諸天相應對讀 Parallel Reading of Devatā-saṃyutta (巴利三藏 相應部)
| Naḷa-Vaggo 第一 蘆葦品 (SN 1. 1 ~ SN 1. 10) | Nandana-Vaggo 第二 歡喜園品 (SN 1. 11 ~ SN 1. 20) | Satti-Vaggo 第三 劍品 (SN 1. 21 ~ SN 1. 30) | Satullapakāyika-Vaggo 第四 沙睹羅巴天群品 (SN 1. 31 ~ SN 1. 40) |
| Āditta-Vaggo 第五 燃燒品 (SN 1. 41 ~ SN 1. 50) | Jarā-Vaggo 第六 老品 (SN 1. 51 ~ SN 1. 60) | Addha-Vaggo 第七 勝品 (SN 1. 61 ~ SN 1. 70) | Chetvā-Vaggo 第八 斷品 (SN 1. 71 ~ SN 1. 81) |
本對讀包含下列數個版本，請自行勾選欲對讀之版本 （感恩 Siong-Ui Te 師兄 提供程式支援）：
Naḷa-Vaggo 第一 蘆葦品
| 巴利原典(CSCD) [1] | Saṃyuttanikāyo Sagāthāvaggo
1. Devatāsaṃyuttaṃ
1. Naḷavaggo
1. Oghataraṇasuttaṃ
‘‘Cirassaṃ vata passāmi, brāhmaṇaṃ parinibbutaṃ;
Appatiṭṭhaṃ anāyūhaṃ, tiṇṇaṃ loke visattika’’nti. –
Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā – ‘‘samanuñño me satthā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti. |
| 漢譯((莊春江) [2] | 禮敬那位世尊、阿羅漢、遍正覺者 相應部
(1)有偈篇
1.諸天相應
1.蘆葦品
相應部1相應1經/ 暴流之渡過經 (諸天相應/有偈篇/祇夜)(莊春江譯) 我聽到這樣 ： 那時，當夜已深時，容色絕佳的某位天神使整個祇樹林發光後，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，那位天神對世尊這麼說： 「 親愛的先生 ！你怎樣渡過暴流呢？」 「 朋友 ！我無住立、無用力地渡過暴流。」 ( 無住立_無用力地 ) 「親愛的先生！但，你怎樣我無住立、無用力地渡過暴流呢？」 「朋友！當我住立時，那時，我沈沒；朋友！當我用力時，那時，我被飄走，朋友！這樣，我無住立、無用力地渡過暴流。」 「經過好久後，終於，我看見了般涅槃的婆羅門：
無住立、無用力地，已渡對世間的執著。」
這就是那位天神所說，大師認可了。 那時，那位天神[心想]： |
| 漢譯(元亨寺版) [3] | 相應部經典 歸命彼世尊應供等覺者 有偈篇
第一 諸天相應
第一 葦品
〔一〕瀑流 如是我聞，爾時，世尊住舍衛城祇樹給孤獨園。 爾時，有天神於黎明放其殊勝妙光，徧照祇園，詣世尊處。詣已，敬禮世尊，立於一面。 立一面已，彼天神白世尊曰：「友！卿如何度瀑流耶？」〔世尊曰〕：「友！我不住不求以度瀑流。」「友！卿如何不住不求以度瀑流耶？」〔世尊曰〕：「友！我住時沈，求時溺。友！我如是不住不求以度瀑流。」 「不住與不求 度世間執著
涅槃婆羅門 久久我見知」
彼天神作如是言得大師嘉賞、認證，天神知得大師、認證，敬禮世尊右繞而去。 |
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Saŋyutta Nikāya I. Sagātha Vagga
1. Devatā-Saŋyutta
I. Naļa-Vagga
The Connected Discourses of the Buddha
I. The Book with Verses
1. Connected Discourses with Devatās
I. A Reed
Sutta 1: Ogha Suttaŋ-- Crossing the Flood THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiņđika's Park. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him: "How, dear sir, did you cross the flood?" [SN01-BodhFn-01] "By not halting, friend, and by not straining I crossed the flood." [SN01-BodhFn-02] "But how is it, dear sir, that by not halting and by not straining you crossed the flood?" "When I came to a standstill, friend, then I sank; when when I struggled, then I got swept away. It is in this way, friend, that by not halting and by not straining I crossed the flood." [SN01-BodhFn-03] [The devatā:]
"After a long time at last I see
A brahmin who is fully quenched,
Who by not halting, not straining,
Has crossed over attachment to the world." [SN01-BodhFn-04]
[90] This is what that devatā said. [SN01-BodhFn-05] The Teacher approved. Then that devatā, thinking, "The Teacher has approved of me," paid homage to the Blessed One and, keeing him on the right, disappeared right there. |
| 英譯 (Sister Upalavanna) [6] | Sutta Pitaka Samyutta Nikāya
Division I –– Sagātha
Book 1 –– Devatā Saṃyutta
Chapter 1 –– Naḷavaggo
Namo tassa bhagavato arahato sammāsambuddhassa.
1. 1. 1.
(1) Ogham — Flood
I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One, worshipped, stood on a side and said:
“Venerable sir, how did you cross the flood?”
“Friend, I crossed the flood not taking a footing and not exerting.”
“Venerable sir, not taking a footing and not exerting in which manner, did you cross the flood?”
“It’s after a long time I have seen a Brahmin who has extinguished,
Without standing and without exerting he has crossed the diffused ness of the world.”
“Friend, when standing I sank, when exerting I was led astray, therefore not standing, not exerting I crossed the flood.”
Saying it, the deity waited for the approval of the Blessed One. Knowing the Teacher approves, she worshiped and circumambulated the Blessed One and vanished from there.
附： Ven. Thanissaro Bhikkhu 英譯 (PS: translated from the Pali by Thanissaro Bhikkhu © 1998, AccessToInsight ) [5]
SN 1.1 PTS: S i 1 CDB i 89
Ogha-tarana Sutta: Crossing over the Flood
Translator's note: This discourse opens the Samyutta Nikaya with a paradox. The Commentary informs us that the Buddha teaches the devata in terms of the paradox in order to subdue her pride. To give this paradox some context, you might want to read other passages from the Canon that discuss right effort.
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she said to him, "Tell me, dear sir, how you crossed over the flood."
"I crossed over the flood without pushing forward, without staying in place." [SN01-ThanFn-01]
"But how, dear sir, did you cross over the flood without pushing forward, without staying in place?"
"When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place."
[The devata:]
At long last I see
a brahman, totally unbound,
who without pushing forward,
without staying in place,
has crossed over
the entanglements
of the world.
That is what the devata said. The Teacher approved. Realizing that "The Teacher has approved of me," she bowed down to him, circumambulated him — keeping him to her right — and then vanished right there.
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| 巴利原典(CSCD) [1] | 2. Nimokkhasuttaṃ
‘‘Jānāsi no tvaṃ, mārisa, sattānaṃ nimokkhaṃ pamokkhaṃ viveka’’nti? ‘‘Jānāmi khvāhaṃ, āvuso, sattānaṃ nimokkhaṃ pamokkhaṃ viveka’’nti. ‘‘Yathā kathaṃ pana tvaṃ, mārisa, jānāsi sattānaṃ nimokkhaṃ pamokkhaṃ viveka’’nti? ‘‘Nandībhavaparikkhayā [nandibhavaparikkhayā (syā. kaṃ.)], saññāviññāṇasaṅkhayā, vedanānaṃ nirodhā upasamā – evaṃ khvāhaṃ, āvuso, jānāmi sattānaṃ nimokkhaṃ pamokkhaṃ viveka’’nti. |
| 漢譯((莊春江) [2] | 相應部1相應2經/ 解脫經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 那時，當夜已深時，容色絕佳的某位天神使整個祇樹林發光後，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，那位天神對世尊這麼說： 「 親愛的先生 ！你知道眾生的解脫、已解脫、遠離嗎？」 ( 解脫_已解脫_遠離 ) 「 朋友 ！我知道眾生的解脫、已解脫、遠離。」 「親愛的先生！但，你怎樣知道眾生的解脫、已解脫、遠離呢？」 「 以有之歡喜的遍盡 、以想與識的滅盡、以受的滅與寂靜，朋友！這樣，我知道眾生的解脫、能被解脫、遠離。」 |
| 漢譯(元亨寺版) [3] | 〔二〕解脫 〔爾時世尊〕……舍衛城…… 時有天神於黎明放其殊勝妙光，徧照祇園。詣世尊之處，詣已，禮敬世尊立於一面。 立於一面之天神白世尊：「友！卿知眾生之解脫、令解脫、遠離耶？」世尊曰：「友！我知眾生之解脫，令解脫、遠離。」〔天 神曰：〕「友！卿如何知眾生之解脫、令解脫、遠離耶？」 〔世尊：〕有喜之滅盡 亦盡想與識
受滅皆寂靜 友我之如是
知眾生解脫 令解脫遠離
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 2: Nimokkha Suttaŋ-- Emancipation At Sāvatthī. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him: "Do you know, dear sir, emancipation, release, seclusion for beings?" "I know, friend, emancipation, release, seclusion for beings." "But in what way, dear sir, do you know emancipation, release, seclusion for beings?" [The Blessed One:]
"By the utter destruction of delight in existence,
By the extinction of perception and consciousness,
By the cessation and appeasement of feelings:
It is thus, friend, that I know for beings —
Emancipation, release, seclusion."
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| 英譯 (Sister Upalavanna) [6] | 1. 1. 2. (2) Nimokkho –– Release I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One, worshipped, stood on a side and said: “Venerable sir, do you know the seclusion, deliverance and release of beings?”
“Friend, I know the seclusion, deliverance and release of beings.”
“Venerable sir, as yon know, how is the seclusion, deliverance and release of beings?”
“Diminishing the interest ‘to be’, and destroying perceptions and consciousness, seeing appeasement and cessation of feelings, I see as the seclusion, deliverance and the release of beings.”
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| 巴利原典(CSCD) [1] |
‘‘Upanīyati jīvitamappamāyu,
Jarūpanītassa na santi tāṇā;
Etaṃ bhayaṃ maraṇe pekkhamāno,
Puññāni kayirātha sukhāvahānī’’ti.
‘‘Upanīyati jīvitamappamāyu,
Jarūpanītassa na santi tāṇā;
Etaṃ bhayaṃ maraṇe pekkhamāno,
Lokāmisaṃ pajahe santipekkho’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應3經/ 該被帶走經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 〔三〕引導者 立於一面之天神，於世尊面前，而唱偈曰：
生導死壽短 導老無庇獲
觀死此恐怖 齎樂積功德
〔世尊：〕生導死壽短 導老無庇獲
觀死此恐怖 棄欲希寂靜
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 3: Upaneyya Suttaŋ-- Reaching At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "Life is swept along, short is the life span;
No shelters exist for one who has reached old age.
Seeing clearly this danger in death,
One should do deeds of merit that bring happiness."
[The Blessed One:]
"Life is swept along, short is the life span;
No shelters exist for one who has reached old age.
Seeing clearly this danger in death,
A seeker of peace should drop the world's bait."
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| 英譯 (Sister Upalavanna) [6] | 1. 1. 3. (3) Upameyyam –– Comparing I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One, worshipped, stood on a side and said: “The life span is short and humans are led along,
There is no shelter for those overcome by decay.
Seeing this fear in death, do merit that brings pleasantness.
The life span is short and humans are led along
There is no shelter for those overcome by decay
Seeing appeasement in this, give up worldly material.”
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| 巴利原典(CSCD) [1] | 4. Accentisuttaṃ
‘‘Accenti kālā tarayanti rattiyo,
Vayoguṇā anupubbaṃ jahanti;
Etaṃ bhayaṃ maraṇe pekkhamāno,
Puññāni kayirātha sukhāvahānī’’ti.
‘‘Accenti kālā tarayanti rattiyo,
Vayoguṇā anupubbaṃ jahanti;
Etaṃ bhayaṃ maraṇe pekkhamāno,
Lokāmisaṃ pajahe santipekkho’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應4經/ 時間飛逝經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 〔四〕時乃過去 立於一面之天神，於世尊面前，而唱偈曰：
時過日夜移 青春棄我等
觀死此恐怖 齎樂積功德
〔世尊：〕時過日夜移 青春棄我等
觀死此恐怖 棄欲希寂靜
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 4: Accenti Suttaŋ-- Time Flies By At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Seeing clearly this danger in death,
One should do deeds of merit that bring happiness."
[The Blessed One:]
"Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Seeing clearly this danger in death,
A seeker of peace should drop the world's bait."
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| 英譯 (Sister Upalavanna) [6] | 1. 1. 4. (4) Accenti –– Time Sits I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One worshipped, stood on a side and said: “Time sits, existences roll on and the lifespan of beings dwindle gradually,
Seeing this fear in death, do merit that brings pleasantness.
Time sits, existences roll on and the lifespan of beings dwindle gradually,
Seeing this fear in death, give up worldly material.”
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| 巴利原典(CSCD) [1] | 5. Katichindasuttaṃ
‘‘Kati chinde kati jahe, kati cuttari bhāvaye;
Kati saṅgātigo bhikkhu, oghatiṇṇoti vuccatī’’ti.
‘‘Pañca chinde pañca jahe, pañca cuttari bhāvaye;
Pañca saṅgātigo bhikkhu, oghatiṇṇoti vuccatī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應5經/ 切斷多少經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 〔五〕幾何斷 立於一面之天神，於世尊面前，而唱偈曰： 幾斷幾何棄 且更修幾何
超越幾何結 稱度瀑流僧
〔世尊：〕五斷與五棄 上修五無漏
超越五種結 稱渡瀑流僧
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 5: Kati Chinde Suttaŋ-- How Many Must One Cut? At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "How many must one cut, how many abandon,
And how many further must one develop?
When a bhikkhu has surmounted how many ties
Is he called a crosser of the flood?"
[The Blessed One:]
"One must cut off five, abandon five,
And must develop a further five.
A bhikkhu who has surmounted five ties
Is called a crosser of the flood."
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| 英譯 (Sister Upalavanna) [6] | 1. 1. 5. (5) Katichinde –– How Many Are Cut “I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One worshipped, stood on a side and said: “How many should be cut, how many given up and how many developed further?
With coming together of how many is said, the bhikkhu has crossed the flood?
There’s five to cut, five to give up and five to be developed further
And with the coming together of five, it is said the bhikkhu has crossed.”
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| 巴利原典(CSCD) [1] | 6. Jāgarasuttaṃ
‘‘Kati jāgarataṃ suttā, kati suttesu jāgarā;
Katibhi [katīhi (sī.)] rajamādeti, katibhi [katīhi (sī.)] parisujjhatī’’ti.
‘‘Pañca jāgarataṃ suttā, pañca suttesu jāgarā;
Pañcabhi [pañcahi (sī.)] rajamādeti, pañcabhi [pañcahi (sī.)] parisujjhatī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應6經/ 清醒經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 〔六〕不眠 立於一面之天神，於世尊前，而唱偈曰： 他醒幾何眠 他眠幾何醒
染塵依幾何 依幾何得清
〔世尊：〕他醒於五眠 他眠於五醒
染塵依於五 依五而得清
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 6: Jagara Suttaŋ-- Awake At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "How many are asleep when [others] are awake?
How many are awake when [others] sleep?
[92] By how many does one gather dust?
By how many is one purified?"
[The Blessed One:]
"Five are asleep when [others] are awake;
Five are awake when [others] sleep.
By five things one gathers dust,
By five things one is purified."[4]
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| 英譯 (Sister Upalavanna) [6] | 1. 1. 6. (6) Jāgaram –– Awake I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One worshipped, stood on a side and said: “How many sleep, when awake? How many are wakeful in sleep,
How does impurity and purity come about?
Five sleep wakefully and five are awake when sleeping
In five, there is purity and impurity.
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| 巴利原典(CSCD) [1] | 7. Appaṭividitasuttaṃ
‘‘Yesaṃ dhammā appaṭividitā, paravādesu nīyare [niyyare (ka.)];
Suttā te nappabujjhanti, kālo tesaṃ pabujjhitu’’nti.
‘‘Yesaṃ dhammā suppaṭividitā, paravādesu na nīyare;
Te sambuddhā sammadaññā, caranti visame sama’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應7經/ 未確知者經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 〔七〕不了知 立於一面之天神，於世尊前，而唱偈曰： 因法不了知 引入於異教
此人眠不醒 今正彼醒時
〔世尊：〕因以了知法 不入於異教
彼等正證知 以平行不平
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 7: Appaţividitā Suttaŋ-- Not Penetrated At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "Those who have not penetrated things,
Who may be led into others' doctrines,
Fast asleep, they have not yet awakened:
It is time for them to awaken."
[The Blessed One:]
"Those who have penetrated things well,
Who cannot be led into others' doctrines,
Those awakened ones, having rightly known,
Fare evenly amidst the uneven."
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| 英譯 (Sister Upalavanna) [6] | 1. 1. 7. (7) Appatividitā –– Not Penetrating I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One worshipped, stood on a side and said: “Not penetrating certain things, one deviates from right view,
The sleeping do not penetrate, it is time to be wakeful.
Thoroughly penetrating certain things, one does not deviate from right view,
Penetratingly and thoroughly, knowing they tread the right path.”
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| 巴利原典(CSCD) [1] | 8. Susammuṭṭhasuttaṃ
‘‘Yesaṃ dhammā susammuṭṭhā, paravādesu nīyare;
Suttā te nappabujjhanti, kālo tesaṃ pabujjhitu’’nti.
‘‘Yesaṃ dhammā asammuṭṭhā, paravādesu na nīyare;
Te sambuddhā sammadaññā, caranti visame sama’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應8經/ 極忘失者經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 〔八〕迷亂 立於一面之天神，於世尊前，而唱偈曰：
以迷於法故 引入於異教
深眠彼不醒 今正彼醒時
〔世尊：〕因以不迷法 不入於異教
彼等正證知 以平行不平
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 8: Susammuţţhā Suttaŋ-- Utterly Muddled At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "Those who are utterly muddled about things,
Who may be led into others' doctrines,
Fast asleep, they have not yet awakened:
It is time for them to awaken."
[The Blessed One:]
"Those who aren't muddled about things,
Who cannot be led into others' doctrines,
Those awakened ones, having rightly known,
Fare evenly amidst the uneven."
|
| 英譯 (Sister Upalavanna) [6] | 1. 1. 8. (8) Susamuṭṭhā –– Thoroughly Forgetful “Thoroughly forgetful of certain things, one deviates from right view,
The sleeping do not penetrate, it is time to be wakeful.
Thoroughly mindful of certain things, one does not deviate from right view,
Penetratingly and thoroughly, knowing they tread the right path.”
|
| 巴利原典(CSCD) [1] | 9. Mānakāmasuttaṃ
‘‘Na mānakāmassa damo idhatthi,
Na monamatthi asamāhitassa;
Eko araññe viharaṃ pamatto,
Na maccudheyyassa tareyya pāra’’nti.
‘‘Mānaṃ pahāya susamāhitatto,
Sucetaso sabbadhi vippamutto;
Eko araññe viharaṃ appamatto,
Sa maccudheyyassa tareyya pāra’’nti.
|
| 漢譯((莊春江) [2] | 相應部1相應9經/ 慢之愛欲者經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 〔九〕慢之欲 立於一面之天神，於世尊前，而唱偈曰：
欲慢無調順 不靜心無寂
獨林住放逸 無越死魔岸
〔世尊：〕去慢心寂靜 智慧悉解縛
獨住不放逸 可度死魔岸
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 9: Mānakāma Suttaŋ-- One Prone to Conceit At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "There is no taming here for one fond of conceit,
Nor is there sagehood for the unconcentrated:
Though dwelling alone in the forest, heedless,
One cannot cross beyond the realm of Death."
[The Blessed One:]
"Having abandoned conceit, well concentrated,
With lofty mind, everywhere released:
While dwelling alone in the forest, diligent,
One can cross beyond the realm of Death."
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| 英譯 (Sister Upalavanna) [6] | 1. 1. 9. (9) Namānakāma –– A Desire To Measure I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One worshipped, stood on a side and said: “With measuring, there is no taming in this world,
There is no moral perfection to the inattentive.
Someone, living alone in the forest negligently
Cannot, cross the domains of Death.
Dispelling measuring and well composed,
With good intention, always well released,
Lives in the forest, alone, diligently
Indeed he crosses the domains of Death. .
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| 巴利原典(CSCD) [1] | 10. Araññasuttaṃ
‘‘Araññe viharantānaṃ, santānaṃ brahmacārinaṃ;
Ekabhattaṃ bhuñjamānānaṃ, kena vaṇṇo pasīdatī’’ti.
‘‘Atītaṃ nānusocanti, nappajappanti nāgataṃ;
Paccuppannena yāpenti, tena vaṇṇo pasīdati’’.
‘‘Anāgatappajappāya, atītassānusocanā;
Etena bālā sussanti, naḷova harito luto’’ti.
Naḷavaggo paṭhamo. Tassuddānaṃ – Oghaṃ nimokkhaṃ upaneyyaṃ, accenti katichindi ca;
Jāgaraṃ appaṭividitā, susammuṭṭhā mānakāminā;
Araññe dasamo vutto, vaggo tena pavuccati.
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| 漢譯((莊春江) [2] | 相應部1相應10經/ 林野經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 蘆葦品第一，其 攝頌 ： 「暴流、解脫、該被帶走，時間飛逝、切斷多少，
清醒、未確知者，極忘失者、慢之愛欲者，
林野被說為第十，此被稱為品。」
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| 漢譯(元亨寺版) [3] | 〔一〇〕住森林 立於一面之天神，於世尊面前，而唱偈曰：
住於森林者 寂靜清淨行
日唯取一食 如何悅顏色
〔世尊：〕不悲過去事 未來勿憧憬
若持身現在 顏色即朗悅
憧憬於未來 悲於過去事
諸愚之為此 如刈綠葦萎
此嗢陀南：
導解脫瀑流 時過斷幾何
不眠不了知 迷亂與慢欲
第十謂林住 依此有品名
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 10: Araññe Suttaŋ-- Forest At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "Those who dwell deep in the forest,
Peaceful, leading the holy life,
Eating but a single meal a day:
Why is their complexion so serene?"
[The Blessed One:]
"They do not sorrow over the past,
Nor do they hanker for the future.
They maintain themselves with what is present:
Hence their complexion is so serene.
"Through hankering for the future,
Through sorrowing over the past,
Fools dry up and wither away
Like a green reed cut down."
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| 英譯 (Sister Upalavanna) [6] | 1. 1. 10. (10) Araññe –– In the Forest I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One worshipped, stood on a side and said: “Living in the forest peacefully, leading the holy life,
Partaking food once for the day, how is the countenance so pleasant?”
“Does not grieve the past, does not think of the future,
Satisfied in the present, by that the countenance is pleasant.
“Planning the future too much, and grieving the past,
The foolish whither, like reeds cut when young.”
|
| Naḷa-Vaggo 第一 蘆葦品 (SN 1. 1 ~ SN 1. 10) | Nandana-Vaggo 第二 歡喜園品 (SN 1. 11 ~ SN 1. 20) | Satti-Vaggo 第三 劍品 (SN 1. 21 ~ SN 1. 30) | Satullapakāyika-Vaggo 第四 沙睹羅巴天群品 (SN 1. 31 ~ SN 1. 40) |
| Āditta-Vaggo 第五 燃燒品 (SN 1. 41 ~ SN 1. 50) | Jarā-Vaggo 第六 老品 (SN 1. 51 ~ SN 1. 60) | Addha-Vaggo 第七 勝品 (SN 1. 61 ~ SN 1. 70) | Chetvā-Vaggo 第八 斷品 (SN 1. 71 ~ SN 1. 81) |
Nandana-Vaggo 第二 歡喜園品
| 巴利原典(CSCD) [1] | 2. Nandanavaggo 1. Nandanasuttaṃ
‘‘Bhūtapubbaṃ, bhikkhave, aññatarā tāvatiṃsakāyikā devatā nandane vane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāriyamānā [paricāriyamānā (syā. kaṃ. ka.)] tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi – ‘‘Na te sukhaṃ pajānanti, ye na passanti nandanaṃ;
Āvāsaṃ naradevānaṃ, tidasānaṃ yasassina’’nti.
‘‘Evaṃ vutte, bhikkhave, aññatarā devatā taṃ devataṃ gāthāya paccabhāsi –
‘‘Na tvaṃ bāle pajānāsi, yathā arahataṃ vaco;
Aniccā sabbasaṅkhārā [sabbe saṅkhārā (sī. syā. kaṃ.)], uppādavayadhammino;
Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho’’ti.
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| 漢譯((莊春江) [2] | 2.歡喜園品 相應部1相應11經/ 歡喜園經 (諸天相應/有偈篇/祇夜)(莊春江譯) 我聽到這樣 ： 在那裡，世尊召喚 比丘 們：「比丘們！」 「尊師 ！」那些比丘回答世尊。 世尊這麼說： 「比丘們！從前，某位 三十三天眾 的天神在 歡喜園 中由天女眾圍繞著，具備、具有天的 五種欲 自娛，那時候，他說了這 偈頌 ： |
| 漢譯(元亨寺版) [3] | 第二 歡喜園品 〔一一〕歡喜園 如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。 於此，世尊以「比丘等！」言諸比丘：「世尊！」彼等諸比丘奉答世尊。世尊如是宣說：「諸比丘！昔有屬於三十三天之天神， 於歡喜園、為天女群侍隨圍繞，給與五欲具足，爾時唱此偈曰： 享譽三三天 天神之住家
如非見此園 不知此快樂
諸比丘！如是說已，有天神以偈答彼天神曰：
汝為愚癡者 不知如來語
諸行實無常 乃是生滅性
生者必有滅 寂此正悅樂
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 11: Nandana Suttaŋ-- Nandana THUS HAVE I HEARD. On one occasion the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiņđika's Park. There the Blessed One addressed the bhikkhus thus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied. The Blessed One said this: "Once in the past, bhikkhus, a certain devatā of the Tavatiŋsa host was revelling in Nandana Grove, supplied and endowed with the five cords of celestial sensual pleasure, accompanied by a retinue of celestial nymphs. On that occasion he spoke this verse: "'They do not know bliss
Who have not seen Nandana,
The abode of the glorious male devas
Belonging to the host of Thirty.'
"When this was said, bhikkhus, a certain devatā replied to that devatā in verse:
"'Don't you know, you fool,
That maxim of the arahants?
Impermanent are all formations;
Their nature is to arise and vanish.
Having arisen, they cease:
Their appeasement is blissful.'"
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| 英譯 (Sister Upalavanna) [6] | Chapter 2 –– Nandanavaggo Namo tassa bhagavato arahato sammāsambuddhassa. 1. 2. 1. (11) Nandana –– Rejoicing Thus I heard. Once the Blessed One was living in Sāvatthi in Jeta’s grove, in the monastery offered by Anāthapiṇḍika. The Blessed One addressed the bhikkhus from there: “Bhikkhus, in the past, in the Nandana grove of the thirty two gods, a certain god provided with the five strands of heavenly sensual bliss was enjoying them until the snapping of the fingers and said this stanza: “They, that have not seen Nandana grove, do not know the enjoyments of the king of gods, and the fame, of the thirty-three gods
Bhikkhus, a certain deity hearing this, replied with this stanza:
“You fools do not know the words of the worthy ones,
All determinations are impermanent,
They are of the nature of rising and falling.
Arisen they fade, their complete surcease is bliss.”
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| 巴利原典(CSCD) [1] | 2. Nandatisuttaṃ
‘‘Nandati puttehi puttimā,
Gomā [gomiko (sī. syā. kaṃ. pī.)] gohi tatheva nandati;
Upadhīhi narassa nandanā,
Na hi so nandati yo nirūpadhī’’ti.
‘‘Socati puttehi puttimā,
Gomā gohi tatheva socati;
Upadhīhi narassa socanā,
Na hi so socati yo nirūpadhī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應12經/ 歡喜經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 〔一二〕歡喜 立於一面之天神，於世尊面前，而唱偈曰： 有子依子喜 牛主依牛喜
人喜依四依 無依即無喜
〔世尊：〕有子依子悲 牛主依牛悲
人悲依於依 無依即無悲
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 12: Nandati Suttaŋ-- Delight At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "One who has sons delights in sons,
One with cattle delights in cattle.
Acquisitions truly are a man's delight;
Without acquisitions one does not delight."
[The Blessed One:]
"One who has sons sorrows over sons,
One with cattle sorrows over cattle.
Acquisitions truly are a man's sorrows;
Without acquisitions one does not sorrow."
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 2. (12) Nandanā –– Enjoyment A certain deity worshipped the Blessed One, stood on a side and said this stanza: “Sons are the enjoyment of those who have sons
The herd, enjoyment of the herdsman,
Endearments are the enjoyment of humans
Without endearments, there’s no enjoyment.”
“Sons are the grief of those who have sons
Herd, the grief of the herdsman,
Endearments are the grief of humans
Without endearments, there’s no grief.”
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| 巴利原典(CSCD) [1] | 3. Natthiputtasamasuttaṃ
‘‘Natthi puttasamaṃ pemaṃ, natthi gosamitaṃ dhanaṃ;
Natthi sūriyasamā [suriyasamā (sī. syā. kaṃ. pī.)] ābhā, samuddaparamā sarā’’ti.
‘‘Natthi attasamaṃ pemaṃ, natthi dhaññasamaṃ dhanaṃ;
Natthi paññāsamā ābhā, vuṭṭhi ve paramā sarā’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應13經/ 沒有等同兒子者經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 「沒有等同對兒子的愛，沒有等同牛之財，
沒有等同太陽的光明，大海是池湖中最勝的。」
「沒有等同對自我的愛，沒有等同穀物之財，
沒有等同慧的光明，雨是池湖中最勝的。」
|
| 漢譯(元亨寺版) [3] | 〔一三〕無有如子者 立於一面之天神，於世尊前，而唱偈曰： 可愛莫若子 致富莫若牛
光明莫若陽 海為最上湖
〔世尊：〕可愛莫若己 致富莫若穀
光明莫若慧 雨為最上湖
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 13: N'atthi Suttaŋ-- None Equal to That for a Son At Sāvatthī. Standing to one side, that devatā spoke this verse in the presence of the Blessed One: "There is no affection like that for a son,
No wealth equal to cattle,
There is no light like the sun,
Among the waters the ocean is supreme."
[The Blessed One:]
"There is no affection like that for oneself,
No wealth equal to grain,
There is no light like wisdom,
Among the waters the rain is supreme."
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 3. (13) Natthi puttasamam –– Nothing So Loveable As Sons A certain deity worshipped the Blessed One, stood on a side and said this stanza: “No love is comparable to the love of sons
No wealth is comparable to the wealth of the herd,
There’s no illumination comparable to the sun,
And the ocean is the foremost lake.”
“No love is comparable to the love of self
No wealth, comparable to the wealth of grains,
There’s no illumination comparable to wisdom
And rain is the foremost lake.”
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| 巴利原典(CSCD) [1] | 4. Khattiyasuttaṃ 14. ‘‘Khattiyo dvipadaṃ seṭṭho, balībaddo [balivaddo (sī. pī.), balibaddo (syā. kaṃ. ka.)] catuppadaṃ.
Komārī seṭṭhā bhariyānaṃ, yo ca puttāna pubbajo’’ti.
‘‘Sambuddho dvipadaṃ seṭṭho, ājānīyo catuppadaṃ;
Sussūsā seṭṭhā bhariyānaṃ, yo ca puttānamassavo’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應14經/ 剎帝利經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「剎帝利是兩足中最上的，四足中則是公牛，
處女是妻子中最上的，對兒子來說則是先出生的。」
「正覺者是兩足中最上的，四足中則是駿馬，
順從的是妻子中最上的，對兒子來說則是孝順的。」
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| 漢譯(元亨寺版) [3] | 〔一四〕剎帝利 〔天神：〕剎利兩足尊 四足牡牛勝
妻中貴姓勝 子中長子勝
〔世尊：〕正覺兩足尊 良駿四足勝
柔順為賢妻 孝順子最勝
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 14: Khattiyo Suttaŋ-- The Khattiya "The khattiya is the best of bipeds,
The ox, the best of quadrupeds;
A maiden is the best of wives,
The first born, the best of sons."
"The Buddha is the best of bipeds,
A steed, the best of quadrupeds;
An obedient woman is the best of wives,
A dutiful boy, the best of sons."
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 4. (14) Khattiyo –– A Warrior A certain deity worshipped the Blessed One, stood on a side and said this stanza: “Of the two-footed a warrior is foremost, of the four-footed a bull,
Of wives a maiden is foremost, of sons the first born.”
“Of the two-footed the all Enlightend One, is foremost,
Of the four-footed the thoroughbred,
Of wives, she who listens and of sons the loyal one is foremost.”
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| 巴利原典(CSCD) [1] | 5. Saṇamānasuttaṃ 15. ‘‘Ṭhite majjhanhike [majjhantike (sabbattha)] kāle, sannisīvesu pakkhisu.
Saṇateva brahāraññaṃ [mahāraññaṃ (ka. sī. syā. kaṃ. ka.)], taṃ bhayaṃ paṭibhāti ma’’nti.
‘‘Ṭhite majjhanhike kāle, sannisīvesu pakkhisu;
Saṇateva brahāraññaṃ, sā rati paṭibhāti ma’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應15經/ 呢喃經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「當來到中午時分，鳥兒們安靜下來了，
廣大的林野呢喃，那恐怖出現於我心中。」
「當來到中午時分，鳥兒們安靜下來了，
廣大的林野呢喃，那喜樂出現於我心中。」
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| 漢譯(元亨寺版) [3] | 〔一五〕大林鳴（寂靜身） 〔天神：〕麗日正盛時 鳥停不飛動
以鳴於大林 恐怖以襲我
〔世尊：〕麗日正盛時 鳥停不飛動
於是大林鳴 其樂現於我
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 15: Sakamāno or Santikāyo Suttaŋ-- Murmuring "When the noon hour sets in
And the birds have settled down,
The mighty forest itself murmurs:
How fearful that appears to me!"
"When the noon hour sets in
And the birds have settled down,
The mighty forest itself murmurs:
How delightful that appears to me!"
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 5. (15) Sakamāno or Santikāyo –– Pride “When young, I enjoyed life, like a bird in a great forest,
Now great fear occurs to me, on account of that
When young, I enjoyed life, like a bird in a great forest,
Now attachment occurs to me, for that.”
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| 巴利原典(CSCD) [1] | 6. Niddātandīsuttaṃ 16. ‘‘Niddā tandī vijambhitā [tandi vijambhikā (sī. pī.)], aratī bhattasammado.
Etena nappakāsati, ariyamaggo idha pāṇina’’nti.
‘‘Niddaṃ tandiṃ vijambhitaṃ, aratiṃ bhattasammadaṃ;
Vīriyena [viriyena (sī. syā. kaṃ. pī.)] naṃ paṇāmetvā, ariyamaggo visujjhatī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應16經/ 睡眠與懶惰經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔一六〕睡眠、懶惰 〔天神：〕沈睡懶欠呿 飽食氣塞臉
為是諸人眾 聖道不顯現
〔世尊：〕睡眠惰欠呿 過食阻塞氣
精進以拂此 聖道即自清
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 16: Niddā Tandi Suttaŋ-- Drowsiness and Lethargy "Drowsiness, lethargy, lazy stretching,
Discontent, torpor after meals:
Because of this, here among beings,
The noble path does not appear."
"Drowsiness, lethargy, lazy stretching,
Discontent, torpor after meals:
When one dispels this with energy,
The noble path is cleared."
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 6. (16) Niddā tandi –– Sleepiness and Laziness Sleepiness, laziness, disliking the training and drowsiness after a meal,
With these, the path of the noble ones’ does not become evident.
Sleepiness, laziness, disliking the training and drowsiness after a meal,
With effort dispelling these, the path of the noble ones’ is purified.
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| 巴利原典(CSCD) [1] | 7. Dukkarasuttaṃ 17. ‘‘Dukkaraṃ duttitikkhañca, abyattena ca sāmaññaṃ.
Bahūhi tattha sambādhā, yattha bālo visīdatī’’ti.
‘‘Katihaṃ careyya sāmaññaṃ, cittaṃ ce na nivāraye;
Pade pade visīdeyya, saṅkappānaṃ vasānugo’’ti.
‘‘Kummova aṅgāni sake kapāle,
Samodahaṃ bhikkhu manovitakke;
Anissito aññamaheṭhayāno,
Parinibbuto nūpavadeyya kañcī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應17經/ 困難經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔一七〕難為（龜） 〔天神：〕無智沙門行 難為並難忍
愚者墮障礙 於此人最多
若不制伏心 幾日沙門行
思念之為囚 步步當沈溺
〔世尊：〕如龜以己殼 藏頭尾手足
比丘攝意念 無著無害他
以離於煩惱 誰亦不得貶
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 17: Dukkara Suttaŋ-- Difficult to Practise "The ascetic life is hard to practise
And hard for the inept to endure,
For many are the obstructions there
In which the fool founders."
"How many days can one practise the ascetic life
If one does not rein in one's mind?
One would founder with each step
Under the control of one's intentions.
"Drawing in the mind's thoughts
As a tortoise draws its limbs into its shell,
Independent, not harassing others, fully quenched,
A bhikkhu would not blame anyone."
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 7. (17) Dukkaram (or Kummo) –– It is difficult recluseship by a not learned man, is difficult and without satisfaction,
The difficulties are many, in which the fool sinks.
How should I do the recluseship, my mind does not attend
With every step he falters, overcome by thoughts.
Like a tortoise with all his limbs inside the shell
The bhikkhu is preoccupied in his own thoughts
Not relying, nor hurting another,
The extinguished bhikkhu, does not blame anyone
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| 巴利原典(CSCD) [1] | 8. Hirīsuttaṃ 18. ‘‘Hirīnisedho puriso, koci lokasmiṃ vijjati.
Yo nindaṃ apabodhati [apabodheti (syā. kaṃ. ka.)], asso bhadro kasāmivā’’ti.
‘‘Hirīnisedhā tanuyā, ye caranti sadā satā;
Antaṃ dukkhassa pappuyya, caranti visame sama’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應18經/ 慚經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔一八〕慚 〔天神：〕誰於此世間 有慚止惡者
如鞭影駿馬 彼悟離非難
〔世尊：〕有慚制止惡 常行正念少
達苦之邊際 以平行不平
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 18: Hirī Suttaŋ-- A Sense of Shame "Is there a person somewhere in the world
Who is restrained by a sense of shame,
One who draws back from blame
As a good horse does from the whip?"
"Few are those restrained by a sense of shame
Who fare always mindful;
Few, having reached the end of suffering,
Fare evenly amidst the uneven."
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 8. (18) Hiri –– Shame If a man is restrained on account of shame he does not care for blame,
Like the thoroughbred who does not need the whip.
The offspring restrained by shame always behaves mindfully.
He comes to the end of unpleasantness treading the right path.
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| 巴利原典(CSCD) [1] | 9. Kuṭikāsuttaṃ 19. ‘‘Kacci te kuṭikā natthi, kacci natthi kulāvakā;
Kacci santānakā natthi, kacci muttosi bandhanā’’ti.
‘‘Taggha me kuṭikā natthi, taggha natthi kulāvakā;
Taggha santānakā natthi, taggha muttomhi bandhanā’’ti.
‘‘Kintāhaṃ kuṭikaṃ brūmi, kiṃ te brūmi kulāvakaṃ;
Kiṃ te santānakaṃ brūmi, kintāhaṃ brūmi bandhana’’nti.
‘‘Mātaraṃ kuṭikaṃ brūsi, bhariyaṃ brūsi kulāvakaṃ;
Putte santānake brūsi, taṇhaṃ me brūsi bandhana’’nti.
‘‘Sāhu te kuṭikā natthi, sāhu natthi kulāvakā;
Sāhu santānakā natthi, sāhu muttosi bandhanā’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應19經/ 小屋經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「你沒有小屋嗎？沒有巢嗎？
沒有子嗣嗎？你已解脫繫縛了嗎？」
「我確實沒有小屋，確實沒有巢，
確實沒有子嗣，我確實已解脫繫縛了。」
「你認為我說的小屋是什麼？你認為我說的巢是什麼？
你認為我說的子嗣是什麼？你認為我說的繫縛是什麼？」
「你說的小屋是母親，你說的巢是妻子，
你說的子嗣是兒子，你對我說的繫縛是渴愛。」
「你沒有小屋，好！沒有巢，好！
沒有子嗣，好！你已解脫繫縛，好！」
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| 漢譯(元亨寺版) [3] | 〔一九〕茅屋 〔天神：〕卿有茅屋否 如何無有巢
如何無繼系 如何脫繫縛
〔世尊：〕我實無茅屋 於我實無巢
我實無繼系 我實脫繫縛
〔天神：〕何謂汝茅屋 何謂汝之巢
何謂汝繼系 何知汝繫縛
〔世尊：〕汝以母謂屋 以妻謂巢窟
言子為繼系 我云渴愛縛
〔天神：〕善哉卿無屋 善哉無巢窟
善哉無繼系 善哉卿脫縛」
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 19: Kutikā Suttaŋ-- A Little Hut "Don't you have a little hut?
