長部16經 第四頌 - 大般涅槃經 多譯本對讀

Nāgāpalokitaṃ

186. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nāgāpalokitaṃ vesāliṃ apaloketvā āyasmantaṃ ānandaṃ āmantesi – ‘‘idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati. Āyāmānanda, yena bhaṇḍagāmo bhaṇḍugāmo (ka.) tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhaṇḍagāmo tadavasari. Tatra sudaṃ bhagavā bhaṇḍagāme viharati. Tatra kho bhagavā bhikkhū āmantesi – ‘‘catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo’’ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto 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.

186. 龍象回顧

186. 那時，世尊在午前時穿好衣服後，取鉢與僧衣，為了托鉢進入毘舍離。在毘舍離為了托鉢而行後，食畢，從施食處返回，如龍象回顧般地回顧毘舍離後，召喚尊者阿難：

「阿難！這將是如來對毘舍離的最後一看，來！阿難！我們去貨物村。」

「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貨物村，在那裡，世尊住在貨物村中。在那裡，世尊召喚比丘們：

「比丘們！因為對四法的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴，哪四法呢？比丘們！因為對聖戒的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴；因為對聖定的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴；因為對聖慧的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴；因為對聖解脫的不隨覺、不通達，這樣，我與你們就流轉過這長途的輪迴。比丘們！這聖戒已隨覺、已通達；聖定已隨覺、已通達；聖慧已隨覺、已通達；聖解脫已隨覺、已通達，有的渴愛[CFn080] 已被切斷，有之管道[CFn081] 已盡，現在，不再有再生。」

這就是世尊所說，說了這個後，善逝、大師又更進一步這麼說：

在那裡，當世尊住在貨物村時，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；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。」

186. 1. 在上午，世尊穿好衣服，拿著大衣和缽入毗舍離化食。在化食完畢，吃過食物後返回來。他像大象那樣觀看毗舍離[SFn14] ，然後對阿難尊者說： “阿難，這是如來最後一次看毗舍離了。阿難，來吧，我們一起去賓達村。”

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賓達村。世尊住在賓達村。

2. 在那裏，世尊對比丘說：

“比丘們，因為不覺悟、不洞悉四種法，所以我和你們長期輪迴生死。這四種法是什麼呢？

“比丘們，因為不覺悟、不洞悉聖者之戒，所以我和你們長期輪迴生死。

“比丘們，因為不覺悟、不洞悉聖者之定，所以我和你們長期輪迴生死。

“比丘們，因為不覺悟、不洞悉聖者之慧，所以我和你們長期輪迴生死。

“比丘們，因為不覺悟、不洞悉聖者之解脫，所以我和你們長期輪迴生死。

“比丘們，因為現在我覺悟、洞悉聖者之戒，覺悟、洞悉聖者之定，覺悟、洞悉聖者之慧，覺悟、洞悉聖者之解脫，所以我截斷了有愛，盡除了有因，從此不再受後有。”

3. 世尊．善逝．導師說了以上的話後，再說以下偈頌：

4. 世尊住在賓達村的時候，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。

186. 第 四 章

186. 01　爾時世尊於清晨著衣持缽去毘舍離乞食。行乞後，飯食已畢，從城中托缽歸來時，他以象視－－回身轉顧毘舍離，告尊者阿難說：「阿難，此為如來最後顧視毘舍離。來，阿難，我等去班達鎮。」

「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向班達鎮進行。到已，如來即住在鎮上。

02　爾時佛告諸比丘說：「諸比丘，因不瞭解四種法，我與汝等長期奔陟於生死之途。何者為四？諸比丘，是聖戒、聖定、聖慧及聖解脫。諸比丘，若能瞭解及證悟此四種法，，則世欲已盡，塵緣已絕，永久不受後有。」

03　薄伽梵作如是語已，慈喜之導師復以偈曰：

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04　佛陀在班達鎮時亦向諸比丘如是宣說圓滿法語：「此為戒，此為定，此為慧。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。」

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186. [The Fourth Chapter for Recitation]

[27: The Four Noble Things]

186. Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, entered Vesālī for alms. After walking for alms in Vesālī, when he was returning from the alms-round after the meal, after looking at Vesālī with an elephant's look,[AFn115] he addressed venerable Ānanda, (saying): “This is the last time, Ānanda, there will be sight of Vesālī for the Realised One. Come Ānanda let us approach Bhaṇḍagāma.”[AFn116]

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

There the Gracious One said this to the monks: “Because of a lack of understanding and a lack of penetration, monks, of four things both you and I have been wandering and running along (in Saṁsāra) for a long time.[AFn117]

Which four?

1) Because of a lack of understanding and a lack of penetration of Noble Virtue[AFn118] both you and I have been wandering and running along (in Saṁsāra)[AFn119] for a long time.

2) Because of a lack of understanding and a lack of penetration of Noble Concentrated (Development)[AFn120] both you and I have been wandering and running along (in Saṁsāra) for a long time.

3) Because of a lack of understanding and a lack of penetration of Noble Wisdom both you and I have been wandering and running along (in Saṁsāra) for a long time.

4) Because of a lack of understanding and a lack of penetration of Noble Freedom both you and I have been wandering and running along (in Saṁsāra) for a long time.

(But now) this Noble Virtue has been understood and penetrated, this Noble Concentrated (Development) has been understood and penetrated, this Noble Wisdom has been understood and penetrated, this Noble Freedom has been understood and penetrated. Craving for continued existence has been cut off, what leads to rebirth has been exhausted, there is no continuation in existence.”

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

“Virtue, Concentrated (Development), Wisdom, and unsurpassed Freedom, These things have been understood by the Famous Gotama,[AFn121] Thus after knowing it deeply the Buddha declared the Teaching to the monks, The Suffering-Ender, the Teacher, the Visionary One[AFn122] who is Emancipated.”

* * *

There also the Gracious One, while living in Bhaṇḍagāma, 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.”

Part Four: The Last Meal

The Elephant's Look

186. 1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he looked upon Vesali with the elephant's look,[VFn36] and said to the Venerable Ananda: "This, Ananda, is the last time that the Tathagata will look upon Vesali. Come, Ananda, let us go to Bhandagama."

"So be it, O Lord." And the Blessed One took up his abode at Bhandagama together with a large community of bhikkhus.

2. And the Blessed One addressed the bhikkhus, saying: "Bhikkhus, it is through not realizing, through not penetrating four principles that this long course of birth and death has been passed through and undergone by me as well as by you. What are those four? They are: noble virtue, noble concentration, noble wisdom, and noble emancipation. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming."
3. And having spoken these words, the Happy One, the Master, spoke again, saying:

"Virtue, concentration, wisdom, and emancipation unsurpassed —

These are the principles realized by Gotama the renowned;

And, knowing them, he, the Buddha, to his monks has taught the Dhamma.

He, the destroyer of suffering, the Master, the Seer, is at peace."

4. And also at Bhandagama 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."

Catumahāpadesakathā

187. Atha kho bhagavā bhaṇḍagāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṃ tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhoganagaraṃ tadavasari. Tatra sudaṃ bhagavā bhoganagare viharati ānande sānandare (ka.) cetiye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ , bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

四大法教

187. 那時，世尊如其意住在貨物村後，召喚尊者阿難：

「來！阿難！我們去象村、去芒果樹村、去閻浮村、去財富城。」

「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財富城，在那裡，世尊就住在財富城的阿難塔廟。

在那裡，世尊召喚比丘們：

「比丘們！我將教導你們這四大法教[CFn157] ，你們要聽！你們要好好作意[CFn024] ，你們要聽！你們要好好作意！我要說了。」！我要說了。」

「是的，大德！」那些比丘回答世尊。

世尊這麼說：

187. 5. 世尊在賓達村住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去呵提村。” ……

……芒果村……

……閻浮村……

世尊在閻浮村住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去波伽城。”

6. 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伽城。

7. 世尊住在波伽城的阿難廟。在那裏，世尊對比丘說： “比丘們，我要說四大教法[SFn15] ，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：

187. 05　爾時薄伽梵在班達鎮隨宜住已，語尊者阿難說：「來，阿難，我等去哈諦鎮、杧菓鎮、江捕鎮及波戞城。」

06　「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向上列諸處進行（每處均複述上列之二、三、四各節）。

07　到已，佛陀即住在波戞城之阿難陀神舍。彼告諸比丘說：「諸比丘，我將宣說四大教法，且專心諦聽！」

「是，世尊。」諸比丘回答說。

[28: The Four Great Referalls]

187. Then the Gracious One, after living near Bhaṇḍagāma for as long as he liked, addressed venerable Ānanda, (saying):

“Come Ānanda let us approach Hatthigāma (Elephant Village), Ambagāma (Mango Village), Jambugāma (Rose-Apple Village), Bhoganagara (Wealthy Village).”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Bhoganagara. There the Gracious One lived near Bhoganagara at the Joyous Shrine.

There the Gracious One addressed the monks, (saying): “I will teach these Four Great Referrals,[AFn123] monks, 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:

187. 5. When the Blessed One had stayed at Bhandagama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Hatthigama."

"So be it, Lord." And the Blessed One took up his abode at Hatthigama together with a large community of bhikkhus.

And when the Blessed One had stayed at Hatthigama as long as he pleased, he took up his abode at Ambagama, then at Jambugama. And at each of these places 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."

6. And when the Blessed One had stayed at Jambugama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Bhoganagara."

"So be it, Lord." And the Blessed One took up his abode at Bhoganagara together with a large community of bhikkhus, and stayed in the Ananda shrine.

The Four Great References

7. And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus, I shall make known to you the four great references.[VFn37] Listen and pay heed to my words." And those bhikkhus answered, saying:

"So be it, Lord."

8-11. Then the Blessed One said:

188. ‘‘Idha, bhikkhave, bhikkhu evaṃ vadeyya – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni otāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti otaranti (sī. pī. a. ni. 4.180, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; imassa ca bhikkhuno duggahita’nti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ; imassa ca bhikkhuno suggahita’nti. Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘amukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca saṅghassa duggahita’nti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā , idaṃ tassa bhagavato vacanaṃ; tassa ca saṅghassa suggahita’nti. Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘amukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ…pe… na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tesañca therānaṃ duggahita’nti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni…pe… vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ; tesañca therānaṃ suggahita’nti. Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘amukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāritabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca therassa duggahita’nti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti , niṭṭhamettha gantabbaṃ – ‘addhā , idaṃ tassa bhagavato vacanaṃ; tassa ca therassa suggahita’nti. Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā’’ti.

Tatrapi sudaṃ bhagavā bhoganagare viharanto ānande cetiye 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.

