長部16經 第一頌 - 大般涅槃經 多譯本對讀

3. Mahāparinibbānasuttaṃ

131. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha – ‘‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi ucchejjāmi (syā. pī.), ucchijjāmi (ka.) vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmi vajjī’’ti āpādessāmi vajjīti (sabbattha) a. ni. 7.22 passitabbaṃ.

3. 般涅槃大經 （長部16經/大品[第二]，莊春江譯）

131. 我聽到這樣[CFn001] ：

有一次[CFn002] ，世尊住在王舍城耆闍崛山[CFn003] 。

當時，摩揭陀國阿闍世王 韋提希子想要攻打跋耆，他這麼說：

「我要滅絕這些這麼大神通力[CFn004] 、這麼大威力的跋耆，我要使跋耆滅亡，我要帶給跋耆人不幸與厄運。」

3. 大般湼槃經

131. 1.這是我所聽見的：

有一次，世尊住在王舍城靈鷲山。

這時候，摩揭陀王阿闍世．韋提希子[SFn01] 想攻打跋祇。他說：“我要鏟除這個強大的跋祇，我要摧毀跋祇，我要使跋祇永無寧日。”

南傳大般涅槃經

第一章

131. 01 如是我聞，一時薄伽梵住在王舍城靈鷲山峰。爾時摩竭陀阿闍世王––韋提希之子立意 欲征伐越祗人，彼自念言：「我將摧毀越祗人使之根絕種滅，雖然說彼等是很強盛」。

The Discourse about the Great Emancipation

A Translation of Mahāparinibbānasutta (DN 16)

The First Chapter for Recitation

1: King Ajātasattu

131. Thus I heard:

At one time the Gracious One was living near Rājagaha on the Vultures' Peak Mountain.[AFn001]

Now at that time the Magadhan King Ajātasattu,[AFn002] the son of Lady Wisdom, had a desire to attack the Vajjians.[AFn003] He said this: “I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians”.

3. Mahāparinibbānasuttaṃ

Maha-parinibbana Sutta: Last Days of the Buddha

Part One: In Magadha

131. 1. Thus have I heard. Once the Blessed One[VFn01] dwelt at Rajagaha, on the hill called Vultures' Peak. At that time the king of Magadha, Ajatasattu, son of the Videhi queen,[VFn02] desired to wage war against the Vajjis. He spoke in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."

132. Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi – ‘‘ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha – ‘‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’’’ti. Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī’’ti.

132. 那時，摩揭陀國阿闍世王韋提希子召喚摩揭陀國大臣作雨者婆羅門[CFn005] ：

「來！婆羅門！請你去見世尊。抵達後，請你以我的名義以頭禮拜世尊的足[CFn006] ，請詢問〔是否〕無病、健康、輕快、有力、樂住[CFn007] 〔並且說〕：『大德！摩揭陀國阿闍世王韋提希子以頭禮拜世尊的足，他詢問〔你是否〕無病、健康、輕快、有力、樂住。』並且請你這麼說：『大德！摩揭陀國阿闍世王韋提希子想要攻打跋耆，他這麼說：「我要滅絕這些這麼大神通力、這麼大威力的跋耆，我要使跋耆滅亡，我要帶給跋耆不幸與厄運。」』你徹底地學得世尊的回答後，〔回來〕向我報告，因為諸如來[CFn008] 都不說不實的。」

132. 2.於是，摩揭陀王阿闍世．韋提希子吩咐大臣雨行婆羅門： “婆羅門，來吧，你前往世尊那裏，用我的名義頂禮世尊雙足，問候世尊，問他是否無疾、無病、輕快、強健、安穩地生活。還有，你這樣說： ‘大德，摩揭陀王阿闍世．韋提希子想攻打跋祇。他說要鏟除這個強大的跋祇，摧毀跋祇，使跋祇永無寧日。’ 當世尊對攻打跋祇的事情向你作出預言後，好好記著它，然後回來告訴我。如來一定不會說不真實的話。”

132. 02　於是他告摩竭陀宰相瓦沙卡羅說：「來，婆羅門，你去薄伽梵處稱我名頂禮佛足，問其少 病少惱，健愉輕安否？你白佛言：『世尊，摩竭陀阿闍世王頂禮佛足，並問候世尊少病少惱， 健愉輕安否？』又說：『世尊，摩竭陀阿闍世王立意欲征伐越祗人，他曾說：『我將摧毀越祗 人使之根絕種滅，雖然說彼等是很強盛。』凡薄伽梵所指示者應善憶念，轉述於我，因為如 來是不語虛妄。」

132. Then the Magadhan King Ajātasattu, the son of Lady Wisdom,[AFn004] addressed the Magadhan chief minister the brahmin Vassakāra, (saying):[AFn005]

“Go, brahmin, and approach the Gracious One, and after approaching worship the Gracious One's feet in my name, and ask whether he is free from sickness, free from illness, in good health, and living comfortably, (and say): ‘The Magadhan King Ajātasattu, the son of Lady Wisdom, reverend Sir, worships with his head at the Gracious One's feet, and asks whether you are free from sickness, free from illness, in good health, and living comfortably.’

And say this: ‘The Magadhan King Ajātasattu, the son of Lady Wisdom, reverend Sir, desires to attack the Vajjians. He says this: “I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians.” And just what the Gracious One says to you, after learning it well, you must inform me, for the Realised Ones do not speak falsely.”

132. 2.And Ajatasattu, the king of Magadha, addressed his chief minister, the brahman Vassakara, saying: "Come, brahman, go to the Blessed One, pay homage in my name at his feet, wish him good health, strength, ease, vigour, and comfort, and speak thus: 'O Lord, Ajatasattu, the king of Magadha, desires to wage war against the Vajjis. He has spoken in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."' And whatever the Blessed One should answer you, keep it well in mind and inform me; for Tathagatas[VFn03] do not speak falsely."

Vassakārabrāhmaṇo

133. ‘‘Evaṃ, bho’’ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca – ‘‘rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Rājā evañca vadeti rājā (ka.), bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha – ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’’’ti.

作雨者婆羅門

133. 「是的，先生[CFn009] ！」摩揭陀國大臣作雨者婆羅門回答摩揭陀國阿闍世王韋提希子後，令一輛輛吉祥車上軛後，登上一輛吉祥車，一輛輛吉祥車從王舍城出發，往耆闍崛山前進，以車輛一直到車輛能通行之處，然後下車步行，去見世尊。抵達後，與世尊互相歡迎。歡迎與寒暄後，在一旁坐下。在一旁坐好後，摩揭陀國大臣作雨者婆羅門對世尊這麼說：

「喬達摩[CFn010] 先生！摩揭陀國阿闍世王韋提希子以頭禮拜喬達摩先生的足，他詢問〔你是否〕無病、健康、輕快、有力、樂住。喬達摩先生！摩揭陀國阿闍世王韋提希子想要攻打跋耆，而且他這麼說：『我要滅絕這些這麼大神通力、這麼大威力的跋耆，我要使跋耆滅亡，我要帶給跋耆不幸與厄運。』」

133. 03　「誠然」，摩竭陀宰相瓦沙卡羅回答說。他下令準備好許多輛精美車乘，自己坐上一輛車， 與其侍從離開王舍城進向靈鷲山峰。凡可通車的地方皆以車行，後乃下車步行去到佛陀的住 處，到已，同佛陀互敘寒暄及問候起居，就座其側以後，摩竭陀宰相瓦沙卡羅白佛言：「世尊，摩竭陀阿闍世王––韋提希之子，頂禮佛足，並問候慈座少病少惱，健愉輕安否？彼立意欲征伐越祗人，他曾說：『我將摧毀越祗人使之根絕種滅，雖然說彼等是很強盛』」

133. “Very well, dear Sir,” and the Magadhan chief minister the brahmin Vassakāra, after replying to the Magadhan King Ajātasattu, the son of Lady Wisdom, and having (many) great and august vehicles prepared, and mounting (those) great and august vehicles, departed with those great and august vehicles from Rājagaha, and after approaching by vehicle to the Vultures' Peak Mountain as far as the ground for vehicles (would allow), and descending from the vehicles, he approached the Gracious One by foot, and after approaching, he exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, he sat down on one side. While sitting on one side, the Magadhan chief minister the brahmin Vassakāra said this to the Gracious One:

“The Magadhan King Ajātasattu, the son of Lady Wisdom, dear Gotama, worships with his head at dear Gotama's feet, and asks whether you are free from sickness, free from illness, in good health, and living comfortably.[AFn006]

The Magadhan King Ajātasattu, the son of Lady Wisdom, dear Gotama, desires to attack the Vajjians. He says this: ‘I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians’ ”.

133. 3."Very well, sire," said the brahman Vassakara in assent to Ajatasattu, king of Magadha. And he ordered a large number of magnificent carriages to be made ready, mounted one himself, and accompanied by the rest, drove out to Rajagaha towards Vultures' Peak. He went by carriage as far as the carriage could go, then dismounting, he approached the Blessed One on foot. After exchanging courteous greetings with the Blessed One, together with many pleasant words, he sat down at one side and addressed the Blessed One thus: "Venerable Gotama, Ajatasattu, the king of Magadha, pays homage at the feet of the Venerable Gotama and wishes him good health, strength, ease, vigour, and comfort. He desires to wage war against the Vajjis, and he has spoken in this fashion: 'These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them.'"

Rājaaparihāniyadhammā

134. Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno vījayamāno (sī.), vījiyamāno (syā.). Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’ti? ‘‘Sutaṃ metaṃ, bhante – ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’’ti. ‘‘Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

國王-不衰退法

134. 當時，尊者[CFn011] 阿難站在世尊背後為世尊搧著風。那時，世尊召喚尊者阿難：

「阿難！你是否聽聞：『跋耆人有經常的集合、時常的集合嗎？』」

「大德！這被我聽聞：『跋耆人有經常的集合、時常的集合。』」

「阿難！只要跋耆人有經常的集合、時常的集合，阿難！跋耆的增長應該可以被預期，而非減損。」

134. 4.這時候，阿難尊者站在世尊背後為世尊扇涼。於是，世尊對阿難尊者說： “阿難，你有沒有聽說，跋祇人常常集會，定期集會呢？” “大德，我聽說跋祇人常常集會，定期集會。” “阿難，只要跋祇人常常集會，定期集會；他們便將日益強盛，不會衰退。

134. 04　爾時尊者阿難立於佛後用扇扇佛。薄伽梵語尊者阿難說：

「阿難，你是否聽聞越祗人常相集會？」

「我聽聞越祗人常相集會，世尊。」

「阿難，當越祗人仍常相集會，則彼等是只會興盛，不會衰微。

2: Seven Things which Prevent Decline in the Vajjians[AFn007]

134. Now at that time venerable Ānanda was stood behind the Gracious One fanning the Gracious One.[AFn008] Then the Gracious One addressed venerable Ānanda, (saying):[AFn009]

1) “Have you heard, Ānanda: ‘The Vajjians assemble regularly and assemble frequently?’ ”[AFn010] “I have heard this, reverend Sir: ‘The Vajjians assemble regularly and assemble frequently.’ ” “For as long, Ānanda, as the Vajjians will assemble regularly and assemble frequently surely growth, Ānanda, is to be expected for the Vajjians not decline.

Conditions of a Nation's Welfare

134. 4.At that time the Venerable Ananda[VFn04] was standing behind the Blessed One, fanning him, and the Blessed One addressed the Venerable Ananda thus: "What have you heard, Ananda: do the Vajjis have frequent gatherings, and are their meetings well attended?"