Don't you have a little nest?
Don't you have any lines extended?
Are you free from bondage?"
"Surely I have no little hut,
Surely I have no little nest,
Surely I have no lines extended,
Surely I'm free from bondage."
"What do you think I call a little hut?
What do you think I call a little nest?
What do you think I call lines extended?
What do you think I call bondage?"
"It's a mother that you call a little hut,
A wife that you call a little nest,
Sons that you call lines extended,
Craving that you tell me is bondage."
"It's good that you have no little hut,
Good that you have no little nest,
Good that you have no lines extended,
Good that you are free from bondage."
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 9. (19) Kutikā –– Hut Haven’t you a hut? Haven’t you a nest?
Haven’t you a brood? Are you free from bonds?”
“I do not have a hut, nor do I have a nest.
Neither do I have a brood. I am free from bonds.”
“To what do I say is a hut? What is the nest?
What is the brood and what is the bond? ”
“Mother, I say is the hut, wife is the nest.
Sons are the brood and craving is the bond.”
“Good! You, do not have a hut and do not have a nest.
Good! You do not have a brood and is free from bonds.”
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| 巴利原典(CSCD) [1] | 10. Samiddhisuttaṃ
‘‘Abhutvā bhikkhasi bhikkhu, na hi bhutvāna bhikkhasi;
Bhutvāna bhikkhu bhikkhassu, mā taṃ kālo upaccagā’’ti.
‘‘Kālaṃ vohaṃ na jānāmi, channo kālo na dissati;
Tasmā abhutvā bhikkhāmi, mā maṃ kālo upaccagā’’ti.
Atha kho sā devatā pathaviyaṃ [paṭhaviyaṃ (sī. syā. kaṃ. pī.)] patiṭṭhahitvā āyasmantaṃ samiddhiṃ etadavoca – ‘‘daharo tvaṃ bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. Bhuñja, bhikkhu, mānusake kāme; mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvī’’ti. ‘‘Na khvāhaṃ, āvuso, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāmi. Kālikañca khvāhaṃ, āvuso, hitvā sandiṭṭhikaṃ anudhāvāmi. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti. ‘‘Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? Kathaṃ sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti? ‘‘Ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ. Na tāhaṃ [na khvāhaṃ (sī. pī.)] sakkomi vitthārena ācikkhituṃ. Ayaṃ so bhagavā arahaṃ sammāsambuddho rājagahe viharati tapodārāme. Taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccha. Yathā te bhagavā byākaroti tathā naṃ dhāreyyāsī’’ti. ‘‘Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ , aññāhi mahesakkhāhi devatāhi parivuto. Sace kho tvaṃ, bhikkhu, taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’’ti. ‘‘Evamāvuso’’ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca – ‘‘Idhāhaṃ , bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkamiṃ gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno. Atha kho, bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā vehāsaṃ ṭhitā imāya gāthāya ajjhabhāsi – ‘‘Abhutvā bhikkhasi bhikkhu, na hi bhutvāna bhikkhasi;
Bhutvāna bhikkhu bhikkhassu, mā taṃ kālo upaccagā’’ti.
‘‘Evaṃ vutte ahaṃ, bhante, taṃ devataṃ gāthāya paccabhāsiṃ – ‘‘Kālaṃ vohaṃ na jānāmi, channo kālo na dissati;
Tasmā abhutvā bhikkhāmi, mā maṃ kālo upaccagā’’ti.
‘‘Atha kho, bhante, sā devatā pathaviyaṃ patiṭṭhahitvā maṃ etadavoca – ‘daharo tvaṃ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. Bhuñja, bhikkhu, mānusake kāme; mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvī’’’ti. ‘‘Evaṃ vuttāhaṃ, bhante, taṃ devataṃ etadavocaṃ – ‘na khvāhaṃ, āvuso, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāmi; kālikañca khvāhaṃ, āvuso, hitvā sandiṭṭhikaṃ anudhāvāmi. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’’ti. ‘‘Evaṃ vutte, bhante, sā devatā maṃ etadavoca – ‘kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo? Kathaṃ sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti? Evaṃ vuttāhaṃ, bhante , taṃ devataṃ etadavocaṃ – ‘ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena ācikkhituṃ. Ayaṃ so bhagavā arahaṃ sammāsambuddho rājagahe viharati tapodārāme. Taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccha. Yathā te bhagavā byākaroti tathā naṃ dhāreyyāsī’’’ti. ‘‘Evaṃ vutte, bhante, sā devatā maṃ etadavoca – ‘na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ, aññāhi mahesakkhāhi devatāhi parivuto. Sace kho, tvaṃ bhikkhu, taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, mayampi āgaccheyyāmadhammassavanāyā’ti. Sace, bhante, tassā devatāya saccaṃ vacanaṃ, idheva sā devatā avidūre’’ti. Evaṃ vutte, sā devatā āyasmantaṃ samiddhiṃ etadavoca – ‘‘puccha, bhikkhu, puccha, bhikkhu, yamahaṃ anuppattā’’ti. Atha kho bhagavā taṃ devataṃ gāthāhi ajjhabhāsi – ‘‘Akkheyyasaññino sattā, akkheyyasmiṃ patiṭṭhitā;
Akkheyyaṃ apariññāya, yogamāyanti maccuno.
‘‘Akkheyyañca pariññāya, akkhātāraṃ na maññati;
Tañhi tassa na hotīti, yena naṃ vajjā na tassa atthi;
Sace vijānāsi vadehi yakkhā’’ti [yakkhīti (pī. ka.)].
‘‘Na khvāhaṃ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ jāneyya’’nti. ‘‘Samo visesī uda vā [athavā (sī. pī.)] nihīno,
Yo maññatī so vivadetha [sopi vadetha (ka.)] tena;
Tīsu vidhāsu avikampamāno,
Samo visesīti na tassa hoti;
Sace vijānāsi vadehi yakkhā’’ti.
‘‘Imassāpi khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ jāneyya’’nti. ‘‘Pahāsi saṅkhaṃ na vimānamajjhagā, acchecchi [acchejji (syā. kaṃ. ka.)] taṇhaṃ idha nāmarūpe;
Taṃ chinnaganthaṃ anighaṃ nirāsaṃ, pariyesamānā nājjhagamuṃ;
Devā manussā idha vā huraṃ vā, saggesu vā sabbanivesanesu;
Sace vijānāsi vadehi yakkhā’’ti.
‘‘Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi – ‘‘Pāpaṃ na kayirā vacasā manasā,
Kāyena vā kiñcana sabbaloke;
Kāme pahāya satimā sampajāno,
Dukkhaṃ na sevetha anatthasaṃhita’’nti.
Nandanavaggo dutiyo. Tassuddānaṃ – Nandanā nandati ceva, natthiputtasamena ca;
Khattiyo saṇamāno ca, niddātandī ca dukkaraṃ;
Hirī kuṭikā navamo, dasamo vutto samiddhināti.
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| 漢譯((莊春江) [2] | 相應部1相應20經/ 三彌提經 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，尊者 三彌提在破曉時起來後，前往溫泉洗澡。 在溫泉洗澡後起來，然後著單衣站著弄乾身體。 那時，當夜已深時，容色絕佳的某位天神使整個溫泉園發光後，去見尊者三彌提。抵達後，站在空中以 偈頌 對尊者三彌提說： 那時，那位天神站到地上對尊者三彌提這麼說： 「比丘！你年輕出家，黑髮的青年，具備青春的幸福，在人生之初期，不在欲中娛樂，比丘！你要享受人之欲，不要捨斷直接可見的而追逐 耗時的。」 「朋友！我沒捨斷直接可見的而追逐耗時的，但，朋友！我捨斷耗時的而追逐直接可見的，因為，朋友！由世尊所說：欲是耗時的、多苦的、多絕望的，那裡面有更多的 過患，而此法是直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。」 「比丘！怎樣是由世尊所說：欲是耗時的、多苦的、多絕望的，那裡面有更多的過患呢？怎樣是此法是直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的呢？」 「朋友！我是新人，出家不久，剛來到這法、律中，我不能詳細解說它，那位世尊、阿羅漢、遍正覺者住在這王舍城溫泉園，你去見世尊，然後問這個道理，你應該依據世尊的解說 憶持。」 「比丘！我們不易見到那位世尊，因為被其它有大權勢的諸天圍繞。 比丘！如果你去見世尊，然後問這個道理，我們也會為聽法而跟去的。」 「好的。」尊者三彌提回答那位天神後，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，尊者三彌提對世尊這麼說： 「大德！這裡，我在破曉時起來後，到溫泉洗澡。 在溫泉洗澡後起來，然後著單衣站著弄乾身體。 那時，當夜已深時，容色絕佳的某位天神使整個溫泉園發光後，來見我。抵達後，站在空中以偈頌對我說： 『比丘！你不先享受然後乞食，你不於享受後乞食，
比丘！你要先享受然後乞食，你不要讓時間溜走！』
大德！當這麼說時，我以偈回應那位天神： 『時間我不知道，被隱藏的時間不被看見，
因此，我不先享受然後乞食，我不要讓時間溜走！』
大德！那時，那位天神站到地上對我這麼說：『比丘！你年輕出家，黑髮的青年，具備青春的幸福，在人生之初期，不在欲中娛樂，比丘！你要享受人之欲，不要捨斷直接可見的而追逐耗時的。』 大德！當這麼說時，我這麼回答那位天神：『朋友！我沒捨斷直接可見的而追逐耗時的，但，朋友！我捨斷耗時的而追逐直接可見的，因為，朋友！由世尊所說：欲是耗時的、多苦的、多絕望的，那裡面有更多的過患，而此法是直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。』 大德！當這麼說時，那位天神對我這麼說：『比丘！怎樣是由世尊所說：欲是耗時的、多苦的、多絕望的，那裡面有更多的過患呢？怎樣是此法是直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的呢？』 大德！當這麼說時，我這麼回答那位天神：『朋友！我是新人，出家不久，才剛來到這法、律中，我不能詳細解說它，那位世尊、阿羅漢、遍正覺者住在這王舍城溫泉園，你去見世尊，然後問這個道理，你應該依據世尊的解說憶持。』 大德！當這麼說時，那位天神對我這麼說：『比丘！我們不易見到那位世尊，因為被其它有大權勢的諸天圍繞，比丘！如果你去見世尊，然後問這個道理，我們也會為聽法而跟去的。』 大德！如果那位天神之語是真實的，那位天神就在此不遠處。」 當這麼說時，那位天神對尊者三彌提這麼說： 「問吧！比丘！問吧！比丘！我已到此。」 那時，世尊以偈頌對那位天神說： 「大德！我不了知這世尊簡要所說的詳細義理，請世尊為我說明，以便我能了知這世尊簡要所說的詳細義理，那就好了！」 「大德！我也不了知這世尊簡要所說的詳細義理，請世尊為我說明，以便我能了知這世尊簡要所說的詳細義理，那就好了！」 |
| 漢譯(元亨寺版) [3] | 〔二〇〕三彌提 如是我聞，爾時，世尊住王舍城溫泉精舍。 爾時，尊者三彌提，為洗浴身體，黎明即起，來至溫泉。溫泉洗身已，起身著一衣，站立以待身乾。 爾時，有天神於夜將曉，以其勝光徧照溫泉林，而往詣尊者處，詣已立於空中，以偈告尊者三彌提曰： 〔天神：〕比丘不享樂 精進以行乞
比丘行享樂 享樂勿行乞
青春盛壯時 勿為徒空費
〔尊者：〕汝時我不知 為時無隱顯
如是之故我 行乞不享樂
時之以捨我 是即為畏怖
爾時，天神降立於地上，言尊者三彌提曰： 「比丘！汝具青少年壯，膚美髮黑，摒棄人生最盛期之欲樂而出家。比丘！享樂人之五欲！勿捨現實〔樂〕，勿逐時要之物。」 「友！我捨現實樂，不逐時要物。友！何以故，世尊宣說：『時要之欲樂，不安苦多，於此有大禍。此〔聖〕法乃現實，非隔時，得言來看，——可導〔涅槃〕，智者應自證知。』」 「比丘！如何世尊宣說：『時要之欲樂，苦多不安，於此有大禍，此〔聖〕法是現實，非隔時，得言來看，可導〔涅槃〕，智者應自證知。』耶？」 「友！我乃出家未久，是新〔學〕人初參者，不能廣說此法與律，彼世尊，應供，正等覺者，今〔住〕溫泉精舍，此義詣問彼世尊，尚請汝如世尊所說受持。」 「比丘！彼世尊有大威力，為諸天所圍繞、我等不易親近。比丘！汝若以此義詣問世尊，我等為聽法應得親近。」 尊者三彌提答其天神：「友！唯諾。」即詣世尊住處，詣已，禮敬世尊坐於一面。坐於一面之尊者三彌提，敬白世尊曰： 「世尊！我為洗浴身體，黎明即起，去至溫泉。於溫泉洗身已，起身出著一衣，站立以待身乾。世尊，爾時有天神、於夜將曉，以其勝光徧照溫泉林，來立於空中，以偈語我曰： 比丘不享樂 精進以行乞
比丘行享樂 享樂勿行乞
青春盛壯時 勿為徒空費
世尊！如是言已，我以偈答天神曰：
汝時我不知 為時無隱顯
如是之故我 行乞不享樂
摒捨時之我 是即為恐怖
世尊！爾時，天神降立於地上，以此言我曰： 『比丘！汝具青少年壯，膚美髮黑，勿樂人生最盛期之欲樂而出家。比丘！享樂人之〔五〕欲！勿捨現實〔樂〕，勿逐時要物。』 世尊！如是言已，我如是言天神曰：『友！我捨現實〔樂〕，不逐時要物。友！我捨時要物，以逐現實〔樂〕。友！何以故，世尊宣說：「時要之欲樂，不安苦多，於此有大禍。此〔聖〕法乃現實，不隔時，得言來看，可導〔涅槃〕，智者應自證知。」』 世尊！言已！天神如是言我曰：『比丘！如何世尊宣說：「樂欲是時要之物，不安苦多，於此有大禍。此〔聖〕法是現實、非隔時，得言來看，可導〔涅槃〕，智者應自證知。」耶？』 世尊！如是言已，我語天神曰：『友！我出家未久，是新〔學〕人初參者，不能廣說此法與律，彼世尊，應供，正等覺者，〔今〕住溫泉精舍，此義詣問彼世尊，尚請汝如世尊所說受持。』 世尊！如是說已，天神語我曰：『比丘！彼世尊有大威力，為諸天所圍繞，我等不易親近。比丘！汝若以此義詣問世尊，我等為聽法應得親近。』世尊！其天神之語，若為真實，其天神當不遠。」 如是言已，天神語尊者三彌提曰：「比丘！問！比丘等！問！我來矣！」 爾時世尊以偈語天神曰： 知名表面者 唯執是顯名
不知名真義 死魔繫縛去
了知名真義 不思語說者
其人不如此 依此人無罪
如果汝夜叉 知如是人言
「不然！世尊，我不知所略說之意義。善哉！世尊，得請說世尊所略說者令我能得廣知其義耶！」 我勝等或劣 人思依此爭
此等三種別 若心不動者
其人無勝劣 如果汝夜叉
知如是人言
「不然！世尊，我不知世尊所略說之義。善哉！世尊，得請說世尊所略說者，令我能得廣知其義耶！」 拂思勿行慢 斷世名色愛
不動絕結縛 無欲之彼者
後世於天界 於所有住處
雖求人天跡 亦無有所得
如果汝夜叉 知如是人言
世尊，我如是知世尊廣宣所略說之意義。
於所有世界 依語與心身
勿為惡業行 離欲正念心
無有伴利者 即無受痛苦
此嗢陀南：
歡喜園歡喜 無有如子者
剎利大林鳴 睡眠懶作難
慚與第九屋 十云三彌提
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 20: Samiddhi Suttaŋ-- Samiddhi Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Hot Springs Park. Then the Venerable Samiddhi, having risen at the first flush of dawn, went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire hot springs, approached the Venerable Samiddhi. Having approached, she stood in the air and addressed the Venerable Samiddhi in verse: "Without having enjoyed you seek alms, bhikkhu,
You don't seek alms after you've enjoyed.
First enjoy, bhikkhu, then seek alms:
Don't let the time pass you by!"
"I do not know what the time might be;
The time is hidden and cannot be seen.
Hence, without enjoying, I seek alms:
Don't let the time pass me by!"
Then that devatā alighted on the earth and said to the Venerable Samiddhi: "You have gone forth while young, bhikkhu, a lad with black hair, endowed with the blessing of youth, in the prime of life, without having dallied with sensual pleasures. Enjoy human sensual pleasures, bhikkhu; do not abandon what is directly visible in order to pursue what takes time." "I have not abandoned what is directly visible, friend, in order to pursue what takes time. I have abandoned what takes time in order to pursue what is directly visible. For the Blessed One, friend, has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater, while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise." "But how is it, bhikkhu, that the Blessed One has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater? How is it that this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?" "I am newly ordained, friend, not long gone forth, just recently come to this Dhamma and Discipline. I cannot explain it in detail. But that Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling at Rājagaha in the Hot Springs Park. Approach that Blessed One and ask him about this matter. As he explains it to you, so you should remember it." "It isn't easy for us to approach that Blessed One, bhikkhu, as he is surrounded by other devatās of great influence. If you would approach him and ask him about this matter, we will come along too in order to hear the Dhamma." "Very well, friend," the Venerable Samiddhi replied. Then he approached the Blessed One, paid homage to him, sat down to one side, [10] and reported his entire discussion with that devatā, (verses 44-45, included in the report, repeat verses 42-43) adding: "If that devatā's statement is true, venerable sir, then that devatā should be close by." When this was said, that devatā said to the Venerable Samiddhi: "Ask, bhikkhu!
Ask, bhikkhu!
For I have arrived."
Then the Blessed One addressed that devatā in verse: "Beings who perceive what can be expressed
Become established in what can be expressed.
Not fully understanding what can be expressed,
They come under the yoke of Death.
"But having fully understood what can be expressed,
One does not conceive 'one who expresses.'
For that does not exist for him
By which one could describe him.
"If you understand, spirit, speak up."
"I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One.
Please, venerable sir, let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief."
[The Blessed One:]
"One who conceives 'I am equal, better, or worse,'
Might on that account engage in disputes.
But one not shaken in the three discriminations
Does not think, 'I am equal or better.'
"If you understand, spirit, speak up."
"In this case too, venerable sir, I do not understand in detail ... let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief."
[The Blessed One:]
"He abandoned reckoning, did not assume conceit;
He cut off craving here for name-and-form.
Though devas and humans search for him
Here and beyond, in the heavens and all abodes,
They do not find the one whose knots are cut,
The one untroubled, free of longing.
"If you understand, spirit, speak up."
"I understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One thus:
"One should do no evil in all the world,
Not by speech, mind, or body.
Having abandoned sense pleasures,
Mindful and clearly comprehending,
One should not pursue a course
That is painful and harmful."
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| 英譯 (Sister Upalavanna) [6] | 1. 2. 10. (20) Samiddhi –– Venerable Samiddhi
“The bhikkhu begs for alms without partaking, if he had partaken he would not beg,
After partaking do beg! The time is not yet ripe to beg.
I do not know, what you mean by time, you do not see time in the six
Therefore I beg without partaking, may time not hinder me.”.
“Bhikkhu, you are a child yet, with black hair, in the prime of youth, you have not enjoyed sensuality. Partake, human sense pleasures. Do not throw away pleasure that is here and now and run for pleasure in unknown time.”
Then a certain deity, when the night was waning illuminated the whole of the hot water bath and approached me and standing in space said this stanza: “The bhikkhu begs for alms without partaking, if he had partaken he would not beg,
After partaking do beg! The time is not yet ripe to beg.”
11. Then venerable sir, I replied with this stanza:
I do not know, what you mean by time, you do not see time in the six
Therefore I beg without partaking, may time not hinder me.”.
12. Then, that deity ascended to earth and said to me:
“Bhikkhu, you are a child yet, with black hair, in the prime of youth, you have not enjoyed sensuality. Partake, human sense pleasures. Do not throw away pleasures that are here and now and run for pleasure in unknown time.”
13. Venerable sir, then I said thus to that deity:
“Friend, I have not given up present pleasures and I do not run for timeless pleasures. I have given up the timeless search and enjoy it, here and now. The Blessed One has said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many. The Teaching has results that are here and now. It invites a search leading inwards and should be realized by the wise by themselves.”
14. Venerable sir, when this was said that deity said:
“Bhikkhu, how has the Blessed One said that sensuality is impermanent, unpleasant, with trouble and that its dangers are many? How does the Teaching have results here and now, inviting a search, leading inwards and be realized by the wise by themselves?”
15. Venerable sir, when this was said, I replied thus:
Friend, I’m a novice, who has come to this dispensation recently, I cannot explain these. There is the rightfully enlightened Blessed One, abiding in the Tapoda monastery in Rajagaha. Approach the Blessed One and ask this question and as the Blessed One explains, bear it in mind.
16. Then that deity said thus:
“Friend, it is not easy to approach the Blessed One, for most of the time the Blessed One is attended by very powerful deities. If you approach and ask this question, we will also come to listen to the Teaching. Venerable sir, if that deity speaks the truth, should be close by.
17. Then that deity said, “Bhikkhu, ask the question, we have arrived.”
18. Then the Blessed One said a stanza to the deity:
“Beings established in the perception of non-decay,
Not knowing non-decay, go to the domains of Death.
Thoroughly studying non-decay, not imagining in that state,
Not seeing himself there, he has no miscalculations about it.
Non-human, if you understand, say that you do.”
19. “Venerable sir, I do not understand the detailed meaning of this short discourse.
Good! If the Blessed One would explain this short discourse, so that I would understand it, in detail.”
20. “If someone imagines, I’m equal, superior or inferior, to him, there is a dispute.
When he has no doubts about that, the threefold measurement is no more.
Non-human, if you understand, say that you do?”
21. “Venerable sir, I do not understand the detailed meaning of this short discourse too. Good! If the Blessed One would explain this short discourse, so that I would understand it in detail.”
22. “Giving up speculating and overcoming measuring,
When craving is destroyed for name and matter in this world.
When bonds are cut and is without trembling and desires,
He is not found as a god or as a human
In this, the other world, in heaven or in any settlement,
Non-human, if you understand, say that you do.”
23. “Venerable sir, I understand the detailed meaning of this short discourse thus:
“Do no evil by word, mind or body,
For any reason, in this world,
Give up sensuality and become mindful and aware
And do not pursue unpleasantness. It’s a useless pursuit.”
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| Naḷa-Vaggo 第一 蘆葦品 (SN 1. 1 ~ SN 1. 10) | Nandana-Vaggo 第二 歡喜園品 (SN 1. 11 ~ SN 1. 20) | Satti-Vaggo 第三 劍品 (SN 1. 21 ~ SN 1. 30) | Satullapakāyika-Vaggo 第四 沙睹羅巴天群品 (SN 1. 31 ~ SN 1. 40) |
| Āditta-Vaggo 第五 燃燒品 (SN 1. 41 ~ SN 1. 50) | Jarā-Vaggo 第六 老品 (SN 1. 51 ~ SN 1. 60) | Addha-Vaggo 第七 勝品 (SN 1. 61 ~ SN 1. 70) | Chetvā-Vaggo 第八 斷品 (SN 1. 71 ~ SN 1. 81) |
Satti-Vaggo 第三 劍品
| 巴利原典(CSCD) [1] | 3. Sattivaggo 1. Sattisuttaṃ
‘‘Sattiyā viya omaṭṭho, ḍayhamānova [ḍayhamāneva (sabbattha)] matthake;
Kāmarāgappahānāya, sato bhikkhu paribbaje’’ti.
‘‘Sattiyā viya omaṭṭho, ḍayhamānova matthake;
Sakkāyadiṭṭhippahānāya, sato bhikkhu paribbaje’’ti.
|
| 漢譯((莊春江) [2] |
相應部1相應21經/ 劍經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 第三 劍品 〔二一〕第一 依劍 舍衛城因緣。 立於一面之天神，於世尊前，唱此偈曰：
〔天神：〕如依劍所觸 猶燃頭髮時
比丘捨欲貪 正念於出家
〔世尊：〕猶如觸於劍 猶燃頭髮時
捨身見比丘 正念於出家
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 21: Sattiyā Suttaŋ-- A Sword At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: "As if smitten by a sword,
As if his head were on fire,
A bhikkhu should wander mindfully
To abandon sensual lust."
[The Blessed One:]
"As if smitten by a sword,
As if his head were on fire,
A bhikkhu should wander mindfully
To abandon identity view."
|
| 英譯 (Sister Upalavanna) [6] | Chapter 3 –– Satti Namo tassa bhagavato arahato sammāsambuddhassa. 1. 3. 1. (21) Sattiya –– With a Sword I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika. When the night was waning, a certain deity illuminating the whole of Jeta’s grove approached the Blessed One worshipped, stood on a side and said: “As though tormented, touching the top, with a sword
The bhikkhu does the recluseship mindfully to dispel sensual greed.”
As though tormented, touching the top with a sword
The bhikkhu does the recluseship mindfully to dispel the deluded view of a self.”
|
| 巴利原典(CSCD) [1] | 2. Phusatisuttaṃ 22. ‘‘Nāphusantaṃ phusati ca, phusantañca tato phuse;
Tasmā phusantaṃ phusati, appaduṭṭhapadosina’’nti.
‘‘Yo appaduṭṭhassa narassa dussati,
Suddhassa posassa anaṅgaṇassa;
Tameva bālaṃ pacceti pāpaṃ,
Sukhumo rajo paṭivātaṃva khitto’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應22經/ 接觸經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔二二〕第二 觸 〔天神：〕不觸者無觸 觸故應有觸
故無污惡者 於觸故而觸
〔世尊：〕清淨無污惡 以污無垢者
其惡返愚人 如同於逆風
撒布微細塵
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 22: Phusati Suttaŋ-- It Touches "It does not touch one who does not touch,
But then will touch the one who touches.
Therefore it touches the one who touches,
The one who wrongs an innocent man."
"If one wrongs an innocent man,
A pure person without blemish,
The evil falls back on the fool himself
Like fine dust thrown against the wind."
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| 英譯 (Sister Upalavanna) [6] | 1. 3. 2. (22) Phusati –– Hurting “Hurting those who do not hurt, the one who hurts, is hurt,
Therefore, by hurting those who should not be hurt, the hurter is hurt.
If someone hurts a pure man without blemish,
That foolish man feels his own demerit, like fine sand thrown against the wind.”
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| 巴利原典(CSCD) [1] | 3. Jaṭāsuttaṃ 23. ‘‘Anto jaṭā bahi jaṭā, jaṭāya jaṭitā pajā;
Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭa’’nti.
‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.
‘‘Yesaṃ rāgo ca doso ca, avijjā ca virājitā;
Khīṇāsavā arahanto, tesaṃ vijaṭitā jaṭā.
‘‘Yattha nāmañca rūpañca, asesaṃ uparujjhati;
Paṭighaṃ rūpasaññā ca, etthesā chijjate [vijaṭe (ka.)] jaṭā’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應23經/ 結縛經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔二三〕第三 纏縺 〔天神：〕內外之纏縺 人人纏纏縺
奉敬向瞿曇 誰離此纏縺
〔世尊：〕住戒智慧人 修心及智慧
熱誠慎比丘 彼離此纏縺
遠離貪與瞋 乃至於無明
漏盡阿羅漢 解脫此纏縺
消滅名與色 障想及色想
無所殘餘者 此總斷纏縺
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 23: Jaţā Suttaŋ-- Tangle "A tangle inside, a tangle outside,
This generation is entangled in a tangle.
I ask you this, O Gotama,
Who can disentangle this tangle?"
"A man established on virtue, wise,
Developing the mind and wisdom,
A bhikkhu ardent and discreet:
He can disentangle this tangle.
"Those for whom lust and hatred
Along with ignorance have been expunged,
The arahants with taints destroyed:
For them the tangle is disentangled.
"Where name-and-form ceases,
Stops without remainder,
And also impingement and perception of form:
It is here this tangle is cut."
|
| 英譯 (Sister Upalavanna) [6] | 1. 3. 3. (23) Jaṭā –– A Tangle “The internal and the external are tangled. The populace is entangled.
I ask Gotama, who would disentangle this entangle?”
“A wise man established in virtues, develops his mind and wisdom
And that zealous and clever bhikkhu, disentangles, the tangle.
In whomever greed, hate and delusion are dispelled,
That worthy one, whose desires are destroyed, has disentangled it.
“When name and matter is pulled out without anything remaining,
And also anger and material perceptions, then too it is disentangled.”
|
| 巴利原典(CSCD) [1] | 4. Manonivāraṇasuttaṃ 24. ‘‘Yato yato mano nivāraye,
Na dukkhameti naṃ tato tato;
Sa sabbato mano nivāraye,
Sa sabbato dukkhā pamuccati’’.
‘‘Na sabbato mano nivāraye,
Na mano saṃyatattamāgataṃ;
Yato yato ca pāpakaṃ,
Tato tato mano nivāraye’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應24經/ 意的制止經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔二四〕第四 制止心 〔天神：〕心所制止者 不行心苦事
若總制止心 心脫一切苦
〔世尊：〕非總制止心 非制自制心
正於起惡處 應制此之心
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 24: Mano-Nivāraņā Suttaŋ-- Reining in the Mind "From whatever one reins in the mind,
From that no suffering comes to one.
Should one rein in the mind from everything,
One is freed from all suffering."
"One need not rein in the mind from everything
When the mind has come under control.
From whatever it is that evil comes,
From this one should rein in the mind."
|
| 英譯 (Sister Upalavanna) [6] | 1. 3. 4. (24) Mano-nivāranā –– Restraint of The Mind “If someone restrains his mind when the need arises,
By that, unpleasantness does not come to him.
If his mind is always restrained,
He is released from all unpleasantness.”
“If the mind is not restrained always,
It has not reached the highest good.
Whenever demerit rises,
Then and there restrain the mind.”
|
| 巴利原典(CSCD) [1] | 5. Arahantasuttaṃ 25. ‘‘Yo hoti bhikkhu arahaṃ katāvī,
Khīṇāsavo antimadehadhārī;
Ahaṃ vadāmītipi so vadeyya,
Mamaṃ vadantītipi so vadeyyā’’ti.
‘‘Yo hoti bhikkhu arahaṃ katāvī,
Khīṇāsavo antimadehadhārī;
Ahaṃ vadāmītipi so vadeyya,
Mamaṃ vadantītipi so vadeyya;
Loke samaññaṃ kusalo viditvā,
Vohāramattena so [sa (?)] vohareyyā’’ti.
‘‘Yo hoti bhikkhu arahaṃ katāvī,
Khīṇāsavo antimadehadhārī;
Mānaṃ nu kho so upagamma bhikkhu,
Ahaṃ vadāmītipi so vadeyya;
Mamaṃ vadantītipi so vadeyyā’’ti.
‘‘Pahīnamānassa na santi ganthā,
Vidhūpitā mānaganthassa sabbe;
Sa vītivatto maññataṃ [mānanaṃ (sī.), maññītaṃ (?)] sumedho,
Ahaṃ vadāmītipi so vadeyya.
‘‘Mamaṃ vadantītipi so vadeyya;
Loke samaññaṃ kusalo viditvā;
Vohāramattena so vohareyyā’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應25經/ 阿羅漢經 (諸天相應/有偈篇/祇夜)(莊春江譯) 他也會說：『我說』嗎？他也會說：『他們對我說』嗎？」
「凡比丘是阿羅漢，已做完、煩惱已盡、持有最後身者，
他也會說：『我說』，他也會說：『他們對我說』，
善知世間上的名稱後，他會只以慣用語的程度說。」
「凡比丘是阿羅漢，已做完、煩惱已盡、持有最後身者，
那比丘走近慢後，他也會說：『我說』嗎？他也會說：『他們對我說』嗎？」
「對已捨斷慢者沒有繫縛，一切慢的繫縛都被破壞，
善慧者他已超越了 思量，他也會說：『我說』，他也會說：『他們對我說』，
善知世間上的名稱後，他會只以慣用語的程度說。」
|
| 漢譯(元亨寺版) [3] | 〔二五〕第五 阿羅漢 〔天神：〕完了應所為 漏盡最後身
阿羅漢比丘 猶言如我語
人人語我物 應如是言乎
〔世尊：〕完了應所為 漏盡最後身
阿羅漢比丘 猶言如我語
人人語我物 雖然如是言
世稱巧知者 唯依慣例稱
〔天神：〕完了應所為 漏盡最後身
阿羅漢比丘 彼依於我慢
猶言如我語 人人語我物
〔世尊：〕皆捨我慢鎖 盡除不存在
超謬想賢者 猶言如我語
人人語我物 此世巧稱呼
唯依慣例稱
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 25: Araha Suttaŋ-- The Arahant "If a bhikkhu is an arahant,
Consummate, with taints destroyed,
One who bears his final body,
Would he still say, 'I speak'?
And would he say, 'They speak to me'?"
"If a bhikkhu is an arahant,
Consummate, with taints destroyed,
One who bears his final body,
He might still say, 'I speak,'
And he might say, 'They speak to me.'
Skilful, knowing the world's parlance,
He uses such terms as mere expressions."
"When a bhikkhu is an arahant,
Consummate, with taints destroyed,
One who bears his final body,
Is it because he has come upon conceit
That he would say, 'I speak,'
That he would say, 'They speak to me'?"
"No knots exist for one with conceit abandoned;
For him all knots of conceit are consumed.
Though the wise one has transcended the conceived,
He still might say, 'I speak,'
He might say too, 'They speak to me.'
Skilful, knowing the world's parlance,
He uses such terms as mere expressions."
|
| 英譯 (Sister Upalavanna) [6] | 1. 3. 5. (25) Araham –– The Worthy “A bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
He may say, ‘I say’ or others ‘say it’s to me’
A bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
May say, ‘I say’ or others ‘say it’s to me’
Clever in the ways of expression in the world,
He would say it, wanting to convey the meaning
A bhikkhu, who has done his duty as a worthy one
Having destroyed desires, bears the last body
Has overcome measuring, He may say, ‘I say’ or others ‘say it’s to me’
There are no bonds to one, who has dispelled measuring,
He has dispelled all signs of measuring
The wise one has overcome all thinking what so ever.
He may say, ‘I say’ or others ‘say it’s to me’
Clever in the ways of expression in the world,
He would say it, wanting to convey the meaning.”
|
| 巴利原典(CSCD) [1] | 6. Pajjotasuttaṃ 26. ‘‘Kati lokasmiṃ pajjotā, yehi loko pakāsati [pabhāsati (ka. sī.)];
Bhagavantaṃ [bhavantaṃ (ka.)] puṭṭhumāgamma, kathaṃ jānemu taṃ maya’’nti.
‘‘Cattāro loke pajjotā, pañcamettha na vijjati;
Divā tapati ādicco, rattimābhāti candimā.
‘‘Atha aggi divārattiṃ, tattha tattha pakāsati;
Sambuddho tapataṃ seṭṭho, esā ābhā anuttarā’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應26經/ 燈火經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「世間中有多少燈火，經由它們而世間變得明亮？
我們來問 世尊，我們應該如何理解它？」
「世間中有四種燈火，第五種沒被發現，
太陽在白天照亮，月亮在晚上發亮，
而火，在白天與晚上，到處變得明亮，
正覺者是照亮者中最勝的，那是無上的光明。」
|
| 漢譯(元亨寺版) [3] | 〔二六〕第六 光明 〔天神：〕世有幾何光 普照此世間
我等問世尊 如何可得知
〔世尊：〕世有四種光 此無第五光
於晝太陽光 於夜月普照
時有日夜火 彼此皆遍照
正覺最勝火 此為無上光
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 26: Pajjota Suttaŋ-- Sources of Light "How many sources of light are in the world
By means of which the world is illumined?
We have come to ask the Blessed One this:
How are we to understand it?"
"There are four sources of light in the world;
A fifth one is not found here.
The sun shines by day,
The moon glows at night,
And fire flares up here and there
Both by day and at night.
But the Buddha is the best of those that shine:
He is the light unsurpassed."
|
| 英譯 (Sister Upalavanna) [6] | 1. 3. 6. (26) Pajjoto –– Light “How many lights are there, in the world to illuminate it?
We ask this from the good one.”
“In the world, there are four lights, a fifth is not evident
During the day the sun burns and the moon shines at night
Fire burns here and there, day and night
Of illuminations, the all knowing one’s light is foremost and incomparable.”
|
| 巴利原典(CSCD) [1] | 7. Sarasuttaṃ 27. ‘‘Kuto sarā nivattanti, kattha vaṭṭaṃ na vattati;
Kattha nāmañca rūpañca, asesaṃ uparujjhatī’’ti.
‘‘Yattha āpo ca pathavī, tejo vāyo na gādhati;
Ato sarā nivattanti, ettha vaṭṭaṃ na vattati;
Ettha nāmañca rūpañca, asesaṃ uparujjhatī’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應27經/ 溪流經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔二七〕第七 流 〔天神：〕流何處不流 渦於何處止
名色何處滅 無有餘殘留
〔世尊：〕地水與火風 四大之滅處
由此流不流 於此止渦流
於此滅名色 無有餘殘留
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 27: Sarā Suttaŋ-- Streams "From where do the streams turn back?
Where does the round no longer revolve?
Where does name-and-form cease,
Stop without remainder?"
"Where water, earth, fire, and air,
Do not gain a footing:
It is from here that the streams turn back,
Here that the round no longer revolves;
Here name-and-form ceases,
Stops without remainder."
|
| 英譯 (Sister Upalavanna) [6] | 1. 3. 7. (27) Sarā –– Movement “Where does the movement stop? How does the rolling stop?
How are name and matter annihilated without anything remaining?”
“Wherever water, earth, fire and air have no footing
There, movement stops and the rolling stops
There name and matter is annihilated without anything remaining.”
|
| 巴利原典(CSCD) [1] | 8. Mahaddhanasuttaṃ 28. ‘‘Mahaddhanā mahābhogā, raṭṭhavantopi khattiyā;
Aññamaññābhigijjhanti, kāmesu analaṅkatā.
‘‘Tesu ussukkajātesu, bhavasotānusārisu;
Kedha taṇhaṃ [rodhataṇhaṃ (syā. kaṃ.), gedhataṇhaṃ (ka.)] pajahiṃsu [pavāhiṃsu (syā. kaṃ. ka.)], ke lokasmiṃ anussukā’’ti.
‘‘Hitvā agāraṃ pabbajitā, hitvā puttaṃ pasuṃ viyaṃ;
Hitvā rāgañca dosañca, avijjañca virājiya;
Khīṇāsavā arahanto, te lokasmiṃ anussukā’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應28經/ 大富者經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔二八〕第八 大富 〔天神：〕有大富大財 領國剎帝利
勿飽於愛欲 互為貪嫉妒
此等嫉妒性 隨有流中流
誰於世無嫉 以捨貪渴愛
〔世尊：〕捨家以出家 財子可愛捨
以捨貪與瞋 以及離無明
漏盡阿羅漢 彼等於此世
成為無嫉者
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 28: Mahaddhana Suttaŋ-- Those of Great Wealth "Those of great wealth and property,
Even khattiyas who rule the country,
Look at each other with greedy eyes,
Insatiable in sensual pleasures.
Among these who have become so avid,
Flowing along in the stream of existence,
Who here have abandoned craving?
Who in the world are no longer avid?"
"Having left their homes and gone forth,
Having left their dear sons and cattle,
Having left behind lust and hatred,
Having expunged ignorance —
The arahants with taints destroyed
Are those in the world no longer avid."
|
| 英譯 (Sister Upalavanna) [6] | 1. 3. 8. (28) Mahadhanā –– Great Wealth “Even the wealthy, resourceful worriers; landowners,
Become greedy for each others wealth, not caring for sensuality
Make endeavor following the desire ‘to be’.
Some give up greed and craving, don’t make endeavor in this world?”
“Giving up home, becoming homeless, give up, sons and herds.
They dispel greed, hate and delusion and destroy desires.
Become worthy, do not make endeavor in the world.
|
| 巴利原典(CSCD) [1] | 9. Catucakkasuttaṃ 29. ‘‘Catucakkaṃ navadvāraṃ, puṇṇaṃ lobhena saṃyutaṃ;
Paṅkajātaṃ mahāvīra, kathaṃ yātrā bhavissatī’’ti.
