑岩是令人愉快的,寒林蛇頭岩洞窟是令人愉快的,溫泉園是令人愉快的,栗鼠飼養處的竹林是令人愉快的,耆婆的芒果園是令人愉快的,嘛瘩姑七的鹿野苑是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的……(中略)阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。』當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 42. “阿難,有一次我住在王舍城喬答摩榕樹園……王舍城盜賊崖……王舍城毗富羅山七葉窟……王舍城仙人山黑石……王舍城尸陀林蛇頭山坡……王舍城多頗達園……王舍城竹園松鼠飼餵處……王舍城耆婆芒果林……阿難,有一次我住在王舍城母胎鹿野苑。
  1. “在那裏我也有對你說: ‘阿難,王舍城是一個怡人的地方,靈鷲山、喬答摩榕樹園、盜賊崖、毗富羅山七葉窟、仙人山黑石、尸陀林蛇頭山坡、多頗達園、竹園松鼠飼餵處、耆婆芒果林、母胎鹿野苑是怡人的地方。
  2. ‘阿難,如果一個人修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;他可隨自己的意欲,活上一劫或一劫多些。阿難,如來修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;如來可隨自己的意欲,活上一劫或一劫多些。’ 阿難,你不能明白如來明顯的用意、明顯的提示,沒有這樣請求如來: ‘為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。’ 阿難,在當時如果你請求如來兩次,如來都會拒絕;如果你作出第三次請求,如來便會答應你的請求。阿難,這是你的過錯,這是你的過失。
漢譯(巴宙 譯, 1971 CE)[4]
  1. 42 「阿難,往昔我住王舍城榕樹園,住王舍城賊峰,住王舍城韋跋羅坡之沙打畔尼洞,住王舍城伊思𠶹裏坡之黑巖,住王舍城沙巴桑底卡山𡼿斯塔園,住王舍城塔坡達園,住王舍城竹園餵松鼠處,住王舍城耆婆之杧菓園,住王舍城馬打苦其之鹿林。

43 「阿難,在上列各處,我也曾向你說:『阿難,王舍城等等(其詳見上)是甚可喜樂之處。』

44 「『阿難,若有人修持、留住、擴展及抵達四神足的極頂,既精於此,可用之如車乘。經此為基礎,若欲,彼可住壽一劫或其劫之剩餘部份;而佛陀曾充份修持、擴展及抵達此四神足(其詳見上),他若有意,可住壽一劫或其劫之剩餘部份。』而你,阿難,如來給與你之明顯提示,你都未能瞭解,未曾懇請如來說:『世尊,請住壽一劫,慈尊為眾生之利益與快樂,及慈愍此世界,為人天之利益、快樂與幸福,請住壽一劫!』阿難,你若如是懇請如來至於第二次,他或不俯允,但第三次他或將納受。因此,阿難,此是你之錯誤及罪過!」

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. At one time, Ānanda, I was living at Rājagaha99 on the Vulture's Peak Mountain,100 I was living right there at Rājagaha near the Gotama Banyan Tree, I was living right there at Rājagaha near the Thieves' Precipice, I was living right there at Rājagaha on the side of the Vebhāra (mountain) in the Seven Leaves Cave,101 I was living right there at Rājagaha on the side of the Isigili (mountain) on Black Rock, I was living right there at Rājagaha in the Cool Wood, at the Snake Tank Slope, I was living right there at Rājagaha in the (River) Tapodā Monastery, I was living right there near Rājagaha, at Jīvaka's Mango Wood, I was living right there near Rājagaha, in the Deer Park at (the place called) Crushing Womb, in that place, Ānanda, I addressed you, (saying):

‘Delightful, Ānanda, is Rājagaha, delightful is the Vulture's Peak Mountain, delightful is the Gotama Banyan Tree, delightful is the Thieves' Precipice, delightful is the side of the Vebhāra (mountain) in the Seven Leaves Cave, delightful is the side of the Isigili (mountain) on Black Rock, delightful is the Cool Wood, at the Snake Tank Slope, delightful is the (River) Tapodā Monastery, delightful is the Squirrel's Feeding Place in Bamboo Wood, delightful is Jīvaka's Mango Wood, delightful is the Deer Park at (the place called) Crushing Womb.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.’

But despite such a gross hint being made by the Realised One, such a gross suggestion being made, you were unable to penetrate it, and did not beg the Realised One, (saying):

‘May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.’

If you, Ānanda, had begged the Realised One twice the Realised One might have rejected your speech, but would have accepted it on the third occasion. So, Ānanda, there is this wrong-doing for you, there is this fault for you.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 56. "So also at the Banyan Grove, at Robbers' Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents' Pool in the Cool Forest, at the Tapoda Grove, at the Bamboo Grove in the Squirrels' Feeding-ground, at Jivaka's Mango Grove, and at Small Nook in the Deer Park I spoke to you in the same words, saying: 'Pleasant, Ananda, is Rajagaha, pleasant are these places. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'

"But you, Ananda, were unable to grasp the plain suggestion, the significant prompting given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

D16 Mahāparinibbānasuttaṃ CSCD paranum 181
巴利原典 (CSCD)[1]
  1. ‘‘Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi udene cetiye. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya, tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 阿難!這裡,有一次,我住在這毘舍離屋跌那塔廟,阿難!在那裡,我也召喚[你]:『阿難!毘舍離是令人愉快的,屋跌那塔廟是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。』當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 45. “阿難,有一次我住在毗舍離優提那廟,在那裏我也有對你說: ‘阿難,毗舍離是一個怡人的地方,優提那廟是一個怡人的地方。阿難,如果一個人修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;他可隨自己的意欲,活上一劫或一劫多些。阿難,如來修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;如來可隨自己的意欲,活上一劫或一劫多些。’ 阿難,你不能明白如來明顯的用意、明顯的提示,沒有這樣請求如來: ‘為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。’ 阿難,在當時如果你請求如來兩次,如來都會拒絕;如果你作出第三次請求,如來便會答應你的請求。阿難,這是你的過錯,這是你的過失。
漢譯(巴宙 譯, 1971 CE)[4]
  1. 45 「阿難,往昔我住毘舍離之烏但拉神舍時,亦曾向你說『阿難,毘舍離與烏但拉是甚可喜樂之處。若有人修持、留住、擴展及抵達四神足的極頂,既精於此,可用之如車乘,以此為基礎,若欲,彼可住壽一劫或其劫之剩餘部份;而佛陀曾充份修持、留住及擴展此四神足……(其詳見上),他若有意,可住壽一劫或其劫之剩餘部份。』而你,阿難,如來給與你之明顯提示,你都未能瞭解,未曾懇請如來說:『世尊,請住壽一劫,慈尊為眾生之利益與快樂,及慈愍此世界,為人天之利益、快樂與幸福,請住壽一劫!』阿難,你若如是懇請如來至於第二次,他或不俯允,但第三次他或將納受。因此,阿難,此是你之錯誤及罪過!」
英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]

[25: Ānanda's Fault at Vesālī ]

  1. At one time, Ānanda, I was living right here near Vesālī, in the Udena Shrine, I was living right here near Vesālī, in the Gotamaka Shrine, I was living right here near Vesālī, in the Seven Mangos Shrine, I was living right here near Vesālī, in the Many Sons Shrine, I was living right here near Vesālī, in the Sārandada Shrine, and here today, Ānanda, at the Cāpāla Shrine I addressed you, (saying):

‘Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Seven Mangos Shrine, delightful is the Many Sons Shrine, delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.’

