4.2 Nippapañcavagga 無障礙品
1. Nippapañcapañho
1. “Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘nippapañcārāmā, bhikkhave, viharatha nippapañcaratino’ti, katamaṃ taṃ nippapañcan”ti? “Sotāpattiphalaṃ, mahārāja, nippapañcaṃ, sakadāgāmiphalaṃ nippapañcaṃ, anāgāmiphalaṃ nippapañcaṃ, arahattaphalaṃ nippapañcan”ti.
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第七品
第一 無障礙與修行
「尊者龍軍，世尊亦曾作此說『諸比丘，你們是生活如此欣悅無障礙者，喜好無障礙者。』云何為無障礙？」
「大王，預流果是無障礙，一還果是無障礙，不還果是無障礙及阿羅漢果是無障礙。」
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“Yadi, bhante nāgasena, sotāpattiphalaṃ nippapañcaṃ, sakadāgāmianāgāmiarahattaphalaṃ nippapañcaṃ, kissa pana ime bhikkhū uddisanti paripucchanti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, navakammena palibujjhanti dānena ca pūjāya ca, nanu te jinappaṭikkhittaṃ kammaṃ karotī”ti?
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「尊者龍軍，若預流果、一還果、不還果及阿羅漢果是無障礙，如何諸比丘諷誦及問難與契經、祇夜、記說、偈、自說、如是語、本生、未曾有法、吠陀羅及煩勞於修補（寺塔），佈施及供養？是否彼等作勝者所反對之事？」
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“Ye te, mahārāja, bhikkhū uddisanti paripucchanti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, navakammena palibujjhanti dānena ca pūjāya ca, sabbe te nippapañcassa pattiyā karonti.
「大王，諸比丘諷誦，問難關於契經，祇夜，記說、偈、自說、如是語、本生、未曾有法、吠陀羅及煩勞於修補寺塔，佈施及供養，一切皆為證取無礙。
Ye te, mahārāja, sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapaca honti. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi nippapañcā honti.
大王，彼諸自性清淨保持前世印象，一念之頃即是無礙。但彼諸比丘有大垢穢者以此加行始是無礙。
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“Yathā, mahārāja, eko puriso khette bījaṃ ropetvā attano yathābalavīriyena vinā pākāravatiyā dhaññaṃ uddhareyya, eko puriso khette bījaṃ ropetvā vanaṃ pavisitvā kaṭṭhañca sākhañca chinditvā vatipākāraṃ katvā dhaññaṃ uddhareyya. Yā tattha tassa vatipākārapariyesanā, sā dhaññatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapañcā honti, vinā vatipākāraṃ puriso viya dhaññuddhāro. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi nippapañcā honti, vatipākāraṃ katvā puriso viya dhaññuddhāro.
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大王，譬如一人播種於田土，以其自己的勞力及辛勤，不用柵籬、圍牆穀粒會生長；若另一人既播種於田土，入森林砍伐樹枝細枝，作柵籬後穀粒始生長。於此彼之搜求柵籬乃為穀粒。大王，彼諸自性清淨，保持前世印象者，一念之頃即是無礙，彼等有如生長穀粒不用柵籬、圍牆。但彼諸比丘有大垢穢者，以這些加行始是無障礙。彼等有如造柵籬、圍牆後而生長穀粒者亦復如是。」
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“Yathā vā pana, mahārāja, puriso mahatimahante ambarukkhamatthake phalapiṇḍi bhaveyya, atha tattha yo koci iddhimā āgantvā tassa phalaṃ hareyya, yo pana tattha aniddhimā, so kaṭṭhañca valliñca chinditvā nisseṇiṃ bandhitvā tāya taṃ rukkhaṃ abhiruhitvā phalaṃ hareyya. Yā tattha tassa nisseṇipariyesanā, sā phalatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapañcā honti, iddhimā viya rukkhaphalaṃ haranto. Ye pana te bhikkhū mahārajakkhā, te iminā payogena saccāni abhisamenti, nisseṇiyā viya puriso rukkhaphalaṃ haranto.
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「復次大王，譬如一株高大芒果樹，樹頂有一束果實，有神通者來至該處能將果子攜走；但若作梯上樹，亦能攜去果子。於此，彼之搜求梯子乃為果子。大王，彼諸自性清淨保持前世印象者，一念之頃即得無障礙；彼等有如具神通者攜去果子，若彼諸大垢穢之比丘藉加行始現觀真理，彼等有如以梯上樹而攜去果子者亦復如是。」
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“Yathā vā pana, mahārāja, eko puriso atthakaraṇiko ekako yeva sāmikaṃ upagantvā atthaṃ sādheti. Eko dhanavā dhanavasena parisaṃ vaḍḍhetvā parisāya atthaṃ sādheti. Yā tattha tassa parisapariyesanā, sā atthatthāya. Evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena chasu abhiññāsu vasibhāvaṃ pāpuṇanti, puriso viya ekako atthasiddhiṃ karonto. Ye pana te bhikkhū mahārajakkhā, te imehi payogehi sāmaññatthamabhisādhenti, parisāya viya puriso atthasiddhiṃ karonto.
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「復次大王，譬如一人辦事，獨自往詣主人完成其事；另有一人富饒，以錢財雇多人以成其事。彼為事務而搜求多人。大王，彼諸自性清淨保持前世印象者，一念之頃即得六通自在，彼等有如獨自成事之人；但彼諸有大垢穢之比丘以此諸加行始完成沙門位，他們有如藉多人始成就事務者亦復如是。
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“Uddesopi, mahārāja, bahukāro, paripucchāpi bahukārā, navakammampi bahukāraṃ, dānampi bahukāraṃ, pūjāpi bahukārā tesu tesu karaṇīyesu. Yathā, mahārāja, puriso rājūpasevī katāvī amaccabhaṭabaladovārikaanīkaṭṭhapārisajjajanehi, te tassa karaṇīye anuppatte sabbepi upakārā honti. Evameva kho, mahārāja, uddesopi bahukāro, paripucchāpi bahukārā, navakammampi bahukāraṃ, dānampi bahukāraṃ, pūjāpi bahukārā tesu tesu karaṇīyesu. Yadi, mahārāja, sabbepi abhijātiparisuddhā bhaveyyuṃ, anusāsanena [anusāsakena (sī. pī.)] karaṇīyaṃ na bhaveyya. Yasmā ca kho, mahārāja, savanena karaṇīyaṃ hoti, thero, mahārāja, sāriputto aparimitamasaṅkheyyakappaṃ upādāya upacitakusalamūlo paññāya koṭiṃ gato, sopi vinā savanena nāsakkhi āsavakkhayaṃ pāpuṇituṃ. Tasmā, mahārāja, bahukāraṃ savanaṃ, tathā uddesopi paripucchāpi. Tasmā uddesaparipucchāpi nippapañcā saṅkhatā”ti. “Sunijjhāpito, bhante nāgasena, pañho, evametaṃ tathā sampaṭicchāmī”ti.
Nippapañcapañho paṭhamo.
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「復次大王，於此或彼諸應作事，諷誦多益，問難多益，修補寺塔多益，佈施多益及供養多益。大王，譬如有人追隨國王，藉大臣、兵士、軍官、守門、崗哨、民眾諸人而作其事，一切應作皆已完成，一切皆有助益──大王，對於或此或彼諸應作者，諷誦多益，難問多益，修補寺塔多益，佈施多益及供養多益亦復如是。大王，若一切人出生即清淨，則不必藉教師作應作之事。但大王，有應作之事藉學習達成。大王，雖長老舍利弗從無量阿僧祇劫以來聚積善根，已到達智慧之頂，若不學習則不能證取漏盡。以是之故，大王，學習多益，諷誦多益，難問多益。是故，諷誦與難問引向無障礙與無為。」
「尊者龍軍，問題善被解決；其事如是，我接受它。」
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2. Khīṇāsavabhāvapañho
2. “Bhante nāgasena, tumhe bhaṇatha ‘yo gihī arahattaṃ patto, dve vāssa gatiyo bhavanti anaññā, tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Na so divaso sakkā atikkametun’ti. Sace so, bhante nāgasena, tasmiṃ divase ācariyaṃ vā upajjhāyaṃ vā pattacīvaraṃ vā na labhetha, api nu kho so arahā sayaṃ vā pabbajeyya divasaṃ vā atikkameyya, añño koci arahā iddhimā āgantvā taṃ pabbājeyya vā parinibbāyeyya vā”ti?
第二 若居士證阿羅漢果
「尊者龍軍，你們說：『若居士證取阿羅漢果，彼僅有兩趣，更無其餘：或當日即出家，或即刻證涅槃。（是二者）不出當日。』尊者龍軍，若當日他不得阿闍黎或和尚，或衣缽，是否該阿羅漢亦自行出家，或讓當日空過？或余有神通阿羅漢到來讓其出家，或其會證涅槃？」
“Na so, mahārāja, arahā sayaṃ pabbajeyya, sayaṃ pabbajanto theyyaṃ āpajjati, na ca divasaṃ atikkameyya, aññassa arahantassa āgamanaṃ bhaveyya vā na vā bhaveyya, tasmiṃ yeva divase parinibbāyeyyā”ti. “Tena hi, bhante nāgasena, arahattassa santabhāvo vijahito hoti, yena adhigatassa jīvitahāro bhavatī”ti.
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「大王，阿羅漢不可自行出家，自行出家則犯偷盜。彼也不可讓當日空過。無論有無餘阿羅漢到來，當日彼即證涅槃。」
「尊者龍軍，有所得而失生命則捨棄阿羅漢的寂靜。」
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“Visamaṃ, mahārāja, gihiliṅgaṃ, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Neso, mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā.
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「大王，居士的特相不相等，不相等的特相是因該特相的衰弱。於是居士之證取阿羅漢果者要在當日出家或證涅槃。大王，此非該阿羅漢果的過咎，而乃居士特相之過咎，因此特相的衰弱故。
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“Yathā, mahārāja, bhojanaṃ sabbasattānaṃ āyupālakaṃ jīvitarakkhakaṃ visamakoṭṭhassa mandadubbalagahaṇikassa avipākena jīvitaṃ harati. Neso, mahārāja, doso bhojanassa, koṭṭhasseveso doso yadidaṃ aggidubbalatā. Evameva kho, mahārāja, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃ yeva divase pabbajati vā parinibbāyati vā. Neso, mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā.
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大王，譬如食物護持一切有情壽算及生命，若腸胃弱，消化力差遂喪失生命，因不能消化故。大王，此非食物過咎，而乃腸胃過咎，因熱力微弱故。大王，因特相的不相等，不相等的特相乃該特相的衰弱。於是居士之證取阿羅漢果者要在當日出家或證涅槃。大王，此非該阿羅漢果的過咎，而乃居士特相之過咎，因此特相的衰弱故亦復如是。
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“Yathā vā pana, mahārāja, parittaṃ tiṇasalākaṃ upari garuke pāsāṇe ṭhapite dubbalatāya bhijjitvā patati. Evameva kho, mahārāja, arahattaṃ patto gihī tena liṅgena arahattaṃ dhāretuṃ asakkonto tasmiṃ yeva divase pabbajati vā parinibbāyati vā.
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大王，又如粗重岩石置一葉細草上，因脆弱草遂折斷，傾伏。大王，居士之證取阿羅漢果者，因其（微弱）特相不能維持阿羅漢果，他於當天日即出家或證涅槃亦復如是。
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“Yathā vā pana, mahārāja, puriso abalo dubbalo nihīnajacco parittapuñño mahatimahārajjaṃ labhitvā khaṇena paripatati paridhaṃsati osakkati, na sakkoti issariyaṃ dhāretuṃ, evameva kho, mahārāja, arahattaṃ patto gihī tena liṅgena arahattaṃ dhāretuṃ na sakkoti, tena kāraṇena tasmiṃ yeva divase pabbajati vā parinibbāyati vā”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Khīṇāsavabhāvapañho dutiyo.
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大王，又如一無力、無能、出身低賤、少有福德之人，於初得一偉大國土之際即遭毀滅，淪亡及退墮，彼不能維持其威勢。大王，居士之證取阿羅漢果者因其（微弱）特相不能維持阿羅漢果，彼於當日即出家，或證涅槃亦復如是。」
「尊者龍軍，善哉！其事如是，我接受它。」
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3. Khīṇāsavasatisammosapañho
3. “Bhante nāgasena, atthi arahato satisammoso”ti? “Vigatasatisammosā kho, mahārāja, arahanto, natthi arahantānaṃ satisammoso”ti.
第三 阿羅漢於念有淆惑
「尊者龍軍，是否阿羅漢於念有淆惑？」
「大王，阿羅漢於念舍離淆惑，阿羅漢於念無淆惑。」
“Āpajjeyya pana, bhante, arahā āpattin”ti? “Āma, mahārājā”ti. “Kismiṃ vatthusmin”ti? “Kuṭikāre, mahārāja, sañcaritte, vikāle kālasaññāya, pavārite appavāritasaññāya, anatiritte atirittasaññāyā”ti.
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「但尊者，是否阿羅漢會犯罪？」
「大王，是。」
「此關何事？」
「大王，此關建房、媒說、想像非時為正時、想像已受請為非受請及想像非殘食為殘食。」
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“Bhante nāgasena, tumhe bhaṇatha ‘ye āpattiṃ āpajjanti, te dvīhi kāraṇehi āpajjanti anādariyena vā ajānanena vā’ti. Api nu kho, bhante, arahato anādariyaṃ hoti, yaṃ arahā āpattiṃ āpajjatī”ti? “Na hi, mahārājā”ti.
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「但尊者你們說：『彼諸犯罪者基於兩種理由犯罪：或出於不敬，或出於無知。』尊者，阿羅漢之犯罪是否出於不敬？」
「大王，否。」
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“Yadi, bhante nāgasena, arahā āpattiṃ āpajjati, natthi ca arahato anādariyaṃ, tena hi atthi arahato satisammoso”ti? “Natthi, mahārāja, arahato satisammoso, āpattiñca arahā āpajjatī”ti.
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「尊者龍軍，若阿羅漢犯罪非出於不敬，如是，彼於念有淆惑？」
「大王，阿羅漢於念無淆惑，但阿羅漢仍（會）犯罪。」
「尊者，如是請以理由說服我，其故何在？」
「大王，有此二種煩惱：世間過咎及制度過咎。
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“Tena hi, bhante, kāraṇena maṃ saññāpehi, kiṃ tattha kāraṇan”ti?
大王，何者為世間過咎？
“Dveme, mahārāja, kilesā lokavajjaṃ paṇṇattivajjañcāti.
十不善業道名為世間過咎。
Katamaṃ, mahārāja, lokavajjaṃ?
何者為制度過咎？
Dasa akusalakammapathā, idaṃ vuccati lokavajjaṃ.
凡世上之不適合及不適宜於沙門者，於居士為無咎。
Katamaṃ paṇṇattivajjaṃ?
Yaṃ loke atthi samaṇānaṃ ananucchavikaṃ ananulomikaṃ, gihīnaṃ anavajjaṃ.
Tattha bhagavā sāvakānaṃ sikkhāpadaṃ paññapeti ‘yāvajīvaṃ anatikkamanīyan’ti.
於此，世尊曾為其弟子制定學處，使盡形壽而不違犯。
Vikālabhojanaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ.
大王，非時食於世間為無咎，但於勝者之教則有過。
Bhūtagāmavikopanaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ.
Udake hassadhammaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ.
Iti evarūpāni evarūpāni, mahārāja, jinasāsane vajjāni, idaṃ vuccati paṇṇattivajjaṃ.
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大王，傷害草木……水中嬉戲於世間為無咎，但於勝者之教則有過。
大王，似諸此類，於勝者之教皆有過咎，此名為制度之過咎。
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“Lokavajjaṃ abhabbo khīṇāsavo taṃ ajjhācarituṃ, yaṃ kilesaṃ paṇṇattivajjaṃ, taṃ ajānanto āpajjeyya. Avisayo, mahārāja, ekaccassa arahato sabbaṃ jānituṃ, na hi tassa balaṃ atthi sabbaṃ jānituṃ. Anaññātaṃ, mahārāja, arahato itthipurisānaṃ nāmampi gottampi, maggopi tassa mahiyā anaññāto; vimuttiṃ yeva, mahārāja, ekacco arahā jāneyya; chaḷabhiñño arahā sakavisayaṃ jāneyya; sabbaññū, mahārāja, tathāgatova sabbaṃ jānātī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Khīṇāsavasatisammosapañho tatiyo.
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漏盡之人於世間的過咎不會違犯，卻會入制度過咎之煩惱而不自知覺。大王，全知事事非阿羅漢的範疇，彼尚無全知的能力。大王，阿羅漢或不知一一男女之名字、氏族，或不知世上一一道路名稱。但大王，凡阿羅漢則能知解脫，以六通彼阿羅漢知其自身的範疇。大王，唯具全知智之如來無所不知。」
「尊者龍軍，善哉！其事如是，我接受它。」
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4. Loke natthibhāvapañho
4. “Bhante nāgasena, dissanti loke buddhā, dissanti paccekabuddhā, dissanti tathāgatassa sāvakā, dissanti cakkavattirājāno, dissanti padesarājāno, dissanti devamanussā, dissanti sadhanā, dissanti adhanā, dissanti sugatā, dissanti duggatā, dissati purisassa itthiliṅgaṃ pātubhūtaṃ, dissati itthiyā purisaliṅgaṃ pātubhūtaṃ, dissati sukataṃ dukkataṃ kammaṃ, dissanti kalyāṇapāpakānaṃ kammānaṃ vipākūpabhogino sattā, atthi loke sattā aṇḍajā jalābujā saṃsedajā opapātikā, atthi sattā apadā dvipadā catuppadā bahuppadā, atthi loke yakkhā rakkhasā kumbhaṇḍā asurā dānavā gandhabbā petā pisācā, atthi kinnarā mahoragā nāgā supaṇṇā siddhā vijjādharā, atthi hatthī assā gāvo mahiṃsā [mahisā (sī. pī.)] oṭṭhā gadrabhā ajā eḷakā migā sūkarā sīhā byagghā dīpī acchā kokā taracchā soṇā siṅgālā, atthi bahuvidhā sakuṇā, atthi suvaṇṇaṃ rajataṃ muttā maṇi saṅkho silā pavāḷaṃ lohitaṅko masāragallaṃ veḷuriyo vajiraṃ phalikaṃ kāḷalohaṃ tambalohaṃ vaṭṭalohaṃ kaṃsalohaṃ, atthi khomaṃ koseyyaṃ kappāsikaṃ sāṇaṃ bhaṅgaṃ kambalaṃ, atthi sāli vīhi yavo kaṅgu kudrūso varako godhūmo muggo, māso tilaṃ kulatthaṃ, atthi mūlagandho sāragandho pheggugandho tacagandho pattagandho pupphagandho phalagandho sabbagandho, atthi tiṇa latā gaccha rukkha osadhi vanappati nadī pabbata samudda macchakacchapā sabbaṃ loke atthi. Yaṃ, bhante, loke natthi, taṃ me kathehī”ti.
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第四 世間所有與所無
「尊者龍軍，世間有諸佛，有辟支佛，有如來之聲聞弟子，有轉輪王，有國王，有人天，有富者，有貧者，有幸福，有不幸，有男現女相者，有女現男相者，有作善業者，有作惡業者，有享受善業果或惡業果之有情；世間有卵生，胎生，濕生，化生之有情；有無足，二足，四足及多足之有情；世間有夜叉，羅剎，鳩盤荼，阿修羅，陀羅婆，犍達婆，餓鬼，食人鬼；有緊那羅①，大龍，龍，金翅鳥，魔術師，持明咒者；有像，馬，牡牛，水牛，駱駝，驢，山羊，羊，鹿，豬，獅，虎，豹，熊，狼，土狼，野狗，豺狼；有各種飛禽；有金，銀，真珠，摩尼，螺貝，寶石，珊瑚，紅寶石，瑪瑙，琉璃，金剛石，水晶，鐵礦，銅礦，錫礦，青銅；有亞麻，絲綢，棉，麻，粗麻布，帆布，絨線；有米，谷，大麥，玉蜀黍，裸麥，豆，麥，綠豆，麻薩豆（紅色豆），芝麻，野豌豆；有樹根香，樹心香，松木香，樹皮香，樹葉香，花香，果香，種種香；有草，藤，灌木，樹，藥草，大樹（森林之王）；江河，山，海，魚，龜──此一切世間皆有。
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“Tīṇimāni, mahārāja, loke natthi. Katamāni tīṇi? Sacetanā vā acetanā vā ajarāmarā loke natthi, saṅkhārānaṃ niccatā natthi, paramatthena sattūpaladdhi natthi, imāni kho, mahārāja, tīṇi loke natthī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Loke natthibhāvapañho catuttho.
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尊者，請告訴我，何者為世間所無？」
「大王，有三者為世間所無。何者為三？無論其有想無想，若無老死者，世間所無；諸行若常則無；依於真諦，眾生見（sattūpaladdhi）則無。大王，此三者乃世所無。」
「尊者龍軍，善哉！其事如是，我接受它。」
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5. Akammajādipañho
5. “Bhante nāgasena, dissanti loke kammanibbattā, dissanti hetunibbattā, dissanti utunibbattā, yaṃ loke akammajaṃ ahetujaṃ anutujaṃ, taṃ me kathehī”ti. “Dveme, mahārāja, lokasmiṃ akammajā ahetujā anutujā. Katame dve? Ākāso, mahārāja, akammajo ahetujo anutujo; nibbānaṃ, mahārāja, akammajaṃ ahetujaṃ anutujaṃ. Ime kho, mahārāja, dve akammajā ahetujā anutujā”ti.
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第五 涅槃實有
「尊者龍軍，世間有業生、有因生、有時節生。請告我世間何物乃非業、非因、非時節生？」
「大王，有二者於世間非業、非因、非時節生。何者為二？大王，虛空非業、非因、非時節生。大王，涅槃亦非業、非因、非時節生。大王，此二者非業生、非因生、非時節生。」
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“Mā, bhante nāgasena, jinavacanaṃ makkhehi, mā ajānitvā pañhaṃ byākarohī”ti. “Kiṃ kho, mahārāja, ahaṃ vadāmi, yaṃ maṃ tvaṃ evaṃ vadesi ‘mā, bhante nāgasena, jinavacanaṃ makkhehi, mā ajānitvā pañhaṃ byākarohī’”ti? “Bhante nāgasena, yuttamidaṃ tāva vattuṃ ‘ākāso akammajo ahetujo anutujo’ti. Anekasatehi pana, bhante nāgasena, kāraṇehi bhagavatā sāvakānaṃ nibbānassa sacchikiriyāya maggo akkhāto, atha ca pana tvaṃ evaṃ vadesi ‘ahetujaṃ nibbānan’”ti. “Saccaṃ, mahārāja, bhagavatā anekasatehi kāraṇehi sāvakānaṃ nibbānassa sacchikiriyāya maggo akkhāto, na ca pana nibbānassa uppādāya hetu akkhāto”ti.
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「尊者龍軍，莫要染污勝者之語，莫要以無知而回答問題。」
「大王，我云何事而你如是說：『尊者龍軍，莫要染污勝者之語，莫要因無知而回答問題』？」
「尊者龍軍，汝說：『虛空非業生、非因生、非時節生。』此為正確。但尊者龍軍，世尊曾以數百種理由向弟子宣示，使其得證悟涅槃之道。而你於此竟作是說：『涅槃非因生』？」
「大王，誠然，世尊以數百種理由向其弟子宣示證悟涅槃之道，但其不曾宣說涅槃之起因。」
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“Ettha mayaṃ, bhante nāgasena, andhakārato andhakārataraṃ pavisāma, vanato vanataraṃ pavisāma, gahanato gahanataraṃ [gahanantarato gahanantaraṃ (ka.)] pavisāma, yatra hi nāma nibbānassa sacchikiriyāya hetu atthi, tassa pana dhammassa uppādāya hetu natthi. Yadi, bhante nāgasena, nibbānassa sacchikiriyāya hetu atthi, tena hi nibbānassa uppādāyapi hetu icchitabbo.
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「尊者龍軍，於此我等則從黑暗進入更黑暗，從森林進入更深之林，從林藪進入更密之林藪。居然實有證悟涅槃之因，而無該法的生起因！尊者龍軍，若有證悟涅槃之因，如是，亦應有求涅槃的生起因。
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“Yathā pana, bhante nāgasena, puttassa pitā atthi, tena kāraṇena pitunopi pitā icchitabbo. Yathā antevāsikassa ācariyo atthi, tena kāraṇena ācariyassapi ācariyo icchitabbo. Yathā aṅkurassa bījaṃ atthi, tena kāraṇena bījassapi bījaṃ icchitabbaṃ. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo.
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尊者龍軍，譬如子必有父，因此，應求其父之父；譬如弟子有師，於此應求其師之師；譬如芽有種子，因此應求其種之種。尊者龍軍，若有證悟涅槃之因，於此亦應有求涅槃之生起因亦復如是。
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“Yathā rukkhassa vā latāya vā agge sati tena kāraṇena majjhampi atthi, mūlampi atthi. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo’”ti.
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譬如或樹或藤，其若有頂，也應有中段及根。尊者龍軍，若有證悟涅槃之因，於此亦應有求涅槃之生起因亦復如是。」
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“Anuppādanīyaṃ, mahārāja, nibbānaṃ, tasmā na nibbānassa uppādāya hetu akkhāto”ti. “Iṅgha, bhante nāgasena, kāraṇaṃ dassetvā kāraṇena maṃ saññāpehi, yathāhaṃ jāneyyaṃ nibbānassa sacchikiriyāya hetu atthi, nibbānassa uppādāya hetu natthī”ti.
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「大王，涅槃不可能生起，因此涅槃之起因未被宣示。」
「尊者，請指示一理由說服我，使我知道：有證悟涅槃之因，而無涅槃之生起因。」
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“Tena hi, mahārāja, sakkaccaṃ sotaṃ odaha, sādhukaṃ suṇohi, vakkhāmi tattha kāraṇaṃ, sakkuṇeyya, mahārāja, puriso pākatikena balena ito himavantaṃ pabbatarājaṃ upagantun”ti? “Āma, bhante”ti. “Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena himavantaṃ pabbatarājaṃ idha āharitun”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṃ, na sakkā nibbānassa uppādāya hetu dassetuṃ.
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「如是，大王諦聽！我將宣說此中道理。大王，是否有人以其天然之力能從此處爬上眾山之王的喜馬拉雅山？」
「尊者，是。」
「但大王，是否其人能以天然之力將眾山之王的喜馬拉雅山攜來此處？」
「尊者，否。」
「大王，宣示證悟涅槃之道是可能，但指出涅槃之生起因是不可能亦復如是。
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“Sakkuṇeyya, mahārāja, puriso pākatikena balena mahāsamuddaṃ nāvāya uttaritvā pārimatīraṃ gantun”ti? “Āma, bhante”ti? “Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena mahāsamuddassa pārimatīraṃ idha āharitun”ti? “Na hi bhante”ti. “Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṃ, na sakkā nibbānassa uppādāya hetu dassetuṃ. Kiṃ kāraṇā? Asaṅkhatattā dhammassā”ti.
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大王，是否有人以其天然能力藉船渡大海而達彼岸？」
「尊者，是。」
「但大王，是否其人藉天然能力能將大海之彼岸攜來此處？」
「尊者，否。」
「大王，宣示證悟涅槃之道是可能，但指出涅槃之生起因是不可能亦復如是。何以故？因其為無為法故。」
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“Asaṅkhataṃ, bhante nāgasena, nibbānan”ti? “Āma, mahārāja, asaṅkhataṃ nibbānaṃ na kehici kataṃ, nibbānaṃ, mahārāja, na vattabbaṃ uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā”ti.
「尊者龍軍，是否涅槃是無為（法）？」
「大王，是。涅槃無為，彼無任何作為。大王，我等不能說涅槃已生、未生、當生；或說彼為過去、未來、現在；或以眼識、以耳識、以鼻識、以舌識、以身識。」
“Yadi, bhante nāgasena, nibbānaṃ na uppannaṃ na anuppannaṃ na uppādanīyaṃ na atītaṃ na anāgataṃ na paccuppannaṃ na cakkhuviññeyyaṃ na sotaviññeyyaṃ na ghānaviññeyyaṃ na jivhāviññeyyaṃ na kāyaviññeyyaṃ, tena hi, bhante nāgasena, tumhe natthidhammaṃ nibbānaṃ apadisatha ‘natthi nibbānan’ti.
「尊者龍軍，若涅槃是非生、非不生、非當生；非過去、非未來、非現在；非以眼識、非以耳識、非以鼻識、非以舌識、非以身識，如是，尊者龍軍，爾等宣示之涅槃是無其事，實無涅槃。」
“Atthi, mahārāja, nibbānaṃ, manoviññeyyaṃ nibbānaṃ, visuddhena mānasena paṇītena ujukena anāvaraṇena nirāmisena sammāpaṭipanno ariyasāvako nibbānaṃ passatī”ti.
「大王，實有涅槃，涅槃以心識之。善修行之聖弟子以清淨、崇高、正直、無礙、無慾之心則見涅槃。」
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“Kīdisaṃ pana taṃ, bhante, nibbānaṃ, yaṃ taṃ opammehi ādīpanīyaṃ kāraṇehi maṃ saññāpehi, yathā atthidhammaṃ opammehi ādīpanīyan”ti. “Atthi, mahārāja, vāto nāmā”ti? “Āma, bhante”ti. “Iṅgha, mahārāja, vātaṃ dassehi vaṇṇato vā saṇṭhānato vā aṇuṃ vā thūlaṃ vā dīghaṃ vā rassaṃ vā”ti. “Na sakkā, bhante nāgasena, vāto upadassayituṃ, na so vāto hatthaggahaṇaṃ vā nimmaddanaṃ vā upeti, api ca atthi so vāto”ti. “Yadi, mahārāja, na sakkā vāto upadassayituṃ, tena hi natthi vāto”ti? “Jānāmahaṃ, bhante nāgasena, vāto atthīti me hadaye anupaviṭṭhaṃ, na cāhaṃ sakkomi vātaṃ upadassayitun”ti. “Evameva kho, mahārāja, atthi nibbānaṃ, na ca sakkā nibbānaṃ upadassayituṃ vaṇṇena vā saṇṭhānena vā”ti. “Sādhu, bhante nāgasena, sūpadassitaṃ opammaṃ, suniddiṭṭhaṃ kāraṇaṃ, evametaṃ tathā sampaṭicchāmi ‘atthi nibbānan’”ti.
Akammajādipañho pañcamo.
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「但尊者，涅槃何所似？於此請示以譬喻理由以說服我。於是之存在法，應能以譬喻一一說明之。」
「大王，是否有所謂風者？」
「尊者，是。有風。」
「大王，請示風之顏色，或形狀，或粗細，或長短。」
「尊者龍軍，將風示現是不可能，因風不可用手握捉或摩觸，但風是實有。」
「大王，若不能把風示現，如是無風。」
「尊者龍軍，我知有風；我心中確信，但我不能將風示現。」
「大王，涅槃實有，雖然亦不可示現涅槃之顏色或形狀。」
「尊者龍軍，善哉！爾善以譬喻指示，善以理由解釋。其事如是，我接受涅槃實有。」
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6. Kammajādipañho
6. “Bhante nāgasena, katame ettha kammajā, katame hetujā, katame utujā, katame na kammajā, na hetujā, na utujā”ti? “Ye keci, mahārāja, sattā sacetanā, sabbe te kammajā; aggi ca sabbāni ca bījajātāni hetujāni; pathavī ca pabbatā ca udakañca vāto ca, sabbe te utujā; ākāso ca nibbānañca ime dve akammajā ahetujā anutujā. Nibbānaṃ pana, mahārāja, na vattabbaṃ kammajanti vā hetujanti vā utujanti vā uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā, api ca, mahārāja, manoviññeyyaṃ nibbānaṃ, yaṃ so sammāpaṭipanno ariyasāvako visuddhena ñāṇena passatī”ti. “Ramaṇīyo, bhante nāgasena, pañho suvinicchito nissaṃsayo ekantagato, vimati uppacchinnā, tvaṃ gaṇivarapavaramāsajjā”ti.
Kammajādipañho chaṭṭho.
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第六 業生、因生、時節生
「尊者龍軍，於此何者以業生？何者以因生？何者以時節生？何者非業生，非因生，非時節生？」
「大王，凡諸有情之有識者皆為業生；火及一切從種子生者為因生；地、山、水、風一切皆為時節生。虛空與涅槃此二者則非業生、非因生、非時節生。復次大王，我等不能說：涅槃是業生、因生、時節生；或已生、未生、當生，或是過去、未來、現在，或以眼識、耳識、鼻識、舌識、身識。但大王，正修行之聖弟子以為心所識之清淨智慧見之。」
「尊者龍軍，善哉！此可喜之問題善被解決，全無疑豫，困惑已除。爾是宗師中之最勝最優者。」
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7. Yakkhapañho
7. “Bhante nāgasena, atthi loke yakkhā nāmā”ti? “Āma, mahārāja, atthi loke yakkhā nāmā”ti. “Cavanti pana te, bhante, yakkhā tamhā yoniyā”ti? “Āma, mahārāja, cavanti te yakkhā tamhā yoniyā”ti. “Kissa pana, bhante nāgasena, tesaṃ matānaṃ yakkhānaṃ sarīraṃ na dissati, kuṇapagandhopi na vāyatī”ti? “Dissati, mahārāja, matānaṃ yakkhānaṃ sarīraṃ, kuṇapagandhopi tesaṃ vāyati, matānaṃ, mahārāja, yakkhānaṃ sarīraṃ kīṭavaṇṇena vā dissati, kimivaṇṇena vā dissati, kipillikavaṇṇena vā dissati, paṭaṅgavaṇṇena vā dissati, ahivaṇṇena vā dissati, vicchikavaṇṇena vā dissati, satapadivaṇṇena vā dissati, dijavaṇṇena vā dissati, migavaṇṇena vā dissatī”ti. “Ko hi, bhante nāgasena, añño idaṃ pañhaṃ puṭṭho visajjeyya aññatra tavādisena buddhimatā”ti.
Yakkhapañho sattamo.
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第七 夜叉之死
「尊者龍軍，是否世間有所謂夜叉者？」
「大王，是。世間有所謂夜叉者。」
「但尊者，是否諸夜叉從其生存境域死去？」
「大王，是。諸夜叉從其生存境域死去。」
「但尊者龍軍，如何不見諸夜叉的死屍及不放射死屍之臭氣？」「大王，實見夜叉的死屍及臭氣從其死屍放出。大王，人們見夜叉的死屍於昆蟲形，或見之於蛆蟲形，或見之於蟻形，或見之於蚱蜢形，或見之於蛇形，或見之於蠍形，或見之於百足蟲形，或見之於鳥形，或見之於獸形。」
「尊者龍軍，別有誰人能聰明如你而答此問！」
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8. Anavasesasikkhāpadapañho
8. “Bhante nāgasena, ye te ahesuṃ tikicchakānaṃ pubbakā ācariyā seyyathidaṃ, nārado dhammantarī [dhanvantarī (?)] aṅgiraso kapilo kaṇḍaraggi sāmo atulo pubbakaccāyano, sabbepete ācariyā sakiṃ yeva roguppattiñca nidānañca sabhāvañca samuṭṭhānañca tikicchañca kiriyañca siddhāsiddhañca sabbaṃ taṃ [santaṃ (ka.)] niravasesaṃ jānitvā ‘imasmiṃ kāye ettakā rogā uppajjissantī’ti ekappahārena kalāpaggāhaṃ karitvā suttaṃ bandhiṃsu, asabbaññuno ete sabbe, kissa pana tathāgato sabbaññū samāno anāgataṃ kiriyaṃ buddhañāṇena jānitvā ‘ettake nāma vatthusmiṃ ettakaṃ nāma sikkhāpadaṃ paññapetabbaṃ bhavissatī’ti paricchinditvā anavasesato sikkhāpadaṃ na paññapesi, uppannuppanne vatthusmiṃ ayase pākaṭe dose vitthārike puthugate ujjhāyantesu manussesu tasmiṃ tasmiṃ kāle sāvakānaṃ sikkhāpadaṃ paññapesī”ti?
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第八 因事而制定學處
「尊者龍軍，此為往昔醫師之師，諸如：那羅陀、達摩曼多哩、安耆羅薩、迦畢洛、犍陀羅耆薩摩、阿兔洛及卜巴迦旃延──此諸醫師於諸病的出生、因原、性質、起因、療治、措施，及治或不治，一舉而悉知無遺，心知『此身諸病將生。』經逐一條列編纂遂成為經典。但彼等仍非全知者。全知智之如來，以其佛智知何者為未來之作為並想：應以如是情況建立如是學處。如何彼不決定建立全部學處，而只就某事發生、惡名公佈、罪咎遠近散播、人民嗟怨之時，始為諸弟子建立學處？」
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“Ñātametaṃ, mahārāja, tathāgatassa ‘imasmiṃ samaye imesu manussesu sādhikaṃ diyaḍḍhasikkhāpadasataṃ paññapetabbaṃ bhavissatī’ti, api ca tathāgatassa evaṃ ahosi ‘sace kho ahaṃ sādhikaṃ diyaḍḍhasikkhāpadasataṃ ekappahāraṃ paññapessāmi, mahājano santāsamāpajjissati ‘bahukaṃ idha rakkhitabbaṃ, dukkaraṃ vata bho samaṇassa gotamassa sāsane pabbajitun’ti, pabbajitukāmāpi na pabbajissanti, vacanañca me na saddahissanti, asaddahantā te manussā apāyagāmino bhavissanna-ti uppannuppanne vatthusmiṃ dhammadesanāya viññāpetvā pākaṭe dose sikkhāpadaṃ paññapessāmī’”ti. “Acchariyaṃ, bhante nāgasena, buddhānaṃ, abbhutaṃ, bhante nāgasena, buddhānaṃ, yāva mahantaṃ tathāgatassa sabbaññutañāṇaṃ, evametaṃ, bhante nāgasena, suniddiṭṭho eso attho tathāgatena, ‘bahukaṃ idha sikkhitabban’ti sutvā sattānaṃ santāso uppajjeyya, ekopi jinasāsane na pabbajeyya, evametaṃ tathā sampaṭicchāmī”ti.
Anavasesasikkhāpadapañho aṭṭhamo.
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「大王，如來知此想：『於此（人民嗟怨）之時，一百五十餘學處應在此諸人中建立。但如來又如是思惟：若我一次將一百五十餘學處建立，大眾會起戰慄，以為此處應作防護之事過多。誠然，於沙門瞿曇之聖教出家實是困難，於是連想出家者也不出家。彼將不信任我之話語，因不信任彼諸人將淪落惡趣。如是，當某種情況出現之時，我方教以法言；當某一罪咎公佈時我方建立一學處。』」
「尊者龍軍，於諸佛中此事甚為稀有，於諸佛中此事實未曾有。如來之全知智實為偉大。尊者龍軍，其事如是。該意義善被如來解釋：當有情聽聞此處有如許多事應當防護即會起戰慄，以至無一人會於聖教出家。其事如是，我接受它。」
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9. Sūriyatapanapañho
9. “Bhante nāgasena, ayaṃ sūriyo sabbakālaṃ kaṭhinaṃ tapati, udāhu kiñcikālaṃ mandaṃ tapatī”ti? “Sabbakālaṃ, mahārāja, sūriyo kaṭhinaṃ tapati, na kiñcikālaṃ mandaṃ tapatī”ti. “Yadi, bhante nāgasena, sūriyo sabbakālaṃ kaṭhinaṃ tapati, kissa pana appekadā sūriyo kaṭhinaṃ tapati, appekadā mandaṃ tapatī”ti? “Cattārome, mahārāja, sūriyassa rogā, yesaṃ aññatarena rogena paṭipīḷito sūriyo mandaṃ tapati. Katame cattāro? Abbhaṃ, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Mahikā, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Megho, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Rāhu, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. Ime kho, mahārāja, cattāro sūriyassa rogā, yesaṃ aññatarena rogena paṭipīḷito sūriyo mandaṃ tapatī”ti. “Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, sūriyassapi tāva tejosampannassa rogo uppajjissati, kimaṅgaṃ pana aññesaṃ sattānaṃ, natthi, bhante, esā vibhatti aññassa aññatra tavādisena buddhimatā”ti.
Sūriyatapanapañho navamo.
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第九 太陽之病
「尊者龍軍，是否太陽時常熾烈照耀，或有時緩和照耀？」
「大王，太陽於一切時都熾烈地照耀，並非緩和地照耀。」
「尊者龍軍，若太陽於一切時都熾烈地照耀，如何陽光有時猛烈，有時溫和？」
「大王，太陽也有四病，若被四病之任一所壓逼則陽光緩和。何時為四？大王，密雲為太陽之病，因該病之壓逼，陽光則緩和地照耀，陰云為太陽之病……雪云為太陽之病……羅睺①為太陽之病……大王，此為太陽之四病，若被其中的任一所壓逼，陽光則緩和地照耀。」
「尊者龍軍，奇哉！尊者龍軍，妙哉！太陽具有如許之光榮也會生病，何況其餘諸有情？尊者，除聰明如你外，他人無能作此分析。」
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10. Kaṭhinatapanapañho
10. “Bhante nāgasena, kissa hemante sūriyo kaṭhinaṃ tapati, no tathā gimhe”ti? “Gimhe, mahārāja, anupahataṃ hoti rajojallaṃ, vātakkhubhitā reṇū gaganānugatā honti, ākāsepi abbhā subahalā honti, mahāvāto ca adhimattaṃ vāyati, te sabbe nānākulā samāyutā sūriyaraṃsiyo pidahanti, tena gimhe sūriyo mandaṃ tapati.
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第十 冬天的太陽
「尊者龍軍，如何太陽在冬天熾烈地照耀，而不在夏天？」
「大王，夏天灰塵飄揚；風吹微塵飛行虛空，天上密雲很濃厚，狂風猛吹，以是因緣結合遂遮蔽日光。因此夏天的太陽緩和照耀。
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“Hemante pana, mahārāja, heṭṭhā pathavī nibbutā hoti, upari mahāmegho upaṭṭhito hoti, upasantaṃ hoti rajojallaṃ, reṇu ca santasantaṃ gagane carati, vigatavalāhako ca hoti ākāso, vāto ca mandamandaṃ vāyati, etesaṃ uparatiyā visuddhā [visadā (sī. pī.)] honti sūriyaraṃsiyo, upaghātavimuttassa sūriyassa tāpo ati viya tapati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena sūriyo hemante kaṭhinaṃ tapati, no tathā gimhe”ti. “Sabbītimutto, bhante, sūriyo kaṭhinaṃ tapati, meghādisahagato kaṭhinaṃ na tapatī”ti.
Kaṭhinatapanapañho dasamo.
Nippapañcavaggo dutiyo.
Imasmiṃ vagge dasa pañhā.
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但大王，若冬天，地之下方是寂靜，而上方之大雲則安定，灰塵靜止，微塵平靜地行於虛空；天無雲翳，和風輕微地吹拂。因此諸（騷動）已停止，日光明淨。既然太陽的熱力不受諸障礙，它遂熾烈地照耀。大王，於此即是太陽在冬日熾烈照耀，而非夏天如此的原因。」
「尊者，當既不受此諸一切，太陽即熾烈地照耀。若與烏雲等俱則不如是。」
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