‘‘Chetvā naddhiṃ varattañca, icchā lobhañca pāpakaṃ;
Samūlaṃ taṇhamabbuyha, evaṃ yātrā bhavissatī’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應29經/ 四輪經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔二九〕第九 四輪 〔天神：〕四輪九門孔 污穢滿貪欲
乃是不淨性 大雄從如何
有此之出口
〔世尊：〕以斷惡欲貪 乃至繩與綱
拔除渴愛根 如是有出口
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 29: Catucakka Suttaŋ-- Four Wheels "Having four wheels and nine doors,
Filled up and bound with greed,
Born from a bog, O great hero!
How does one escape from it?"
"Having cut the thong and the strap,
Having cut off evil desire and greed,
Having drawn out craving with its root:
Thus one escapes from it."
|
| 英譯 (Sister Upalavanna) [6] | 1. 3. 9. (29) Catucakka –– Four Wheels “Born from dust we are four wheels, nine entrances
And merit mixed with greed.
Hero, how should we proceed?”
“Cut, interest, the straps, desires, greed and demerit,
Also uproot craving completely and then proceed.”
|
| 巴利原典(CSCD) [1] | 10. Eṇijaṅghasuttaṃ 30. ‘‘Eṇijaṅghaṃ kisaṃ vīraṃ, appāhāraṃ alolupaṃ;
Sīhaṃ vekacaraṃ nāgaṃ, kāmesu anapekkhinaṃ;
Upasaṅkamma pucchāma, kathaṃ dukkhā pamuccatī’’ti.
‘‘Pañca kāmaguṇā loke, manochaṭṭhā paveditā;
Ettha chandaṃ virājetvā, evaṃ dukkhā pamuccatī’’ti.
Sattivaggo tatiyo.
Tassuddānaṃ –
Sattiyā phusati ceva, jaṭā manonivāraṇā;
Arahantena pajjoto, sarā mahaddhanena ca;
Catucakkena navamaṃ, eṇijaṅghena te dasāti.
|
| 漢譯((莊春江) [2] | 相應部1相應30經/ 如鹿小腿經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔三〇〕第十 麋鹿之縛 〔天神：〕如麋鹿之縛 悠悠而柔順
食少不貪味 猶如獅子象
雄雄之獨行 不欲於愛欲
我等來請問 脫苦應如何
〔世尊：〕世間有五欲 意示為第六
於此離欲愛 如是苦解脫
此嗢陀南：
依劍之所觸 制止心纏縺
阿羅漢光明 流乃至大富
第九於四輪 麋鹿縛第十
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 30: Enijaŋgha Suttaŋ-- Antelope Calves "Having approached you, we ask a question
Of the slender hero with antelope calves,
Greedless, subsisting on little food,
Wandering alone like a lion or nāga,
Without concern for sensual pleasures:
How is one released from suffering?"
"Five cords of sensual pleasure in the world,
With mind declared to be the sixth:
Having expunged desire here,
One is thus released from suffering."
|
| 英譯 (Sister Upalavanna) [6] | 1. 3. 10. (30) Enijangha –– Limbed like an antelope “Has the limbs of an antelope, is thin and heroic,
Partakes little food without indulging,
Roams like a lion, like an elephant does not desire sensuality,
Approaching ask, how should we end unpleasantness?”
“In the world, there are five strands of sensuality and mind is the sixth.
Dispelling the interest for them, should be released from unpleasantness.”
|
| Naḷa-Vaggo 第一 蘆葦品 (SN 1. 1 ~ SN 1. 10) | Nandana-Vaggo 第二 歡喜園品 (SN 1. 11 ~ SN 1. 20) | Satti-Vaggo 第三 劍品 (SN 1. 21 ~ SN 1. 30) | Satullapakāyika-Vaggo 第四 沙睹羅巴天群品 (SN 1. 31 ~ SN 1. 40) |
| Āditta-Vaggo 第五 燃燒品 (SN 1. 41 ~ SN 1. 50) | Jarā-Vaggo 第六 老品 (SN 1. 51 ~ SN 1. 60) | Addha-Vaggo 第七 勝品 (SN 1. 61 ~ SN 1. 70) | Chetvā-Vaggo 第八 斷品 (SN 1. 71 ~ SN 1. 81) |
Satullapakāyika-Vaggo 第四 沙睹羅巴天群品
| 巴利原典(CSCD) [1] | 4. Satullapakāyikavaggo 1. Sabbhisuttaṃ
‘‘Sabbhireva samāsetha, sabbhi kubbetha [krubbetha (ka.)] santhavaṃ;
Sataṃ saddhammamaññāya, seyyo hoti na pāpiyo’’ti.
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
Sataṃ saddhammamaññāya, paññā labbhati [paññaṃ labhati (syā. kaṃ.)] nāññato’’ti.
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
Sataṃ saddhammamaññāya, sokamajjhe na socatī’’ti.
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
Sataṃ saddhammamaññāya, ñātimajjhe virocatī’’ti.
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
Sataṃ saddhammamaññāya, sattā gacchanti suggati’’nti.
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
Sataṃ saddhammamaññāya, sattā tiṭṭhanti sātata’’nti.
Atha kho aparā devatā bhagavantaṃ etadavoca – ‘‘kassa nu kho, bhagavā, subhāsita’’nti? Sabbāsaṃ vo subhāsitaṃ pariyāyena, api ca mamapi suṇātha –
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
Sataṃ saddhammamaññāya, sabbadukkhā pamuccatī’’ti.
Idamavoca bhagavā. Attamanā tā devatāyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsūti.
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| 漢譯((莊春江) [2] |
相應部1相應31經/ 與善人們經 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，當夜已深時，容色絕佳的眾多屬於沙睹羅巴眾天神使整個祇樹林發光後，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，一位天神在世尊面前說這 偈頌： 「應該與善人們結交，應該與善人們作親密交往，
了知善的正法後，成為更好的而非惡的。」
那時，另一位天神在世尊面前說這偈頌：
「應該與善人們結交，應該與善人們作親密交往，
了知善的正法後，慧被得到而非從其他的。」
那時，另一位天神在世尊面前說這偈頌：
「應該與善人們結交，應該與善人們作親密交往，
了知善的正法後，不在愁中憂愁。」
那時，另一位天神在世尊面前說這偈頌：
「應該與善人們結交，應該與善人們作親密交往，
了知善的正法後，在親族中輝耀。」
那時，另一位天神在世尊面前說這偈頌：
「應該與善人們結交，應該與善人們作親密交往，
了知善的正法後，眾生到 善趣。」
那時，另一位天神在世尊面前說這偈頌：
「應該與善人們結交，應該與善人們作親密交往，
了知善的正法後，眾生滿意地住立。」
那時，另一位天神對世尊這麼說：
「世尊！誰的被善說了呢？」
「這一切都被你們的法門善說，但你們也聽我說：
『應該與善人們結交，應該與善人們作親密交往，
了知善的正法後，解脫一切苦。』」
這就是世尊所說，那些悅意的天神向世尊問訊，然後 作右繞，接著就在那裡消失了。 |
| 漢譯(元亨寺版) [3] | 第四 沙睹羅巴天群品 〔三一〕第一 與善人為伴 如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。 爾時，甚多沙睹羅巴天群、其勝光徧照祇園。於黎明往詣世尊處，詣已禮敬世尊，立於一面。 立於一面之一天神，於世尊前，而唱此偈曰： 唯與善人坐 唯與善人交
知善之正法 為善不為惡
爾時，其他天神，於世尊前，亦唱此偈曰：
唯與善人坐 唯與善人交
知善之正法 依他不能得
而得之智慧
爾時，其他之天神，於世尊前，亦唱此偈曰：
唯與善人坐 唯與善人交
知善之正法 悲中無有悲
爾時，其他之天神，於世尊前，亦唱此偈曰：
唯與善人坐 唯與善人交
知善之正法 輝耀親族中
爾時，其他之天神，於世尊前，亦唱此偈曰：
唯與善人坐 唯與善人交
知善之正法 人人行善趣
爾時，其他之天神，於世尊前，亦唱此偈曰：
唯與善人坐 唯與善人交
知善之正法 人人有幸福
爾時，其他之天神，以此向世尊曰：「世尊！誰之〔偈〕為善說耶？」〔世尊曰：〕依汝等各各之善說。然則，亦聞我偈：
唯與善人坐 唯與善人交
知善之正法 當脫一切苦
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 31: Sabbhi Suttaŋ-- With the Good At Sāvatthī. Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiņđika's Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Then one devatā, standing to one side, recited this verse in the presence of the Blessed One: "One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One becomes better, never worse."
Then five other devatās in turn recited their verses in the presence of the Blessed One:
"One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Wisdom is gained, but not from another."
"One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One does not sorrow in the midst of sorrow."
"One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One shines amidst one's relations."
"One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Beings fare on to a good destination."
"One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Beings abide comfortably."
Then another devatā said to the Blessed One:
"Which one, Blessed One, has spoken well?"
"You have all spoken well in a way. But listen to me too:
"One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One is released from all suffering."
This is what the Blessed One said.
Elated, those devatās paid homage to the Blessed One and, keeping him on the right, they disappeared right there.
|
| 英譯 (Sister Upalavanna) [6] | Chapter 3 –– Satullapakāyika Vaggo Namo tassa bhagavato arahato sammāsambuddhassa. 1. 4. 1. (31) Sabbhi –– All
“Associate all and become intimate with all,
Know the right Teaching of Great Men. It’s not demerit, it’s for well being.”
4. Then another deity said thus in the presence of the Blessed One:
“Associate all and become intimate with all,
Know the right Teaching of Great Men. It’s gaining wisdom for extinction.”
5. Then another deity said thus in the presence of the Blessed One:
“Associate all and become intimate with all,
Know the right Teaching of Great Men. It’s not grieving, among the grief stricken.”
6. Another deity said thus in the presence of the Blessed One:
“Associate all and become intimate with all,
Know the right Teaching of Great Men. It’s shining amidst your relations.”
7. Then another deity said thus in the presence of the Blessed One:
“Associate all and become intimate with all.
Know the right Teaching of Great Men. Thus beings are born in heaven.”
8. Then another deity said thus in the presence of the Blessed One:
“Associate all and become intimate with all,
Know the right Teaching of Great Men. By that beings stay pleasant.”
9. “Then another deity said to the Blessed One: “Venerable sir, whose words are good words?”
“All these are good words, yet listen to what I have to say.
“Associate all and become intimate with all,
Know the right Teaching of Great Men, and be released from all unpleasantness.”
|
| 巴利原典(CSCD) [1] | 2. Maccharisuttaṃ 32. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Maccherā ca pamādā ca, evaṃ dānaṃ na dīyati [diyyati (ka.)];
Puññaṃ ākaṅkhamānena, deyyaṃ hoti vijānatā’’ti.
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi –
‘‘Yasseva bhīto na dadāti maccharī, tadevādadato bhayaṃ;
Jighacchā ca pipāsā ca, yassa bhāyati maccharī;
Tameva bālaṃ phusati, asmiṃ loke paramhi ca.
‘‘Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū;
Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina’’nti.
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi –
‘‘Te matesu na mīyanti, panthānaṃva sahabbajaṃ;
Appasmiṃ ye pavecchanti, esa dhammo sanantano.
‘‘Appasmeke pavecchanti, bahuneke na dicchare;
Appasmā dakkhiṇā dinnā, sahassena samaṃ mitā’’ti.
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi –
‘‘Duddadaṃ dadamānānaṃ, dukkaraṃ kamma kubbataṃ;
Asanto nānukubbanti, sataṃ dhammo duranvayo [durannayo (sī.)].
‘‘Tasmā satañca asataṃ [asatañca (sī. syā. kaṃ.)], nānā hoti ito gati;
Asanto nirayaṃ yanti, santo saggaparāyanā’’ti.
Atha kho aparā devatā bhagavato santike etadavoca – ‘‘kassa nu kho, bhagavā, subhāsita’’nti?
‘‘Sabbāsaṃ vo subhāsitaṃ pariyāyena; api ca mamapi suṇātha –
‘‘Dhammaṃ care yopi samuñjakaṃ care,
Dārañca posaṃ dadamappakasmiṃ;
Sataṃ sahassānaṃ sahassayāginaṃ,
Kalampi nāgghanti tathāvidhassa te’’ti.
Atha kho aparā devatā bhagavantaṃ gāthāya ajjhabhāsi –
‘‘Kenesa yañño vipulo mahaggato,
Samena dinnassa na agghameti;
Kathaṃ [idaṃ padaṃ katthaci sīhaḷapotthake natthi] sataṃ sahassānaṃ sahassayāginaṃ,
Kalampi nāgghanti tathāvidhassa te’’ti.
‘‘Dadanti heke visame niviṭṭhā,
Chetvā vadhitvā atha socayitvā;
Sā dakkhiṇā assumukhā sadaṇḍā,
Samena dinnassa na agghameti.
‘‘Evaṃ sataṃ sahassānaṃ sahassayāginaṃ;
Kalampi nāgghanti tathāvidhassa te’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應32經/ 慳吝經 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，當夜已深時，容色絕佳的眾多屬於沙睹羅巴眾天神使整個祇樹林發光後，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，一位天神在世尊面前說這 偈頌： 「以慳吝與放逸，這樣，布施不被施與，
希望福德，了知者應該施與施物。」
那時，另一位天神在世尊面前說這些偈頌： 「當不施與時，慳吝者害怕，對那不施與者就有恐怖，
飢餓與口渴，慳吝者害怕，
那愚者接觸，在此世間與下一個中。
因此，排除慳吝後，垢穢的征服者應該施與布施，
福德是下一個世間中，有生命者之所依。」
那時，另一位天神在世尊面前說這些偈頌： 那時，另一位天神在世尊面前說這些偈頌： 那時，另一位天神在世尊面前這麼說： 那時，另一位天神以偈頌對世尊這麼說： 「為何廣大的牲祭，不值正者之所施？
為何[施]百千千供養者，
他們不值像他那樣的十六分之一？」
「因為一些住立在不正之上施與，切斷、殺害、使之憂愁後。
那些淚滿面的、有懲罰的供養，不值正者之所施。
這樣，[施]百千千供養者，
他們不值像他那樣的十六分之一。」
|
| 漢譯(元亨寺版) [3] | 〔三二〕第二 慳貪 爾時世尊住舍衛城祇樹給孤獨園。 爾時甚多沙睹羅巴天神等，其勝光徧照祇園。於黎明往詣世尊處，詣已禮敬世尊，立於一面。 立於一面之一天神，於世尊前，唱此偈曰：
依慳貪放逸 如是不布施
因明知其果 由欲功德者
而行於布施
爾時，其他之天神，於世尊前，唱此偈曰：
慳貪畏布施 畏彼不施與
慳貪所恐怖 乃是飢與渴
愚人此世後 必然以觸此
是故滅慳貪 布施勝垢穢
功德實人人 後世之淺渡
爾時，其他之天神，於世尊前唱此偈曰：
善導曠野旅 分與貧困者
滅中有不滅 此為永久法
有人與貧困 或人富不與
施與貧困者 功德計千倍
爾時，其他之天神，於世尊前，唱此偈曰：
難與而與之 難為而為者
不善人難慣 從善人法難
是故善與惡 後世趣所異
惡人行地獄 善人趣天堂
爾時，其他之天神，以此向世尊曰：「世尊！誰之偈為善說耶？」〔世尊曰：〕依汝等各各皆善說，然則，以聞我偈：
雖以拾落穗 為生與養妻
貧困以行施 是行善業法
雖千之供犧 百千之供犧
斯施猶不值 十六分之一
爾時，其他之天神，向世尊說此偈曰：
如何豐供犧 不值於正施
千之供犧者 百千之供犧
此犧何不值 十六分之一
爾時，世尊以偈語其天神曰：
或人之錯誤 立施於三業
傷殺又惱施 淚污殺害施
不值於正施 雖此千供犧
百千之供犧 斯施猶不值
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 32: Macchari Suttaŋ-- Stinginess On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiņđika's Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Then one devatā, standing to one side, recited this verse in the presence of the Blessed One: "Through stinginess and negligence
A gift is not given.
One who knows, desiring merit,
Should surely give a gift."
Then another devatā recited these verses in the presence of the Blessed One:
"That which the miser fears when he does not give
Is the very danger that comes to the nongiver.
The hunger and thirst that the miser fears
Afflict that fool in this world and the next.
"Therefore, having removed stinginess,
The conqueror of the stain should give a gift.
Deeds of merit are the support for living beings
[When they arise] in the other world."
Then another devatā recited these verses in the presence of the Blessed One:
"They do not die among the dead
Who, like fellow travellers on the road,
Provide though they have but a little:
This is an ancient principle.
"Some provide from the little they have,
Others who are affluent don't like to give.
An offering given from what little one has
Is worth a thousand times its value."
Then another devatā recited these verses in the presence of the Blessed One:
"The bad do not emulate the good,
Who give what is hard to give
And do deeds hard to do:
The Dhamma of the good is hard to follow.
"Therefore their destination after death
Differs for the good and the bad:
The bad go to hell,
The good are bound for heaven."
Then another devatā said to the Blessed One:
"Which one, Blessed One, has spoken well?"
"You have all spoken well in a way.
But listen to me too:
"If one practises the Dhamma
Though getting on by gleaning,
If while one supports one's wife
One gives from the little one has,
Then a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
[Of the gift] of one like him."
Then another devatā addressed the Blessed One in verse:
"Why does their sacrifice, vast and grand,
Not share the value of the righteous one's gift?
Why are a hundred thousand offerings
Of those who sacrifice a thousand
Not worth even a fraction
[Of the gift] of one like him?"
Then the Blessed One answered that devatā in verse:
"Since they give while settled in unrighteousness,
Having slain and killed, causing sorrow,
Their offering — tearful, fraught with violence —
Shares not the value of the righteous one's gift.
That is why a hundred thousand offerings
Of those who sacrifice a thousand
Are not worth even a fraction
[Of the gift] of one like him."
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 2. (32) Macchari –– Miserly
“The miserly and the negligent do not give gifts such as these,
Desiring merit, gifts should be given knowing.”
4. Then another deity said thus in the presence of the Blessed One:
“With whatever fears the miserly do not give gifts,
Through that same fear, they give gifts
Hunger and thirst are the things that the miserly fear,
That same fear, touch them, in this and the other world.
Therefore lessen miserliness by giving gifts and overcoming stains
It’s merit that establishes living beings in the next world.”
5. Then another deity said thus in the presence of the Blessed One:
“They do not die on account of the dead, like a jungle road abandoned for, its faults.
Even a little should be bestowed on them, that is the ancient lore
Some bestow a little, others do not give much.
Even a little given, brings thousandfold results.
6. Then another deity said thus in the presence of the Blessed One:
“Seldom the giver, gives realizing the results of action
The unappeased do not know the results of action
The right Teaching is difficult to understand.
Therefore the mindful and the absent minded,
Have different courses of action
Those unappeased, go to hell, the appeased to heaven.”
Then another deity in the presence of the Blessed One said:
“Venerable sir, whose words are good?”
’All these words are good words, yet listen to what I have to say.
He who lives a life of gleaning, according to the Teaching
Nourishing his wife and giving even a little, does better than
Making a thousand sacrifices to hundred thousands.
It does not reach up, even to a quarter.”
8. Then another deity said thus in the presence of the Blessed One:
“Why does such a great sacrifice,
Made rightfully not bear the highest results?
Making a thousand sacrifices, to hundred thousands.
Why does it not reach up, even to a quarter?”
9. The Blessed One replied that deity, saying this stanza:
“A certain one gives unrighteous gifts
By plundering, binding and causing grief
A thousand offerings with tearful eyes and punishment
Are not even a quarter, compared to a righteous offering.”
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| 巴利原典(CSCD) [1] | 3. Sādhusuttaṃ
‘‘Sādhu kho, mārisa, dānaṃ;
Maccherā ca pamādā ca, evaṃ dānaṃ na dīyati;
Puññaṃ ākaṅkhamānena, deyyaṃ hoti vijānatā’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –
‘‘Sādhu kho, mārisa, dānaṃ;
Api ca appakasmimpi sāhu dānaṃ’’.
‘‘Appasmeke pavecchanti, bahuneke na dicchare;
Appasmā dakkhiṇā dinnā, sahassena samaṃ mitā’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –
‘‘Sādhu kho, mārisa, dānaṃ; appakasmimpi sāhu dānaṃ;
Api ca saddhāyapi sāhu dānaṃ’’.
‘‘Dānañca yuddhañca samānamāhu,
Appāpi santā bahuke jinanti;
Appampi ce saddahāno dadāti,
Teneva so hoti sukhī paratthā’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –
‘‘Sādhu kho, mārisa, dānaṃ; appakasmimpi sāhu dānaṃ;
Saddhāyapi sāhu dānaṃ; api ca dhammaladdhassāpi sāhu dānaṃ’’.
‘‘Yo dhammaladdhassa dadāti dānaṃ,
Uṭṭhānavīriyādhigatassa jantu;
Atikkamma so vetaraṇiṃ yamassa,
Dibbāni ṭhānāni upeti macco’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –
‘‘Sādhu kho, mārisa, dānaṃ; appakasmimpi sāhu dānaṃ;
Saddhāyapi sāhu dānaṃ; dhammaladdhassāpi sāhu dānaṃ;
Api ca viceyya dānampi sāhu dānaṃ’’.
‘‘Viceyya dānaṃ sugatappasatthaṃ,
Ye dakkhiṇeyyā idha jīvaloke;
Etesu dinnāni mahapphalāni,
Bījāni vuttāni yathā sukhette’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –
‘‘Sādhu kho, mārisa, dānaṃ; appakasmimpi sāhu dānaṃ;
Saddhāyapi sāhu dānaṃ; dhammaladdhassāpi sāhu dānaṃ;
Viceyya dānampi sāhu dānaṃ; api ca pāṇesupi sādhu saṃyamo’’.
‘‘Yo pāṇabhūtāni [pāṇabhūtesu (sī. pī.)] aheṭhayaṃ caraṃ,
Parūpavādā na karonti pāpaṃ;
Bhīruṃ pasaṃsanti na hi tattha sūraṃ,
Bhayā hi santo na karonti pāpa’’nti.
Atha kho aparā devatā bhagavantaṃ etadavoca – ‘‘kassa nu kho, bhagavā, subhāsita’’nti?
‘‘Sabbāsaṃ vo subhāsitaṃ pariyāyena, api ca mamapi suṇātha –
‘‘Saddhā hi dānaṃ bahudhā pasatthaṃ,
Dānā ca kho dhammapadaṃva seyyo;
Pubbe ca hi pubbatare ca santo,
Nibbānamevajjhagamuṃ sapaññā’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應33經/ 好經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起緣於舍衛城。 那時，當夜已深時，容色絕佳的眾多屬於沙睹羅巴眾天神使整個祇樹林發光後，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，一位天神在世尊面前自說這優陀那： 以慳吝與放逸，這樣，布施不被給與，
希望福德，了知者應該施與施物。」
那時，另一位天神在世尊面前自說這優陀那：
「親愛的先生！布施好！即使任何少量，布施好！
一些在微少中施與，一些在許多中不想施與，
微少 供養 之所施，等同千倍之量。」
那時，另一位天神在世尊面前自說這優陀那：
「親愛的先生！布施好！[只]有少量者的布施好！又，以信的布施好！
布施與戰爭是相同的，少數好的打勝眾多的，
如果有信者施與少量，就因此他在來世是安樂者。」
那時，另一位天神在世尊面前自說這優陀那：
「親愛的先生！布施好！[只]有少量者的布施好！
以信的布施好！又，如法所得的 布施好！
凡施與如法所得的、以活力的努力如法所得的布施之人，
他超越閻摩王的[地獄]灰河後，死後往生到天的住處。」
那時，另一位天神在世尊面前自說這優陀那：
「親愛的先生！布施好！[只]有少量者的布施好！
以信的布施好！如法所得的布施好！又，簡別施 的布施好！
簡別施被 善逝 稱讚，在這裡，在生命的世界中的應該被供養者，
關於這些的布施有大果，如種子被播種在良田中。」
那時，另一位天神在世尊面前自說這優陀那：
「親愛的先生！布施好！[只]有少量者的布施好！
以信的布施好！如法所得的布施好！
簡別施的布施，好！又，對生命類[自我]抑制，好！
凡對生物行不惱害者，他們不作被他人指責的惡，
在那裡，他們讚賞膽小者而非英雄，因為善人以害怕而不作惡。」
那時，另一位天神在世尊面前這麼說：
「世尊！誰的被善說了呢？」
「這一切都被你們的法門善說，但你們也聽我說：
因為在以前與更早以前，有慧的善人就證得涅槃。」
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| 漢譯(元亨寺版) [3] | 〔三三〕第三 善哉 〔爾時世尊〕住舍衛城…… 爾時，沙睹羅巴天神等，其勝光徧照祇園。黎明往詣世尊住處。詣已禮敬世尊，立於一面。 立於一面之天神，於世尊前，唱此歡喜偈曰：
友善哉布施 慳貪與放逸
如是不行施 由知以明果
欲為功德者 而行於布施
爾時，其他之天神，於世尊前，唱此歡喜偈曰：
善哉行布施 善哉貧困施
或人貧亦施 或富不好施
貧困之施與 功德計千倍
爾時，其他之天神，於世尊前，唱此歡喜偈曰：
善哉行布施 貧困施善哉
依信施亦善 布施戰同謂
如少數善人 以勝於多數
若貧依信施 利他人安樂
爾時，其他之天神，於世尊前，唱此歡喜偈曰：
友善哉布施 貧困施善哉
依信施亦善 如法施亦善
精進於如法 以得布施者
以越夜摩界 衛多羅尼川
而往於天界
爾時，其他之天神，於世尊前，唱此歡喜偈曰：
善哉行布施 貧困施善哉
依信施亦善 如法施亦善
辨別施亦善 辨別之施者
善逝所讚歎 此世值供養
行施有大果 猶善田蒔種
爾時，其他之天神，於世尊前，唱此歡喜偈曰：
善哉行布施 貧困施亦善
依信施亦善 如法施亦善
辨別施亦善 自制於有生
不害有生者 善哉求生活
懼人之責難 以致不為惡
如是讚懼者 責不懼勇者
善人懼責難 以不為惡事
爾時，其他之天神，以此向世尊曰：「世尊！誰之偈為善說耶？」〔世尊曰：〕
依汝等各各皆善說，然則，且聞我〔歡喜偈：〕
依信之布施 被受種種譽
法句施尤勝 其以前之世
過去世善人 有智慧諸人
皆行於涅槃
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 33: Sādhu Suttaŋ-- Good At Sāvatthī. Then, when the night had advanced, a number of devatā s belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Then one devatā, standing to one side, uttered this inspired utterance in the presence of the Blessed One: "Good is giving, dear sir!
"Through stinginess and negligence
A gift is not given.
One who knows, desiring merit,
Should surely give a gift."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"Good is giving, dear sir!
And further:
Even when there's little, giving is good.
"Some provide from what little they have,
Others who are affluent don't like to give.
An offering given from what little one has
Is worth a thousand times its value."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"Good is giving, dear sir!
Even when there's little, giving is good.
And further:
When done with faith too, giving is good.
"Giving and warfare are similar, they say:
A few good ones conquer many.
If one with faith gives even a little,
He thereby becomes happy in the other world."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"Good is giving, dear sir!
Even when there's little, giving is good.
When done with faith too, giving is good.
And further:
The gift of a righteous gain is also good.
"When he gives a gift of a righteous gain
Obtained by exertion and energy,
Having passed over Yama's Vetaraņī River,
That mortal arrives at celestial states."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"Good is giving, dear sir!
Even when there's little, giving is good.
When done with faith too, giving is good.
The gift of a righteous gain is also good.
And further:
Giving discriminately too is good.
"Giving discriminately is praised by the Fortunate One —
To those worthy of offerings
Here in the world of the living.
What is given to them bears great fruit
Like seeds sown in a fertile field."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"Good is giving, dear sir!
Even when there's little, giving is good.
When done with faith too, giving is good;
The gift of a righteous gain is also good.
Giving with discretion too is good.
And further:
Restraint towards living beings is also good.
"One who fares harming no living beings
Does no evil from fear of others' censure.
In that they praise the timid, not the brave,
For out of fear the good do no evil."
Then another devatā said to the Blessed One:
"Which one, Blessed One, has spoken well?"
"You have all spoken well in a way.
But listen to me too:
"Surely giving is praised in many ways,
But the path of Dhamma surpasses giving.
For in the past and even long ago,
The good and wise ones attained Nibbāna."
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 3. (33) Sādhu –– It’s Good!
“Venerable sir, giving gifts is good!
“The miserly and the negligent do not give gifts such as these,
Desiring merit, gifts should be given knowing!”
4. Another deity made this solemn utterance in the presence of the Blessed One:
“Venerable sir, giving gifts is good, yet even a little should be given with care!
A certain one, bestows little another does not give much,
Given even a little, has a thousand fold in return!”
5. Then another deity made this solemn utterance in the presence of the Blessed One:
“Venerable sir, giving gifts is good!
Giving even a small gift is good!
So also giving a gift out of faith is good!
It is said, that giving a gift is like a fight!
Even a little appeasement is a great victory!
Knowing the results for giving, a little is given,
By that, they become happy for the well being, of others.” .
6. Another deity made this solemn utterance in the presence of the Blessed One:
“Venerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
If someone gives gifts out of the rightfully earned,
Exerting himself with sweat dripping
Overstepping the warders of Vetaraniya,
He procures a place in heaven.”
7. Then another deity made this solemn utterance in the presence of the Blessed One:
“Venerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
Also giving a gift, discriminating, is good.
A gift given discriminatingly, is praised by the Well Gone One
Gifts given thinking of the receiver,
Are very fruitful with results
Like seeds, embedded in a well prepared field.”
8. Then another deity made this solemn utterance in the presence of the Blessed One:
“Venerable sir, giving gifts is good,
Yet, even a little should be given with care!
Even with faith, gifts should be given carefully!
Giving gifts out of the rightfully earned is good!
Giving gifts discriminating is also good!
Yet the restrain towards living things is better.
If one does not hurt living things and does not blame anybody
Causing fear is not heroic, out of fear demerit should not be done.”
9. Then another deity said to the Blessed One, “Venerable sir, whose words are good words?”
“All these are good words, yet listen to what I have to say.”
A gift given out of faith is always praised,
Giving a gift is, as good as a sermon,
Before giving and even earlier, one is appeased,
And the wise, even attain extinction, by giving gifts.”
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| 巴利原典(CSCD) [1] | 4. Nasantisuttaṃ
‘‘Na santi kāmā manujesu niccā,
Santīdha kamanīyāni yesu [kāmesu (ka.)] baddho;
Yesu pamatto apunāgamanaṃ,
Anāgantā puriso maccudheyyā’’ti.
‘‘Chandajaṃ aghaṃ chandajaṃ dukkhaṃ;
Chandavinayā aghavinayo;
Aghavinayā dukkhavinayo’’ti.
‘‘Na te kāmā yāni citrāni loke,
Saṅkapparāgo purisassa kāmo;
Tiṭṭhanti citrāni tatheva loke,
Athettha dhīrā vinayanti chandaṃ.
‘‘Kodhaṃ jahe vippajaheyya mānaṃ,
Saṃyojanaṃ sabbamatikkameyya;
Taṃ nāmarūpasmimasajjamānaṃ,
Akiñcanaṃ nānupatanti dukkhā.
‘‘Pahāsi saṅkhaṃ na vimānamajjhagā [na ca mānamajjhagā (ka. sī.), na vimānamāgā (syā. kaṃ.)],
Acchecchi taṇhaṃ idha nāmarūpe;
Taṃ chinnaganthaṃ anighaṃ nirāsaṃ,
Pariyesamānā nājjhagamuṃ;
Devā manussā idha vā huraṃ vā,
Saggesu vā sabbanivesanesū’’ti.
‘‘Taṃ ce hi nāddakkhuṃ tathāvimuttaṃ (iccāyasmā mogharājā),
Devā manussā idha vā huraṃ vā;
Naruttamaṃ atthacaraṃ narānaṃ,
Ye taṃ namassanti pasaṃsiyā te’’ti.
‘‘Pasaṃsiyā tepi bhavanti bhikkhū (mogharājāti bhagavā),
Ye taṃ namassanti tathāvimuttaṃ;
Aññāya dhammaṃ vicikicchaṃ pahāya,
Saṅgātigā tepi bhavanti bhikkhū’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應34經/ 沒有經 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，當夜已深時，容色絕佳的眾多屬於沙睹羅巴眾天神使整個祇樹林發光後，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，一位天神在世尊面前說這 偈頌： 「在人中，沒有欲是常的，這裡，只有可愛的[事物]，當被那些束縛時，
在那些放逸者中，男子不來到從死亡領域的不再來者。」
「痛苦 被欲生；苦被欲生，
以欲的調伏而有痛苦的調伏，
以痛苦的調伏而有苦的調伏。」
世間中美的就只如實地住立，而慧者在這裡調伏欲。
應該捨棄憤怒，應該放棄慢，應該超越一切結，
他對名色不執著，無所有者 苦不降臨。
他捨斷名稱，不來到慢，這裡，他對名色切斷渴愛，
束縛已被切斷，無煩惱、無欲者，諸天與人們遍求他而不得：
這裡或他處，在天界或一切住處中。」
(尊者 摩加拉奢：)
「如果諸天與人們沒看見他，像這樣的解脫者，
這裡或他處，
最上的人、對人們的利益之行者，凡那些禮敬著他者是應該被讚賞的。」
(世尊：「摩加拉奢！」)
「那些 比丘 也是應該讚賞的，凡禮敬著像這樣的解脫者，
了知法，捨斷疑後，
那些比丘也是已超越執著者。」
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| 漢譯(元亨寺版) [3] | 〔三四〕第四 非然 爾時，世尊，住舍衛城祇樹給孤獨園。 爾時，甚多沙睹羅巴天神等，其勝光徧照祇園、於黎明往詣世尊住處。詣已禮敬世尊，立於一面， 立於一面之天神，於世尊前，唱此偈曰：
人人中愛欲 乃非是常住
於此有愛樂 人人被繫縛
於此以放逸 而無作歸來
人人死魔領 如是不歸來
禍從欲望生 苦惱從欲生
以調伏欲望 是則禍調伏
若已調伏禍 則調伏苦惱
世之諸對象 乃非是愛欲
於貪之思念 此人之愛欲
於世諸對象 依舊猶留存
於此之賢者 乃調伏欲望
離忿及捨慢 超越一切縛
不執著名色 斯人無何物
亦無陷入苦 除念不行慢
於此斷名色 乃至於渴愛
斷結離煩惱 乃至無欲心
斯人此世後 於人與天界
及一切住處 無須求其跡
（尊者摩加拉奢如是問：）
此世及後世 若天與人共
不見解脫人 以敬仰禮拜
拜無上利行 亦讚彼等否
（世尊呼摩加拉奢尊者，而予回答：）
比丘若禮拜 如是解脫人
亦應讚彼等 若知法離疑
比丘彼等亦 超越結縛人
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 34: Na Santi Suttaŋ-- There Are No On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiņđika's Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Then one devatā, standing to one side, recited this verse in the presence of the Blessed One: "There are among humans
No permanent sensual pleasures;
Here there are just desirable things.
When a person is bound to these,
Heedless in their midst,
From Death's realm he does not reach
The state of no-more-coming-back."
[Another devatā]:
"Misery is born of desire; suffering is born of desire.
By the removal of desire, misery is removed; by the removal of misery, suffering is removed."
[The Blessed One:]
"They are not sense pleasures, the world's pretty things:
Man's sensuality is the intention of lust.
The pretty things remain as they are in the world
But the wise remove the desire for them.
"One should discard anger, cast off conceit,
Transcend all the fetters.
No sufferings torment one who has nothing,
Who does not adhere to name-and-form.
"He abandoned reckoning, did not assume conceit;
He cut off craving here for name-and-form.
Though devas and humans search for him
Here and beyond, in the heavens and all abodes,
They do not find the one whose knots are cut,
The one untroubled, free of longing."
"If devas and humans have not seen
The one thus liberated here or beyond,"
[said the Venerable Mogharāja,
"Are they to be praised who venerate him,
The best of men, faring for the good of humans?"
"Those bhikkhus too become worthy of praise,
[Mogharāja," said the Blessed One,]
"Who venerate him, the one thus liberated.
But having known Dhamma and abandoned doubt,
Those bhikkhus become even surmounters of ties."
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 4. (34) Na Santi –– Not present.
“Sensuality is not constantly present in humans
There are some sensual women bound to them,
Men come back here, and go to the domains of death.
Sorrow and unpleasantness rise from interest,
Training the interest is lessening grief,
Lessening grief is lessening unpleasantness
The beautiful things in the world are not sensuality,
Man’s greedy thoughts for them, are sensuality.
The beautiful things in the world stand as they are,
The wise dispel the interest for them
Throw out anger and give up measuring,
Overcome all bonds, not soiled by name and matter,
Do not have perceptions to fall into unpleasantness.
If someone gives up speculating and measuring,
If he destroys craving in this world, for name and matter,
When his bonds are cut and he is without troubles and desires
If he is sought among gods or men, would not be found,
In this, the other world, in heaven or in any settlement.”
Venerable Mogharaja said,
“Those released thus are not seen.
Among gods or men, in this or the other world
If someone worships, those obliging noble humans
Those that worship become pleasant.”
The Blessed One said:
“If they worship the thus released ones,
They know the Teaching, dispel doubts,
Giving up bonds, they too become bhikkhus.”
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| 巴利原典(CSCD) [1] | 5. Ujjhānasaññisuttaṃ
‘‘Aññathā santamattānaṃ, aññathā yo pavedaye;
Nikacca kitavasseva, bhuttaṃ theyyena tassa taṃ.
‘‘Yañhi kayirā tañhi vade, yaṃ na kayirā na taṃ vade;
Akarontaṃ bhāsamānānaṃ, parijānanti paṇḍitā’’ti.
‘‘Na yidaṃ bhāsitamattena, ekantasavanena vā;
Anukkamitave sakkā, yāyaṃ paṭipadā daḷhā;
Yāya dhīrā pamuccanti, jhāyino mārabandhanā.
‘‘Na ve dhīrā pakubbanti, viditvā lokapariyāyaṃ;
Aññāya nibbutā dhīrā, tiṇṇā loke visattika’’nti.
Atha kho tā devatāyo pathaviyaṃ patiṭṭhahitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – ‘‘accayo no, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ [yathābālā yathāmūḷhā yathāakusalā (sabbattha)], yā mayaṃ bhagavantaṃ āsādetabbaṃ amaññimhā. Tāsaṃ no, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. Atha kho bhagavā sitaṃ pātvākāsi. Atha kho tā devatāyo bhiyyosomattāya ujjhāyantiyo vehāsaṃ abbhuggañchuṃ. Ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Accayaṃ desayantīnaṃ, yo ce na paṭigaṇhati;
Kopantaro dosagaru, sa veraṃ paṭimuñcatī’’ti.
‘‘Accayo ce na vijjetha, nocidhāpagataṃ [nocīdha apahataṃ (syā. kaṃ.), nocidhāpakataṃ (?)] siyā;
Verāni na ca sammeyyuṃ, kenīdha [verāni ca sammeyyuṃ, tenidha (sī.)] kusalo siyā’’ti.
‘‘Kassaccayā na vijjanti, kassa natthi apāgataṃ;
Ko na sammohamāpādi, ko ca dhīro [kodha dhīro (syā. kaṃ.)] sadā sato’’ti.
‘‘Tathāgatassa buddhassa, sabbabhūtānukampino;
Tassaccayā na vijjanti, tassa natthi apāgataṃ;
So na sammohamāpādi, sova [sodha (syā. kaṃ.)] dhīro sadā sato’’ti.
‘‘Accayaṃ desayantīnaṃ, yo ce na paṭigaṇhati;
Kopantaro dosagaru, sa veraṃ paṭimuñcati;
Taṃ veraṃ nābhinandāmi, paṭiggaṇhāmi voccaya’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應35經/ 挑毛病經 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，當夜已深時，容色絕佳的眾多 挑毛病 天神使整個祇樹林發光後，去見世尊。抵達後，站在空中。 在空中站好後，一位挑毛病天神在世尊面前說這 偈頌： 「對自己是一種方式，卻以另一種方式讓別人知道，
他以偷盜所受用的，如那詐賭的賭徒。」
「應該說他所作的，不應該說他所沒作的，
對說而不做者，賢智者 遍知。」
「非僅以說，或單以聽聞，
能夠進入這堅固的道跡，
慧者、禪修者依此，從魔的束縛解脫。
確實，慧者不執行，知道世間法門後，
慧者以 完全智 寂滅，已渡對世間的執著。」
那時，那些天神站到地上後，以頭落在世尊的腳上，然後對世尊這麼說： 「大德！我們犯了過錯，如愚者、如愚昧者、如不善者：我們認為能攻擊世尊。大德！為了未來的 自制，請世尊原諒我們那樣的罪過為罪過。」 那時，世尊出現微笑。
那時，那些天神升上空中，變得更加挑毛病。
一位挑毛病天神在世尊面前說這偈頌：
「對懺悔罪過者們，如果不接受者，
更憤怒、嚴重的瞋恚，他存敵意。」
「如果你們不存在罪過，這裡，如果沒有走入歧途，
如果敵意不被平息，這裡，誰會是善的？」
「誰不存在罪過？誰沒有走入歧途？
誰不來到迷妄？誰是經常正念的慧者？」
「如來、佛陀，一切生存類的憐愍者，
他不存在罪過，他沒有走入歧途，
他不走向迷妄，他是經常正念的慧者。
對懺悔罪過者們，如果不接受者，
更憤怒、嚴重的瞋恚，他存敵意，
那敵意我不歡喜，我原諒你們的罪過。」
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| 漢譯(元亨寺版) [3] | 〔三五〕第五 嫌責天 爾時，世尊住舍衛城祇樹給孤獨園。 爾時，甚多嫌責天神等，其勝光徧照祇園，於黎明往詣世尊住處，詣已，立於空中。 立於空中之一天神，於世尊前，唱此偈曰：
非如有自己 異而誇示人
如賭博詐術 其人所受用
皆依於偷盜 以語之所行
勿語虛無為 雖語不為者
賢者以知此
〔世尊：〕唯語此道跡 只是於聽聞
不能隨之行 此道跡堅固
賢者依道跡 以修於禪定
解脫魔之縛 賢者知世法
如不云不作 賢者依智慧
而入於涅槃 以度世執著
爾時，彼天神等，下來立於地上，頭面頂禮世尊足，向世尊言：「世尊！是我等之罪、是我等之過。恰如愚者、迷者、不善者，我等想：可如是責難世尊否？願世尊饒恕我等之罪，為未來不〔再〕犯。」 時，世尊微笑。 時，彼天神等，更怒而昇空。 一天神於世尊前，唱此偈曰：
我等以謝罪 而不受饒恕
內蓄恚怒重 其人更結怨
若無有罪過 豈有此過失
怨恚若不靜 於此何有善
誰無有罪過 誰無有過失
誰不隨失念 誰賢常正念
〔世尊：〕憐愍諸有情 於如來覺者
無有諸罪過 亦無有過失
失念佛不墮 彼賢常正念
雖然以謝罪 不得受寬恕
內蓄恚怒重 其人更結怨
若我不喜恚 即納汝罪過
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 35: Ujjhānasaññino Suttaŋ-- Faultfinders On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiņđika's Park. Then, when the night had advanced, a number of "faultfinding" devatās, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One and stood in the air. Then one devatā, standing in the air, recited this verse in the presence of the Blessed One: "If one shows oneself in one way
While actually being otherwise,
What one enjoys is obtained by theft
Like the gains of a cheating gambler."
[Another devatā]:
"One should speak as one would act;
Don't speak as one wouldn't act.
The wise clearly discern the person
Who does not practise what he preaches."
[The Blessed One:]
"Not by mere speech nor solely by listening
Can one advance on this firm path of practice
By which the wise ones, the meditators,
Are released from the bondage of Māra.
"Truly, the wise do not pretend,
For they have understood the way of the world.
By final knowledge the wise are quenched:
They have crossed over attachment to the world."
Then those devatās, having alighted on the earth, prostrated themselves with their heads at the Blessed One's feet and said to the Blessed One:
"A transgression overcame us, venerable sir, being so foolish, so stupid, so unskilful that we imagined we could assail the Blessed One.
Let the Blessed One pardon us for our transgression seen as such for the sake of restraint in the future."
Then the Blessed One displayed a smile.
Those devatās, finding fault to an even greater extent, then rose up into the air.
One devatā recited this verse in the presence of the Blessed One:
"If one does not grant pardon
To those who confess transgression,
Angry at heart, intent on hate,
One strongly harbours enmity."
[The Blessed One:]
"If there was no transgression,
If here there was no going astray,
And if enmities were appeased,
Then one would be faultless here."
[A devatā:]
"For whom are there no transgressions?
For whom is there no going astray?
Who has not fallen into confusion?
And who is the wise one, ever mindful?"
[The Blessed One:]
"The Tathāgata, the Enlightened One,
Full of compassion for all beings:
For him there are no transgressions,
For him there is no going astray;
He has not fallen into confusion,
And he is the wise one, ever mindful.
"If one does not grant pardon
To those who confess transgression,
Angry at heart, intent on hate,
One strongly harbours enmity.
In that enmity I do not delight,
Thus I pardon your transgression."
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 5. (35) Ujjhānasaññino –– Gods Taking Offence
“Appeasement of the self, is one thing, it’s declared in another way,
It is deceit and fraud, like partaking a stolen meal.
Whatever you do, say that, do not say what you do not do
The wise know those, who say what they do not do.”
“Just by saying, or by listening only, it is not possible,
To step out, other than by following this difficult method
The wise, by concentrating find release from the bonds of death.
Merely by knowing the ways of the world, it is not possible,
The wise ones knowing it cross the diffused ness of the world.”
4. Then those deities descended to earth, put their tops down at the feet of the Blessed One and said: “Venerable sir, pardon us, we have fallen to an offence owing to our demerit and ignorance. Without thinking we have hurt the Blessed One. May the Blessed One accept our pardon for our future restrain.
5. The Blessed One smiled.
6. Then much pleased, those deities with perceptions of offence, ascended to space.
7. One of those deities said this stanza in the presence of the Blessed One:
“When pardon was asked, it was not granted to them,
The angry, like their anger and are bound by it.
Asking pardon and its reaching up to Teacher was not evident correctly.
Anger did not turn into infatuation.
Here. what is the clever thing to do?”
“Whose anger was not evident, to whom did it not reach?
Who was not infatuated?
Which wise one is always mindful?”
“The enlightened, Thus Gone One is compassionate to all living things
The asking for pardon was not accepted, it did not reach up to him.
He was not infatuated. He is the always mindful one.”
“When pardon was asked, if it was not granted to them,
If the angry ones, like their anger and its bonds
I do not like that ill feeling, I accept your pardon.”
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| 巴利原典(CSCD) [1] | 6. Saddhāsuttaṃ
‘‘Saddhā dutiyā purisassa hoti,
No ce assaddhiyaṃ avatiṭṭhati;
Yaso ca kittī ca tatvassa hoti,
Saggañca so gacchati sarīraṃ vihāyā’’ti.
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi –
‘‘Kodhaṃ jahe vippajaheyya mānaṃ,
Saṃyojanaṃ sabbamatikkameyya;
Taṃ nāmarūpasmimasajjamānaṃ,
Akiñcanaṃ nānupatanti saṅgā’’ti.
‘‘Pamādamanuyuñjanti , bālā dummedhino janā;
Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.
‘‘Mā pamādamanuyuñjetha, mā kāmarati santhavaṃ;
Appamatto hi jhāyanto, pappoti paramaṃ sukha’’ntntti.
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| 漢譯((莊春江) [2] | 相應部1相應36經/ 信經 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，當夜已深時，容色絕佳的眾多屬於沙睹羅巴眾天神使整個祇樹林發光後，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，一位天神在世尊面前說這偈頌： 「信是男子的伴侶，如果不信則不住立，
從此有名聲與名望，離開遺骸後，他到天界。」
那時，另一位天神在世尊面前說這偈頌：
「應該捨棄憤怒，應該放棄慢，應該超越一切結，
他對名色不執著，無所有者 執著不降臨。」
「缺乏智慧的愚癡人們，他們從事放逸，
有智慧者保護最上財產的不放逸。」
「請你們不要從事放逸，不要親近欲與樂，
不放逸地修禪，以獲得廣大的安樂。」
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| 漢譯(元亨寺版) [3] | 〔三六〕第六 信 爾時，世尊住舍衛城祇樹給孤獨園。 爾時，甚多沙睹羅巴天神等，其勝光徧照祇園，黎明往詣世尊處。詣已，禮敬世尊，立於一面。 立於一面之一天神，於世尊前，喝此偈曰：
信仰人之侶 若人不無信
而在於此世 有譽及稱讚
死後生天界
〔天神：〕捨慢離忿恨 超越一切縛
不執名色者 無何所結縛
魯鈍無智慧 人人耽放逸
如護最勝富 賢守不放逸
莫耽於放逸 莫交愛欲樂
禪思不放逸 以達最勝樂
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 36: Saddhā Suttaŋ-- Faith On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiņđika's Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Then one devatā, standing to one side, recited this verse in the presence of the Blessed One: "Faith is a person's partner;
If lack of faith does not persist,
Fame and renown thereby come to him,
And he goes to heaven on leaving the body."
Then another devatā recited these verses in the presence of the Blessed One:
"One should discard anger, cast off conceit,
Transcend all the fetters.
No ties torment one who has nothing,
Who does not adhere to name-and-form."
[Another devatā:]
"Foolish people devoid of wisdom
Devote themselves to negligence.
But the wise man guards diligence
As his foremost treasure.
"Do not yield to negligence,
Don't be intimate with sensual delight.
For the diligent ones, meditating,
Attain supreme happiness."
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 6. (36) Saddhā –– Faith I heard thus. Once the Blessed One lived in Sāvatthi, in Jeta’s grove in the monastery offered by Anāthapiṇḍika.
“Faith, is a companion to man,
If he does not lack faith,
Fame, praise and such things come to him,
Also he goes to heaven when leaving the body
Dispel anger and chase out measuring,
Overcome all bonds,
Not soiled by name and matter
Those without perceptions,
Do not fall into trouble.
The foolish dabble in negligence
The wise one protects diligence, more than his wealth.
Do not dabble in negligence! Do not be passionate for sensual pleasures!
Those concentrating diligently reach to the highest pleasantness.”
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| 巴利原典(CSCD) [1] | 7. Samayasuttaṃ
Atha kho tā devatā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya. Evameva – suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṃ. Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi – ‘‘Mahāsamayo pavanasmiṃ, devakāyā samāgatā;
Āgatamha imaṃ dhammasamayaṃ, dakkhitāye aparājitasaṅgha’’nti.
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Tatra bhikkhavo samādahaṃsu, cittamattano ujukaṃ akaṃsu [ujukamakaṃsu (sī. syā. kaṃ. pī.)];
Sārathīva nettāni gahetvā, indriyāni rakkhanti paṇḍitā’’ti.
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Chetvā khīlaṃ chetvā palighaṃ, indakhīlaṃ ūhacca manejā;
Te caranti suddhā vimalā, cakkhumatā sudantā susunāgā’’ti.
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –
‘‘Ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應37經/ 集會經 (諸天相應/有偈篇/祇夜)(莊春江譯) 有一次，世尊 與五百位 比丘 全都是 阿羅漢 的大比丘 僧團，共住在釋迦族人的迦毘羅衛城大林中，而從十個世間界的大部分天神，為了見世尊與比丘僧團而集合。 那時，四位淨居天的天神心想： 「這位世尊與五百位比丘全都是阿羅漢的大比丘僧團，共住在釋迦族人的迦毘羅衛城大林中，而從十個世間界的大部分天神，為了見世尊與比丘僧團而集合，讓我們去見世尊。抵達後，在世尊面前一一說 偈頌。」 抵達後，向世尊 問訊，接著在一旁站立。 那時，那些天神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]地在淨居天消失，出現在世尊面前。 那時，那些天神向世尊問訊後，在一旁站立。在一旁站好後，一位天神在世尊面前說這偈頌： |
| 漢譯(元亨寺版) [3] | 〔三七〕第七 會 如是我聞。爾時，世尊與諸阿羅漢之五百比丘，共住於釋迦族迦毘羅城之大林。十世界之多數諸天，亦為謁見世尊及比丘眾而會集。 爾時，四淨居之諸天如是思念：〔今〕世尊與諸阿羅漢之五百比丘共住於釋迦族迦毘羅城之大林，十世界之多數諸天，為謁見世尊及比丘眾而會集。我等亦詣世尊之處。詣已，於世尊前，各唱其偈。 如是彼等諸天，恰如有力人之伸屈臂腕，屈伸臂腕，如是沒於淨居天，現於世尊處。 爾時，彼等諸天，禮敬世尊，立於一面，立於一面之一天神，於世尊前唱偈曰：
林中大集會 天眾共會集
見無敗僧伽 我等亦來赴
此法之集會
爾時，其他之天神，於世尊前，唱此偈曰：
於此比丘等 自心靜且直
如御執手綱 賢者守諸根
爾時，其他之天神，於世尊前，唱此偈曰：
割柱碎閂銓 除柵離貪欲
有眼者清淨 不污於遊行
善調若幼象
爾時，其他之天神，唱此偈曰：
誰歸命於佛 不墮於惡趣
此人以捨身 應滿於天集
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 37: Samayo Suttaŋ-- Concourse Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a great Saŋgha of bhikkhus, with five hundred bhikkhus all of whom were arahants. And the devatās from ten world systems had for the most part assembled in order to see the Blessed One and the Bhikkhu Saŋgha. Then the thought occurred to four devatās of the host from the Pure Abodes: "This Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a great Saŋghaof bhikkhus, with five hundred bhikkhus all of whom are arahants. And the devatās from ten world systems have for the most part assembled in order to see the Blessed One and the Bhikkhu Saŋgha. Let us also approach the Blessed One and, in his presence, each speak our own verse." Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, those devatās disappeared from among the devas of the Pure Abodes and reappeared before the Blessed One. Then those devatās paid homage to the Blessed One and stood to one side. Standing to one side, one devatā recited this verse in the presence of the Blessed One: "A great concourse takes place in the woods,
The deva hosts have assembled.
We have come to this Dhamma concourse
To see the invincible Saŋgha."
Then another devatā recited this verse in the presence of the Blessed One:
"The bhikkhus there are concentrated;
They have straightened their own minds.
Like a charioteer who holds the reins,
The wise ones guard their faculties."
Then another devatā recited this verse in the presence of the Blessed One:
"Having cut through barrenness, cut the cross-bar,
Having uprooted Indra's pillar, unstirred,
They wander about pure and stainless,
Young nāgas well tamed by the One with Vision."
Then another devatā recited this verse in the presence of the Blessed One:
"Those who have gone to the Buddha for refuge
Will not go to the plane of misery.
On discarding the human body,
They will fill the hosts of devas."
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 7. (37) Samayo –– Assembly. I heard thus. At one time the Blessed One was living in the great forest in kapilavatthu, in the country of the Sakkyas, with about five hundred bhikkhus all worthy ones. All heavenly beings of the tenfold world systems had gathered there, to see the Blessed One and the Community of bhikkhus. Then it occurred to the four gods of the pure abodes: The Blessed One is in the great forest in kapilavatthu, in the country of the Sakkyas, with about five hundred bhikkhus all worthy ones. All heavenly beings of the tenfold world systems have gathered there, to see the Blessed One and the Community of bhikkhus. We too should approach and each one should say a stanza in the presence of the Blessed One.
“Heavenly beings have gathered in the woodlands
We approached this righteous assembly,
Will see the victorious, Community of bhikkhus.”
Another deity said this stanza in the presence of the Blessed One:
“Here, the bhikkhus are concentrated
Their minds are in a single point,
Like charioteers who have taken hold of the reins.
The wise protect the mental faculties.”
Another deity said this stanza in the presence of the Blessed One:
“Pulling out the arrow, destroying the obstacle,
Not wavering, to leave behind the strong pillar,
They abide pure, with faith,
Like, wise, tamed, young elephants.”
Another deity said this stanza in the presence of the Blessed One:
“He takes refuge in the Enlightened One and does not go to decrease.
Giving up the human body, he procures a heavenly one.”
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| 巴利原典(CSCD) [1] | 8. Sakalikasuttaṃ
Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ maddakucchiṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ udānaṃ udānesi – ‘‘nāgo vata, bho, samaṇo gotamo; nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno’’ti. Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – ‘‘sīho vata, bho, samaṇo gotamo; sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – ‘‘ājānīyo vata, bho, samaṇo gotamo; ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – ‘‘nisabho vata, bho, samaṇo gotamo; nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – ‘‘dhorayho vata, bho, samaṇo gotamo; dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – ‘‘danto vata, bho, samaṇo gotamo; dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno’’ti.
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – ‘‘passa samādhiṃ subhāvitaṃ cittañca suvimuttaṃ, na cābhinataṃ na cāpanataṃ na ca sasaṅkhāraniggayhavāritagataṃ [sasaṅkhāraniggayhavāritavataṃ (sī. syā. kaṃ. pī.), sasaṅkhāraniggayhavārivāvataṃ (ka.)]. Yo evarūpaṃ purisanāgaṃ purisasīhaṃ purisaājānīyaṃ purisanisabhaṃ purisadhorayhaṃ purisadantaṃ atikkamitabbaṃ maññeyya kimaññatra adassanā’’ti.
‘‘Pañcavedā sataṃ samaṃ, tapassī brāhmaṇā caraṃ;
Cittañca nesaṃ na sammā vimuttaṃ, hīnattharūpā na pāraṅgamā te.
‘‘Taṇhādhipannā vatasīlabaddhā, lūkhaṃ tapaṃ vassasataṃ carantā;
Cittañca nesaṃ na sammā vimuttaṃ, hīnattharūpā na pāraṅgamā te.
‘‘Na mānakāmassa damo idhatthi, na monamatthi asamāhitassa;
Eko araññe viharaṃ pamatto, na maccudheyyassa tareyya pāra’’nti.
‘‘Mānaṃ pahāya susamāhitatto, sucetaso sabbadhi vippamutto;
Eko araññe viharamappamatto, sa maccudheyyassa tareyya pāra’’ntntti.
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| 漢譯((莊春江) [2] | 相應部1相應38經/ 碎石片經 (諸天相應/有偈篇/祇夜)(莊春江譯) 當時，世尊的腳被 碎石片 所割傷，世尊的強烈感受轉起：苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的身體感受，世尊正念、正知忍受它，不被惱害。 那時，世尊將大衣摺成四折後，以右脅作獅子臥，將[左]腳放在[右]腳上，正念、正知。 那時，當夜已深時，容色絕佳的七百位屬於沙睹羅巴眾天神使整個嘛瘩姑七發光後，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，一位天神在世尊面前自說這 優陀那： 「先生！沙門 喬達摩確實是龍，當生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的身體感受時，以龍的儀法而正念、正知忍受它，不被惱害。」 那時，另一位天神在世尊面前自說這優陀那： 「先生！沙門喬達摩確實是獅子，當生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的身體感受時，以獅子的儀法而正念、正知忍受它，不被惱害。」 那時，另一位天神在世尊面前自說這優陀那： 「先生！沙門喬達摩確實是 高貴者，當生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的身體感受時，以高貴者的儀法而正念、正知忍受它，不被惱害。」 那時，另一位天神在世尊面前自說這優陀那： 「先生！沙門喬達摩確實是 人牛王，當生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的身體感受時，以人牛王的儀法而正念、正知忍受它，不被惱害。」 那時，另一位天神在世尊面前自說這優陀那： 「先生！沙門喬達摩確實是強負荷者，當生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的身體感受時，以強負荷者的儀法而正念、正知忍受它，不被惱害。」 那時，另一位天神在世尊面前自說這優陀那： 「先生！沙門喬達摩確實是已調御者，當生起苦的、激烈的、猛烈的、辛辣的、不愉快的、不合意的身體感受時，以已調御者的儀法而正念、正知忍受它，不被惱害。」 那時，另一位天神在世尊面前自說這優陀那： 「看吧！定已善 修習 者與心已 善解脫 者：不彎曲、不彎離、不 進入被有行折伏後妨礙狀態的，凡如此形色的龍之男子、獅子之男子、高貴者之男子、人牛王之男子、強負荷者之男子、已調御者之男子，如果認為能被越過，除了無見以外還有什麼？」 「婆羅門有五吠陀，苦行者行百年，
他們的心不正解脫，那些下劣者不到彼岸。
陷入了渴愛、被誓願與戒束縛者，行粗苦行百年，
他們的心不正解脫，那些下劣者不到彼岸。
這裡，對慢之愛欲者來說，沒有調御，對不得定的來說，沒有智慧，
單獨放逸地住在 林野，不能渡死亡領域彼岸。」
「捨斷慢後善得定，由善心，已於一切處掙脫，
單獨不放逸地住在林野，他能渡死亡領域的彼岸。」
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| 漢譯(元亨寺版) [3] | 〔三八〕第八 岩石之破片 如是我聞。爾時，世尊住王舍城摩達屈支之鹿野苑。 爾時，世尊之足，為岩石破片所傷。世尊甚感痛楚；身之所受非常強烈，心中頗有不快。世尊以正心正念之忍耐，而不為之所惱。 時，世尊將僧伽梨疊為四重，正心正念，兩足相疊，以作右脇師子臥。 時，七百沙睹羅巴天神等，夜中往詣世尊處，其勝光徧照摩達屈支。詣已，禮敬世尊，立於一面。 立於一面之一天神，於世尊前，發此歡喜語曰：
「沙門瞿曇實是龍象。不為所生起之強烈苦痛，不愉之身苦所惱，正心正念得堪忍，是為依其龍象之性。」
時，其他之天神，於世尊前，發此歡喜語曰：
「沙門瞿曇實是師子，不為所生起之強烈苦痛，不愉之身苦所惱，正心正念得堪忍，是依其師子之性。」
時，其他之天神，於世尊前，發此歡喜語曰：
「沙門瞿曇實是良駿。不為所生起之強烈苦痛，不愉之身苦所惱，正心正念得堪忍，是依其良駿之性。」
時，其他之天神，於世尊前，發此歡喜語曰：
「沙門瞿曇實是牡牛，不為所生起之強烈苦痛，不愉之身苦所惱，正心正念得堪忍，是依其牡牛之性。」
時，其他之天神，於世尊前，發此歡喜語曰：
「沙門瞿曇實是忍耐強牛，不為所生起之強烈苦痛，不愉之身苦所惱，正心正念得堪忍，是依其忍耐強牛之性。」
時，其他之天神，於世尊前，發此歡喜語曰：
「沙門瞿曇是調馴，不為所生起之強烈苦痛，不愉之身苦所惱，正心正念得堪忍，是依此調馴之性。」
時，其他之天神，於世尊前，發此歡喜語曰：
「善修三昧與見解脫心，不躍上，不沈下，於有行發而非抑。其行制伏煩惱，如是人中之龍象，人中之師子，人中之良駿，人中之牡牛，人中之忍耐強牛，人中之調馴者，有人若想侵害是人中之調順者，彼何以非無智耶？」
人於百歲間 學習五吠陀
精修嚴苦行 婆羅門行人
彼等之心行 乃非正解脫
彼等其性劣 不得達彼岸
渴愛之所囚 禁戒之所縛
百年雖強烈 以修嚴苦行
彼等之心行 乃非正解脫
彼等其性劣 不得達彼岸
於此不調馴 憍慢與愛欲
不使心靜者 不得有寂默
雖獨住森林 亦行於放逸
於死魔領域 不得度彼岸
以捨憍慢行 令心善寂靜
諸行皆清淨 由是得解脫
單獨住森林 不行於放逸
渡脫死魔域 可到達彼岸
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 38: Sakalika Suttaŋ-- The Stone Splinter Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Maddakucchi Deer Park. Now on that occasion the Blessed One's foot had been cut by a stone splinter. Severe pains assailed the Blessed One — bodily feelings that were painful, racking, sharp, piercing, harrowing, disagreeable. But the Blessed One endured them, mindful and clearly comprehending, without becoming distressed. Then the Blessed One had his outer robe folded in four, and he lay down on his right side in the lion posture with one leg overlapping the other, mindful and clearly comprehending. Then, when the night had advanced, seven hundred devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Maddakucchi Deer Park, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Then one devatā, standing to one side, uttered this inspired utterance in the presence of the Blessed One: "The ascetic Gotama is indeed a nāga, sir!
And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his nāga-like manner he endures them, mindful and clearly comprehending, without becoming distressed."
Then another devatā uttered this inspired utterance in the presence of the Blessed One: "The ascetic Gotama is indeed a lion, sir!
And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his leonine manner he endures them, mindful and clearly comprehending, without becoming distressed."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"The ascetic Gotama is indeed a thoroughbred, sir!
And when bodily feelings have arisen that are painful ... disagreeable, through his thoroughbred manner he endures them, mindful and clearly comprehending, without becoming distressed."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"The ascetic Gotama is indeed a chief bull, sir!
And when bodily feelings have arisen that are painful ... disagreeable, through his chief bull's manner he endures them, mindful and clearly comprehending, without becoming distressed."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"The ascetic Gotama is indeed a beast of burden, sir!
And when bodily feelings have arisen that are painful ... disagreeable, through his beast-of-burden's manner he endures them, mindful and clearly comprehending, without becoming distressed."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"The ascetic Gotama is indeed tamed, sir!
And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his tamed manner he endures them, mindful and clearly comprehending, without becoming distressed."
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
"See his concentration well developed and his mind well liberated — not bent forward and not bent back, and not blocked and checked by forceful suppression!
If anyone would think such a one could be violated — such a nāga of a man, such a lion of a man, [29] such a thoroughbred of a man, such a chief bull of a man, such a beast of burden of a man, such a tamed man — what is that due to apart from lack of vision?"
Though brahmins learned in the five Vedas
Practise austerities for a hundred years,
Their minds are not rightly liberated:
Those of low nature do not reach the far shore.
They founder in craving, bound to vows and rules,
Practising rough austerity for a hundred years,
But their minds are not rightly liberated:
Those of low nature do not reach the far shore.
There is no taming here for one fond of conceit,
Nor is there sagehood for the unconcentrated:
Though dwelling alone in the forest, heedless,
One cannot cross beyond the realm of Death.
Having abandoned conceit, well concentrated,
With lofty mind, everywhere released:
While dwelling alone in the forest, diligent,
One can cross beyond the realm of Death.
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 8. (38) Sakalikam –– A splinter
The Blessed One bore them, mindful and aware without annoyance.
5. One of those deities uttered this solemn utterance, in the presence of the Blessed One:
“Indeed the recluse, good Gotama, is an elephant, he exhibits the ways of an elephant. He endures a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
6. Another deity uttered this solemn utterance, in the presence of the Blessed One:
“Indeed the recluse, good Gotama is a lion, he exhibits the ways of a lion enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
7. Another deity uttered this solemn utterance, in the presence of the Blessed One:
“Indeed the recluse, good Gotama is a thoroughbred, he exhibits the ways of a thoroughbred enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
8. Another deity uttered this solemn utterance, in the presence of the Blessed One:
“Indeed the recluse, good Gotama is a bull, he exhibits the ways of a bull enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.
9. Another deity uttered this solemn utterance, in the presence of the Blessed One:
“Indeed the recluse, good Gotama, is a beast of burden, he exhibits the ways of a beast of burden, enduring a lot of sharp, disagreeable, unpleasant feelings is mindful and aware, without annoyance.
10. Another deity uttered this solemn utterance, in the presence of the Blessed One:
“Indeed the recluse, good Gotama is tamed, he exhibits the ways of a tamed, enduring a lot of sharp, disagreeable, unpleasant feelings mindful and aware, without annoyance.”
11. Another deity uttered this solemn utterance, in the presence of the Blessed One:
“Look at the concentrated developed released mind! It is not strained, nor feasting, does not blame the observances. If someone belittles such a human elephant, human lion, human thoroughbred, human bull, human beast of burden, such a tamed human it is nothing, but the lack of wisdom.
Altogether there are five hundred Vedas austerities and Brahmin observances
Yet the minds are not rightfully released
Lacking in meaning, have not reached the other shore.
Seized by craving and bound by virtues,
Observing wretched observances for hundreds of years
Their minds are not rightfully released
Lacking in meaning have not reached the other shore
Someone who measures, is not tamed,
To one not restrained, there is no wisdom.
Someone living alone in the forest negligently,
Will not be spared, will meet death.
Dispelling measuring and well restrained,
With a good mind, always released
Living alone in the forest, diligently,
Someone will cross the domains of death.”
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| 巴利原典(CSCD) [1] | 9. Paṭhamapajjunnadhītusuttaṃ
‘‘Vesāliyaṃ vane viharantaṃ, aggaṃ sattassa sambuddhaṃ;
Kokanadāhamasmi abhivande, kokanadā pajjunnassa dhītā.
‘‘Sutameva pure āsi, dhammo cakkhumatānubuddho;
Sāhaṃ dāni sakkhi jānāmi, munino desayato sugatassa.
‘‘Ye keci ariyaṃ dhammaṃ, vigarahantā caranti dummedhā;
Upenti roruvaṃ ghoraṃ, cirarattaṃ dukkhaṃ anubhavanti.
‘‘Ye ca kho ariye dhamme, khantiyā upasamena upetā;
Pahāya mānusaṃ dehaṃ, devakāya paripūressantī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應39經/ 雨神的女兒經第一 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，當夜已深時，容色絕佳的雨神女兒紅蓮使整個大林發光後，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，那位雨神的女兒紅蓮女神在世尊面前說這些 偈頌： |
| 漢譯(元亨寺版) [3] | 〔三九〕第九 雲天公主（其一） 如是我聞，爾時，世尊住毘舍離之大重閣講堂。 時，雲天之紅蓮公主，其勝光徧照大林。於黎明往詣世尊處，詣已，禮敬世尊，立於一面。 立於一面彼雲天之紅蓮公主，於世尊前，唱此偈曰：
住毘舍離林 眾生之上首
無上正覺者 我雲天公主
紅蓮恭禮奉 有眼者之證
此法我先聞 我今眼當知
善逝牟尼說 不論任何人
以謗此聖法 閑蕩之愚人
墮叫喚地獄 長劫受痛苦
不論任何者 寂靜與忍辱
近此聖法人 以捨此身時
應滿天之集
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 39: Paţhama Pajjuna-dhītā Suttaŋ-- Pajjunna's Daughter (1) Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then, when the night had advanced, Kokanadā, Pajjunna's daughter, of stunning beauty, illuminating the entire Great Wood, approached the Blessed One. Having approached, she paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One: "I worship the Buddha, the best of beings,
Dwelling in the woods at Vesālī.
Kokanadā am I,
Kokanadā, Pajjunna's daughter.
"Earlier I had only heard that the Dhamma
Has been realized by the One with Vision;
But now I know it as a witness
While the Sage, the Fortunate One, teaches.
"Those ignorant people who go about
Criticizing the noble Dhamma
Pass on to the terrible Roruva hell
And experience suffering for a long time.
"But those who have peace and acquiescence
In regard to the noble Dhamma,
On discarding the human body,
Will fill the host of devas."
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 9. (39) Pajjunna Dhītā I –– Daughter of Pajjuna I heard thus. Once the Blessed One was living in the peaked hall in the Great forest in Vesali. 2&3. When the night was waning illuminating the whole of the Great forest with an effulgent light, Kokanada Pajjuna’s daughter approached the Blessed One, worshipped and stood on a side and said these stanzas in the presence of the Blessed One 3. “Living in the forests of Vesali, the foremost,
Of those who have attained enlightenment.
I, Kokanada Pajjunna’s daughter worship you.
I have heard that there was a Teaching,
Realized by the wise one, in the past
Now I know it by myself, sages say about the Well Gone One.
They that blame the noble ones’ Teaching, are foolish,
Falling in the Roruwa hell, they suffer loss for a long time
If someone endures the noble one’s Teaching, patiently,
He gives up his human body and enjoys a heavenly body.”
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| 巴利原典(CSCD) [1] | 10. Dutiyapajjunnadhītusuttaṃ
‘‘Idhāgamā vijjupabhāsavaṇṇā, kokanadā pajjunnassa dhītā;
Buddhañca dhammañca namassamānā, gāthācimā atthavatī abhāsi.
‘‘Bahunāpi kho taṃ vibhajeyyaṃ, pariyāyena tādiso dhammo;
Saṃkhittamatthaṃ [saṃkhittamattaṃ (ka.)] lapayissāmi, yāvatā me manasā pariyattaṃ.
‘‘Pāpaṃ na kayirā vacasā manasā,
Kāyena vā kiñcana sabbaloke;
Kāme pahāya satimā sampajāno,
Dukkhaṃ na sevetha anatthasaṃhita’’nti.
Satullapakāyikavaggo catuttho.
Tassuddānaṃ –
Sabbhimaccharinā sādhu, na santujjhānasaññino;
Saddhā samayo sakalikaṃ, ubho pajjunnadhītaroti.
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| 漢譯((莊春江) [2] | 相應部1相應40經/ 雨神的女兒經第二 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，當夜已深時，容色絕佳的雨神女兒小紅蓮使整個大林發光後，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，那位雨神的女兒小紅蓮女神在世尊面前說這些 偈頌： 「這裡，雨神的女兒紅蓮來，以電光光輝美貌，
禮敬著佛與法，說這些有義理的偈頌。
像那樣的法，我能以許多法門解析它，
我將談談簡要的義理，以我心中所有知解之所及。
在任何一切世間中，不應該以身、語、意作惡，
捨斷諸欲後，有念、正知，不應該親近伴隨苦與無利益的。」
沙睹羅巴眾品第四，其 攝頌：
「與善人們、慳吝、好，沒有、挑毛病，
信、集會、碎石片，兩個雨神的女兒。」
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| 漢譯(元亨寺版) [3] | 〔四〇〕第十 雲天公主（其二） 如是我聞，爾時，世尊住毘舍離之大林重閣講堂。 時，雲天公主小紅蓮，於黎明時其勝光徧照大林。詣世尊處，詣已，禮敬世尊，立於一面。 立於一面之雲天公主小紅蓮，於世尊前，唱此偈曰：
色鮮之電光 我雲天公主
紅蓮來至此 禮敬佛與法
奉說有益偈 如此之聖法
種種之方法 雖以如何多
於分別而說 只要我有心
略說此意義 即使身口意
而在於此世 不作一切惡
以離於愛欲 於正心正念
不受無利益 之一切苦惱
此嗢陀南
與善人相處 慳貪與善哉
否則嫌責天 信會岩破片
以及雙雲天 紅蓮之公主
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 40: Dutiya Pajjuna-dhītā Suttaŋ Suttaŋ-- Pajjunna's Daughter (2) Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. Then, when the night had advanced, Cūļa Kokandā, Pajjunna's [younger] daughter, of stunning beauty, illuminating the entire Great Wood, approached the Blessed One. Having approached, she paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One: "Here came Kokanadā, Pajjunna's daughter,
Beautiful as the gleam of lightning.
Venerating the Buddha and the Dhamma,
She spoke these verses full of meaning.
"Though the Dhamma is of such a nature
That I might analyse it in many ways,
I will state its meaning briefly
To the extent I have learnt it by heart.
"One should do no evil in all the world,
Not by speech, mind, or body.
Having abandoned sense pleasures,
Mindful and clearly comprehending,
One should not pursue a course
That is painful and harmful."
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| 英譯 (Sister Upalavanna) [6] | 1. 4. 10. (40) Pajjunna Dhītā II –– Daughter of Pajjuna 2 I heard thus. Once the Blessed One was living in the peaked hall in the Great forest in Vesali.
Kokanada Pajjuna’s daughter, came like lightening, and said:
“I worship the Enlightened One and the Teaching,
And say these meaningful stanzas.
However much we analyze the Teaching, it is this.
I will tell it, in short, as my mind permits.
Do no evil by word, mind or body for any reason.
Mindfully dispel sensuality
And do not pursue unpleasantness uselessly.”
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| Naḷa-Vaggo 第一 蘆葦品 (SN 1. 1 ~ SN 1. 10) | Nandana-Vaggo 第二 歡喜園品 (SN 1. 11 ~ SN 1. 20) | Satti-Vaggo 第三 劍品 (SN 1. 21 ~ SN 1. 30) | Satullapakāyika-Vaggo 第四 沙睹羅巴天群品 (SN 1. 31 ~ SN 1. 40) |
| Āditta-Vaggo 第五 燃燒品 (SN 1. 41 ~ SN 1. 50) | Jarā-Vaggo 第六 老品 (SN 1. 51 ~ SN 1. 60) | Addha-Vaggo 第七 勝品 (SN 1. 61 ~ SN 1. 70) | Chetvā-Vaggo 第八 斷品 (SN 1. 71 ~ SN 1. 81) |
Āditta-Vaggo 第五 燃燒品
| 巴利原典(CSCD) [1] | 5. Ādittavaggo 1. Ādittasuttaṃ
‘‘Ādittasmiṃ agārasmiṃ, yaṃ nīharati bhājanaṃ;
Taṃ tassa hoti atthāya, no ca yaṃ tattha ḍayhati.
‘‘Evaṃ ādittako loko, jarāya maraṇena ca;
Nīharetheva dānena, dinnaṃ hoti sunīhataṃ.
‘‘Dinnaṃ sukhaphalaṃ hoti, nādinnaṃ hoti taṃ tathā;
Corā haranti rājāno, aggi ḍahati nassati.
‘‘Atha antena jahati, sarīraṃ sapariggahaṃ;
Etadaññāya medhāvī, bhuñjetha ca dadetha ca;
Datvā ca bhutvā ca yathānubhāvaṃ;
Anindito saggamupeti ṭhāna’’nti.
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| 漢譯((莊春江) [2] | 5.燃燒品 相應部1相應41經/ 燃燒經 (諸天相應/有偈篇/祇夜)(莊春江譯) 那時，當夜已深時，容色絕佳的某位天神使整個祇樹林發光後，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，在世尊面前說這些 偈頌： 「當家被燃燒時，搶救家具，
那是為了你的利益，不[留]在那裡被燃燒。
這樣，當世間被老死燃燒時，
你們就要以布施搶救，所布施的是善被搶救的。
所布施的有樂果，沒布施的不像那樣，
盜賊、國王奪走，火燒掉、遺失。
而最後離開，[留下]遺體、財產，
有智慧者了知這樣後，應該受用並且施與。
如其能力地施與並且受用後，
無過失地往生天界處。」
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| 漢譯(元亨寺版) [3] | 第五 燃燒品 〔四一〕第一 正在燒 如是我聞，爾時，世尊住舍衛城祇樹給孤獨園。 時，有天神於黎明時，其勝光徧照祇園，往詣世尊處。詣已，禮敬世尊立於一面。 立於一面之天神、於世尊前，唱此偈曰：
由火燄燃家 搬出諸物品
惟只於此家 是善不為燒
如是於此世 老死火熾燒
布施而搬出 施者為搬出
施乃得樂果 不施無此果
依盜王者奪 被火燒消滅
如是富此身 死時無不捨
賢者以知此 享富且善施
從力用且施 行天無難責
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | V. Ablaze Sutta 41: Āditta Suttaŋ-- Ablaze Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiņđika's Park. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One: "When one's house is ablaze
The vessel taken out
Is the one that is useful,
Not the one left burnt inside.
"So when the world is ablaze
With [the fires of] aging and death,
One should take out [one's wealth] by giving:
What is given is well salvaged.
"What is given yields pleasant fruit,
But not so what is not given.
Thieves take it away, or kings,
It gets burnt by fire or is lost.
"Then in the end one leaves the body
Along with one's possessions.
Having understood this, the wise person
Should enjoy himself but also give.
Having given and enjoyed as fits his means,
Blameless he goes to the heavenly state."
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| 英譯 (Sister Upalavanna) [6] | Chapter 5 –– Āditta Vagga Namo tassa bhagavato arahato sammāsambuddhassa. 1. 5. 1. (41) Ādittam –– On Fire Thus I heard. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. A certain deity, when the night was waning illuminating the whole of Jeta’s grove with an effulgent light approached the Blessed One, worshipped and stood on a side. Standing on a side, that deity pronounced these stanzas in the presence of the Blessed One: “When the house is on fire, things given away,
Are important, the rest get burnt with the house.
Thus our forefathers were carried away by decay and death,
And whatever they gave got established for them.
The given brought pleasant results, the not given was left behind,
Robbers or kings took them, or it was destroyed by fire.
At the end the body is burnt with all its belongings,
Knowing this the wise partake and give their wealth
By partaking and giving in their capacity
Without blame procure a place in heaven.”
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| 巴利原典(CSCD) [1] | 2. Kiṃdadasuttaṃ | 42. ‘‘Kiṃdado balado hoti, kiṃdado hoti vaṇṇado; | Kiṃdado sukhado hoti, kiṃdado hoti cakkhudo; | Ko ca sabbadado hoti, taṃ me akkhāhi pucchito’’ti. | | ‘‘Annado balado hoti, vatthado hoti vaṇṇado; | Yānado sukhado hoti, dīpado hoti cakkhudo. | | ‘‘So ca sabbadado hoti, yo dadāti upassayaṃ; | Amataṃ dado ca so hoti, yo dhammamanusāsatī’’ti. |
| 漢譯((莊春江) [2] | 相應部1相應42經/ 施與什麼經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「施與什麼是力氣的施與？施與什麼是容色的施與？
施與什麼是安樂的施與？施與什麼是眼的施與？
誰是一切的施與者？請你解說我之所問。」
「食物的施與是力氣的施與，衣服的施與是容色的施與，
車乘的施與是安樂的施與，燈火的施與是眼的施與。
凡施與住房者，他是一切的施與者，
但凡教誡法者，他是 不死 的施與者。」
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| 漢譯(元亨寺版) [3] | 〔四二〕第二 以與何 〔天神：〕與何與力耶 與何美貌耶
與何安樂耶 與何與眼耶
與何一切耶 問之對我說
〔世尊：〕與食物與力 與衣與美貌
與車乘與樂 與燈明與眼
與住處人者 是為與一切
教與正法者 是與不死人
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 42: Kiŋ Dada Suttaŋ-- Giving What? [A devatā:] "Giving what does one give strength?