But despite such a gross hint, Ānanda, being made by the Realised One, such a gross suggestion being made, you were unable to penetrate it, and did not beg the Realised One, (saying):

‘May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.’

If you, Ānanda, had begged the Realised One twice the Realised One might have rejected your speech, but would have accepted it on the third occasion. So, Ānanda, there is this wrong-doing for you, there is this fault for you.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 57. "So also at Vesali, Ananda, at different times the Tathagata has spoken to you, saying: 'Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'

"But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

D16 Mahāparinibbānasuttaṃ CSCD paranum 182
巴利原典 (CSCD)[1]
  1. ‘‘Ekamidāhaṃ , ānanda, samayaṃ idheva vesāliyaṃ viharāmi gotamake cetiye …pe… idheva vesāliyaṃ viharāmi sattambe cetiye… idheva vesāliyaṃ viharāmi bahuputte cetiye… idheva vesāliyaṃ viharāmi sārandade cetiye… idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye āmantesiṃ – ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 阿難!這裡,有一次,我住在這毘舍離喬答摩葛塔廟……(中略)我住在這毘舍離七芒果樹塔廟……(中略)我住在這毘舍離多子塔廟……(中略)我住在這毘舍離沙愣達達塔廟……(中略)阿難!現在,我住在這毘舍離價玻勒塔廟,阿難!在那裡,我也召喚[你]:『阿難!毘舍離是令人愉快的,屋跌那塔廟是令人愉快的,喬答摩葛塔廟是令人愉快的,七芒果樹塔廟是令人愉快的,多子塔廟是令人愉快的,沙愣達達塔廟是令人愉快的,價玻勒塔廟是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。』當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 46. “阿難,有一次我住在毗舍離喬答摩廟……毗舍離七芒果廟……毗舍離多子廟……毗舍離沙蘭達達廟……
  1. “阿難,今天我在遮巴羅廟這裏對你說: ‘阿難,毗舍離是一個怡人的地方,優提那廟、喬答摩廟、七芒果廟、多子廟、沙蘭達達廟、遮巴羅廟是怡人的地方。阿難,如果一個人修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;他可隨自己的意欲,活上一劫或一劫多些。阿難,如來修習四神足;多修習,慣常地修習,透徹地修習;著手修習,令它增長,令它圓滿;如來可隨自己的意欲,活上一劫或一劫多些。’ 阿難,你不能明白如來明顯的用意、明顯的提示,沒有這樣請求如來: ‘為了許多眾生的利益,為了許多眾生的快樂;為了悲憫世間,為了天和人的福祉、利益和快樂;請世尊活在世上一劫,請善逝活在世上一劫。’ 阿難,在當時如果你請求如來兩次,如來都會拒絕;如果你作出第三次請求,如來便會答應你的請求。阿難,這是你的過錯,這是你的過失。
漢譯(巴宙 譯, 1971 CE)[4]
  1. 46 「阿難,往昔我住毘舍離之喬達摩卡神舍,住毘舍利之七杧菓神舍,住毘舍離之多子塔神舍,住毘舍離之沙然達達神舍時,亦曾向你說:『阿難,毘舍離各地是甚可喜樂之處……。」(其詳見上)

47 「阿難,現今在洽巴拉神舍,我也曾向你說:『阿難,毘舍離是甚為幽靜,烏但拉神舍,喬達摩卡神舍,七杧菓神舍,多子塔神舍,沙然達達神舍等是甚可喜樂之處。若有人修持、留住、擴展及抵達四神足的極頂,既精於此,可用之如車乘,以此為基礎,若欲,彼可住壽一或其劫之剩餘部份;而佛陀曾充份修持、留住及擴展此四神足。他若有意,可住壽一劫或其劫之剩餘部份。』而你,阿難,如來給與你之明顯提示,你都未能瞭解,未曾懇請如來說:『世尊,請住壽一劫,慈尊為眾生之利益與快樂,及慈愍此世界,為人天之利益、快樂與幸福,請住壽一劫!』阿難,你若如是懇請如來至於第二次,他或不俯允,但第三次他或將納受。因此,阿難,此是你之錯誤及罪過!」

※     ※

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. At one time, Ānanda, I was living right here near Vesālī, in the Udena Shrine, I was living right here near Vesālī, in the Gotamaka Shrine, I was living right here near Vesālī, in the Seven Mangos Shrine, I was living right here near Vesālī, in the Many Sons Shrine, I was living right here near Vesālī, in the Sārandada Shrine, and here today, Ānanda, at the Cāpāla Shrine I addressed you, (saying):

‘Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Seven Mangos Shrine, delightful is the Many Sons Shrine, delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.’

But despite such a gross hint, Ānanda, being made by the Realised One, such a gross suggestion being made, you were unable to penetrate it, and did not beg the Realised One, (saying):

‘May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.’

If you, Ānanda, had begged the Realised One twice the Realised One might have rejected your speech, but would have accepted it on the third occasion. So, Ānanda, there is this wrong-doing for you, there is this fault for you.

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 57. "So also at Vesali, Ananda, at different times the Tathagata has spoken to you, saying: 'Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'

"But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

D16 Mahāparinibbānasuttaṃ CSCD paranum 183
巴利原典 (CSCD)[1]
  1. ‘‘Nanu etaṃ evaṃ (syā. pī.), ānanda, mayā paṭikacceva paṭigacceva (sī. pī.) akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati’. Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho āyusaṅkhāro, ekaṃsena vācā bhāsitā – ‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Tañca taṃ vacanaṃ (sī.) tathāgato jīvitahetu puna paccāvamissatīti paccāgamissatīti (syā. ka.) netaṃ ṭhānaṃ vijjati. Āyāmānanda, yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.

Atha kho bhagavā āyasmatā ānandena saddhiṃ yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.

漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 阿難!以前這不是被我說過嗎?與一切所愛的、合意的分離、別離、異離。阿難!在這裡,這如何可得:凡那被生的、存在的、有為的、敗壞之法都不要被破壞,這是不可能的!而, 阿難!凡壽行被如來捨、吐、釋放、捨斷、斷念、捨棄,被〔他〕決定性說的話:『如來不久將般涅槃,三個月後如來將般涅槃。』者,因為活命的理由如來再收回,這是不可能的。來!阿難!我們去大林重閣講堂。」

「是的,大德!」尊者阿難回答世尊。

世尊與尊者阿難一起去大林重閣講堂。抵達後,召喚尊者阿難:

「阿難!請你去集合所有依毘舍離居住的比丘到講堂中。」

「是的,大德!」尊者阿難回答世尊後,集合了所有依毘舍離居住的比丘到講堂中,然後去見世尊。抵達後,向世尊問訊,接著在一旁站立。在一旁站好後,尊者阿難對世尊這麼說:

「大德!比丘僧眾已經集合,大德!現在請世尊考量適當的時間。」

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 48. “阿難,我不是曾經對你說過嗎,所有我們的至親和喜愛的事物都會變化,都會消逝,都會和我們分離;要這些事物不變化,不消逝,不和我們分離是沒有可能的。阿難,任何生、有、眾緣和合的事物都是敗壞法,要它不敗壞是沒有可能的。阿難,如來已經終止、放下、去掉、除卻、捨棄了壽行,如來已經說出: ‘如來將在不久之後入滅。三個月之後,如來便會入滅。’ 沒可能要如來為活命而食言。

