增支部3集57经到58经

57. 世界衰败经

这时,一位富有的婆罗门来到世尊所在之处...坐在一旁后,这位富有的婆罗门对世尊说:"乔达摩先生,我听说,古时候的婆罗门长老们、年高德劭的老师们曾这样说:'从前这个世界人口稠密,好像连续不断,村庄、市镇、王城相连。'乔达摩先生,是什么原因,什么条件,导致如今人口减少,变得稀少,村庄不再是村庄,市镇不再是市镇,城市不再是城市,国土也不再是国土呢?"

"婆罗门,现在的人们被非法的贪欲所染,被不正当的贪婪所征服,被错误的法所迷惑。他们被非法的贪欲所染,被不正当的贪婪所征服,被错误的法所迷惑,拿起锋利的武器互相残杀,因此许多人死亡。婆罗门,这就是如今人口减少,变得稀少,村庄不再是村庄,市镇不再是市镇,城市不再是城市,国土也不再是国土的原因和条件。"

"再者,婆罗门,如今的人们被非法的贪欲所染,被不正当的贪婪所征服,被错误的法所迷惑。对于这些被非法的贪欲所染,被不正当的贪婪所征服,被错误的法所迷惑的人们,天神不按时降雨。因此出现饥荒,收成不好,谷物枯萎,需要配给食物。因此许多人死亡。婆罗门,这也是如今人口减少,变得稀少,村庄不再是村庄,市镇不再是市镇,城市不再是城市,国土也不再是国土的原因和条件。"

"再者,婆罗门,如今的人们被非法的贪欲所染,被不正当的贪婪所征服,被错误的法所迷惑。对于这些被非法的贪欲所染,被不正当的贪婪所征服,被错误的法所迷惑的人们,夜叉释放凶恶的非人,因此许多人死亡。婆罗门,这也是如今人口减少,变得稀少,村庄不再是村庄,市镇不再是市镇,城市不再是城市,国土也不再是国土的原因和条件。"

"太好了,乔达摩先生...请乔达摩先生从今天起接受我为优婆塞,终生归依。"

第六篇完。

58. 婆蹉种经

这时,婆蹉种游方者来到世尊所在之处,到达后与世尊互相问候。寒暄结束后,他坐在一旁。坐在一旁的婆蹉种游方者对世尊说:"乔达摩先生,我听说沙门乔达摩这样说:'应该只布施给我,不应该布施给其他人;应该只布施给我的弟子,不应该布施给其他人的弟子;只有布施给我才有大果报,布施给其他人没有大果报;只有布施给我的弟子才有大果报,布施给其他人的弟子没有大果报。'乔达摩先生,那些这样说'沙门乔达摩这样说:应该只布施给我,不应该布施给其他人;应该只布施给我的弟子,不应该布施给其他人的弟子;只有布施给我才有大果报,布施给其他人没有大果报;只有布施给我的弟子才有大果报,布施给其他人的弟子没有大果报'的人,他们是否如实地重复乔达摩先生的话,没有用不实之词诽谤乔达摩先生,是否如法地解释法,是否有任何与法相应的言论会导致可责备的情况?因为我们不想诽谤乔达摩先生。"

"婆蹉,那些这样说'沙门乔达摩这样说:应该只布施给我...布施给其他人的弟子没有大果报'的人,他们不是如实地重复我的话。他们用虚假不实之词诽谤我。婆蹉,谁阻止他人布施,他就是三种人的障碍者,三种人的妨害者。哪三种人?布施者的功德障碍者,接受者的利益障碍者,而且他自己的自我已经被损害和伤害。婆蹉,谁阻止他人布施,他就是这三种人的障碍者,三种人的妨害者。"

"婆蹉,我是这样说的:即使有人把洗碗水或洗碟水倒在有生物的水沟或污水坑里,想着'愿这里的生物依此生存',我说这也是功德的来源。更不用说对人类的布施!然而,婆蹉,我说布施给有德行的人果报更大,而不是布施给无德行的人。而且那有德行的人已经断除了五种,具足了五种。"

"哪五种已经断除?已断除贪欲,已断除嗔恨,已断除昏沉睡眠,已断除掉举恶作,已断除疑惑。这五种已经断除。"