188. 「比丘們！這裡，比丘可能這麼說：『學友[CFn158] 們！我從世尊的面前聽聞、領受此：「這是法，這是律，這是大師[CFn083] 的教導。」』比丘們！對那位比丘所說既不應該歡喜〔認可〕，也不應該排斥，不歡喜〔認可〕、不排斥後，好好地學習那些文句，它們應該能被進入經中[CFn159] ，應該在律中能被對照，如果當進入經中、在律中對照時，它們既不進入經中，也不在律中被看見，你們應該來到結論：『確實，這不是那世尊、阿羅漢、遍正覺者之語，這是這位比丘的錯誤把握[CFn160] 。』比丘們！像這樣，你們應該捨棄它。但，比丘們！這裡，比丘可能這麼說：『學友們！我從世尊的面前聽聞、領受此：「這是法，這是律，這是大師的教導。」』比丘們！對那位比丘所說既不應該歡喜〔認可〕，也不應該排斥，不歡喜〔認可〕、不排斥後，好好地學習那些文句，它們應該能被進入經中，應該在律中能被對照，如果當進入經中、在律中對照時，它們進入經中，也在律中被看見，你們應該來到結論：『確實，這是那世尊、阿羅漢、遍正覺者之語，這是這位比丘的正確把握。』比丘們！你們應該憶持這第一大法教。

又，比丘們！這裡，比丘可能這麼說：『有上座、有上首的僧團住在名叫像那樣的住處，我從那個僧團的面前聽聞、領受此：「這是法，這是律，這是大師的教導。」』比丘們！對那位比丘所說既不應該歡喜〔認可〕，也不應該排斥，不歡喜〔認可〕、不排斥後，好好地學習那些文句，它們應該能被進入經中，應該在律中能被對照，如果當進入經中、在律中對照時，它們既不進入經中，也不在律中被看見，你們應該來到結論：『確實，這不是那世尊、阿羅漢、遍正覺者之語，這是那個僧團的錯誤把握。』比丘們！像這樣，你們應該捨棄它。但，比丘們！這裡，比丘可能這麼說：『有上座、有上首的僧團住在名叫像那樣的住處，我從那個僧團的面前聽聞、領受此：「這是法，這是律，這是大師的教導。」』對那位比丘所說既不應該歡喜〔認可〕，也不應該排斥，不歡喜〔認可〕、不排斥後，好好地學習那些文句，它們應該能被進入經中，應該在律中能被對照，如果當進入經中、在律中對照時，它們進入經中，也在律中被看見，你們應該來到結論：『確實，這是那世尊、阿羅漢、遍正覺者之語，這是那個僧團的正確把握。』比丘們！你們應該憶持這第二大法教。

又，比丘們！這裡，比丘可能這麼說：『眾多多聞、通曉阿含、持法、持律、持論母的上座比丘們住在名叫像那樣的住處，我從那些上座們的面前聽聞、領受此：「這是法，這是律，這是大師的教導。」』比丘們！對那位比丘所說既不應該歡喜〔認可〕，也不應該排斥，不歡喜〔認可〕、不排斥後，好好地學習那些文句，它們應該能被進入經中，應該在律中能被對照，如果當進入經中、在律中對照時，它們既不進入經中，也不在律中被看見，你們應該來到結論：『確實，這不是那世尊、阿羅漢、遍正覺者之語，這是那些上座們的錯誤把握。』比丘們！像這樣，你們應該捨棄它。但，比丘們！這裡，比丘可能這麼說：『眾多多聞、通曉阿含[CFn161] 、持法、持律、持論母的[CFn162] 上座比丘們住在名叫像那樣的住處，我從那些上座們的面前聽聞、領受此：「這是法，這是律，這是大師的教導。」』對那位比丘所說既不應該歡喜〔認可〕，也不應該排斥，不歡喜〔認可〕、不排斥後，好好地學習那些文句，它們應該能被進入經中，應該在律中能被對照，如果當進入經中、在律中對照時，它們進入經中，也在律中被看見，你們應該來到結論：『確實，這是那世尊、阿羅漢、遍正覺者之語，這是那些上座們的正確把握。』比丘們！你們應該憶持這第三大法教。

又，比丘們！這裡，比丘可能這麼說：『某位多聞、通曉阿含、持法、持律、持論母的上座比丘住在名叫像那樣的住處，我從那位上座的面前聽聞、領受此：「這是法，這是律，這是大師的教導。」』比丘們！對那位比丘所說既不應該歡喜〔認可〕，也不應該排斥，不歡喜〔認可〕、不排斥後，好好地學習那些文句，它們應該能被進入經中，應該在律中能被對照，如果當進入經中、在律中對照時，它們既不進入經中，也不在律中被看見，你們應該來到結論：『確實，這不是那世尊、阿羅漢、遍正覺者之語，這是那位上座的錯誤把握。』比丘們！像這樣，你們應該捨棄它。但，比丘們！這裡，比丘可能這麼說：『某位多聞、通曉阿含、持法、持律、持論母的上座比丘住在名叫像那樣的住處，我從那位上座的面前聽聞、領受此：「這是法，這是律，這是大師的教導。」』對那位比丘所說既不應該歡喜〔認可〕，也不應該排斥，不歡喜〔認可〕、不排斥後，好好地學習那些文句，它們應該能被進入經中，應該在律中能被對照，如果當進入經中、在律中對照時，它們進入經中，也在律中被看見，你們應該來到結論：『確實，這是那世尊、阿羅漢、遍正覺者之語，這是那位上座的正確把握。』比丘們！你們應該憶持這第四大法教。

比丘們！這些是四大法教。」

在那裡，當世尊住在財富城的阿難塔廟時，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；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。」

188. 8. “比丘們，如果有一位比丘說： ‘賢友，我曾在佛陀跟前聽聞及受持這些法、這些律、這些導師的教誡。’ 比丘們，首先不要對這位比丘的說話隨喜，也不要排斥，好好地記著這些字句，然後和經核對，和律比較，如果在和經核對、和律比較時不相符，便可得出一個結論：肯定這不是佛陀的說話，這位比丘受持錯誤。因此應該捨棄它。如果在和經核對、和律比較時相符，便可得出一個結論：肯定這是佛陀的說話，這位比丘受持正確。比丘們，這是第一大教法，你們應要受持。

9. “比丘們，再者，如果有一位比丘說： ‘在某住處有僧團和著名的長老住在那裏。我曾在那個僧團聽聞及受持這些法、這些律、這些導師的教誡。’ 比丘們，首先不要對這位比丘的說話隨喜，也不要排斥，好好地記著這些字句，然後和經核對，和律比較，如果在和經核對、和律比較時不相符，便可得出一個結論：肯定這不是佛陀的說話，那個僧團受持錯誤。因此應該捨棄它。如果在和經核對、和律比較時相符，便可得出一個結論：肯定這是佛陀的說話，那個僧團受持正確。比丘們，這是第二大教法，你們應要受持。
10. “比丘們，再者，如果有一位比丘說： ‘在某住處有幾位多聞、熟誦阿含[SFn16] 、持法、持律、持論母的長老比丘住在那裏。我曾在那些長老跟前聽聞及受持這些法、這些律、這些導師的教誡。’ 比丘們，首先不要對這位比丘的說話隨喜，也不要排斥，好好地記著這些字句，然後和經核對，和律比較，如果在和經核對、和律比較時不相符，便可得出一個結論：肯定這不是佛陀的說話，那些長老受持錯誤。因此應該捨棄它。如果在和經核對、和律比較時相符，便可得出一個結論：肯定這是佛陀的說話，那些長老受持正確。比丘們，這是第三大教法，你們應要受持。
11. “比丘們，再者，如果有一位比丘說： ‘在某住處有一位多聞、熟誦阿含、持法、持律、持論母的長老比丘住在那裏。我曾在那位長老跟前聽聞及受持這些法、這些律、這些導師的教誡。’ 比丘們，首先不要對這位比丘的說話隨喜，也不要排斥，好好地記著這些字句，然後和經核對，和律比較，如果在和經核對、和律比較時不相符，便可得出一個結論：肯定這不是佛陀的說話，那位長老受持錯誤。因此應該捨棄它。如果在和經核對、和律比較時相符，便可得出一個結論：肯定這是佛陀的說話，那位長老受持正確。比丘們，這是第四大教法，你們應要受持。

“比丘們，這些就是四大教法了，你們應要受持。”

12. 世尊住在波伽城阿難廟的時候，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。

188. 08　薄伽梵說：「諸比丘，若有比丘作如是語：『此是法，此是律，此是導師之教言，我從佛親口聞受。』諸比丘對該比丘所言，不應稱讚，也不應藐視，應瞭解其每字與音節，而與經律相比較、相對照；既較對以後，若其不與經律相符，則其結論應為：『誠然，此非佛陀之教言，而是該比丘之誤會。』因此，諸比丘，汝等應拒絕之。若與經律相比較、相對照以後，彼能與之相符，則其結論應為：『誠然，此是佛陀之教言，該比丘善瞭解之。』諸比丘，此是第一大教法，應當學。

09　「復次，諸比丘，若比丘作如是語：『於某寺宇有僧伽及其長老與導師居住，我從其僧團親口聽受：此是法，此是律，此是導師之教言。』諸比丘對該比丘所言不應稱讚，也不應藐視，應瞭解其每字與音節，而與經律相比較、相對照；既較對以後，若其不與經律相符，則其結論應為：『誠然，此非佛陀之教言，而是該比丘之誤會。』因此，諸比丘，汝等應拒絕之。若與經律相比較、相對照以後，彼能與之相符，則其結論應為：『誠然，此是佛陀教言，該比丘善瞭解之。』諸比丘，此是第二大教法，應當學。

10　「復次，諸比丘，若比丘作如是語：『於某寺宇住有眾多博學多聞、深具信仰、深入於法、精嫻毘尼及通曉律尼的僧團長老。我從諸長老親口聽受：此是法，此是律，此是導師之教言。』諸比丘對該比丘所言，不應稱讚，也不應藐視，應瞭解其每字與音節，而與經律相比較、相對照；既較對以後，若其不與經律相符，則其結論應為：『誠然，此非佛陀之教言，而是該比丘之誤會。』因此，諸比丘，汝等應拒絕之。若與經律相比較、相對照以後，彼能與之相符，則其結論應為：『誠然，此是佛陀之教言，該比丘善瞭解之。』諸比丘，此是第三大教法，應當學。

11　「復次，諸比丘，若比丘作如是語：『於某寺宇住有一博學多聞、深具傳統信仰、深入於法、精嫻毘尼及通曉律儀的比丘。我從該長老親口聽受：此是法，此是律，此是導師之教言。』諸比丘對該比丘所言，不應稱讚，也不應藐視，應瞭解其每字與音節，而與經律相比較、相對照；既較對以後，若其不與經律相符，則其結論應為：『誠然，此非佛陀之教言，而是該比丘之誤會。』因此，諸比丘，汝等應拒絕之。若與經律相比較、相對照以後，彼能與之相符，則其結論應為：『誠然，此是佛陀之教言，該比丘善瞭解之。』諸比丘，此是第四大教法，應當學。

「諸比丘，此是四大教法應當學！」

※　　　　 ※

12　薄伽梵在波戞城阿難陀神舍住時，亦向諸比丘如是宣說圓滿法語：

「此為戒，此為定，此為慧。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。」

188. 1) “Here, monks, a monk might speak like this: ‘I have heard this directly from the Gracious One, friends, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher's Dispensation.”’ That monk's speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.[AFn124]

If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare (well) with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One's word, it is not well learned by that monk,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare (well) with the Discipline, you may come to this conclusion: ‘Certainly this is the Gracious One's word, it is well-learned by that monk.’ This, monks, is the first Great Referral you should bear in mind.

2) Here, monks, a monk might speak like this: ‘In a certain dwelling place lives a Community with elders and leaders, I have heard this directly from that Community, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher's Dispensation.”’ Those monks' speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare (well) with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One's word, it is not well learned by that Community,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare (well) with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One's word, it is well-learned by that Community.’ This, monks, is the second Great Referral you should bear in mind.