Giving what does one give beauty?
Giving what does one give ease?
Giving what does one give sight?
Who is the giver of all?
Being asked, please explain to me."
[The Blessed One:]
"Giving food, one gives strength;
Giving clothes, one gives beauty;
Giving a vehicle, one gives ease;
Giving a lamp, one gives sight.
"The one who gives a residence
Is the giver of all.
But the one who teaches the Dhamma
Is the giver of the Deathless."
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 2. (42) Kimdada –– Giving What? “Giving what is giving strength? Giving what is giving beauty?
Giving what is giving pleasantness? Giving what is giving sight?
Who gives everything? May I know about this?”
“Giving food is giving strength.
Giving clothing is giving beauty.
Giving conveyances is giving pleasantness
And giving light is giving sight
He that gives a dwelling gives everything.
And advising according to the Teaching,
One gives the deathless state.”
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| 巴利原典(CSCD) [1] | 3. Annasuttaṃ 43. ‘‘Annamevābhinandanti, ubhaye devamānusā;
Atha ko nāma so yakkho, yaṃ annaṃ nābhinandatī’’ti.
‘‘Ye naṃ dadanti saddhāya, vippasannena cetasā;
Tameva annaṃ bhajati, asmiṃ loke paramhi ca.
‘‘Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū;
Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應43經/ 食物經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「他們歡喜食物：諸天與人們兩者，
有什麼 夜叉，確實不歡喜食物的？」
「凡以明淨之心，由於信施與者，
食物就服侍他，在此世間與下一個中。
因此，排除慳吝後，垢穢的征服者應該施與布施，
福德是下一個世間中，有生命者之所依。」
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| 漢譯(元亨寺版) [3] | 〔四三〕第三 食 〔天神：〕不論天及人 皆以食為樂
時有不喜食 夜叉實何者
〔世尊：〕以信清淨心 行施食之人
此世及後世 皆可得其食
是故調伏慳 善施克眼垢
功德即人人 後世航渡頭
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 43: Anna Suttaŋ-- Food "They always take delight in food,
Both devas and human beings.
So what sort of spirit could it be
That does not take delight in food?"
"When they give out of faith
With a heart of confidence,
Food accrues to [the giver] himself
Both in this world and the next.
"Therefore, having removed stinginess,
The conqueror of the stain should give a gift.
Merits are the support for living beings
[When they arise] in the other world."
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 3. (43) Annam –– Food “Gods and men, revel partaking food.
Yet this non-human does not enjoy food?”
“He that bestows him food out of faith, with a pleasant mind
That same he shares in this and the other world
Therefore if gifts are given overcoming the stains of miserliness
The merit establishes beings, well in the other world.”
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| 巴利原典(CSCD) [1] | 4. Ekamūlasuttaṃ 44. ‘‘Ekamūlaṃ dvirāvaṭṭaṃ, timalaṃ pañcapattharaṃ;
Samuddaṃ dvādasāvaṭṭaṃ, pātālaṃ atarī isī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應44經/ 一根本經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「仙人越過一根本、二漩渦，三垢穢、五岩石之深淵，
大海有十二個漩渦。」
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| 漢譯(元亨寺版) [3] | 〔四四〕第四 一根 〔天神：〕僅此有一根無明 亦復有二面斷常
亦有三種垢三毒 復有五地場五欲
〔其本〕十二渦（十二處）、大海（不滿足）
有地窖地獄聖者得超越。
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 44: Eka Mūla Suttaŋ-- One Root [A devatā:] "The seer has crossed over the abyss
With its one root, two whirlpools,
Three stains, five extensions,
An ocean with twelve eddies."
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 4. (44) Ekamuulā –– A Single Root “The sage crossed the abyss with a single root two turns
Three stains, five stones and the ocean with twelve eddies.”
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| 巴利原典(CSCD) [1] | 5. Anomasuttaṃ 45. ‘‘Anomanāmaṃ nipuṇatthadassiṃ, paññādadaṃ kāmālaye asattaṃ;
Taṃ passatha sabbaviduṃ sumedhaṃ, ariye pathe kamamānaṃ mahesi’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應45經/ 最高經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「最高之名、極妙義之看見者，有慧的施與者、在欲之阿賴耶上 不執著者，
請你們看那已知一切的善慧者，大仙進入聖者之路。」
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| 漢譯(元亨寺版) [3] | 〔四五〕第五 完人 〔天神：〕其名無有缺 而於見秘義
若以施智慧 不著愛欲家
知一切賢者 以行於聖道
即得見大聖
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 45: Anomiya Suttaŋ-- Perfect [A devatā:] "Behold him of perfect name,
The seer of the subtle goal,
The giver of wisdom, unattached
To the lair of sensual pleasures.
Behold the wise one, all-knowing,
The great seer treading the noble path."
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 5. (45) Anomiya –– Has No Name. “His name is Anoma, he sees subtle meanings
Gives wisdom without clinging to sensuality
Look at the sage wise in all matters,
He proceeds along the path of the noble ones.”
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| 巴利原典(CSCD) [1] | 6. Accharāsuttaṃ 46. ‘‘Accharāgaṇasaṅghuṭṭhaṃ, pisācagaṇasevitaṃ;
Vanantaṃ mohanaṃ nāma, kathaṃ yātrā bhavissatī’’ti.
‘‘Ujuko nāma so maggo, abhayā nāma sā disā;
Ratho akūjano nāma, dhammacakkehi saṃyuto.
‘‘Hirī tassa apālambo, satyassa parivāraṇaṃ;
Dhammāhaṃ sārathiṃ brūmi, sammādiṭṭhipurejavaṃ.
‘‘Yassa etādisaṃ yānaṃ, itthiyā purisassa vā;
Sa ve etena yānena, nibbānasseva santike’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應46經/ 天女經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「聲音響亮的天女們，像是糾纏的惡鬼眾，
此林名為誘惑，要如何逃離呢？」
「彼道名為正直，其方向名為無畏，
馬車名為不嘎嘎響，被法輪連結。
慚是其控制工具，正念是其帷幕，
我說法是御車手，正見是在前頭的開路者。
有這樣的車輛者，不論是女人或男子，
彼以這車輛，涅槃就在眼前。」
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| 漢譯(元亨寺版) [3] | 〔四六〕第六 天女 〔天神：〕天女所侍者 如事吸血鬼
此名愚癡林 如何得出口
〔世尊：〕此道稱真直 此地稱無怖
車稱無轢聲 具足斯法輪
慚為依靠臺 正念是帷帳
以法我稱御 正見是先行
如是乘車人 是女或是男
依於此車乘 到達於涅槃
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 46: Accharā Suttaŋ-- Nymphs "Resounding with a host of nymphs,
Haunted by a host of demons!
This grove is to be called 'Deluding':
How does one escape from it?"
"'The straight way' that path is called,
And 'fearless' is its destination.
The chariot is called 'unrattling,'
Fitted with wheels of wholesome states.
"The sense of shame is its leaning board,
Mindfulness its upholstery;
I call the Dhamma the charioteer,
With right view running out in front.
"One who has such a vehicle —
Whether a woman or a man —
Has, by means of this vehicle,
Drawn close to Nibbāna."
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 6. (46) Accharā –– For The Snapping of the Finger. “With the snapping of the finger, the demons are associated,
At the end of the forest is the enticement, how is this done?”
“Upright, is the name of the path, no fear is the direction.
Not crooked is the name of the chariot with the eye of the Teaching.
Shame is the brakes and the accessories are mindfulness.
Charioteer I say is the Teaching and right view, the attendant
If any woman or man goes in this direction,
He reaches close up to extinction in this vehicle.”
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| 巴利原典(CSCD) [1] | 7. Vanaropasuttaṃ 47. ‘‘Kesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhati;
Dhammaṭṭhā sīlasampannā, ke janā saggagāmino’’ti.
‘‘Ārāmaropā vanaropā, ye janā setukārakā;
Papañca udapānañca, ye dadanti upassayaṃ.
‘‘Tesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhati;
Dhammaṭṭhā sīlasampannā, te janā saggagāmino’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應47經/ 造林者經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔四七〕第七 植林 〔天神：〕任何人功德 日夜常增長
具戒止住法 誰亦往天界
〔世尊：〕植園以植林 以是作橋梁
以掘飲水井 作水小屋者
其人之功德 日夜必增長
法住戒具足 是人行天界
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 47: Vanaropa or Vacana Suttaŋ-- Planters of Groves "For whom does merit always increase,
Both by day and by night?
Who are the people going to heaven,
Established in Dhamma, endowed with virtue?"
"Those who set up a park or a grove,
The people who construct a bridge,
A place to drink and a well,
Those who give a residence:
"For them merit always increases,
Both by day and by night;
Those are the people going to heaven,
Established in Dhamma, endowed with virtue."
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 7. (47) Vanaropā –– Forestation “Whose wisdom grows constantly day and night?
Which virtuous people live righteously and go to heaven?”
“They who grow orchards, forests, and make bridges,
They who provide water for drinking and give dwellings
Their wisdom grows constantly day and night.
Those virtuous people living righteously go to heaven.”
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| 巴利原典(CSCD) [1] | 8. Jetavanasuttaṃ 48. ‘‘Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;
Āvutthaṃ [āvuṭṭhaṃ (ka.)] dhammarājena, pītisañjananaṃ mama.
‘‘Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;
Etena maccā sujjhanti, na gottena dhanena vā.
‘‘Tasmā hi paṇḍito poso, sampassaṃ atthamattano;
Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.
‘‘Sāriputtova paññāya, sīlena upasamena ca;
Yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應48經/ 祇樹林經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔四八〕第八 祇園 〔天神：〕此乃彼祇園 聖僧伽住處
法王請住此 思之我生喜
善意智明戒 法定及正命
依此人清淨 又依氏姓富
非得於清淨 是故賢智者
以思自己利 並思擇正法
如是其清淨 依於戒智慧
乃至於寂靜 猶如舍利弗
比丘到彼岸 應當是最勝
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 48: Jetavana Suttaŋ-- Jeta's Grove [The devatā Anāthapiņđika:] "This indeed is that Jeta's Grove,
The resort of the Order of seers,
Dwelt in by the Dhamma King,
A place that gives me joy.
"Action, knowledge, righteousness,
Virtue, an excellent life:
By this are mortals purified,
Not by clan or wealth.
"Therefore a person who is wise,
Out of regard for his own good,
Should carefully examine the Dhamma:
Thus he is purified in it.
"Sāro[itta truly is endowed with wisdom,
With virtue and with inner peace.
Even a bhikkhu who has gone beyond
At best can only equal him."
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 8. (48) Jetavana –– Jeta’s Grove. “This Jeta’s grove, home of many sages,
And inhabited by the king of righteousness, arouses joy in me.”
“Beings who have to die, are purified by actions, knowledge, righteousness,
Virtues and noble livelihood, not by birth or wealth
Therefore the wise for their own welfare
Penetrate into the Teaching and purify their selves
In wisdom, virtues and appeasement like Sāriputta,
Of those bhikkhus who have crossed over, he is the foremost.”
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| 巴利原典(CSCD) [1] | 9. Maccharisuttaṃ 49. ‘‘Yedha maccharino loke, kadariyā paribhāsakā;
Aññesaṃ dadamānānaṃ, antarāyakarā narā.
‘‘Kīdiso tesaṃ vipāko, samparāyo ca kīdiso;
Bhagavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ maya’’nti.
‘‘Yedha maccharino loke, kadariyā paribhāsakā;
Aññesaṃ dadamānānaṃ, antarāyakarā narā.
‘‘Nirayaṃ tiracchānayoniṃ, yamalokaṃ upapajjare;
Sace enti manussattaṃ, dalidde jāyare kule.
‘‘Coḷaṃ piṇḍo ratī khiḍḍā, yattha kicchena labbhati;
Parato āsīsare [āsiṃsare (sī. syā. kaṃ. pī.)] bālā, tampi tesaṃ na labbhati;
Diṭṭhe dhammesa vipāko, samparāye [samparāyo (syā. kaṃ. pī.)] ca duggatī’’ti.
‘‘Itihetaṃ vijānāma, aññaṃ pucchāma gotama;
Yedha laddhā manussattaṃ, vadaññū vītamaccharā.
‘‘Buddhe pasannā dhamme ca, saṅghe ca tibbagāravā;
Kīdiso tesaṃ vipāko, samparāyo ca kīdiso;
Bhagavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ maya’’nti.
‘‘Yedha laddhā manussattaṃ, vadaññū vītamaccharā;
Buddhe pasannā dhamme ca, saṅghe ca tibbagāravā;
Ete saggā [sagge (sī. syā. kaṃ.)] pakāsanti, yattha te upapajjare.
‘‘Sace enti manussattaṃ, aḍḍhe ājāyare kule;
Coḷaṃ piṇḍo ratī khiḍḍā, yatthākicchena labbhati.
‘‘Parasambhatesu bhogesu, vasavattīva modare;
Diṭṭhe dhammesa vipāko, samparāye ca suggatī’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應49經/ 慳吝經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「這裡，凡世間中的慳吝者，慳吝者、惡口者，
對其他施與者製造障礙的人們：
他們的果報像什麼樣子？來世像什麼樣子？
我們來問 世尊，我們應該如何理解它？」
「這裡，凡世間中的慳吝者，慳吝者、惡口者，
對其他施與者製造障礙的人們：
他們會往生地獄、畜生界、閻摩世界，
如果來人間，會被出生到貧窮家，
布、食物、喜樂、娛樂，在那裡被困難地得到。
愚者能從其他人期盼的，那也不被他們得到，
「像這樣，我們了知這個，喬達摩！讓我們詢問另一個，
這裡，凡已得人的狀態的寬容者、離慳吝者，
他們的果報像什麼樣子？來世像什麼樣子？
我們來問世尊，我們應該如何理解它？」
「這裡，凡已得人的狀態的寬容者、離慳吝者，
對佛、法有淨信，對僧團極尊重者：
他們輝耀這些他們往生處的天界。
如果來人間，會被出生到富有家，
布、食物、喜樂、娛樂，在那裡被不困難地得到。
在他人已得的財物上，能自在地喜悅(享用)，
這是在當生中的果報，並且來世為 善趣。」
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| 漢譯(元亨寺版) [3] | 〔四九〕第九 慳貪 〔天神：〕此世有慳貪 吝嗇不與施
詈退求乞者 雖是他人施
亦為阻礙者 其人此世後
結果應如何 來此問世尊
我等於如何 應以知此耶
〔世尊：〕此世有慳貪 吝嗇不與施
詈退求乞者 雖是他人與
亦為阻礙者 此人人乃生
於地獄畜生 夜摩之世界
雖即來人界 當生貧窮家
於此難獲得 衣食遊享樂
彼等愚人望 難獲浮世樂
此世有此果 未來墮惡道
〔天神：〕我等知是說 更另問瞿曇
此世得人身 慈深離慳貪
歡喜信世尊 深敬法與僧
此人此世後 結果有如何
今來問世尊 我等應何知
〔世尊：〕此世得人身 慈深離慳貪
歡喜信世尊 深敬法與僧
此諸人之生 光輝徧天界
若使來人間 當生富貴家
於此則易獲 衣食遊享樂
未來他所蓄 自由樂享用
此世有此果 未來生天界
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 49: Macchari Suttaŋ-- Stingy [A devatā:] "Those who are stingy here in the world,
Niggardly folk, revilers,
People who create obstacles
For others engaged in giving alms:
What kind of result do they reap?
What kind of future destiny?
We've come to ask the Blessed One this:
How are we to understand it?"
[The Blessed One:]
"Those who are stingy here in the world,
Niggardly folk, revilers,
People who create obstacles
For others engaged in giving alms:
They might be reborn in hell,
In the animal realm or Yama's world.
"If they come back to the human state
They are born in a poor family
Where clothes, food, pleasures, and sport
Are obtained only with difficulty.
"Whatever the fools may expect from others,
Even that they do not obtain.
This is the result in this very life;
And in the future a bad destination."
[A devatā:]
"We understand thus what you have said;
We ask, O Gotama, another question:
Those here who, on gaining the human state,
Are amiable and generous,
Confident in the Buddha and the Dhamma
And deeply respectful towards the Saŋgha:
What kind of result do they reap?
What kind of future destiny?
We've come to ask the Blessed One this:
How are we to understand it?"
[The Blessed One:]
"Those here who, on gaining the human state,
Are amiable and generous,
Confident in the Buddha and the Dhamma
And deeply respectful towards the Saŋgha,
These brighten up the heavens
Where they've been reborn.
"If they come back to the human state
They are reborn in a rich family
Where clothes, food, pleasures, and sport
Are obtained without difficulty.
"They rejoice like the devas who control
The goods amassed by others.
This is the result in this very life;
And in the future a good destination."
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 9. (49) Maccharī –– Miserly “In this world there are the miserly, greedy and the revilers
They destroy gifts given to others. What results do they reap?
And where do they go hereafter? We came to know about this.”
“The miserly, greedy and the revilers, who destroy gifts given to others
Are reborn in hell, as animals or the underworld
If reborn as humans would be in a poor clan,
Clothes, scraps of food, amusement and play, from wherever
They gain with difficulty, when others see them as foolish,
That too they will not gain.
These are results here and now and decrease hereafter.”
“Now we know this. And ask another question:
If a benevolent one, free from miserliness is born in this world,
With unwavering faith in the enlightenment, Teaching
And the Community of bhikkus, what results, does he reap in this world and hereafter?
We want to know this too.”
“If a benevolent one free from miserliness is born in this world,
With unwavering faith in the enlightenment, Teaching
And the Community of bhikkhus
Where he is born, explains the heaven.
If born as a human in this world,
Will be born in a wealthy family with resources
Clothes, scraps of food, amusement and play, he will gain without difficulty.
And he will enjoy the wealth amassed by others, as if it was his own.
These are results here and now and increase, hereafter.”
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| 巴利原典(CSCD) [1] | 10. Ghaṭīkārasuttaṃ 50. ‘‘Avihaṃ upapannāse, vimuttā satta bhikkhavo;
Rāgadosaparikkhīṇā, tiṇṇā loke visattika’’nti.
‘‘Ke ca te ataruṃ paṅkaṃ [saṅgaṃ (sī. syā.)], maccudheyyaṃ suduttaraṃ;
Ke hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagu’’nti.
‘‘Upako palagaṇḍo ca, pukkusāti ca te tayo;
Bhaddiyo khaṇḍadevo ca, bāhuraggi ca siṅgiyo [bahudantī ca piṅgayo (sī.)];
Te hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagu’’nti.
‘‘Kusalī bhāsasī tesaṃ, mārapāsappahāyinaṃ;
Kassa te dhammamaññāya, acchiduṃ bhavabandhana’’nti.
‘‘Na aññatra bhagavatā, nāññatra tava sāsanā;
Yassa te dhammamaññāya, acchiduṃ bhavabandhanaṃ.
‘‘Yattha nāmañca rūpañca, asesaṃ uparujjhati;
Taṃ te dhammaṃ idhaññāya, acchiduṃ bhavabandhana’’nti.
‘‘Gambhīraṃ bhāsasī vācaṃ, dubbijānaṃ sudubbudhaṃ;
Kassa tvaṃ dhammamaññāya, vācaṃ bhāsasi īdisa’’nti.
‘‘Kumbhakāro pure āsiṃ, vekaḷiṅge [vehaḷiṅge (sī.), vebhaḷiṅge (syā. kaṃ.)] ghaṭīkaro;
Mātāpettibharo āsiṃ, kassapassa upāsako.
‘‘Virato methunā dhammā, brahmacārī nirāmiso;
Ahuvā te sagāmeyyo, ahuvā te pure sakhā.
‘‘Sohamete pajānāmi, vimutte satta bhikkhavo;
Rāgadosaparikkhīṇe, tiṇṇe loke visattika’’nti.
‘‘Evametaṃ tadā āsi, yathā bhāsasi bhaggava;
Kumbhakāro pure āsi, vekaḷiṅge ghaṭīkaro;
Mātāpettibharo āsi, kassapassa upāsako.
‘‘Virato methunā dhammā, brahmacārī nirāmiso;
Ahuvā me sagāmeyyo, ahuvā me pure sakhā’’ti.
‘‘Evametaṃ purāṇānaṃ, sahāyānaṃ ahu saṅgamo;
Ubhinnaṃ bhāvitattānaṃ, sarīrantimadhārina’’nti.
Ādittavaggo pañcamo.
Tassuddānaṃ –
Ādittaṃ kiṃdadaṃ annaṃ, ekamūlaanomiyaṃ;
Accharāvanaropajetaṃ, maccharena ghaṭīkaroti.
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| 漢譯((莊春江) [2] | 相應部1相應50經/ 額低葛勒經 (諸天相應/有偈篇/祇夜)(莊春江譯) 從貪與瞋的被滅盡，已渡脫對世間的執著。」
「而誰是那些渡脫了泥沼，極難越過的死亡領域者？
誰捨斷人的身體後，超越了天軛？」
「優波迦、波羅揵荼、佛庫娑梨他們三位，
跋提雅、揵陀提婆、婆侯羅提、僧提雅，
他們捨斷人的身體後，超越了天軛。」
「你說的那些是善的，魔網的捨斷者，
他們思量誰的法，而切斷了有之繫縛？」
「非從 世尊 之外的他處，非從你的教說之外的他處，
他們思量你的法，而切斷了有之繫縛。
所有名與色之處，被破壞無餘，
這裡，以了知這法，他們切斷了有之繫縛。」
「你說了甚深的話，難懂、極難把握，
你思量誰的法，而說這樣的話？」
「在過去我是作陶器者，毘迦林加地方的陶匠，
我是奉養父母的人，迦葉佛的優婆塞。
已離婬欲法，梵行無染污，
是你的同鄉，是你在過去的同伴。
我了知，這七位解脫比丘，
以貪與瞋的滅盡，已渡對世間的執著。」
「那時，正是這樣，如你所說，薄加瓦！
在過去你是作陶器者，毘迦林加地方的陶匠，
你是奉養父母的人，迦葉佛的優婆塞。
已離婬欲法，梵行無染污，
是我的同鄉，是我在過去的同伴。」
「正是這樣，是以前朋友的會合，
已親自修習 的兩者，持有最後身。」
燃燒品第五，其 攝頌：
「燃燒、施與什麼、食物，一根本、最高，
天女、造林者、祇樹，慳吝與額低葛勒。」
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| 漢譯(元亨寺版) [3] | 〔五〇〕第十 陶師 〔陶師：〕比丘解脫有七人 而上生達無煩天
欲貪瞋恚滅無餘 並超世間之愛著
難超死魔之領域 誰是超越泥地者
此世捨此人身後 亦離天軛者是誰
優波迦波羅犍陀 弗久左底為第三
跋提耶犍陀提婆 婆睺羅祇頻祇耶
此等諸人捨人身 亦是離於天軛人
〔世尊：〕逃惡魔係蹄 言之何微妙
彼等知誰法 斷除有結縛
〔陶師：〕無外世尊法 無外世尊教
彼等知其法 斷除有結縛
於此名與色 滅盡無有餘
此世知其法 彼斷有結縛
〔世尊：〕知難復悟難 汝言深奧語
汝知何人法 以語如是言
〔陶師：〕昔世我陶師 於耶發鄰加
街村作陶壺 以事父與母
迦葉如來世 乃為優婆塞
遠離於[泳-永+(瑤-王)]欲 無欲修梵行
我本同鄉者 前為卿之友
然而我正是 解脫七比丘
貪瞋滅無餘 知超世愛者
〔世尊：〕跋伽婆如汝 所語有如是
汝前為陶師 於耶發鄰加
街村作陶壺 遠離於[泳-永+(瑤-王)]欲
無欲修梵行 我乃同鄉者
以前實我友
積此高修習 最後身二人
邂逅昔故友 真實乃如是
此嗢陀南
燃燒及與何 一根及完人
天女植林園 慳貪是陶師
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 50: Ghaţīkaro Suttaŋ-- Ghaţīkaro [The devatā Ghaţīkara:] "Seven bhikkhus reborn in Avihā
Have been fully liberated.
With lust and hatred utterly destroyed,
They have crossed over attachment to the world."
[The Blessed One:]
"And who are those who crossed the swamp,
The realm of Death so hard to cross?
Who, having left the human body,
Have overcome the celestial bond?"
[Ghaţīkara:]
"Upaka and Palagaņđa,
With Pukkusāti — these are three.
Then Bhaddiya and Bhaddadeva,
And Bāhudantī and Piņgiya.
These, having left the human body,
Have overcome the celestial bond."
[The Blessed One:]
"Good is the word you speak of them,
Of those who have abandoned Māra's snares.
Whose Dhamma was it that they understood
Whereby they cut through the bondage of existence?"
[Ghaţīkara:]
"It was not apart from the Blessed One!
It was not apart from your Teaching!
By having understood your Dhamma
They cut through the bondage of existence.
"Where name-and-form ceases,
Stops without remainder:
By understanding that Dhamma here
They cut through the bondage of existence."
[The Blessed One:]
"Deep is the speech you utter,
Hard to understand, very hard to grasp.
Having understood whose Dhamma
Do you utter such speech?"
[Ghaţīkara:]
"In the past I was the potter,
Ghaţīkara in Vehaļiŋga.
I supported my mother and father then
As a lay follower of the Buddha Kassapa.
"I abstained from sexual intercourse,
I was celibate, free from carnal ties.
I was your fellow villager,
In the past I was your friend.
"I am the one who knows
These seven liberated bhikkhus,
Who with lust and hatred utterly destroyed
Have crossed over attachment to the world."
[The Blessed One:]
"Just so it was at that time, As you say, O Bhaggava:
In the past you were the potter, Ghaţīkara in Vehaļiŋga.
You supported your mother and father then
As a lay follower of the Buddha Kassapa.
"You abstained from sexual intercourse,
You were celibate, free from carnal ties.
You were my fellow villager,
In the past you were my friend."
Such was the meeting that took place
Between those friends from the past,
Both now inwardly developed,
Bearers of their final bodies.
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| 英譯 (Sister Upalavanna) [6] | 1. 5. 10. (50) Ghaṭīkārasuttaṃ <to be translated> 附： Mrs. Rhys Davids 英譯 Sutta 50: Ghaṭīkāra (PS: Sutta 50: Ghaṭīkāra [SN01-Rhys-01] translated from Pali by Mrs. Rhys Davids Assisted by Sūriyagoḍa Sumangala Thera ; Public Domain ( PTS: Ghatikara , 48 ) [4] THUS HAVE I HEARD: The Exalted One was once staying near Sāvatthī, at Jeta Grove, in Anāthapiṇḍika's Park. There the deva Ghaṭīkāra when the night was far spent, shedding radiance with his effulgent beauty over the entire Jeta Grove, came into the presence of the Exalted One, and coming, saluted him, and stood at one side. So standing, he spoke this verse before him: — In the far heavens of Aviha [SN01-Rhys-02] there came,
Beborn, [SN01-Rhys-03] seven Brethren winning Liberty.
Lust and ill-will for them were perished quite.
Safe had they crossed where all the world sticks fast. [SN01-Rhys-04]
And who were they who crossed o'er the morass,
The realm of dying, passing hard to cross,
Who having left behind this mortal frame,
Passed into touch with things celestial? [SN01-Rhys-05]
'Twas Upaka, and Phalagaṇḍa too,
And Pukkusāti making three, besides
Bhaddiya, Khaṇḍadeva too, for five,
And Bāhuraggi, lastly Pingiya:
They having left behind this mortal frame
Passed into touch with things celestial.
[The Exalted One:—]
Fair things thou speakest of the Brethren seven
Who have abandoned Māra's traps and snares.
Whose was the doctrine that they learned, whereby
They smote in twain the fetters of rebirth?
Twas thine alone, Exalted One, thy Rule,
Thy teaching only 't was they learned; thereby
They smote in twain the fetters of rebirth?
'Where mind and body wholly cease to be' [SN01-Rhys-06] : —
That learned they here from thee; thereby
They smote in twain the fetters of rebirth.
[The Exalted One:—]
Deep is the word thou speakest, hard to learn,
And passing difficult to understand.
Say then: whose doctrine is it thou hast learned,
That thou canst utter such a word as this?
[Ghaṭīkāra:—]
In former birth maker of jars was I,
In Vehalinga as the Potter known.
My mother and my father I maintained,
Lay-follower of the holy Kassapa.
Eschewing carnal things, unworldly, chaste.
I was of those men fellow-villager,
I was their comrade in those bygone days.
Wherefore I know these things, I know
Of us seven Brethren winning Liberty,
For whom lust and ill-will are perished quite,
Who safe have crossed where all the world sticks fast.
[The Exalted One:—]
Yea, as thou say'st then wast thou, Bhaggava! [SN01-Rhys-07]
In former birth maker of jars wast thou,
In Vehalinga as 'The Potter' known.
Thy mother and thy father didst thou keep,
Lay-follower of the holy Kassapa.
Eschewing carnal things, unworldly, chaste,
Of me wast thou the fellow-villager;
My comrade wast thou in those bygone days.
[The Editors of the Canon [SN01-Rhys-08] :—]
Such was the meeting of these ancient friends.
Both having faculties supremely trained,
Both bearing bodies of their final life.
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| Naḷa-Vaggo 第一 蘆葦品 (SN 1. 1 ~ SN 1. 10) | Nandana-Vaggo 第二 歡喜園品 (SN 1. 11 ~ SN 1. 20) | Satti-Vaggo 第三 劍品 (SN 1. 21 ~ SN 1. 30) | Satullapakāyika-Vaggo 第四 沙睹羅巴天群品 (SN 1. 31 ~ SN 1. 40) |
| Āditta-Vaggo 第五 燃燒品 (SN 1. 41 ~ SN 1. 50) | Jarā-Vaggo 第六 老品 (SN 1. 51 ~ SN 1. 60) | Addha-Vaggo 第七 勝品 (SN 1. 61 ~ SN 1. 70) | Chetvā-Vaggo 第八 斷品 (SN 1. 71 ~ SN 1. 81) |
Jarā-Vaggo 第六 老品
| 巴利原典(CSCD) [1] | 6. Jarāvaggo 1. Jarāsuttaṃ 51. ‘‘Kiṃsu yāva jarā sādhu, kiṃsu sādhu patiṭṭhitaṃ;
Kiṃsu narānaṃ ratanaṃ, kiṃsu corehi dūhara’’nti.
‘‘Sīlaṃ yāva jarā sādhu, saddhā sādhu patiṭṭhitā;
Paññā narānaṃ ratanaṃ, puññaṃ corehi dūhara’’nti.
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| 漢譯((莊春江) [2] |
相應部1相應51經/ 衰老經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「什麼是善的，直到衰老？什麼是善的，當已住立時？
什麼是人人的寶物？什麼是難被盜賊拿走的？」
「戒(德)是善的，直到衰老，信是善的，當已住立時，
慧是人人的寶物，福德是難被盜賊拿走的。」
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| 漢譯(元亨寺版) [3] | 第六 老品 〔五一〕第一 老 〔天神：〕老時善何物 何者善安住
何者為人寶 何者盜不奪
〔世尊：〕老時戒最善 信仰善住處
智慧乃人寶 功德盜不奪
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | VI. Old Age Sutta 51: Jarā Suttaŋ-- Old Age [A devatā:] "What is good until old age?
What is good when established?
What is the precious gem of humans?
What is hard for thieves to steal?"
[The Blessed One:]
"Virtue is good until old age;
Faith is good when established;
Wisdom is the precious gem of humans;
Merit is hard for thieves to steal."
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| 英譯 (Sister Upalavanna) [6] | Chapter 6 –– Jarā Vagga Namo tassa bhagavato arahato sammāsambuddhassa. 1. 6. 1. (51) Jarā –– Decay “What is suitable until decay? What is suitable to be established in?
What is a gem for humans? What is difficult for robbers to carry away?”
“Virtues are suitable until decay. It is suitable to be established in faith.
Wisdom is a gem for humans and to carry away merit is difficult for robbers.”
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| 巴利原典(CSCD) [1] | 2. Ajarasāsuttaṃ 52. ‘‘Kiṃsu ajarasā sādhu, kiṃsu sādhu adhiṭṭhitaṃ;
Kiṃsu narānaṃ ratanaṃ, kiṃsu corehyahāriya’’nti.
‘‘Sīlaṃ ajarasā sādhu, saddhā sādhu adhiṭṭhitā;
Paññā narānaṃ ratanaṃ, puññaṃ corehyahāriya’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應52經/ 以不衰老經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「以不衰老，什麼是善的？當已確立時，什麼是善的？
什麼是人人的寶物？什麼是不容易被盜賊拿走的？」
「以不衰老，戒是善的，當已確立時，信是善的，
慧是人人的寶物，福德是不容易被盜賊拿走的。」
|
| 漢譯(元亨寺版) [3] | 〔五二〕第二 依不老 〔天神：〕何物不老善 何者善基礎
何者為人寶 何者盜不搬
〔世尊：〕戒善老平安 信仰善基礎
智慧乃人寶 功德盜不搬
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 52: Ajarā Suttaŋ-- Undecaying "What is good by not decaying?
What is good when made secure?
What is the precious gem of humans?
What cannot be stolen by thieves?"
"Virtue is good by not decaying;
Faith is good when made secure;
Wisdom is the precious gem of humans;
Merit cannot be stolen by thieves."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 2. (52) Ajarā –– Non-Decay “What is suitable for non-decay? What is suitable as an undertaking?
What is a gem for humans? What is carried away by robbers?”
“Virtues are suitable for non-decay and faith is suitable as an undertaking.
Wisdom is a gem for humans and robbers do not carry away merit.”
|
| 巴利原典(CSCD) [1] | 3. Mittasuttaṃ 53. ‘‘Kiṃsu pavasato [pathavato (pī. ka.)] mittaṃ, kiṃsu mittaṃ sake ghare;
Kiṃ mittaṃ atthajātassa, kiṃ mittaṃ samparāyika’’nti.
‘‘Sattho pavasato mittaṃ, mātā mittaṃ sake ghare;
Sahāyo atthajātassa, hoti mittaṃ punappunaṃ;
Sayaṃkatāni puññāni, taṃ mittaṃ samparāyika’’nti.
|
| 漢譯((莊春江) [2] | 相應部1相應53經/ 朋友經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「什麼是 出外人 的朋友？什麼是在自己家中的朋友？
什麼是當生起需要時的朋友？什麼是來生的朋友？」
「商隊是出外人的朋友，母親是在自己家中的朋友，
當生起需要時的伙伴，是一次又一次的朋友，
自己所作的福德，是那來生的朋友。」
|
| 漢譯(元亨寺版) [3] | 〔五三〕第三 友 〔天神：〕何為旅人友 何為自家友
何為肇事友 何為未來友
〔世尊：〕商主遊人友 母為自家友
朋友事起時 屢次皆為友
自作功德者 乃為未來友
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 53: Mitta Suttaŋ-- The Friend "What is the friend of one on a journey?
What is the friend in one's own home?
What is the friend of one in need?
What is the friend in the future life?"
"A caravan is the friend of one on a journey;
A mother is the friend in one's own home;
A comrade when the need arises
Is one's friend again and again.
The deeds of merit one has done —
That is the friend in the future life."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 3. (53) Mittam –– A Friend “Who is the friend of this earth? Who is the friend in one’s own house?
Who is the friend for birth in right view? Who is friend hereafter?”
“A strong man is the friend of earth. Mother is friend in one’s own house.
For birth in right view, it’s a friend who helps again and again.
Merits, done will be the friend hereafter.”
|
| 巴利原典(CSCD) [1] | 4. Vatthusuttaṃ 54. ‘‘Kiṃsu vatthu manussānaṃ, kiṃsūdha paramo sakhā;
Kiṃsu bhūtā upajīvanti, ye pāṇā pathavissitā’’ti [pathaviṃ sitāti (sī. syā. kaṃ. pī.)].
‘‘Puttā vatthu manussānaṃ, bhariyā ca [bhariyāva (sī.), bhariyā (syā. kaṃ.)] paramo sakhā;
Vuṭṭhiṃ bhūtā upajīvanti, ye pāṇā pathavissitā’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應54經/ 所依經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔五四〕第四 支持 〔天神：〕何者人支持 此世最上友
生物依大地 何精以育此
〔世尊：〕子乃人支持 妻為最上友
生物依大地 雨精以育此
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 54: Vatthu Suttaŋ-- Support "What is the support of human beings?
What is the best companion here?
The creatures who dwell on the earth —
By what do they sustain their life?"
"Sons are the support of human beings,
A wife the best companion;
The creatures who dwell on the earth
Sustain their life by rain."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 4. (54) Vatthu –– Wealth “What is wealth for a human? What is the highest pleasantness?
What helps the growth of the born, causing them to cling to earth?”
“Sons is the wealth for a human and wife the highest pleasantness
Rain helps the growth of the born, fixing them to earth.”
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| 巴利原典(CSCD) [1] | 5. Paṭhamajanasuttaṃ 55. ‘‘Kiṃsu janeti purisaṃ, kiṃsu tassa vidhāvati;
Kiṃsu saṃsāramāpādi, kiṃsu tassa mahabbhaya’’nti.
‘‘Taṇhā janeti purisaṃ, cittamassa vidhāvati;
Satto saṃsāramāpādi, dukkhamassa mahabbhaya’’nti.
|
| 漢譯((莊春江) [2] | 相應部1相應55經/ 產生經第一 (諸天相應/有偈篇/祇夜)(莊春江譯) 「什麼產生人？他的什麼到處跑？
什麼進入輪迴？什麼是他的大恐怖？」
「渴愛產生人，他的心到處跑，
眾生進入輪迴，苦是他的大恐怖。」
|
| 漢譯(元亨寺版) [3] | 〔五五〕第五 生因（一） 〔天神：〕何物以生人 人何奔迴走
何者墮輪迴 何者人大畏
〔世尊：〕渴愛以生人 人心奔迴走
眾生墮輪迴 苦惱人最畏
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 55: Paţhama Jana Suttaŋ-- Produces (1) "What is it that produces a person?
What does he have that runs around?
What enters upon saŋsāra?
What is his greatest fear?"
"It is craving that produces a person;
His mind is what runs around;
A being enters upon saŋsāra;
Suffering is his greatest fear."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 5. (55) Janam I –– Stimulates “What stimulates man? What is the running?
What is met in existences and what is the great fear?”
“Craving stimulates man and his mind runs about
Man meets this in existence and unpleasantness is the great fear.”
|
| 巴利原典(CSCD) [1] | 6. Dutiyajanasuttaṃ 56. ‘‘Kiṃsu janeti purisaṃ, kiṃsu tassa vidhāvati;
Kiṃsu saṃsāramāpādi, kismā na parimuccatī’’ti.
‘‘Taṇhā janeti purisaṃ, cittamassa vidhāvati;
Satto saṃsāramāpādi, dukkhā na parimuccatī’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應56經/ 產生經第二 (諸天相應/有偈篇/祇夜)(莊春江譯) 「什麼產生人？他的什麼到處跑？
什麼進入輪迴？他在什麼之中不解脫？」
「渴愛產生人，他的心到處跑，
眾生進入輪迴，他不從苦解脫。」
|
| 漢譯(元亨寺版) [3] | 〔五六〕第六 生因（二） 〔天神：〕何物以生人 人何奔迴走
何者墮輪迴 依何不解脫
〔世尊：〕渴愛以生人 人心奔迴走
眾生墮輪迴 依苦不解脫
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 56: Dutiya Jana Suttaŋ-- Produces (2) "What is it that produces a person?
What does he have that runs around?
What enters upon saŋsāra?
From what is he not yet freed?"
"Craving is what produces a person;
His mind is what runs around;
A being enters upon saŋsāra;
He is not freed from suffering."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 6. (56) Janam II –– Stimulates “What stimulates man? What is the running?
What is met in existences and why is there no release?”
“Craving stimulates man and his mind runs about
Man meets this in existence and he is not released from unpleasantness.”
|
| 巴利原典(CSCD) [1] | 7. Tatiyajanasuttaṃ 57. ‘‘Kiṃsu janeti purisaṃ, kiṃsu tassa vidhāvati; | Kiṃsu saṃsāramāpādi, kiṃsu tassa parāyana’’nti. | | ‘‘Taṇhā janeti purisaṃ, cittamassa vidhāvati; | Satto saṃsāramāpādi, kammaṃ tassa parāyana’’nti. |
| 漢譯((莊春江) [2] | 相應部1相應57經/ 產生經第三 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔五七〕第七 生因（三） 〔天神：〕何物以生人 人何奔迴走
何者墮輪迴 何者人依怙
〔世尊：〕渴愛以生人 人心奔迴走
眾生墮輪迴 業為人依怙
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 57: Tatiya Jana Suttaŋ-- Produces (3) "What is it that produces a person?