"具足哪五种?具足无学戒蕴,具足无学定蕴,具足无学慧蕴,具足无学解脱蕴,具足无学解脱知见蕴。他具足这五种。我说布施给断除了五种、具足了五种的人果报最大。"

"无论是黑牛、白牛、红牛、黄牛,

斑牛、纯色牛,或鸽色牛,

无论是哪种牛,只要出生一头驯服的公牛,

强壮,能负重,善于奔跑,

人们就用它来负重,不会在意它的颜色。

同样,在人类中,无论是哪种出身,

刹帝利、婆罗门、吠舍、首陀罗,旃陀罗或贱民,

无论是哪种出身,只要出生一位驯服、善良的人,

坚持正法,有德行,诚实,有惭愧心,

已经断除生死,圆满梵行,

放下重担,解脱束缚,完成使命,无漏,

通达一切法,不执著而涅槃,

在这样清净的福田里,布施的果报是巨大的。

愚人无知,缺乏智慧,不闻正法,

他们向外布施,不亲近贤者。

而那些亲近贤者,有智慧,被认为是智者的人,

他们对如来的信心,根深蒂固。

他们往生天界,或投生善良家庭,

最终这些智者逐渐证得涅槃。"

第七篇完。

巴利语原版经文

57/ 6. Palokasuttaṃ

　　 57. Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami …pe… ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca– “sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘pubbe sudaṃ ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti. Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?

　　 “Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Te adhammarāgarattā visamalobhābhibhūtā micchādhamma-paretā tiṇhāni satthāni gahetvā aññamaññaṃ jīvitā voropenti, tena bahū manussā kālaṃ karonti. Ayampi kho brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

　　 “Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati. Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ. Tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

　　 “Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti, tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.

　　 “Abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.

58/ 7. Vacchagottasuttaṃ

　　 58. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca– “sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha– ‘mayhameva dānaṃ dātabbaṃ nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti. Ye te, bho gotama, evamāhaṃsu ‘samaṇo gotamo evamāha mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ. Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ. Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ. Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti. Kacci te bhoto gotamassa vuttavādino ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.

　　 “Ye te, vaccha, evamāhaṃsu– ‘samaṇo gotamo evamāha– mayhameva dānaṃ dātabbaṃ …pe… nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti na me te vuttavādino. Abbhācikkhanti ca pana maṃ asatā abhūtena. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko. Katamesaṃ tiṇṇaṃ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.

　　 “Ahaṃ kho pana, vaccha, evaṃ vadāmi– ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ vā sarāvadhovanaṃ vā chaḍḍeti– ye tattha pāṇā te tena yāpentūti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi. Ko pana vādo manussabhūte! Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.

　　 “Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni vippahīnāni honti.

　　 “Katamehi pañcahi aṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti; imehi pañcahi aṅgehi samannāgato hoti. Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmī”ti.

　　“Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā;

　　Kammāsāsu sarūpāsu, gosu pārevatāsu vā.

　　“Yāsu kāsuci etāsu, danto jāyati puṅgavo;

　　Dhorayho balasampanno, kalyāṇajavanikkamo.

　　Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.

　　“Evamevaṃ manussesu, yasmiṃ kasmiñci jātiye;

　　Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.

　　“Yāsu kāsuci etāsu, danto jāyati subbato;

　　Dhammaṭṭho sīlasampanno, saccavādī hirīmano.

　　“Pahīnajātimaraṇo, brahmacariyassa kevalī;

　　Pannabhāro visaṃyutto, katakicco anāsavo.

　　“Pāragū sabbadhammānaṃ, anupādāya nibbuto;

　　Tasmiṃyeva viraje khette, vipulā hoti dakkhiṇā.

　　“Bālā ca avijānantā, dummedhā assutāvino;

　　Bahiddhā denti dānāni, na hi sante upāsare.

　　“Ye ca sante upāsanti, sappaññe dhīrasammate;

　　Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.

　　“Devalokañca te yanti, kule vā idha jāyare;

　　Anupubbena nibbānaṃ, adhigacchanti paṇḍitā”ti. Sattamaṃ.