相应部12相应16经到17经(因缘相应/因缘篇/修多罗)

16.法师经

在舍卫城...有一位比丘来到世尊面前。来到后,向世尊致敬,然后坐在一旁。坐在一旁后,那位比丘对世尊如此说道:"尊者,人们常说'法师,法师'。请问,尊者,要到什么程度才能称为法师呢?"

"比丘,如果一个人为了厌离、离欲、灭尽老死而说法,那么可以适当地称他为'比丘法师'。如果一个比丘为了厌离、离欲、灭尽老死而修行,那么可以适当地称他为'依法修行的比丘'。如果一个比丘因为厌离、离欲、灭尽老死而无所执取地解脱,那么可以适当地称他为'现法证得涅槃的比丘'。"

"比丘,如果一个人为了厌离、离欲、灭尽生...有...取...爱...受...触...六入...名色...识...行...无明而说法,那么可以适当地称他为'比丘法师'。如果一个比丘为了厌离、离欲、灭尽无明而修行,那么可以适当地称他为'依法修行的比丘'。如果一个比丘因为厌离、离欲、灭尽无明而无所执取地解脱,那么可以适当地称他为'现法证得涅槃的比丘'。"

17.阿基毗迦婆的经

如是我闻。一时,世尊住在王舍城竹林栖鹿处。那时,世尊在上午时分穿好衣服,拿着钵和袈裟,进入王舍城托钵。裸行者迦叶从远处看到世尊走来。看到后,他走向世尊;走近后,与世尊互相问候。寒暄后,他站在一旁。站在一旁的裸行者迦叶对世尊如此说道:"如果乔达摩尊者允许,我们想问一些问题。"

"迦叶,现在不是提问的时候;我们已经进入村庄了。"裸行者迦叶第二次对世尊如此说道:"如果乔达摩尊者允许,我们想问一些问题。""迦叶,现在不是提问的时候;我们已经进入村庄了。"裸行者迦叶第三次...进入村庄了。听到这话,裸行者迦叶对世尊说:"我们并不想问很多问题。""那么,迦叶,你想问什么就问吧。"

"乔达摩尊者,苦是自作的吗?""迦叶,不要这么说。""那么,乔达摩尊者,苦是他作的吗?""迦叶,不要这么说。""乔达摩尊者,苦既是自作又是他作的吗?""迦叶,不要这么说。""那么,乔达摩尊者,苦既非自作又非他作,而是无因生的吗?""迦叶,不要这么说。""乔达摩尊者,难道没有苦吗?""迦叶,并非没有苦。苦是存在的,迦叶。""那么,乔达摩尊者不知道也不见苦吗?""迦叶,我并非不知道也不见苦。我知道苦,我见到苦,迦叶。"

"乔达摩尊者,当我问'苦是自作的吗?'时,你说'不要这么说,迦叶'。当我问'苦是他作的吗?'时,你说'不要这么说,迦叶'。当我问'苦既是自作又是他作的吗?'时,你说'不要这么说,迦叶'。当我问'苦既非自作又非他作,而是无因生的吗?'时,你说'不要这么说,迦叶'。当我问'难道没有苦吗?'时,你说'并非没有苦。苦是存在的,迦叶'。当我问'那么,乔达摩尊者不知道也不见苦吗?'时,你说'迦叶,我并非不知道也不见苦。我知道苦,我见到苦,迦叶'。尊者,请世尊为我解释苦。请世尊为我教导苦。"

"迦叶,如果有人说'作者与感受者是同一人',这就是说'苦是自作的',这会导向常见。如果有人说'作者与感受者是不同的人',这就是说'苦是他作的',对于一个被感受所折磨的人来说,这会导向断见。迦叶,如来避开这两个极端,以中道说法:'缘无明有行,缘行有识...如是这整个苦蕴集起。但以无明的无余离欲、灭尽而有行灭,以行灭而有识灭...如是这整个苦蕴灭去。'"

听到这话,裸行者迦叶对世尊如此说道:"太妙了,尊者!太妙了,尊者!就像有人扶起倒下的东西...使有眼之人得见诸色;同样地,世尊以种种方便阐明了法。尊者,我皈依世尊、法和比丘僧团。尊者,我希望能在世尊座下出家,受具足戒。"

"迦叶,如果一个曾属其他教派的人想在这个法、律中出家,想受具足戒,他必须经过四个月的观察期。四个月后,如果比丘们满意,就会让他出家,授予他具足戒,使他成为比丘。不过,我也知道人与人之间是有差别的。"

"尊者,如果一个曾属其他教派的人想在这个法、律中出家,想受具足戒,必须经过四个月的观察期,四个月后,如果比丘们满意,就会让他出家,授予他具足戒,使他成为比丘。那么我愿意接受四年的观察期。四年后,如果比丘们满意,就让他们允许我出家,授予我具足戒,使我成为比丘。"

于是,裸行者迦叶得到了在世尊座下出家的机会,得到了具足戒。受具足戒不久,尊者迦叶独处、远离、勤奋、热忱、专注,不久就实现了...为什么善男子正确地从家庭生活出家进入无家生活...他亲身证知、实现并安住于无上梵行的目标。他了知:"生已尽,梵行已立,应作已作,不受后有。"这样,尊者迦叶成为阿罗汉之一。

这两篇经文主要讨论了以下内容:

1.法师经:

   - 解释了什么是真正的"法师"

   - 强调了为了厌离、离欲、灭尽各种苦因而说法、修行和解脱的重要性

2.  阿基毗迦婆的经:

   - 世尊与裸行者迦叶的对话

   - 讨论了苦的本质和缘起

   - 描述了裸行者迦叶如何皈依佛教并最终成为阿罗汉

巴利语原版经文

SN.12.16/(6). Dhammakathikasuttaṃ

　　 16. Sāvatthiyaṃ …pe… atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca– “‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?

　　 “Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya.

　　 “Jātiyā ce bhikkhu …pe… bhavassa ce bhikkhu… upādānassa ce bhikkhu… taṇhāya ce bhikkhu… vedanāya ce bhikkhu… phassassa ce bhikkhu… saḷāyatanassa ce bhikkhu… nāmarūpassa ce bhikkhu… viññāṇassa ce bhikkhu… saṅkhārānaṃ ce bhikkhu… avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā”ti.

SN.12.17/(7). Acelakassapasuttaṃ

　　 17. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Addasā kho acelo kassapo bhagavantaṃ dūratova āgacchantaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca– “puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.

　　 “Akālo kho tāva, kassapa, pañhassa; antaragharaṃ paviṭṭhamhā”ti. Dutiyampi kho acelo kassapo bhagavantaṃ etadavoca “puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Akālo kho tāva, kassapa, pañhassa; antaragharaṃ paviṭṭhamhā”ti. Tatiyampi kho acelo kassapo …pe… antaragharaṃ paviṭṭhamhāti. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca– “na kho pana mayaṃ bhavantaṃ gotamaṃ bahudeva pucchitukāmā”ti. “Puccha, kassapa, yadākaṅkhasī”ti.

　　 “Kiṃ nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ pana bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhan’ti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti? ‘Na kho, kassapa, natthi dukkhaṃ. Atthi kho, kassapa, dukkhan’ti. ‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti, na passatī’ti. ‘Na khvāhaṃ, kassapa, dukkhaṃ na jānāmi, na passāmi. Jānāmi khvāhaṃ, kassapa, dukkhaṃ; passāmi khvāhaṃ, kassapa, dukkhan’”ti.

　　 “Ki nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṃ atthi kho, kassapa, dukkhan’ti vadesi. ‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, kassapa, dukkhaṃ na jānāmi na passāmi. Jānāmi khvāhaṃ, kassapa, dukkhaṃ; passāmi khvāhaṃ, kassapa, dukkhan’ti vadesi. Ācikkhatu ca me, bhante, bhagavā dukkhaṃ. Desetu ca me, bhante, bhagavā dukkhan”ti.

　　 “‘So karoti so paṭisaṃvedayatī’ti kho, kassapa, ādito sato ‘sayaṃkataṃ dukkhan’ti iti vadaṃ sassataṃ etaṃ pareti. ‘Añño karoti añño paṭisaṃvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṃkataṃ dukkhan’ti iti vadaṃ ucchedaṃ etaṃ pareti. Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

　　 Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya …pe… cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

　　 “Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena (parivutthaparivāsaṃ) āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mayā puggalavemattatā viditā”ti.

　　 “Sace bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, cattāro māse parivasati. Catunnaṃ māsānaṃ accayena (parivutthaparivāsaṃ) āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi catunnaṃ vassānaṃ accayena (parivutthaparivāsaṃ) āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.

　　 Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṃ ahosīti. Sattamaṃ.