"I have heard, Lord, that this is so."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

「阿難！你是否聽聞：『跋耆人和合地集合、和合地結束、和合地作跋耆人應該做的事嗎？』」

「大德！這被我聽聞：『跋耆人和合地集合、和合地結束、和合地作跋耆人應該做的事。』」

「阿難！只要跋耆人和合地集合、和合地結束、和合地作跋耆人應該做的事，阿難！跋耆的增長應該可以被預期，而非減損。」

阿難，你是否聽聞越祗 人是一心一德相會、相起及相負責任？」

「我聽聞越祗人是一心一德相會、相起及相負責任，世尊。」

「阿難，當越祗人仍是一心一德相會、相起及相負責任，則彼等是只會興盛，不會衰微。

"What have you heard, Ananda: do the Vajjis assemble and disperse peacefully and attend to their affairs in concord?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

「阿難！你是否聽聞：『跋耆人不安立[CFn012] 沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起[CFn013] 嗎？』」

「大德！這被我聽聞：『跋耆人不安立沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起。』」

「阿難！只要跋耆人不安立沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起，阿難！跋耆的增長應該可以被預期，而非減損。」

阿難，你是否聽聞越祗人凡有所作為皆依照越祗古昔所傳制度，而是未興者不興，已興者不廢？」

「世尊，我聽聞越祗人凡有所作為皆依照越祗古昔所傳制度，是未興者不興，已興者不廢。」

「阿難，當越祗人凡有所作為皆依照越祗古昔所傳制度，仍是未興者不興，已興者不廢， 則彼等是只會興盛，不會衰微。

"What have you heard, Ananda: do the Vajjis neither enact new decrees nor abolish existing ones, but proceed in accordance with their ancient constitutions?" "I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

「阿難！你是否聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆大老，並且認為應該聽他們的嗎？』」

「大德！這被我聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆大老，並且認為應該聽他們的。』」

「阿難！只要跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆大老，並且認為應該聽他們的，阿難！跋耆的增長應該可以被預期，而非減損。」

阿難，你是否聽聞越祗人恭敬尊奉其年長者並接受其忠告？」

「我聽聞越祗人恭敬尊奉其年長者並接受其忠告，世尊。」

「阿難，當越祗人仍恭敬尊奉其年長者並接受其忠告，則彼等是只會興盛，不會衰微。

"What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their elders and think it worthwhile to listen to them?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

阿難！你是否聽聞：『跋耆人不對良家婦人、良家少女強拉後強迫同居嗎？』」

「大德！這被我聽聞：『跋耆人不對良家婦人、良家少女強拉後強迫同居。』」

「阿難！只要跋耆人不對良家婦人、良家少女強拉後強迫同居，阿難！跋耆的增長應該可以被預期，而非減損。」

阿難，你是否聽聞過越祗人不誘迫其本族的婦女與之同居？」

「我聽聞越祗人不誘迫其本族的婦女與之同居，世尊。」

「阿難，當越祗人仍不誘迫其本族的婦女與之同居，則彼等是只會興盛，不會衰微。

"What have you heard, Ananda: do the Vajjis refrain from abducting women and maidens of good families and from detaining them?"

"I have heard, Lord, that they refrain from doing so."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

「阿難！你是否聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟[CFn014] ，〔不論〕內部與外部，不使先前所施與、先前所作合法的供物衰損嗎？』」

「大德！這被我聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟，〔不論〕內部與外部，不使先前所施與、先前所作合法的供物衰損。』」

「阿難！只要跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟，〔不論〕內部與外部，不使先前所施與、先前所作合法的供物衰損，阿難！跋耆的增長應該可以被預期，而非減損。」

阿 難，你是否聽聞越祗人恭敬尊奉其城巿或鄉鎮的神舍，不廢棄往昔所規定，所遵行的正當祭獻？」

「我聽聞越祗人恭敬尊奉其城巿或鄉鎮的神舍，不廢棄往昔所規定，所遵行的正當祭獻， 世尊。」

「阿難，當越祗人仍恭敬尊奉其城巿或鄉鎮的神舍，不廢棄往昔所規定，所遵行的正當 祭獻，則彼等是只會興盛，不會衰微。

"What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their shrines, both those within the city and those outside it, and do not deprive them of the due offerings as given and made to them formerly?"

"I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

「阿難！你是否聽聞：『跋耆人對阿羅漢[CFn015] 如法地善安排守護、防護、保護〔以考量〕：是否未來過的阿羅漢會來跋耆，已來過的阿羅漢會在跋耆安樂地居住嗎？』」

「大德！這被我聽聞：『跋耆人對阿羅漢如法地善安排守護、防護、保護〔以考量〕：是否未來過的阿羅漢會來跋耆，已來過的阿羅漢會在跋耆安樂地居住。』」

「阿難！只要跋耆人對阿羅漢如法地善安排守護、防護、保護〔以考量〕：是否未來過的阿羅漢會來跋耆，已來過的阿羅漢會在跋耆安樂地居住，阿難！跋耆的增長應該可以被預期，而非減損。」

阿難，你是否聽聞越祗人對諸阿羅漢有適當的保護， 防衛及供養，其在遠地者將趨赴境內，而已在境內者會平安居處？」

「我聽聞越祗人對諸阿羅漢有適當的保護、防衛及供養，其在遠地者將趨赴境內，而已 在境內者會平安居處，世尊。」

「阿難，當越祗人仍對諸阿羅漢有適當的保護、防衛及供養，其在遠地者將趨赴境內， 而已在境內者會平安居處，則彼等是只會興盛，不會衰微。」

"What have you heard, Ananda: do the Vajjis duly protect and guard the arahats, so that those who have not come to the realm yet might do so, and those who have already come might live there in peace?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline."

135. Atha kho bhagavā vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi – ‘‘ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade sānandare (ka.) cetiye. Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī’’ti.

135. 那時，世尊召喚摩揭陀國大臣作雨者婆羅門：

「婆羅門！有一次，我住在毘舍離沙愣達達塔廟。婆羅門！在那裡，我教導跋耆人這七不衰退法[CFn016] 。婆羅門！只要這七不衰退法在跋耆中住立，以及跋耆人在這七不衰退法〔的確立〕上被看見，婆羅門！跋耆的增長應該可以被預期，而非減損。」

135. 5.於是，世尊對摩揭陀大臣雨行婆羅門說： “婆羅門，有一次我住在毗舍離沙蘭達達廟，在那裏我對跋祇人說這七不退法。婆羅門，只要七不退法在跋祇人之中得到確立，只要跋祇人和七不退法相應地生活；他們便將日益強盛，不會衰退。”

135. 05 於是佛陀語摩竭陀宰相瓦沙卡羅婆羅門說：「婆羅門，往昔我住在毘舍離的沙然達達神 舍，以此七興盛法教越祗人，當此七法尚存在於越祗人中，當越祗人仍諄諄以此相訓，婆羅 門，則彼等是只會興盛，不會衰微。」

135. Then the Gracious One addressed the Magadhan chief minister the brahmin Vassakāra, (saying): “At one time, brahmin, I was living near Vesālī near to the Sārandada Shrine and there I taught the Vajjians these seven things which prevent decline.[AFn013] For as long, brahmin, as the Vajjians maintain these seven things which prevent decline, and the Vajjians agree with these seven things which prevent decline, surely growth, brahmin, is to be expected for the Vajjians not decline.”

135. 5. And the Blessed One addressed the brahman Vassakara in these words: "Once, brahman, I dwelt at Vesali, at the Sarandada shrine, and there it was that I taught the Vajjis these seven conditions leading to (a nation's) welfare.[VFn05] So long, brahman, as these endure among the Vajjis, and the Vajjis are known for it, their growth is to be expected, not their decline."

當這麼說時，摩揭陀國大臣作雨者婆羅門對世尊這麼說：

「喬達摩先生！即便只具備一不衰退法，跋耆的增長應該可以被預期，而非減損，何況說〔具備〕七不衰退法。喬達摩先生！摩揭陀國阿闍世王韋提希子不應該以戰爭取跋耆，除非以欺騙[CFn017] ，除非以離間[CFn018] 。喬達摩先生！好啦，現在，我們應該走了，我們是有許多該做之事的忙人。」

「婆羅門！現在，你考量適當的時間[CFn019] 。」

那時，摩揭陀國大臣作雨者婆羅門歡喜、隨喜[CFn020] 世尊所說後，起座離開。

世尊說了這番話後，摩揭陀大臣雨行婆羅門對他說： “喬答摩賢者，跋祇人即使只具備一種不退法，他們都將會日益強盛，不會衰退；更遑論具備七種不退法了！喬答摩賢者，摩揭陀王阿闍世．韋提希子不能以戰爭來征服跋祇人，除非使用計謀，或除非跋祇人內部分裂才能征服他們。喬答摩賢者，我還有很多事情要做，我要告辭了。”

“婆羅門，如果你認為是時候的話，請便。”

摩揭陀大臣雨行婆羅門聽了世尊的說話後感到歡喜，感到愉快，之後起座離去。

時摩竭陀宰相瓦沙卡羅白佛言：「喬達摩，若越祗人有此七興盛法之一，已只會興盛，不 會衰微，何況彼等有此七法，若如是，喬達摩，摩竭陀國王是不能屈伏越祗人；那是說在戰 爭中得採用詭謀，或離間其同盟，國事繁忙，現請告辭。」

佛言：「婆羅門，可宜知時。」

時摩竭陀宰相瓦沙卡羅對佛陀的教言發生欣喜，遂離座而去。

After this was said, the Magadhan chief minister the brahmin Vassakāra addressed the Gracious One, (saying): “If the Vajjians, dear Gotama, were endowed with even one or the other of these seven things which prevent decline, surely growth is to be expected not decline, what to say about having seven things which prevent decline? The Vajjians cannot be overcome, dear Gotama, by the Magadhan King Ajātasattu, the son of Lady Wisdom, by war, but only through diplomacy, or through the breaking of an alliance.[AFn014] And now, dear Gotama, we shall go, as we have many duties, and there is much which ought to be done.”

“Now is the time, brahmin, for whatever you are thinking.”[AFn015] Then the Magadhan chief minister the brahmin Vassakāra, after greatly rejoicing and gladly receiving this word of the Gracious One, rose from his seat and departed.

Thereupon the brahman Vassakara spoke thus to the Blessed One: "If the Vajjis, Venerable Gotama, were endowed with only one or another of these conditions leading to welfare, their growth would have to be expected, not their decline. What then of all the seven? No harm, indeed, can be done to the Vajjis in battle by Magadha's king, Ajatasattu, except through treachery or discord. Well, then, Venerable Gotama, we will take our leave, for we have much to perform, much work to do."

"Do as now seems fit to you, brahman." And the brahman Vassakara, the chief minister of Magadha, approving of the Blessed One's words and delighted by them, rose from his seat and departed.

Bhikkhuaparihāniyadhammā

136. Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ āmantesi – ‘‘gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṃ 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.

比丘-不衰退法

136. 那時，在摩揭陀國大臣作雨者婆羅門離去不久，世尊召喚尊者阿難：

「阿難！請你集合所有依王舍城居住的比丘[CFn021] 到講堂中。」

「是的，大德！」尊者阿難回答世尊後，集合了所有依王舍城居住的比丘到講堂中，然後去見世尊。抵達後，向世尊問訊[CFn022] ，接著坐在一旁。在一旁坐好後，尊者阿難對世尊這麼說：

「大德！比丘僧團[CFn023] 已經集合，大德！現在，請世尊考量適當的時間。」

136. 6.摩揭陀大臣雨行婆羅門離去不久，世尊對阿難尊者說： “阿難，你去叫所有住在王舍城一帶的比丘到大堂聚集。”

阿難尊者回答世尊： “大德，是的。” 於是叫所有住在王舍城一帶的比丘到大堂聚集。之後，他去世尊那裏，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。”

136. 06 瓦沙卡羅去已，薄伽梵語尊者阿難說：「阿難，你往告住在王舍城附近的諸比丘盡集講堂。」

「是，世尊。」尊者阿難回答說。他即往告住在王舍城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。」

[3: Seven Things which Prevent Decline in the Community (1-7)]

136. Then the Gracious One, not long after the Magadhan chief minister, the brahmin Vassakāra, had gone, addressed venerable Ānanda, (saying): “Go, Ānanda, and whatever monks there are living in dependence on Rājagaha,[AFn016] assemble them in the Attendance Hall.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, and assembling whatever monks there were living in dependence on Rājagaha in the Attendance Hall, he approached the Gracious One, and after approaching and worshipping the Gracious One, he stood on one side.

While standing on one side venerable Ānanda said this to the Gracious One: “The Community of monks have assembled, reverend Sir, now is the time, Gracious One, for whatever you are thinking.”

Welfare of the Bhikkhus

136. 6. Then, soon after Vassakara's departure, the Blessed One addressed the Venerable Ananda thus: "Go now, Ananda, and assemble in the hall of audience as many bhikkhus as live around Rajagaha."

"Very well, Lord." And the Venerable Ananda did as he was requested and informed the Blessed One: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes."