3) Here, monks, a monk might speak like this: ‘In a certain dwelling place live many elders, very learned, who have learned the traditions, who are bearers of the Teaching, bearers of the Discipline, bearers of the Tabulation,[AFn125] I have heard this directly from those elders, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher's Dispensation.”’ Those monks' speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare (well) with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One's word, it is not well learned by those elders,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline they do fit in with the Discourses, they do compare (well) with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One's word, it is well-learned by those elders.’ This, monks, is the third Great Referral you should bear in mind.

4) Here, monks, a monk might speak like this: ‘In a certain dwelling place lives one elder, very learned, who has learned the traditions, a bearer of the Teaching, a bearer of the Discipline, a bearer of the Tabulation, I have heard this directly from that elder, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher's Dispensation.”’ That monk's speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

If, when these are laid alongside the Discourses, compared with the Discipline they do not fit in with the Discourses, they do not compare (well) with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One's word, it is not well learned by that elder,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare (well) with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One's word, it is well-learned by that elder.’ This, monks, is the fourth Great Referral you should bear in mind. These, monks, are the Four Great Referrals you should bear in mind.”

There also the Gracious One, while living near Bhoganagara at the Joyful Shrine, 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.”

188. "In this fashion, bhikkhus, a bhikkhu might speak: 'Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation.'

"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu — or by that community, or by those elders, or by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu — or by that community, or by those elders, or by that elder.' And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve."

12. And also at Bhoganagara, at the Ananda shrine, 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."

Kammāraputtacundavatthu

189. Atha kho bhagavā bhoganagare yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena pāvā tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāvā tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Assosi kho cundo kammāraputto – ‘‘bhagavā kira pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ ambavane’’ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi – ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṃ kammāraputtaṃ āmantesi – ‘‘yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena maṃ parivisa. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisā’’ti. ‘‘Evaṃ, bhante’’ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ, tena bhagavantaṃ parivisi. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ , tena bhikkhusaṅghaṃ parivisi. Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi – ‘‘yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇāhi. Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā’’ti. ‘‘Evaṃ, bhante’’ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

鐵匠之子純陀的事

189. 那時，世尊如其意住在財富城後，召喚尊者阿難：

「來！阿難！我們去波婆城。」

「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波婆城，在那裡，世尊住在波婆城鐵匠之子純陀的芒果園中。

鐵匠之子純陀聽聞：「世尊已到達波婆城，住在我的芒果園中。」那時，鐵匠之子純陀去見世尊。抵達後，向世尊問訊，接著坐在一旁。在一旁坐好後，世尊以法說開示、勸導、鼓勵鐵匠之子純陀，使之歡喜。那時，鐵匠之子純陀被世尊的法說開示、勸導、鼓勵、使之歡喜後，對世尊這麼說：

「大德！請世尊與比丘僧團一起同意明天我的飲食〔供養〕。」

世尊以沈默同意了。

那時，鐵匠之子純陀知道世尊同意後，起座向世尊問訊，然後作右繞，接著離開。

那時，那夜過後，鐵匠之子純陀在自己的住處準備勝妙的硬食與軟食，以及很多豬喜歡的菇蕈類[CFn163] 後，時候到時通知世尊：

「大德！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，去鐵匠之子純陀的住處。抵達後，與比丘僧團一起在設置好的座位坐下。坐好後，世尊召喚鐵匠之子純陀：

「純陀！凡這些所準備之豬喜歡的菇蕈類給我吃，而其他硬食與軟食給比丘僧團吃。」

「是的，大德！」鐵匠之子純陀回答世尊後，凡所準備之豬喜歡的菇蕈類給世尊吃，而其他硬食與軟食給比丘僧團吃。

那時，世尊召喚鐵匠之子純陀：

「純陀！凡這些殘餘之豬喜歡的菇蕈類全部埋入坑裡，純陀！在這包括天、魔、梵的世間；包括沙門、婆羅門、天、人的世代中，除了如來以外，我不見任何受用者能來到完全消化它。」

「是的，大德！」鐵匠之子純陀回答世尊後，將殘餘之豬喜歡的菇蕈類全部埋入坑裡，然後去見世尊。抵達後，向世尊問訊，接著坐在一旁。在一旁坐好後，世尊以法說開示、勸導、鼓勵鐵匠之子純陀，使之歡喜，接著起座離開。

189. 13. 世尊在波伽城住了一段時間後，便對阿難尊者說： “阿難，來吧，我們一起去波婆。”

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婆。世尊住在波婆純陀．鐵匠[SFn17] 子的芒果園。

14. 純陀．鐵匠子聽到世尊到來波婆自己的芒果園的消息。他去到世尊那裏，對世尊作禮，然後坐在一邊。世尊為純陀．鐵匠子說法，對他開示，對他教導，使他景仰，使他歡喜。
15. 純陀．鐵匠子因世尊的說法而得到開示，得到教導，感到景仰，感到歡喜。他對世尊說： “大德，願世尊和比丘僧團明天接受我的食物。” 世尊保持沈默以表示接受供養。
16. 純陀．鐵匠子知道世尊接受邀請後，便起座，向世尊作禮，右繞世尊，然後離去。
17. 純陀．鐵匠子在黎明的時候，吩咐在自己的住所準備美味的硬食物和軟食物，還有很多木耳[SFn18] ，然後使人通知世尊： “大德，現在食物已經準備好了。”
18. 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純陀．鐵匠子的住所。世尊去到後，坐在為他預備好的座位上，然後對純陀．鐵匠子說： “純陀，把所有木耳給我，把其餘所有硬食物和軟食物給比丘僧團。”

純陀．鐵匠子回答世尊： “大德，是的。” 於是他把所有木耳給世尊，把其餘所有硬食物和軟食物給比丘僧團。

19. 世尊對純陀．鐵匠子說： “純陀，把所有剩下的木耳埋入地下。除了如來之外，我看不見在世間上有天、魔、梵、沙門、婆羅門、國王、人等能消受這些食物。”

純陀．鐵匠子回答世尊： “大德，是的。” 他把所有剩下的木耳埋入地下，然後回到世尊那裏，對世尊作禮，然後坐在一邊。世尊為純陀．鐵匠子說法，使他得到開示，得到教導，感到景仰，感到歡喜，然後起座離去。

189. 13　爾時薄伽梵在波戞城隨宜住已，告尊者阿難說：「來，阿難，我等去波婆。」

「是，世尊。」尊者阿難回答說。於是佛與大比丘僧眾向波婆進行。到已，佛住於鐵匠窮達的杧菓林。

※　　　　 ※

14　鐵匠窮達聞佛已到達波婆，且住於彼之杧菓林。於是彼走向如來的住處，向佛作禮，就座其側以後，薄伽梵向其宣示法要，使之歡喜愉快。

15　窮達對佛所開示的法要甚為喜悅，他白佛言：「唯願世尊慈允於明天與大比丘僧眾赴舍間午餐。」佛陀默然受請。

16　窮達知佛已許可，即從座起，向佛作禮，右遶而去。

17　爾時鐵匠窮達於其夜清旦在自己家裹備辦甜粥糕餅及栴檀樹耳[PFn01] ， 白佛言：「世尊，諸事已備，唯聖知時。」

18　爾時薄伽梵於清晨著衣持缽，與大比丘僧眾走向鐵匠窮達家裹。到已，坐於敷座後佛告窮達說：「窮達，凡是你所備辦的栴檀樹耳盡奉獻與我，其他食物如甜粥等則分給比丘僧眾。」

「是，世尊。」窮達回答說。於是他將所備辦的栴檀樹耳獻佛，其他食物如甜粥等，則分奉給比丘僧眾。

19　爾時薄伽梵告窮達說：「窮達，所有餘剩的栴檀樹耳應埋藏一小孔裹。窮達，我不見地上任何人、或魔、天、與梵天、或沙門、婆羅門、或神、或人，除如來外，若服食該物能有適宜的消化。」

「是，世尊。」窮達回答說。他將餘剩的栴檀樹耳埋藏一小孔後，走向佛前向佛作禮。他就座其側以後，佛陀向窮達開示法要，使之發心喜悅，即從座起而去。

[29: The Last Meal]

189. Then the Gracious One, after living near Bhoganagara for as long as he liked, addressed venerable Ānanda, (saying): “Come Ānanda let us approach Pāvā.”[AFn126]

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Pāvā. There the Gracious One lived near Pāvā in Cunda the Smith's[AFn127] mango wood.

Cunda the Smith heard: “The Gracious One, it seems, has arrived at Pāvā, and is dwelling near Pāvā, in my mango wood.” Then Cunda the Smith approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While Cunda the Smith was sitting on one side the Gracious One instructed, roused, enthused, and cheered him with a talk about the Teaching. Then Cunda the Smith, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said this to the Gracious One: “May the Gracious One consent, reverend Sir, to me (offering him) a meal on the morrow, together with the Community of monks.”

The Gracious One consented by maintaining silence. Then Cunda the Smith, having understood the Gracious One's consent, after rising from his seat, worshipping and circumambulating the Gracious One, went away.

Then after the night had passed, Cunda the Smith, in his own residence, having had excellent foodstuffs made ready, and an abundance of tender pork,[AFn128] had the time announced to the Gracious One, (saying): “It is time, reverend Sir, 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 Cunda the Smith's residence, and after approaching, he sat down on the prepared seat. Having sat down, the Gracious One addressed Cunda the Smith, (saying):

“Serve me with the tender pork you have prepared, Cunda, but serve the Community of monks with the other foodstuffs which have been prepared.”

“Very well, reverend Sir”, said Cunda the Smith, and after replying to the Gracious One, he served the Gracious One with the tender pork that had been prepared, but served the Community of monks with the other foodstuffs which had been prepared. Then the Gracious One addressed Cunda the Smith, (saying):

“Throw that left over tender pork into a pit, Cunda, (for) I do not see, Cunda, in the world with its Divinities, Māra, and Brahmā, in this generation with its ascetics and brahmins, princes and men, one who, having eaten it, could completely digest it, except for a Realised One.”[AFn129]

“Very well, reverend Sir”, said Cunda the Smith, and after replying to the Gracious One, and throwing what was left over of that tender pork into a pit, he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side.

While sitting on one side Cunda the Smith having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, having risen from the seat, went away.

189. 8. When the Blessed One had stayed at Bhoganagara as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Pava."

"So be it, Lord." And the Blessed One took up his abode at Pava together with a great community of bhikkhus, and stayed in the Mango Grove of Cunda, who was by family a metalworker.

The Buddha's Last Meal

14. And Cunda the metalworker came to know: "The Blessed One, they say, has arrived at Pava, and is staying in my Mango Grove." And he went to the Blessed One, and having respectfully greeted him, sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him.
15. Then Cunda spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented.
16. Sure, then, of the Blessed One's consent, Cunda the metalworker rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his departure.
17. And Cunda the metalworker, after the night had passed, had choice food, hard and soft, prepared in his abode, together with a quantity of sukara-maddava,[VFn38] and announced it to the Blessed One, saying: "It is time, O Lord, the meal is ready."
18. Thereupon the Blessed One, in the forenoon, having got ready, took bowl and robe and went with the community of bhikkhus to the house of Cunda, and there sat down on the seat prepared for him. And he spoke to Cunda, saying: "With the sukara-maddava you have prepared, Cunda, you may serve me; with the other food, hard and soft, you may serve the community of bhikkhus."

"So be it, Lord." And with the sukara-maddava prepared by him, he served the Blessed One; and with the other food, hard and soft, he served the community of bhikkhus.