What does he have that runs around?
What enters upon saŋsāra?
What determines his destiny?"
"Craving is what produces a person;
His mind is what runs around;
A being enters upon saŋsāra;
Kamma determines his destiny."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 7. (57) Janam III –– Stimulates “What stimulates man? What is the running?
What is met in existences and what is the hereafter?
“Craving stimulates man and his mind runs about
Man meets this in existence and action stands for him hereafter.”
|
| 巴利原典(CSCD) [1] | 8. Uppathasuttaṃ 58. ‘‘Kiṃsu uppatho akkhāto, kiṃsu rattindivakkhayo;
Kiṃ malaṃ brahmacariyassa, kiṃ sinānamanodaka’’nti.
‘‘Rāgo uppatho akkhāto, vayo rattindivakkhayo;
Itthī malaṃ brahmacariyassa, etthāyaṃ sajjate pajā;
Tapo ca brahmacariyañca, taṃ sinānamanodaka’’ntntti.
|
| 漢譯((莊春江) [2] | 相應部1相應58經/ 邪道經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔五八〕第八 非道 〔天神：〕何者謂非道 何者盡日夜
何為梵行垢 無水何沐浴
〔世尊：〕貪欲謂非道 青春盡日夜
女為梵行垢 於此人執著
苦行與梵行 為無水沐浴
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 58: Uppatha Suttaŋ-- The Deviant Path "What is declared the deviant path?
What undergoes destruction night and day?
What is the stain of the holy life?
What is the bath without water?"
"Lust is declared the deviant path;
Life undergoes destruction night and day;
Women are the stain of the holy life:
Here menfolk are enmeshed.
Austerity and the holy life —
That is the bath without water."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 8. (58) Uppatho –– Wrong Path “What is the declared wrong path? What gets wasted day and night?
What is the stain of the holy life? And what is washing without water?”
“Greed is declared, the wrong path, life span gets wasted day and night.
Woman is the stain of the holy life, the populace is soiled there.
Austerities and the holy life is the washing without water.”
|
| 巴利原典(CSCD) [1] | 9. Dutiyasuttaṃ 59. ‘‘Kiṃsu dutiyā [dutiyaṃ (syā. kaṃ. pī.)] purisassa hoti, kiṃsu cenaṃ pasāsati;
Kissa cābhirato macco, sabbadukkhā pamuccatī’’ti.
‘‘Saddhā dutiyā purisassa hoti, paññā cenaṃ pasāsati;
Nibbānābhirato macco, sabbadukkhā pamuccatī’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應59經/ 同伴經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔五九〕第九 伴 〔天神：〕何者為人伴 又以何教人
又愛樂何物 人脫眾苦惱
〔世尊：〕信為人之伴 智慧以教人
愛樂涅槃者 人脫眾苦惱
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 59: Dutiya Suttaŋ-- Partner "What is a person's partner?
What is it that instructs him?
Taking delight in what is a mortal
Released from all suffering?"
"Faith is a person's partner,
And wisdom is what instructs him.
Taking delight in Nibbāna, a mortal
Is released from all suffering."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 9. (59) Dutiyo –– The Second “What is the second to a man? What rules over him?
Man, who has to die, attached to what, will be released from unpleasantness?”
“Faith is second to a man. Wisdom, rules over him.
The dying one, attached to extinction is released from all unpleasantness.”
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| 巴利原典(CSCD) [1] | 10. Kavisuttaṃ 60. ‘‘Kiṃsu nidānaṃ gāthānaṃ, kiṃsu tāsaṃ viyañjanaṃ;
Kiṃsu sannissitā gāthā, kiṃsu gāthānamāsayo’’ti.
‘‘Chando nidānaṃ gāthānaṃ, akkharā tāsaṃ viyañjanaṃ;
Nāmasannissitā gāthā, kavi gāthānamāsayo’’ti.
Jarāvaggo chaṭṭho.
Tassuddānaṃ –
Jarā ajarasā mittaṃ, vatthu tīṇi janāni ca;
Uppatho ca dutiyo ca, kavinā pūrito vaggoti.
|
| 漢譯((莊春江) [2] | 相應部1相應60經/ 詩人經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔六〇〕第十 詩 〔天神：〕何物偈頌因 何為其標記
偈頌依何物 何物偈住家
〔世尊：〕韻為偈頌因 文字其標記
偈頌依題名 詩人此住家
此嗢陀南
依老不老友 支持三生因
非道以及伴 此依詩人滿
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 60: Kavi Suttaŋ-- Poetry "What is the scaffolding of verses?
What constitutes their phrasing?
On what base do verses rest?
What is the abode of verses?"
"Metre is the scaffolding of verses;
Syllables constitute their phrasing;
Verses rest on a base of names;
The poet is the abode of verses."
|
| 英譯 (Sister Upalavanna) [6] | 1. 6. 10. (60) Kavī –– Poet “What is the origin of stanzas?
What is their distinctive mark?
Based on what and dependant on what, are the stanzas?”
“Interest is the origin of stanzas the distinctive marks are the letters
Stanzas based on an individual show the condition of the poet.”
|
| Naḷa-Vaggo 第一 蘆葦品 (SN 1. 1 ~ SN 1. 10) | Nandana-Vaggo 第二 歡喜園品 (SN 1. 11 ~ SN 1. 20) | Satti-Vaggo 第三 劍品 (SN 1. 21 ~ SN 1. 30) | Satullapakāyika-Vaggo 第四 沙睹羅巴天群品 (SN 1. 31 ~ SN 1. 40) |
| Āditta-Vaggo 第五 燃燒品 (SN 1. 41 ~ SN 1. 50) | Jarā-Vaggo 第六 老品 (SN 1. 51 ~ SN 1. 60) | Addha-Vaggo 第七 勝品 (SN 1. 61 ~ SN 1. 70) | Chetvā-Vaggo 第八 斷品 (SN 1. 71 ~ SN 1. 81) |
Addha-Vaggo 第七 勝品
| 巴利原典(CSCD) [1] | 7. Addhavaggo 1. Nāmasuttaṃ 61. ‘‘Kiṃsu sabbaṃ addhabhavi [anvabhavi (sī.)], kismā bhiyyo na vijjati;
Kissassu ekadhammassa, sabbeva vasamanvagū’’ti [vasamaddhagū (ka.)].
‘‘Nāmaṃ sabbaṃ addhabhavi, nāmā bhiyyo na vijjati;
Nāmassa ekadhammassa, sabbeva vasamanvagū’’ti.
|
| 漢譯((莊春江) [2] | 7. 征服品 相應部1相應61經/ 名經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 第七 勝品 〔六一〕第一 名 〔天神：〕何者勝一切 無有勝此者
以何之一法 一切所從屬
〔世尊：〕名為勝一切 無有勝名者
以名之一法 一切所從屬
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | VII. Weighed Down Sutta 61: Nāma Suttaŋ-- Name "What has weighed down everything?
What is most extensive?
What is the one thing that has
All under its control?"
"Name has weighed down everything;
Nothing is more extensive than name.
Name is the one thing that has
All under its control."
|
| 英譯 (Sister Upalavanna) [6] | Chapter 7 –– Addha vagga Namo tassa bhagavato arahato sammāsambuddhassa. 1. 7. 1. (61) Nāmam –– Name “What is it that, soils everything?
Why is it not quite evident?
By what one thing, is everything under control?”
“Name soils everything. Name is not much evident.
By this one thing, name, everything is under control.”
|
| 巴利原典(CSCD) [1] | 2. Cittasuttaṃ 62. ‘‘Kenassu nīyati loko, kenassu parikassati;
Kissassu ekadhammassa, sabbeva vasamanvagū’’ti.
‘‘Cittena nīyati loko, cittena parikassati;
Cittassa ekadhammassa, sabbeva vasamanvagū’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應62經/ 心經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔六二〕第二 心 〔天神：〕世間依何導 依何物所惱
以何之一切 一切所從屬
〔世尊：〕世間依心導 依心之所惱
以心之一法 一切所從屬
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 62: Citta Suttaŋ-- Mind "By what is the world led around?
By what is it dragged here and there?
What is the one thing that has
All under its control?"
"The world is led around by mind;
By mind it's dragged here and there.
Mind is the one thing that has
All under its control."
|
| 英譯 (Sister Upalavanna) [6] | 1. 7. 2. (62) Cittam –– Mind “By what is the world led on?
By what is the worrying?
By what one thing, is everything under control?”
“The leading is by the mind and the worrying too
By this one thing mind, everything is under control.”
|
| 巴利原典(CSCD) [1] | 3. Taṇhāsuttaṃ 63. ‘‘Kenassu nīyati loko, kenassu parikassati;
Kissassu ekadhammassa, sabbeva vasamanvagū’’ti.
‘‘Taṇhāya nīyati loko, taṇhāya parikassati;
Taṇhāya ekadhammassa, sabbeva vasamanvagū’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應63經/ 渴愛經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔六三〕第三 渴愛 以何之一法 一切所從屬
〔世尊：〕世間依愛導 依渴愛所惱
渴愛之一法 一切所從屬
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 63: Taņhā Suttaŋ-- Craving "By what is the world led around?
By what is it dragged here and there?
What is the one thing that has
All under its control?"
"The world is led around by craving;
By craving it is dragged here and there.
Craving is the one thing that has
All under its control."
|
| 英譯 (Sister Upalavanna) [6] | 1. 7. 3. (63) Taṇhā –– Craving “By what is the world led on?
By what is the worrying?
By what one thing, is everything under control?”
“The leading is by craving and the worrying too
By this one thing craving, everything is under control.”
|
| 巴利原典(CSCD) [1] | 4. Saṃyojanasuttaṃ 64. ‘‘Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;
Kissassu vippahānena, nibbānaṃ iti vuccatī’’ti.
‘‘Nandīsaṃyojano [nandisaṃyojano (sī. syā. kaṃ.)] loko, vitakkassa vicāraṇaṃ;
Taṇhāya vippahānena, nibbānaṃ iti vuccatī’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應64經/ 結經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔六四〕第四 結 〔天神：〕世間依何縛 世步是何物
離卻何物者 是名為涅槃
〔世尊：〕世間依喜縛 尋求世步脚
離卻愛欲者 是名為涅槃
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 64: Samyojana Suttaŋ-- Fetter "By what is the world tightly fettered?
What is its means of travelling about?
What is it that one must forsake
In order to say, ' Nibbāna'?"
"The world is tightly fettered by delight;
Thought is its means of travelling about.
Craving is what one must forsake
In order to say, 'Nibbāna.'"
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| 英譯 (Sister Upalavanna) [6] | 1. 7. 4. (64) Saṃyojana –– Bonds “What are bonds in the world?
What is their arrangement?
By dispelling what, it is said, extinction is attained?”
“Interest is the bond in the world.
The arrangement is by thinking
By dispelling craving, extinction is attained.”
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| 巴利原典(CSCD) [1] | 5. Bandhanasuttaṃ 65. ‘‘Kiṃsu sambandhano loko, kiṃsu tassa vicāraṇaṃ;
Kissassu vippahānena, sabbaṃ chindati bandhana’’nti.
‘‘Nandīsambandhano loko, vitakkassa vicāraṇaṃ;
Taṇhāya vippahānena, sabbaṃ chindati bandhana’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應65經/ 結縛經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔六五〕第五 縛 〔天神：〕世依何物縛 世步是何物
離卻何物者 是斷一切縛
〔世尊：〕世間依喜縛 尋求世脚步
離卻渴愛者 是斷一切縛
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 65: Bandhana Suttaŋ-- Bondage "By what is the world held in bondage?
What is its means of travelling about?
What is it that one must forsake
To cut off all bondage?"
"The world is held in bondage by delight;
Thought is its means of travelling about.
Craving is what one must forsake
To cut off all bondage."
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| 英譯 (Sister Upalavanna) [6] | 1. 7. 5. (65) Bandhana –– Bindings. “What is the binding in the world?
What is the arrangement?
By dispelling what, it is said,
All bonds are cut?”
“Interest is the bond in the world,
The arrangement is thinking
By dispelling craving,
All bonds are cut.”
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| 巴利原典(CSCD) [1] | 6. Attahatasuttaṃ 66. ‘‘Kenassubbhāhato loko, kenassu parivārito;
Kena sallena otiṇṇo, kissa dhūpāyito sadā’’ti.
‘‘Maccunābbhāhato loko, jarāya parivārito;
Taṇhāsallena otiṇṇo, icchādhūpāyito sadā’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應66經/ 被折磨經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「世間被什麼折磨？被什麼包圍？
被什麼箭刺入？經常被什麼薰？」
「世間被死亡折磨，被老包圍，
被渴愛之箭刺入，經常被欲求薰。」
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| 漢譯(元亨寺版) [3] | 〔六六〕第六 窘迫 〔天神：〕世何所窘迫 依何為覆蓋
為鎗之所貫 依何常灼燻
〔世尊：〕世間死窘迫 依老為覆蓋
依愛投鎗串 依欲常灼燻
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 66: Abbhāta Suttaŋ-- Afflicted "By what is the world afflicted?
By what is it enveloped?
By what dart has it been wounded?
With what is it always burning?"
"The world is afflicted with death,
Enveloped by old age;
Wounded by the dart of craving,
It is always burning with desire."
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| 英譯 (Sister Upalavanna) [6] | 1. 7. 6. (66) Abbhāhata –– Attacked “By what is the world attacked?
By what is it attended?
Pierced by what arrow
Does it fumigate all the time?”
“The world is attacked by death, attended by decay
Pierced by the arrow craving,
Desires fumigate all the time.”
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| 巴利原典(CSCD) [1] | 7. Uḍḍitasuttaṃ 67. ‘‘Kenassu uḍḍito loko, kenassu parivārito;
Kenassu pihito loko, kismiṃ loko patiṭṭhito’’ti.
‘‘Taṇhāya uḍḍito loko, jarāya parivārito;
Maccunā pihito loko, dukkhe loko patiṭṭhito’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應67經/ 被陷住經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「世間被什麼陷住？被什麼包圍？
世間被什麼關閉？世間在什麼上被建立？」
「世間被渴愛陷住，被老包圍，
世間被死亡關閉，世間在苦上被建立。」
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| 漢譯(元亨寺版) [3] | 〔六七〕第七 為繼 〔天神：〕世間依何繼 依何為覆蓋
世間何禁閉 何物上安立
〔世尊：〕世依渴愛繼 依衰老為覆
為死所禁閉 世立苦惱上
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 67: Uđđito Suttaŋ-- Ensnared "By what is the world ensnared?
By what is it enveloped?
By what is the world shut in?
On what is the world established?"
"The world is ensnared by craving;
It is enveloped by old age;
The world is shut in by death;
The world is established on suffering."
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| 英譯 (Sister Upalavanna) [6] | 1. 7. 7. (67) Uddito –– Ensnared “By what is the world ensnared?
By what is it attended?
By what is the world obstructed?
On what is it established?”
“The world is ensnared by craving and attended by decay
Obstructed by death the world is established in unpleasantness.”
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| 巴利原典(CSCD) [1] | 8. Pihitasuttaṃ 68. ‘‘Kenassu pihito loko, kismiṃ loko patiṭṭhito;
Kenassu uḍḍito loko, kenassu parivārito’’ti.
‘‘Maccunā pihito loko, dukkhe loko patiṭṭhito;
Taṇhāya uḍḍito loko, jarāya parivārito’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應68經/ 被關閉經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「世間被什麼關閉？世間在什麼上被建立？
世間被什麼繫結？被什麼包圍？」
「世間被死亡關閉，世間在苦上被建立，
世間被渴愛繫結，被老包圍。」
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| 漢譯(元亨寺版) [3] | 〔六八〕第八 禁閉 〔天神：〕世為何禁閉 安立何物上
世間依何繼 依何為覆蓋
〔世尊：〕世為死閉禁 世立苦惱上
世依渴愛繼 依衰老為覆
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 68: Pihito Suttaŋ-- Shut In "By what is the world shut in?
On what is the world established?
By what is the world ensnared?
By what is it enveloped?"
"The world is shut in by death;
The world is established on suffering;
The world is ensnared by craving;
It is enveloped by old age."
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| 英譯 (Sister Upalavanna) [6] | 1. 7. 8. (68) Pihito –– Obstructed “By what is the world obstructed?
On what is it established?
By what is the world ensnared?
By what is it attended?”
“The world is obstructed by death and established in unpleasantness
The world ensnared by craving is attended by decay.”
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| 巴利原典(CSCD) [1] | 9. Icchāsuttaṃ 69. ‘‘Kenassu bajjhatī loko, kissa vinayāya muccati;
Kissassu vippahānena, sabbaṃ chindati bandhana’’nti.
‘‘Icchāya bajjhatī loko, icchāvinayāya muccati;
Icchāya vippahānena, sabbaṃ chindati bandhana’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應69經/ 欲求經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「世間被什麼結縛？以調伏什麼而解脫？
以棄捨什麼，切斷一切結縛？」
「世間被欲求結縛，以調伏欲求而解脫，
以棄捨欲求，切斷一切結縛。」
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| 漢譯(元亨寺版) [3] | 〔六九〕第九 欲望 〔天神：〕世依何所縛 依何伏解脫
依離卻何物 以斷一切縛
〔世尊：〕世依欲望縛 伏欲得解脫
依離於欲望 以斷一切縛
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 69: Icchā Suttaŋ-- Desire "By what is the world bound?
By the removal of what is it freed?
What is it that one must forsake
To cut off all bondage?"
"By desire is the world bound;
By the removal of desire it is freed.
Desire is what one must forsake
To cut off all bondage."
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| 英譯 (Sister Upalavanna) [6] | 1. 7. 9. (69) Icchā –– Desires “By what is the world bound?
Taming what, is the release?
By dispelling what, are all bonds cut?”
“Desires, bind one to the world, taming desires, is release
By dispelling desires all bonds are cut.”
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| 巴利原典(CSCD) [1] | 10. Lokasuttaṃ 70. ‘‘Kismiṃ loko samuppanno, kismiṃ kubbati santhavaṃ;
Kissa loko upādāya, kismiṃ loko vihaññatī’’ti.
‘‘Chasu loko samuppanno, chasu kubbati santhavaṃ;
Channameva upādāya, chasu loko vihaññatī’’ti.
Addhavaggo [anvavaggo (sī.)] sattamo.
Tassuddānaṃ –
Nāmaṃ cittañca taṇhā ca, saṃyojanañca bandhanā;
Abbhāhatuḍḍito pihito, icchā lokena te dasāti.
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| 漢譯((莊春江) [2] | 相應部1相應70經/ 世間經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔七〇〕第十 世間 〔天神：〕何生世間生 和合何物上
世間依何物 依何世間苦
〔世尊：〕六生世間生 和合於六上
依六而執著 於六世間苦
此嗢陀南
名心與渴愛 是為結與縛
窘迫繼禁閉 欲世等為十
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 70: Loka Suttaŋ-- World "In what has the world arisen?
In what does it form intimacy?
By clinging to what is the world
Harassed in regard to what?"
"In six has the world arisen;
In six it forms intimacy;
By clinging to six the world
Is harassed in regard to six."
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| 英譯 (Sister Upalavanna) [6] | 1. 7. 10. (70) Loka –– The World “On what does the world rise?
On how many are associations made?
Clinging to how many, is the world troubled?”
“The world rises on six and associations are made on six.
Clinging to these six, the world is troubled by the six.”
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| Naḷa-Vaggo 第一 蘆葦品 (SN 1. 1 ~ SN 1. 10) | Nandana-Vaggo 第二 歡喜園品 (SN 1. 11 ~ SN 1. 20) | Satti-Vaggo 第三 劍品 (SN 1. 21 ~ SN 1. 30) | Satullapakāyika-Vaggo 第四 沙睹羅巴天群品 (SN 1. 31 ~ SN 1. 40) |
| Āditta-Vaggo 第五 燃燒品 (SN 1. 41 ~ SN 1. 50) | Jarā-Vaggo 第六 老品 (SN 1. 51 ~ SN 1. 60) | Addha-Vaggo 第七 勝品 (SN 1. 61 ~ SN 1. 70) | Chetvā-Vaggo 第八 斷品 (SN 1. 71 ~ SN 1. 81) |
Chetvā-Vaggo 第八 斷品
| 巴利原典(CSCD) [1] | 8. Chetvāvaggo 1. Chetvāsuttaṃ
‘‘Kiṃsu chetvā [jhatvā (sī.), ghatvā (syā. kaṃ.) evamuparipi] sukhaṃ seti, kiṃsu chetvā na socati;
Kissassu ekadhammassa, vadhaṃ rocesi gotamā’’ti.
‘‘Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;
Kodhassa visamūlassa, madhuraggassa devate;
Vadhaṃ ariyā pasaṃsanti, tañhi chetvā na socatī’’ti.
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| 漢譯((莊春江) [2] | 8.切斷品 相應部1相應71經/ 切斷後經 (諸天相應/有偈篇/祇夜)(莊春江譯) 起源於舍衛城。 |
| 漢譯(元亨寺版) [3] | 第八 斷品 〔七一〕第一 殺 立於一面之天神，以偈向世尊曰： 殺何樂寢臥 殺何而不悲
殺害何一法 瞿曇卿稱讚
〔世尊：〕殺忿樂寢臥 殺忿為不悲
諸天以毒根 而為最上蜜
聖讚忿殺害 殺而不悲傷
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | VIII. Having Slain Sutta 71: Chetvā Suttaŋ-- Having Slain At Sāvatthī. Standing to one side, that devatā addressed the Blessed One in verse: "Having slain what does one sleep soundly?
Having slain what does one not sorrow?
What is the one thing, O Gotama,
Whose killing you approve?"
[The Blessed One:]
"Having slain anger, one sleeps soundly;
Having slain anger, one does not sorrow;
The killing of anger, O devatā,
With its poisoned root and honeyed tip:
This is the killing the noble ones praise,
For having slain that, one does not sorrow."
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| 英譯 (Sister Upalavanna) [6] | Chapter 8 –– Chetvā Vagga Namo tassa bhagavato arahato sammāsambuddhassa. 1. 8. 1. (71) Chetvā –– Having Cut That deity standing on a side said this stanza in the presence of the Blessed One: “Having cut what, does one sleep well and not grieve?
The destruction of what one thing, does Gotama like?”
“Having cut anger one sleeps well and does not grieve.
O! god, the destruction of the poisoned root and the sweet top
Of anger, the noble ones praise, as the state free from grief.”
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| 巴利原典(CSCD) [1] | 2. Rathasuttaṃ 72. ‘‘Kiṃsu rathassa paññāṇaṃ, kiṃsu paññāṇamaggino;
Kiṃsu raṭṭhassa paññāṇaṃ, kiṃsu paññāṇamitthiyā’’ti.
‘‘Dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino;
Rājā raṭṭhassa paññāṇaṃ, bhattā paññāṇamitthiyā’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應72經/ 車經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「什麼是車的表徵？什麼是火的表徵？
什麼是國家的表徵？什麼是女人的表徵？」
「旗幟是車的表徵，煙是火的表徵，
國王是國家的表徵，丈夫是女人的表徵。」
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| 漢譯(元亨寺版) [3] | 〔七二〕第二 車 〔天神：〕何物車相標 何為火相標
何為王相標 何為婦相標
〔世尊：〕幡乃車相標 煙乃火相標
王乃國相標 夫乃婦相標
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 72: Ratha Suttaŋ-- Chariot "What is the token of a chariot?
What, the token of a fire?
What is the token of a country?
What, the token of a woman?"
"A standard is the token of a chariot;
Smoke, the token of a fire;
The king is a country's token;
A husband, the token of a woman."
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| 英譯 (Sister Upalavanna) [6] | 1. 8. 2. (72) Ratha –– Chariot “What is the recognition of the chariot?
What is the recognition of fire?
What is the recognition of a country?
What is the recognition of a woman?”
“Flag is the recognition for the chariot.
Smoke is the recognition of fire.
The ruler is the recognition of the country.
Nourishments are the recognition of the woman.”
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| 巴利原典(CSCD) [1] | 3. Vittasuttaṃ 73. ‘‘Kiṃsūdha vittaṃ purisassa seṭṭhaṃ, kiṃsu suciṇṇo sukhamāvahati;
Kiṃsu have sādutaraṃ [sādhutaraṃ (ka.)] rasānaṃ, kathaṃjīviṃ [kiṃsujīviṃ (ka.)] jīvitamāhu seṭṭha’’nti.
‘‘Saddhīdha vittaṃ purisassa seṭṭhaṃ, dhammo suciṇṇo sukhamāvahati;
Saccaṃ have sādutaraṃ rasānaṃ, paññājīviṃ jīvitamāhu seṭṭha’’nti.
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| 漢譯((莊春江) [2] | 相應部1相應73經/ 財產經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「這裡，什麼是男子的最上財產？什麼善行帶來樂？
什麼確實是味道的最美者？如何活是他們說的最上活命者？」
「這裡，信是男子的最上財產，法善行帶來樂，
真理確實是味道的最美者，以慧而活是他們說的最上活命者。」
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| 漢譯(元亨寺版) [3] | 〔七三〕第三 富 〔天神：〕人於此世間 何為最勝富
善修何種事 能帶來安樂
何物之果實 其味為最上
如何之生活 為生活最勝
〔世尊：〕信在此世間 乃人最勝富
若修諸善法 帶來安與樂
真實乃果實 是最上美味
智慧之生活 謂生活最勝
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 73: Vitta Suttaŋ-- Treasure "What here is a man's best treasure? What practised well brings happiness?
What is really the sweetest of tastes?
How lives the one whom they say lives best?"
"Faith is here a man's best treasure;
Dhamma practised well brings happiness;
Truth is really the sweetest of tastes;
One living by wisdom they say lives best."
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| 英譯 (Sister Upalavanna) [6] | 1. 8. 3. (73) Vitta –– Wealth “In this world, what wealth is foremost for man?
Purified by what, is pleasantness obtained?
Of tastes what is the foremost?
Living how is said, the livelihood is foremost?”
“In this world, faith is the foremost wealth for man.
Purified by the Teaching, pleasantness is obtained
Of tastes truth is foremost.
The livelihood of one living wisely is said to be foremost.”
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| 巴利原典(CSCD) [1] | 4. Vuṭṭhisuttaṃ 74. ‘‘Kiṃsu uppatataṃ seṭṭhaṃ, kiṃsu nipatataṃ varaṃ;
Kiṃsu pavajamānānaṃ, kiṃsu pavadataṃ vara’’nti.
‘‘Bījaṃ uppatataṃ seṭṭhaṃ, vuṭṭhi nipatataṃ varā;
Gāvo pavajamānānaṃ, putto pavadataṃ varoti.
‘‘Vijjā uppatataṃ seṭṭhā, avijjā nipatataṃ varā;
Saṅgho pavajamānānaṃ, buddho pavadataṃ varo’’ti.
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| 漢譯((莊春江) [2] | 相應部1相應74經/ 雨經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「什麼是向上的最上者？什麼是落下的出色者？
對到處走的來說，則是什麼？什麼是說話的出色者？」
「種子是向上的最上者，雨是落下的出色者，
對到處走的來說，則是牛，兒子是說話的出色者。」
「明是向上的最上者，無明是落下的出色者，
對到處走的來說，則是 僧團，佛陀是說話的出色者。」
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| 漢譯(元亨寺版) [3] | 〔七四〕第四 雨 〔天神：〕何物生最上 何物降最上
運步何最上 語者何最上
〔他神：〕種子生最上 雨乃降最上
牝牛步最上 子語中最勝
〔世尊：〕明乃生最上 無明降最上
僧伽步為最 佛陀語為最
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 74: Vuţţhi Suttaŋ-- Rain [A devatā:] "What is the best of things that rise up?
What excels among things that fall down?
What is the best of things that go forth?
Who is the most excellent of speakers?"
[Another devatā:]
"A seed is the best of things that rise up;
Rain excels among things that fall down;
Cattle are the best of things that go forth;
A son is the most excellent of speakers."
[The Blessed One:]
"Knowledge is the best of things that rise up;
Ignorance excels among things that fall down;
The Saŋghais the best of things that go forth;
The most excellent of speakers is the Buddha."
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| 英譯 (Sister Upalavanna) [6] | 1. 8. 4. (74) Vuṭṭhi –– Rain “What is foremost of things that rise up?
What is noble of things that fall down?”
“Who is foremost of those that wander?
Who is noble of those that dispute?
“Of things that rise, plants are foremost.
Of things that fall, rain is noble.
Of those that wander, cattle are foremost
Of those that dispute, the son is noble.
Of things that rise, science is foremost
Of things that fall off nescience is noble.
Of those wandering, the Community of bhikkhus, is noble.
And of those disputing the Enlightened One is noble.”
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| 巴利原典(CSCD) [1] | 5. Bhītāsuttaṃ 75. ‘‘Kiṃsūdha bhītā janatā anekā,
Maggo canekāyatanappavutto;
Pucchāmi taṃ gotama bhūripañña,
Kismiṃ ṭhito paralokaṃ na bhāye’’ti.
‘‘Vācaṃ manañca paṇidhāya sammā,
Kāyena pāpāni akubbamāno;
Bavhannapānaṃ gharamāvasanto,
Saddho mudū saṃvibhāgī vadaññū;
Etesu dhammesu ṭhito catūsu,
Dhamme ṭhito paralokaṃ na bhāye’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應75經/ 害怕經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔七五〕第五 恐怖 〔天神：〕道實種種說 何多恐此世
具大智慧者 瞿曇我請問
以立於何者 人不恐此世
〔世尊：〕正確語與意 以身不為惡
若於富裕家 有信有柔和
善辨仁慈深 立此之四法
此世不恐怖
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 75: Bhītā Suttaŋ-- Afraid "Why are so many people here afraid
When the path has been taught with many bases?
I ask you, O Gotama, broad of wisdom:
On what should one take a stand
To have no fear of the other world?"
"Having directed speech and mind rightly,
Doing no evil deeds with the body,
Dwelling at home with ample food and drink,
Faithful, gentle, generous, amiable:
When one stands on these four things,
Standing firmly on the Dhamma,
One need not fear the other world."
|
| 英譯 (Sister Upalavanna) [6] | 1. 8. 5. (75) Bhītā –– Frightened “Why is the populace frightened in various ways?
As though disordered by the various faculties?
I ask wise Gotama,
Established how is someone not afraid of the next birth?”
“With words and mind intending good,
Not doing evil, with the body
A householder who has eatables and drinks to share
Should politely and bountifully give them to others
Established in these four things,
He would have no fear about the next birth.”
|
| 巴利原典(CSCD) [1] | 6. Najīratisuttaṃ 76. ‘‘Kiṃ jīrati kiṃ na jīrati, kiṃsu uppathoti vuccati;
Kiṃsu dhammānaṃ paripantho, kiṃsu rattindivakkhayo;
Kiṃ malaṃ brahmacariyassa, kiṃ sinānamanodakaṃ.
‘‘Kati lokasmiṃ chiddāni, yattha vittaṃ [cittaṃ (sī. syā. kaṃ. pī.)] na tiṭṭhati;
Bhagavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ maya’’nti.
‘‘Rūpaṃ jīrati maccānaṃ, nāmagottaṃ na jīrati;
Rāgo uppathoti vuccati.
‘‘Lobho dhammānaṃ paripantho, vayo rattindivakkhayo;
Itthī malaṃ brahmacariyassa, etthāyaṃ sajjate pajā;
Tapo ca brahmacariyañca, taṃ sinānamanodakaṃ.
‘‘Cha lokasmiṃ chiddāni, yattha vittaṃ na tiṭṭhati;
Ālasyañca [ālassañca (sī. pī.)] pamādo ca, anuṭṭhānaṃ asaṃyamo;
Niddā tandī [tandi (sī.)] ca te chidde, sabbaso taṃ vivajjaye’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應76經/ 不衰退經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔七六〕第六 不老 〔天神：〕何老何不老 何者云非道
何者障礙法 何者盡日夜
何者穢梵行 何者無水浴
世有幾多穴 心意不停滯
我等來問佛 我等以何知
〔世尊：〕色體乃衰老 人姓氏不老
貪欲云非道 慳貪障礙法
青春盡日夜 女人穢梵行
人人執著此
苦行與梵行 乃無水沐浴
世有六孔穴 心不得滯此
懶惰與放逸 不勤不抑制
耽睡眠怠慢 應離此一切
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 76: Na Jīrati Suttaŋ-- Does Not Decay "What decays, what does not decay?
What is declared the deviant path?
What is the impediment to [wholesome] states?
What undergoes destruction night and day?
What is the stain of the holy life?
What is the bath without water?
"How many fissures are there in the world
Wherein the mind does not stand firm?
We've come to ask the Blessed One this:
How are we to understand it?"
"The physical form of mortals decays,
Their name and clan does not decay.
Lust is declared the deviant path,
Greed the impediment to [wholesome] states.
"Life undergoes destruction night and day;
Women are the stain of the holy life:
Here's where menfolk are enmeshed.
Austerity and the holy life —
That is the bath without water.
"There are six fissures in the world
Wherein the mind does not stand firm:
Laziness and negligence,
Indolence, lack of self-control,
Drowsiness and lethargy —
Avoid these fissures completely."
|
| 英譯 (Sister Upalavanna) [6] | 1. 8. 6. (76) Na Jīrati –– Does Not Decay. “What decays, what does not decay and what is the wrong path?
What is the danger of things?
What decreases by night and day?
What is the stain of the holy life?
What is the washing without water?
In the world how many are the apertures Where the mind does not settle?
We like to know this, from the good one.”
“Matter of beings decay
Name and clan does not.
Lust is the wrong path and greed is the danger.
Life span dwindles night and day.
Woman is the stain of the holy life.
The populace is soiled on account of the woman.
Austerities and the holy life are the washings without water.
There are six apertures in the world, in which the mind does not settle.
Avoid laziness, negligence, lacking in effort and taming
Sleepiness and heaviness after a meal, these are the apertures.”
|
| 巴利原典(CSCD) [1] | 7. Issariyasuttaṃ 77. ‘‘Kiṃsu issariyaṃ loke, kiṃsu bhaṇḍānamuttamaṃ;
Kiṃsu satthamalaṃ loke, kiṃsu lokasmimabbudaṃ.
‘‘Kiṃsu harantaṃ vārenti, haranto pana ko piyo;
Kiṃsu punappunāyantaṃ, abhinandanti paṇḍitā’’ti.
‘‘Vaso issariyaṃ loke, itthī bhaṇḍānamuttamaṃ;
Kodho satthamalaṃ loke, corā lokasmimabbudā.
‘‘Coraṃ harantaṃ vārenti, haranto samaṇo piyo;
Samaṇaṃ punappunāyantaṃ, abhinandanti paṇḍitā’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應77經/ 統治權經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔七七〕第七 主 〔天神：〕何為世間主 何為最上器
何為劍之銹 此世何作獄
何物拒持離 何者好持離
何者屢屢來 賢者得歡喜
〔世尊：〕勢力世間主 女人最上器
忿為世劍銹 盜賊於此世
以作苦地獄 盜賊拒持離
沙門好持離 沙門屢屢來
賢者乃歡喜
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 77: Issara Suttaŋ-- Sovereignty "What is sovereignty in the world?
What ranks as the best of goods?
What in the world is a rusty sword?
What in the world is considered a plague?
"Whom do they arrest when he takes away?
And who, when he takes away, is dear?
In whom do the wise take delight
When he returns again and again?"
"Mastery is sovereignty in the world;
A woman ranks as the best of goods;
In the world anger is a rusty sword;
Thieves in the world are considered a plague.
"They arrest a thief when he takes away,
But an ascetic who takes away is dear.
The wise take delight in an ascetic
When he returns again and again."
|
| 英譯 (Sister Upalavanna) [6] | 1. 8. 7. (77) Issaram –– Leadership “What is the leadership in the world?
What is the noble strife?
What is the strong stain?
And what is the swelling in the world?
Who obstructs when carried?
Who likes when carried?
Who strives again and again, in the pleasure of the wise?”
“Exercising power is leadership in the world and the woman is the strife.
Anger is the strong stain in the world and robbers are the swelling.
The robber obstructs being carried, the recluse loves being carried.
The continual striving of the recluse is cherished by the wise.”
|
| 巴利原典(CSCD) [1] | 8. Kāmasuttaṃ 78. ‘‘Kimatthakāmo na dade, kiṃ macco na pariccaje;
Kiṃsu muñceyya kalyāṇaṃ, pāpikaṃ na ca mocaye’’ti.
‘‘Attānaṃ na dade poso, attānaṃ na pariccaje;
Vācaṃ muñceyya kalyāṇaṃ, pāpikañca na mocaye’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應78經/ 愛欲經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「愛欲利益者不應該將什麼布施[出去]？不免一死的人 不應該永遠捨棄什麼？
應該釋放善的什麼？但不應該放出惡的？」
「人不應該將自己布施[出去]，不應該永遠捨棄自己，
應該釋放善的言語，但不應該放出惡的。」
|
| 漢譯(元亨寺版) [3] | 〔七八〕第八 欲愛 〔天神：〕追求利益者 以何不得與
人何不施捨 應放何之善
不應放何惡
〔世尊：〕人追求利益 不以與自己
自己不施捨 應放善良語
不得放惡語
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 78: Kāma Suttaŋ-- Love "What should he not give who loves the good?
What should a mortal not relinquish?
What should one release when it's good,
But not release when it's bad?"
"A person should not give himself away;
He should not relinquish himself.
One should release speech that is good,
But not speech that is bad."
|
| 英譯 (Sister Upalavanna) [6] | 1. 8. 8. (78) Kāma –– Welfare “What is not given, for one’s welfare?
What is not given up, by the dieing man?
What should be released to gain merit?
What should not be released to gain merit?”
“Man does not give the self for his welfare
He does not give up, the self.
To gain merit, utter good words,
And not evil words.”
|
| 巴利原典(CSCD) [1] | 9. Pātheyyasuttaṃ 79. ‘‘Kiṃsu bandhati pātheyyaṃ, kiṃsu bhogānamāsayo;
Kiṃsu naraṃ parikassati, kiṃsu lokasmi dujjahaṃ;
Kismiṃ baddhā puthū sattā, pāsena sakuṇī yathā’’ti.
‘‘Saddhā bandhati pātheyyaṃ, sirī bhogānamāsayo;
Icchā naraṃ parikassati, icchā lokasmi dujjahā;
Icchābaddhā puthū sattā, pāsena sakuṇī yathā’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應79經/ 旅途的資糧經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「什麼 維繫 旅途的資糧？什麼是財富的棲息處？
什麼拖著人人轉？什麼是世間中難放棄的？
當個個眾生被什麼束縛時，如鳥被網[束縛]？」
「信維繫旅途的資糧，幸運是財富的棲息處，
欲求拖著人人轉，欲求是世間中難放棄的，
當個個眾生被欲求束縛時，如鳥被網[束縛]。」
|
| 漢譯(元亨寺版) [3] | 〔七九〕第九 食糧 〔天神：〕何者包糧食 何為富住家
何者令人苦 何者世難捨
猶如鳥縛蹄 凡人何物縛
〔世尊：〕信仰包糧食 吉祥富住家
欲望令人苦 世捨欲望難
猶如縛蹄鳥 凡人欲望縛
|
| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 79: Pātheyya Suttaŋ-- Provisions for a Journey "What secures provisions for a journey?
What is the abode of wealth?
What drags a person around?
What in the world is hard to discard?
By what are many beings bound
Like birds caught in a snare?"
"Faith secures provisions for a journey;
Fortune is the abode of wealth;
Desire drags a person around;
Desire is hard to discard in the world.
By desire many beings are bound
Like birds caught in a snare."
|
| 英譯 (Sister Upalavanna) [6] | 1. 8. 9. (79) Pātheyyam –– Provisions for the Journey “What are the provisions for the journey?
What is the home of enjoyments?
What carries away humans?
In the world what is difficult to give up?
The populace bound by what, is bound like a bird by a decoy?”
“Faith is the provisions for the journey.
Beauty is the home, of wealth.
Desires carry away humans and it’s difficult to give up desires
Desires bind the populace like a bird bound by a decoy.”
|
| 巴利原典(CSCD) [1] | 10. Pajjotasuttaṃ 80. ‘‘Kiṃsu lokasmi pajjoto, kiṃsu lokasmi jāgaro;
Kiṃsu kamme sajīvānaṃ, kimassa iriyāpatho.
‘‘Kiṃsu alasaṃ analasañca [kiṃ ālasyānālasyañca (ka.)], mātā puttaṃva posati;
Kiṃ bhūtā upajīvanti, ye pāṇā pathavissitā’’ti.
‘‘Paññā lokasmi pajjoto, sati lokasmi jāgaro;
Gāvo kamme sajīvānaṃ, sītassa iriyāpatho.
‘‘Vuṭṭhi alasaṃ analasañca, mātā puttaṃva posati;
Vuṭṭhiṃ bhūtā upajīvanti, ye pāṇā pathavissitā’’ti.
|
| 漢譯((莊春江) [2] | 相應部1相應80經/ 光明經 (諸天相應/有偈篇/祇夜)(莊春江譯) 「什麼是世間中的光明？什麼是世間中的清醒者？
什麼是工作中有生命者的[夥伴]？什麼是其 舉止行為 [處]？
什麼養育懶惰者與不懶惰者，如母之於子？
凡依止大地的生物類，他們依什麼生活？」
「慧是世間中的光明，[正]念是世間中的清醒者，
母牛是工作中有生命者的[夥伴]，田埂是其舉止行為[處]。
雨養育懶惰者與不懶惰者，如母之於子，
凡依止大地的生物類，他們依雨生活。」
|
| 漢譯(元亨寺版) [3] | 〔八〇〕第十 光炎 〔天神：〕於世何光炎 於世何不眠
何為共同者 何為威儀路
猶如母養子 何者養怠慢
亦養精進者 以何者之精
以養於地上 倚著之生物
〔世尊：〕智慧世光炎 正念世不眠
牛乃共事者 畦乃威儀路
猶如母養子 雨養怠慢者
亦養精進人 乃以雨之精
養育於地上 倚著之生物
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 80: Pajjota Suttaŋ-- Source of Light "What is the source of light in the world?
What in the world is the wakeful one?
What are [the colleagues] of those living by work?
What is one's course of movement?
"What nurtures both the slack and active
Just as a mother nurtures her child?
The creatures who dwell on the earth —
By what do they sustain their life?"
"Wisdom is the source of light in the world;
Mindfulness, in the world, is the wakeful one;
Cattle are [the colleagues] of those living by work;
One's course of movement is the furrow.
"Rain nurtures both the slack and active
Just as a mother nurtures her child.
Those creatures who dwell on the earth
Sustain their life by rain."
|
| 英譯 (Sister Upalavanna) [6] | 1. 8. 10. (80) Pajjoto –– Light “What is the light, in the world?
What is wakefulness, in the world?
Who, lives in their actions?
And what is their deportment?
Who provides the lazy and the not lazy, like a mother providing her son?
What maintains the lives of the born, establishing them on earth?”
“Wisdom is the light in the world.
Mindfulness is wakefulness
Cattle live in their actions clinging to their movement
Rain provides the lazy and the not lazy, like a mother providing her son.
Rain maintains the lives of the born, establishing them on earth.”
|
| 巴利原典(CSCD) [1] | 11. Araṇasuttaṃ 81. ‘‘Kesūdha araṇā loke, kesaṃ vusitaṃ na nassati;
Kedha icchaṃ parijānanti, kesaṃ bhojissiyaṃ sadā.
‘‘Kiṃsu mātā pitā bhātā, vandanti naṃ patiṭṭhitaṃ;
Kiṃsu idha jātihīnaṃ, abhivādenti khattiyā’’ti.
‘‘Samaṇīdha araṇā loke, samaṇānaṃ vusitaṃ na nassati;
Samaṇā icchaṃ parijānanti, samaṇānaṃ bhojissiyaṃ sadā.
‘‘Samaṇaṃ mātā pitā bhātā, vandanti naṃ patiṭṭhitaṃ;
Samaṇīdha jātihīnaṃ, abhivādenti khattiyā’’ti.
Chetvāvaggo aṭṭhamo.
Tassuddānaṃ –
Chetvā rathañca cittañca, vuṭṭhi bhītā najīrati;
Issaraṃ kāmaṃ pātheyyaṃ, pajjoto araṇena cāti.
Devatāsaṃyuttaṃ samattaṃ.
|
| 漢譯((莊春江) [2] | 相應部1相應81經/ 無爭論經 (諸天相應/有偈篇/祇夜)(莊春江譯) |
| 漢譯(元亨寺版) [3] | 〔八一〕第十一 無諍 〔天神：〕此世誰無諍 誰生活不滅
誰遍知欲望 常為自由人
如是立己道 父母兄弟禮
其生雖卑賤 以受剎帝利
所尊敬者誰
〔世尊：〕沙門世無諍 沙門生不滅
沙門知欲望 常為自由人
沙門立己道 父母兄弟禮
其生雖卑賤 剎帝利尊敬
此嗢陀南
殺之車與富 雨怖與不老
主欲愛糧食 光炎及無諍
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| 英譯(WP, Ven. Bhikkhu Bodhi) [4] | Sutta 81: Araņā Suttaŋ-- Without Conflict "Who here in the world are placid?
Whose mode of life is not squandered?
Who here fully understand desire?
Who enjoy perpetual freedom?
"Whom do parents and brothers worship
When he stands firmly established?
Who is the one of humble birth
That even khattiyas here salute?"
"Ascetics are placid in the world;
The ascetic life is not squandered;
Ascetics fully understand desire;
They enjoy perpetual freedom.
"Parents and brothers worship an ascetic
When he stands firmly established.
Though an ascetic be of humble birth
Even khattiyas here salute him."
|
| 英譯 (Sister Upalavanna) [6] | 1. 8. 11. (81) Araṇā –– Far Away “Who are far away from the world?
Whose livelihood is not wasted?
Who thoroughly do know, their desires? Feeding whom, is always good?
Who is worshipped with a good mind by mother, father and brother?
Why do the warriors worship, although he is an outcaste?
“A recluse is far away from the world.
That livelihood is not wasted.
The recluse thoroughly knows his desires. Feeding him is always good.
A recluse is worshipped with a good mind by mother, father and brother.
And even the warriors worship an outcaste.”
|
備註：
| [1] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81) 請參考： The Pāḷi Tipitaka *http://www.tipitaka.org/* (請於左邊選單“Tipiṭaka Scripts”中選 Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Saṃyuttanikāya → Sagāthāvaggapāḷi → 1. Devatāsaṃyuttaṃ )。或可參考 【國際內觀中心】(Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD ( Chaṭṭha Saṅgāyana CD)。] |
| [2] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81) 請參考： 臺灣【莊春江工作站】 → 漢譯 相應部/Saṃyuttanikāyo |
| [3] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81) 請參考： N 《漢譯南傳大藏經》 （紙本來源：元亨寺漢譯南傳大藏經編譯委員會 / 高雄：元亨寺妙林出版社, 1995.） → 經藏／相應部 N13, N14, N15, N16, N17, N18 → N13 → 第 13 冊：直接進入閱讀 N13n0006 相應部經典(第1卷-第11卷) ( 11 卷) 【通妙譯】 （ 第 001 卷 ）、下載 ePub 、 MOBI 、 PDF A4版 、 PDF iPad版 。 |
| [4] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82) 選錄多位翻譯者之譯文，請參 Obo's Web → Index to Sutta Indexes → Saŋyutta Nikāya : 1. (sŋ 1-11) Sagāthā-Vagga (With Cantos, Poetry, Verses) [BuddhaDust]；或 另一鏡像站 [genaud.net] |
| [5] | 部份經典選譯，請參考： Access to Insight → Tipitaka : → SN |
| [6] | (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81) Saṃyutta Nikāya ( METTANET - LANKA → THE TIPITAKA → Saṃyutta Nikāya ) |
附註：「不必一切遮，但遮其惡業」，別譯雜阿含經作「不應一切遮，但遮惡覺觀」，南傳作「如果不從一切制止意，不達到意的被抑制，從惡之處，從那裡應該制止意」(Na sabbato mano nivāraye, na mano saṃyatattamāgataṃ. Yato yato ca pāpakaṃ, tato tato mano nivārayeti)，菩提比丘長老依錫蘭本(Na sabbato mano nivāraye, mano yatattam agatam. Yato yato ca pāpakaṃ, tato tato mano nivārayeti)英譯為「一個人不需要在心中抑制一切事物，當心已來到控制下，從任何邪惡來者，從這個，一個人應該在心中抑制」(One need not rein in the mind from everything When the mind has come under control. From whatever it is that evil comes, From this one should rein in the mind.)，並解說，這裡佛陀所說，應該被制止的心與應該被修習的心，應該做分別。按：錫蘭本的含意比較連貫，並與北傳經文含意相同。
| [SN01-BodhFn-01] | Mārisa , "dear sir," is the term which the devas generally use to address the Buddha, eminent bhikkhus (see, e.g., 40:10; IV 270, 16), and members of their own community (11:3; I 218, 34); kings also use it to address one another (3:12; I 80, 4). Spk explains it as a term of affection meaning "one without suffering" (niddukkha), but it is probably a Middle Indic form of Skt mad.rsa . The word "flood" (ogha) is used metaphorically, but here with technical overtones, to designate a doctrinal set of four floods (see 45:171), so called, according to Spk, "because they keep beings submerged within the round of existence and do not allow them to rise up to higher states and to Nibbāna." The four (with definitions from Spk) are: (i) the flood of sensuality (kāmogha) = desire and lust for the five cords of sensual pleasure (agreeable forms, sounds, etc.-see 45:176); (ii) the flood of existence (bhavogha) = desire and lust for form-sphere existence and formless-sphere existence and attachment to jhāna; (iii) the flood of views (ditthogha) = the sixty-two views (DN I 12-38); and (iv) the flood of ignorance (avijjogha) = lack of knowledge regarding the Four Noble Truths. Flood imagery is also used at vv. 298-300, 511-13, and 848-49. |
| [SN01-BodhFn-02] | Appatiţţhaŋ khvāhaŋ āvuso anāyūhaŋ ogham atariŋ. Spk: The Buddha's reply is intended to be paradoxical, for one normally crosses a flood by halting in places that offer a foothold and by straining in places that must be crossed. Spk glosses appatiţţhaŋ only with appatiţţhahanto (an alternative form of the present participle), but Spk-pţ elaborates: "Not halting: not coming to a standstill on account of the defilements and so forth; the meaning is 'not sinking' (appatiţţhahanto ti kilesādinaŋ vasena asantiţţhanto, asaŋsīdanto ti attho)." The verb patitiţţhati usually means "to become established," i.e., attached, principally on account of craving and other defilements: see below v. 46 and n. 35. Consciousness driven by craving is "established" (see 12:38-40, 12:64, 22:53-54), and when craving is removed it becomes "unestablished, unsupported." The arahant expires "with consciousness unestablished" (appatiţţhitena viññāņena ... parinibbuto; see 4:23 (I 122,12-13)). All these nuances resonate in the Buddha's reply. The verb āyūhati is rare in the Nikāyas, but see below v. 263df, v. 264d, and Sn 210d. It is an intensification of ūhati (augmented by ā- with -y- as liaison); the simple verb occurs at MN I 116,13-14, where it might be rendered "to be strained." Its occurrence there ties up with the present context: a strained mind is far from concentration. In the later literature the noun form āyūhana acquires the technical sense of "accumulation," with specific reference to kamma; in the formula of dependent origination (paţiccasamuppāda), volitional formations (saŋkhārā) are said to have the function of āyūhana; see Paţis I 52,14, 26; Vism 528,12 (Ppn 17:51), 579,31-580,4 (Ppn 17:292-93). Spk: The Blessed One deliberately gave an obscure reply to the deva in order to humble him, for he was stiff with conceit yet imagined himself wise. Realizing that the deva would not be able to penetrate the teaching unless he first changed his attitude, the Buddha intended to perplex him and thereby curb his pride. At that point, humbled, the deva would ask for clarification and the Buddha would explain in such a way that he could understand. |
| [SN01-BodhFn-03] | The Buddha's brief reply points to the middle way (majjhimā paţipadā) in its most comprehensive range, both practical and philosophical. To make this implication clear Spk enumerates seven dyads: (i) "halting" by way of defilements, one sinks; "straining" by way of volitional formations, one gets swept away; (ii) by way of craving and views, one sinks; by way of the other defilements, one gets swept away; (iii) by way of craving, one sinks; by way of views, one gets swept away; (iv) by way of the eternalist view, one sinks; by way of the annihilationist view, one gets swept away (see It 43,12-44,4); (v) by way of slackness one sinks, by way of restlessness one gets swept away; (vi) by way of devotion to sensual pleasures one sinks, by way of devotion to self-mortification one gets swept away; (vii) by way of all unwholesome volitional formations one sinks, by way of all mundane wholesome volitional formations one gets swept away. Ñāņananda suggests connecting the principle of "not halting, not straining" with each of the four floods: see SN-Anth 2:56-58. |
| [SN01-BodhFn-04] | Spk: The Buddha is called a brahmin in the sense of arahant (+see Dhp 388, 396-423). He is fully quenched (parinibbuto) in that he is quenched through the quenching of defilements (kilesanibbānena nibbutaŋ). Craving is designated attachment (visattikā) because it clings and adheres to a variety of sense objects. |
| [SN01-BodhFn-05] | Spk: When the deva heard the Buddha's reply he was established in the fruit of stream-entry. |
| [SN01-ThanFn-01] | Or: "unestablished." See Ud 8.1. Related references are in SN 12.38 and SN 12.64. |
| [我聽到這樣] | 「如是我聞(SA/DA)；我聞如是(MA)；聞如是(AA)」，南傳作「我聽到這樣」(Evaṃ me sutaṃ，直譯為「這樣被我聽聞」，忽略文法逐字譯則為「如是-我-聞」)，菩提比丘長老英譯為「我聽到這樣」(Thus have I heard)。 「如是我聞……歡喜奉行。」的經文格式，依印順法師的考定，這樣的格式，應該是在《增一阿含》或《增支部》成立的時代才形成的(《原始佛教聖典之集成》p.9)，南傳《相應部》多數經只簡略地指出發生地點，應該是比較早期的風貌。 |
| [有一次] | 「一時」，南傳作「有一次」(ekaṃ samayaṃ，直譯為「一時」)，菩提比丘長老英譯為「有一次」(On one occasion)。 |
| [世尊] | 「世尊；眾祐」，南傳作「世尊」(bhagavā，音譯為「婆伽婆；婆伽梵；薄伽梵」，義譯為「有幸者」，古譯為「尊祐」)，菩提比丘長老英譯為「幸福者」(the Blessed One)。請參看〈 世尊譯詞的探討 〉。 |
| [問訊] | 「問訊」，南傳作「問訊，接著……」(abhivādetvā)，菩提比丘長老英譯為「對……表示敬意；行屬臣的禮儀」(pay homage to)。按：「問訊」(abhivādeti)，另譯為「敬禮；禮拜」。 |
| [親愛的先生] | 「親愛的先生」(mārisa，另譯為「我的朋友；我的老師；尊師」)，菩提比丘長老英譯為「賢明的先生；先生」(good sir; sir, SN/MN)，或「可敬的先生」(Respected sir, AN)，或「親愛的先生」(dear sir, SN)，並解說，這是天神稱呼世尊、著名比丘，或者天神間彼此稱呼的用語，國王間彼此稱呼，也用這個詞(SN.1.1)。 |
| [朋友] | 「朋友；道友；學友」(āvuso)，菩提比丘長老英譯為「朋友」(friend)。按：此用於對平輩或晚輩(戒臘較低者)的通用稱呼，為了區別不同情況，譯者對出家眾稱在家人時譯為「朋友」，稱外道時譯為「道友」，佛弟子間互稱則譯為「學友」。 |
| [無住立_無用力地] | 無住立、無用力地：「無所攀緣，亦無所住(SA.1267)；無可攀挽、無安足處(GA)」，南傳作「無住立、無用力地」(Appatiṭṭhaṃ anāyūhaṃ，原文為形容詞「無住立的、無用力的」)，菩提比丘長老英譯為「以不停止行進，與以不使勁」(By not halting…and by not straining)。按：「用力」(āyūhati)，原意為「努力、積聚」，長老解說，十二緣起中的「行」被稱為「用力」，又如「一顆用力的心遠離定」，積聚則指向「業」(kamma)。 |
| [大師] | 「大師」(satthā，原形為satthar)，菩提比丘長老英譯為「你們的老師；我們的老師；老師」(your teacher，our teacher，The teacher)。按：「大師」一詞，在佛陀時代指的是教派的宗師，佛弟子口中的「大師」，就只能是指佛陀。 |
| [作右繞] | 「右繞(SA/AA)」，南傳作「作右繞，接著……」(padakkhiṇaṃ katvā)，菩提比丘長老英譯為「保持他在他的右邊」(keeping him on his right)。按：此即佛陀時代印度最尊敬的「右繞禮」，依順時針方向保持受禮者在自己右邊繞三圈。 |
| [解脫_已解脫_遠離] | 「解脫、已解脫、遠離」(nimokkhaṃ pamokkhaṃ vivekanti)，菩提比丘長老英譯為「脫離、解開、隔離」(emancipation, release, seclusion)。按：「已解脫」(pamokkha)，水野弘元《巴利語辭典》解為「能被解脫的」(pamuñcati的未來被動分詞)，PTS英巴辭典解為「解脫」(release, deliverance)，但《顯揚真義》說，眾生以道從污染束縛分離，因此道被稱為眾生的「解脫」(nimokkhoti)，而當果剎那時(Phalakkhaṇe)，他們從污染束縛解脫，因此果被稱為眾生的「已解脫」(pamokkhaṃ)，到達涅槃後眾生遠離一切苦，因此涅槃被稱為眾生的「遠離」(vivekoti)，今準此譯。 |
| [以有之歡喜的遍盡] | 「以有之歡喜的遍盡」(Nandībhavaparikkhayā)，菩提比丘長老英譯為「以對存在歡樂的被完全破壞」(By the utter destruction of delight in existence)，並解說，這是滅盡對三(界)有的渴愛者。 |
| [偈頌] | 「以偈頌」(gāthāya，原形gāthā音譯為「伽陀」，或簡為「偈」)，菩提比丘長老英譯為「以詩」(in verse)。巴利語之偈頌，對音節數目與音韻有其一定的規則，中文的「詩賦」與之相當，古漢譯都以「詩」的形式翻譯，而比對菩提比丘長老的英譯，常發現其對有些字，乃至句的順序與原文大不相同，作了大幅更動以譯出其真正的含意與韻味，譯者對兩者均無力涉略，只能按原文直譯，不去琢磨所譯的字數與音韻了。 |
| [生命被帶走] | (1)「冥運持命去(SA)；人生壽不定，日日趣死徑(GA)」，南傳作「生命被帶走」(Upanīyati jīvitam)，菩提比丘長老英譯為「生命被席捲」(Life is swept along, SN/AN)。按：「被帶走；該被帶走」(Upanīyati/Upanīya)；另譯為「被導引；被導近」，《顯揚真義》以「消盡、滅，或靠近、次第到達死亡」(parikkhīyati nirujjhati, upagacchati vā, anupubbena maraṇaṃ upetīti, SN.1.3)解說。 |
| [應該作福德取得安樂] | 「樂往至樂所(SA)；作福得趣樂(GA)」，南傳作「應該作福德取得安樂」(puññāni kayirātha sukhāvahānī)，菩提比丘長老英譯為「人們應該作帶來快樂的功績之行為」(One should do deeds of merit that bring happiness, SN/AN)。 |
| [期待寂靜者] | 「無餘涅槃樂(SA)；欲得寂滅樂(GA)」，南傳作「期待寂靜者」(santipekkho)，菩提比丘長老英譯為「平和的尋求者」(A seeker of peace)。按：《顯揚真義》以究竟寂靜被稱為涅槃(nibbānasaṅkhātaṃ accantasantiṃ, SN.1.3)解說「寂靜」。 |
| [世間誘惑物] | 「世間飲食/世間信施食(MA)」，南傳作「世間誘惑物」(lokāmisaṃ，另譯為「世間物質」)，智髻比丘長老英譯為「世間的物質物；世俗物質物」(the material things of the world, wordly material things, MN)，菩提比丘長老英譯為「世間的誘惑物」(the world's bait, the bait of the world, SN)。按：《顯揚真義》說，隱喻的(pariyāyena)指三地(界)流轉的世間誘惑物(tebhūmakavaṭṭaṃ lokāmisaṃ)；非隱喻的(nippariyāyena)指四種(衣食住醫藥)必需品(paccayā, SN.1.3)，長老解說，誘惑物(āmisa，另譯為「財；食物；肉；味；利益；物質」)，此字若用在指六境，則比較是指餌鉤，而不是餌本身。 |
| [種種年齡] | 「種種年齡」(vayoguṇā，逐字譯為「年齡+種類」)，菩提比丘長老英譯為「生命的階段」(The stages of life)。《顯揚真義》以「初中後年齡的種類」(paṭhamamajjhimapacchimavayānaṃ guṇā)解說。「次第地捨棄」則以「它們次第地捨棄人(anupaṭipāṭiyā puggalaṃ jahanti)，因為當已立於中齡時，初齡捨棄[人](Majjhimavaye ṭhitaṃ hi paṭhamavayo jahati)，當已立於後齡時，中初二者捨棄[人]，死亡剎那，三種年齡拋棄[人]」解說。 |
| [比丘] | 「比丘」(bhikkhu，義譯為「乞食者」)，女性音譯為「比丘尼」(bhikkhunī)，菩提比丘長老英譯照錄不譯。按：「比丘」即「乞食」(bhikkha)的「稱呼語態」，而「乞食者」(bhikkhaka)為「乞食」的「形容詞」轉「名詞」，「比丘」與「乞食者」在通俗話語中是同義詞，但佛教僧團中「比丘」有其特定的附加條件與意義，而成為「比丘」是「乞食者」，但「乞食者」不一定都是「比丘」的情況。另外，「比丘」的台語發音，與巴利原音幾乎等同，玄奘法師則音譯為「苾芻」。 |
| [應該捨斷五] | 「斷除五捨五(SA.1002)；斷五捨於五(SA.1312)」，南傳作「該切斷五，應該捨斷五」(Pañca chinde pañca jahe)，菩提比丘長老英譯為「一個人必須切斷五，捨斷五」(One must cut off five, abandon five)。按：《顯揚真義》說，切斷五指應該切斷五下分結(身見、疑、戒禁取、貪、瞋)；捨斷五指應該捨斷五上分結(色貪、無色貪、慢、掉舉、無明)。 |
| [且應該再修習五] | 「增修於五根(SA.1002)；五法上增修(SA.1312)；增上修五根(GA)」，南傳作「且應該更修習五」(pañca cuttari bhāvaye)，菩提比丘長老英譯為「且必須更進一步開發五」(And must develop a further five)。按：《顯揚真義》說，應該更修習五指應該修習信[活力(精進)、念、定、慧]等五根。 |
| [越過五染著] | 「超越五和合(SA.1002)；超五種積聚(SA.1312)；成就五分法/成就五分身(GA)」，南傳作「越過五染著」(Pañca saṅgātigo，另譯為「打勝五染著」)，菩提比丘長老英譯為「已克服五羈絆」(has surmounted five ties)。按：《顯揚真義》說，五染著指貪染著、瞋染著、癡染著、慢染著(mānasaṅgo)、見染著(diṭṭhisaṅgoti)。 |
| [暴流] | (1)「諸流/駛流/流淵/浚流/瀑駚流/流(SA)；駛流/瀑駛流(GA)」，南傳作「暴流」(ogha，另譯作「流；洪水」)，菩提比丘長老英譯為「洪水」(the flood)。按：《長部33經》說「欲的暴流、有的暴流、見的暴流、無明的暴流」四種暴流。 (2)「生死海流/有流(SA)；有駛流/生死海(GA)；有流(DA/AA)」，南傳作「有的暴流」(bhavogho)，菩提比丘長老英譯為「存在的洪水」(the flood of existence)。按：《顯揚真義》以「對色無色有的貪欲」(rūpārūpabhavesu chandarāgo)解說，又以「對五種欲的貪欲」(pañcasu kāmaguṇesu chandarāgo)解說「欲的暴流」，以「六十二見」(dvāsaṭṭhi diṭṭhiyo)解說「見的暴流」，以「對四諦的無智」(catūsu saccesu aññāṇaṃ)解說「無明的暴流」(SN.45.172)。 |
| [五] | 「五人」，南傳作「五」，《顯揚真義》解說：「當信等五根醒時，名為五蓋是睡的，為什麼呢？因為具備這些的人，任何時候，即使坐、立、黎明起來，放逸、具備不善是睡的。這樣，當五蓋睡時，五根是醒的，為什麼呢？因為具備這些的人，任何時，候即使躺下睡覺，不放逸、具備善是醒的。五蓋拿起、握持、執取雜染塵垢，欲的意欲等前者以後者為緣，被五根淨化。」 |
| [正覺者] | (1)「覺；菩提」(bodhiṃ)，菩提比丘長老英譯為「開化」(the enlightenment)。 (2)「正覺(SA/MA)；等覺(SA/DA)」，南傳作「正覺」(sambodhi，音譯為「三菩提」)，菩提比丘長老英譯為「啟發；開化」(enlightenment)。按：這是指生死解脫的「證悟」。 (3)「正覺者」(sambuddha，另譯為「三佛陀；三佛」)，菩提比丘長老英譯為「開化者」(enlightened)。按：這是指「解脫者」。 |
| [在不平順中平順地行] | 「嶮惡世平等(SA)」，南傳作「在不平順中平順地行」(caranti visame samanti)，菩提比丘長老英譯為「在不平坦中平坦地過活」(Fare evenly amidst the uneven)。按：「不平順」(visama)，另譯為「不正的；非理的；險難的；不平等的；不調和的」，《顯揚真義》舉「世間共住的不平順、眾生身的不平順、污染生起的不平順」(visame vā lokasannivāse visame vā sattanikāye visame vā kilesajāte, SN.1.7)解說，「平順」(sama)，另譯為「正確的；正當的；平等的；寂靜的」。 |
| [忘失] | 「忘失」(sammuṭṭhā)，菩提比丘長老英譯為「混亂的」(muddled)。 |
| [究竟智] | 「究竟智(MA)」，南傳作「究竟智」(sammadaññā，另譯為「正確地了知」)，菩提比丘長老英譯為「最終的理解」(final knowledge)。按：「究竟智」與「完全智」(aññā)的意思似乎是等同的(菩提比丘長老的英譯是相同的)，北傳多譯為「究竟智」，《顯揚真義》以「經由正確根據知道後」(Sammā kāraṇehi jānitvā, SN.1.8/3.3)解說，《破斥猶豫》以「正確的了知(完全的了知)」(sammā aññāya, MN.1)解說。「以究竟智解脫」：《顯揚真義》以「經由道慧(Maggapaññāya)知道四諦法後，以解脫果解脫(phalavimuttiyā vimuttāti, SN.3.3)」解說，《吉祥悅意》等以「經由證確的原因、理由知道後解脫」(sammā hetunā kāraṇena jānitvā vimutto, DN.27/AN.6.49)解說。 |
| [智慧] | 「寂默(SA.996)」，南傳作「智慧」(monaṃ，另譯為「寂默；沈默，牟那；牟尼」)，菩提比丘長老英譯為「賢人之道」(sagehood)。按：《顯揚真義》說，這是指四道智(catumaggañāṇaṃ)，知四諦法(catusaccadhamme jānātīti)之意。 |
| [林野] | 「阿練若/阿蘭若(SA/AA)；無事處(GA)；無事/無事處(MA)」，南傳作「林野」(arañña，另音譯為「阿蘭若」)，菩提比丘長老英譯為「山林；林野」(forest)。按：有時經律中也將住林野者簡稱為「阿練若；阿蘭若」。 |
| [彼岸] | (1)「彼岸」(pārimaṃ tīraṃ, pāraṃ)，菩提比丘長老英譯為「遠岸」(the far shore)，指「解脫涅槃」。 (2)「此岸」(apāraṃ, orimaṃ tīraṃ)，菩提比丘長老英譯為「近岸」(the near shore)，指「生死流轉」。 (3)「涅槃為彼岸」(nibbānaparāyanaṃ)，菩提比丘長老英譯為「涅槃為其到達地」(nibbana as its destination)。 |
| [攝頌] | 此句為「攝頌」(uddānaṃ)，《瑜伽師地論》譯作「嗢拕南」，這是以前面十經的經名依序串集(無經名者，則採經文內容之關鍵詞，中阿含則為後面十經，參看《雜阿含1經》附註)，一方面排定了經的順序，另一方面幫助背誦經文的「持經者」之記憶。十經是體例，少於十經者應該有所脫落，多於十經者應該有後來增入。以《雜阿含7經》為例，在「時，諸比丘聞佛所說，歡喜奉行。」經文後面的「無常及苦、空、非我、正思惟，無知等四種，及於色喜樂。」即為前面十經的「攝頌」，印順法師即依此在其《雜阿含經論會編》中重編經號。 |
| [尊師] | 「尊師！」(bhadante, bhaddante，另譯為「大德！」)，菩提比丘長老英譯為「值得尊敬的尊長」(Venerable sir)。按：《顯揚真義》等說，這是恭敬語，或對大師(老師)的回答(gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā, SN.14.7/MN.23)。 |
| [三十三天眾] | 「三十三天眾」(tāvatiṃsakāyikā，直譯為「三十三天身體的」)，菩提比丘長老英譯為「一大群三十三天」(tāvatiṃsa host)。 |
| [歡喜園] | 「難陀林(SA)；歡喜園(GA)；難檀槃那園(AA)」，南傳作「歡喜園」(Nandana)。按：依《中部75經》，此為三十三天的園林名字。 |
| [五種欲] | 「五欲功德(SA/MA/DA)；五欲德(SA)；五欲(AA)」，南傳作「五種欲」(pañca kāmaguṇā)，菩提比丘長老英譯為「五束感官快樂」(five cords of sensual pleasure)。按：「種類」(guṇa)，另譯為「功德」，但與「福德」(puñña，也譯為「功德」)不同，巴利經典中只出現在「五種欲」中，這裡應該只是單純的「種類」的意思。在玄奘法師的譯作中沒發現「五欲德；五欲功德」這樣的譯法，應該譯成「五妙欲」了。 |
| [阿羅漢] | (1)「阿羅漢/羅漢/阿羅呵/阿羅訶(SA)；應真/至真(GA)；無所著/無著/至真/至真人/真人/阿羅呵/阿羅訶(MA)；阿羅漢/無所著/至真/真人(DA)；阿羅漢/至真(AA)」，南傳作「阿羅漢」(arahaṃ, arahant，義譯為「應；應供」)，智髻比丘長老英譯為「完成者」(Accomplished One)。，菩提比丘長老英譯照錄不譯。《長部29經》又稱之為「第四果」(catutthaṃ phalaṃ)。 (2)「阿羅漢狀態」(arahatta，另譯為「阿羅漢性；阿羅漢果」)，菩提比丘長老英譯為「阿羅漢狀態；阿羅漢身份」(arahantship)。 |
| [生起與消散法] | 「是生起與消散法」(uppādavayadhammino)，Maurice Walshe先生英譯為「傾向於生起與瓦解」(prone to rise and fall, DN)，菩提比丘長老英譯為「它們的性質是發生與消散」(Their nature is to arise and vanish, SN)。 |
| [依著] | 「億波提/有餘(SA)；受身(GA)」，南傳作「依著」(upadhiṃ，另譯為「依戀；再生的基質；執著」)，菩提比丘長老英譯為「獲得；所獲」(acquisition)。按：《顯揚真義》以「蘊與污染的造作」(khandhakilesābhisaṅkhāresu, SN.8.2)解說，《破斥猶豫》以「蘊的依著、污染的依著、造作依著、五種欲的依著(pañcakāmaguṇūpadhīti, MN.140)解說。 |
| [眾生] | 「眾生」(pāṇina，原意為「有生命的」)，菩提比丘長老英譯為「在生命中」(among beings)。按：《顯揚真義》以「眾生」(sattānaṃ)解說，今準此譯。 |
| [沙門身分] | (1)「沙門法(SA/MA)；得沙門名(DA)；沙門之法(AA)」，南傳作「沙門性；沙門身分」(sāmaññaṃ)，菩提比丘長老英譯為「禁欲修道主義」(asceticism, SN)，或「禁欲修道的高度」(ascetic stature, SN.2.30)，或「禁欲修道者的生活」(The ascetic life, SN)，智髻比丘長老英譯為「禁欲修道身分；禁欲修道狀態」(the recluseship, MN)。按：《顯揚真義》以「沙門法」(samaṇadhammo, SN.1.17)解說。 (2)「供養沙門(SA)；奉事沙門(GA)；尊敬沙門(MA/DA)；慈孝沙門(AA)」，南傳作「尊敬沙門」(sāmañño, sāmaññatā)，菩提比丘長老英譯為「對禁欲修道者適當地對待」(behave properly toward ascetics, AN)。 |
| [比丘收妥於心之尋中] | 「比丘覆惡覺(GA.174)」，南傳作「比丘收妥於心之尋中」(samodahaṃ bhikkhu manovitakke)，菩提比丘長老英譯為「縮在心的想法中」(Drawing in the mind's thoughts)。按：《顯揚真義》以「心生起的尋」(manamhi uppannavitakke)解說「心之尋」。 |
| [不依止的] | 「其心無所依(SA.600)；無所依(GA)」，南傳作「不依止的」(Anissito)，菩提比丘長老英譯為「獨立的」(Independent)。按：《顯揚真義》說，由渴愛、[邪]見的依止成為不依止的(Anissitoti taṇhādiṭṭhinissayehi anissito hutvā.)。 |
| [好] | 「善哉」，南傳作「好、那就好了、那是好的」(sādhu，感嘆詞)，菩提比丘長老英譯為「好」(good)、「那就好了！」(it would be good)、「那是好的」(it is good)。 |
| [尊者] | 「尊者」(āyasmā, āyasmant，另譯為「具壽」)，菩提比丘長老英譯為「尊敬的」(Venerable)。按：《顯揚真義》說，這是愛語、這是敬語(piyavacanametaṃ garuvacanametaṃ, SN.12.60)，《破斥猶豫》等說，這是愛語(piyavacanametaṃ, MN.3/DN.23/AN.2.16)。 |
| [時間我不知道] | 「時間我不知道」(Kālaṃ vohaṃ na jānāmi)，菩提比丘長老英譯為「我不知道時間會是什麼」(I do not know what the time might be)。按：《顯揚真義》以「降下」(nipātamattaṃ)解說這裡的vo，即「時間落下」，長老說，這裡的時間指死亡來臨的時間，也就是「被隱藏的時間」，與天神所指的青春時間溜走，下一句的修學時間溜走不同。 |
| [耗時的] | 「非時樂(SA.1078)」，南傳作「耗時的」(kālikaṃ，直譯為「時的；時間的」)，菩提比丘長老英譯為「那些費時間的」(what takes time)。 |
| [過患] | 「患(SA/MA)；過(DA)；大患(DA/AA)」，南傳作「過患」(ādīnavo，另譯為「患」)，菩提比丘長老英譯為「危難」(danger)。 |
| [憶持] | 「持；受持」，南傳作(i)「憶持」(dhāreti)，菩提比丘長老英譯為「記得」(remember)。(ii)「受持」(samādiyati; samādāya，另譯為「取；受」)，菩提比丘長老英譯為「承擔」(undertaken)。按：名詞「dhāraṇa」水野弘元《巴利語辭典》也譯作「受持；憶持」。 |
| [大德] | 「大德！」(bhante)，菩提比丘長老英譯為「值得尊敬的尊長」(venerable sir)。按：此用於對戒臘較高者的通用尊敬稱呼。 |
| [認知能被講述的之眾生] | 「認知能被講述的之眾生」(Akkheyyasaññino sattā，直譯為「有能被講述的之想的眾生」)，菩提比丘長老英譯為「覺知所有能被表示的眾生」(Beings who perceive what can be expressed)。按：《顯揚真義》以五蘊被稱為能被講述的，長老解說，語言所及的客觀範圍，當一般人認知五蘊，其想法受常、樂、我的影響，稱為顛倒，這些扭曲的想法接著挑起污穢。 |
| [遍知] | 「智/知(SA)」，南傳作「遍知」(parijānaṃ，現在分詞)，菩提比丘長老英譯為「完全地理解」(fully understanding)。按：《顯揚真義》以「究竟遍知(最終遍知)、超越(渡過/征服)」(accantapariññaṃ, samatikkamanti, SN.22.23)解說。長老說，在經典的使用中，只有解脫阿羅漢才適合說「遍知(parijānāti, 動詞)」，而只有初果以上的聖者，才適合說「自證；證知(abhijānāti)」(親身體證的知)。詞態變化：遍知的(pariñña)，已遍知(pariññātaṃ)，應能遍知/應該被遍知(pariññeyyaṃ, 所知)。 |
| [被死神束縛] | 「則為死方便(SA.1078)；是名屬死徑(GA)」，南傳作「被死神束縛」(yogamāyanti maccuno)，菩提比丘長老英譯為「他們進入死亡之軛(枷鎖)下」(They come under the yoke of Death)，並解說，這是指在生死中反覆，因此保持在被輪迴的時間網捕捉中。 |
| [思量] | 「計(SA/MA)」，南傳作「思量；思量者」(maññati, maññita, maññamāno, maññeyya，另譯為「想；認為；思惟」)，菩提比丘長老英譯為「想像；抱有(思想、意見)」(conceives; conceived; conceiving)。按：《顯揚真義》以「以渴愛、慢、見之思量而思量」(taṇhāmānadiṭṭhimaññanāhi maññamāno, SN.22.64)解說，《破斥猶豫》說，以渴愛之思量而思量(taṇhāmaññanāya maññati)……以慢之思量而思量(mānamaññanāya maññati)……以邪見之思量而思量(diṭṭhimaññanāya maññati)……祈願(paṇidahati-志向)往生(upapajjeyya)為某類生命，這是以渴愛之思量而思量；比較自己與某類生命的勝劣，這是以慢之思量而思量；生命為常恆不變易法(niccā dhuvā sassatā avipariṇāmadhammā’’ti, MN.1)，這是以邪見之思量而思量，《滿足希求》以「不以渴愛、慢、見思量」(taṇhāmānadiṭṭhīhi na maññati, AN.4.24)解說「不思量」。 |
| [夜叉] | 「夜叉(SA)；悅叉(DA)；閱叉(AA)」，南傳作「夜叉」「(yakkho)，菩提比丘長老英譯為「天使、妖精、惡魔、幽靈」(spirit)。 |
| [那就好了] | 「善哉」，南傳作「好、那就好了、那是好的」(sādhu，感嘆詞)，菩提比丘長老英譯為「好」(good)、「那就好了！」(it would be good)、「那是好的」(it is good)。 |
| [慢] | 「慢；慢類」(vidhā，另譯為「種類」)，菩提比丘長老英譯為「歧視；區別」(discrimination)。按：《顯揚真義》以「各種慢」(mānakoṭṭhāse, SN.18.22)解說，《滿足希求》以等、勝、劣「三種慢」(tisso vidhā, AN.7.49)解說。SN.1.20, SN.45.162, DN.33所述即為後者。 |
| [勝慢] | 「慢(SA.1078)；三種慢(GA.17)」，南傳作「勝慢」(vimānam)，菩提比丘長老英譯為「自大」(conceit)。按：《顯揚真義》以實與不實之勝、等、劣等「九類三種慢」(navabhedaṃ tividhamānaṃ)，或「母親子宮之住處」(Nivāsaṭṭhena vā mātukucchi)解說，但長老認為，vimānam應為ca mānam(慢)之訛誤。 |
| [遊行] | (1)「遊行」(cārikaṃ，另譯為「旅行；徘徊」)，菩提比丘長老英譯為「在旅程中；在遊歷中」(on tour)。 (2)「進行遊行」(cārikaṃ caramāno; cārikaṃ carati，直譯為「行遊行；步行遊行」)，菩提比丘長老英譯為「遊走；遊走在旅程中」(wandering; wandering on tour)。 |
| [有身見] | (1)「自己有(MA)」，南傳作「有身」(sakkāya)，另譯為「己身；常住身」，音譯為「薩迦耶」。 (2)「身見(SA/MA/DA)；自身見(MA)；身邪(AA)」，南傳作「有身見」(sakkāyadiṭṭhi，簡為「身見」，音譯為「薩迦耶見」)，菩提比丘長老英譯為「辨識(我)的見解」(identity view)。「有身見」《 雜阿含69經 》、《 雜阿含109經 》等列二十種。 |
| [不接觸沒接觸者] | 「無觸不報觸(SA.1275)；不觸者勿觸(GA)」，南傳作「不接觸沒接觸者」(Nāphusantaṃ phusati)，菩提比丘長老英譯為「它不接觸沒接觸者」(It does not touch one who does not touch)，並解說這裡的「接觸」有兩個意涵：1.得到一個特定的業(冤屈一個無辜者的重業)，2.獲得該業成熟的結果((i) to acquire a particular kamma, here the grave kamma of wronging an innocent person; and (ii) to reap the result of that kamma when it comes to maturity)。 |
| [那瞋害無過誤者的過失者] | 「不瞋不招瞋(SA.1275)；不應妄有觸(GA)」，南傳作「那[瞋害]無過誤者的過失者」(appaduṭṭhapadosinanti，逐字譯為「無過誤者+過失者」)，菩提比丘長老英譯為「冤屈一個無辜者的人」(The one who wrongs an innocent man)。 |
| [外結縛] | 「外纏結(SA.599)；外結髮(GA)」，南傳作「外結縛」(bahi jaṭā)，菩提比丘長老英譯為「外在的纏結」(a tangle outside)。按：「結縛」(jaṭā)，另譯為「縛」，還有「結髮(編頭髮)」的意思，但應不適用於本經，《顯揚真義》以「渴愛網(taṇhāya jāliniyā)的同義語」解說， 「外」指自身以外的。 |
| [喬達摩] | 「瞿曇」，南傳作「喬達摩」(gotama)，菩提比丘長老英譯照錄原文。按：「喬達摩」(gotama，古音譯為「瞿曇」)，其意思為「黑(tama)牛(go)」，為釋迦牟尼佛、尊者阿難家族的姓。 |
| [修習著心與慧] | 「內心修智慧(SA.599)；修心及智慧(GA)」，南傳作「修習著心與慧」(cittaṃ paññañca bhāvayaṃ)，菩提比丘長老英譯為「開發心與慧」(Developing the mind and wisdom)。按《顯揚真義》以「修習著定與觀」(samādhiñceva vipassanañca bhāvayamāno)解說，長老說，這裡的「心」相當於「定」，這裡經文所說是「戒、定、慧」三學。 |
| [無明] | (1)「無明」(avijjā)，菩提比丘長老英譯為「無知」(ignorance)。 (2)「明」(vijjā)，菩提比丘長老英譯為「真實的理解」(true knowledge)。 |
| [有對與色想] | 「有對與色想」(Paṭighaṃ rūpasaññā)，菩提比丘長老英譯為「以及色的撞擊與認知」(And also impingement and perception of form)。按：《顯揚真義》說，因取有對想而為欲有(kāmabhavo)，因取色想而為色有，取兩者為無色有。長老說，其譯法乃依據註疏偈誦押韻的看法，並解說「色的撞擊」是指五根的所緣對五根的撞擊，「撞擊想」則引《清淨道論》第十章的內容(按：即色想、聲想、氣味想、味道想、所觸想的有對想)，「色想」的範圍很廣，包括禪定中的地遍處等，結論還是回到《顯揚真義》的看法，意指三界眾生。 |
| [他會只以慣用語的程度說] | 「平等假名說(SA.581)；隨順世俗故(GA)」，南傳作「他會只以慣用語的程度說」(Vohāramattena so vohareyyā)，菩提比丘長老英譯為「他使用這樣的詞僅當作表達」(He uses such terms as mere expressions)。 |
| [溪流] | 「薩羅(SA)；池水/淵(GA)」，南傳作「溪流；池湖」(sarā)，菩提比丘長老英譯為「溪流」(the streams)。按：「薩羅」顯然是「溪流；池湖」(sara)的音譯，該字尚有：池、湖；流動的等多種意思。 |
| [擁有國家的剎帝利] | 「賴吒槃提國(SA.589)；羅吒國(GA)」，南傳作「擁有國家的」(raṭṭhavantopi，逐字譯為「國+有的」)，菩提比丘長老英譯為「統治國家者」(who rule the country)。按：「賴吒槃提國；羅吒國」，應該是「有國的」(raṭṭhavanto)音譯。 |
| [在那些生起貪欲者中] | 「如是競勝心(SA.589)；為財產鬥諍(GA)」，南傳作「在那些生起貪欲者中」(Tesu ussukkajātesu)，菩提比丘長老英譯為「在那些成為那樣貪心者中」(Among these who have become so avid)，並解說「ussukka」有正面與負面的意思，正面的意思他譯為「熱心的；熱中的；狂熱的」(zealous)，負面的意思他就譯為「貪心的」(avid)，水野弘元《巴利語辭典》則譯為「變得熱心」(正面意思)，「變得貪欲」(負面的意思)。 |
| [在隨有之流流動者中] | 「在隨有之流流動者中」(bhavasotānusārisu)，菩提比丘長老英譯為「在存在之流中隨著流動著」(Flowing along in the stream of existence)。按：「有之流」(bhavasota)的「有」(bhava)，即十二緣起中的「有支」，《顯揚真義》以「輪迴之流」(vaṭṭasotaṃ)解說。 |
| [四輪與九門] | 「四輪九門(SA.588)；九門四輪轉(GA)」，南傳作「四輪與九門」(Catucakkaṃ navadvāraṃ)，菩提比丘長老英譯為「有四輪與九門」(Having four wheels and nine doors)。按：《顯揚真義》以四舉止行為路(catuiriyāpathaṃ，行住坐臥)解說九門，依此，四輪與九門就是指我們的身體。 |
| [泥沼所生] | 「深溺烏泥中(SA.588)；深淤泥之中(GA)」，南傳作「泥沼所生」(Paṅkajātaṃ)，菩提比丘長老英譯為「從泥沼生」(Born from a bog)。按：註疏以不淨的母親子宮(Mātukucchisaṅkhāte asucipaṅke)解說泥沼。 |
| [切斷皮帶與皮繩] | 「斷愛喜長縻(SA.588)；斷於喜愛結(GA)」，南傳作「切斷皮帶與皮繩(後)」(Chetvā naddhiṃ varattañca)，菩提比丘長老英譯為「切斷皮帶與皮繩後」(Having cut the thong and the strap)。按：《顯揚真義》以之前的憤怒與之後的怨恨轉起的強烈憤怒(balavakodhanti)解說皮帶，而皮繩指殘留的污染(kilese ṭhapetvā avasesā)。 |
| [如鹿小腿] | 「伊尼耶鹿𨄔(SA.602)；伊尼延(GA)」，南傳作「如鹿小腿」(Eṇijaṅghaṃ，三十二相之一)，菩提比丘長老英譯為「具麋鹿小腿」(with antelope calves)。按：「鹿」(eṇi，另譯為「麋鹿、羚羊」)，「伊尼耶；伊尼延」應為音譯，「小腿」(jaṅgha)即𨄔。 |
| [意被宣說為第六] | 「心法說第六(SA.602)；意第六顯現(GA)」，南傳作「意被宣說為第六」(manochaṭṭhā paveditā)，菩提比丘長老英譯為「以心被宣說是第六」(With mind declared to be the sixth)。按：《顯揚真義》說，以五種欲為色，以意為名(manena nāmaṃ)，以兩者為五蘊之意。 |
| [善趣] | 「善趣」(sugati, suggatiṃ)，菩提比丘長老英譯為「好的到達地」(good destination)。按：人界、天界為「善趣」。 |
| [他們在死者中不死] | 「死則不隨死(SA.1288)」，南傳作「他們在死者中不死」(Te matesu na mīyanti)，菩提比丘長老英譯為「他們在死者中不死」(They do not die among the dead)。按：《顯揚真義》說，布施德行(dānasīlā)為在死者中不死之意。 |
| [趣處] | (1)「所生之趣(SA)；生(一)處/生(善)處/往至處/所從去/所往至處(MA)；生處(DA)」，南傳作「趣處」(gati)，菩提比丘長老英譯為「到達地」(destination)，或「去的」(going, SN)，智髻比丘長老英譯為「去的」(the going, MN)。按：這裡的「趣處」指「往生之處」。 (2)「(隨趣往)來(SA)；所從來處(MA)」，南傳作「來處」(āgati，另譯為「來；歸來」，名詞)，Maurice Walshe先生英譯為「發生」(the arising, DN)，智髻比丘長老英譯為「到來的」(The coming, MN)，菩提比丘長老英譯為「到來的」(coming, SN)。 |
| [百千千供養者] | 「百千邪盛會(SA.1288)；設百千大祀(GA)」，南傳作「[施]百千千供養者」(Sataṃ sahassānaṃ sahassayāginaṃ)，菩提比丘長老英譯為「則獻祭一千者的一個十萬的奉獻」(Then a hundred thousand offerings Of those who sacrifice a thousand)。按：百千千即一千萬。 |
| [十六分之一] | 「十六不及一(SA.1288)」，南傳作「十六分之一」(Kalampi，另譯為「一小部分」)，菩提比丘長老英譯為「一小部分」(a fraction)。按：《顯揚真義》以「十六分之一，或百分之一，或千分之一，這裡取百分之一(Idha satabhāgo gahito)」解說。 |
| [供養] | 「達嚫(SA/AA)；供養(DA)」(梵文dakṣiṇā)，南傳作「供養；施物；供養物」(dakkhiṇā)，菩提比丘長老英譯為「奉獻物；牲禮」(an offering)。按：《初期大乘佛教之起源與開展》：「特欹拏（伽陀），或作鐸欹拏、達䞋、大嚫、檀嚫、達嚫等，都是Dakṣiṇā的音譯，義淨義譯為「清淨」（伽他）。……是受供後的讚歎偈，從布施而讚歎三寶，後代用來代替說法的。」(p.504) |
| [如法所得的] | (1)「法利如法得利/法利如法得(MA)；得淨利養/以法得養(DA)；得法利之具/得法利之養(AA)」，南傳作「如法的如法所得利養」(lābhā dhammikā dhammaladdhā)，菩提比丘長老英譯為「正直地得到的正直獲得」(righteous gains that have been righteously obtained, AN)，智髻比丘長老英譯為「任何一種符合法的獲得」(any gain of a kind that accords with the Dhamma, MN)。「利養」(lābhā)，另譯為「利得；得到」。 (2)「如法而得(SA)；如法聚財(GA)；應得利(MA)」，南傳作「如法的如法所得」(dhammikā dhammaladdhā)，菩提比丘長老英譯為「正當的財富正當地獲得」(righteous wealth righteously gained)。「如法得(MA)；如法所得」(dhammaladdhā)即「正當的獲得」。 |
| [簡別施] | 「簡別施」(viceyya dānampi，另譯為「審察施」)，菩提比丘長老英譯為「區別地給予」(Giving discriminately)。按：《顯揚真義》以「簡別後被給與的布施」解說，並說，有兩種選擇：(i)施物的選擇(dakkhiṇāvicinanaṃ)：排除低劣的，選擇勝妙的；(ii)應該被供養者的選擇(dakkhiṇeyyavicinanañca)：捨棄品德壞失者，施與在教說中出家之戒等德性具足者(sīlādiguṇasampannānaṃ)。 |
| [善逝] | 「善逝；修伽陀(AA)」，南傳作「善逝」(sugato，義譯為「已善去者；已達到善者；已到了善的情況者」)，菩提比丘長老英譯為「幸運者」(the Fortunate One)，或「善離」(is well departed, AN.5.200)，Maurice Walshe先生英譯為「完善者」(Well-Farer)，或「善安置」(well set, DN.33)。按：《顯揚真義》以完成者(sammaggatesu，正行者)解說SN.6.9偈誦中的善逝，在這裡應泛指阿羅漢，而非獨指世尊。 |
| [確實] | 「確實」(Saddhā, addhā)，菩提比丘長老依羅馬拼音二版(addhā)英譯為「確實地」(Surely)。按：就前後文來看，羅馬拼音二版本應該比較好，今準此譯。 |
| [法足] | 「法足；法句」(dhammapadāni，另譯為「法跡(法的足跡)」)，菩提比丘長老英譯為「法的道路」(the path of Dhamma, SN)，或「法的詩節(詩句)」(Dhamma-stanzas, SN.9.10)，或「法的要素」(Dhamma factors, AN)，Maurice Walshe先生英譯為「法的區分」(divisions of Dharnma, DN)。按：《顯揚真義》以「一切佛語」(sabbampi buddhavacanaṃ, SN.9.10)解說，《滿足希求》等以「法的一部分」(dhammakoṭṭhāsā, DN.33/AN.4.29)解說。 |
| [痛苦] | 「煩惱/惱(SA)；煩惱(GA)」，南傳作「痛苦」(aghaṃ，另譯為「罪，禍」)，菩提比丘長老英譯為「不幸；悲慘的境遇；痛苦」(Misery, SN.1.34/5.9/22.31)，或「不幸的；可憐的」(miserable, SN.2.18)，或「苦惱；麻煩」(trouble, SN.2.18)。按：《顯揚真義》以「苦」(dukkhaṃ, SN.22.31)解說。 |
| [美的] | 「美的」(citrāni)，菩提比丘長老英譯為「漂亮的東西」(the pretty things, SN/AN)。按：《顯揚真義》以「美的所緣」(ārammaṇacittāni, SN.1.34)解說，《滿足希求》以「美的種種所緣」(citravicitrārammaṇāni, AN.6.63)解說。 |
| [貪的意向] | 「貪的意向」(Saṅkapparāgo)，菩提比丘長老英譯為「慾望的意向；好色的意向」(the intention of lust/lustful intention, SN/AN)。按：《顯揚真義》以「已意圖的貪」(saṅkappitarāgo, SN.1.34)解說，《滿足希求》以「因意向而生起的貪」(saṅkappavasena uppannarāgo, AN.6.63)解說。又，此句這裡依《相應部34經》(SN.1.34)區隔在偈誦外，這似乎比原標在偈誦內的五句好。 |
| [無所有者] | 「無所有者」(akiñcanaṃ)，菩提比丘長老英譯為「什麼都沒有者」(one who has nothing)，並解說，「無所有者」通常指阿羅漢，《顯揚真義》說，這是指沒有貪、瞋、癡。 |
| [挑毛病] | 「挑毛病」(ujjhānasaññi，直譯為「嫌責想；有不滿的想法的」)，菩提比丘長老英譯為「找毛病者」(Faultfinders)。按：《顯揚真義》說，沒有名叫挑毛病的單獨天界，這位天神因為不滿如來四種必需品的使用，祂心想，沙門喬達摩對比丘的糞掃衣、團食、樹下住處、腐尿藥喜悅、極稱讚，自己卻穿黃麻布、亞麻布等勝妙衣……。因此被法的結集上座們取其名為挑毛病者(ujjhānasaññikā)。 |
| [完全智] | 「智(SA)；得智/所得智(MA)」，南傳作「完全智」(aññā, aññaṃ，另譯為「了知；開悟；已知」)，菩提比丘長老英譯為「最終的理解」(final knowledge)。按：「完全智」與「究竟智」(sammadaññā)的意思似乎是等同的(菩提比丘長老的英譯是相同的)，北傳多譯為「究竟智」，《顯揚真義》以「知道」(jānitvā, SN.9.10)，或「阿羅漢境界」(arahattassa nāmaṃ, SN.12.70/MN.10/DN.22)解說。「以完全智解脫者」，《滿足希求》則以「以阿羅漢果解脫的解脫者」(arahattaphalavimuttiyā vimuttassa, AN.3.86)解說。 |
| [自制] | (1)「律儀」，南傳作「自制」(saṃvaraṃ，另譯為「防護；律儀；攝護」)，菩提比丘長老英譯為「自制」(restraint)。 (2)「律儀斷」，南傳作「自制的勤奮」(saṃvarappadhānaṃ)，菩提比丘長老英譯為「以自制而努力」(Striving by restraint)。 |
| [僧團] | 「眾」，南傳作「僧團」(saṅgha, saṃgha)，另譯為「僧伽；和合眾」，或簡略為「僧，眾」。「弟子僧團」(sāvakasaṅgha)，另譯為「聲聞僧伽」。 |
| [定著] | 「定著」(samādahaṃsu)，菩提比丘長老英譯為「集中貫注」(are concentrated)。按：「定著」(samādaha)，為samādahati(定；共同放置；心的統一)的現在分詞，表示持續的狀態，《顯揚真義》以「與定結合」(samādhinā yojesuṃ)解說。 |
| [荒蕪] | (1)「穢(MA)；弊(AA)」，南傳作「心荒蕪」(cetokhilā)，菩提比丘長老英譯為「心理的貧瘠」(mental barrenness)，智髻比丘長老英譯為「心中的荒蕪」(wildernesses in the heart, MN)。按：《破斥猶豫》等以「心的剛愎狀態、塵埃狀態、殘株狀態」(cittassa thaddhabhāvā kacavarabhāvā khāṇukabhāvā, MN.16/DN.33/AN.5.205)解說。 (2)「荒蕪」(khila, khīlaṃ，另譯為「礙；頑固」)，菩提比丘長老依錫蘭本(khilaṃ)英譯為「貧瘠」(barrenness, SN/AN)，Maurice Walshe先生英譯為「心理妨礙」(mental blockages)。 |
| [因陀羅柱] | 「因陀羅柱」(indakhīlo，另譯為「王柱」)，菩提比丘長老英譯為「因陀羅柱」(an Indra's pillar)。按：「因陀羅」(inda，梵語作Indra，另譯為「王」)即「釋提桓因」，「因陀羅柱」依PTS英巴辭典的解說，這是城門前的標竿、樁或圓柱(the post, stake or column)，或屋子門前埋入地裡的大石頭(a large slab of stone)。 |
| [擾動] | 「計/傾動(SA)；移動(MA)」，南傳作「擾動」(ejā，另譯為「動；動貪；動著」)，菩提比丘長老英譯為「被擾動」(being stirred, SN)，Maurice Walshe先生英譯為「激情」(Passion, DN)，坦尼沙羅比丘長老英譯為「戀慕」(Yearning, DN)。按：《顯揚真義》以「渴愛」(taṇhā, SN.35.90)解說，或以「以所謂擾動之渴愛的捨斷成為阿羅漢境界」(ejāsaṅkhātāya taṇhāya pahānabhūtaṃ arahattaṃ, SN.22.76)解說「不擾動」，《吉祥悅意》說，渴愛以持續搖動(calanaṭṭhena, DN.21)而被稱為「擾動」。 |
| [有眼者] | 「有眼者」(cakkhumā, cakkhumatā)，菩提比丘長老英譯為「有眼光者」(the one with vision)，並解說「有眼者」是指佛陀，這樣稱呼，是因為佛陀具備「五眼」：佛眼(buddhacakkhu，包括「根之優劣智, indriyaparopariyattañāṇa」與「煩惱所依智, āsayānusayañāṇa」)、一切眼(samantacakkhu)、法眼(dhammacakkhu)、天眼(dibbacakkhu)、肉眼(maṃsacakkhu)(SN.6.1)。按：印順法師在《初期大乘佛教之起源與開展》中以「五眼」的出現，判定《金剛經》的集成年代與《中品般若》相同(西元50～150年)。 |
| [苦界] | 「苦界」(apāyaṃ)，菩提比丘長老英譯為「不幸之處」(the plane of misery)。 |
| [碎石片] | 「金鎗(SA.1289)；佉陀羅(GA)」，南傳作「碎石片」(sakalika)，菩提比丘長老英譯為「石頭碎片」(a stone splinter)，並解說，世尊邪惡的堂弟提婆達多在靈鳩山上推大石頭試圖謀殺他，石頭投偏了，但那塊石頭的碎石割傷世尊的腳而流血。 |
| [以右脅作獅子臥] | 「右脅而臥(SA/MA)；右脇著地(AA)；偃右脇如師子/偃右脅而臥(DA)」，南傳作「以右脅作獅子臥」(dakkhiṇena passena sīhaseyyaṃ)，菩提比丘長老英譯為「像獅子在其右側躺下」(lies down, lion-like, on his right side)。 |
| [優陀那] | 「優陀那」(udānaṃ)，菩提比丘長老英譯為「有所啟示的話」(inspired utterance)。印順法師解說為：「優陀那」(udāna)，或音譯為鄔陀南、嗢拖南等；義譯為讚歎、自說、自然說等。Ud+van，為氣息的由中而出，發為音聲；本義為由於驚、喜、怖、悲等情感，自然抒發出來的音聲。所以古人的解說，主要為「感興語」、「自然說」二類。 |
| [先生] | 「先生」(bho)，菩提比丘長老英譯為「大師」(Master)，Buddhadatta英譯為「親愛的」(my dear)，Maurice Walshe先生英譯為「朋友」(friend)。 |
| [沙門] | (1)「沙門」(samaṇa)是婆羅門以外的出家修道者之通稱，「沙門尼」(samaṇī)為女性沙門。 (2)「沙門法」(samaṇadhamme)，菩提比丘長老英譯為「禁欲修道者的特質」(the character of an ascetic, SN)，或「禁欲修道者的責任」(the duty of an ascetic)。 |
| [高貴者] | 「良馬(SA.1289)」，南傳作「高貴者」(ājānīyo，另譯為「出生良好的；善種的；駿馬；良馬」)，菩提比丘長老英譯為「純種者」(a thoroughbred)。 |
| [人牛王] | (1)「如似大牛王/大士之牛王(SA)」，南傳作「人牛王」(nisabho)，菩提比丘長老英譯為「首席公牛」(chief bull)。 (2)「獨處的人牛王」(paṭilīnanisabho)，菩提比丘長老英譯為「移到旁處(抽離)的首席公牛」(The withdrawn chief bull)。按：《顯揚真義》以「最上的獨處者」(paṭilīnaseṭṭho, SN.2.7)解說。 |
| [修習] | (1)「修習」(bhāveti，原意為「使有；使存在」，名詞bhāvanā)，菩提比丘長老英譯為「開發；發展」(develops, 名詞development)，或「默想的開發；禪修」(meditative development, AN.8.36)。按：《顯揚真義》等以「使增大(vaḍḍheti, 培育)，使自己的心擴大(cittasantāne)一再生起，使生起(abhinibbattetīti, SN.3.18/MN.2)」解說，《滿足希求》以「使生起，使增大」(uppādeti vaḍḍheti, AN.1.54)。 (2)「修斷」，南傳作「修習的勤奮」(bhāvanāppadhānaṃ)，菩提比丘長老英譯為「以開發而努力」(Striving by development)。 (3)「修力(SA)」，南傳作「修習力」(bhāvanābalaṃ)，菩提比丘長老英譯為「開發的力量」(the power of development)。 |
| [善解脫] | 「善解脫/正解脫/正善解脫(SA)；善解脫(AA)」，南傳作「善解脫」(suvimuttaṃ)，菩提比丘長老英譯為「完全地被釋放了」(well liberated)。按：《顯揚真義》以「阿羅漢果的解脫」(arahattaphalavimuttiyā, SN.22.56)解說。 |
| [不彎離] | 「不涌、不沒(SA)」，南傳作「不彎曲、不彎離」(na cābhinato na cāpanato)，菩提比丘長老英譯為「不前傾，不後傾」(does not lean forward and does not lean back)。按：《顯揚真義》說，心隨順貪(Rāgānugataṃ)名為彎曲，隨順瞋(dosānugataṃ, SN.1.38)名彎離。 |
| [進入被有行折伏後妨礙狀態的] | 「有行所持(SA)」，南傳作「進入被有行折伏後妨礙狀態的」(sasaṅkhāraniggayhavāritagato, saṅkhāraniggayhavāritagato)，菩提比丘長老英譯為「被有力的抑制[污穢]所勒住與制止」(is reined in and checked by forcefully suppressing [the defilements])，或依錫蘭本(sasaṅkhāraniggayhavāritavataṃ)英譯為「被有力的抑制所封鎖與制止」(blocked and checked by forceful suppression, SN.1.38)。按：《顯揚真義》等說，以有行、有努力(有加行)的污然折伏後成為妨礙(sasaṅkhārena sappayogena kilese niggahetvā vāritavataṃ, SN.1.38/AN.3.102/AN.9.37)，《滿足希求》說，如少德有漏定(Appaguṇasāsavasamādhi viya, DN.34)以有行、有努力之心障礙法折伏、污染妨礙。 |
| [有眼者領悟] | 「有眼者」(cakkhumā, cakkhumatā)，菩提比丘長老英譯為「有眼光者」(the one with vision)，並解說「有眼者」是指佛陀，這樣稱呼，是因為佛陀具備「五眼」：佛眼(buddhacakkhu，包括「根之優劣智, indriyaparopariyattañāṇa」與「煩惱所依智, āsayānusayañāṇa」)、一切眼(samantacakkhu)、法眼(dhammacakkhu)、天眼(dibbacakkhu)、肉眼(maṃsacakkhu)(SN.6.1)。按：印順法師在《初期大乘佛教之起源與開展》中以「五眼」的出現，判定《金剛經》的集成年代與《中品般若》相同(西元50～150年)。 |
| [叫喚] | 「叫喚[地獄]」(roruvaṃ)，菩提比丘長老英譯為「羅盧瓦地獄」(Roruva Hell)。按：《顯揚真義》說，有兩個叫喚：煙叫喚(dhūmaroruvo)與「焰叫喚」(jālaroruvo)，前者是另一個(visuṃ)，後者名為無間大地獄(avīcimahānirayassevetaṃ)，在那裡，眾生被火燒時，他們一再地吼叫(punappunaṃ ravaṃ ravanti)。 |
| [不死] | 「甘露」，南傳作(i)「不死」(amata，另譯為「甘露；涅槃」)，菩提比丘長老英譯作「不死」(deathless)。按：要達到「不死」，只能「不(再)生」，也就是「不生則不死」的解脫。(ii)「蜜；蜂蜜」(madhu)，菩提比丘長老英譯作「蜂蜜；甘美物」(Honey)。 |
| [在欲之阿賴耶上] | (1)「在阿賴耶中歡樂」(Ālayarāmā)，菩提比丘長老英譯為「樂於黏著」(delights in adhesion)。 (2)「在欲之阿賴耶上」(kāmālaye)，菩提比丘長老英譯為「對感官快樂的窩」(To the lair of sensual pleasures)。按：「阿賴耶」(ālaya)，另譯為「執著；愛著； 所執處」，也有「窟、宅」的意思，參看《印度佛教思想史》p.25。《顯揚真義》等說，眾生在五種欲上黏著(sattā pañcasu kāmaguṇesu allīyanti)，或黏著百八種渴愛思潮(Aṭṭhasatataṇhāvicaritāni ālayanti, SN.6.1/MN.26/DN.14)，因此那些被稱為阿賴耶。 |
| [像是糾纏的惡鬼眾] | 「如毘舍脂眾(SA.587)；毘舍闍充滿(GA)」，南傳作「像是糾纏的惡鬼眾」(pisācagaṇasevitaṃ，直譯為「被惡鬼眾結交」)，菩提比丘長老英譯為「被一大群魔鬼糾纏」(Haunted a host of demons)。《顯揚真義》說，這位天子[生前]在大師的教誡中出家五年後，取喜歡的業處進入林野，因害怕放逸而日夜不食不臥，只作意業處，以致體內生起刀風絕命，死後立即往生在三十三天的大宮殿門旁，如睡醒般。他看見宮殿內成千天女說宮殿的主人天子來了，取樂器圍繞著他。天子不知道已死，以為自己還是出家人而羞愧，所以會視那些天女眾為勾引誘惑他的惡鬼眾，而跑來向佛陀求援(大意)。按：「惡鬼」(pisāca)，另譯為「食人鬼」、「吸血鬼」，「毘舍脂」或「毘舍闍」應為其音譯。 |
| [戒具足者] | 「如法戒具足(SA.997)；如法而持戒/正法淨持戒(GA)」，南傳作「法住者、戒具足者」(Dhammaṭṭhā sīlasampannā)，菩提比丘長老英譯為「建立法，具有德行」(Established in Dhamma, endowed with virtue)。 |
| [不免一死的人] | 「不免一死的人」(macco，另譯為「人；人間」)，菩提比丘長老英譯為「難免一死者」(a mortal, mortals)。 |
| [閻摩世界] | 「閻摩世界」(yamalokaṃ)，菩提比丘長老解說為「餓鬼界」(pettivisaya)。 |
| [在當生中] | 「現法；見法；現世」，南傳作「在當生中；當生」(diṭṭheva dhamme，直譯為「見法；現法」)，菩提比丘長老英譯為「就在這一生」(in this very life)。 |
| [惡趣] | 「惡趣」(duggatiṃ，惡-趣/去處)，菩提比丘長老英譯為「壞的目的地」(the bad destinations)。按：地獄界、餓鬼界、畜生界為「三惡趣；三塗」。 |
| [有淨信] | (1)「有淨信的」(pasannaṃ，另譯為「明淨的；澄淨的；已喜的」，轉名詞為「有淨信者」，分詞為「當有淨信時」，動詞 pasīdati 為「得到淨信」)，菩提比丘長老英譯為「信任」(confidence)。 (2)「極淨信的」(abhippasanno，另譯為「極明淨的」，轉名詞為「極淨信者」)，菩提比丘長老英譯為「充分信任」(full confidence)。 (3)「有淨信的行為」(pasannākāraṃ)，菩提比丘長老英譯為「信任」(confidence)。按：《顯揚真義》說，這是施與衣食需要物(cīvarādayo paccaye)，或施與四種需要物。 |
| [無煩天] | 「無煩天、天軛、是你在過去的同伴」，參看《 相應部105經 》(SN.2.24)。 |
| [已親自修習] | (1)「善修身(SA)」，南傳作「已親自修習」(bhāvitatto)，菩提比丘長老英譯為「內在已開發」(inwardly developed, SN)。按：《顯揚真義》以「自己修習、使增大後住立」(attānaṃ bhāvetvā vaḍḍhetvā ṭhito, SN.6.3)解說，PTS英巴辭典解為「自己-已修習」(bhāvita-atta)，也譯作「善修習；善被訓練」(well trained)，並說此中的「自己」，也可等同於「心」，菩提比丘長老在《相應部2相應14經》就英譯為「被開發的心」(of developed mind)，此處則譯為「內在」(inwardly)，與「心」意思相通。 (2)「已親自多修習」(bahulīkatattā)，菩提比丘長老英譯為「鍛鍊」(cultivated)，同「多修習」(bahulīkata)。 |
| [出外人] | 「出外人」(pavasato，直譯為「離家而住；居住國外」)，菩提比丘長老英譯為「在旅程中者」(one on a journey)。 |
| [所依] | 「所依」(vatthu，另譯為「土地，宅地，基礎，事物」)，菩提比丘長老英譯為「支持；支撐」(support)。按：《顯揚真義》說，當老的時候，以兒子的持續照料(paṭijagganaṭṭhena)為依所(patiṭṭhā, 立足處)。 |
| [業是他的所趣處] | 「業者可依怙(SA.1017)；苦為大怖畏(GA)」，南傳作「業是他的所趣處」(kammaṃ tassa parāyananti)，菩提比丘長老英譯為「業決定他的命運」(Kamma determines his destiny)。按：《顯揚真義》以「必定完成」(nipphatti avassayo)解說「所趣處」。 |
| [在這裡人們執著] | 「女則累世間(SA.1019)；亦惱害世間(GA)」，南傳作「在這裡人們執著」(etthāyaṃ sajjate pajā，直譯為「在這裡這被人們執著」)，菩提比丘長老英譯為「在這裡男人們被絆住」(Here menfolk are enmeshed)。 |
| [同伴] | 「第二(SA.1014)；二伴(GA)」，南傳作「同伴」(dutiyā，另譯為「第二的；第二者；伴侶」)，菩提比丘長老英譯為「合夥人；伙伴」(partner)。按：《顯揚真義》以「善趣與涅槃」(sugatiñceva nibbānañca)解說。 |
| [韻律是偈頌的因緣] | 「欲者是偈因(SA.1021)；偈以欲為初(GA)」，南傳作「韻律是偈頌的因緣」(Chando nidānaṃ gāthānaṃ)，菩提比丘長老英譯為「韻律是偈頌的骨架」(Metre is the scaffolding of verses)。按：「Chanda」的意思是「欲」，「Chando」的意思是「韻律」，此處北傳漢譯為「欲」，應屬不當。 |
| [偈頌基於名] | 「名者偈所依(SA.1021)；偈依止於名(GA)」，南傳作「偈頌基於名字」(Nāmasannissitā gāthā)，菩提比丘長老英譯為「詩基於名字的基礎」(Verses rest on a base of names)。按：《顯揚真義》說，偈頌是依於海洋、大地等一些名字開始的。 |
| [一法] | 「一法」(Ekadhammo)，菩提比丘長老英譯為「一件事」(one thing)。 |
| [名征服一切] | 「名者世無上(SA.1020)；四陰名最勝GA)」，南傳作「名征服一切」(Nāmaṃ sabbaṃ addhabhavi)，菩提比丘長老英譯為「名壓下一切事物」(Name has weighed down everything)。按：「名」即「四無色陰；四陰」(《 雜阿含298經 》)，《顯揚真義》說，化生的或人造的，脫離名的眾生不存在，即使不知名的樹木或岩石，仍名為無名者(anāmakotveva)。 |
| [比名更多的不存在] | 「比名更多的不存在」(nāmā bhiyyo na vijjati)，菩提比丘長老英譯為「沒有什麼比名更廣」(Nothing is more extensive than name)。 |
| [尋是它遊走的方法] | 「尋是它遊走的方法」(vitakkassa vicāraṇaṃ，直譯為「尋的走來走去」)，菩提比丘長老英譯為「思考是它四處動的方法」(Thought is its means of travelling about)，並解說，「遊走」(vicāraṇa)，與其同源的「伺」(vicāra)，通常與「尋」(vitakka)合起來描述思考的過程(the thought process)，如初禪(的「有尋有伺」)，這裡似乎是表示：「尋」(思考)不需要身體的運動就能四處遊歷。按：「遊走」(vicāraṇa)，另譯為「考察；伺察」，《顯揚真義》以腳(pādāni，複數)解說。 |
| [六] | 「六法(SA.1008)」，南傳作「六」，《顯揚真義》解說為「六內處」與「六外處」，即：「對六內處執取後，世間在六外處之中被惱害。」 |
| [睡得安樂] | 「臥覺常安樂/安隱臥/安隱眠/安睡眠/安眠(SA)；安隱眠/眠快/歡喜眠(MA)；善眠/臥安(AA)」，南傳作「睡得安樂」(sukhaṃ seti, sukhaṃ supati，逐字譯為「樂臥」，「臥」為動詞)，菩提比丘長老英譯為「睡得安樂」(sleeps at ease, slept well, SN.3.14/10.8)，「睡得香甜」(sleep soundly, SN.11.21/7.1/1.71)，或「活得快樂」(live happily, AN.3.129)，或「高興」(rejoices, AN.4.70)。 |
| [端蜜而根毒之憤怒] | 「瞋恚為毒根(SA)」，南傳作「端蜜而根毒之憤怒」(Kodhassa visamūlassa, madhuraggassa)，菩提比丘長老英譯為「帶著其有毒的根與甜蜜的頂端」(With its poisoned root and honeyed tip)。按：《顯揚真義》說，「毒根」指苦果，「端蜜」指回報憤怒、回罵非難、回擊攻擊後，樂生起(SN.1.71)。另外，偈誦前段的「切斷什麼後」的「切斷後」(chetvā)，錫蘭版均作「殺後」(jhatvā)。 |
| [不只一個處] | 「不只一個處」(canekāyatana)，菩提比丘長老英譯為「許多基礎(遍處；業處)」(many bases)。按：《顯揚真義》以「因38個所緣而被說各種不同的因素」(aṭṭhatiṃsārammaṇavasena anekehi kāraṇehi kathito)解說。 |
| [梵行] | (1)「梵行」(brahmacariya)，菩提比丘長老英譯為「聖潔的生活」(the holy life)。按：梵行的原義應指修往生梵天界的行為，演為「修清淨行」，又因梵天屬出欲界的色界，故亦為離淫欲的同義語，《集異門足論》：「離二交會說名梵行。」 (2)「梵行求(DA)」，南傳作「梵行的尋求」(brahmacariyesanā)，Maurice Walshe先生英譯為「為聖潔生活的尋求」(quests for the holy life, DN)，菩提比丘長老英譯為「為聖潔生活的尋求」(the search for a holy life, SN)。按：《顯揚真義》說，此指邪見考量(micchādiṭṭhisaṅkhātassa)的梵行尋求。 (3)「離非梵行/斷非梵行(MA)」，南傳作「捨斷非梵行」(Abrahmacariyaṃ pahāya)，智髻比丘長老英譯為「戒絕卑俗的性交實行」(abstaining from the vulgar practice of sexual intercourse, MN)。 |
| [心] | 「心」(vittaṃ, cittaṃ)，菩提比丘長老英譯為「心」(the mind)。按：《顯揚真義》沒解說，其他版本(sī. syā. kaṃ. pī)均作cittaṃ，今準此譯。 |
| [人們執著] | 「在這裡人們執著」，參看《 相應部58經 》(SN.1.58)。 |
| [瘤] | (1)「瘤」(abbudaṃ)，菩提比丘長老英譯為「瘟疫」(a plague)。按：《顯揚真義》以「破壞的因素，盜賊在世間破壞的意思」(vināsakāraṇaṃ, corā lokasmiṃ vināsakāti attho, SN.1.77)解說。 (2)「胞」(abbudaṃ)，菩提比丘長老英譯照錄原文。按：《顯揚真義》以「為洗肉水的色澤」(maṃsadhovanaudakavaṇṇaṃ, SN.10.1)形容這個時期的胚胎。 (3)「阿浮陀」(abbudā)、「尼羅浮多獄；尼羅浮陀；尼羅浮；尼羅部陀」(nirabbudānaṃ)，菩提比丘長老說，這是時間單位：阿浮陀=20x10的42次方年，尼羅部陀=20阿浮陀(koṭi=1千萬=10^7, pakoṭi=koṭi of koṭi=10^14, koṭipakoṭi=koṭi of pakoṭi=10^21, nahuta=koṭi of koṭipakoṭi=10^28, ninnahuta=koṭi of nahuta=10^35, abbuda=koṭi of ninnahuta=10^42)。按：此亦為地獄名稱，參看《 雜阿含1278經 》。 |
| [女人是最上之物] | 「女人是最上之物」(itthī bhaṇḍānamuttamaṃ)，菩提比丘長老英譯為「女人列為最好的物品」(A woman ranks as the best of goods)。按：《顯揚真義》說，因為女人是「不應該丟棄的品物」(avissajjanīyabhaṇḍattā)，一切菩薩與轉輪王就從母親的子宮出生。 |
| [維繫] | 「持[資糧](SA)；懷[嫉妒](MA)」，南傳作「維繫[旅途的資糧]；懷[嫉妒/嫌隙怨恨]」(bandhati，動詞，原意為「繫縛；結合；組成」)，Maurice Walshe先生英譯為「[怨恨]被激起」([Malice] is stirred up by, DN)，菩提比丘長老英譯為「保證[資糧]」(secures[provisions], SN.1.79)，或「[忌妒]」([envies], AN.4.197)，或「窩藏[怨恨]」(harbors[resentment], AN.9.29)。 |
| [舉止行為] | 「舉止行為」(iriyāpatho，逐字譯為「威儀+路」)，菩提比丘長老英譯為「行動過程」(course of movement)，智髻比丘長老英譯為「姿態」(posture, MN.20)。按：《顯揚真義》以「活命生計；活命行為」(jīvitavutti)解說。 |
| [虛度] | 「虛度」(nassati，原意為「滅亡；遺失；消失」)，菩提比丘長老英譯為「揮霍」(is squandered)。 |
| [SN01-Rhys-01] | The verses recur with introduction, II, 3, Ī 4. B. comments on the present Sutta only, being curiously silent as to the legend of the deva and his seven friends. Of these we can identify only two: Upaka, husband of Cāpā; concerning him Dhammapāla quotes these very lines (Pss. of the Sistets, p. 131, see Commentary on Therīgathā, ibid.); and Pukkusāti (M. iii, 247; cf. Buddhism, 1912, p. 67 Pss. of the Brethren, p. 91). Of the others Bhaddiya can be neither of the Arahant Theras so named. The other Bhaddiyas, Licchavi and Sākyan, were at this time on earth. The other four names are not elsewhere associated with the Aviha heavens. Perhaps the Pingiya is he of the Sutta Nipāta. Ghaṭīkāra and his friend Jotipāla, who was the Bodhisat in a former life, are the subject of the Ghaṭīkāra Sutta, M. ii, 45 f. The Buddha reminds the modest deva of this past friendship. We know of only three other such references to the Buddha's former births in the Four Nikāyas. See Buddhist India, 196. Kassapa was the Buddha then. |
| [SN01-Rhys-02] | Twelfth of the 16 Brahmā-worlds. 'Immobile' in Compendium. 139. |
| [SN01-Rhys-03] | Upapannāsi. |
| [SN01-Rhys-04] | Cf. I, 1, Ī 1. |
| [SN01-Rhys-05] | Dibbayogaṃ. |
| [SN01-Rhys-06] | See above, I, 3, Ī 3. This line occurs five times in this volume. |
| [SN01-Rhys-07] | Name of the potter of Rājagaha in M. iii, 327. Ghaṭīkāra means 'jar-maker.' |
| [SN01-Rhys-08] | So the Comy. |
巴利文經典最突出的特點，同時也是缺乏同情心的讀者最感厭倦的特點，就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …，…，…，
…，…，…， 這種文句冗長的特性，另外還有一個原因，那就是在長時期中三藏經典只以口授相傳。 …，…，…，
…，…，…， 巴利文經典令人生厭的機械性的重覆敘述，也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …，…，…，
…，…，…， 重覆敘述不僅是說教記錄的特點，而且也是說教本身的特點。我們持有的版本，無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。
（節錄自： 巴利系佛教史綱 第六章 聖典 二 摘錄 ）