“阿難,來吧,我們一起去大林尖頂講堂。”

阿難尊者回答世尊: “大德,是的。”

  1. 於是世尊便和人數眾多的比丘僧團一起前往大林尖頂講堂,到了之後,對阿難尊者說: “阿難,你去叫所有住在毗舍離一帶的比丘到大堂聚集。”

“大德,是的。” 阿難尊者回答世尊後,便叫所有住在毗舍離一帶的比丘到大堂聚集。之後,他去到世尊那裏,對世尊作禮,站在一邊,然後對世尊說:

“大德,比丘僧團已經聚集好了。如果世尊認為是時候的話,請便。”

漢譯(巴宙 譯, 1971 CE)[4]
  1. 48 「阿難,是否往昔我曾告訴你說:萬物實性如此,其與我們最親近者將要與我們分別隔離?當一物既生而成形,既具分離必然性,不要其解離,此何可能,且必無此理。阿難,如來已捨棄壽命。且他一言既出:『佛陀之圓寂甚近,此後三月如來即將入涅槃。』如來為生存而食言,應無是處!」

「來,阿難,我等去大林的重閣講堂。」

「是,世尊。」尊者阿難回答說。

49 爾時佛陀與尊者阿難走向大林的重閣講堂。到已,佛告尊者阿難說:「阿難。你往告住在毘舍離附近的諸比丘盡集講堂。」

「是,世尊。」尊者阿難回答說。他即往告住在毘舍離附近的諸比丘盡會講堂。回來時他向佛作禮,退立一面說:「世尊,比丘僧眾已齊集講堂,唯聖知時。」

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. Were you not warned by me when I declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing’?[AFn102] How can it be otherwise, Ānanda, for that which is obtained, born, become, conditioned, subject to dissolution? It is not possible (to say) this: ‘It should not dissolve’. But this has been relinquished, cast out, let loose, abandoned by the Realised One, forsaken, the life-process that has been given up. For sure this word was spoken by the Realised One:

‘Not long now there will be the Realised One's Final Emancipation, after the passing of three months the Realised One will attain Final Emancipation.’ The Realised One cannot for the sake of life go back on that, it is not possible.

[26: The Thirty-Seven Things on the Side of Awakening ]

Come Ānanda let us approach the Gabled House Hall in Great Wood.”[AFn103]

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One.

Then the Gracious One with venerable Ānanda approached the Gabled House Hall in Great Wood, and after approaching he addressed venerable Ānanda, (saying):

“Go, Ānanda, and whatever monks are living in dependance on Vesālī assemble them in the Attendance Hall.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One and assembling whatever monks were living in dependance on Vesālī in the Attendance Hall, he approached the Gracious One, and after approaching and worshipping the Gracious One, he stood at one side. While standing on one side, venerable Ānanda said this to the Gracious One: “The Community of monks has assembled, reverend Sir, now is the time, Gracious One, for whatever you are thinking.”

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 58. "Yet, Ananda, have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, is compounded and subject to decay, how can one say: 'May it not come to dissolution!' There can be no such state of things. And of that, Ananda, which the Tathagata has finished with, that which he has relinquished, given up, abandoned, and rejected — his will to live on — the Tathagata's word has been spoken once for all: 'Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.' And that the Tathagata should withdraw his words for the sake of living on — this is an impossibility.

The Last Admonition

  1. "So, then, Ananda, let us go to the hall of the Gabled House, in the Great Forest." And the Venerable Ananda replied: "So be it, Lord."
  2. Then the Blessed One, with the Venerable Ananda, went to the hall of the Gabled House, in the Great Forest. And there he spoke to the Venerable Ananda, saying: "Go now, Ananda, and assemble in the hall of audience all the bhikkhus who dwell in the neighborhood of Vesali."

"So be it, Lord." And the Venerable Ananda gathered all the bhikkhus who dwelt in the neighborhood of Vesali, and assembled them in the hall of audience. And then, respectfully saluting the Blessed One, and standing at one side, he said: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes."

D16 Mahāparinibbānasuttaṃ CSCD paranum 184
巴利原典 (CSCD)[1]
  1. Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti.
漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 那時,世尊前往講堂。抵達後,在設置好的座位上坐下。坐好後,世尊召喚比丘們:

「比丘們!因此,在這裡,凡那些被我證知後教導的法,你們徹底地學得那些後應該練習實行、應該修習、應該多修習,以便這梵行會是長時間、長久地住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂。比丘們!什麽是那些被我證知後教導的法,你們徹底地學得那些後應該練習實行、應該修習、應該多修習,以便這梵行會是長時間、長久住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂呢?即:四念住[CFn062] 、四正勤[CFn152] 、四神足[CFn126] 、五根、五力、七覺支[CFn063] 、八支聖道[CFn153] ,比丘們!這些是被我證知後教導的法,你們徹底地學得那些後應該練習實行、應該修習、應該多修習,以便這梵行會是長時間、長久住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂。」

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 50. 於是世尊前往大堂,坐在為他預備好的座位上,然後對比丘說: “比丘們,我從無比智[SFn13] 所證得的法已對你們宣說,你們要好好學習,要接近、培育和修習;這樣的話梵行便會長久延續下去,能為許多眾生帶來利益,能為許多眾生帶來快樂,能悲憫世間,為天和人帶來福祉、利益和快樂。比丘們,我從無比智所證得的法是什麼呢?是四念處、四正勤、四神足、五根、五力、七覺支、八正道。比丘們,這些就是我從無比智所證得的法,你們要好好學習,要接近、培育和修習;這樣的話梵行便會長久延續下去,能為許多眾生帶來利益,能為許多眾生帶來快樂,能悲憫世間,為天和人帶來福祉、利益和快樂。”
漢譯(巴宙 譯, 1971 CE)[4]
  1. 50 於是薄伽梵從座起,走向講堂,就座已,告諸比丘說:「因此,諸比丘,我所知及為汝等所宣說之法,當善學、善修、善思、善佈,因而梵教可以長遠住世。此是為眾生之利益與快樂,及慈愍此世界,為人天之利益、快樂與幸福。諸比丘,云何為我所知及為汝等所宣說之法,當善學、善修、善思、善佈,因而梵教可以長遠住世。此是為眾生之利益與快樂,及慈愍此世界,為人天之利益、快樂與幸福?蓋即:
  四念處 四正勤  四神足五根
  五力  七菩提分 八聖道

諸比丘,此是我所知及為汝等所宣說之法,當善學、善修、善思、善佈,因而梵教可以長遠住世。此是為眾生之利益與快樂,及慈愍此世界,為人天之利益、快樂與幸福。」

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. Then the Gracious One approached the Attendance Hall, and after approaching he sat down on the prepared seat. While sitting the Gracious One addressed the monks, (saying):

“Therefore,[AFn104] monks, whatever Teachings have, with deep knowledge, been taught by me, after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, and that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.

And what are those Teachings that have, with deep knowledge, been taught by me, which after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men?

They are as follows:[AFn105]

The Four Ways of Attending to Mindfulness,[AFn106] the Four Right Strivings,[AFn107] the Four Paths to Power,[AFn108] the Five Faculties,[AFn109] the Five Strengths,[AFn110] the Seven Factors of Awakening,[AFn111] the Noble Eight-Fold Path.[AFn112]

These, monks, are those Teachings that have, with deep knowledge, been taught by me, after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, and that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.”