19. Thereafter the Blessed One spoke to Cunda, saying: "Whatever, Cunda, is left over of the sukara-maddava, bury that in a pit. For I do not see in all this world, with its gods, Maras, and Brahmas, among the host of ascetics and brahmans, gods and men, anyone who could eat it and entirely digest it except the Tathagata alone."

And Cunda the metalworker answered the Blessed One saying: "So be it, O Lord."And what remained over of the sukara-maddava he buried in a pit.

20. Then he returned to the Blessed One, respectfully greeted him, and sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him. After this he rose from his seat and departed.

190. Atha kho bhagavato cundassa kammāraputtassa bhattaṃ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena kusinārā tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.

190. 那時，世尊吃了鐵匠之子純陀的食物後生病了，患血痢病，起激烈的、瀕臨死亡的感受，世尊正念、正知地忍受它，不被惱害。那時，世尊召喚尊者阿難：

「來！阿難！我們去拘尸那羅。」

「是的，大德！」尊者阿難回答世尊。

190. 20. 世尊吃了純陀．鐵匠子的食物，得了很重的病，他排血，生起強烈的痛楚，有性命危險。世尊保持念和覺知，忍受這些痛楚而不受困擾。

世尊對阿難尊者說： “阿難，來吧，我們一起去拘尸那羅。”

阿難尊者回答世尊： “大德，是的。”

190. 20　爾時薄伽梵於服食鐵匠窮達所設齋供後，匆患嚴重性血痢，劇痛幾瀕於死。但彼攝心自持，忍受而無怨言。

於是薄伽梵語尊者阿難說：「來，阿難，我等去拘屍那羅。」

「是，世尊。」尊者阿難回答說。

※　　　　 ※

190. Then for the Gracious One, after eating Cunda the Smith's food, a painful affliction arose, bloody dysentery, and strong feelings occurred, such as end in death. There the Gracious One, mindfully, with full awareness, bore (those pains) without being troubled. Then the Gracious One addressed venerable Ānanda, (saying): “Come, Ānanda, let us approach Kusinārā.”

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

190. 21. And soon after the Blessed One had eaten the meal provided by Cunda the metalworker, a dire sickness fell upon him, even dysentery, and he suffered sharp and deadly pains. But the Blessed One endured them mindfully, clearly comprehending and unperturbed.

22. Then the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kusinara." And the Venerable Ananda answered: "So be it, Lord."

23. When he had eaten Cunda's food, I heard,

    With fortitude the deadly pains he bore.

    From the sukara-maddava a sore

    And dreadful sickness came upon the Lord.

    But nature's pangs he endured. "Come, let us go

    To Kusinara," was his dauntless word.[VFn39]

Pānīyāharaṇaṃ

191. Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, ānanda, nisīdissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī’’ti. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā kakuthā (sī. pī.) nadī avidūre acchodakā sātodakā sītodakā setodakā setakā (sī.) suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī sītaṃ (sī. pī. ka.) karissatī’’ti.

Dutiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī’’ti. Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī’’ti.

Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha sandati (syā.). Atha kho āyasmato ānandassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī’’ti. Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. Pivatu bhagavā pānīyaṃ pivatu sugato pānīya’’nti. Atha kho bhagavā pānīyaṃ apāyi.

取水

191. 那時，世尊離開道路，走向某棵樹下。抵達後，召喚尊者阿難：

「來！阿難！請你為我將大衣摺成四折，阿難！我已疲倦，我要坐下。」

「是的，大德！」尊者阿難回答世尊後，將大衣摺成四折，世尊在舖設好的座位坐下。坐好後，世尊召喚尊者阿難：

「來！阿難！請你為我取水來，阿難！我已渴，我要喝。」

當這麼說時，尊者阿難對世尊這麼說：

「大德！現在，有五百輛之多的貨車駛過，那淺少的水被車輪切過，擾動而混濁地流動，大德！這有清澈的水、令人愉快的水、清涼的水、透明的水、美麗堤岸的、愉快的葛古踏河在不遠處，在那裡，世尊將〔可〕喝水，並作肢體的清涼。」

第二次，世尊召喚尊者阿難：

「來！阿難！請你為我取水來，阿難！我已渴，我要喝。」

第二次，尊者阿難對世尊這麼說：

「大德！現在，有五百輛之多的貨車駛過，那淺少的水被車輪切過，擾動而混濁地流動，大德！這有清澈的水、令人愉快的水、清涼的水、透明的水、美麗堤岸的、愉快的葛古踏河在不遠處，在那裡，世尊將〔可〕喝水，並作肢體的清涼。」

第三次，世尊召喚尊者阿難：

「來！阿難！請你為我取水來，阿難！我已渴，我要喝。」

「是的，大德！」尊者阿難回答世尊後，取鉢，接著去那條河，那時，那淺小的河被車輪切過，擾動而混濁地流動著，當尊者阿難抵達時，清澈、清淨、不混濁地流動，那時，尊者阿難這麼想：

「實在不可思議啊，先生！實在未曾有啊，先生！如來的大神通力、大威力狀態，因為這條淺小的河被車輪切過，它擾動而混濁地流動著，當我抵達時，它清澈、清淨、不混濁地流動。」

以鉢取水後，去見世尊。抵達後，對世尊這麼說：

「實在不可思議啊，大德！實在未曾有啊，大德！如來的大神通力、大威力狀態，大德！現在這條淺小的河被車輪切過，它擾動而混濁地流動著，當我抵達時，它清澈、清淨、不混濁地流動。世尊！請喝水，善逝！請喝水。」

那時，世尊喝水。

191. 21. 世尊離開道路走到一棵樹下，對阿難尊者說： “阿難，過來，替我把大衣摺為四疊。阿難，我很疲倦，要坐下來。”

阿難尊者回答世尊： “大德，是的。” 之後把大衣摺為四疊。

22. 世尊坐在為他預備好的座位上，然後對阿難尊者說： “阿難，過來，替我取水。阿難，我很口渴，想要喝水。”

世尊說了這番話後，阿難尊者對他說： “大德，現在有大約五百輛牛車過河，這條少水的河被車輪輾得充滿泥濘和混濁。大德，在不遠的地方就是迦俱陀河，河水清淨、清甜、清涼、清澈，有美麗的河岸，十分怡人。世尊可以去那裏喝水，也可以去浸涼肢體。”

23. 世尊第二次對阿難尊者說： “阿難，過來，替我取水。阿難，我很口渴，想要喝水。”

阿難尊者第二次對世尊說： “大德，現在有大約五百輛牛車過河，這條少水的河被車輪輾得充滿泥濘和混濁。大德，在不遠的地方就是迦俱陀河，河水清淨、清甜、清涼、清澈，有美麗的河岸，十分怡人。世尊可以去那裏喝水，也可以去浸涼肢體。”

24. 世尊第三次對阿難尊者說： “阿難，過來，替我取水。阿難，我很口渴，想要喝水。”

阿難尊者回答世尊： “大德，是的。” 之後拿起缽去小河。當阿難尊者去到小河的時候，被車輪輾得充滿泥濘和混濁的河水變得清澈、清淨、不再混濁。

25. 這時候，阿難尊者心想： “真稀奇！從沒有發生過！如來有大能力，大威力；當我來到時，被車輪輾得充滿泥濘和混濁的河水變得清澈、清淨、不再混濁！” 他用缽取了水，回到世尊那裏，之後對世尊說： “大德，真稀奇！大德，從沒有發生過！如來有大能力，大威力；當我去到小河的時候，被車輪輾得充滿泥濘和混濁的河水變得清澈、清淨、不再混濁！讓世尊飲水，讓善逝飲水。”

於是，世尊飲水。

191. 21　爾時薄伽梵離開大路而去坐於一樹下，告尊者阿難說：「阿難，你將我衣疊為四摺並敷設之。我疲乏已甚，宜稍休息。」

「是，世尊。」尊者阿難回答說。他遂將衣疊為四摺。

22　薄伽梵坐於敷座後語尊者阿難說：「阿難，請取水與我，我甚渴，欲飲水。」

於彼作如是語後，尊者阿難白佛言：「世尊，今有五百牛車渡河，車輪擾水，流水既淺又混濁。不遠即是卡枯塔河，其水清涼淨潔，入水甚易，令人欣悅。佛陀既可飲水，又能涼身。」

23　第二次薄伽梵語尊者阿難說：「阿難，請取水與我，我甚渴，欲飲水。」

第二次尊者阿難白佛言：「世尊，今有五百牛車渡河，車輪擾水，流水既淺又混濁。不遠即是卡枯塔河，其水清涼淨潔，入水甚易，令人欣悅，佛陀既可飲水，又能涼身。」

24　第三次薄伽梵語尊者阿難說：「阿難，請取水與我，我甚渴，欲飲水。」

「是，世尊。」尊者阿難回答說。彼即持缽詣該小河。爾時該小河剛被車輪擾水，流水既淺又混濁。但恰好在尊者阿難抵達時，河水立即變為澄清淨潔。

25　爾時尊者阿難自念：「誠然，如來的大威神力是奇妙不可思議。此小河剛被車輪擾水，流水既淺又混濁；當我到來時，河水立即變為澄清淨潔。」彼遂用缽取水，回到佛陀的住處，白佛言：

「世尊，如來的大威神力是奇妙不可思議。因該小河剛被車輪擾水，流水既淺又混濁；當我到達時，河水立即變為澄清淨潔。世尊，請飲水！慈尊，請飲水！」

薄伽梵遂飲水。

※　　　　 ※

[30: Bringing Drinking Water]

191. Then the Gracious One, having gone down from the road, approached the root of a certain tree, and after approaching, he addressed venerable Ānanda, (saying): “Come now, Ānanda, prepare the outer robe folded in four for me, I am weary, Ānanda, and will sit down.”

“Very well, reverend Sir”, said venerable Ānanda, and after replying to the Gracious One, he prepared the outer robe folded in four, and the Gracious One sat down on the prepared seat.[AFn131] While sitting the Gracious One addressed venerable Ānanda, (saying): “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

After that was said, venerable Ānanda said this to the Gracious One: “Just now, reverend Sir, five hundred wagons have passed by, and the little water that flows, having been churned by the wheels, is stirred up and disturbed. The Kakutthā river is not far away, with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful (place), there the Gracious One can drink drinking water, and can cool his limbs.”

For a second time the Gracious One addressed venerable Ānanda, (saying): “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

For a second time venerable Ānanda said this to the Gracious One: “Just now, reverend Sir, five hundred wagons have passed by, and the little water that flows, having been churned by the wheels, is stirred up and disturbed. The Kakutthā river is not far away, with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful (place), there the Gracious One can drink drinking water, and can cool his limbs.”

For a third time the Gracious One addressed venerable Ānanda, (saying): “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

“Very well, reverend Sir”, said venerable Ānanda, and after replying to the Gracious One, and taking the bowl, he approached the little river. Then that little river that was flowing, which had been churned by the wheels, and was stirred up and disturbed, as venerable Ānanda was approaching, flowed transparent, clear, and undisturbed.

Then it occurred to venerable Ānanda: “Surely it is wonderful, surely it is marvellous, the Realised One's great power and great majesty, in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed, as I was approaching, flowed transparent, clear, and undisturbed.”

After taking a bowl of drinking water he approached the Gracious One, and after approaching, he said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, the Realised One's great power and great majesty, in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed, as I was approaching, flowed transparent, clear, and undisturbed. Please drink the drinking water, Gracious One! Please drink the drinking water, Fortunate One!” Then the Gracious One drank the water.

The Clearing of the Waters

191. 24. Now on the way the Blessed One went aside from the highway and stopped at the foot of a tree. And he said to the Venerable Ananda: "Please fold my upper robe in four, Ananda, and lay it down. I am weary and want to rest awhile."

"So be it, Lord." And the Venerable Ananda folded the robe in four and laid it down.

25. And the Blessed One sat down on the seat prepared for him and said to the Venerable Ananda: "Please bring me some water, Ananda. I am thirsty and want to drink."
26. And the Venerable Ananda answered the Blessed One: "But just now, Lord, a great number of carts, five hundred carts, have passed over, and the shallow water has been cut through by the wheels, so that it flows turbid and muddy. But the Kakuttha River, Lord, is quite close by, and its waters are clear, pleasant, cool, and translucent. It is easily approachable and delightfully placed. There the Blessed One can quench his thirst and refresh his limbs."

27-29. But a second time the Blessed One made his request, and the Venerable Ananda answered him as before. And then for a third time the Blessed One said: "Please bring me some water, Ananda. I am thirsty and want to drink."

30. Then the Venerable Ananda answered, saying: "So be it, Lord." And he took the bowl and went to the stream. And the shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as the Venerable Ananda drew near.
31. Then the Venerable Ananda thought: "Marvellous and most wonderful indeed is the power and glory of the Tathagata!"
32. And he took up water in the bowl and carried it to the Blessed One, and said: "Marvellous and most wonderful indeed is the power and glory of the Tathagata! For this shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as I drew near. Now let the Blessed One drink the water. Let the Happy One drink." And the Blessed One drank the water.

Pukkusamallaputtavatthu

192. Tena rokho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho pukkuso mallaputto bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pukkuso mallaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. Bhūtapubbaṃ, bhante , āḷāro kālāmo addhānamaggappaṭippanno maggā okkamma avidūre aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa sakaṭasatassa (ka.) piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavoca – ‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti? ‘Na kho ahaṃ, āvuso, addasa’nti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosi’nti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosi’nti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi; apisu api hi (sī. syā. pī.) te, bhante, saṅghāṭi rajena okiṇṇā’ti? ‘Evamāvuso’ti. Atha kho, bhante, tassa purisassa etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṃ sossatī’ti! Āḷāre kālāme uḷāraṃ pasādaṃ pavedetvā pakkāmī’’ti.

末羅人之子晡古色的事

192.　　當時，阿拉勒-葛拉麼的弟子，末羅人之子晡古色走在從拘尸那羅到波婆城的旅途中。末羅人之子晡古色看見世尊坐在某棵樹下，看見後，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，末羅人之子晡古色對世尊這麼說：

「實在不可思議啊，大德！實在未曾有啊，大德！大德！出家者們確實以寂靜的住處而住。從前，阿拉勒-葛拉麼走在旅途中，他離開道路，坐在不遠處的某棵樹下作中午的休息。大德！那時，有五百輛之多的貨車一一靠近駛過，大德！那時，走在那些貨車後面的某位男子去見阿拉勒-葛拉麼，抵達後，對阿拉勒-葛拉麼這麼說：『大德！是否看見五百輛之多的貨車駛過？』『不，朋友！我沒看見。』『大德！但，你聽見了什麼聲音嗎？』『不，朋友！我沒聽見聲音。』『大德！但，你在睡覺嗎？』『不，朋友！我沒睡覺。』『大德！但，你有意識嗎？』『是的，朋友！』『大德！你有意識；正醒著，有五百輛之多的貨車一一靠近駛過而既沒看見，也沒聽到聲音，大德！你的大衣是否被灰塵散布呢？』『是的，朋友！』大德！那時，那位男子這麼想：『實在不可思議啊，先生！實在未曾有啊，先生！出家者們確實以寂靜的住處而住，確實因為他有意識；正醒著，有五百輛之多的貨車一一靠近駛過而既沒看見，也沒聽到聲音。』他告知對阿拉勒-葛拉麼偉大的淨信後離開。」

192. 26. 這時候，阿羅邏．迦藍[SFn19] 的弟子畢俱沙．武士子從拘尸那羅前往波婆，他在道路上行走。

畢俱沙．武士子看見世尊坐在樹下，便去到世尊那裏，對世尊作禮，坐在一邊，然後對世尊說： “大德，真稀奇！大德，從沒有發生過！大德，遊方者能夠這樣寂靜地安住下來！

27. “大德，在以前，阿羅邏．迦藍離開道路走到一棵樹下午休，有大約五百輛牛車接近他身邊經過。那時候，有一個人在那些牛車後面走路，他去到阿羅邏．迦藍那裏，對他說： ‘大德，你看見五百輛牛車經過嗎？’

“ ‘賢友，我沒有看見。’

“ ‘大德，你聽見牛車經過的聲音嗎？’

“ ‘賢友，我沒有聽見那些聲音。’

“ ‘大德，你睡著覺嗎？’

“ ‘賢友，我不是睡著覺。’

“ ‘大德，你有知覺嗎？’

“ ‘賢友，是的。’

“ ‘大德，你有知覺，不是睡著覺，但五百輛牛車接近身邊經過也看不見、聽不見。大德，你的大衣不是染滿了塵土嗎？’

“ ‘賢友，是的。’

“大德，於是這個人心想： ‘真稀奇！從沒有發生過！遊方者能夠這樣寂靜地安住下來；他有知覺，不是睡著覺，五百輛牛車接近身邊經過也看不見、聽不見！’ 他對阿羅邏．迦藍表達深信，然後離去。”

192. 26　爾時有一馬拉少年係阿拉羅﹒卡拉馬的弟子名蒲枯沙者，旅行於從拘屍那羅赴波婆的道上。

馬拉少年蒲枯沙見佛陀坐於樹下，即走到佛前向佛作禮，就座其側以後，白佛言：「世尊，彼諸出家者度時於如是和平心境，此事實為不可思議！」

27　「世尊，往昔阿拉羅﹒卡拉馬是沿路步行，後來在熱氣正盛之際，他坐於路側樹下休息。世尊，爾時有五百牛車逼近阿拉羅﹒卡拉馬絡繹駛過。時有一人尾隨諸車輛之後，走向阿拉羅﹒卡拉馬住處。到已，他向阿拉羅﹒卡拉馬說：

『師尊，你曾見五百牛車駛過？』

『不，我不曾看見。』

『師尊，你曾聞其聲音？』

『不，我不曾聞其聲音。』

『師尊，你是否入睡？』

『不，我不曾入睡。』

『師尊，你是否有知覺？』

『是，我有知覺。』

『師尊，你是清醒而有知覺，對那逼近你絡繹駛過的五百牛車，既不見，又不曾聞其聲音，甚至灰塵飄墜在你的衣服上？』

『正是如此。』

「爾時其人如是思維：『彼諸出家者度時於如是和平心境，此事實為奇妙不可思議。雖然說他是清醒而有知覺，但對那逼近他絡繹駛過的五百牛車，既不見，又不曾聞其聲音，甚至灰塵飄墜在他的衣服上。』於其表示對阿拉羅﹒卡拉馬有甚深信仰以後，即告辭而去。」

[31: The Story concerning Pukkusa Mallaputta]

192. Now at that time Pukkasa Mallaputta, a disciple of Āḷāra Kālāma, was travelling along the highway from Pāvā to Kusinārā. Pukkasa Mallaputta saw the Gracious One sitting at the root of a certain tree. And having seen (him) he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side Pukkasa Mallaputta said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, that those who have gone forth, reverend Sir, live such a peaceful living.

Formerly, reverend Sir, Āḷāra Kālāma[AFn132] descended from the highway he was travelling along, and was dwelling for the day sat not far away at the root of a certain tree. Then, reverend Sir, about five hundred waggons passed by very close to Āḷāra Kālāma. Then, reverend Sir, a certain man who was traveling along behind those waggons approached Āḷāra Kālāma, and after approaching he said this to Āḷāra Kālāma:

‘Did you not see, reverend Sir, about five hundred waggons pass by?’

‘I did not see, friend.’

‘But, reverend Sir, did you not hear the sound?’

‘I did not hear the sound, friend.’

‘But, reverend Sir, were you sleeping?’

‘I was not sleeping, friend.’

‘But, reverend Sir, were you conscious?’

‘Yes, friend.’

‘So you, reverend Sir, though conscious and awake, when about five hundred waggons passed by very close neither saw (them) nor heard a sound! Why, reverend Sir, even your double-robe is covered with dust!’

‘Yes, friend.’

Then this occurred to that man: ‘It is wonderful, it is marvellous, that those who have indeed gone forth live such a peaceful living. Because though conscious and awake, when about five hundred waggons passed by very close he did not see (them) or hear a sound!’[AFn133] And having gained great confidence in Āḷāra Kālāma, he left.”

Pukkusa the Malla

192. 33. Now it so happened that one Pukkusa of the Malla clan, who was a disciple of Alara Kalama, was passing by on his way from Kusinara to Pava.[VFn40]

34. And when he saw the Blessed One seated at the foot of a tree, he approached him, respectfully greeted him, and sat down at one side. And he spoke to the Blessed One, saying: "Marvellous it is, Lord, most wonderful it is, O Lord, the state of calmness wherein abide those who have gone forth from the world.
35. "For at one time, Lord, Alara Kalama was on a journey, and he went aside from the highway and sat down by the wayside at the foot of a tree to pass the heat of the day. And it came about, Lord, that a great number of carts, even five hundred carts, passed by him, one by one. And then, Lord, a certain man who was following behind that train of carts, approached and spoke to him, saying: 'Did you, sir, see a great number of carts that passed you by?' And Alara Kalama answered him: 'I did not see them, brother.' 'But the noise, sir, surely you heard?' 'I did not hear it, brother.' Then that man asked him: 'Then, sir, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, sir, were you conscious?' 'I was, brother.' Then that man said: 'Then, sir, while conscious and awake you still did not see the great number of carts, even five hundred carts, that passed you by one after another, nor heard the noise? Why, sir, your very robe is covered with their dust!' And Alara Kalama replied, saying: 'So it is, brother.'
36. "And to that man, O Lord, came the thought: 'Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!' And there arose in him great faith in Alara Kalama, and he went his way."

193. ‘‘Taṃ kiṃ maññasi, pukkusa, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā – yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṃ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu vijjutāsu (sī. syā. pī.) niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā’’ti? ‘‘Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni nava vā sakaṭasatāni dasa vā sakaṭasatāni (sī.), sakaṭasahassaṃ vā sakaṭasatasahassaṃ vā. Atha kho etadeva dukkarataraṃ ceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā’’ti.

‘‘Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā balibaddā (sī. pī.). Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami. Tena kho panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ etadavocaṃ – ‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti? ‘Idāni , bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṃ pana, bhante, kva ahosī’ti? ‘Idheva kho ahaṃ, āvuso, ahosi’nti. ‘Kiṃ pana, bhante, addasā’ti? ‘Na kho ahaṃ, āvuso, addasa’nti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosi’nti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosi’nti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti? ‘‘Evamāvuso’’ti?

‘‘Atha kho, pukkusa, purisassa etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti suṇissati (syā.). Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā padakkhiṇaṃ katvā pakkāmī’’ti.

Evaṃ vutte pukkuso mallaputto bhagavantaṃ etadavoca – ‘‘esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ mahāvāte vā ophuṇāmi sīghasotāya siṅghasotāya (ka.) vā nadiyā pavāhemi. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

193. 「晡古色！你怎麼想：有意識；正醒著，有五百輛之多的貨車一一靠近駛過而既沒看見，也沒聽到聲音，與有意識；正醒著，在天空下著雨、天空打雷並出現閃電、雷電爆裂時，既沒看見，也沒聽到聲音，哪個比較難做到？比較難克服？」

「大德！五百輛貨車或六百輛貨車或七百輛貨車或八百輛貨車或九百輛貨車或一萬輛貨車將如何能比呢？有意識；正醒著，在天空下著雨、天空打雷並出現閃電、雷電爆裂時既沒看見，也沒聽到聲音，這比較難做到，比較難克服。」

「晡古色！有一次，我住在阿都瑪的糠屋中，當時，天空下著雨、天空打雷並出現閃電、雷電爆裂，在糠屋不遠處有二個農夫兄弟與四頭牛被殺害，晡古色！那時，在阿都瑪的大群眾出來，去看被殺害的二個農夫兄弟與四頭牛，晡古色！當時，我從糠屋出來，在糠屋不遠處的屋外經行[CFn164] ，晡古色！某位男子從那個大群眾中來見我。抵達後，向我問訊，接著在一旁站立。在一旁站好後，晡古色！我對那位男子這麼說：『朋友！現在，為何有這大群眾的集合呢？』『大德！現在，在天空下著雨、天空打雷並出現閃電、雷電爆裂時，有二個農夫兄弟與四頭牛被殺害，在這裡，有那大群眾的集合，大德！但，你〔當時〕在哪裡呢？』『朋友！我就在這裡。』『大德！但，你看見什麼嗎？』『不，朋友！我沒看見。』『大德！但，你聽見了什麼聲音嗎？』『不，朋友！我沒聽見聲音。』『大德！但，你在睡覺嗎？』『不，朋友！我沒睡覺。』『大德！但，你有意識嗎？』『是的，朋友！』『大德！你有意識；正醒著，在天空下著雨、天空打雷並出現閃電、雷電爆裂時，既沒看見，也沒聽到聲音嗎？』『是的，朋友！』晡古色！那時，那位男子這麼想：『實在不可思議啊，先生！實在未曾有啊，先生！出家者們確實以寂靜的住處而住，確實因為他有意識；正醒著，在天空下著雨、天空打雷並出現閃電、雷電爆裂時，既沒看見，也沒聽到聲音。』他告知對我偉大的淨信後，對我問訊，然後作右繞，接著離開。」

當這麼說時，末羅人之子晡古色對世尊這麼說：

「大德！凡我對阿拉勒-葛拉麼的淨信，我讓它在大風中吹走，或在湍急的水流中沖走。大德！太偉大了，大德！太偉大了，大德！猶如能扶正顛倒的，能顯現被隱藏的，能告知迷途者的路，能在黑暗中持燈火：『有眼者看得見諸色』。同樣的，法被世尊以種種法門說明。大德！我歸依[CFn122] 世尊、法、比丘僧團[CFn023] ，請世尊記得我為優婆塞，從今天起終生歸依[CFn165] 。」

193. 28. “畢俱沙，你認為哪樣比較難做到呢？一個人有知覺，不是睡著覺，五百輛牛車接近身邊經過也看不見、聽不見；還是一個人有知覺，不是睡著覺，雨下得嘩啦嘩啦作響，閃電和打雷也看不見、聽不見？”

29. “大德，不要說五百輛牛車看不見、聽不見，即使六百、七百以至十萬輛牛車看不見、聽不見也難不過一個人有知覺，不是睡著覺，雨下得嘩啦嘩啦作響，閃電和打雷也看不見、聽不見。”
30. “畢俱沙，有一次我住在阿偷摩的打穀場。那時候雨下得嘩啦嘩啦作響，閃電和打雷，雷電劈死了打穀場的農夫兩兄弟和四頭牛。畢俱沙，當時很多人從阿偷摩去到農夫兩兄弟和四頭牛被劈死那裏。
31. “畢俱沙，那時候我從打穀場出來，在閘口空曠的地方行禪。有一個人從眾人之中走來我那裏，對我作禮，站在一邊，之後我問這個人：
32. “ ‘賢友，為什麼眾人聚集在一起呢？’

“ ‘大德，之前雨下得嘩啦嘩啦作響，閃電和打雷，雷電劈死了農夫兩兄弟和四頭牛，所以現在眾人在這裏聚集一起。大德，當時你在哪裏呢？’

“ ‘賢友，我就在這裏。’

“ ‘大德，你看見當時的情形嗎？’

“ ‘賢友，我沒有看見。’

“ ‘大德，你聽見那些聲音嗎？’

“ ‘賢友，我沒有聽見那些聲音。’

“ ‘大德，你睡著覺嗎？’

“ ‘賢友，我不是睡著覺。’

“ ‘大德，你有知覺嗎？’

“ ‘賢友，是的。’

“ ‘大德，你有知覺，不是睡著覺，但雨下得嘩啦嘩啦作響，閃電和打雷，雷電劈死了農夫兩兄弟和四頭牛也看不見、聽不見？’

“ ‘賢友，是的。’

33. “畢俱沙，於是這個人心想： ‘真稀奇！從沒有發生過！遊方者能夠這樣寂靜地安住下來；他有知覺，不是睡著覺，雨下得嘩啦嘩啦作響，閃電和打雷，雷電劈死了農夫兩兄弟和四頭牛也看不見、聽不見！’ 他對我表達深信，向我作禮，對我右繞，然後離去。”
34. 世尊說了這番話後，畢俱沙．武士子對他說： “大德，所有我對阿羅邏．迦藍的淨信都讓它被大風吹散，都讓它被河水的急流沖走。大德，妙極了！大德，妙極了！世尊能以各種不同的方式來演說法義，就像把倒轉了的東西反正過來；像為受覆蓋的東西揭開遮掩；像為迷路者指示正道；像在黑暗中拿著油燈的人，使其他有眼睛的人可以看見東西。大德，我皈依世尊、皈依法、皈依比丘僧。願世尊接受我為優婆塞，從現在起，直至命終，終生皈依！”

193. 28　「蒲枯沙，汝意云何？此兩事中誰為較難舉行與應付？是那清醒而有知覺，對那逼近他絡繹駛過的五百牛車，既不見，也不聞其聲音的人，抑是那清醒而有知覺，既不聞驟雨的飄灑，雷霆的震吼，也不見電光的閃灼的人？」

29　　「若作一比較，此五百牛車，或六百、七百、八百、九百、一千，甚至百千萬牛車能算什麼！當一人既清醒而有知覺，既不聞驟雨的飄灑，雷霆的震吼，也不見電光的閃灼，實是較困難而不易舉行與應付。」

30　「蒲枯沙，往昔我住於阿吐馬打穀場。當時驟雨的飄灑，雷霆的震吼，和電光的閃灼，打穀場有農夫兄弟二人和四頭牛被擊斃。蒲枯沙，爾時有一人群從阿吐馬赴該農夫兄弟和四頭牛被擊斃之處。」

31　「蒲枯沙，爾時我離開打穀場，只在打穀場門首空地上往來經行及思維。時有一人從該人群中向我走來並行禮。他侍立一面後，我告其人說：『朋友，為何群眾集會？』

32　『世尊，適才有驟雨的飄灑、雷霆的震吼，和電光的閃灼，有農夫兄弟二人和四頭牛被擊斃。因此，群眾聚集。但世尊，您是在何處？』

『我一向在此。』

『世尊，您曾見此事？』

『我不曾看見。』

『世尊，您曾聞其聲音？』

『我不曾聞其聲音。』

『世尊，您是否入睡？』

『我不曾入睡。』

『世尊，您是否有知覺？』

『是，我有知覺。』

『世尊，您是清醒而有知覺，對驟雨的飄灑、雷霆的震吼，和電光的閃灼，是既不見，又不聞其聲音？』

『正是如此』

33　「蒲枯沙，爾時其人如是思維：『彼諸出家者度時於如是和平心境，此事實為奇妙不可思議。雖然說他是清醒而有知覺，但對那驟雨的飄灑、雷霆的震吼，和電光的閃灼，他是既不見，又不曾聞其聲音。於其表示對我有甚深信仰以後，他即向我頂禮，告辭而去。」

34　　於彼作如是語後，馬拉少年蒲枯沙白佛言：「世尊，現今我對阿拉羅﹒卡拉馬的信仰如迅風揚塵，如河中急湍的沖洗。世尊之言最為佳善！此正如傾者扶之，晦者顯之。迷途者示以道路，住黑暗者示以明燈，因而有眼者能視外物。佛陀用種種方便對我宣說真理亦復如是。世尊，我今以佛法僧為依歸，請薄伽梵接受我為優婆塞，從今日起至於命終。」

193. “Now what do you think, Pukkusa, which is the more difficult to do or the more difficult to come by: that someone though conscious and awake, when about five hundred waggons passed by very close should neither see (them) nor hear a sound, or that someone, though conscious and awake, when the Divinities rain down, when the Divinities throw it down, and the lightning flashes, and the thunder crashes forth, should neither see (it) nor hear a sound?”

“Why, reverend Sir, what to make of five-hundred waggons, six-hundred waggons, seven-hundred waggons, eight-hundred waggons, nine-hundred waggons, one thousand waggons, or one-hundred thousand waggons? This is the more difficult to do or the more difficult to come by: that someone, though conscious and awake, when the Divinities rain down, when the Divinities throw it down, and the lightning flashes, and the thunder crashes forth, should neither see (it) nor hear a sound.”

“One day, Pukkusa, I was living near Ātumā at the Decorated House. Now at that time the Divinities rained down, the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, and not far away from the Decorated House two brothers who were farmers died, along with four oxen. Then, Pukkusa, a great crowd of people having departed from Ātumā, went to the place where the brothers who were farmers and the four oxen had died.

Then, Pukkusa, at that time, after leaving the Decorated House, I was walking in the open air near the gate to the Decorated House. Then, Pukkusa, a certain man from that crowd approached me, and after approaching and worshipping me, he stood on one side. While standing there, Pukkusa, I said to that man: ‘Why, friend, has that great crowd of people assembled?’

‘Just now, reverend Sir, the Divinities rained down, the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, and two brothers who were farmers died, along with four oxen, and that great crowd of people assembled here. But where were you, reverend Sir?’

‘I was right here, friend.’

‘But, reverend Sir, did you see (it)?’

‘I did not see, friend.’

‘But, reverend Sir, did you hear the sound?’

‘I did not hear the sound, friend.’

‘But, reverend Sir, were you sleeping?’

‘I was not sleeping, friend.’

‘But, reverend Sir, were you conscious?’

‘Yes, friend.’

‘So, reverend Sir, though conscious and awake when the Divinities rained down, when the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, you neither saw (it), nor heard a sound!’

‘Yes, friend.’

Then, Pukkusa, this occurred to that man: ‘It is wonderful, it is marvellous, that those who have indeed gone forth live such a peaceful living. Because though conscious and awake when the Divinities rained down, when the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, he did not see (it) or hear a sound!’ And after gaining great confidence in me, worshipping and circumamblating me, he left.”

After this was said, Pukkusa Mallaputta said this to the Gracious One: “That faith, reverend Sir, I have in Āḷāra Kālāma, I clear away as with a great wind, I wash (it) away as with a fast-flowing river:

Excellent, reverend Sir! Excellent, reverend Sir! Just as, reverend Sir, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that one who has eyes can see forms, just so has the Teaching been made clear by the Gracious One in more than one way. I go to the Gracious One, reverend Sir, for refuge, and to the Teaching, and to the Community of monks. Please bear it in mind, Gracious One, that I am a lay disciple who has gone for refuge from today forward for as long as I am furnished with life.”

193. 37. "Now what do you think, Pukkusa? What is more difficult to do, more difficult to meet with — that a man, while conscious and awake, should not see a great number of carts, even five hundred carts, that passed him by one after another, nor hear the noise, or that one conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, should neither see it nor hear the noise?"

38. "What, O Lord, are five hundred carts — nay, six, seven, eight, nine hundred, or a thousand or even hundreds of thousands of carts — compared with this?"
39. "Now one time, Pukkusa, I was staying at Atuma, and had my abode in a barn there. And at that time there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close to the barn, together with four oxen, and a great crowd came forth from Atuma to the spot where they were killed.
40. "Now at that time, Pukkusa, I had come out of the barn and was walking up and down in thought before the door. And a certain man from the great crowd approached me, respectfully greeted me, and stood at one side.
41. "And I asked him: 'Why, brother, has this great crowd gathered together?' And he answered me: 'Just now, Lord, there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close by, together with four oxen. It is because of this that the great crowd has gathered. But where, Lord, were you?'

"'I was here, brother.' 'Yet, Lord, did you not see it?' 'I did not see it, brother.' 'But the noise, Lord, you surely heard?' 'I did not hear it, brother.' Then that man asked me: 'Then, Lord, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, Lord, you were conscious?' 'I was, brother.' Then that man said: 'Then, Lord, while conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, you neither saw it nor heard the noise?' And I answered him, saying: 'I did not, brother.'

42. "And to that man, Pukkusa, came the thought: 'Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!' And there arose in him great faith in me, and he respectfully saluted me, and keeping his right side towards me, he went his way."
43. When this had been said, Pukkusa of the Malla clan said to the Blessed One: "The faith, Lord, that I had in Alara Kalama I now scatter to the mighty wind, I let it be carried away as by a flowing stream! Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those having eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May the Blessed One accept me as his disciple, one who has taken refuge until the end of life."

194. Atha kho pukkuso mallaputto aññataraṃ purisaṃ āmantesi – ‘‘iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āharā’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āhari āharasi (ka.). Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi – ‘‘idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. ‘‘Tena hi, pukkusa, ekena maṃ acchādehi, ekena ānanda’’nti. ‘‘Evaṃ, bhante’’ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṃ acchādeti, ekena āyasmantaṃ ānandaṃ. Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

194. 那時，末羅人之子晡古色召喚某位男子：

「來！某人！你為我取一對光亮的金色衣服來。」

「是的，大德！」那位男子回答末羅人之子晡古色後，取了一對光亮的金色衣服來。那時，末羅人之子晡古色將那一對光亮的金色衣服親手交給世尊：

「大德！這是一對光亮的金色衣服，請世尊出自憐愍[CFn166] 我而接受它。」

「這樣的話，晡古色！一件讓我穿，一件阿難。」

「是的，大德！」末羅人之子晡古色回答世尊後，一件使世尊穿上，一件阿難。

那時，世尊以法說開示、勸導、鼓勵末羅人之子晡古色，使之歡喜。那時，末羅人之子晡古色被世尊以法說開示、勸導、鼓勵，使之歡喜後，起座向世尊問訊，然後作右繞，接著離開。

194. 35. 畢俱沙．武士子對下人說： “過來，你拿一雙金色的細滑披肩給我。”

下人回答畢俱沙．武士子： “主人，是的。” 之後拿來一雙金色的細滑披肩。

於是畢俱沙．武士子把一雙披肩供養世尊，並說： “大德，世尊悲憫，願大德接受我這雙金色的細滑披肩。”

“畢俱沙，既然這樣，你給我披上一件，給阿難披上一件吧。”

畢俱沙．武士子回答世尊： “大德，是的。” 之後給世尊披上一件，給阿難披上一件。

36. 世尊為畢俱沙．武士子說法，對他開示，對他教導，使他景仰，使他歡喜。畢俱沙．武士子因世尊的說法而得到開示，得到教導，感到景仰，感到歡喜。他起座，向世尊作禮，右繞世尊，然後離去。

194. 35　於是蒲枯沙語其從人說：「朋友，請攜取兩件製就的金縷衣來。」

「是，先生。」其人回答說。彼即攜來兩件製就的金縷衣。

蒲枯沙將該兩件金縷衣奉獻與佛說：「世尊，伏維垂愍，請接受此兩件製就的金縷衣！」

「既如此，你給我穿上一件，另一件則給阿難穿上。」

「是，世尊。」蒲枯沙回答說。他即給佛陀披上一件，另一件則給阿難披上。

36　薄伽梵遂向馬拉少年蒲枯沙宣示法要，使之發心喜悅。當其對佛陀所示法要表示發心喜悅後即從座起，向佛作禮，右遶而去。

※　　　　 ※

194. Then Pukkusa Mallaputta addressed a certain man, (saying): “Come, my man, bring me a pair of polished gold-coloured (robes), ready to wear.”

“Very well, reverend Sir,” said that man, and after replying to Pukkusa Mallaputta, he brought a pair of polished gold-coloured (robes), ready to wear. Then Pukkusa Mallaputta offered that pair of polished gold-coloured (robes), ready to wear, to the Gracious One, (saying): “Please accept, reverend Sir, this pair of polished gold-coloured (robes), ready to wear out of compassion for me, Gracious One.”

“Then, Pukkusa, clothe me with one, and Ānanda with the other.”[AFn134]

“Very well, reverend Sir,” said Pukkusa Mallaputta, and after replying to the Gracious One clothed the Gracious One with one, and Ānanda with the other. Then the Gracious One instructed Pukkusa Mallaputta roused, enthused, and cheered (him) with a talk about the Teaching. Then Pukkusa Mallaputta, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, after rising from his seat, worshipping and circumambulating the Gracious One, departed.

194. 44. Then Pukkusa of the Malla clan spoke to a certain man, saying: "Bring me at once, friend, two sets of golden-hued robes, burnished and ready for wear." And the man answered him: "So be it, sir."

45. And when the robes were brought, Pukkusa of the Malla clan offered them to the Blessed One, saying: "May the Blessed One, O Lord, out of compassion, accept this from me." And the Blessed One said: "Robe me, then in one, Pukkusa, and in the other robe Ananda."

"So be it, Lord." And he thereupon robed the Blessed One in one, and in the other he robed the Venerable Ananda.

46. And then the Blessed One instructed Pukkusa of the Malla clan in the Dhamma, and roused, edified, and gladdened him. And after that, Pukkusa rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, went his way.

195. Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi. Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya vītaccikaṃviya (sī. pī.) khāyati. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyatī’’ti. ‘‘Evametaṃ, ānanda, evametaṃ, ānanda dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Katamesu dvīsu? Yañca, ānanda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati. Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. ‘‘Ajja kho, panānanda, rattiyā pacchime yāme kusinārāyaṃ upavattane mallānaṃ sālavane antarena antare (syā.) yamakasālānaṃ tathāgatassa parinibbānaṃ bhavissati bhavissatīti (ka.). Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.

195. 那時，在末羅人之子晡古色離開不久，尊者阿難將那一對光亮的金色衣服親手交給(穿到)世尊的身體。當世尊的身體被它穿上時，它看起來顯得失色。那時，尊者阿難對世尊這麼說：

「實在不可思議啊，大德！實在未曾有啊，大德！大德！所有如來的膚色都是清淨的、皎潔的，大德！當世尊的身體被這一對光亮的金色衣服穿上時，它看起來顯得失色。」

「正是這樣，阿難！正是這樣，阿難！在二種時候如來身體的膚色成為極度清淨的、皎潔的，哪二種呢？如來現正覺無上遍正覺[CFn167] 之夜與如來般涅槃於無餘涅槃界之夜，阿難！這是二種時候如來身體的膚色成為極度清淨的、皎潔的。阿難！今日，在後夜，在末羅拘尸那羅附近的沙羅樹林中的雙沙羅樹中間，將有如來的般涅槃。來！阿難！我們去葛古踏河。」

「是的，大德！」尊者阿難回答世尊。

195. 37.37. 畢俱沙．武士子離去不久，阿難尊者把自己的披肩披在世尊身上。這時候，在世尊身上一雙金色的細滑披肩似乎變得失去光澤。

於是阿難尊者對世尊說： “大德，真稀奇！大德，從沒有發生過！大德，如來的膚色這麼清淨、這麼明晰，在世尊身上一雙金色的細滑披肩似乎變得失去光澤！”

“阿難，正是這樣。阿難，有兩次如來的膚色是特別清淨、特別明晰的。哪兩次呢？阿難，一次是如來覺悟無上正等正覺的時候，一次是如來進入無餘湼槃界的時候。阿難，這兩次如來的膚色是特別清淨、特別明晰的。

38. “阿難，今天後夜時分，如來將會在拘尸那羅武士子的優波跋多那娑羅林雙樹中間入滅。阿難，來吧，我們一起去迦俱陀河。”

阿難尊者回答世尊： “大德，是的。”

195. 37　爾時尊者阿難於馬拉少年蒲枯沙去後不久，即將該兩件製就的金縷衣披上佛身。當佛披上後該衣即失去光彩。

爾時尊者阿難白佛言：「世尊，如來的膚色是如此明皙！此誠奇妙不可思議！當兩件製就的金縷衣披上佛身後，該衣即失去光彩。」

「阿難，誠然，如來的膚色有兩次是異常明皙。何為兩次？一次為如來證無上正等覺之夜，另一次則為如來證無餘涅槃界之夜。阿難，此兩次如來的膚色是異常明皙。」

38　「阿難，今夜三更時分，在拘屍那羅之鳥帕瓦塔那，馬拉之娑羅樹林，娑羅雙樹間，如來將取涅槃。來，阿難，我等去卡古塔河。」

「是，世尊。」尊者阿難回答說。

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195. Then, venerable Ānanda, not long after Pukkusa Mallaputta had departed, offered that pair of polished gold-coloured (robes), ready to wear, to the Gracious One, and when placed on the Gracious One's body they appeared to have lost their gleam.

Then venerable Ānanda said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, how pure and clean is the Realised One's skin-colour, reverend Sir! This pair of polished gold-coloured (robes), ready to wear, reverend Sir, when placed on the Gracious One's body have lost their gleam!”

“Just so, Ānanda, on two occasions, Ānanda, the Realised One's skin-colour becomes exceedingly pure and clean.

On which two occasions?

That night, Ānanda, the Realised One perfectly awakens to the unsurpassed and Perfect Awakening, and that night the Realised One is Finally Emancipated in the Emancipation-element which has no basis for attachment remaining. On these two occasions the Realised One's skin-colour is exceedingly pure and clean. Today, Ānanda, during the last watch of the night, near to Kusinārā, in the Mallas' Sal Wood at Upavattana, between a pair of Sal trees will be the Realised One's Final Emancipation.

“Come Ānanda let us approach River Kakutthā.”

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

195. 44. And soon after Pukkusa of the Malla clan had departed, the Venerable Ananda arranged the set of golden-hued robes, burnished and ready for wear, about the body of the Blessed One. But when the set of robes was arranged upon the body of the Blessed One, it became as though faded, and its splendor dimmed.

48. And the Venerable Ananda said to the Blessed One: "Marvellous it is, O Lord, most wonderful indeed it is, how clear and radiant the skin of the Tathagata appears! This set of golden-hued robes, burnished and ready for wear, Lord, now that it is arranged upon the body of the Blessed One seems to have become faded, its splendor dimmed."

49. "It is so, Ananda. There are two occasions, Ananda, when the skin of the Tathagata appears exceedingly clear and radiant. Which are these two? The night, Ananda, when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, and the night when the Tathagata comes to his final passing away into the state of Nibbana in which no element of clinging remains. These, Ananda, are the two occasions on which the skin of the Tathagata appears exceedingly clear and radiant.

50. "And now today, in the last watch of this very night, Ananda, in the Mallas' Sala Grove, in the vicinity of Kusinara, between two sala trees, the Tathagata will come to his Parinibbana. So now, Ananda, let us go to the Kakuttha River."

51. Clad in Pukkusa's gift, the robes of gold,

    The Master's form was radiant to behold.

196. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena kakudhā nadī tenupasaṅkami ; upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi – ‘‘iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī’’ti.

‘‘Evaṃ, bhante’’ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.

196. 那時，世尊與大比丘僧團去葛古踏河。抵達後，入葛古踏河沐浴、喝飲再出來，接著去芒果園。抵達後，召喚尊者純陀葛：

「來！純陀葛！請你為我將大衣摺成四折，純陀葛！我已疲倦，我要躺下。」

「是的，大德！」尊者純陀葛回答世尊後，將大衣摺成四折。那時，世尊以右脅[CFn168] 作獅子臥，將〔左〕腳放在〔右〕腳上，正念、正知，意念作起身想[CFn169] ，而在那裡，尊者純陀葛就坐在世尊前面。

196. 39. 於是世尊便和人數眾多的比丘僧團一起前往迦俱陀河。世尊去到迦俱陀河後，走進河裏沐浴和喝水，之後上岸去到一個芒果園，他對純陀迦尊者說： “純陀迦，過來，替我把大衣摺為四疊。純陀迦，我很疲倦，要躺下來。”

純陀迦尊者回答世尊： “大德，是的。” 之後把大衣摺為四疊。

40. 世尊右側睡獅子臥，一隻腳比另一隻腳高些[SFn20] ，有念和覺知，心裏知道什麼時候要起來。純陀迦尊者在世尊前面坐下來。

196. 39　爾時薄伽梵與大比丘僧眾走向卡古塔河。到已，他入河洗浴和飲水。既達彼岸，他走向杧菓林並語尊者窮達卡說：「窮達卡，請將衣疊為四摺，我甚倦，欲躺下。」

「是，世尊。」尊者窮達卡回答說。彼遂將衣疊為四摺。

40　爾時薄伽梵偃臥右側，將雙足疊併。彼靜寂入定，存念將再起來。尊者窮達卡即坐於佛前。

※　　　　 ※

[32: Cunda's Great Gain ]

196. Then the Gracious One with a great Community of monks went to the river Kakutthā, and after going, and entering into the river Kakutthā, bathing, and drinking, and coming back out, he approached the mango wood, and after approaching, he addressed venerable Cundaka, (saying): “Come now, Cundaka, prepare the outer robe folded in four for me, I am weary, Cundaka, and will lie down.”[AFn136]

“Very well, reverend Sir”, said venerable Cundaka, and after replying to the Gracious One, he prepared the outer robe folded in four. Then the Gracious One, lay down on his right side in the lion's posture, after placing one foot on the top of the other, mindfully, with full awareness, having applied his mind to the thought of rising. And venerable Cundaka sat down right there in front of the Gracious One.

At the Kakuttha River

196. 52. Then the Blessed One went to the Kakuttha River together with a great community of bhikkhus.

53. And he went down into the water and bathed and drank. And coming forth from the water again, he went to the Mango Grove, and there spoke to the Venerable Cundaka, saying: "Please fold my upper robe in four, Cundaka, and lay it down. I am weary and would rest awhile."

"So be it, Lord." And Cundaka folded the robe in four and laid it down.

54. And the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending, with the time for rising held in mind. And the Venerable Cundaka sat down right in front of the Blessed One.

55. The Buddha to Kakuttha's river came,

    Where cool and limpid flows the pleasant stream;

    There washed in water clear his weary frame

    The Buddha — he in all the world supreme!

    And having bathed and drank, the Teacher straight

    Crossed over, the bhikkhus thronging in his wake.

    
    

    Discoursing holy truths, the Master great

    Towards the Mango Grove his path did take.

    There to the elder Cundaka he spoke:

    "Lay down my robe, please, folded into four."

    Then the elder, swift as lightning stroke,

    Hastened the Teacher's bidding to obey.

    Weary, the Lord then lay down on the mat,

    And Cunda on the ground before him sat.

197. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘siyā kho yo kho (ka.), panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ uppādeyya – ‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo – ‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto. Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ sammukhā paṭiggahitaṃ – dve me piṇḍapātā samasamaphalā samā samaphalā (ka.) samavipākā samasamavipākā (sī. syā. pī.), ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Katame dve? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā , ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacita’nti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo’’ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

Catuttho bhāṇavāro.

197. 那時，世尊召喚尊者阿難：

「阿難！〔有人〕可能會使鐵匠之子純陀的追悔生出：『純陀學友！那是你的損失，那是你的惡獲得，因為如來食用你的最後施食[CFn171] 後，般涅槃。』阿難！鐵匠之子純陀的追悔應該這麼被排除：『純陀學友！那是你的獲得，那是你的好獲得，因為如來食用你的最後施食後，般涅槃。純陀學友！我在世尊面前曾聽到這樣；當面領受：『這二種正果[CFn172] 、正果報的施食比起其它施食有極更大果、更大效益，哪二種呢？如來食用施食後現正覺無上遍正覺、如來食用施食後般涅槃於無餘涅槃界，這二種正果、正果報的施食比起其它施食有極更大果、更大效益。導向壽命的業被尊者鐵匠之子純陀累積；導向美貌的業被尊者鐵匠之子純陀累積；導向安樂的業被尊者鐵匠之子純陀累積；導向名聲的業被尊者鐵匠之子純陀累積；導向天界的業被尊者鐵匠之子純陀累積；導向統治權的業被尊者鐵匠之子純陀累積。』阿難！鐵匠之子純陀的追悔應該這麼被排除。」

那時，世尊知道這個義理後，那時候自說優陀那：

第四誦品〔終了〕。

197. 42. 這時候世尊對阿難尊者說： “阿難，可能有人會對純陀．鐵匠子說這樣的話而使他生起懊悔： ‘純陀賢友，你沒有得著，這是你的錯失，如來最後吃了你的食物便入滅。’

“阿難，應這樣清除純陀．鐵匠子的懊悔，為他說： ‘賢友，你有得著，這是你的得益，如來最後吃了你的食物便入滅。純陀賢友，我曾在世尊跟前聽聞及受持，有兩次食物布施同樣有很大的果、很大的報，比起其他的食物布施有更大的果報、更大的利益。哪兩次呢？一次是吃了那些食物，如來覺悟無上正等正覺；一次是吃了那些食物，如來進入無餘湼槃界。這兩次食物布施同樣有很大的果、很大的報，比起其他的食物布施有更大的果報、更大的利益。賢者純陀．鐵匠子所造的業能帶來長壽、美貌、快樂、名聲、生天、為王。’

“阿難，應這樣清除純陀．鐵匠子的懊悔。”

43. 這時世尊有感而發，說出感興偈：

第四阿羅邏方廣誦完

197. 42　爾時薄伽梵告尊者阿難說：「阿難，若有人向鐵匠窮達引起悔憾說：『窮達，此是對你不吉及遭受損失。當如來用過彼之最後一餐飯遂入涅槃。』阿難，此種悔憾於鐵匠窮達應如此糾正說：『窮達，此對你甚善及有利益。當如來用過彼之最後一餐飯遂入涅槃。窮達，我從佛親口聞受：此兩次的齋供有同樣果報、同樣利益，比其他大果報、大利益為更大。云何為兩次？一次是當如來進餐後成無上正等正覺，另一次是當彼進餐後入無餘涅槃界而取涅槃。這兩次齋供有同樣果報、同樣利益，比其他大果報、大利益為更大。鐵匠窮達已種下了得長壽、得端正相貌、得幸福、得美譽、得生天、得為君冑的善業。』

「阿難，若有此種悔憾於鐵匠窮達應如此糾正之。」

43　爾時薄伽梵念及此事，以偈頌曰：

第四章竟

197. Then the Gracious One addressed venerable Ānanda, (saying): “It may be, Ānanda, that someone might cause remorse for the smith Cunda, (saying): ‘There is no gain for you, friend Cunda, it is a poor gain for you, in that the Realised One, after eating his last almsfood from you, attained Final Emancipation.’

If there is remorse for Cunda the Smith, Ānanda, drive it out in this way, (saying): ‘There is a gain for you, friend Cunda, it is a good gain for you, in that the Realised One, after eating his last almsfood from you, attained Final Emancipation. I heard this face to face with the Gracious One, friend Cunda, I learned it face to face: ‘There are these two almsfoods which have the very same excellent fruit, have the very same excellent result, that is a greater fruit, a greater result than other almsfood.

Which two?

That almsfood which, after eating, the Realised One awakens to the unsurpassed and Perfect Awakening; and that almsfood which, after eating, the Realised One attains Final Emancipation in the Emancipation-element which has no basis for attachment remaining. These are the two almsfoods which have the same fruit, have the same result, that is an exceedingly greater fruit, a greater result than other almsfood.

Friend Cunda the Smith has accumulated a (good) deed that is conducive to long life, friend Cunda the Smith has accumulated a (good) deed that is conducive to beauty, friend Cunda the Smith has accumulated a (good) deed that is conducive to happiness, friend Cunda the Smith has accumulated a (good) deed that is conducive to fame, friend Cunda the Smith has accumulated a (good) deed that is conducive to heaven, friend Cunda the Smith has accumulated a (good) deed that is conducive to sovereignty.’ (If) there is remorse for Cunda the Smith, Ānanda, it should be driven out in this way!”

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

The Fourth Chapter for Recital (is Finished).

Relieving Cunda's Remorse

197. 56. Then the Blessed One spoke to the Venerable Ananda, saying: "It may come to pass, Ananda, that someone will cause remorse to Cunda the metalworker, saying: 'It is no gain to you, friend Cunda, but a loss, that it was from you the Tathagata took his last alms meal, and then came to his end.' Then, Ananda, the remorse of Cunda should be dispelled after this manner: 'It is a gain to you, friend Cunda, a blessing that the Tathagata took his last alms meal from you, and then came to his end. For, friend, face to face with the Blessed One I have heard and learned: "There are two offerings of food which are of equal fruition, of equal outcome, exceeding in grandeur the fruition and result of any other offerings of food. Which two? The one partaken of by the Tathagata before becoming fully enlightened in unsurpassed, supreme Enlightenment; and the one partaken of by the Tathagata before passing into the state of Nibbana in which no element of clinging remains. By his deed the worthy Cunda has accumulated merit which makes for long life, beauty, well being, glory, heavenly rebirth, and sovereignty."' Thus, Ananda, the remorse of Cunda the metalworker should be dispelled."

57. Then the Blessed One, understanding that matter, breathed forth the solemn utterance: