中部(M.24.
Rathavinītasuttaj 傳車經)。
[巴]
Rathavinītasuttaṃ
[英]
Ratha-vinita Sutta: Relay Chariots
translated from the Pali by Thanissaro Bhikkhu © 1999–2010
增一阿含等法品第十經(大二‧七三三下)。
1.序
[經]
我聞如是：一時，佛遊王舍城，在竹林精舍，與大比丘眾共受夏坐，尊者滿慈子亦於生地受夏坐。是時，生地諸比丘受夏坐訖，過三月已，補治衣竟，攝衣持鉢，從生地出，向王舍城，展轉進前，至王舍城，住王舍城竹林精舍。
[巴]
Evaṃ
me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane
kalandakanivāpe. Atha kho sambahulā jātibhūmakā bhikkhū
jātibhūmiyaṃ vassaṃvuṭṭhā yena bhagavā tenupasaṅkamiṃsu;
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –
[英]
I
have heard that on one occasion the Blessed One was staying near
Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then a number
of monks from the [Blessed One's] native land, having completed the
Rains Retreat in the native land, went to the Blessed One and, on
arrival, having bowed down to him, sat to one side.
[解說]
此中所謂生地jātibhūmi指迦毘羅衛kapilavatthu，世尊的出生地。
2.何等比丘為諸比丘所共稱譽？
2.1.世尊問
[經]
[經]
是時，生地諸比丘詣世尊所，稽首作禮，卻坐一面。
世尊問曰：「諸比丘！從何所來？何處夏坐？」
生地諸比丘白曰：「世尊！從生地來，於生地夏坐。」
世尊問曰：「於彼生地諸比丘中，何等比丘為諸比丘所共稱譽：自少欲、知足，稱說少欲、知足；自閑居，稱說閑居；自精進，稱說精進；自正念，稱說正念；自一心，稱說一心；自智慧，稱說智慧；自漏盡，稱說漏盡；自勸發渴仰，成就歡喜，稱說勸發渴仰，成就歡喜？」
世尊問曰：「諸比丘！從何所來？何處夏坐？」
生地諸比丘白曰：「世尊！從生地來，於生地夏坐。」
世尊問曰：「於彼生地諸比丘中，何等比丘為諸比丘所共稱譽：自少欲、知足，稱說少欲、知足；自閑居，稱說閑居；自精進，稱說精進；自正念，稱說正念；自一心，稱說一心；自智慧，稱說智慧；自漏盡，稱說漏盡；自勸發渴仰，成就歡喜，稱說勸發渴仰，成就歡喜？」
[巴]
‘‘Ko
nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ
sabrahmacārīnaṃ evaṃ sambhāvito – ‘attanā ca appiccho
appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho
santuṭṭhikathañca bhikkhūnaṃ kattā, attanā ca pavivitto
pavivekakathañca bhikkhūnaṃ kattā, attanā ca asaṃsaṭṭho
asaṃsaggakathañca bhikkhūnaṃ kattā, attanā ca āraddhavīriyo
vīriyārambhakathañca bhikkhūnaṃ kattā, attanā ca sīlasampanno
sīlasampadākathañca bhikkhūnaṃ kattā, attanā ca
samādhisampanno samādhisampadākathañca bhikkhūnaṃ kattā,
attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṃ
kattā, attanā ca vimuttisampanno vimuttisampadākathañca
bhikkhūnaṃ kattā, attanā ca vimuttiñāṇadassanasampanno
vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā, ovādako
viññāpako sandassako samādapako samuttejako sampahaṃsako
sabrahmacārīna’’’nti?
[英]
As
they were sitting there, the Blessed One said to them, "Monks,
whom in our native land do the native-land monks — his companions
in the holy life — esteem in this way: 'Having few wants himself,
he gives talks to the monks on fewness of wants. Contented himself,
he gives talks to the monks on contentment. Secluded himself, he
gives talks to the monks on seclusion. Unentangled himself, he gives
talks to the monks on non-entanglement. Having aroused persistence in
himself, he gives talks to the monks on arousing persistence.
Consummate in his own virtue, he gives talks to the monks on becoming
consummate in virtue. Consummate in his own concentration, he gives
talks to the monks on becoming consummate in concentration.
Consummate in his own discernment, he gives talks to the monks on
becoming consummate in discernment. Consummate in his own release, he
gives talks to the monks on becoming consummate in release.
Consummate in his own knowledge & vision of release, he gives
talks to the monks on becoming consummate in the knowledge &
vision of release.[1] He is one who exhorts, informs, instructs,
urges, rouses, & encourages his companions in the holy life.'"
[解說]
a.少欲、知足、閑居、精進、正念、一心、智慧、漏盡。
漢譯本有此八念。
巴利本：少欲、知足、閑居、不聚會、精進、戒、定、慧、解脫、
解脫知見。
b.勸發、渴仰、成就、歡喜
能視、能教、能照、能喜
教導者、指導者、開示者、勸發者、鼓勵者、令人喜悅者
示、教、利、喜，又稱示教讚喜，或示教照喜
1.《瑜伽師地論》卷81：T30,
752a
1.1.示現、教導、讚勵、慶喜
令離欲者，謂訶責六種黑品諸行，示現過患，令離愛欲。
示現者，謂為令受學白品行故，示現四種真實道理。
教導者，謂示現已，得信解者，安置學處，令正受行。由已於彼得自在故，彼便請言：我於今者當何所作？唯願教誨。因告之曰：汝等今者於如是如是事，應正作，應隨學。
讚勵者，謂彼有情若於所知、所行、所得中，心生退屈。爾時，稱讚、策勵其心，令於彼事堪有勢力。
慶喜者，謂彼有情於法隨法，勇猛正行，即應如實讚悅，令其歡喜。
1.2.示現
1.2.1.令離欲而不示現
復次，令離欲示現者，或有令離欲而不示現。
如教導他令其離欲，而謂彼曰：如某所言不應作者，汝今必定不應復作。
或怖彼言：汝若作者，我必當作如是如是。
或復求彼，汝若是我親愛善友，必不應作。
1.2.2.示現不令離欲
或有示現不令離欲，如處中者，示現功德及與過失，而未堪遮，令離過失。
1.2.3.令離欲亦示現
或有令離欲亦示現，如示彼過令其離欲。
1.3.教導、讚勵
教導、讚勵者，謂初未受學，令其受學。既受學已，未上昇進，令其昇進。
1.4.慶喜
慶喜者，若可慶喜而慶喜時，有五勝利：一者、令彼於己所證，其心決定。二者、令餘於彼所證功德，生趣證心。三者、令誹謗者，心得清淨。四者、令不清淨者，心處中住。五者、令清淨者，倍復增長。若有補特伽羅慶他善事，當知造作、增長，能感悅意天生之業。若命終已，隨彼彼生，常聞悅意美妙音聲，一切境界無不悅意。
2.《大乘阿毘達磨雜集論》卷15：「示現者，於愚癡沈沒。教導、讚勵者，於著放逸，自輕、下劣。慶喜者，於正行圓滿，由性愛樂法故。」T31,
767c
3.《大智度論》卷五十四（大正25‧445a）︰
示者，示人好醜、善不善，應行不應行；生死為醜，涅槃安隱為好。分別三乘，分別六波羅蜜，如是等名示。
教者，教言汝捨惡行善，是名教。
利者，未得善法味故，心則退沒，為說法引導令出，汝莫於因時求果，汝今雖勤苦，果報出時大得利益，令其心利故名利。
喜者，隨其所行而讚歎之，令其心喜，若樂布施者，讚布施則喜，故名喜。以此四事，莊嚴說法。
4.《大乘起信論義記》卷下（本）
謂示者，示其義；教者，教其行；利者，使得義利；喜者，行成而喜。
2.2.生地諸比丘白
生地諸比丘白曰：「世尊！尊者滿慈子於彼生地，為諸比丘所共稱譽：自少欲、知足，稱說少欲、知足；自閑居，稱說閑居；自精進，稱說精進；自正念，稱說正念；自一心，稱說一心；自智慧，稱說智慧；自漏盡，稱說漏盡；自勸發渴仰，成就歡喜，稱說勸發渴仰，成就歡喜。」
生地諸比丘白曰：「世尊！尊者滿慈子於彼生地，為諸比丘所共稱譽：自少欲、知足，稱說少欲、知足；自閑居，稱說閑居；自精進，稱說精進；自正念，稱說正念；自一心，稱說一心；自智慧，稱說智慧；自漏盡，稱說漏盡；自勸發渴仰，成就歡喜，稱說勸發渴仰，成就歡喜。」
[巴]
‘‘Puṇṇo
nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṃ
jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ
sambhāvito – ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ
kattā, attanā ca santuṭṭho…pe… ovādako viññāpako
sandassako samādapako samuttejako sampahaṃsako
sabrahmacārīna’’’nti.
[英]
"Lord,
the monk named Punna Mantaniputta (Mantani's son) is esteemed by the
native-land monks — his companions in the holy life — in this
way: 'Having few wants himself, he gives talks to the monks on
fewness of wants. Contented himself, he gives talks to the monks on
contentment. Secluded himself, he gives talks to the monks on
seclusion. Unentangled himself, he gives talks to the monks on
non-entanglement. Having aroused persistence in himself, he gives
talks to the monks on arousing persistence. Consummate in his own
virtue, he gives talks to the monks on becoming consummate in virtue.
Consummate in his own concentration, he gives talks to the monks on
becoming consummate in concentration. Consummate in his own
discernment, he gives talks to the monks on becoming consummate in
discernment. Consummate in his own release, he gives talks to the
monks on becoming consummate in release. Consummate in his own
knowledge & vision of release, he gives talks to the monks on
becoming consummate in the knowledge & vision of release. He is
one who exhorts, informs, instructs, urges, rouses, & encourages
his companions in the holy life.'"
[解說]
a.富樓那
此經與雜阿含311經為不同人。
雜阿含311經所說如下：
1.
Punna, Punnaka
Therahttp://www.palikanon.com/english/pali_names/pu/punna.htm
He
was born in the family of a householder of Suppāraka
in the Sunāparanta
country. When he was grown up, he went with a great caravan of
merchandise to Sāvatthi
where, having heard the Buddha preach, he left the world and joined
the Order. He won favour by attention to his duties. One day he asked
the Buddha for a short lesson so that, having learnt it, he might go
back to dwell in Sunāparanta. The Buddha preached to him the
Punnovāda
Sutta. So Punna departed, and, in Sunāparanta, he became an
arahant. There he won over many disciples, both male and female, and
having built for the Buddha a cell out of red sandalwood
(Candanāsālā),
he sent him a flower by way of invitation. The Buddha came with five
hundred arahants, spent a night in the cell, and went away before
dawn.
Ninety
one kappas ago, when there was no Buddha alive, Punna was a learned
brahmin, and later became a hermit in Himavā. Near his abode a
Pacceka Buddha died, and at the moment of his death there appeared a
great radiance. The ascetic cremated the body and sprinkled scented
water on the pyre to extinguish the flames. A deva, witnessing the
event, prophesied his future greatness. His name throughout his many
lives was Punna or Punnaka. Thag. vs. 70; ThagA.i.156 ff.; Ap.ii.341.
In
Sunāparanta he first lived at Ambahatthapabbata,
but, on being recognised by his brother, he went to Samuddagiri
vihāra, where was a magnetised walk which none could use. The
waves of the sea breaking made great noise, and, in order to help him
to concentration, Punna caused the sea to be quiet. From there he
went to Mātulagiri, where the incessant cries of birds disturbed
him; he finally went to Makulakagāma. While he was there, his
brother Cūla
Punna, with five hundred others, sailed in a trading ship, and,
before embarking, he visited Punna, took the precepts from him, and
asked for his protection during the voyage. The ship reached an
island where red sandalwood grew; with this the merchants filled the
ship, and the spirits of the island, angered by this, raised a great
storm and appeared before the sailors in fearful forms. Each merchant
thought of his guardian deity and Cūla Punna of his brother. Punna,
sensing his brother's need, travelled through the air to the ship,
and, at sight of him, the spirits disappeared. In gratitude for their
deliverance, the merchants gave to the Elder a share of their
sandalwood. It was with this material that the Candanasālā, above
referred to, was built.
Kundadhāna
was the first among the arahants to be chosen to accompany the Buddha
to Sunāparanta. Sakka provided five hundred palanquins for the
journey, one of which was empty. This was subsequently taken by the
ascetic Saccabandha,
whom the Buddha converted and ordained on the way. On his return
journey, the Buddha stopped at the river Nammadā,
and was entertained there by the Nāga king. MA.ii.1014 ff.;
SA.iii.14ff.; KhA.149.
b.滿慈子
此經所說為說法第一
He
belonged to a brahmin family of Donavatthu
near Kapilavatthu.
His mother was Mantānī,
sister of Aññākondañña.
While the Buddha
was at Rājagaha,
whither he had gone after preaching the Dhammacakkappavattana
Sutta, Aññākondañña went to Kapilavatthu and ordained Punna.
Kondañña then returned to Rājagaha, whence, having taken leave of
the Buddha, he retired to live on the banks of the Chaddantadaha.
But Punna remained in Kapilavatthu, intent on his practices, and soon
after became an arahant. He gathered round him five hundred clansmen
who all became monks, and he taught them the ten bases of discourse
(dasa kathāvatthūni), which he himself had learnt, and they became
arahants. When they wished to visit the Buddha, Punna sent them on in
advance to Rājagaha, asking them to pay homage to the Buddha in his
name. Later, when the Buddha came from Rājagaha to Sāvatthi,
Punna visited him and was taught the Dhamma in the Buddha's own
Gandhakuti.
Sāriputta,
hearing of the fame of Punna, wished to meet him, and went to
Andhavana,
where Punna was spending his siesta. Sāriputta questioned him on the
seven acts of purity, and Punna answered him. The two monks found
great joy in each other's words. The interview with Sāriputta is
given in the Rathavinīta
Sutta (M.i.146 ff.). Buddhaghosa,
says (MA.i.362) that the two Elders had many things in common.
Later,
the Buddha declared Punna to be pre-eminent among those who preached
the Dhamma. (A.i.23; S.ii.156)
In
the time of Padumuttara Buddha, Punna was born in a rich brahmin
family of Hamsavatī, before the birth of the Buddha. When grown up,
he one day visited the Buddha, and as he sat on the edge of a large
crowd, hearing him preach, the Buddha declared one of his monks pre
eminent among preachers, and Punna, wishing for a like honour under a
future Buddha, paid great homage to Padumuttara. (ThagA.i.37 ff )
In
the Anguttara Commentary (AA.i.113 ff), however, we are told that in
the time of Padumuttara Buddha, Punna was named Gotama and was expert
in the Vedas. But he found no solace in the teaching of the Vedas and
became an ascetic with a following of eighteen thousand Jatilas, all
of whom, under his guidance, developed great iddhi powers. Punna was
already old when Padumuttara attained Enlightenment. One day the
Buddha visited Gotama's hermitage, and Gotama and his disciples
entertained him to a meal. Afterwards the Buddha wished his chief
disciple Mahādeva to come to the hermitage with one hundred thousand
monks; this he did, and the ascetics provided flowers for their
seats. For seven days the Buddha and his monks remained in trance on
their seats, at the end of which period the Buddha asked the most pre
eminent preacher to render thanks. At the conclusion of the sermon,
all except Gotama became arahants. Gotama wished to gain pre eminence
in preaching under a future Buddha, and Padumuttara proclaimed that
his wish would find fulfilment. The Apadāna (Ap.i.38, quoted at
ThagA.i.362) contains yet another version, according to which Punna's
name in the time of Padumuttara was Sunanda.
Besides
the Rathavinīta Sutta mentioned above (n. 1), which bears testimony
to Punna's skill as a preacher, another Sutta, of the Samyutta Nikāya
(S.iii.105f.; according to ThagA.ii.124, Ananda became a sotāpanna
after hearing a sermon by Punna), represents Ananda as saying to the
assembled monks that Punna was of great help to himself and others
when they were yet novices; Punna had preached to them on causation,
and they were able to understand the Doctrine because of his skilful
exposition.
It
is, perhaps, this Punna who is identified with the gate keeper
(dovārika) of the Kurudhamma
Jātaka (J.ii.381) and with one of the seven brothers of the
Bhisa
Jātaka (J.iv.314).
The
Mahāvastu (iii.382) contains twenty verses attributed to Pūrna
Maitrayānīputra.
雜阿含經，卷16，T02,
115b：尊者富樓那與眾多比丘於近處經行。皆是辯才善說法者。
佛說阿羅漢具德經，卷1，T02,
831a：復有聲聞於大眾中能說妙法。富樓那彌多羅尼子苾芻是。
3.舍梨子與滿慈子
3.1.舍梨子作念
[經]
[經]
是時，尊者舍梨子在眾中坐，尊者舍梨子作如是念：世尊如事問彼生地諸比丘輩，生地諸比丘極大稱譽賢者滿慈子：自少欲、知足，稱說少欲、知足；自閑居，稱說閑居；自精進，稱說精進；自正念，稱說正念；自一心，稱說一心；自智慧，稱說智慧；自漏盡，稱說漏盡；自勸發渴仰，成就歡喜，稱說勸發渴仰，成就歡喜。
尊者舍梨子復作是念：何時當得與賢者滿慈子共聚集會，問其少義？彼或能聽我之所問。
尊者舍梨子復作是念：何時當得與賢者滿慈子共聚集會，問其少義？彼或能聽我之所問。
[巴]
Tena kho pana samayena āyasmā
sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato
sāriputtassa etadahosi – ‘‘lābhā āyasmato puṇṇassa
mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa
mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā
anumassa anumassa vaṇṇaṃ bhāsanti, tañca satthā
abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā
puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma [samāgamaṃ
gaccheyya (ka.)], appeva nāma siyā kocideva kathāsallāpo’’ti.
[英]
Now
at that time Ven. Sariputta was sitting not far from the Blessed One.
The thought occurred to him: "It's a gain, a great gain for Ven.
Punna Mantaniputta that his knowledgeable companions in the holy life
speak his praise point by point in the presence of the Teacher, and
that the Teacher seconds that praise. Maybe sometime or other I, too,
will go to meet with Ven. Punna Mantaniputta; maybe I'll have some
conversation with him."
3.2.滿慈子詣世尊所
[經]
[經]
爾時，世尊於王舍城受夏坐訖，卽過三月已，補治衣竟，攝衣持鉢，從王舍城出，向舍衛國，展轉進前，至舍衛國，卽住勝林給孤獨園。尊者舍梨子與生地諸比丘於王舍城共住少日，攝衣持鉢，向舍衛國，展轉進前，至舍衛國，共住勝林給孤獨園。
是時，尊者滿慈子於生地受夏坐訖，過三月已，補治衣竟，攝衣持鉢，從生地出，向舍衛國，展轉進前，至舍衛國，亦住勝林給孤獨園。尊者滿慈子詣世尊所，稽首作禮，於如來前敷尼師檀，結跏趺坐。
時，尊者舍梨子問餘比丘：「諸賢！何者是賢者滿慈子耶？」
諸比丘白尊者舍梨子：「唯然，尊者在如來前坐，白晳隆鼻，如鸚鵡嘴，卽其人也。」
時，尊者舍梨子知滿慈子色貌已，則善記念。
是時，尊者滿慈子於生地受夏坐訖，過三月已，補治衣竟，攝衣持鉢，從生地出，向舍衛國，展轉進前，至舍衛國，亦住勝林給孤獨園。尊者滿慈子詣世尊所，稽首作禮，於如來前敷尼師檀，結跏趺坐。
時，尊者舍梨子問餘比丘：「諸賢！何者是賢者滿慈子耶？」
諸比丘白尊者舍梨子：「唯然，尊者在如來前坐，白晳隆鼻，如鸚鵡嘴，卽其人也。」
時，尊者舍梨子知滿慈子色貌已，則善記念。
[巴]
Atha
kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi
tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena
sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati
jetavane anāthapiṇḍikassa ārāme. Assosi kho āyasmā puṇṇo
mantāṇiputto – ‘‘bhagavā kira sāvatthiṃ anuppatto;
sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti.
Atha
kho āyasmā puṇṇo mantāṇiputto senāsanaṃ saṃsāmetvā
pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi.
Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ
anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami;
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ
bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi
sampahaṃsesi. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā
dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito
bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā
bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ
tenupasaṅkami divāvihārāya.
[英]
Then
the Blessed One, having stayed at Rajagaha as long as he liked, set
out wandering to Savatthi. Wandering by stages, he arrived there and
stayed in Jeta's Grove, Anathapindika's monastery. Ven. Punna
Mantaniputta heard, "The Blessed One has arrived at Savatthi and
is staying near Savatthi in Jeta's Grove, Anathapindika's monastery."
Setting his lodgings in order and taking his robes & bowl, he set
out wandering to Savatthi. Wandering by stages, he went to where the
Blessed One was staying in Jeta's Grove, Anathapindika's monastery.
On arrival, having bowed down to the Blessed One, he sat to one side.
As he was sitting there, the Blessed One instructed, urged, roused, &
encouraged him with a Dhamma talk. Then Ven. Punna — instructed,
urged, roused, & encouraged with the Blessed One's Dhamma talk;
delighting & approving of the Blessed One's words — got up from
his seat, bowed down to the Blessed One, circumambulated him, and
went to the Grove of the Blind for the day's abiding.
3.3.相會
[經]
[經]
尊者滿慈子過夜平旦，著衣持鉢，入舍衛國而行乞食。食訖中後，還舉衣鉢，澡洗手足，以尼師檀著於肩上，至安陀林經行之處。尊者舍梨子亦過夜平旦，著衣持鉢，入舍衛國而行乞食。食訖中後，還舉衣鉢，澡洗手足，以尼師檀著於肩上，至安陀林經行之處。
時，尊者滿慈子到安陀林，於一樹下敷尼師檀，結跏趺坐。尊者舍梨子亦至安陀林，離滿慈子不遠，於一樹下敷尼師檀，結跏趺坐。
時，尊者滿慈子到安陀林，於一樹下敷尼師檀，結跏趺坐。尊者舍梨子亦至安陀林，離滿慈子不遠，於一樹下敷尼師檀，結跏趺坐。
[巴]
Atha
kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami;
upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘‘yassa
kho tvaṃ, āvuso sāriputta, puṇṇassa nāma bhikkhuno
mantāṇiputtassa abhiṇhaṃ kittayamāno ahosi, so bhagavatā
dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito
bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā
bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ
tena pakkanto divāvihārāyā’’ti.
[英]
Then
a certain monk went to Ven. Sariputta and, on arrival, said to him:
"Friend Sariputta, the monk named Punna Mantaniputta whom you
have so often praised — instructed, urged, roused, & encouraged
with the Blessed One's Dhamma talk; delighting & approving of the
Blessed One's words — has gotten up from his seat, bowed down to
the Blessed One, circumambulated him, and has gone to the Grove of
the Blind for the day's abiding."
安陀林
《薩婆多毘尼毘婆沙》卷5：「安陀林者，名晝闇林。是林廣大繁茂，林下日所不照。又林主長者，名曰安陀，故因此為名。」T23,
531c
《翻譯名義集》卷3：「尸陀(Sīta)，正云：尸多婆那，此翻寒林，其林幽邃而寒也。僧祗云：此林多死屍，人入寒畏也。法顯傳：名尸摩賒那，漢言棄死人墓田。四分：名恐畏林。多論名安陀林，亦名晝暗林。」T54,
1102a
[巴]
Atha
kho āyasmā sāriputto taramānarūpo nisīdanaṃ ādāya
āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ piṭṭhito piṭṭhito
anubandhi sīsānulokī. Atha kho āyasmā puṇṇo mantāṇiputto
andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ
nisīdi. Āyasmāpi kho sāriputto andhavanaṃ ajjhogāhetvā
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
[英]
So
Ven. Sariputta quickly picked up a sitting cloth and followed right
behind Ven. Punna, keeping his head in sight. Ven. Punna plunged into
the Grove of the Blind and sat down in the shade of a tree for the
day's abiding. Ven. Sariputta also plunged into the Grove of the
Blind and sat down in the shade of a tree for the day's abiding.
3.4.問答---七淨
3.4.1.以何義，從沙門瞿曇修梵行
[經]
[經]
尊者舍梨子則於晡時從燕坐起，往詣尊者滿慈子所，共相問訊，卻坐一面，則問尊者滿慈子曰：「賢者！從沙門瞿曇修梵行耶？」答曰：「如是。」
「云何，賢者！以戒淨故，從沙門瞿曇修梵行耶？」答曰：「不也。」
「以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故，以道跡知見淨故、以道跡斷智淨故，從沙門瞿曇修梵行耶？」答曰：「不也。」
又復問曰：「我向問賢者從沙門瞿曇修梵行耶？則言如是。今問賢者以戒淨故從沙門瞿曇修梵行耶？便言不也。以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故、以道跡知見淨故、以道跡斷智淨故，從沙門瞿曇修梵行耶？便言不也。然以何義，從沙門瞿曇修梵行耶？」答曰：「賢者！以無餘涅槃故。」
「云何，賢者！以戒淨故，從沙門瞿曇修梵行耶？」答曰：「不也。」
「以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故，以道跡知見淨故、以道跡斷智淨故，從沙門瞿曇修梵行耶？」答曰：「不也。」
又復問曰：「我向問賢者從沙門瞿曇修梵行耶？則言如是。今問賢者以戒淨故從沙門瞿曇修梵行耶？便言不也。以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故、以道跡知見淨故、以道跡斷智淨故，從沙門瞿曇修梵行耶？便言不也。然以何義，從沙門瞿曇修梵行耶？」答曰：「賢者！以無餘涅槃故。」
[巴]
Atha
kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito
yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā
āyasmatā puṇṇena mantāṇiputtena saddhiṃ sammodi.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ
nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ
puṇṇaṃ mantāṇiputtaṃ etadavoca –
‘‘Bhagavati
no, āvuso, brahmacariyaṃ vussatī’’ti?
‘‘Evamāvuso’’ti.
‘‘Kiṃ
nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ
vussatī’’ti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ
vussatī’’ti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
nu kho, āvuso, diṭṭhivisuddhatthaṃ bhagavati brahmacariyaṃ
vussatī’’ti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
panāvuso, kaṅkhāvitaraṇavisuddhatthaṃ bhagavati brahmacariyaṃ
vussatī’’ti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṃ bhagavati
brahmacariyaṃ vussatī’’ti?
‘‘Kiṃ
panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati
brahmacariyaṃ vussatī’’ti?
‘‘No
hidaṃ, āvuso’’.
‘‘No
hidaṃ, āvuso’’.
[英]
Then
in the evening, Ven. Sariputta arose from his seclusion and went to
Ven. Punna. On arrival, he exchanged courteous greetings with him.
After an exchange of friendly greetings & courtesies, he sat to
one side.
As
he was sitting there, he said to Ven. Punna, "My friend, is the
holy life lived under the Blessed One?"
"Yes,
my friend."
"And
is the holy life lived under the Blessed One for the sake of purity
in terms of virtue?"[2]
"No,
my friend."
"Then
is the holy life lived under the Blessed One for the sake of purity
in terms of mind [concentration]?"
"No,
my friend."
"Then
is the holy life lived under the Blessed One for the sake of purity
in terms of view?"
"No,
my friend."
"Then
is the holy life lived under the Blessed One for the sake of purity
in terms of the overcoming of perplexity?"
"No,
my friend."
"Then
is the holy life lived under the Blessed One for the sake of purity
in terms of knowledge & vision of what is & is not the path?"
"No,
my friend."
"Then
is the holy life lived under the Blessed One for the sake of purity
in terms of knowledge & vision of the way?"
"No,
my friend."
"Then
is the holy life lived under the Blessed One for the sake of purity
in terms of knowledge & vision?"
"No,
my friend."
3.4.2.以何義，沙門瞿曇施設無餘涅槃
[經]
[經]
又復問曰：「云何，賢者！以戒淨故，沙門瞿曇施設無餘涅槃耶？」答曰：「不也。」
「以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故、以道跡知見淨故、以道跡斷智淨故，沙門瞿曇施設無餘涅槃耶？」答曰：「不也。」
又復問曰：「我向問仁，云何賢者以戒淨故，沙門瞿曇施設無餘涅槃耶？賢者言不。以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故、以道跡知見淨故、以道跡斷智淨故，沙門瞿曇施設無餘涅槃耶？賢者言不。賢者所說為是何義？云何得知？」
「以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故、以道跡知見淨故、以道跡斷智淨故，沙門瞿曇施設無餘涅槃耶？」答曰：「不也。」
又復問曰：「我向問仁，云何賢者以戒淨故，沙門瞿曇施設無餘涅槃耶？賢者言不。以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故、以道跡知見淨故、以道跡斷智淨故，沙門瞿曇施設無餘涅槃耶？賢者言不。賢者所說為是何義？云何得知？」
[巴]
‘‘‘Kiṃ
nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ
vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti
vadesi. ‘Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati
brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ,
āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ…pe…
kaṅkhāvitaraṇavisuddhatthaṃ…pe…
maggāmaggañāṇadassanavisuddhatthaṃ…pe…
paṭipadāñāṇadassanavisuddhatthaṃ…pe… kiṃ nu kho,
āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ
vussatī’ti iti puṭṭho samāno ‘no hidaṃ āvuso’ti
vadesi. Kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ
vussatī’’ti? ‘‘Anupādāparinibbānatthaṃ kho, āvuso,
bhagavati brahmacariyaṃ vussatī’’ti.
‘‘Kiṃ
nu kho, āvuso, sīlavisuddhi anupādāparinibbāna’’nti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
panāvuso, cittavisuddhi anupādāparinibbāna’’nti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbāna’’nti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
nu kho, āvuso, maggāmaggañāṇadassanavisuddhi
anupādāparinibbāna’’nti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
panāvuso, paṭipadāñāṇadassanavisuddhi
anupādāparinibbāna’’nti?
‘‘No
hidaṃ, āvuso’’.
‘‘Kiṃ
nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbāna’’nti?
‘‘Kiṃ
panāvuso, aññatra imehi dhammehi anupādāparinibbāna’’nti?
‘‘No
hidaṃ, āvuso’’.
‘‘‘Kiṃ
nu kho, āvuso, sīlavisuddhi anupādāparinibbāna’nti iti puṭṭho
samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso,
cittavisuddhi anupādāparinibbāna’nti iti puṭṭho samāno ‘no
hidaṃ, āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi
anupādāparinibbāna’nti…pe… kaṅkhāvitaraṇavisuddhi…
maggāmaggañāṇadassanavisuddhi… paṭipadāñāṇadassanavisuddhi…
‘kiṃ nu kho, āvuso, ñāṇadassanavisuddhi
anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ,
āvuso’ti vadesi. ‘Kiṃ panāvuso, aññatra imehi dhammehi
anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ,
āvuso’ti vadesi. Yathākathaṃ panāvuso, imassa bhāsitassa
attho daṭṭhabbo’’ti?
[英]
"When
asked if the holy life is lived under the Blessed One for the sake of
purity in terms of virtue, you say, 'No, my friend.' When asked if
the holy life is lived under the Blessed One for the sake of purity
in terms of mind... view... the overcoming of perplexity... knowledge
& vision of what is & is not the path... knowledge &
vision of the way... knowledge & vision, you say, 'No, my
friend.' For the sake of what, then, my friend, is the holy life
lived under the Blessed One?"
"The
holy life is lived under the Blessed One, my friend, for the sake of
total Unbinding through lack of clinging."[3]
"But
is purity in terms of virtue total Unbinding through lack of
clinging?"
"No,
my friend."
"Then
is purity in terms of mind... view... the overcoming of perplexity...
knowledge & vision of what is & is not the path... knowledge
& vision of the way... knowledge & vision total Unbinding
through lack of clinging?"
"No,
my friend."
"Then
is total Unbinding through lack of clinging something apart from
these qualities?"
"No,
my friend."
"When
asked if purity in terms of virtue... mind... view... the overcoming
of perplexity... knowledge & vision of what is & is not the
path... knowledge & vision of the way... knowledge & vision
is total Unbinding through lack of clinging, you say, 'No, my
friend.' But when asked if total Unbinding through lack of clinging
is something apart from these qualities, you say, 'No, my friend.'
Now how, my friend, is the meaning of these statements to be
understood?"
[經]
答曰：「賢者！若以戒淨故，世尊沙門瞿曇施設無餘涅槃者，則以有餘稱說無餘。以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故、以道跡知見淨故、以道跡斷智淨故，世尊沙門瞿曇施設無餘涅槃者，則以有餘稱說無餘。賢者！若離此法，世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故。賢者！但以戒淨故，得心淨；以心淨故，得見淨；以見淨故，得疑蓋淨；以疑蓋淨故，得道非道知見淨；以道非道知見淨故，得道跡知見淨；以道跡知見淨故，得道跡斷智淨；以道跡斷智淨故，世尊沙門瞿曇施設無餘涅槃也。
答曰：「賢者！若以戒淨故，世尊沙門瞿曇施設無餘涅槃者，則以有餘稱說無餘。以心淨故、以見淨故、以疑蓋淨故、以道非道知見淨故、以道跡知見淨故、以道跡斷智淨故，世尊沙門瞿曇施設無餘涅槃者，則以有餘稱說無餘。賢者！若離此法，世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故。賢者！但以戒淨故，得心淨；以心淨故，得見淨；以見淨故，得疑蓋淨；以疑蓋淨故，得道非道知見淨；以道非道知見淨故，得道跡知見淨；以道跡知見淨故，得道跡斷智淨；以道跡斷智淨故，世尊沙門瞿曇施設無餘涅槃也。
[巴]
‘‘Sīlavisuddhiṃ
ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya,
saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya
[paññāpessa (sī. syā.) evamaññatthapi]. Cittavisuddhiṃ ce,
āvuso, bhagavā anupādāparinibbānaṃ paññapeyya,
saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.
Diṭṭhivisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ
paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ
paññapeyya. Kaṅkhāvitaraṇavisuddhiṃ ce, āvuso, bhagavā
anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ
anupādāparinibbānaṃ paññapeyya .
Maggāmaggañāṇadassanavisuddhiṃ ce, āvuso, bhagavā
anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ
anupādāparinibbānaṃ paññapeyya. Paṭipadāñāṇadassanavisuddhiṃ
ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya,
saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.
Ñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ
paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ
paññapeyya. Aññatra ce, āvuso, imehi dhammehi
anupādāparinibbānaṃ abhavissa, puthujjano parinibbāyeyya.
Puthujjano hi, āvuso, aññatra imehi dhammehi. Tena hāvuso, upamaṃ
te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ
ājānanti.
[英]
"If
the Blessed One had described purity in terms of virtue as total
Unbinding through lack of clinging, my friend, then he would have
defined something still accompanied by clinging as total Unbinding
through lack of clinging. If he had described purity in terms of
mind... view... the overcoming of perplexity... knowledge &
vision of what is & is not the path... knowledge & vision of
the way... knowledge & vision as total Unbinding through lack of
clinging, then he would have defined something still accompanied by
clinging as total Unbinding through lack of clinging. But if total
Unbinding through lack of clinging were apart from these qualities,
then a run-of-the-mill person would be totally unbound, inasmuch as a
run-of-the-mill person is apart from these qualities.
3.4.3.七車喻
「賢者！復聽！昔拘薩羅王波斯匿在舍衛國，於婆雞帝有事，彼作是念：以何方便，令一日行，從舍衛國至婆雞帝耶？復作是念：我今寧可從舍衛國至婆雞帝，於其中間布置七車。爾時，卽從舍衛國至婆雞帝，於其中間布置七車。布七車已，從舍衛國出，至初車，乘初車；至第二車，捨初車，乘第二車；至第三車，捨第二車，乘第三車；至第四車，捨第三車，乘第四車；至第五車，捨第四車，乘第五車；至第六車，捨第五車，乘第六車；至第七車，捨第六車，乘第七車，於一日中至婆雞帝。
「賢者！復聽！昔拘薩羅王波斯匿在舍衛國，於婆雞帝有事，彼作是念：以何方便，令一日行，從舍衛國至婆雞帝耶？復作是念：我今寧可從舍衛國至婆雞帝，於其中間布置七車。爾時，卽從舍衛國至婆雞帝，於其中間布置七車。布七車已，從舍衛國出，至初車，乘初車；至第二車，捨初車，乘第二車；至第三車，捨第二車，乘第三車；至第四車，捨第三車，乘第四車；至第五車，捨第四車，乘第五車；至第六車，捨第五車，乘第六車；至第七車，捨第六車，乘第七車，於一日中至婆雞帝。
「彼於婆雞帝辦其事已，大臣圍繞，坐王正殿，群臣白曰：『云何，天王！以一日行，從舍衛國至婆雞帝耶？』王曰：『如是。』『云何，天王乘第一車，一日從舍衛國至婆雞帝耶？』王曰：『不也。』『乘第二車，乘第三車，……至第七車，從舍衛國至婆雞帝耶？』王曰︰『不也。』云何，賢者！拘薩羅王波斯匿群臣復問︰『當云何說？』
[巴]
‘‘Seyyathāpi,
āvuso, rañño pasenadissa kosalassa sāvatthiyaṃ paṭivasantassa
sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajjeyya. Tassa
antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni
upaṭṭhapeyyuṃ. Atha kho, āvuso, rājā pasenadi kosalo
sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ
abhiruheyya, paṭhamena rathavinītena dutiyaṃ rathavinītaṃ
pāpuṇeyya, paṭhamaṃ rathavinītaṃ vissajjeyya dutiyaṃ
rathavinītaṃ abhiruheyya. Dutiyena rathavinītena tatiyaṃ
rathavinītaṃ pāpuṇeyya, dutiyaṃ rathavinītaṃ vissajjeyya,
tatiyaṃ rathavinītaṃ abhiruheyya. Tatiyena rathavinītena
catutthaṃ rathavinītaṃ pāpuṇeyya, tatiyaṃ rathavinītaṃ
vissajjeyya, catutthaṃ rathavinītaṃ abhiruheyya. Catutthena
rathavinītena pañcamaṃ rathavinītaṃ pāpuṇeyya, catutthaṃ
rathavinītaṃ vissajjeyya, pañcamaṃ rathavinītaṃ abhiruheyya.
Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇeyya,
pañcamaṃ rathavinītaṃ vissajjeyya, chaṭṭhaṃ rathavinītaṃ
abhiruheyya. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ
pāpuṇeyya, chaṭṭhaṃ rathavinītaṃ vissajjeyya, sattamaṃ
rathavinītaṃ abhiruheyya. Sattamena rathavinītena sāketaṃ
anupāpuṇeyya antepuradvāraṃ. Tamenaṃ antepuradvāragataṃ
samānaṃ mittāmaccā ñātisālohitā evaṃ puccheyyuṃ –
‘iminā tvaṃ, mahārāja, rathavinītena sāvatthiyā sāketaṃ
anuppatto antepuradvāra’nti ? Kathaṃ byākaramāno nu kho,
āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā’’ti?
[英]
"So,
my friend, I will give you an analogy, for there are cases where it's
through analogies that knowledgeable people can understand the
meaning of what is being said. Suppose that while King Pasenadi
Kosala was staying at Savatthi, some urgent business were to arise at
Saketa; and that between Savatthi and Saketa seven relay chariots
were made ready for him. Coming out the door of the inner palace in
Savatthi, he would get in the first relay chariot. By means of the
first relay chariot he would reach the second relay chariot. Getting
out of the first relay chariot he would get in the second relay
chariot. By means of the second relay chariot he would reach the
third... by means of the third he would reach the fourth... by means
of the fourth, the fifth... by means of the fifth, the sixth... by
means of the sixth he would reach the seventh relay chariot. Getting
out of the sixth relay chariot he would get in the seventh relay
chariot. By means of the seventh relay chariot he would finally
arrive at the door of the inner palace at Saketa. As he arrived
there, his friends & companions, relatives & kin would ask
him, 'Great king, did you come from Savatthi to the door of the inner
palace in Saketa by means of this chariot?' Answering in what way, my
friend, would King Pasenadi Kosala answer them correctly?"
[經]
「王答群臣：『我在舍衛國，於婆雞帝有事，我作是念：以何方便，令一日行，從舍衛國至婆雞帝耶？我復作是念：我今寧可從舍衛國至婆雞帝，於其中間布置七車。我時卽從舍衛國至婆雞帝，於其中間布置七車。布七車已，從舍衛國出，至初車，乘初車；至第二車，捨初車，乘第二車；至第三車，捨第二車，乘第三車；至第四車，捨第三車，乘第四車；至第五車，捨第四車，乘第五車；至第六車，捨第五車，乘第六車；至第七車， 捨第六車，乘第七車，於一日中至婆雞帝。』
「如是，賢者！拘薩羅王波斯匿答對群臣所問如是。
「王答群臣：『我在舍衛國，於婆雞帝有事，我作是念：以何方便，令一日行，從舍衛國至婆雞帝耶？我復作是念：我今寧可從舍衛國至婆雞帝，於其中間布置七車。我時卽從舍衛國至婆雞帝，於其中間布置七車。布七車已，從舍衛國出，至初車，乘初車；至第二車，捨初車，乘第二車；至第三車，捨第二車，乘第三車；至第四車，捨第三車，乘第四車；至第五車，捨第四車，乘第五車；至第六車，捨第五車，乘第六車；至第七車， 捨第六車，乘第七車，於一日中至婆雞帝。』
「如是，賢者！拘薩羅王波斯匿答對群臣所問如是。
[巴]
‘‘Evaṃ
byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno
byākareyya – ‘idha me sāvatthiyaṃ paṭivasantassa sākete
kiñcideva accāyikaṃ karaṇīyaṃ uppajji [uppajjati (ka.)].
Tassa me antarā ca sāvatthiṃ antarā ca sāketaṃ satta
rathavinītāni upaṭṭhapesuṃ. Atha khvāhaṃ sāvatthiyā
nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruhiṃ.
Paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇiṃ,
paṭhamaṃ rathavinītaṃ vissajjiṃ dutiyaṃ rathavinītaṃ
abhiruhiṃ. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ
pāpuṇiṃ, dutiyaṃ rathavinītaṃ vissajjiṃ, tatiyaṃ
rathavinītaṃ abhiruhiṃ. Tatiyena rathavinītena catutthaṃ
rathavinītaṃ pāpuṇiṃ, tatiyaṃ rathavinītaṃ vissajjiṃ,
catutthaṃ rathavinītaṃ abhiruhiṃ. Catutthena rathavinītena
pañcamaṃ rathavinītaṃ pāpuṇiṃ, catutthaṃ rathavinītaṃ
vissajjiṃ, pañcamaṃ rathavinītaṃ abhiruhiṃ. Pañcamena
rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇiṃ, pañcamaṃ
rathavinītaṃ vissajjiṃ, chaṭṭhaṃ rathavinītaṃ
abhiruhiṃ. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ
pāpuṇiṃ, chaṭṭhaṃ rathavinītaṃ vissajjiṃ, sattamaṃ
rathavinītaṃ abhiruhiṃ. Sattamena rathavinītena sāketaṃ
anuppatto antepuradvāra’nti. Evaṃ byākaramāno kho, āvuso,
rājā pasenadi kosalo sammā byākaramāno byākareyyā’’ti.
[英]
"Answering
in this way, my friend, he would answer them correctly: 'Just now, as
I was staying at Savatthi, some urgent business arose at Saketa; and
between Savatthi and Saketa seven relay chariots were made ready for
me. Coming out the door of the inner palace in Savatthi, I got in the
first relay chariot. By means of the first relay chariot I reached
the second relay chariot. Getting out of the first relay chariot I
got in the second relay chariot. By means of the second relay chariot
I reached the third... by means of the third I reached the fourth...
by means of the fourth, the fifth... by means of the fifth, the
sixth... by means of the sixth I reached the seventh relay chariot.
Getting out of the sixth relay chariot I got in the seventh relay
chariot. By means of the seventh relay chariot I finally arrived at
the door of the inner palace at Saketa.' Answering in this way, he
would answer them correctly."
[經]
如是，賢者！以戒淨故，得心淨；以心淨故，得見淨；以見淨故，得疑蓋淨；以疑蓋淨故，得道非道知見淨；以道非道知見淨故，得道跡知見淨；以道跡知見淨故，得道跡斷智淨；以道跡斷智淨故，世尊施設無餘涅槃。」
[巴]
‘‘Evameva
kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā,
cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi
yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi
yāvadeva maggāmaggañāṇadassanavisuddhatthā,
maggāmaggañāṇadassanavisuddhi yāvadeva
paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi
yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi
yāvadeva anupādāparinibbānatthā. Anupādāparinibbānatthaṃ
kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti.
[英]
"In
the same way, my friend, purity in terms of virtue is simply for the
sake of purity in terms of mind. Purity in terms of mind is simply
for the sake of purity in terms of view. Purity in terms of view is
simply for the sake of purity in terms of the overcoming of
perplexity. Purity in terms of the overcoming of perplexity is simply
for the sake of purity in terms of knowledge & vision of what is
& is not the path. Purity in terms of knowledge & vision of
what is & is not the path is simply for the sake of purity in
terms of knowledge & vision of the way. Purity in terms of
knowledge & vision of the way is simply for the sake of purity in
terms of knowledge & vision. Purity in terms of knowledge &
vision is simply for the sake of total Unbinding through lack of
clinging. And it's for the sake of total Unbinding through lack of
clinging that the holy life is lived under the Blessed One."
[參考]
1.《四諦論》卷3：T32,
390a
此論所說無餘涅槃界是真滅諦。何以故？為得此滅，修淨梵行。如富樓那七車譬經中說：諸阿羅漢惑盡無餘，而老、病、死、寒、熱、飢、、渴、害、縛等苦，猶尚未免。是故，無餘涅槃界是真滅諦。此真滅諦，由因盡故得，故說渴愛盡是真滅諦。
2.《四諦論》卷4：T32,
392c
又餘經說：苦盡是出家修梵行用，如七車譬經。
3.《成實論》卷2：T32,
253a
七淨，戒淨者，戒律儀也。心淨者，得禪定也。見淨者，斷身見也。度疑淨者，斷疑結也。道非道知見淨者，斷戒取也。行知見淨者，思惟道也。行斷知見淨者，無學道也。
4.《瑜伽師地論》卷94：T30,838a
又復依於七種清淨，漸次修集，為得無造究竟涅槃，應知宣說隨順如是緣性、緣起甚深言教。云何名為七種清淨？一、戒清淨，二、心清淨、三、見清淨，四、度疑清淨，五、道非道智見清淨，六、行智見清淨，七、行斷智見清淨。云何名為如是清淨漸次修集？謂有苾芻，安住具足尸羅，守護別解脫律儀，廣說應知如聲聞地(T30,402a)。彼由如是具尸羅故，便能無悔，廣說乃至心得正定，漸次乃至具足安住第四靜慮。彼既獲得如是定心，漸次乃至質直調柔，安住不動，於為證得漏盡智通，心定趣向，於四聖諦證入現觀，斷見所斷一切煩惱，獲得無漏有學正見。得正見故，能於一切苦、集、滅、道，及佛、法、僧永斷疑惑，由畢竟斷，超度猶豫，故名度疑。又於正見前行之道，如實了知是為正道，由此能斷見所斷後修所斷惑；又於邪見前行非道，如實了知是為邪道。於道、非道得善巧已，遠離非道，遊於正道。又於隨道四種行跡，如實了知。何等為四？一、苦遲通，二、苦速通，三、樂遲通，四、樂速通。如是行跡，廣辯應知如聲聞地(T30,426c)。於此行跡，如實了知最初行跡，一切應斷，超越義故，非由煩惱離繫義故；如實了知第二、第三，苦速、樂遲二種行跡，一分應斷。如是如實了知初全，及二一分應當斷已，依樂速通，正勤修集。從此無間，永盡諸漏，於現法中獲得無造究竟涅槃。身壞已後，證無餘依般涅槃界。如是七種清淨，為依漸次修集，乃至獲得諸漏永盡，無造涅槃。當知此中，由於如是七種清淨，一切具足，漸次修集，方乃證得無造涅槃，非隨闕一。是故應求如是一切，於世尊所熟修梵行，非求隨一。又佛世尊由此因緣，亦具施設如是一切，為令證得無造涅槃，非隨捨一。又於此中，依一一說，非唯由此，亦非離此，能獲無造究竟涅槃，如是應知此中緣性、緣起甚深。
4.彼此讚嘆
4.1.舍梨子讚嘆滿慈子
[經]
[經]
於是，尊者舍梨子問尊者滿慈子：「賢者名何等？諸梵行人云何稱賢者耶？」
尊者滿慈子答曰：「賢者！我號滿也，我母名慈，故諸梵行人稱我為滿慈子。」
尊者舍梨子歎曰：「善哉！善哉！賢者滿慈子！為如來弟子，所作智辯聰明決定，安隱無畏，成就調御，逮大辯才，得甘露幢，於甘露界自作證成就遊，以問賢者甚深義盡能報故。賢者滿慈子！諸梵行人為得大利，得值賢者滿慈子，隨時往見，隨時禮拜，我今亦得大利，隨時往見，隨時禮拜。諸梵行人應當縈衣頂上戴賢者滿慈子，為得大利，我今亦得大利，隨時往見，隨時禮拜。」
尊者滿慈子答曰：「賢者！我號滿也，我母名慈，故諸梵行人稱我為滿慈子。」
尊者舍梨子歎曰：「善哉！善哉！賢者滿慈子！為如來弟子，所作智辯聰明決定，安隱無畏，成就調御，逮大辯才，得甘露幢，於甘露界自作證成就遊，以問賢者甚深義盡能報故。賢者滿慈子！諸梵行人為得大利，得值賢者滿慈子，隨時往見，隨時禮拜，我今亦得大利，隨時往見，隨時禮拜。諸梵行人應當縈衣頂上戴賢者滿慈子，為得大利，我今亦得大利，隨時往見，隨時禮拜。」
[巴]
Evaṃ
vutte, āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ
etadavoca – ‘‘konāmo āyasmā, kathañca panāyasmantaṃ
sabrahmacārī jānantī’’ti? ‘‘Puṇṇoti kho me, āvuso,
nāmaṃ; mantāṇiputtoti ca pana maṃ sabrahmacārī jānantī’’ti.
‘‘Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā
sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā
puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa
anumassa byākatā. Lābhā sabrahmacārīnaṃ, suladdhalābhā
sabrahmacārīnaṃ, ye āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ
labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena
[celaṇḍakena (ka.), celaṇḍupekena (?)] cepi sabrahmacārī
āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ muddhanā pariharantā
labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā
tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye
mayaṃ āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhāma
dassanāya, labhāma payirūpāsanāyā’’ti.
[英]
When
this was said, Ven. Sariputta said to Ven. Punna Mantaniputta: "What
is your name, friend, and how do your companions in the holy life
know you?"
"My
name is Punna, friend, and my companions in the holy life know me as
Mantaniputta."
"How
amazing, my friend, how astounding, that Ven. Punna Mantaniputta has
answered point by point with profound, profound discernment in the
manner of a learned disciple who has rightly understood the Teacher's
message! It's a gain, a great gain, for any of his companions in the
holy life who get to see him and visit with him. Even if they had to
carry him around on a cushion placed on top of their heads in order
to see him and visit with him, it would be a gain for them, a great
gain. And the fact that I have gotten to see him and visit with him
has been a gain, a great gain for me."
[解析]
尊者舍梨子歎曰：「善哉！善哉！賢者滿慈子！為如來弟子，所作智辯聰明決定，安隱無畏，成就調御，逮大辯才，得甘露幢，於甘露界自作證成就遊，以問賢者甚深義盡能報故。賢者滿慈子！諸梵行人為得大利，得值賢者滿慈子，隨時往見，隨時禮拜，我今亦得大利，隨時往見，隨時禮拜。諸梵行人應當縈衣頂上戴賢者滿慈子，為得大利，我今亦得大利，隨時往見，隨時禮拜。」
‘‘Acchariyaṃ,
āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena
sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā puṇṇena
mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa
byākatā. Lābhā sabrahmacārīnaṃ, suladdhalābhā
sabrahmacārīnaṃ, ye āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ
labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena
[celaṇḍakena (ka.), celaṇḍupekena (?)] cepi sabrahmacārī
āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ muddhanā pariharantā
labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā
tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye
mayaṃ āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhāma
dassanāya, labhāma payirūpāsanāyā’’ti.
"How
amazing, my friend, how astounding, that Ven. Punna Mantaniputta has
answered point by point with profound, profound discernment in the
manner of a learned disciple who has rightly understood the Teacher's
message! It's a gain, a great gain, for any of his companions in the
holy life who get to see him and visit with him. Even if they had to
carry him around on a cushion placed on top of their heads in order
to see him and visit with him, it would be a gain for them, a great
gain. And the fact that I have gotten to see him and visit with him
has been a gain, a great gain for me."
4.2.滿慈子讚嘆舍梨子
[經]
[經]
尊者滿慈子問尊者舍梨子：「賢者名何等？諸梵行人云何稱賢者耶？」
尊者舍梨子答曰：「賢者！我字優波鞮舍，我母名舍梨，故諸梵行人稱我為舍梨子。」
尊者滿慈子歎曰：「我今與世尊弟子共論而不知，第二尊共論而不知，法將共論而不知，轉法輪復轉弟子共論而不知。若我知尊者舍梨子者，不能答一句，況復爾所深論。善哉！善哉！尊者舍梨子！為如來弟子，所作智辯聰明決定，安隱無畏，成就調御，逮大辯才，得甘露幢，於甘露界自作證成就遊，以尊者甚深甚深問故。尊者舍梨子！諸梵行人為得大利，得值尊者舍梨子，隨時往見，隨時禮拜，我今亦得大利，隨時往見，隨時禮拜。諸梵行人應當縈衣頂上戴尊者舍梨子，為得大利，我今亦得大利，隨時往見，隨時禮拜。」
尊者舍梨子答曰：「賢者！我字優波鞮舍，我母名舍梨，故諸梵行人稱我為舍梨子。」
尊者滿慈子歎曰：「我今與世尊弟子共論而不知，第二尊共論而不知，法將共論而不知，轉法輪復轉弟子共論而不知。若我知尊者舍梨子者，不能答一句，況復爾所深論。善哉！善哉！尊者舍梨子！為如來弟子，所作智辯聰明決定，安隱無畏，成就調御，逮大辯才，得甘露幢，於甘露界自作證成就遊，以尊者甚深甚深問故。尊者舍梨子！諸梵行人為得大利，得值尊者舍梨子，隨時往見，隨時禮拜，我今亦得大利，隨時往見，隨時禮拜。諸梵行人應當縈衣頂上戴尊者舍梨子，為得大利，我今亦得大利，隨時往見，隨時禮拜。」
[巴]
Evaṃ
vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṃ sāriputtaṃ
etadavoca – ‘‘ko nāmo āyasmā, kathañca panāyasmantaṃ
sabrahmacārī jānantī’’ti? ‘‘Upatissoti kho me, āvuso,
nāmaṃ; sāriputtoti ca pana maṃ sabrahmacārī jānantī’’ti.
‘‘Satthukappena vata kira, bho [kho (ka.)], sāvakena saddhiṃ
mantayamānā na jānimha – ‘āyasmā sāriputto’ti. Sace hi
mayaṃ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no
nappaṭibhāseyya [nappaṭibheyya (?)]. Acchariyaṃ, āvuso,
abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva
satthusāsanaṃ ājānantena, evameva āyasmatā sāriputtena
gambhīrā gambhīrapañhā anumassa anumassa pucchitā. Lābhā
sabrahmacārīnaṃ suladdhalābhā sabrahmacārīnaṃ, ye
āyasmantaṃ sāriputtaṃ labhanti dassanāya, labhanti
payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṃ
sāriputtaṃ muddhanā pariharantā labheyyuṃ dassanāya,
labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ,
amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ
sāriputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā’’ti.
[英]
When
this was said, Ven. Punna said to Ven. Sariputta: "And what is
your name, friend, and how do your companions in the holy life know
you?"
"My
name is Upatissa, friend, and my companions in the holy life know me
as Sariputta."
"What?
I've been talking with the disciple who is like the Teacher himself
without knowing that it is Ven. Sariputta? Had I known it was Ven.
Sariputta, I wouldn't have answered at such length. How amazing, my
friend, how astounding, that Ven. Sariputta has questioned point by
point with profound, profound discernment in the manner of a learned
disciple who has rightly understood the Teacher's message! It's a
gain, a great gain, for any of his companions in the holy life who
get to see him and visit with him. Even if they had to carry him
around on a cushion placed on top of their heads in order to see him
and visit with him, it would be a gain for them, a great gain. And
the fact that I have gotten to see him and visit with him has been a
gain, a great gain for me."
5.結
[經]
[經]
如是二賢更相稱說，更相讚善已，歡喜奉行，卽從座起，各還所止。
[巴]
[巴]
Itiha
te ubhopi mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.
[英]
In
this way did both great beings rejoice in each other's good
words.
cf. Ratha,vinīta Sutta
cf. Ratha,vinīta Sutta
The
Discourse on the Relay of Chariots
[The
stages of spiritual purification and liberation] Translated by Piya
Tan ©2006; 2009
(1)又復依於七種清淨，漸次修集，為得無造究竟涅槃，應知宣說隨順如是緣性、緣起甚深言教。云何名為七種清淨？一、戒清淨，二、心清淨、三、見清淨，四、度疑清淨，五、道非道智見清淨，六、行智見清淨，七、行斷智見清淨。云何名為如是清淨漸次修集？謂有苾芻，安住具足尸羅，守護別解脫律儀，廣說應知如聲聞地。彼由如是具尸羅故，便能無悔，廣說乃至心得正定，漸次乃至具足安住第四靜慮。彼既獲得如是定心，漸次乃至質直調柔，安住不動，於為證得漏盡智通，心定趣向，於四聖諦證入現觀，斷見所斷一切煩惱，獲得無漏有學正見。得正見故，能於一切苦、集、滅、道，及佛、法、僧永斷疑惑，由畢竟斷，超度猶豫，故名度疑。又於正見前行之道，如實了知是為正道，由此能斷見所斷後修所斷惑；又於邪見前行非道，如實了知是為邪道。於道、非道得善巧已，遠離非道，遊於正道。又於隨道四種行跡，如實了知。何等為四？一、苦遲通，二、苦速通，三、樂遲通，四、樂速通。如是行跡，廣辯應知如聲聞地。於此行跡，如實了知最初行跡，一切應斷，超越義故，非由煩惱離繫義故；如實了知第二、第三，苦速、樂遲二種行跡，一分應斷。如是如實了知初全，及二一分應當斷已，依樂速通，正勤修集。從此無間，永盡諸漏，於現法中獲得無造究竟涅槃。身壞已後，證無餘依般涅槃界。如是七種清淨，為依漸次修集，乃至獲得諸漏永盡，無造涅槃。當知此中，由於如是七種清淨，一切具足，漸次修集，方乃證得無造涅槃，非隨闕一。是故應求如是一切，於世尊所熟修梵行，非求隨一。又佛世尊由此因緣，亦具施設如是一切，為令證得無造涅槃，非隨捨一。又於此中，依一一說，非唯由此，亦非離此，能獲無造究竟涅槃，如是應知此中緣性、緣起甚深。