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 61. Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: "Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.
  1. "And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men."
D16 Mahāparinibbānasuttaṃ CSCD paranum 185
巴利原典 (CSCD)[1]
  1. Atha kho bhagavā bhikkhū āmantesi – ‘‘handadāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’’ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā ito paraṃ syāmapotthake evaṃpi pāṭho dissati –§daharāpi ca ye vuddhā, ye bālā ye ca paṇḍitā.§aḍḍhāceva daliddā ca, sabbe maccuparāyanā.§yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ.§khuddakañca mahantañca, yañca pakkaṃ yañca āmakaṃ.§sabbaṃ bhedapariyantaṃ, evaṃ maccāna jīvitaṃ.§athāparaṃ etadavoca satthā. –
‘‘Paripakko vayo mayhaṃ, parittaṃ mama jīvitaṃ;
Pahāya vo gamissāmi, kataṃ me saraṇamattano.
‘‘Appamattā satīmanto, susīlā hotha bhikkhavo;
Susamāhitasaṅkappā, sacittamanurakkhatha.
‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;
Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī’’ti viharissati (syā.), vihessati (sī.).

Tatiyo bhāṇavāro.

漢譯(莊春江 譯, 莊春江工作站)[2]
  1. 那時,世尊召喚比丘們:

「好了,比丘們!我現在召喚你們:『諸行是消散法[CFn154] ,你們要以不放逸使目標達成。』如來不久將般涅槃,三個月後如來將般涅槃。」

這就是世尊所說,說了這個後,善逝、大師又更進一步這麼說:

 「我的年紀已遍熟,我的〔剩餘〕生命已少,
 捨斷後我將離你們而去,我對自己的歸依已作。
 不放逸的、有念的,比丘們!你們要成為善戒者,
 以善得定的志向, 你們要守護自心。
 凡在這法律中,住於不放逸者,
 捨斷老死後,將得到苦的結束。」

第三誦品〔終了〕。

漢譯(蕭式球 譯, 香港志蓮淨苑)[3]
  1. 50. 於是世尊前往大堂,坐在為他預備好的座位上,然後對比丘說: “比丘們,我從無比智[SFn13] 所證得的法已對你們宣說,你們要好好學習,要接近、培育和修習;這樣的話梵行便會長久延續下去,能為許多眾生帶來利益,能為許多眾生帶來快樂,能悲憫世間,為天和人帶來福祉、利益和快樂。比丘們,我從無比智所證得的法是什麼呢?是四念處、四正勤、四神足、五根、五力、七覺支、八正道。比丘們,這些就是我從無比智所證得的法,你們要好好學習,要接近、培育和修習;這樣的話梵行便會長久延續下去,能為許多眾生帶來利益,能為許多眾生帶來快樂,能悲憫世間,為天和人帶來福祉、利益和快樂。”
  1. 這時候,世尊對比丘說: “比丘們,我現在對你們說,行是衰敗法,你們要不放逸地修行取證。如來將在不久之後入滅。三個月之後,如來便會入滅。”

世尊.善逝.導師說了這番話後,接著再說:

  “我今已年邁,
  生命何短少,
  將捨汝而去,
  汝應自依止。
  正念不放逸,
  比丘持淨戒,
  專心而思惟,
  常隨護自心。
  法與律之中,
  不放逸而住,
  捨輪迴生死,
  苦惱得止息。”

第三誦完

漢譯(巴宙 譯, 1971 CE)[4]
  1. 51 爾時薄伽梵告諸比丘說:「諸因緣合和法皆歸老朽,當精勤取證!如來的圓寂甚近,此後三月,如來即將入涅槃。」

薄伽梵說此後,復以偈曰:

  我之生命已成熟,
  我之壽命將盡。
  我將離爾等而去,
  獨依靠我自己。
  諸比丘當精勤、持淨及善思維,
  應有堅定決心及自觀心。
  誰能勤懇住於法與戒,
  則超度生命之海,
  而證得苦盡。

第三章竟

英譯(Translated from the Pali by Ven. Ānandajoti Bhikkhu)[5]
  1. Then the Gracious One addressed the monks, (saying):

“Come now, monks, for I tell you (all) conditioned things are subject to decay, strive on with heedfulness! Not long now there will be the Realised One's Final Emancipation, after the passing of three months the Realised One will attain Final Emancipation.”

The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:[AFn113]

[“Youths and also the old, fools and also the wise,
Rich and also the poor - all end in death.
Like an earthen vessel made by a potter
Small and great, that which is baked and unbaked,
All end in breakage, just so life (ends) in death.”

Then the Teacher, said something more:]

“Well-matured, decayed, with little of my life remaining,
Having abandoned (rebirth) I will go, having made myself a refuge.
Be heedful, mindful, and virtuous, monks,
With well-reasoned thoughts, protect your minds.
Whoever in this Teaching and Discipline will live heedful,[AFn114]
Having given up the round of rebirths, he will put an end to suffering.”

The Third Chapter for Recital (is Finished).

英譯(Translated from the Pali by Sister Vajira & Francis Story)[6]
  1. 63. Then the Blessed One said to the bhikkhus: "So, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness. The time of the Tathagata's Parinibbana is near. Three months hence the Tathagata will utterly pass away."
  1. And having spoken these words, the Happy One, the Master, spoke again, saying:
My years are now full ripe, the life span left is short.
Departing, I go hence from you, relying on myself alone.
Be earnest, then, O bhikkhus, be mindful and of virtue pure!

With firm resolve, guard your own mind!
Whoso untiringly pursues the Dhamma and the Discipline
Shall go beyond the round of births and make an end of suffering.

備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註001〕  巴利原典 乃參考 【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD (Chaṭṭha Saṅgāyana CD)。網路版請參考: 3. Mahāparinibbānasuttaṃ [original: 原始出處請參考: The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單“Tipiṭaka Scripts”中選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Dīghanikāya → Mahāvaggapāḷi → 3. Mahāparinibbānasuttaṃ )。]
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註002〕 本譯文請參考:般涅槃大經;莊春江 [原始出處請參考:臺灣【莊春江工作站】漢譯長部/Dīghanikāyo → 13 → 長部16經/般涅槃大經(大品[第二]); 莊春江 03/08/2015 15:48:37 更新]。
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註003〕 本譯文請參考:【長部.十六.大般湼槃經】;蕭式球 〔原始出處請參考: 香港【志蓮淨苑】文化部--佛學園圃--5. 南傳佛教--5.1. 利文佛典選譯-- 5.1.1.長部 → 16 大般湼槃經 → 長部.十六.大般湼槃經  蕭式球 (或 志蓮淨苑文化部--研究員工作--研究文章--南傳佛教 → 16 大般湼槃經 → 長部.十六.大般湼槃經  蕭式球 )〕
[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註004〕 本譯文: 南傳大般涅槃經;巴宙譯 (1971 AD)
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註005〕 請參考: The Discourse about the Great Emancipation ; PDF ;A Translation of Mahāparinibbānasutta (DN 16) (June, 2008 / 2552), edited and translated by Ven. Ānandajoti Bhikkhu [感恩 阿難陀樵第尊者慈允轉載(This is copied by courtesy of Ven. Ānandajoti Bhikkhu)];原始出處請參考(original: The Discourse about the Great Emancipation (DN 16)-- English (英文) ; Texts and Translations (巴英對照) ] ( Ancient Buddhist TextsTexts and TranslationsAncient Buddhist Texts )
[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) 〔註006〕 此英譯為 Sister Vajira & Francis Story所譯(請參考: Maha-parinibbana Sutta: Last Days of the Buddha, translated from the Pali by Sister Vajira & Francis Story [原始出處請參考(original): Maha-parinibbana Sutta: Last Days of the Buddha: Translated from the Pali by Sister Vajira & Francis Story © 1998) (Access to Insight → DN → Digha Nikaya/The Long Discourses → DN 16: Maha-parinibbana Sutta — Last Days of the Buddha → Vajira/Story → Maha-parinibbana Sutta: Last Days of the Buddha: Translated from the Pali by Sister Vajira & Francis Story © 1998)
[CFn004]〔莊 註004〕 「大如意足;大神足(AA)」,南傳作「大神通力」(mahiddhikā),菩提比丘長老英譯為「很大力量」(very powerful)或「大超常力量」(great spiritual power, SN.21.3)。
[CFn014]〔莊 註014〕 「塔所(SA);塔(GA);寺(MA);宗廟(DA);神寺;神廟(AA)」,南傳作「塔廟」(cetiye,音譯為「支提;枝提;制多」),菩提比丘長老英譯為「廟祠」(Shrine)。
[CFn019]〔莊 註019〕 「知時(SA/MA);宜知是時(GA/DA);今正是時;知是時;宜知是時(AA)」,南傳作「你考量適當的時間」(kālaṃ maññasī,古譯為「知是時;宜知是時;知時」),菩提比丘長老英譯為「你請便;你可以你自己的方便走」(you may go at your own convenience),並解說這是表示離開的定型句,此處的翻譯,為適合上下文略作變更(I have varied the rendering slightly to fit the context. SN.11.18, note.650)。
[CFn034]〔莊 註034〕 「修習」(bhāveti,原意為「使有;使存在」, 名詞bhāvanā,特別用在禪修的場合),菩提比丘長老英譯為「開發;發展」(develops, 名詞development),或「默想的開發;禪修」(meditative development, AN.8.36)。
[CFn062]〔莊 註062〕 「四意止;四念處;四念住」(cattāro satipaṭṭhānā),菩提比丘長老英譯為「四個深切注意的建立」(four establishments of mindfulness),並解說「satipaṭṭhāna」一詞,論師們有兩種解讀法,若解讀為「念+現起」(sati + upaṭṭhāna),則為「念住;深切注意的建立」,若解讀為「念+出發點」(sati + paṭṭhāna),則為「念處;深切注意的基礎」,前者強調「建立念的行為」,後者強調「應用念的所緣」,雖然論師多傾向後者,但前者確定是更原始的。
[CFn063]〔莊 註063〕 「七覺意(DA/AA);七覺支」(satta bojjhaṅgā, atta sambojjhaṅgā),菩提比丘長老英譯為「七個開化要素」(the seven factors of enlightenment)。
[CFn064]〔莊 註064〕 「(已)現正覺」(abhisambuddha),菩提比丘長老英譯為「完全開化」(fully enlightened)或「醒悟」(awakened)。按:這是「對;向」(abhi)與「正覺」(sambuddha)的複合詞,表示「正覺的體證」。
[CFn073]〔莊 註073〕 「示、教、利(照)、喜」,南傳作「開示、勸導、鼓勵……,使之歡喜」,「示;開示」(sandassesi),菩提比丘長老英譯為「教導」(instructed)。「教;勸導」(samādapesi),菩提比丘長老英譯為「熱心勸說」(exhorted)。「利;照;鼓勵」(samuttejesi),菩提比丘長老英譯為「使鼓舞」(inspired)。「喜;使之歡喜」(sampahaṃsesi),菩提比丘長老英譯為「使喜悅」(gladdened)。
[CFn123]〔莊 註123〕 「乞食;分衛(AA)」,南傳作「為了托鉢」(piṇḍāya,直譯為「為了團形食物」),菩提比丘長老英譯為「為了施捨;為了捐獻」(for alms)。按:巴利語「為了托鉢」(piṇḍāya)為「團形食物」(piṇḍa)表示目的之「為格」語態,故譯為「為了托鉢」而不譯為容易讓人誤解為帶有乞討意味的「乞食」,「團形食物」為被握成一團的食物。
[CFn124]〔莊 註124〕 「尼師檀」(尼師壇),GA作「坐具」,南傳作「坐墊布」(nisīdana,音譯為「尼師檀」,另譯為「坐具」),菩提比丘長老英譯為「坐布」(a sitting cloth)。
[CFn125]〔莊 註125〕 「多修習」(bahulīkaroti,逐字直譯為「多+作」),菩提比丘長老英譯為「鍛鍊」(cultivates, AN.4.170)。
[CFn126](1, 2) 〔莊 註126〕 「四如意足」,南傳作「四神足」(catunnaṃ iddhipādānaṃ;另譯為「四如意足」),Maurice Walshe先生英譯為「四條他能通往力量之路」(four road to power he can)。「如意足」(iddhipādānaṃ)菩提比丘長老英譯為「超常力量的基礎」(the basis for spiritual power, SN.51.15)。「四神足」的內容,參看《雜阿含561經》《中阿含70經》《增壹阿含258經》
[CFn127]〔莊 註127〕 「一劫有餘(DA.2)」,南傳作「一劫剩餘的時間」(kappāvasesaṃ),菩提比丘長老英譯為「一劫的剩餘」(the remainder of an eon, AN.8.70)。
[CFn128]〔莊 註128〕 「波旬」(pāpimata),為魔王的名字,菩提比丘長老英譯為「魔王」(the Evil One)。
[CFn129]〔莊 註129〕 「離軛安穩」(yogakkhema),另譯為「軛安穩」或「瑜珈安穩」,這裡採用前者的意思(後者的意思是「修行得安穩;努力得安穩」),菩提比丘長老英譯為「離束縛之安全」(the security from bondage)。
[CFn130]〔莊 註130〕 「持法的」(dhammadharā),菩提比丘長老英譯為「正法的維持者」(upholders of the Dhamma, AN.8.70)。
[CFn131]〔莊 註131〕 「向法、次法;法、次法向;趣法、向法;順法、次法」,南傳作「法、隨法行」(dhammānudhammappaṭipanna,另譯為「法、隨法之行道;法、隨法之實踐」),菩提比丘長老英譯為「依照法實行」(practising in accordance with the Dhamma)。「隨法」(anudhamma),菩提比丘長老英譯為「依照法」(in accordance with the Dhamma,或accords with the Dhamma)。按:「法」(dhamma)、「隨法(次法)」(anudhamma)的意思是「一個法接著下一個法」,也就是「有次第地;按部就班地」。
[CFn132]〔莊 註132〕 「如法而行的」(sāmīcippaṭipannā,另譯為「依正確而行的;方正行的;和敬行的」),菩提比丘長老英譯為「於適當道路實行的」(practicing in the proper way, AN.8.70)。
[CFn133]〔莊 註133〕 「隨法行的」(anudhammacārino),菩提比丘長老英譯為「自己適當行為的」(conducting themselves accordingly, AN.8.70)。
[CFn134]〔莊 註134〕 「師長;阿梨;阿闍梨;老師」(ācariya,另譯為「軌範師」),菩提比丘長老英譯為「老師」(teacher)。
[CFn135]〔莊 註135〕 「神變法」(sappāṭihāriyaṃ dhammaṃ),菩提比丘長老英譯為「解毒法;反作用的法」(the antidotal Dhamma, AN.8.70),或「有效法」(the efficacious Dhamma, SN.51.10)。
[CFn136]〔莊 註136〕 「捨棄壽行」(āyusaṅkhāraṃ ossaji),菩提比丘長老英譯為「放開他的生命力」(let go his vital force, AN.8.70)。
[CFn137]〔莊 註137〕 「衣毛皆豎;心驚毛竪(豎)(SA/AA);舉身毛豎(竪)(MA);衣毛為豎(DA)」,南傳作「身毛豎立」(lomāni haṭṭhāni, lomahaṭṭhajāto,逐字直譯為「身毛-豎立-已發生」或lomahaṃsa),菩提比丘長老英譯為「驚嚇;喪膽」(terrified),或「伴隨著他的毛髮端豎立」(with his hair standing on end)。
[CFn138]〔莊 註138〕 「並且天鼓破裂」(devadundubhiyo ca phaliṃsu),菩提比丘長老英譯為「並且轟隆隆的雷鳴震撼了天空」(and peals of thunder shook the sky, AN.8.70)。
[CFn139]〔莊 註139〕 「有無二行中(DA.2)」,南傳作「權衡不可比的與生成」(Tulamatulañca sambhavaṃ,另譯為「等不等生成」),菩提比丘長老英譯為「比較不可比較的與繼續生存」(Comparing the incomparable and continued existence, AN.8.70),並解說此偈難懂,註解書有二種解讀:1.將tulaṃ(可比的;個別的)與atulaṃ(不可比的)對比解讀,前者指欲界與色界,後者指無色界,而「有行」(bhavasaṅkhāraṃ)是導致再生的業,2.將tulaṃ解讀為tuleti(衡量;考慮;權衡)的現在分詞tulenta,將atulaṃ(不可比的)與sambhavaṃ(生起;生成)對比解讀,前者指涅槃,後者指生存,而「有行」是得到生存的業。長老認為後者的解讀較適宜。
[CFn140]〔莊 註140〕 「吾今捨有為(DA.2)」,南傳作「捨棄有行」(bhavasaṅkhāramavassaji),菩提比丘長老英譯為「放開生存力」(let go the force of existence, AN.8.70)。
[CFn141]〔莊 註141〕 「如鳥出於卵(DA.2)」,南傳作「自己的存在如[破壞]鎧甲」(kavacamivattasambhavan”ti),菩提比丘長老英譯為「他自己的存在像鎧甲外衣」(his own existence like a coat of armor, AN.8.70),Maurice Walshe先生英譯為「生命之殻」(becoming's shell),並引註釋書的解說,如戰士在戰爭結束後打破他的鎧甲。
[CFn142]〔莊 註142〕 「未曾有」(abbhuta),另譯為「不可思議」,別譯雜阿含經即這麼譯的。而「不可思議」(acchariya,也譯為「希有」),菩提比丘長老英譯為「令人驚奇的;不可思議的;太棒了」(wonderful)。這類讚嘆形式的經文漸集成一類,即為《九分教》的〈未曾有〉,後來編入《中阿含經》、《長阿含》、《增一阿含中》,如《中阿含經》有〈未曾有法品〉,《中部123經》為《不可思議-未曾有經》(acchariya-abbhutasuttaṃ),參看印順法師《原始佛教聖典之集成》p.727。
[CFn143]〔莊 註143〕 「如意足;神足」(iddhipāda,另譯為「神通足」),菩提比丘長老英譯為「超常力量的基礎」(the basis for spiritual power, SN.51.19)。另外,「神通」(iddhi,另譯為「神變」),菩提比丘長老英譯為「超常力量」(spiritual power, SN.12.70)。SN.51.19等經說明了神通與神足的差別。
[CFn144]〔莊 註144〕 「於地作小想(MA.36)」,南傳作「小地想」(parittā pathavīsaññā),菩提比丘長老英譯為「地的有限認知」(a limited perception of earth)。
[CFn145]〔莊 註145〕 「自證」(abhijānaṃ, 動詞abhijānāti也譯為「證知」),菩提比丘長老英譯為「直接地知道」(directly knowing),或「記得」(recall)。
[CFn146]〔莊 註146〕 「除處(MA.215)」,南傳作「勝處」(abhibhāyatanāni),菩提比丘長老英譯為「超越的基礎」(bases of transcendence)。另參看《中阿含207經》。
[CFn147]〔莊 註147〕 「解脫」(vimokkhā,另譯為「背捨」),Maurice Walshe先生英譯為「釋放」(liberations),Thanissaro比丘英譯為「脫離」(emancipations),菩提比丘長老英譯為「釋放」(liberations, emancipations, AN)。按:此字多用於指「定」,如「八解脫」(aṭṭha vimokkhā,另譯為「八背捨」),而非涅槃的「解脫」(vimutti)。
[CFn148]〔莊 註148〕 「度一切色想」(MA),南傳作「以一切色想的超越」(sabbaso rūpasaññānaṃ samatikkamā),菩提比丘長老英譯為「以色之認知的完全超越」(with the complete surmounting of perceptions of form, MA.8, with the complete transcendence of perceptions of forms, SN.36.19)。
[CFn149]〔莊 註149〕 「對礙想(SA);有對想(MA);瞋恚想(DA)」,南傳作「有對想」(paṭighasaññā),菩提比丘長老英譯為「嫌惡的想法」(perceptions of aversion),或「知覺器官衝擊的認知」(perceptions of sensory impingement)。按:「有對」(paṭigha),有兩個意思:1.為「障礙;對礙」,指的是「五境」對「五根」的撞擊,2.為「激怒(瞋恚),厭惡;嫌惡」。
[CFn150]〔莊 註150〕 「滅盡定;滅正受(SA);想知滅定;知滅解脫;知滅身觸;想知滅身觸(MA)」,南傳作「想受滅」(saññāvedayitanirodhaṃ),菩提比丘長老英譯為「想與感受的停止」(the cessation of perception and feeling)。「滅盡正受」(SA.568),南傳作「想受滅等至」(saññāvedayitanirodhasamāpatti;另譯為「想受滅正受」),菩提比丘長老英譯為「認知與感受停止的達成」(the attainment of the cessation of perception and feeling),並解說「想受滅等至」也叫「滅等至」(nirodhasamāpatti),這是一種心與心理的功能都停止的定之狀況,只有能入八定的阿羅漢或證不還果(第三果)者能進得去。
[CFn151]〔莊 註151〕 「這就是你的惡作」(tuyhevetaṃ dukkaṭaṃ),Maurice Walshe先生英譯為「你的是過失」(yours is the fault)。
[CFn152]〔莊 註152〕 「四正斷;四正勤;四意斷」」,南傳作「在四正勤上」(Catūsu sammappadhānesu,另譯為「在四個正確的勤奮上」),菩提比丘長老英譯為「在四個正確的努力上」(in the four right strivings)。「勤」(padhāna),另譯為「精勤;斷;勤奮」。
[CFn153]〔莊 註153〕 「八聖道;八正道;八真行;八真直行;賢聖八道品;賢聖八品道」,南傳作「八支聖道」(ariyo aṭṭhaṅgiko maggo, Ariyañcaṭṭhaṅgikaṃ maggaṃ),菩提比丘長老英譯為「八層的高潔之路」(Noble Eightfold Path)。其內容個別比對,參看《雜阿含70經》
[CFn154]〔莊 註154〕 「磨滅法」,南傳作「消散法」(vayadhammo),菩提比丘長老英譯為「屬於消散者」(subject to vanishing),或「消散性質」(the nature of vanishing, SN.47.40)。這裡的「法」不是指「正法」。
[SFn09]〔蕭 註09〕 劫的巴利文是 kappa,它有 “時段” 的意思,通常指一個世間的生滅周期為一劫,但這裏的一劫是指人的壽元,這個時段約一百年。
[SFn10]〔蕭 註10〕 這句句子根據巴利聖典協會的版本是 yāvad eva manussehi suppakāsitaṃ,意思是 “……人宣說時” 。但阿那律陀法師說斯里蘭卡的版本是yāva deva manussehi suppakāsitaṃ,意思是“……天人宣說時”。現採用巴利聖典協會的版本譯出來。
[SFn11]〔蕭 註11〕 “可量” 和 “不可量” 所指的意思不甚清楚。有認為可量是指生死,不可量是指湼槃。
[SFn12]〔蕭 註12〕 草藥星的巴利文是osadhi-tārakā,它所指的是哪顆星沒有定論,一說它是黎明時分在東方一顆最明亮的星,一說金星,一說月亮。
[SFn13](1, 2) 〔蕭 註13〕 無比智(abhiññā)傳統漢譯為 “神通” 或 “六神通”。
[AFn080](Ven. Anandajoti 080) There is a gap in the record here of 7 months, if the traditional date for the Final Emancipation is correct. This is discussed in the Introduction to the Texts and Translation of this discourse.
[AFn081](Ven. Anandajoti 081) All these Shrines were in the Vajjī Territories, and it very much looks like they were being used as (temporary) monasteries for samaṇas residing there. If this is correct then it throws some light on the 6th condition which prevents decline for the Vajjīs listed in Chapter 2 above. According to Pāthikasuttaṁ (DN 24), the Udena Shrine was to the east of Vesālī; Gotamaka to the south, Sattamba to the west, and Bahuputta to the north of the city.
[AFn082](Ven. Anandajoti 082) The Four Paths to Power are concentration of desire accompanied by the process of striving (chandasamādhipadhānasaṅkhārasamannāgata); concentration of energy accompanied by the process of striving (viriya-); concentration of mind accompanied by the process of striving (citta-), and concentration of investigation accompanied by the process of striving (vimaṁsa-). They form one section of the 37 Things on the Side of Awakening (Bodhipakkhiyadhammā), see below Chapter 26.
[AFn083](Ven. Anandajoti 083) Commentary: Ettha ca kappan-ti āyukappaṁ…idam-eva aṭṭhakathāyam niyamitaṁ; herein span means life-span…this is fixed by the Commentary. There has been some dispute about whether kappa here means life-span or aeon. However it seems quite incredible to me that the Buddha, when his body was already broken down and falling ill, should have made such a nonsensical claim as to be able to live for an aeon!
[AFn084](Ven. Anandajoti 084) There are 3 types of miracles (pāṭihāriya): miraculous powers (iddhipāṭihāriya), prophecy (ādesanāpāṭihāriya), and the miracle of instruction (anusāsanīpāṭihāriya); it is the last which is intended here. It does not mean the Teaching accompanied by miracles.
[AFn085](Ven. Anandajoti 085) I interpret vāta (normally wind) here as atmosphere. This is quite an accurate description of the facts, especially given the time it was made.
[AFn086](Ven. Anandajoti 086) A Buddha-to-be is said to always spend his penultimate life amongst the Gods in Tusita Heaven, and from there to descend to Earth for the last time.
[AFn087](Ven. Anandajoti 087) There appears to be a correlation between these two sets of four assemblies: Nobles on Earth, Kings in Heaven; brahmins on Earth, Divinities in Heaven; householders on Earth, the sensual gods in Heaven; ascetics on Earth, Brahmā Divinities in Heaven.
[AFn088](Ven. Anandajoti 088) Comm: na pana Bhagavā milakkhusadiso hoti nāpi āmuttamaṇikuṇḍalo, Buddhaveseneva nisīdati, te pana attano samānasaṇṭhānam-eva passanti; it is not that the Gracious One (looks) like a barbarian, or is adorned with jewelled earirngs, he is surely sitting in the Buddha's clothes, but they see him having the same features as themselves.
[AFn089](Ven. Anandajoti 089) Comm: idaṁ…bhāsantaraṁ sandhāya kathitaṁ; this is said in regard to the different languages (he is able to speak).
[AFn090](Ven. Anandajoti 090) The Commentary to MN 77 paraphrases this with abhibhavanakāraṇāni, which gives the translation here.
[AFn091](Ven. Anandajoti 091) The Commentary explains that these are means for mastering absorption (jhāna). If one takes a preliminary object (parikamma) internally but sees a limited sign (nimitta) externally, then the first means of (mind) mastery applies. With the second he sees an unlimited sign.
[AFn092](Ven. Anandajoti 092) Comm: alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito; without perception of the preliminary object on an internal form, either because he did not obtain it or because he did not need it.
[AFn093](Ven. Anandajoti 093) This and what follows refers to the kasiṇa excercies, whereby one focuses on a specific colour and obtains absorption that way.
[AFn094](Ven. Anandajoti 094) These liberations refer to the progress through the states of meditative absorption (jhāna). The first three listed are attained through developing the first four meditative absorptions.
[AFn095](Ven. Anandajoti 095) These first two are like a summary of the Abhibhāyatanā.
[AFn096](Ven. Anandajoti 096) Through developing one of the Brahmāvihāra (mettā, karuṇā, muditā, upekkhā) meditations to absorption level.
[AFn097](Ven. Anandajoti 097) This and the three that follow are the spheres of concentration developed through refinement of the fourth absorption.
[AFn098](Ven. Anandajoti 098) The Commentary explains that this was in the eighth week after attaining the Final Awakening in the vicinity of the Bodhi Tree (Sambodhipattiyā aṭṭhame sattāhe Bodhimaṇḍe).
[AFn099](Ven. Anandajoti 099) Most editions write out the first section (Gijjakūṭe) in full, then the next section (Gotamanigrodhe) as ellipsis, and the rest without ellipsis. When we get to the repetition though, just below, it appears that it is summarising the whole sequence at one go, which implies that the way I have edited it here must be correct. The same applies to the Vesālī section below.
[AFn100](Ven. Anandajoti 100) This is where this discourse began, but it does not appear to have been on that occasion as there are many other places mentioned subsequently which do not appear earlier, therefore it must be referring to a period more than one year before the parinibbāna.
[AFn101](Ven. Anandajoti 101) CPED: Sattapaṇṇī, m., the tree Alstonia Scholaris. This is a tree much used in Ayurveda medicine for skin diseases and the like. Its leaves have seven points to them, hence the name. It was here that the First Council was held a few months after the parinibbāna.
[AFn102](Ven. Anandajoti 102) As far as I can see outside of this context this warning only appears in two other places, once towards the end of the Mahāsuddasanasuttaṁ (DN 17), and also in the Abhiṇhapaccavekkhitabbaṭhānasuttaṁ (AN Bk 5.57).
[AFn103](Ven. Anandajoti 103) This is still in the vicinity of Vesālī.
[AFn104](Ven. Anandajoti 104) This is a funny way to begin a Teaching, it looks like it has been extracted from a longer section somewhere, where Therefore... might be more in place.
[AFn105](Ven. Anandajoti 105) These are collectively known as the 37 Things on the Side of Awakening (Bodhipakkhiyadhammā). They are mentioned in many places, e.g. Sampasādanīyasuttaṁ (DN 28); Kintisuttaṁ (MN 103); Pahārādasuttaṁ (AN 8:19), etc. etc.
[AFn106](Ven. Anandajoti 106) Contemplation of the body (kāyānupassanā), contemplation of feelings (vedanānupassanā), contemplation of the mind (cittānupassanā), and contemplation of (the nature of) things (dhammānupassanā). See the text and translation of the Mahāsatipaṭṭhānasuttaṁ elsewhere on this website.
[AFn107](Ven. Anandajoti 107) These are the same as the Right Endeavours (Sammāvāyāma, part of the Eightfold Noble Path). The striving 1. not to take up bad and unwholesome things that have not yet arisen, 2. to give up bad and unwholesome things that have already arisen, 3. to take up wholesome things that have not yet arisen, 4. for the endurance of wholesome things that have arisen.
[AFn108](Ven. Anandajoti 108) These were explained above Chapter 17. They are concentration of desire accompanied by the process of striving (chandasamādhipadhānasaṅkhārasamannāgata); concentration of energy accompanied by the process of striving (viriya-); concentration of mind accompanied by the process of striving (citta-), and concentration of investigation accompanied by the process of striving (vimaṁsa-).
[AFn109](Ven. Anandajoti 109) Faith (saddhā), energy (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā).
[AFn110](Ven. Anandajoti 110) The same as the above brought to fulfilment. Faith finds fulfilment in the 4 factors of the Stream-Enterer (Sotāpannaṅgāni), energy in the four Right Endeavours (Sammāvāyāma), mindfulness in the four ways of attending to mindfulness (satipaṭṭhāna), concentration in the four absorptions (jhāna), and wisdom in understanding the Four Noble Truths (Ariyasacca).
[AFn111](Ven. Anandajoti 111) Mindfulness (satisambojjhaṅga), investigation of the (nature of) things (dhammavicaya-), energy (viriya-), joyful-interest (pīti-), tranquillity (passaddhi-), concentration (samādhi-), and equanimity (upekkhā-).
[AFn112](Ven. Anandajoti 112) Right View (Sammādiṭṭhi), Right Thought (Sammāsaṅkappa), Right Speech (Sammāvācā), Right Action (Sammākammanta), Right Livelihood (Sammā-ājīva), Right Endeavour (Sammāvāyāma), Right Mindfulness (Sammāsati), Right Concentration (Sammāsamādhi).
[AFn113](Ven. Anandajoti 113) The lines within square brackets only appear in the Thai edition. These lines look like variations of the verses now found in the Sallasuttaṁ of the Suttanipāta (Sn. 3.8 v. 5 & 4).
[AFn114](Ven. Anandajoti 114) Dhammavinaya is the original name for theory and practice taught by the Buddha.
[VFn21]

(Vajira-Francis 021) Kappam va tittheyya kappavasesam va. Comy. takes kappa not as "world-period" or "aeon," but as ayu-kappa, "life span," and explains avasesa (usually "remainder") by "in excess."

Comy.: "He may stay alive completing the life span pertaining to men at the given time. (Sub. Comy.: the maximum life span.) Kappavasesa: 'in excess' (atireka), i.e., more or less above the hundred years said to be the normally highest life expectation."

Among the numerous meanings of the word kappa, there is, in fact, that of time in general (kala) and not only the duration of an aeon; but the meaning "life span" seems to have been ascribed to it only in this passage. Also, the meaning "in excess" for avasesa (usually "remainder") is unusual.

The four constituents of psychic power (iddhipada) are concentration due to zeal, energy, purity of mind, and investigation.

[VFn22](Vajira-Francis 022) According to Comy., Ananda's mind had been influenced (pariyutthitacitto) by Mara's exhibiting a frightful sight which distracted his attention, preventing him from grasping the Buddha's suggestion.
[VFn23](Vajira-Francis 023) "Convincing and liberating." This stands for the one Pali word sappatihariya, an attempt to render the two connotations which the word has according to the commentaries and in the context of other occurrences in the Canon. The commentaries derive it from the verb patiharati, "to remove," and explain it as (1) the removal of what is adverse, e.g., opposition and objections (covered by "convincing"), and (2) the removal of inner obstructions, i.e., defilements such as greed, etc., effected by arahatship. It is probably to point to that latter meaning that the commentary to our present text paraphrases our passage as follows: "until they are able to preach the Teaching in its liberating (niyyanika) capacity."
[VFn24](Vajira-Francis 024) Tulam atulañca sambhavam: lit. "the measurable and immeasurable productive cause (of life)," i.e., the volitional action causing rebirth in the confined, or limited sense-sphere, or in the unbounded fine-material and immaterial spheres.
[VFn25](Vajira-Francis 025) Bhavasankhara: the formative force of becoming, in the sense of what forms existence.
[VFn26](Vajira-Francis 026) Kavacam iv'attasambhavam. Comy.: "He breaks through the entire net of defilements that envelops individual existence like a coat of mail; he breaks the defilements as a great warrior breaks his armor after a battle." The Sanskrit version has "like an egg shell" (kosam iv' anda-sambhavam).
[VFn27](Vajira-Francis 027) Comy.: "Even by this much the Venerable Ananda was aware of the fact: 'Surely, today the Blessed One has renounced his will to live on.' Though the Blessed One knew that the Venerable Ananda was aware of it, he did not give him another opportunity to ask him to stay on for the remainder of his life span, but he spoke to him about other eight-term groups beginning with the eight assemblies." Sub. Comy.: "Some say that the Buddha did so in order to divert the Venerable Ananda and to prevent grief from arising in him."
[VFn28](Vajira-Francis 028) See also the Maha-sihanada Sutta (MN 12).
[VFn29](Vajira-Francis 029) Abhibhayatana.
[VFn30](Vajira-Francis 030) That is: "perceiving forms on his own body." This refers to preliminary concentration.
[VFn31](Vajira-Francis 031) This refers to the kasina-nimitta, the after-image arising with full concentration.
[VFn32](Vajira-Francis 032) He derives the "sign" from objects external to his body.
[VFn33](Vajira-Francis 033) Attha vimokkha.
[VFn34](Vajira-Francis 034) Rupi. This refers to form-sphere absorption (rupajjhana) obtained with form objects of one's own body.
[VFn35](Vajira-Francis 035) Subhan tveva adhimutto hoti. Comy.: "Hereby, meditative absorption (jhana), obtained through blue-kasinas, etc., of very pure color is indicated."

巴利文經典最突出的特點,同時也是缺乏同情心的讀者最感厭倦的特點,就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …,…,…,

…,…,…, 這種文句冗長的特性,另外還有一個原因,那就是在長時期中三藏經典只以口授相傳。 …,…,…,

…,…,…, 巴利文經典令人生厭的機械性的重覆敘述,也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …,…,…,

…,…,…, 重覆敘述不僅是說教記錄的特點,而且也是說教本身的特點。我們持有的版本,無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

(節錄自: 巴利系佛教史綱 第六章 聖典 二 摘錄 )