那時，世尊前往講堂。抵達後，在舖設好的座位坐下。坐好後，世尊召喚比丘們：

「比丘們！我將教導你們七不衰退法，你們要聽！你們要好好作意[CFn024] ！我要說了。」

「是的，大德[CFn025] ！」那些比丘回答世尊。

世尊這麼說：

於是世尊起座前往大堂，坐在為他預備好的座位上，然後對比丘說： “比丘們，我要對你們說七不退法，留心聽，好好用心思量，我現在說了。”

比丘回答世尊： “大德，是的。”

世尊說：

爾時佛陀即從座起，走向講堂，就座後，告諸比丘說：「諸比丘，我將宣說七種興盛法， 且專心諦聽！」

「是，世尊。」諸比丘回答說。

薄伽梵說：

Then the Gracious One after rising from his seat approached the Attendance Hall, and after approaching he sat down on the prepared seat. While sitting the Gracious One addressed the monks, (saying):

“I will teach you seven things which prevent decline, listen to it, apply your minds well, and I will speak.”[AFn017] “Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

Thereupon the Blessed One rose from his seat, went up to the hall of audience, took his appointed seat there, and addressed the bhikkhus thus: "Seven conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

‘‘Yāvakīvañca , bhikkhave, bhikkhū abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti , vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti – ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu phāsuṃ (sī. syā. pī.) vihareyyu’nti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

「比丘們！只要比丘們有經常的集合、時常的集合，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們和合地集合、和合地結束、和合地作比丘應該做的事，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們不安立沒被安立的，不斷絕已被安立的，依所安立的學處[CFn026] 受持後轉起，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們恭敬、尊重、尊敬、崇敬那些有經驗且已長久出家之上座比丘[CFn027] 、僧團父[CFn028] 、僧團領導者，並且認為應該聽他們的，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們不受已生起、導致再生的渴愛影響，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們是林野住處的期待者，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們各自提起正念：是否未來過的美善同梵行者[CFn029] 會來，已來過的美善同梵行者會安樂地居住，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法〔的確立〕上被看見，比丘們！比丘們的增長應該可以被預期，而非減損。

“比丘們，只要比丘常常集會，定期集會；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘和洽地集會，和洽地散會，和洽地處理比丘的事情；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘不訂新的戒律，不廢除固有的戒律，遵守和奉行已有的戒律；比丘便將日益強盛，不會衰退。

“比丘們，長老比丘有經驗，出家時間長，是僧團之父，是僧團的領導。只要比丘照料、恭敬、尊重、供養長老比丘，聽從長老比丘的教誨；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘不被導致投生的渴愛所征服；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘樂於居住山林；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘內心保持念，目的是吸引外間質素好的同修到自己的地方來，及使自己地方質素好的同修能夠安穩地生活；比丘便將日益強盛，不會衰退。

“比丘們，只要這七不退法在比丘之中得到確立，只要比丘和這七不退法相應地生活；比丘便將日益強盛，不會衰退。

1) “For as long, monks, as the monks will assemble regularly and assemble frequently, surely growth, monks, is to be expected for the monks, not decline.[AFn018]

2) For as long, monks, as the monks will assemble unanimously, rise unanimously, and carry out their Community duties unanimously, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks do not establish (new) laws that were not established, (or) cut off (old) laws that were established,[AFn019] and they carry on with such training-rules as have been accepted, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will honour the elder monks, those of long-standing, a long time gone-forth, the Fathers of the Community, the Leaders of the Community, respect, revere, worship and think them worth listening to, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will not come under the influence of craving which has arisen for continued existence, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will have desire for forest dwellings, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks individually will attend to the ways of mindfulness, so that their fellow celibates, who are well-behaved, in the future can come, and having come to their fellow celibates, who are well-behaved, can live comfortably, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

137. ‘‘Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

137. 比丘們！我將教導你們另外的七不衰退法，你們要聽！你們要好好作意！我要說了。」

「是的，大德！」那些比丘回答世尊。

世尊這麼說：

「比丘們！只要比丘們是不樂於做事者[CFn030] 、不愛好做事者、不樂於致力做事者[CFn031] ，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們是不樂於言談者、不愛好言談者、不樂於致力言談者，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們是不樂於睡眠者、不愛好睡眠者、不樂於致力睡眠者，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們是不樂於聚會者、不愛好聚會者、不樂於致力聚會者，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們是非惡欲求者，不進入惡欲求的影響，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們沒有惡朋友、惡伴侶、惡同志者，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們不以低量的勝智停留在終結的中途[CFn032] ，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法〔的確立〕上被看見，比丘們！比丘們的增長應該可以被預期，而非減損。

137. 7.“比丘們，我要說另一種七不退法，留心聽，好好用心思量，我現在說了。”

比丘回答世尊： “大德，是的。”

世尊說：

“比丘們，只要比丘不喜好事務，不樂著事務，不耽於事務；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘不喜好談話，不樂著談話，不耽於談話；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘不喜好睡眠，不樂著睡眠，不耽於睡眠；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘不喜好聯群結黨，不樂著聯群結黨，不耽於聯群結黨；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘沒有惡欲，不被惡欲所征服；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘不交惡友，不與惡友為伴，不隨從惡友；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘不滯留在細小的證悟之中；比丘便將日益強盛，不會衰退。

“比丘們，只要這七不退法在比丘之中得到確立，只要比丘和這七不退法相應地生活；比丘便將日益強盛，不會衰退。

137. 07 「諸比丘，復有七種興盛法，我將宣說，且專心諦聽！」

「是，世尊。」諸比丘回答說。

薄伽梵說：

「諸比丘，（一）當諸比丘仍不喜沾染俗務；（二）當彼等仍不愛好閒談；（三） 當彼等仍不喜偷懶；（四）當彼等仍不喜交遊；（五）當彼等仍不懷邪欲，或為邪欲所左右；（六） 當彼等仍不與惡人為友或伴侶；（七）當彼等仍不因已證小果而停止進趣最高聖位，則彼等是 只會興盛，不會衰微。當此七興盛法尚存在於諸比丘中，當彼等仍諄諄以此相訓，則彼等是 只會興盛，不會衰微。」

[4: Seven Further Things which Prevent Decline in the Community (8-14)]

137. I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks are not devoted to the pleasure in work, the delight in work, and are not attached to work, surely growth, monks, is to be expected for the monks, not decline.[AFn020]

2) For as long, monks, as the monks are not devoted to the pleasure in speech, the delight in speech, and are not attached to speech, surely growth, monks, is to be expected for the monks, not decline.[AFn021]

3) For as long, monks, as the monks are not devoted to the pleasure in sleep, the delight in sleep, and are not attached to sleep, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks are not devoted to the pleasure of company, the delight in company, and are not attached to company, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks do not have evil wishes, do not go under the influence of evil wishes, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks do not have wicked friends, do not have wicked companions, do not have wicked comrades, surely growth, monks, is to be expected for the monks, not decline.[AFn022]

7) For as long, monks, as the monks do not achieve only mundane or incomplete attainment,[AFn023] surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

137. 7."Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not delight in, are not pleased with, and are not fond of activities, talk, sleep, and company; so long as they do not harbor, do not come under the spell of evil desires; have no bad friends, associates, or companions; and so long as they do not stop halfway on account of some trifling achievement. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline.

138. ‘‘Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi…pe… ‘‘yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti…pe… hirimanā bhavissanti… ottappī bhavissanti… bahussutā bhavissanti… āraddhavīriyā bhavissanti… upaṭṭhitassatī bhavissanti… paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

138. 比丘們！我將教導你們另外的七不衰退法，……（中略）。

比丘們！只要比丘們是有信者，……（中略）是有慚者，……（中略）是有愧者，……（中略）是多聞者，……（中略）是活力已被發動者，……（中略）是念已現前者[CFn033] ，……（中略）是有慧者，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法〔的確立〕上被看見，比丘們！比丘們的增長應該可以被預期，而非減損。

138. 8.“比丘們，我要說另一種七不退法，留心聽，好好用心思量，我現在說了。”

比丘回答世尊： “大德，是的。”

世尊說： “比丘們，只要比丘有信，有慚，有愧，多聞，精進，保持念，有智慧；比丘便將日益強盛，不會衰退。

“比丘們，只要這七不退法在比丘之中得到確立，只要比丘和這七不退法相應地生活；比丘便將日益強盛，不會衰退。

138. 08 「諸比丘，復有七種興盛法，我將宣說，且專心諦聽！」

「是，世尊。」諸比丘回答說。

薄伽梵說；「當諸比丘仍有（一）信心，（二）恥心，（三）畏惡，（四）多聞，（五）精進， （六）警勤，（七）多智慧，則彼等是只會興盛，不會衰微。當此七興盛法尚存在於諸比丘中， 當彼等仍諄諄以此相訓，則彼等是只會興盛，不會衰微。」

[5: Seven Further Things which Prevent Decline in the Community (15-21)]

138. I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1. “For as long, monks, as the monks will have faith, surely growth, monks, is to be expected for the monks, not decline. [AFn024]
2. For as long, monks, as the monks will have a conscientious mind, surely growth, monks, is to be expected for the monks, not decline.
3. For as long, monks, as the monks will have a sense of shame, surely growth, monks, is to be expected for the monks, not decline.
4. For as long, monks, as the monks will be learned, surely growth, monks, is to be expected for the monks, not decline.[AFn025]
5. For as long, monks, as the monks will be strenuous, surely growth, monks, is to be expected for the monks, not decline.
6. For as long, monks, as the monks will attend to mindfulness, surely growth, monks, is to be expected for the monks, not decline.
7. For as long, monks, as the monks will possess wisdom, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

Seven Good Qualities[VFn06]

138. 8."Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they shall have faith, so long as they have moral shame and fear of misconduct, are proficient in learning, resolute, mindful, and wise. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.

139. ‘‘Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāvessanti…pe… dhammavicayasambojjhaṅgaṃ bhāvessanti… vīriyasambojjhaṅgaṃ bhāvessanti… pītisambojjhaṅgaṃ bhāvessanti… passaddhisambojjhaṅgaṃ bhāvessanti… samādhisambojjhaṅgaṃ bhāvessanti… upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva , bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā no parihāni.

139. 比丘們！我將教導你們另外的七不衰退法，你們要聽！你們要好好作意！我要說了。」

「是的，大德！」那些比丘回答世尊。

世尊這麼說：

「比丘們！只要比丘們修習[CFn034] 念覺支，……（中略）修習擇法覺支[CFn035] ……修習活力覺支[CFn036] ……修習喜覺支[CFn037] ……修習寧靜覺支[CFn038] ……修習定覺支……修習平靜覺支[CFn039] ，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法〔的確立〕上被看見，比丘們！比丘們的增長應該可以被預期，而非減損。

139. 9.比丘們，我要說另一種七不退法，留心聽，好好用心思量，我現在說了。”

比丘回答世尊： “大德，是的。”

世尊說：

“比丘們，只要比丘修習念覺支，修習擇法覺支，修習精進覺支，修習喜覺支，修習猗覺支，修習定覺支，修習捨覺支；比丘便將日益強盛，不會衰退。

“比丘們，只要這七不退法在比丘之中得到確立，只要比丘和這七不退法相應地生活；比丘便將日益強盛，不會衰退。

139. 09 「諸比丘，復有七種興盛法，我將宣說，且專心諦聽！」

「是，世尊。」諸比丘回答說。

薄伽梵說：

「諸比丘，當諸比丘仍修七菩提分：（一）念菩提分，（二）擇法菩提分，（三） 精進菩提分，（四）喜菩提分，（五）輕安菩提分，（六）禪定菩提分，（七）捨菩提分，則彼 等是只會興盛，不會衰微。

當此七興盛法尚存在於諸比丘中，當彼等仍諄諄以此相訓，則彼等是只會興盛，不會衰微。」

[6: Seven Further Things which Prevent Decline in the Community (22-28)]

139. I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will develop the factor of Perfect Awakening that is Mindfulness, surely growth, monks, is to be expected for the monks, not decline.[AFn026]

2) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Investigation of (the nature of) things, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Energy, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Rapture, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Calm, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Concentration, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Equanimity, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

Seven Factors of Enlightenment [VFn07]

139. 9."Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they cultivate the seven factors of enlightenment, that is: mindfulness, investigation into phenomena, energy, bliss, tranquillity, concentration, and equanimity.

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.

‘‘Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti…pe… anattasaññaṃ bhāvessanti… asubhasaññaṃ bhāvessanti… ādīnavasaññaṃ bhāvessanti… pahānasaññaṃ bhāvessanti… virāgasaññaṃ bhāvessanti… nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca , bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

140. 比丘們！我將教導你們另外的七不衰退法，你們要聽！你們要好好作意！我要說了。」

「是的，大德！」那些比丘回答世尊。

世尊這麼說：

「比丘們！只要比丘們修習無常想，……（中略）修習無我想……修習不淨想……修習過患[CFn040] 想……修習捨斷想……修習離貪[CFn041] 想……修習滅想，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法〔的確立〕上被看見，比丘們！比丘們的增長應該可以被預期，而非減損。

140. 10.“比丘們，我要說另一種七不退法，留心聽，好好用心思量，我現在說了。”

比丘回答世尊： “大德，是的。”

世尊說：

“比丘們，只要比丘修習無常想，修習無我想，修習不淨想，修習過患想，修習斷想，修習無欲想，修習寂滅想；比丘便將日益強盛，不會衰退。

“比丘們，只要這七不退法在比丘之中得到確立，只要比丘和這七不退法相應地生活；比丘便將日益強盛，不會衰退。

140. 10　「諸比丘，復有七種興盛法，我將宣說，且專心諦聽！」

「是，世尊。」諸比丘回答說。

薄伽梵說：

「諸比丘，當諸比丘仍有（一）無常觀，（二）無我觀，（三）不淨觀，（四）邪念危險觀，（五）捨離觀，（六）心清淨觀，（七）涅槃觀，則彼等是只會興盛，不會衰微。「諸比丘，當諸比丘仍有（一）無常觀，（二）無我觀，（三）不淨觀，（四）邪念危險觀，（五）捨離觀，（六）心清淨觀，（七）涅槃觀，則彼等是只會興盛，不會衰微。

當此七興盛法尚存在於諸比丘中，當彼等仍諄諄以此相訓，則彼等是只會興盛，不會衰微。」

[7: Seven Further Things which Prevent Decline in the Community (29-35)]

140. I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will develop the perception of impermanence, surely growth, monks, is to be expected for the monks, not decline.[AFn027]

2) For as long, monks, as the monks will develop the perception of non-self, surely growth, monks, is to be expected for the monks, not decline.[AFn028]

3) For as long, monks, as the monks will develop the perception of the unattractive, surely growth, monks, is to be expected for the monks, not decline.[AFn029]

4) For as long, monks, as the monks will develop the perception of danger, surely growth, monks, is to be expected for the monks, not decline.[AFn030]

5) For as long, monks, as the monks will develop the perception of giving up, surely growth, monks, is to be expected for the monks, not decline.[AFn031]

6) For as long, monks, as the monks will develop the perception of dispassion, surely growth, monks, is to be expected for the monks, not decline.[AFn032]

7) For as long, monks, as the monks will develop the perception of cessation, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

Seven Perceptions

140. 10. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they cultivate the perception of impermanence, of egolessness, of (the body's) impurity, of (the body's) wretchedness, of relinquishment, of dispassion, and of cessation. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.

141. ‘‘Cha, vo bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Yāvakīvañca , bhikkhave, bhikkhū mettaṃ kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti …pe… mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū yāni kāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni viññuppasatthāni (sī.) aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

‘‘Yāvakīvañca , bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī’’ti.

141. 比丘們！我將教導你們六不衰退法，你們要聽！你們要好好作意！我要說了。」

「是的，大德！」那些比丘回答世尊。

世尊這麼說：

「比丘們！只要比丘們對同梵行者公開地與私下地現起[CFn042] 慈身業，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們對同梵行者公開地與私下地現起慈語業，……（中略）將對同梵行者公開地與私下地現起慈意業，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們是所有那些根據法而得到的如法利養[CFn043] ，乃至包含自己鉢裡的，以像這樣的利養與有戒的同梵行者平等地受用者、共同分享者，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們對所有無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的戒，在像這樣的戒上與同梵行者公開地與私下地住於戒的一致[CFn044] ，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要比丘們對所有這聖的、出離的、帶領那樣的行為者到苦的完全滅盡之見，在像這樣的見上與同梵行者公開地與私下地住於見的一致，比丘們！比丘們的增長應該可以被預期，而非減損。

比丘們！只要這六不衰退法在諸比丘中住立，以及諸比丘在這六不衰退法〔的確立〕上被看見，比丘們！比丘們的增長應該可以被預期，而非減損。」

141. 11. “比丘們，我要說六不退法，留心聽，好好用心思量，我現在說了。”

比丘回答世尊： “大德，是的。”

世尊說：

“比丘們，只要比丘無論在公開或隱蔽的場合，都以慈心作身業來對待同修；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘無論在公開或隱蔽的場合，都以慈心作口業來對待同修；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘樂於和具戒的同修共同受用如法取得的東西，即使是缽中的食物，都樂於和人均分；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘無論在公開或隱蔽的場合，和同修一起生活在戒之中，他們的戒不破、不穿、沒有污垢、沒有污點、清淨、受智者稱讚、不取著、帶來定；比丘便將日益強盛，不會衰退。

“比丘們，只要比丘無論在公開或隱蔽的場合，和同修一起生活在正見之中，他們的正見是聖者之見，是出世間之見，能使人徹底清除苦；比丘便將日益強盛，不會衰退。

“比丘們，只要這六不退法在比丘之中得到確立，只要比丘和這六不退法相應地生活；比丘便將日益強盛，不會衰退。”

141. 11 「諸比丘，復有六種興盛法，我將宣說，且專心諦聽！」 「是，世尊。」諸比丘回答說。 薄伽梵說：

「諸比丘，當諸比丘仍在公在私均以（一）身慈，（二）口慈及（三）意慈對待其同道；（四）當彼等仍公平分配及與其善友分享從僧伽所獲得之法定淨物，下至缽中所有；（五）當彼等在公在私仍與聖者同居，修習那圓滿、不缺、不染、清淨、助長智慧，為賢者所稱讚，及不為後世欲所玷污的德行；（六）當彼等與聖者同居仍在公在私執持那依之而行可以使痛苦完全毀滅的正見，則彼等是只會興盛，不會衰微。當此六興盛法尚存在於諸比丘中，當彼等仍諄諄以此相訓，則彼等是只會興盛，不會衰微。」

[8: Six Things which Prevent Decline in the Community (36-41)]

141. I will teach you a further six things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks with friendly actions by way of the body will serve (their) fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.[AFn033]

2) For as long, monks, as the monks with friendly actions by way of speech will serve (their) fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks with friendly actions by way of the mind will serve (their) fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.[AFn034]

4) For as long, monks, as the monks (in regard to) those righteous gains, received in accordance with the Teaching - whatever amount has been received in the bowl - will divide and share such gains with those who are virtuous, fellow celibates, and share (them) in common, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks (are endowed with) those virtues which are unbroken, faultless, unspotted, unblemished, productive of freedom, praised by the wise, not clung to, leading to concentration, (and) will live endowed with virtue amongst their fellow celibates who (themselves) possess such virtue, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks (are endowed with) that which is Ariyan View, which leads out, which leads to the complete destruction of suffering for one who acts thus, (and) will live endowed with (Right) View amongst those who (themselves) possess such (Right) View, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these six things which prevent decline, and the monks will agree with these six things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.”

Six Conditions to be Remembered[VFn08]

141. 11."Six further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they attend on each other with loving-kindness in deed, word, and thought, both openly and in private; so long as in respect of what they receive as due offerings, even the contents of their alms bowls, they do not make use of them without sharing them with virtuous members of the community; so long as, in company with their brethren, they train themselves, openly and in private, in the rules of conduct, which are complete and perfect, spotless and pure, liberating, praised by the wise, uninfluenced (by mundane concerns), and favorable to concentration of mind; and in company with their brethren, preserve, openly and in private, the insight that is noble and liberating, and leads one who acts upon it to the utter destruction of suffering.

So long, bhikkhus, as these six conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.

142. Tatra sudaṃ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – ‘‘iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā’’ti.

142. 在那裡，當世尊住在王舍城耆闍崛山時，他就對比丘們多作這法說：

「像這樣是戒；像這樣是定；像這樣是慧，當已遍修習戒時，定有大果、大效益[CFn045] ；當已遍修習定時，慧有大果、大效益；已遍修習慧的心就完全地解脫煩惱，即：欲的煩惱、有的煩惱[CFn046] 、無明的煩惱[CFn047] 。」

142. 12. 世尊住在王舍城靈鷲山的時候，常對比丘說的，是有關戒、有關定、有關慧的教法──戒成熟時便得定，是大果報、大利益；定成熟時便得慧，是大果報、大利益；慧成熟時心便能徹底解脫欲漏、有漏、見漏、無明漏。

142. 12 薄伽梵住王舍城靈鷲山峰與諸比丘如是宣說關於戒定慧的法要。彼謂：「修戒則定有很大利益與果報；修定則慧有很大利益與果報；修慧則心從漏得解脫––欲漏、有漏、見漏及無明漏。」

142. There also the Gracious One, while living near Rājagaha on the Vultures' Peak Mountain, spoke frequently to the monks about the Teaching, (saying):

“Such is virtue, such is concentration, such is wisdom,[AFn035] when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of (craving for) continued existence, the pollutant of ignorance.”

Counsel to the Bhikkhus

142. 12. And the Blessed One, living at Rajagaha, at the hill called Vultures' Peak, often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom.[VFn09] Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints[VFn10] of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

143. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena ambalaṭṭhikā tadavasari. Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati rājāgārake. Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – ‘‘iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā’’ti.

143. 那時，世尊如其意住在王舍城後，召喚尊者阿難：

「來！阿難！我們去芒果樹苖圃。」

「是的，大德！」尊者阿難回答世尊。

那時，世尊與大比丘僧團一起抵達芒果樹苖圃。在那裡，世尊住在國王的芒果樹苖圃。在那裡，當世尊住在國王的芒果樹苖圃時，他也對比丘們多作這法說：

「像這樣是戒；像這樣是定；像這樣是慧，當已遍修習戒時，定有大果、大效益；當已遍修習定時，慧有大果、大效益；已遍修習慧的心就完全地解脫煩惱，即：欲的煩惱、有的煩惱、無明的煩惱。」

143. 13. 世尊在靈鷲山住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去芒果樹苗林。”

阿難尊者回答世尊： “大德，是的。” 於是世尊便和人數眾多的比丘僧團一起前往芒果樹苗林。

14. 世尊住在芒果樹苗林一間屬於國王的小屋。當世尊住在芒果樹苗林小屋的時候，常對比丘說的，是有關戒、有關定、有關慧的教法──戒成熟時便得定，是大果報、大利益；定成熟時便得慧，是大果報、大利益；慧成熟時心便能徹底解脫欲漏、有漏、見漏、無明漏。

143. 13 爾時薄伽梵在王舍城隨宜住已，語尊者阿難說：「來，阿難，我等去安巴拉提卡。」

「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向安巴拉提卡進行。

14 於安巴拉提卡，佛陀住在王宮內。彼亦向諸比丘宣說關於戒定慧的法要。彼謂：「修戒則定有很大利益與果報；修定則慧有很大利益與果報；修慧則心從漏得解脫––欲漏、有漏、見漏及無明漏。」

[9: The Story of the Teaching at Ambalaṭṭhikā]

143. Then the Gracious One, after living near Rājagaha for as long as he liked, addressed venerable Ānanda, (saying): “Come Ānanda let us approach Ambalaṭṭhikā.”[AFn036]

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Ambalaṭṭhikā. There the Gracious One lived near Ambalaṭṭhikā in the King's Rest House.

* * *

There also the Gracious One, while living in Ambalaṭṭhikā in the King's Rest House, spoke frequently to the monks about the Teaching, (saying):

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of (craving for) continued existence, the pollutant of ignorance.”

143. 13. When the Blessed One had stayed at Rajagaha as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Ambalatthika."

"So be it, Lord."

And the Blessed One took up his abode at Ambalatthika, together with a large community of bhikkhus.

14. At Ambalatthika the Blessed One came to stay in the king's rest house; and there, too, the Blessed One often gave counsel to the bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

144. Atha kho bhagavā ambalaṭṭhikāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena nāḷandā tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari, tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane .

144. 那時，世尊如其意住在國王的芒果樹苖圃後，召喚尊者阿難：

「來！阿難！我們去那爛陀。」

「是的，大德！」尊者阿難回答世尊。

那時，世尊與大比丘僧團一起去那爛陀。在那裡，世尊住在那爛陀賣衣者的芒果園中。

144. 15. 世尊在芒果樹苗林住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去那爛陀。”

阿難尊者回答世尊： “大德，是的。” 於是世尊便和人數眾多的比丘僧團一起前往那爛陀。世尊住在那爛陀的波婆迦芒果園。

144. 15 爾時薄伽梵在安巴拉提卡隨宜住已，語尊者阿難說：「來，阿難，我等去那爛陀。」 「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向那爛陀進行。到已，佛住在帕瓦哩卡杧菓林。

[10: Sāriputta's Lion's Roar]

144. Then the Gracious One, after living near Ambalaṭṭhikā for as long as he liked, addressed venerable Ānanda, (saying): “Come Ānanda let us approach Nāḷandā.”[AFn037] “Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Nāḷandā. There the Gracious One lived near Nāḷandā in Pāvārika's Mango Wood.[AFn038]

144. 15. When the Blessed One had stayed at Ambalatthika as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Nalanda."

"So be it, Lord."

And the Blessed One took up his abode at Nalanda together with a large community of bhikkhus, and came to stay in the mango grove of Pavarika.

Sāriputtasīhanādo

145. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘evaṃ pasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’’nti. ‘‘Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā āsabhivācā (syā.) bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiya’nti.

145. 舍利弗的獅子吼

那時，尊者舍利弗去見世尊。抵達後，向世尊問訊，接著在一旁坐下。在一旁坐好後，尊者舍利弗對世尊這麼說：

「大德！我對世尊有這樣的淨信[CFn048] ：過去不存在，將來不存在，現在也不存在其他的沙門[CFn049] 或婆羅門[CFn050] 比世尊更高證智[CFn051] 的，即：正覺[CFn052] 。」

「舍利弗！你所說的這如牛王之語[CFn053] 實在崇高，作一向的[CFn054] 、絕對的獅子吼：『大德！我對世尊有這樣的淨信：過去不存在，將來不存在，現在也不存在其他的沙門或婆羅門比世尊更高證智的，即：正覺。』

145. 16. 這時候，舍利弗尊者去到世尊那裏，對世尊作禮，然後坐在一邊。舍利弗尊者對世尊說： “大德，我對世尊有這份淨信：無論過去、將來或現在，沒有任何沙門或婆羅門比世尊有更高的覺悟。”

“舍利弗，你說出這樣重、這樣無畏的話，以堅定的語氣作出獅子吼： ‘大德，我對世尊有這份淨信：無論過去、將來或現在，沒有任何沙門或婆羅門比世尊有更高的覺悟。’

145. 16 爾時尊者舍利弗走向佛之住處向佛作禮，就座其側以後，白佛言：「世尊，我於如來有如是信心：於過去、未來及現在，在高深智慧方面，沒有任何其他沙門或婆羅門比如來為更偉大及聰慧。」 「舍利弗，你所說如獅子吼是偉大而勇敢。舍利弗，誠然，你發出喜不自勝之歌。

145. Then venerable Sāriputta approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable Sāriputta said this to the Gracious One: “I have confidence, reverend Sir, in the Gracious One in this way: that neither in the past, the future, or at present is there found another ascetic or brahmin who has more deep knowledge in regard to Perfect Awakening than the Gracious One.”

“You have spoken this great and imposing speech, Sāriputta, a definite, (well-)grasped, lion's roar that was roared, (saying): ‘I have confidence, reverend Sir, in the Gracious One in this way: that neither in the past, the future, or at present is there found another ascetic or brahmin who has more deep knowledge in regard to Perfect Awakening than the Gracious One.’

Sariputta's Lion's Roar[VFn11]

145. 16. Then the Venerable Sariputta went to the Blessed One, respectfully greeted him, sat down at one side, and spoke thus to him:

"This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now, another recluse or brahman more exalted in Enlightenment than the Blessed One."

"Lofty indeed is this speech of yours, Sariputta, and lordly! A bold utterance, a veritable sounding of the lion's roar!

‘‘Kiṃ te kiṃ nu (syā. pī. ka.), sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Kiṃ pana te kiṃ pana (syā. pī. ka.), sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito – ‘‘evaṃsīlo bhagavā itipi , evaṃdhammo evaṃpañño evaṃvihārī evaṃvimutto bhagavā itipī’’’ti? ‘‘No hetaṃ, bhante’’.

舍利弗！你以心熟知心後[CFn055] ，知道凡那些存在於過去世的阿羅漢[CFn056] 、遍正覺者[CFn057] ：那一切世尊：『那些世尊有這樣的戒。』或『那些世尊有這樣的法、這樣的慧、這樣的住處、這樣的解脫。』嗎？」

「不，大德！」

「又，舍利弗！你以心熟知心後，知道凡那些將存在於未來世的阿羅漢、遍正覺者；那一切世尊：『那些世尊將有這樣的戒。』或『那些世尊將有這樣的法、這樣的慧、這樣的住處、這樣的解脫。』嗎？」

「不，大德！」

「又，舍利弗！你以心熟知心後，知道我現在阿羅漢、遍正覺者：『世尊有這樣的戒。』或『世尊有這樣的法、這樣的慧、這樣的住處、這樣的解脫。』嗎？」

「不，大德！」

“ 舍利弗，你曾用他心智來觀察過去所有的阿羅漢．等正覺．世尊的心，知道他們是什麼樣的戒行，什麼樣的特質，什麼樣的智慧，什麼樣的生活，什麼樣的解脫嗎？”

“大德，沒有。”

“舍利弗，你曾用他心智來觀察將來所有的阿羅漢．等正覺．世尊的心，知道他們是什麼樣的戒行，什麼樣的特質，什麼樣的智慧，什麼樣的生活，什麼樣的解脫嗎？”

“大德，沒有。”

“舍利弗，你曾用他心智來觀察現在的我，阿羅漢．等正覺．世尊的心，知道我是什麼樣的戒行，什麼樣的特質，什麼樣的智慧，什麼樣的生活，什麼樣的解脫嗎？”

“大德，沒有。”

你當然知久遠世過去諸佛為阿羅漢，正等正覺。是否以你的心了悟彼等的心，並覺知其操行、智慧、生活方式及所證之解脫？」 「世尊，不如是。」

「既如是，舍利弗，你當然知久遠世未來諸佛為阿羅漢正等正覺。是否以你的心了悟彼等的心，並覺知其操行、智慧、生活方式及所證之解脫？」 「世尊，不如是。」

「既如是，舍利弗，最低限度你知我為現在世阿羅漢、正等正覺。是否以你的心了悟我的心，並覺知我之操行、智慧、生活方式及所證之解脫？」 「世尊，不如是。」

But have you, Sāriputta, understood those who, in past times, were Worthy and Perfect Sambuddhas, and known with your mind the minds of those Gracious Ones? (Or that) those Gracious Ones had such and such virtues, those Gracious Ones had such and such qualities, those Gracious Ones had such and such wisdom, those Gracious Ones had such and such lifestyles, those Gracious Ones had such and such liberations?”

“No, reverend Sir.”

“But have you, Sāriputta, understood those who, in the future times, will be Worthy and Perfect Sambuddhas, and known with your mind the minds of those Gracious Ones? (Or that) those Gracious Ones will have such and such virtues, those Gracious Ones will have such and such qualities, those Gracious Ones will have such and such wisdom, those Gracious Ones will have such and such lifestyles, those Gracious Ones will have such and such liberations?”

“No, reverend Sir.”

“But have you understood I, who am, at present, a Worthy and Perfect Sambuddha, and known with your mind (my) mind? (Or that) the Gracious One has such and such virtues, the Gracious One has such and such qualities, the Gracious One has such and such wisdom, the Gracious One has such and such a lifestyle, the Gracious One has such and such a liberation?”

“No, reverend Sir.”

But how is this, Sariputta? Those Arahants, Fully Enlightened Ones of the past — do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation,[VFn12] their wisdom, their abiding, and their emancipation?"[VFn13]

"Not so, Lord."

"Then how is this, Sariputta? Those Arahants, Fully Enlightened Ones of the future — do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?"

"Not so, Lord."

"Then how is this, Sariputta? Of me, who am at present the Arahant, the Fully Enlightened One, do you have direct personal knowledge as to my virtue, my meditation, my wisdom, my abiding, and my emancipation?"

"Not so, Lord."

146. ‘‘Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anucariyāyapathaṃ (syā.) anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa na passeyya tassa evamassa (syā.) – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā , sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā , sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’’’ti.

146. 「大德！我對過去、未來、現在阿羅漢、遍正覺者確實沒有他心智，但我已知道法的類比[CFn059] 。

大德！猶如國王邊境的城市，有堅固的壁壘，堅固的城牆與城門，只有一道門，在那裡的賢智、能幹、有智慧守門人阻止陌生人，而使熟人進入。當他依序環繞整個城市的道路時，不可能看到城牆有甚至貓能出去大小的間隙或裂口，他這麼想：『凡任何夠大的生物進出這城市，都僅能經由此門進出。』同樣的，大德！我已知道法的類比：『大德！凡那些存在於過去世的阿羅漢、遍正覺者；那一切世尊都捨斷心的小雜染[CFn060] 、慧的減弱之五蓋[CFn061] 後，在四念住[CFn062] 上心善建立，如實修習七覺支[CFn063] 後，現正覺[CFn064] 無上遍正覺。大德！凡那些將存在於未來世的阿羅漢、遍正覺者；那一切世尊也都捨斷心的小雜染、慧的減弱之五蓋後，在四念住上心善建立，如實修習七覺支後，將現正覺無上遍正覺。大德！現在的世尊、阿羅漢、遍正覺者也捨斷心的小雜染、慧的減弱之五蓋後，在四念住上心善建立，如實修習七覺支後，現正覺無上遍正覺。』」

146. 17. “大德，雖然我沒有用他心智來觀察過去、將來、現在的阿羅漢．等正覺．世尊的心，但我能夠從推斷之中明白這個道理。大德，就正如在邊境有一座都城，都城有堅固的地基、堅固的圍牆和一道城門，有一個智慧、聰明、能幹的守門人在那裏，他阻截陌生人入城和讓熟悉的人入城。他在環繞城牆的道路巡視時，看不見城牆有任何裂縫或孔洞，即使貓兒也不能從城牆進出。守門人心想： ‘所有體型大的眾生要進出這座都城，都要通過這道唯一的城門。’

“大德，同樣地，我能夠從推斷之中明白這個道理。大德，過去所有的阿羅漢．等正覺．世尊都是要通過捨棄使內心污穢、使智慧軟弱的五蓋，內心善保持在四念處之中，培育七覺支，然後覺悟無上正等正覺。將來所有的阿羅漢．等正覺．世尊也是要通過捨棄使內心污穢、使智慧軟弱的五蓋，內心善保持在四念處之中，培育七覺支，然後覺悟無上正等正覺。現在的阿羅漢．等正覺．世尊也是要通過捨棄使內心污穢、使智慧軟弱的五蓋，內心善保持在四念處之中，培育七覺支，然後覺悟無上正等正覺。”

146. 17 「世尊，我不能瞭解過去、未來及現在阿羅漢、正等正覺諸佛的心，我只知傳承的信仰。世尊，譬如國王有城在其邊境，城基城牆及城樓均甚堅固，且唯有一門；其守門者精敏多智，拒納陌生人，唯許相識者入內。當其環巡該城附近，或許未察及城牆相聯處，或有孔之罅隙可容小貓出入。但彼知任何較大動物欲出入此城，非從此門進出不可。世尊，我所知傳承的信仰亦復如是。世尊，過去世阿羅漢，正等正覺諸佛捨棄貪、嗔、懶惰、煩惱、困惑。此五障為心病能使解悟羸弱；持心於四正念。兼修習七菩提分而證無上正等正覺之圓果。未來世阿羅漢、正等正覺諸佛亦將如此行之。」

146. “I do not, reverend Sir, in regard to those past, future, and present Worthy and Perfect Sambuddhas have full and exact knowledge with (my own) mind. However, I understand (what I said) is in conformity with the Teaching.

It is like a King's city, reverend Sir, near the border areas, having strong foundations, strong walls and gateways, and a single door, and there is a watchman, wise, accomplished, and intelligent, warding off those unknown, and letting through those well-known. While going around the road on inspection through the whole of that city he may not see (such) fissures in the wall or openings in the wall that even a cat could go out through, it may be so, (but he knows): ‘Whatever grosser beings enter or depart from this city all of them surely enter or depart through this door.’

Similarly, reverend Sir, I understand it is in conformity with the Teaching, that whoever, reverend Sir, in the past times, are Worthy Ones, Perfect Sambuddhas, all those Gracious Ones, after giving up the five hindrances,[AFn039] have penetrated with wisdom the corruptions of the mind that make one feeble, have established their minds in the four ways of attending to mindfulness,[AFn040] and after developing just as it is the Seven Factors of Awakening,[AFn041] have awakened to the unsurpassed and Perfect Awakening.

That whoever, reverend Sir, in the future times, are Worthy Ones, Perfect Sambuddhas all those Gracious Ones, after giving up the five hindrances, and penetrating with wisdom the corruptions of the mind that make one feeble, and establishing their minds in the four ways of attending to mindfulness, and developing just as it is the Seven Factors of Awakening, will awaken to the unsurpassed and Perfect Awakening.

And the Gracious One, reverend Sir, in the present time, the Worthy One, the Perfect Sambuddha, (also) after giving up the five hindrances, has penetrated with wisdom the corruptions of the mind that make one feeble, has established his mind in the four ways of attending to mindfulness, and after developing just as it is the Seven Factors of Awakening, has awoken to the unsurpassed and Perfect Awakening.”

146. 17. "No such direct personal knowledge, indeed, is mine, Lord, of the Arahants, the Fully Enlightened Ones of the past, the future, and the present; and yet I have come to know the lawfulness of the Dhamma. Suppose, Lord, a king's frontier fortress was strongly fortified, with strong ramparts and turrets, and it had a single gate, and there was a gatekeeper, intelligent, experienced, and prudent, who would keep out the stranger but allow the friend to enter. As he patrols the path that leads all around the fortress, he does not perceive a hole or fissure in the ramparts even big enough to allow a cat to slip through. So he comes to the conclusion: 'Whatever grosser living things are to enter or leave this city, they will all have to do so just by this gate.' In the same way, Lord, I have come to know the lawfulness of the Dhamma.

"For, Lord, all the Blessed Ones, Arahants, Fully Enlightened Ones of the past had abandoned the five hindrances,[VFn14] the mental defilements that weaken wisdom; had well established their minds in the four foundations of mindfulness;[VFn15] had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment.

"And, Lord, all the Blessed Ones, Arahants, Fully Enlightened Ones of the future will abandon the five hindrances, the mental defilements that weaken wisdom; will well establish their minds in the four foundations of mindfulness; will duly cultivate the seven factors of enlightenment, and will be fully enlightened in unsurpassed, supreme Enlightenment.

"And the Blessed One too, Lord, being at present the Arahant, the Fully Enlightened One, has abandoned the five hindrances, the mental defilements that weaken wisdom; has well established his mind in the four foundations of mindfulness; has duly cultivated the seven factors of enlightenment, and is fully enlightened in unsurpassed, supreme Enlightenment."

147. Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – ‘‘iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā’’ti.

147. 在那裡，當世尊住在那爛陀賣衣者的芒果園中時，他也對比丘們多作這法說：

「像這樣是戒；像這樣是定；像這樣是慧，當已遍修習戒時，定有大果、大效益；當已遍修習定時，慧有大果、大效益；已遍修習慧的心就完全地解脫煩惱，即：欲的煩惱、有的煩惱、無明的煩惱。」

147. 18. 世尊住在那爛陀波婆迦芒果園的時候，常對比丘說的，是有關戒、有關定、有關慧的教法──戒成熟時便得定，是大果報、大利益；定成熟時便得慧，是大果報、大利益；慧成熟時心便能徹底解脫欲漏、有漏、見漏、無明漏。

147. 18 薄伽梵住那爛陀的帕瓦哩卡杧菓林與諸比丘如是宣說關於戒定慧的法要。彼謂：「修戒則定有很大利益與果報；修定則慧有很大利益與果報；修慧則心從漏得解脫——欲漏、有漏、見漏及無明漏。」

147. There also the Gracious One, while living near Nāḷandā in Pāvārika's Mango Wood, spoke frequently to the monks about the Teaching, (saying):

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of (craving for) continued existence, the pollutant of ignorance.”

147. 18. And also in Nalanda, in the mango grove of Pavarika, the Blessed One often gave counsel to the bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

148. Dussīlaādīnavā

148. Atha kho bhagavā nāḷandāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi . Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāṭaligāmo tadavasari. Assosuṃ kho pāṭaligāmikā upāsakā – ‘‘bhagavā kira pāṭaligāmaṃ anuppatto’’ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ – ‘‘adhivāsetu no, bhante, bhagavā āvasathāgāra’’nti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ sabbasantharitaṃ satthataṃ (syā.), sabbasanthariṃ santhataṃ (ka.) āvasathāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ – ‘‘sabbasantharisanthataṃ sabbasanthariṃ santhataṃ (sī. syā. pī. ka.), bhante, āvasathāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito; yassadāni, bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā sāyanhasamayaṃ idaṃ padaṃ vinayamahāvagga na dissati. Nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho puratthimābhimukho (ka.) nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantameva purakkhatvā.

148. 破戒(壞品德)的過患

那時，世尊如其意住在那爛陀後，召喚尊者阿難：

「來！阿難！我們去巴吒釐村。」

「是的，大德！」尊者阿難回答世尊。

那時，世尊與大比丘僧團一起抵達巴吒釐村。 巴吒釐村的優婆塞[CFn065] 們聽聞：「世尊已抵達巴吒釐村。」那時，巴吒釐村的優婆塞們去見世尊。抵達後，向世尊問訊，接著在一旁坐下。在一旁坐好後，巴吒釐村的優婆塞們對世尊這麼說：「大德！請世尊同意〔住〕我們的招待所。」世尊以沈默同意了。那時，巴吒釐村的優婆塞們知道世尊同意了後，起座向世尊問訊，然後作右繞[CFn066] ，接著去招待所。抵達後，鋪設招待所的一切鋪設物、設置座位、設立水瓶、懸掛油燈後，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，巴吒釐村的優婆塞們對世尊這麼說：

「大德！招待所的一切鋪設物已鋪設、座位已設置、水瓶已設立、油燈已懸掛，大德！現在請世尊考量適當的時間。」

那時，世尊在傍晚時，穿好衣服後，取鉢與僧衣，與比丘僧團一起去招待所。抵達後，洗腳，然後進入招待所，接著靠中央柱子面向東坐下，比丘僧團也洗腳、進入招待所，然後靠西邊牆壁面向東，在世尊後面坐下，巴吒釐村的優婆塞們洗腳、進入招待所，然後靠東邊牆壁面向西，面對世尊坐下。

148. 19. 世尊在那爛陀住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去波吒釐村。”

阿難尊者回答世尊： “大德，是的。” 於是世尊便和人數眾多的比丘僧團一起前往波吒釐村。

20. 波吒釐村的優婆塞聽到世尊到來的消息，他們去到世尊那裏，對世尊作禮，然後坐在一邊。他們對世尊說： “大德，願世尊到我們的客堂來。” 世尊保持沈默以表示接受邀請。
21. 波吒釐村的優婆塞知道世尊接受邀請後，他們起座，向世尊作禮，右繞世尊，然後前往客堂。他們去到客堂後，舖蓋整個客堂的地面，擺設坐具，放置水瓶，掛起油燈，之後前往世尊那裏。他們去到世尊那裏後，對世尊作禮，站在一邊，然後對世尊說： “大德，客堂的地已經舖好，坐具已經擺好，水瓶已經放好，油燈已經掛好了。如果世尊認為是時候的話，請便。”
22. 於是，世尊穿好衣服，拿著大衣和缽，和比丘僧團一起前往客堂。世尊洗足後進入客堂，靠在中央的柱，面向東方坐下來。比丘僧團洗足後進入客堂，靠在西面的牆，面向東方坐下來，向著世尊坐。波吒釐村的優婆塞洗足後進入客堂，靠在東面的牆，面向西方坐下來，向著世尊坐。

148. 19 爾時薄伽梵在那爛陀隨宜住已，語尊者阿難說：「來，阿難，我等去拔塔里村。」

「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向拔塔里村進行。

20 爾時拔塔里村諸優婆塞聞佛已到達該處。彼等走向佛所，向佛作禮，就座其側以後，白佛言：「世尊慈愍，請到村上休息室去。」薄伽梵默然許可。

21 拔塔里村諸優婆塞知佛已接受邀請，從座起向佛作禮，右遶畢，即向村上休息室走去。到已，彼等散鮮沙於地，鋪設地毯於休息室，安置水瓶並掛上油燈。彼等再到佛前向佛作禮，就座其側以後白佛言：「世尊，村上休息室已全部佈置就緒，鮮沙、地毯、水瓶、油燈，均已安置，唯聖知時。

22 爾時薄伽梵著衣持缽與大比丘僧眾走向村上休息室。到已，洗腳入室，靠中柱而坐面向東。比丘僧眾亦洗腳入室，靠西壁遶佛而坐面向東。拔塔里村諸優婆塞亦洗腳入室，靠東壁坐在佛之對方，面向西。

[11: The Advantages of Virtue]

148. Then the Gracious One, after living near Nāḷandā for as long as he liked, addressed venerable Ānanda, (saying): “Come Ānanda let us approach Pāṭaligāma.”[AFn042]

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Pāṭaligāma.

The laymen of Pāṭaligāma heard: “The Gracious One, it seems, had reached Pāṭaligāma.” Then the laymen of Pāṭaligāma approached the Gracious One, and after approaching and worshipping the Gracious One, they sat down on one side. While sitting on one side, the laymen of Pāṭaligāma said this to the Gracious One: “May the Gracious One consent, reverend Sir, to (stay in) our rest house.”[AFn043] The Gracious One consented by maintaining silence.

Then the laymen of Pāṭaligāma, having understood the Gracious One's consent, after rising from their seats, worshipping and circumambulating the Gracious One, approached their rest house, and after approaching, and spreading (the mats) so that the rest house was spread all over, and preparing the seats, setting up the water-pot, and lighting the oil-lamp, they approached the Gracious One, and after approaching and worshipping the Gracious One, they stood on one side. While standing on one side, the laymen of Pāṭaligāma said this to the Gracious One:

“The rest house is spread with mats all over, reverend Sir, the seats are prepared, the water-pot is set up, and the oil-lamp is lit, now is the time, reverend Sir, for whatever the Gracious One is thinking.”

Then the Gracious One, having dressed in the evening time, after picking up his bowl and robe, together with the Community of monks, approached the rest house, and after approaching, washing his feet, and entering the rest house, he sat down near to the middle pillar, facing the East, and the Community of monks, after washing their feet, and entering the rest house, sat down (behind the Gracious One) near the West wall, facing the East, having the Gracious One in front (of them). Also the laymen of Pāṭaligāma, after washing their feet, and entering the rest house, sat down (in front of the Gracious One) near the East wall, facing the West, having the Gracious One in front (of them).

148. 19.When the Blessed One had stayed at Nalanda as long as he pleased, he addressed the Venerable Ananda thus:

"Come, Ananda, let us go to Pataligama."

"So be it, Lord."

And the Blessed One took up his abode at Pataligama together with a large community of bhikkhus.

20. Then the devotees of Pataligama came to know: "The Blessed One, they say, has arrived at Pataligama." And they approached the Blessed One, respectfully greeted him, sat down at one side, and addressed him thus: "May the Blessed One, Lord, kindly visit our council hall." And the Blessed One consented by his silence.
21. Knowing the Blessed One's consent, the devotees of Pataligama rose from their seats, respectfully saluted him, and keeping their right sides towards him, departed for the council hall. Then they prepared the council hall by covering the floor all over, arranging seats and water, and setting out an oil lamp. Having done this, they returned to the Blessed One, respectfully greeted him, and standing at one side, announced: "Lord, the council hall is ready, with the floor covered all over, seats and water prepared, and an oil lamp has been set out. Let the Blessed One come, Lord, at his convenience.
22. And the Blessed One got ready, and taking his bowl and robe, went to the council hall together with the company of bhikkhus. After rinsing his feet, the Blessed One entered the council hall and took his seat close to the middle pillar, facing east. The community of bhikkhus, after rinsing their feet, also entered the council hall and took seats near the western wall, facing east, so that the Blessed One was before them. And the devotees of Pataligama, after rinsing their feet and entering the council hall, sat down near the eastern wall, facing west, so that the Blessed One was in front of them.

149. Atha kho bhagavā pāṭaligāmike upāsake āmantesi – ‘‘pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

‘‘Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.

‘‘Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – avisārado upasaṅkamati maṅkubhūto. Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.

‘‘Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṅkaroti. Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.

‘‘Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

149. 那時，世尊召喚巴吒釐村的優婆塞們：

「屋主們！有這五種破戒、戒壞失的過患[CFn067] ，哪五種呢？屋主們！這裡，破戒者、戒已壞失者因為放逸而遭受大財產的損失，這是第一種破戒、戒壞失的過患。

再者，屋主們！破戒者、戒已壞失者的惡名聲傳出去，這是第二種破戒、戒壞失的過患。

再者，屋主們！破戒者、戒已壞失者往見任何群眾：剎帝利[CFn068] 眾或婆羅門眾或屋主眾或沙門眾，他無自信地、心虛地往見，這是第三種破戒、戒壞失的過患。

再者，屋主們！破戒者、戒已壞失者迷亂地死去，這是第四種破戒、戒壞失的過患。

再者，屋主們！破戒者、戒已壞失者以身體的崩解，死後往生到苦界[CFn069] 、惡趣[CFn070] 、下界[CFn071] 、地獄，這是第五種破戒、戒壞失的過患。

屋主們！這些是五種破戒、戒壞失的過患。

149. 23. 世尊對波吒釐村的優婆塞說： “居士們，戒行不好、戒行不正的人有五種過患。這五種過患是什麼呢？居士們，戒行不好、戒行不正的人因為放逸，會失去大量財富。這是第一種過患。

“居士們，再者，戒行不好、戒行不正的人會帶來壞名聲。這是第二種過患。

“居士們，再者，戒行不好、戒行不正的人無論去到剎帝利眾、婆羅門眾、居士眾、沙門眾等任何大眾之中，都會沒有自信、感到不安。這是第三種過患。

“居士們，再者，戒行不好、戒行不正的人在臨終時內心會昏亂。這是第四種過患。

“居士們，再者，戒行不好、戒行不正的人在身壞命終之後，會投生在惡趣、地獄之中。這是第五種過患。居士們，這些就是戒行不好、戒行不正的人的五種過患了。

149. 23 爾時薄伽梵告拔塔里村諸優婆塞說：「諸居士，此是行惡不正直的五失。何者為五？第一，行惡不正直，因懶惰而遭貧困。第二、惡名遠播。第三、無論其參加任何社團如剎帝利、婆羅門、居士或沙門––彼覺得自慚與忐忑不寧。第四、死時憂慮不安。第五、身壞命終，墮入地獄。諸居士，此是行惡的五失。」

149. Then the Gracious One addressed the laymen of Pāṭaligāma, (saying): “There are these five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

What are the five?

1) Here, householders, one lacking in virtue, one who has lost his virtue, because of being heedless undergoes a great loss of riches. This is the first danger for one lacking in virtue, for one who has lost his virtue.

2) Furthermore, householders, for one lacking in virtue, for one who has lost his virtue, a bad report goes round. This is the second danger for one lacking in virtue, for one who has lost his virtue.

3) Furthermore, householders, one lacking in virtue, one who has lost his virtue, whatever assembly he approaches, whether an assembly of Nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, he approaches without confidence, with confusion. This is the third danger for one lacking in virtue, for one who has lost his virtue.

4) Furthermore, householders, one lacking in virtue, one who has lost his virtue, dies bewildered. This is the fourth danger for one lacking in virtue, for one who has lost his virtue.

5) Furthermore, householders, one lacking in virtue, one who has lost his virtue, at the break-up of the body, after death, arises in the lower world, in an unfortunate destiny, in the fall, in the nether regions. This is the fifth danger for one lacking in virtue, for one who has lost his virtue.

These are the five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

149. 23. Thereupon the Blessed One addressed the devotees of Pataligama thus: "The immoral man, householders, by falling away from virtue, encounters five perils: great loss of wealth through heedlessness; an evil reputation; a timid and troubled demeanor in every society, be it that of nobles, brahmans, householders, or ascetics; death in bewilderment; and, at the breaking up of the body after death, rebirth in a realm of misery, in an unhappy state, in the nether world, in hell.

150. Sīlavanttaānisaṃsā

150. ‘‘Pañcime , gahapatayo, ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.

‘‘Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.

‘‘Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamati amaṅkubhūto. Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.

‘‘Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṅkaroti. Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.

‘‘Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā’’ti.

150. 持戒(有品德)的效益

屋主們！有這五種持戒、戒具足的效益，哪五種呢？屋主們！這裡，持戒者、戒具足者因為不放逸而到達大財產的聚集，這是第一種持戒、戒具足的效益。

再者，屋主們！持戒者、戒具足者的好名聲傳出去，這是第二種持戒、戒具足的效益。

再者，屋主們！持戒者、戒具足者往見任何群眾：剎帝利眾或婆羅門眾或屋主眾或沙門眾，他有自信地、不心虛地往見，這是第三種持戒、戒具足的效益。

再者，屋主們！持戒者、戒具足者不迷亂地死去，這是第四種持戒、戒具足的效益。

再者，屋主們！持戒者、戒具足者以身體的崩解，死後往生到善趣[CFn072] 、天界，這是第五種持戒、戒具足的效益。

屋主們！這些是五種持戒、戒具足的效益。

150. 24. “居士們，具戒、持戒的人有五種利益。這五種利益是什麼呢？具戒、持戒的人因為不放逸，會得到大量財富。這是第一種利益。

“居士們，再者，具戒、持戒的人會帶來好名聲。這是第二種利益。

“居士們，再者，具戒、持戒的人無論去到剎帝利眾、婆羅門眾、居士眾、沙門眾等任何大眾之中，都會有自信、感到心安。這是第三種利益。

“居士們，再者，具戒、持戒的人在臨終時內心不會昏亂。這是第四種利益。

“居士們，再者，具戒、持戒的人在身壞命終之後，會投生在善趣、天界之中。這是第五種利益。居士們，這些就是具戒、持戒的人的五種利益了。”

150. 24 「諸居士，此是行善的五得。何者為五？第一、行善者因實行正直，因勤奮而獲大財富。第二、善名遠播。第三、無論其參加任何社團如剎帝利、婆羅門、居士或沙門––他有自信力和鎮定。第四、死時無憂慮。第五、身壞命終，上生天界。諸居士，此是行善的五得。」

150. There are these five advantages, householders, for one who is virtuous, for one accomplished in virtue.[AFn044]

What are the five?

1) Here, householders, one who is virtuous, one accomplished in virtue, because of being heedful obtains a great mass of riches.

This is the first advantage for one who is virtuous, for one accomplished in virtue.

2) Furthermore, householders, of one who is virtuous, of one accomplished in virtue, a good report goes round. This is the second advantage for one who is virtuous, for one accomplished in virtue.

3) Furthermore, householders, one who is virtuous, one accomplished in virtue, whatever assembly he approaches, whether an assembly of Nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, he approaches with confidence, without confusion. This is the third advantage for one who is virtuous, for one accomplished in virtue.

4) Furthermore, householders, one who is virtuous, one accomplished in virtue, dies without bewilderment. This is the fourth advantage for one who is virtuous, for one accomplished in virtue.

5) Furthermore, householders, one who is virtuous, one accomplished in virtue, at the break-up of the body, after death, arises in a fortunate destiny, in a Heavenly world. This is the fifth advantage for one who is virtuous, for one accomplished in virtue.

These are the five advantages, householders, for one who is virtuous, for one accomplished in virtue.”

150. 24."Five blessings, householders, accrue to the righteous man through his practice of virtue: great increase of wealth through his diligence; a favorable reputation; a confident deportment, without timidity, in every society, be it that of nobles, brahmans, householders, or ascetics; a serene death; and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world."

151. Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – ‘‘abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṃ maññathā’’ti. ‘‘Evaṃ, bhante’’ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi.

151. 那時，世尊以法說開示、勸導、鼓勵巴吒釐村的優婆塞們大半夜，使之歡喜[CFn073] ，然後令他們離開：

「屋主們！夜已過，現在請你們考量適當的時間。」

「是的，大德！」巴吒釐村的優婆塞們回答世尊後，起座向世尊問訊，然後作右繞，接著離開。

那時，世尊在巴吒釐村優婆塞們離去不久進入空屋。

151. 25. 世尊整夜為波吒釐村的優婆塞說法，對他們開示，對他們教導，使他們景仰，使他們歡喜，之後著他們離去。世尊說： “居士們，夜快過了。如果你們認為是時候的話，請便。”

波吒釐村的優婆塞回答世尊： “大德，是的。” 他們起座，對世尊作禮，右繞世尊，然後離去。波吒釐村的優婆塞離去不久，世尊便進入靜室。

151. 25 爾時薄伽梵向拔塔里村的優婆塞開示法要至於深夜，使彼等皆大歡喜。彼謂：「諸居士，現已深夜，可宜知時。」

「是，世尊。」彼等回答說；即從座起，向佛作禮，右遶而去。於彼等歸去後不久，薄伽梵亦退入其丈室。

151. Then the Gracious One, after instructing, rousing, enthusing, and cheering the laymen of Pāṭaligāma for most of the night with a talk about the Teaching,[AFn045] dismissed them, (saying): “The night has passed, householders, now is the time for whatever you are thinking.”

“Very well, reverend Sir,” said those laymen of Pāṭaligāma, and after replying to the Gracious One, rising from their seats, worshipping and circumambulating the Gracious One, went away.

Then the Gracious One, not long after the laymen of Pāṭaligāma had gone, entered an empty place.[AFn046]

151. 25. And the Blessed One spent much of the night instructing the devotees of Pataligama in the Dhamma, rousing, edifying, and gladdening them, after which he dismissed them, saying: "The night is far advanced, householders. You may go at your convenience.

"So be it, Lord." And the devotees of Pataligama rose from their seats, respectfully saluted the Blessed One, and keeping their right sides towards him, departed. And the Blessed One, soon after their departure, retired into privacy.

Pāṭaliputtanagaramāpanaṃ

152. Tena kho pana samayena sunidhavassakārā sunīdhavassakārā (syā. ka.) magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Tena samayena sambahulā devatāyo sahasseva sahassasseva (sī. pī. ka.), sahassaseva (ṭīkāyaṃ pāṭhantaraṃ), sahassasahasseva (udānaṭṭhakathā) pāṭaligāme vatthūni pariggaṇhanti. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi – ‘‘ke nu kho ko nu kho (sī. syā. pī. ka.), ānanda, pāṭaligāme nagaraṃ māpentī’’ti māpetīti (sī. syā. pī. ka.)? ‘‘Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā’’ti. ‘‘Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā, evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Idhāhaṃ, ānanda, addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṃ , ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ . Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti – aggito vā udakato vā mithubhedā vā’’ti.

華氏城的建築

152. 當時，摩揭陀國大臣蘇尼大與作雨者為了抵抗跋耆人，在巴吒釐村建築城堡。當時，好幾千個天神在巴吒釐村佔取宅地：凡有大力量天神佔取宅地的地方，在那裡，祂們引導心有大力量的國王大臣令他們建築住處；凡有中等〔力量〕天神佔取宅地的地方，在那裡，祂們引導心有中等〔力量〕的國王大臣令他們建築住處；凡有低等〔力量〕天神佔取宅地的地方，在那裡，祂們引導心有低等〔力量〕的國王大臣令他們建築住處。世尊以清淨、超越人的天眼看見那〔幾〕千個天神在巴吒釐村佔取宅地，那時，世尊在破曉時起來後，召喚尊者阿難：

「阿難！誰在巴吒釐村建築城堡呢？」

「大德！摩揭陀國大臣蘇尼大與作雨者為了抵抗跋耆人在巴吒釐村建築城堡。」

「阿難！猶如與三十三天商量了，就這樣，摩揭陀國大臣蘇尼大與作雨者為了抵抗跋耆人在巴吒釐村建築城堡。阿難！這裡，我以清淨、超越人的天眼看見那〔幾〕千個天神在巴吒釐村佔取宅地：凡有大力量天神佔取宅地的地方，在那裡，祂們引導心有大力量的國王大臣令他們建築住處；凡有中等〔力量〕天神佔取宅地的地方，在那裡，祂們引導心有中等〔力量〕的國王大臣令他們建築住處；凡有低等〔力量〕天神佔取宅地的地方，在那裡，祂們引導心有低等〔力量〕的國王大臣令他們建築住處。阿難！所有亞利安人所及之處；所有〔其〕商人行徑之所及，這將是第一都市，華氏城將是財貨集散地，阿難！華氏城的三個障礙將是：火〔災〕、水〔災〕、敵人的破壞。」

152. 26. 這時候，摩揭陀大臣須尼陀和雨行在波吒釐村興建一座都城，用來防禦跋祇。這時候，數以千計的天神居住在波吒釐村的土地上。那些大勢力天神所居住的土地，吸引大勢力大臣的心在那土地上興建居所；那些中勢力天神所居住的土地，吸引中勢力大臣的心在那土地上興建居所；那些小勢力天神所居住的土地，吸引小勢力大臣的心在那土地上興建居所。

27. 世尊以清淨及超於常人的天眼，看見數以千計的天神居住在波吒釐村的土地上。他在清晨的時候起來，問阿難尊者： “阿難，誰在波吒釐村興建都城呢？”

“大德，摩揭陀大臣須尼陀和雨行在波吒釐村興建都城，用來防禦跋祇。”

28. “阿難，須尼陀和雨行興建都城，就像曾討教三十三天[SFn02] 似的。阿難，我以清淨及超於常人的天眼，看見數以千計的天神居住在波吒釐村的土地上。那些大勢力天神所居住的土地，吸引大勢力大臣的心在那土地上興建居所；那些中勢力天神所居住的土地，吸引中勢力大臣的心在那土地上興建居所；那些小勢力天神所居住的土地，吸引小勢力大臣的心在那土地上興建居所。阿難，只要有賢士在這裏，只要有商旅的道路通達這裏，這裏便將成為一個大都城。這裏將會稱為波吒釐子城，是一個貨物集散地。阿難，將來只有三種東西能威脅波吒釐子城：大火、洪水或內部分裂。”

152. 26 爾時摩竭陀大臣蘇尼陀與瓦沙卡羅為抵抗越祗人，在拔塔里村築城一座。同時有無數神祗，在拔塔里村劃封數以千計的宅地。凡宅地是屬於有大威力的神祗，彼等恿慫最有權威的國王大臣去該處建造居宅。凡宅地是屬於中等神祗，彼等恿慫中等的國王大臣去該處建造屋宇。凡宅地是屬於下等神祗，彼等亦慫恿下等的國王大臣去該處興建房舍。

27 爾時薄伽梵以其偉大超人的天眼望見數以千計的神祗在拔塔里村劃封宅地。彼於破曉時分起來語尊者阿難說：「阿難，誰在拔塔里村築城？」

「世尊，摩竭陀大臣蘇尼陀與瓦沙卡羅在該處築城，為抵禦越祗人。」

28 「阿難，摩竭陀大臣蘇尼陀與瓦沙卡羅為抵禦越祗人在拔塔里村築城，彼等曾與忉利天天神約定。我以我之偉大清明超人的天眼望見數以千計的神祗在拔塔里村劃封宅地。凡宅地是屬於有大威力的神祗，彼等慫恿最有權威的國王大臣去該處建造居宅。其中神下神亦復如此（其全文見本章第二十六節）。阿難，當阿利安人仍常往還及商賈雲集，此拔塔里子城將成為一大都巿與商業中心。但此拔塔里子城將有三種危險，一者從火，二者從水，三者從朋友失和。」

[12: Building up Pāṭaligāma]

152. Now at that time the Magadhan chief ministers Sunīdha and Vassakāra[AFn047] were building up a city at Pāṭaligāma to ward off the Vajjians.[AFn048] Then at that time a great many Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

In that place where the great Divinities took possession of grounds, there the powerful rulers and great royal ministers' minds inclined to building up residences.

In that place where the middling Divinities took possession of grounds, there the middling rulers and middling royal ministers' minds inclined to building up residences.

In that place where the lower Divinities took possession of grounds, there the lower rulers and lower royal ministers' minds inclined to building up residences.

The Gracious One saw with his Divine-eye, which is purified, and surpasses that of (normal) men, that those Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

Then towards the time of dawn, having risen from his seat, the Gracious One addressed venerable Ānanda, (saying): “Now who, Ānanda, is building a city at Pāṭaligāma?”

“The Magadhan chief ministers Sunīdha and Vassakāra, reverend Sir, are building up a city at Pāṭaligāma to ward off the Vajjians.”

“It is just as though, Ānanda, (they are building) after consulting with the Tāvatiṁsa Divinities, so, Ānanda, are the Magadhan chief ministers Sunīdha and Vassakāra building up a city at Pāṭaligāma to ward off the Vajjians.

Here, Ānanda, I saw with my Divine-eye, which is purified, and surpasses that of (normal) men, that a great many Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

In that place where the great Divinities took possession of grounds, there the powerful rulers and great royal ministers' minds inclined to building up residences.

In that place where the middling Divinities took possession of grounds, there the middling rulers and middling royal ministers' minds inclined to building up residences.

In that place where the lower Divinities took possession of grounds, there the lower rulers and lower royal ministers' minds inclined to building up residences.

For as long, Ānanda, as there is an Ariyan sphere (of influence), for as long as there is trade, this basket-opening Pāṭaliputta will be the chief city. For Pāṭaliputta, Ānanda, there will be three dangers: from fire and from water and from the breaking of an alliance.”[AFn049]

152. 26. At that time Sunidha and Vassakara, the chief ministers of Magadha, were building a fortress at Pataligama in defense against the Vajjis. And deities in large numbers, counted in thousands, had taken possession of sites at Pataligama. In the region where deities of great power prevailed, officials of great power were bent on constructing edifices; and where deities of medium power and lesser power prevailed, officials of medium and lesser power were bent on constructing edifices.

27. And the Blessed One saw with the heavenly eye, pure and transcending the faculty of men, the deities, counted in thousands, where they had taken possession of sites in Pataligama. And rising before the night was spent, towards dawn, the Blessed One addressed the Venerable Ananda thus: "Who is it, Ananda, that is erecting a city at Pataligama?"

"Sunidha and Vassakara, Lord, the chief ministers of Magadha, are building a fortress at Pataligama, in defence against the Vajjis."

28. "It is, Ananda, as if Sunidha and Vassakara had taken counsel with the gods of the Thirty-three. For I beheld, Ananda, with the heavenly eye, pure and transcending the faculty of men, a large number of deities, counted in thousands, that have taken possession of sites at Pataligama. In the region where deities of great power prevail, officials of great power are bent on constructing edifices; and where deities of medium and lesser power prevail, officials of medium and lesser power are bent on constructing edifices. Truly, Ananda, as far as the Aryan race extends and trade routes spread, this will be the foremost city Pataliputta, a trade-center.[VFn16] But Pataliputta, Ananda, will be assailed by three perils — fire, water, and dissension."

153. Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ – ‘‘adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi –

Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

153. 那時，摩揭陀國大臣蘇尼大與作雨者去見世尊。抵達後，與世尊相互歡迎。歡迎與寒暄後，在一旁站立。在一旁站好後，摩揭陀國大臣蘇尼大與作雨者對世尊這麼說：

「請喬達摩先生與比丘僧團一起同意我們今日的食事〔供養〕。」

世尊以沈默同意了。

那時，摩揭陀國大臣蘇尼大與作雨者知道世尊同意後，回自己的住處。抵達後，在自己的住處準備勝妙的硬食與軟食[CFn074] ，時候到時通知世尊：

「喬達摩先生！時候已到，飲食已〔準備〕完成。」

那時，世尊在午前時穿好衣服後，取鉢與僧衣，與比丘僧團一起去摩揭陀國大臣蘇尼大與作雨者的住處。抵達後，與比丘僧團一起在設置好的座位坐下。那時，摩揭陀國大臣蘇尼大與作雨者親手以勝妙的硬食與軟食款待與滿足以佛陀為上首的比丘僧團。

那時，世尊食用完畢手離鉢時，摩揭陀國大臣蘇尼大與作雨者取某個低矮坐具後，在一旁坐下。在一旁坐好後，世尊以這些偈頌感謝摩揭陀國大臣蘇尼大與作雨者：

那時，世尊以這些偈頌感謝摩揭陀國大臣蘇尼大與作雨者後，起座離開。

153. 29. 這時候，摩揭陀大臣須尼陀和雨行去到世尊那裏，和世尊互相問候，作了一番悅意的交談，然後站在一邊。摩揭陀大臣須尼陀和雨行對世尊說： “喬答摩賢者，願世尊和比丘僧團接受我們今天的食物。” 世尊保持沈默以表示接受供養。

30. 摩揭陀大臣須尼陀和雨行知道世尊接受邀請後，回到自己的客堂，吩咐準備美味的硬食物和軟食物[SFn03] ，然後使人通知世尊： “喬答摩賢者，現在食物已經準備好了。”

於是，在上午，世尊穿好衣服，拿著大衣和缽，和比丘僧團一起前往摩揭陀大臣須尼陀和雨行的客堂。世尊到了客堂後，坐在為他預備好的座位上。於是，須尼陀和雨行親手將硬食物和軟食物遞送給以佛陀為首的比丘僧團，使比丘得到滿足，使比丘掩缽示意吃飽。當世尊吃完食物，手離開缽的時候，須尼陀和雨行各以低座坐在一邊。

31. 當摩揭陀大臣須尼陀和雨行坐在一邊的時候，世尊對他們說以下偈頌表示謝意：

世尊對摩揭陀大臣須尼陀和雨行說偈表示謝意後，起座離去。

153. 29 爾時摩竭陀大臣蘇尼陀與瓦沙卡羅走向佛前互敘寒暄及問候起居，侍立其側以後白佛言：「唯願世尊慈允今日與大比丘僧眾赴舍間午餐。」佛陀默然許可。

30 摩竭陀大臣蘇尼陀與瓦沙卡羅知佛許可遂各還家。歸家後，備辦甜粥糕餅已訖，即來白佛言：「世尊，諸事已備，唯聖知時。」

爾時薄伽梵於清晨著衣持缽與大比丘僧眾走向摩竭陀大臣蘇尼陀與瓦沙卡羅的宅第。到已，坐於敷座。摩竭陀大臣蘇尼陀與瓦沙卡羅即親手奉獻甜粥糕餅，以佛為首，下至諸比丘僧。佛食既竟，置缽已，彼等取兩小凳，就座其側。

31 當彼等就座已，佛陀以偈讚曰：

佛陀以偈讚歎摩竭陀大臣蘇尼陀與瓦沙卡羅己。即從座起。離去。

153. Then the Magadhan chief ministers Sunīdha and Vassakāra approached the Gracious One, and after approaching, they exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, they stood on one side.

While standing on one side the Magadhan chief ministers Sunīdha and Vassakāra said this to the Gracious One: “May dear Gotama consent to us (offering him) a meal today, together with the Community of monks.” The Gracious One consented by maintaining silence.

Then the Magadhan chief ministers Sunīdha and Vassakāra having understood the Gracious One's consent, approached their own dwelling, and after approaching, in their own dwellings, having had excellent foodstuffs made ready,[AFn050] had the time announced to the Gracious One, (saying): “It is time, dear Gotama, the meal is ready.”

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, approached the dwelling of the Magadhan chief ministers Sunīdha and Vassakāra, and after approaching, he sat down on the prepared seat.

Then the Magadhan chief ministers Sunīdha and Vassakāra with their own hands served and satisfied the Community of monks with the Buddha at its head with excellent foodstuffs. Then the Magadhan chief ministers Sunīdha and Vassakāra, when the Gracious One had eaten and washed his hand and bowl, having taken a low seat, sat down on one side.

While sitting on one side the Gracious One rejoiced the Magadhan chief ministers Sunīdha and Vassakāra with these verses:

Then the Gracious One after rejoicing the Magadhan chief ministers Sunīdha and Vassakāra with these verses, after rising from his seat, went away.

153. 29. Then Sunidha and Vassakara went to the Blessed One, and after courteous greeting to the Blessed One, and exchanging many pleasant words, they stood at one side and addressed him thus: "May the Venerable Gotama please accept our invitation for tomorrow's meal, together with the community of bhikkhus." And the Blessed One consented by his silence.

30. Knowing the Blessed One's consent, Sunidha and Vassakara departed for their own abodes, where they had choice food, hard and soft, prepared. And when it was time, they announced to the Blessed One: "It is time, Venerable Gotama; the meal is ready."

Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to the abode of Sunidha and Vassakara, where he took the seat prepared for him. And Sunidha and Vassakara themselves attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft. When the Blessed One had finished his meal and had removed his hand from the bowl, they took low seats and sat down at one side.

31. And the Blessed One thanked them with these stanzas:

After this, the Blessed One rose from his seat and departed.

154. Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti – ‘‘yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati. Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ gotamatitthaṃ nāma bhavissatī’’ti. Atha kho bhagavā yena dvārena nikkhami , taṃ gotamadvāraṃ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā pārā (sī. syā. ka.), orā (vi. mahāvagga), pāraṃ gantukāmā. Atha kho bhagavā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṅghena. Addasā kho bhagavā te manusse appekacce nāvaṃ pariyesante appekacce uḷumpaṃ pariyesante appekacce kullaṃ bandhante apārā pāraṃ gantukāme. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

Paṭhamabhāṇavāro.

154. 當時，摩揭陀國大臣蘇尼大與作雨者緊追在世尊之後〔，心想〕：

「現在，凡沙門喬達摩離開之門將名為喬達摩門；渡恒河之渡場將名為喬達摩渡場。」

那時，世尊離開之門名為喬達摩門。那時，世尊去恒河之渡場。當時，恒河充滿水，滿到河邊烏鴉能喝到的，一些人遍求船；一些人遍求筏；一些人在此岸綁桴想到對岸。那時，世尊猶如有力氣的男子能伸直彎曲的手臂，或彎曲伸直的手臂那樣〔快〕地在恒河此岸消失，與比丘僧團一起出現在恒河對岸。那時，世尊看見那些人：一些人遍求船；一些人遍求筏；一些人在此岸綁桴想到對岸，那時，世尊知道這件事後，那時候自說優陀那[CFn075] ：

初誦品〔終了〕。

154. 32. 這時候，摩揭陀大臣須尼陀和雨行隨後跟著世尊，他們心想： “如果喬答摩沙門從哪一道城門出城，那一道城門便命名為喬答摩城門；如果他從哪一個渡口過河，那一個渡口便命名為喬答摩渡口。” 世尊從其中一道城門出了城，於是那道城門便命名為喬答摩城門。

33. 世尊去到了恆河邊。這時候恆河的河水水漲，漲得烏鴉也可以從地上喝水。人們為了要到對岸，一些人在找尋渡船，一些人在找尋木筏，一些人在綁紮浮囊。這時候，像強壯的人在一伸臂或一屈臂的一瞬間，世尊和比丘僧團從恆河這邊岸隱沒，在恆河的對岸出現。
34. 世尊看見人們為了要到對岸，一些人在找尋渡船，一些人在找尋木筏，一些人在綁紮浮囊，於是他有感而發，說出感興偈：

第一誦完

154. 32 爾時摩竭陀大臣蘇尼陀與瓦沙卡羅尾隨佛後說：「今天沙門喬達摩從某門出，該門將名為『喬達摩門』；從某渡頭渡河，該渡頭將名為『喬達摩渡』。」其後佛所從出之門是名為「喬達摩門」。

※ ※

33 爾時薄伽梵走向河邊。時恆河水漲泛，欲渡河者或求船，或求筏，或求桴。世尊此時如大力士一屈伸臂頃即不見於恆河此岸，與諸大比丘僧眾再出現於恆河彼岸。

34 爾時薄伽梵見人求船、求筏或求桴，欲用渡河，遂說偈曰：

第一章竟

154. Now at that time the Magadhan chief ministers Sunīdha and Vassakāra were following close behind the Gracious One, (thinking): “That gate by which the ascetic Gotama leaves will get the name the Gotama Gate, and that ford by which he crosses the river Ganges will get the name the Gotama Ford.”

Then that gate by which the Gracious One left got the name the Gotama Gate. Then the Gracious One approached the river Ganges. Now at that time the river Ganges was full to the brim, and could be drunk from by crows (perched on the bank). Some of the people were seeking boats, some were seeking floats, and some were binding rafts, desiring to go from this shore to the shore beyond.

Then the Gracious One, just as a strong man might stretch out a bent arm, or bend in an outstretched arm, so did he vanish from the near bank of the river Ganges, and reappeared on the far bank,[AFn051] together with the Community of monks.

The Gracious One saw those people, some seeking boats, some seeking floats, and some binding rafts, desiring to go from this shore to the shore beyond.

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

The First Chapter for Recital (is Finished)

Crossing the Ganges

154. 32. Then Sunidha and Vassakara followed behind the Blessed One, step by step, saying: "Through whichever gate the recluse Gotama will depart today, that we will name the Gotama-gate; and the ford by which he will cross the river Ganges shall be named the Gotama-ford." And so it came to pass, where the gate was concerned.

33. But when the Blessed One came to the river Ganges, it was full to the brim, so that crows could drink from it. And some people went in search of a boat or float, while others tied up a raft, because they desired to get across. But the Blessed One, as quickly as a strong man might stretch out his bent arm or draw in his outstretched arm, vanished from this side of the river Ganges, and came to stand on the yonder side.
34. And the Blessed One saw the people who desired to cross searching for a boat or float, while others were binding rafts. And then the Blessed One, seeing them thus, gave forth the solemn utterance: