4.3 Vessantaravagga 毗王施品
1. Vessantarapañho
1. “Bhante nāgasena, sabbeva bodhisattā puttadāraṃ denti, udāhu vessantareneva raññā puttadāraṃ dinnan”ti?
第八品
第一 毗山多羅王之佈施
「尊者龍軍，是否諸菩薩皆施捨妻子，或只是毗山多羅王施捨妻子？」
“Sabbepi, mahārāja, bodhisattā puttadāraṃ denti, na vessantareneva raññā puttadāraṃ dinnan”ti.
「大王，諸菩薩皆施捨妻子，不只是毗山多羅王施捨妻子。」
“Api ca kho, bhante nāgasena, tesaṃ anumatena dentī”ti.
「但尊者，彼等之施捨是否得其妻子之同意？」
“Bhariyā, mahārāja, anumatā, dārakā pana bālatāya vilapiṃsu [lālapiṃsu (sī. pī.)], yadi te atthato jāneyyuṃ, tepi anumodeyyuṃ, na te vilapeyyun”ti.
「大王，其妻同意；但兒女等因幼稚遂慟哭。若瞭解此事，彼等也會同意而不會慟哭。」
“Dukkaraṃ, bhante nāgasena, bodhisattena kataṃ, yaṃ so attano orase piye putte brāhmaṇassa dāsatthāya adāsi.
「尊者，菩薩之所作──將自己所生之愛子給婆羅門作奴隸實是難行。
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“Idampi dutiyaṃ dukkarato dukkarataraṃ, yaṃ so attano orase piye putte bālake taruṇake latāya bandhitvā tena brāhmaṇena latāya anumajjīyante disvā ajjhupekkhi.
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彼以樹藤捆綁自己所生的幼稚愛子，彼見子女被婆羅門以樹藤鞭打而漠然視之。
彼之所作此第二事更為難行。
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“Idampi tatiyaṃ dukkarato dukkarataraṃ, yaṃ so sakena balena bandhanā muccitvā āgate dārake sārajjamupagate punadeva latāya bandhitvā adāsi.
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當其子以自己的力量掙脫捆縛，為恐怖所壓倒而歸來，菩薩再用樹藤將其捆縛，再給（婆羅門）。
彼所作之此第三事更為難行。
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“Idampi catutthaṃ dukkarato dukkarataraṃ, yaṃ so dārake ‘ayaṃ kho, tāta, yakkho khādituṃ neti amhe’ti vilapante ‘mā bhāyitthā’ti na assāsesi.
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當其子女慟哭說：『父親，此夜叉將攜帶我們去吞食。』彼不以『莫作畏懼』安慰他們。其所作之第四事則更為難行。
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“Idampi pañcamaṃ dukkarato dukkarataraṃ, yaṃ so jālissa kumārassa rudamānassa pādesu nipatitvā ‘alaṃ, tāta, kaṇhājinaṃ nivattehi, ahameva gacchāmi yakkhena saha, khādatu maṃ yakkho’ti yācamānassa evaṃ na sampaṭicchi.
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當甲立王子匍匐其足慟哭央告：『父親，夠了！請讓堪哈京娜回去，讓我獨自隨夜叉去，只讓他吃我吧。』
彼仍未接受央求。彼之所為此第五事則更為難行。
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“Idampi chaṭṭhaṃ dukkarato dukkarataraṃ, yaṃ so jālissa kumārassa ‘pāsāṇasamaṃ nūna te, tāta, hadayaṃ, yaṃ tvaṃ amhākaṃ dukkhitānaṃ pekkhamāno nimmanussake brahāraññe yakkhena nīyamāne na nivāresī’ti vilapamānassa kāruññaṃ nākāsi.
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當甲立王子慟哭說：『父親，爾心如石。竟見夜叉牽曳我等到無人之林野的痛苦而不令留下，不起悲愍。』
彼所作之此第六事則更為難行。
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“Idampi sattamaṃ dukkarato dukkarataraṃ, yaṃ tassa ruḷaruḷassa bhīmabhīmassa nīte dārake adassanaṃ gamite na phali hadayaṃ satadhā vā sahassadhā vā, puññakāmena manujena kiṃ paradukkhāpanena, nanu nāma sakadānaṃ dātabbaṃ hotī”ti?
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當其子女被牽走，不見蹤跡，他雖懷極大苦惱與恐怖，而心不曾裂破為百片或千片。彼之所作此第七事更為難行。
如何一人為求功德而使他人痛苦？如何不以自身作為佈施？」
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“Dukkarassa, mahārāja, katattā bodhisattassa kittisaddo dasasahassiyā lokadhātuyā sadevamanussesu abbhuggato, devā devabhavane pakittenti, asurā asurabhavane pakittenti, garuḷā garuḷabhavane pakittenti, nāgā nāgabhavane pakittenti, yakkhā yakkhabhavane pakittenti, anupubbena tassa kittisaddo paramparāya ajjetarahi idha amhākaṃ samayaṃ anuppatto, taṃ mayaṃ dānaṃ pakittentā vikopentā nisinnā sudinnaṃ, udāhu duddinnanti. So kho panāyaṃ, mahārāja, kittisaddo nipuṇānaṃ viññūnaṃ vidūnaṃ vibhāvīnaṃ bodhisattānaṃ dasa guṇe anudassati. Katame dasa? Agedhatā nirālayatā cāgo pahānaṃ apunarāvattitā sukhumatā mahantatā duranubodhatā dullabhatā asadisatā buddhadhammassa, so kho panāyaṃ, mahārāja, kittisaddo nipuṇānaṃ viññūnaṃ vidūnaṃ vibhāvīnaṃ bodhisattānaṃ ime dasa guṇe anudassatī”ti.
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「大王，因其所作實是難行，菩薩之名聲遂遠播十千世界人天當中。天神在天宮稱讚他，阿修羅在阿修羅宮中稱讚他，龍在龍宮中稱讚他，金翅鳥在金翅鳥宮中稱讚他，夜叉在夜叉宮中稱讚他。其名聞漸漸展轉相承，今日遂至我等會場，我等坐此而誹謗議論該佈施是善是惡。但大王，以該名聞故，顯示彼為成功、聰明、善巧、多智之諸菩薩的十種功德。云何為十？無貪，無著，捨棄，舍離，不退轉，湛精，偉大，不可思議，難得，無等之佛法。復次，大王，此名聞指示彼為成功、聰明、善巧、多智之諸菩薩的十種功德。」
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“Bhante nāgasena, yo paraṃ dukkhāpetvā dānaṃ deti, api nu taṃ dānaṃ sukhavipākaṃ hoti saggasaṃvattanikan”ti?
「尊者龍軍，若人因佈施給他人帶來痛苦，是否因該佈施後者獲善報及有助於生天？」
“Āma, mahārāja, kiṃ vattabban”ti.
「大王，是。更有何詞呢！」
“Iṅgha, bhante nāgasena, kāraṇaṃ upadassehī”ti.
「尊者龍軍，請示一理由。」
“Idha, mahārāja, koci samaṇo vā brāhmaṇo vā sīlavā hoti kalyāṇadhammo, so bhaveyya pakkhahato vā pīṭhasappī vā aññataraṃ vā byādhiṃ āpanno, tamenaṃ yo koci puññakāmo yānaṃ āropetvā patthitaṃ desamanupāpeyya, api nu kho, mahārāja, tassa purisassa tatonidānaṃ kiñci sukhaṃ nibbatteyya saggasaṃvattanikaṃ taṃ kamman”ti?
「大王，今有持戒及具善法的沙門或婆羅門，他或會半身癱瘓，或會跛行，或患余諸疾病。
若遇求福德者令其乘車，載其往所欲之處。大王，以此因緣，於其人是否有喜樂興起？
“Āma, bhante, kiṃ vattabbaṃ?
其行為是否有助於生天？」
Hatthiyānaṃ vā so, bhante, puriso labheyya assayānaṃ vā rathayānaṃ vā, thale thalayānaṃ jale jalayānaṃ devesu devayānaṃ manussesu manussayānaṃ, tadanucchavikaṃ tadanulomikaṃ bhave bhave nibbatteyya, tadanucchavikāni tadanulomikāni cassa sukhāni nibbatteyyuṃ, sugatito sugatiṃ gaccheyya, teneva kammābhisandena iddhiyānaṃ abhiruyha patthitaṃ nibbānanagaraṃ pāpuṇeyyā”ti.
「尊者，是。更有何詞呢！尊者，其人會獲得像車，或馬車，或車乘，或陸車於陸地；或水車於水上，或神車於天神中，或人車於人中──生生世世於他皆有適宜之車乘，及適合的喜樂興起。彼當從一善趣至另一善趣。因該善業之果，彼將升登神通之車而到達所欲的涅槃之城。」
“Tena hi, mahārāja, paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ, yaṃ so puriso balībadde dukkhāpetvā evarūpaṃ sukhaṃ anubhavati.
「如是，大王，佈施雖給他人帶來痛苦是有善報，且有助於生天。其人以樹藤捆縛給彼帶來痛苦，但親證如是歡樂。
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yathā paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ.
大王，請聽另一理由如何佈施給他人帶來痛苦是有善報，且有助於生天。
Idha, mahārāja, yo koci rājā janapadato dhammikaṃ baliṃ uddharāpetvā āṇāpavattanena dānaṃ dadeyya, api nu kho so, mahārāja, rājā tatonidānaṃ kiñci sukhaṃ anubhaveyya saggasaṃvattanikaṃ taṃ dānan”ti?
大王，今有國王徵收其領域合法的賦稅，並下令賜贈佈施。
大王，是否該國王以此因緣親證任何歡樂及有助於生天？」
“Āma, bhante, kiṃ vattabbaṃ, tatonidānaṃ so, bhante, rājā uttariṃ anekasatasahassaguṇaṃ labheyya.
「尊者，是。更有何詞呢！以此因緣該國王將更獲得無數百千功德。
Rājūnaṃ atirājā bhaveyya, devānaṃ atidevo bhaveyya, brahmānaṃ atibrahmā bhaveyya, samaṇānaṃ atisamaṇo bhaveyya, brāhmaṇānaṃ atibrāhmaṇo bhaveyya, arahantānaṃ atiarahā [atiarahanto (syā. ka.)] bhaveyyā”ti.
彼將成諸王之大王，諸天之大王，諸梵天之大梵天，諸沙門之大沙門，諸婆羅門之大婆羅門及諸阿羅漢之大阿羅漢。」
“Tena hi, mahārāja, paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ, yaṃ so rājā balinā janaṃ pīḷetvā dinnadānena evarūpaṃ uttariṃ yasasukhaṃ anubhavatī”ti.
「如是，大王，佈施給他人帶來痛苦是有善報，且有助於生天，例如國王逼使民眾付稅而後賜贈佈施，
他更親證如是之名聞與喜樂。」
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“Atidānaṃ, bhante nāgasena, vessantarena raññā dinnaṃ, yaṃ so sakaṃ bhariyaṃ parassa bhariyatthāya adāsi, sake orase putte brāhmaṇassa dāsatthāya adāsi, atidānaṃ nāma, bhante nāgasena, loke vidūhi ninditaṃ garahitaṃ, yathā nāma, bhante nāgasena, atibhārena sakaṭassa akkho bhijjati, atibhārena nāvā osīdati, atibhuttena bhojanaṃ visamaṃ pariṇamati, ativassena dhaññaṃ vinassati, atidānena bhogakkhayaṃ upeti, atitāpena pathavī upaḍayhati, atirāgena ummattako hoti, atidosena vajjho hoti, atimohena anayaṃ āpajjati, atilobhena coraggahaṇamupagacchati, atibhayena nirujjhati, atipūrena nadī uttarati, ativātena asani patati, atiagginā odanaṃ uttarati, atisañcaraṇena na ciraṃ jīvati. Evameva kho, bhante nāgasena, atidānaṃ nāma loke vidūhi ninditaṃ garahitaṃ, atidānaṃ, bhante nāgasena, vessantarena raññā dinnaṃ, na tattha kiñci phalaṃ icchitabban”ti.
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「尊者龍軍，毗山多羅王之佈施實是過度。彼將其妻給他人為妻，將其哺養之子女給婆羅門做奴隸。尊者龍軍，世間智者皆非難及呵責過度之佈施。尊者，譬如車過重則車軸破裂，船過重則沉溺，雨過多則禾稼損失，佈施過度則破產，過熱則燒灼，過貪則成瘋狂，過瞋則被處死，過痴則遭災禍，過貪婪則盜賊捕捉，過畏則遭毀滅，河過滿則汜濫，風過多則閃電降墮，火過烈則米粒翻滾，飲酒過度則生存不久，尊者龍軍，世間的智者非難及呵責過度的佈施亦復如是。尊者龍軍，毗山多羅王的佈施實是過度，於此無任何果報可求。」
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“Atidānaṃ, mahārāja, loke vidūhi vaṇṇitaṃ thutaṃ pasatthaṃ, ye keci yādisaṃ kīdisaṃ dānaṃ denti [keci yādisaṃ tādisaṃ dānaṃ denti (syā.)], atidānadāyī loke kittiṃ pāpuṇāti.
「大王，過度的佈施為世間的智者所稱讚，讚歎及稱許。
凡人作任何種類的佈施，於世間他獲得過度佈施的名聞。
Yathā, mahārāja, atipavaratāya dibbaṃ vanamūlaṃ gahitampi hatthapāse ṭhitānaṃ parajanānaṃ na dassayati, agado atijaccatāya [atiusabhatāya (ka.)] pīḷāya samugghātako rogānaṃ antakaro, aggi atijotitāya ḍahati, udakaṃ atisītatāya nibbāpeti, padumaṃ parisuddhatāya na upalimpati vārikaddamena, maṇi atiguṇatāya kāmadado, vajiraṃ atitikhiṇatāya vijjhati maṇimuttāphalikaṃ, pathavī atimahantatāya naroragamigapakkhijalaselapabbatadume dhāreti, samuddo atimahantatāya aparipūraṇo, sineru atibhāratāya acalo, ākāso ativitthāratāya ananto, sūriyo atippabhatāya timiraṃ ghāteti, sīho atijātitāya vigatabhayo, mallo atibalavatāya paṭimallaṃ khippaṃ ukkhipati, rājā atipuññatāya adhipati, bhikkhu atisīlavantatāya nāgayakkhanaramarūhi namassanīyo, buddho atiaggatāya [ativisiṭṭhatāya (syā.)] anupamo.
大王，譬如有人捉持極卓絕而靈驗的野樹枝，即使其他人站在一肘之內，其身也隱沒不現；因藥物極猛烈則祛痛除病；因火極明亮則焚燒（一切）；因水之極涼則止渴；因蓮花之清淨則不被泥濘玷污；因摩尼寶之非常功德則賜以如意；因金剛石的極堅則剖截寶石、珍珠、水晶；因大地之偉大則荷載人、龍、走獸、飛禽、水、石、山、樹；因大海之極寬闊則不盈溢；因須彌山的極沉重則不移動；因虛空的極遼闊則無邊際；因太陽的極明亮則消除黑暗；因獅子的極高貴品質則無怖畏；因角力者的非常臂力則阻攔其對手；因國王的非常福德則為首領，因比丘的非常戒行則被龍、夜叉、人天敬禮；因佛陀之最為尊上則無倫比。
Evameva kho, mahārāja, atidānaṃ nāma loke vidūhi vaṇṇitaṃ thutaṃ pasatthaṃ, ye keci yādisaṃ kīdisaṃ dānaṃ denti, atidānadāyī loke kittiṃ pāpuṇāti, atidānena vessantaro rājā dasasahassiyā lokadhātuyā vaṇṇito thuto pasattho mahito kittito, teneva atidānena vessantaro rājā ajjetarahi buddho jāto aggo sadevake loke.
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大王，過度的佈施為世間的智者所稱讚，讚歎及允許。
凡人作任何種類的佈施於世間，彼獲得過度佈施的名聞亦復如是。
因毗山多羅王的過度佈施，彼於十千世界被稱讚，讚歎，讚許，欽仰及稱揚；也因該過度佈施，毗山多羅王生為現世佛陀，為人天世界中的最上。
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“Atthi pana, mahārāja, loke ṭhapanīyaṃ dānaṃ, yaṃ dakkhiṇeyye anuppatte na dātabban”ti?
大王，是否世間有一被設置而未贈送的禮物，雖有人值得接受而尚未到來？」
“Dasa kho panimāni, bhante nāgasena, dānāni, yāni loke adānasammatāni, yo tāni dānāni deti, so apāyagāmī hoti. Katamāni dasa?
「尊者龍軍，世間有十種佈施被認為非佈施。若人行此諸佈施將趨赴惡趣。云何為十？
Majjadānaṃ, bhante nāgasena, loke adānasammataṃ, yo taṃ dānaṃ deti, so apāyagāmī hoti. Samajjadānaṃ…pe… itthidānaṃ…pe… usabhadānaṃ…pe… cittakammadānaṃ…pe… satthadānaṃ …pe… visadānaṃ…pe… saṅkhalikadānaṃ…pe… kukkuṭasūkaradānaṃ…pe… tulākūṭamānakūṭadānaṃ, bhante nāgasena, loke adānasammataṃ hoti, yo taṃ dānaṃ deti, so apāyagāmī hoti. Imāni kho, bhante nāgasena, dasa dānāni loke adānasammatāni, yo tāni dānāni deti, so apāyagāmī hotī”ti.
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尊者，酒於世間為非佈施。若人施此物將趨赴惡趣……祭祀節會佈施……婦女佈施……牡牛佈施……圖畫佈施……刀劍佈施……毒藥佈施……鐵鏈佈施……雞豚佈施……斗秤佈施於世間為非佈施。若人行此諸佈施將趨赴惡趣。尊者龍軍，此十種佈施於世間為非佈施。若人行此諸佈施將趨赴惡趣。」
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“Nāhaṃ taṃ, mahārāja, adānasammataṃ pucchāmi, imaṃ khvāhaṃ, mahārāja, taṃ pucchāmi ‘atthi pana, mahārāja, loke ṭhapanīyaṃ dānaṃ, yaṃ dakkhiṇeyye anuppatte na dātabban’ti.
「大王，我不曾問於此世間之非佈施（物）。
大王，我欲問此事：是否世間有一被設置而未贈送的禮物，雖然有人值得接受而尚未到來？」
“Natthi, bhante nāgasena, loke ṭhapanīyaṃ dānaṃ. Yaṃ dakkhiṇeyye anuppatte na dātabbaṃ, cittappasāde uppanne keci dakkhiṇeyyānaṃ bhojanaṃ denti, keci acchādanaṃ, keci sayanaṃ, keci āvasathaṃ, keci attharaṇapāvuraṇaṃ, keci dāsidāsaṃ, keci khettavatthuṃ, keci dvipadacatuppadaṃ, keci sataṃ sahassaṃ satasahassaṃ, keci mahārajjaṃ, keci jīvitampi dentī”ti.
「尊者龍軍，世間無此被設置而未贈送的禮物，雖然有人值得接受是尚未到來。當心起淨信時，有人施食與值得贈送者，有人施衣，有人施臥具，有人施房舍，有人施敷物，有人施奴婢，有人施田土，有人施二足與四足者，有人施一百、一千及百千，有人施大國，有人甚至施捨生命。」
“Yadi pana, mahārāja, keci jīvitampi denti, kiṃ kāraṇā vessantaraṃ dānapatiṃ atibāḷhaṃ paripātesi sudinne putte ca dāre ca?
「大王，若有人甚至施捨生命，為何你強烈地攻擊毗山多羅王──佈施之主的善施其妻與子女？
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“Api nu kho, mahārāja, atthi lokapakati lokāciṇṇaṃ, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā [ādhāpetuṃ vā (syā.), ādhapituṃ vā (ka.)] vikkiṇituṃ vā”ti?
復次大王，是否世間有一成規或習慣，父親負債或為生計所逼可抵押或出賣其子？」
“Āma, bhante, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā”ti.
「尊者，是。若父親負債或因生計所逼可抵押或出賣其子。」
“Yadi, mahārāja, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā, vessantaropi, mahārāja, rājā alabhamāno sabbaññutañāṇaṃ upadduto dukkhito tassa dhammadhanassa paṭilābhāya puttadāraṃ āvapesi ca vikkiṇi ca. Iti, mahārāja, vessantarena raññā aññesaṃ dinnaṃ yeva dinnaṃ, kataṃ yeva kataṃ. Kissa pana tvaṃ, mahārāja, tena dānena vessantaraṃ dānapatiṃ atibāḷhaṃ apasādesī”ti?
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「大王，若父親負債或因逼於生計可抵押或出賣其子，如是，大王，毗山多羅王實因愁苦於未證取全知智，為得法財遂抵押或出賣其妻子。若如是，大王，毗山多羅王只佈施他人之所佈施者，只作他人之所作者。大王，為何你如此強烈攻擊毗山多羅佈施之主的該項佈施？」
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“Nāhaṃ, bhante nāgasena, vessantarassa dānapatino dānaṃ garahāmi, api ca puttadāraṃ yācante niminitvā attānaṃ dātabban”ti.
「尊者龍軍，我不呵責毗山多羅佈施之主的佈施，但因請求，他施捨其妻子，彼實應施捨他自己！」
“Etaṃ kho, mahārāja, asabbhikāraṇaṃ, yaṃ puttadāraṃ yācante attānaṃ dadeyya, yaṃ yaṃ hi yācante taṃ tadeva dātabbaṃ, etaṃ sappurisānaṃ kammaṃ. Yathā, mahārāja, koci puriso pānīyaṃ āharāpeyya, tassa yo bhojanaṃ dadeyya, api nu so, mahārāja, puriso tassa kiccakārī assā”ti?
「大王，若人所乞求者為其妻與子，而彼施捨自己，此非適當之理。凡諸被乞求者應將該物與之，此為善人的行為。
大王，譬如有人想要飲水，若人為之取來食物，是否此人得服侍？」
“Na hi, bhante, yaṃ so āharāpeti, tameva tassa dento kiccakārī assā”ti.
「尊者，否。彼得其所需，才算得其服侍。」
“Evameva kho, mahārāja, vessantaro rājā brāhmaṇe puttadāraṃ yācante puttadāraṃ yeva adāsi.
「大王，毗山多羅王被婆羅門乞求妻子，彼即給予妻與子亦復如是。
Sace, mahārāja, brāhmaṇo vessantarassa sarīraṃ yāceyya, na so, mahārāja, attānaṃ rakkheyya na kampeyya na rajjeyya, tassa dinnaṃ pariccattaṃ yeva sarīraṃ bhaveyya.
大王，若婆羅門乞求毗山多羅之身體，彼亦不會保存自身，不會顫慄，亦不愛著，彼將即以其身施捨。
Sace, mahārāja, koci vessantaraṃ dānapatiṃ upagantvā yāceyya ‘dāsattaṃ me upehī’ti, dinnaṃ pariccattaṃ yevassa sarīraṃ bhaveyya, na so datvā tapeyya [ṭhapeyya (sī.)], rañño, mahārāja, vessantarassa kāyo bahusādhāraṇo.
大王，若有人走向毗山多羅王佈施之主乞求：『作我奴隸。』
彼即會捨身與之，而不覺佈施之苦痛。大王，毗山多羅王之身為眾人共有。
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“Yathā, mahārāja, pakkā maṃsapesi bahusādhāraṇā, evameva kho, mahārāja, rañño vessantarassa kāyo bahusādhāraṇo.
大王，譬如一塊熟肉為眾人共有。
Yathā vā pana, mahārāja, phalito [phalino (?)] rukkho nānādijagaṇasādhāraṇo, evameva kho, mahārāja, rañño vessantarassa kāyo bahusādhāraṇo. Kiṃ kāraṇā?
大王，毗山多羅王之身為眾人共有亦復如是。
大王，又如結果之樹為各種鳥群共有，毗山多羅王之身為眾人共有亦復如是。何以故？
‘Evāhaṃ paṭipajjanto sammāsambodhiṃ pāpuṇissāmī’ti.
因彼作想：『我如是行則將證取正等正覺。』
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“Yathā, mahārāja, puriso adhano dhanatthiko dhanapariyesanaṃ caramāno ajapathaṃ saṅkupathaṃ vettapathaṃ gacchati, jalathalavāṇijjaṃ karoti, kāyena vācāya manasā dhanaṃ ārādheti, dhanappaṭilābhāya vāyamati. Evameva kho, mahārāja, vessantaro dānapati adhano buddhadhanena sabbaññutañāṇaratanappaṭilābhāya yācakānaṃ dhanadhaññaṃ dāsidāsaṃ yānavāhanaṃ sakalasāpateyyaṃ sakaṃ puttadāraṃ attānañca cajitvā sammāsambodhiṃ yeva pariyesati.
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「大王，譬如窮人需要錢財，即奔走搜尋。彼來往於山羊之道，椿棍之道，蔓藤之道，彼商貿於水陸，其身語意皆喜好錢財，彼為求財而作努力。大王，當毗山多羅佈施之主尚窮乏於佛陀之財，彼為獲取全知智寶，悉舍一切財富：穀米、奴僕、車乘、財產、其妻與子女及彼自身與乞求者，為搜求正等正覺者亦復如是。
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“Yathā vā pana, mahārāja, amacco muddakāmo muddādhikaraṇaṃ yaṃ kiñci gehe dhanadhaññaṃ hiraññasuvaṇṇaṃ, taṃ sabbaṃ datvāpi muddappaṭilābhāya vāyamati. Evameva kho, mahārāja, vessantaro dānapati sabbaṃ taṃ bāhirabbhantaradhanaṃ datvā jīvitampi paresaṃ datvā sammāsambodhiṃ yeva pariyesati.
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「大王，譬如大臣渴欲國璽，欲作掌璽大臣。彼舍家中一切財富：穀米、黃金、錢財，努力於獲取國璽。
大王，毗山多羅佈施之主，悉舍其內外財富，乃至自己的生命亦給他人，為搜求正等正覺亦復如是。
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“Api ca, mahārāja, vessantarassa dānapatino evaṃ ahosi ‘yaṃ so brāhmaṇo yācati, tamevāhaṃ tassa dento kiccakārī nāma homī’ti, evaṃ so tassa puttadāramadāsi.
「復次大王，毗山多羅佈施之主作如是想『凡此婆羅門所求，我即將物與之，彼始得服侍，』如是，彼施其妻與子女。
Na kho, mahārāja, vessantaro dānapati dessatāya brāhmaṇassa puttadāramadāsi, na adassanakāmatāya puttadāramadāsi, na atibahukā me puttadārā, ‘na sakkomi te posetun’ti puttadāramadāsi, na ukkaṇṭhito ‘appiyā me’ti nīharitukāmatāya puttadāramadāsi.
大王，毗山多羅佈施之主，施其妻與子女給婆羅門非為嫌厭她們，亦非不欲見她們，亦非施捨時作此想：『我有眾多妻子，我不能贍養她們』；亦非因不滿而想：『我不愛他們』，遂因驅逐而施其妻與子女。
Atha kho sabbaññutañāṇaratanasseva piyattā sabbaññutañāṇassa kāraṇā vessantaro rājā evarūpaṃ atulaṃ vipulamanuttaraṃ piyaṃ manāpaṃ dayitaṃ pāṇasamaṃ puttadāradānavaraṃ brāhmaṇassa adāsi.
只因彼愛全知性之寶藏及為全知智，毗山多羅王向婆羅門作如此無比、廣大、無上、可愛、可喜的最勝之施──須知其視妻子如同己命。
“Bhāsitampetaṃ, mahārāja, bhagavatā devātidevena cariyāpiṭake –
“‘Na me dessā ubho puttā, maddī devī na dessiyā;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsahan’ti.
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大王，天中天之世尊亦曾於《本行藏》中作如是說：
我不嫌厭子女，亦不嫌厭瑪蒂妃；全知性為我所珍愛，因此施捨所愛者。
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“Tasmā, mahārāja, vessataro rājā puttadānaṃ [puttadāraṃ (ka.)] datvā paṇṇasālaṃ pavisitvā nipajji.
「大王，毗山多羅既施子女已，入一茅舍而躺下。
Tassa atipemena dukkhitassa balavasoko uppajji, hadayavatthu uṇhamahosi.
Nāsikāya appahontiyā mukhena uṇhe assāsapassāse vissajjesi, assūni parivattitvā lohitabindūni hutvā nettehi nikkhamiṃsu.
彼為摯愛她們而生過度苦惱，愁憂遂起，其心際發熱，急促之呼吸不能從鼻孔而從口出入，眼淚化作血珠從雙眼湧出。
Evameva kho, mahārāja, dukkhena vessantaro rājā brāhmaṇassa puttadāramadāsi ‘mā me dānapatho parihāyī’ti.
大王，雖如此，毗山多羅王於苦惱中以子女佈施給與婆羅門，心想：『莫使我佈施之道有所欠缺。』
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“Api ca, mahārāja, vessantaro rājā dve atthavase paṭicca brāhmaṇassa dve dārake adāsi. Katame dve?
復次大王，基於兩種理由，毗山多羅王將其二子施捨與婆羅門。何者為二？
Dānapatho ca me aparihīno bhavissati, dukkhite ca me puttake vanamūlaphalehi itonidānaṃ ayyako mocessatīti.
彼心想：『我的佈施之道將不會欠缺。彼等祖父會救我的小兒女，從吃野根果實之苦難得解脫。』
Jānāti hi, mahārāja, vessantaro rājā ‘na me dārakā sakkā kenaci dāsabhogena bhuñjituṃ, ime ca dārake ayyako nikkiṇissati, evaṃ amhākampi gamanaṃ bhavissatī’ti.
大王，因毗山多羅王深知：『無人能以我之兒女作奴隸享用，此小兒的祖父將贖回他們，如是他們將歸向於我。』
Ime kho, mahārāja, dve atthavase paṭicca brāhmaṇassa dve dārake adāsi.
大王，此為基於兩種理由彼施捨其二子與婆羅門。
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“Api ca, mahārāja, vessantaro rājā jānāti ‘ayaṃ kho brāhmaṇo jiṇṇo vuḍḍho mahallako dubbalo bhaggo daṇḍaparāyaṇo khīṇāyuko parittapuñño, neso samattho ime dārake dāsabhogena bhuñjitun’ti. Sakkuṇeyya pana, mahārāja, puriso pākatikena balena ime candimasūriye evaṃmahiddhike evaṃmahānubhāve gahetvā peḷāya vā samugge vā pakkhipitvā nippabhe katvā thālakaparibhogena [padīpaparibhogena (syā.)] paribhuñjitun”ti? “Na hi, bhante”ti.
「復次大王，毗山多羅王知悉『此婆羅門衰邁、年老、高齡、衰弱、殘廢、倚仗、壽盡、少福──彼將不能享受此諸小兒的服侍。』又大王，是否有人能以凡夫之力握持如此大神通，將大威力的日月輪置放竹筐內或木箱中，使其無光而作飯盤用？」
「尊者，否。」
“Evameva kho, mahārāja, imasmiṃ loke candimasūriyappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjitunti.
「大王，於此世間亦無人能將如日月輪的毗山多羅王子女當奴隸享用亦復如是。
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
復次大王，請聽另一理由，如何無人能將毗山多羅王的兒女作奴隸使用。
Yathā, mahārāja, rañño cakkavattissa maṇiratanaṃ subhaṃ jātimantaṃ aṭṭhaṃsaṃ suparikammakataṃ catuhatthāyāmaṃ sakaṭanābhipariṇāhaṃ na sakkā kenaci pilotikāya veṭhetvā peḷāya pakkhipitvā satthakanisānaparibhogena paribhuñjituṃ, evameva kho, mahārāja, loke cakkavattirañño maṇiratanappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
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大王，譬如轉輪王之摩尼寶澄淨、優良、其棱八等、加工精細、其長四肘、圓週四肘，與車乘之轂相似，無人能以布裹之而置竹筐內，或用作磨刀石。大王，於此世間亦無人能將毗山多羅王的子女作奴隸享用亦復如是。
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
「復次大王，請聽另一理由，如何無人能將毗山多羅王的子女作奴隸享用。
Yathā, mahārāja, tidhā pabhinno sabbaseto sattappatiṭṭhito aṭṭharatanubbedho navaratanāyāmapariṇāho pāsādiko dassanīyo uposatho nāgarājā na sakkā kenaci suppena vā sarāvena vā pidahituṃ, govacchako viya vacchakasālāya pakkhipitvā pariharituṃ vā, evameva kho, mahārāja, loke uposathanāgarājappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
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大王，譬如布薩象王三處春情發動，純白，七處裝飾，高八羅多那，長九羅多那，腰圍九羅多那，可愛，美觀，無人能以簸轂器或小碟將其遮蓋，或將其放置牛柵內如牛犢飼育。
大王，於此世間無人能將如布薩象王之毗山多羅的子女作奴隸享用亦復如是。」
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, mahāsamuddo dīghaputhulavitthiṇṇo gambhīro appameyyo duruttaro apariyogāḷho anāvaṭo na sakkā kenaci sabbattha pidahitvā ekatitthena paribhogaṃ kātuṃ, evameva kho, mahārāja, loke mahāsamuddappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
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「復次大王，請聽另一理由，如何無人能將毗山多羅王的子女作奴隸享用。大王，譬如大海極遠，遼闊，寬廣，幽深，難量，難潛入，難渡，難測，亦無人能封閉一切處而只用一津渡。大王，於此世間無人能將如大海之毗山多羅王的子女作奴隸享用亦復如是。
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. Yathā, mahārāja, himavanto pabbatarājā pañcayojanasataṃ accuggato nabhe tisahassayojanāyāmavitthāro caturāsītikūṭasahassappaṭimaṇḍito pañcannaṃ mahānadīsatānaṃ pabhavo mahābhūtagaṇālayo nānāvidhagandhadharo dibbosadhasatasamalaṅkato nabhe valāhako viya accuggato dissati, evameva kho, mahārāja, loke himavantapabbatarājappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
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「復次大王，請聽另一理由，如何無人能將毗山多羅王之子女作奴隸享用。大王，譬如喜馬拉雅山王高五百由旬，上聳天際，寬三千由旬，厚三千由旬，以八萬四千高峰為其裝飾，五百大河根源於此，彼為巨大生物之住處，諸種香料的擁有者，富於百種靈藥，視彼則如烏云高聳天際。大王，於此世間無人能將如喜馬拉雅山王的毗山多羅王的子女作奴隸享用亦復如是。
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
「復次大王，請聽另一理由，如何無人能將毗山多羅王之子女作奴隸享用。
Yathā, mahārāja, rattandhakāratimisāyaṃ uparipabbatagge jalamāno mahāaggikkhandho suvidūrepi paññāyati,
大王，譬如黑夜中山頂有正燃燒之大火聚，自很遠處亦能看見。
evameva kho, mahārāja, vessantaro rājā pabbatagge jalamāno mahāaggikkhandho viya suvidūrepi pākaṭo paññāyati, tassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
大王，毗山多羅王如山巔正在燃燒的大火聚，自極遠處也能看見，眾所周知，無人能將其子女作奴隸享用亦復如是。
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
「復次大王，請聽另一理由，如何無人能將毗山多羅王之子女作奴隸享用。
Yathā, mahārāja, himavante pabbate nāgapupphasamaye ujuvāte vāyante dasa dvādasa yojanāni pupphagandho vāyati, evameva kho, mahārāja, vessantarassa rañño api yojanasahassehipi yāva akaniṭṭhabhavanaṃ etthantare surāsuragaruḷagandhabbayakkharakkhasamahoragakinnaraindabhavanesu kittisaddo abbhuggato, sīlavaragandho cassa sampavāyati, tena tassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ.
大王，譬如鐵樹開花之時，微風一吹，花之芬芳瀰漫十由旬乃至十二由旬。
大王，毗山多羅王之名聲遠播及最勝戒香飄散數千由旬，遠至於阿堪尼陀天之天宮及阿修羅、犍闥婆、夜叉、羅剎、大龍、緊那羅、帝釋諸天的宮殿。
如是，無人能將其子女作奴隸享用亦復如是。
Anusiṭṭho, mahārāja, jālī kumāro pitarā vessantarena raññā
「大王，甲立王子得其父毗山多羅王叮囑說：
‘ayyako te, tāta, tumhe brāhmaṇassa dhanaṃ datvā nikkiṇanto taṃ nikkhasahassaṃ datvā nikkiṇātu, kaṇhājinaṃ nikkiṇanto dāsasataṃ dāsisataṃ hatthisataṃ assasataṃ dhenusataṃ usabhasataṃ nikkhasatanti sabbasataṃ datvā nikkiṇātu, yadi te, tāta, ayyako tumhe brāhmaṇassa hatthato āṇāya balasā mudhā gaṇhāti, mā tumhe ayyakassa vacanaṃ karittha, brāhmaṇasseva anuyāyino hothā’ti,
『愛兒，若爾祖父贖你，以錢財給婆羅門，以金幣一千贖回你；當其贖回堪哈京娜，讓其給婆羅門男僕一百，婢女一百，象百頭，馬百匹，牛百頭，牡牛百頭，金幣一百，給眾物各一百而贖回。愛兒，若爾之祖父欲以手、以命令、以武力將你從婆羅門處取回而不給一物，爾等不可聽從他，仍要隨從婆羅門。』
evamanusāsitvā putte pesesi, tato jālīkumāro gantvā ayyakena puṭṭho kathesi –
如此叮囑之後，彼遂遣送。
甲立王子既去，當其被祖父詢問時說道：
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“‘Sahassagghaṃ hi maṃ tāta, brāhmaṇassa pitā adā;
Atho kaṇhājinaṃ kaññaṃ, hatthīnañca satena cā’”ti.
『祖父，父親施我與婆羅門，價值一千；而堪哈京娜小姐價值象百頭……』」
“Sunibbeṭhito, bhante nāgasena, pañho; subhinnaṃ diṭṭhijālaṃ; sumaddito paravādo; sakasamayo sudīpito; byañjanaṃ suparisodhitaṃ; suvibhatto attho; evametaṃ tathā sampaṭicchāmī”ti.
Vessantarapañho paṭhamo.
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「尊者龍軍，問題善被解決，邪見之網善被破裂，異論善被摧折，自教善得彰顯，文句善作清洗，意義善被分析。其事如是，我接受它。」
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2. Dukkarakārikapañho
2. “Bhante nāgasena, sabbeva bodhisattā dukkarakārikaṃ karonti, udāhu gotameneva bodhisattena dukkarakārikā katā”ti? “Natthi, mahārāja, sabbesaṃ bodhisattānaṃ dukkarakārikā, gotameneva bodhisattena dukkarakārikā katā”ti.
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第二 作難行之行
「尊者龍軍，是否一切諸菩薩皆作難行，或只是瞿曇菩薩作難行？」
「大王，非一切諸菩薩皆作難行，惟瞿曇菩薩作難行。」
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“Bhante nāgasena, yadi evaṃ ayuttaṃ, yaṃ bodhisattānaṃ bodhisattehi vemattatā hotī”ti. “Catūhi, mahārāja, ṭhānehi bodhisattānaṃ bodhisattehi vemattatā hoti. Katamehi catūhi? Kulavemattatā padhānavemattatā [addhānavemattatā (sī. syā. pī.)] āyuvemattatā pamāṇavemattatāti. Imehi kho, mahārāja, catūhi ṭhānehi bodhisattānaṃ bodhisattehi vemattatā hoti. Sabbesampi, mahārāja, buddhānaṃ rūpe sīle samādhimhi paññāya vimuttiyā vimuttiñāṇadassane catuvesārajje dasatathāgatabale chaasādhāraṇañāṇe cuddasabuddhañāṇe aṭṭhārasabuddhadhamme kevale ca buddhaguṇe [buddhadhamme (sī. pī.)] natthi vemattatā, sabbepi buddhā buddhadhammehi samasamā”ti.
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「尊者龍軍，如此，若菩薩與菩薩有差別，則不適當。」
「大王，菩薩與菩薩有四事差別。云何為四？即：家之差別，時世差別，壽算差別，（身）量差別。大王，菩薩與菩薩有此四事差別。但大王，諸佛之色、戒、定、慧、解脫、解脫智見、四無所畏，十如來力，六不共智，十四佛智、十八佛法及一切佛法是無差別。諸佛於佛法皆相等相同。」
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“Yadi, bhante nāgasena, sabbepi buddhā buddhadhammehi samasamā, kena kāraṇena gotameneva bodhisattena dukkarakārikā katā”ti? “Aparipakke, mahārāja, ñāṇe aparipakkāya bodhiyā gotamo bodhisatto nekkhammamabhinikkhanto aparipakkaṃ ñāṇaṃ paripācayamānena dukkarakārikā katā”ti.
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「尊者龍軍，若諸佛與佛法皆相等相同，如何惟有瞿曇菩薩能作難行？」
「大王，瞿曇菩薩既離塵出家，其智未成熟，其覺未成熟，為令未成熟之智成熟，彼作難行。」
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“Bhante nāgasena, kena kāraṇena bodhisatto aparipakke ñāṇe aparipakkāya bodhiyā mahābhinikkhamanaṃ nikkhanto, nanu nāma ñāṇaṃ paripācetvā paripakke ñāṇe nikkhamitabban”ti?
「尊者龍軍，當其智未成熟，其覺未成熟，如何菩薩能作偉大的離塵出家？毋寧他應先成熟其智，有了成熟的智始出家？」
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“Bodhisatto, mahārāja, viparītaṃ itthāgāraṃ disvā vippaṭisārī ahosi, tassa vippaṭisārissa arati uppajji, araticittaṃ uppannaṃ disvā aññataro mārakāyiko devaputto ‘ayaṃ kho kālo araticittassa vinodanāyā’ti vehāse ṭhatvā idaṃ vacanamabravi –
「大王，菩薩見宮女凌亂，遂生悔恨，引起嫌厭。
有一天神是魔身者見嫌厭生其心中便想：『將嫌厭從其心中驅散，此正是其時。』他立於空中致詞說：
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“Mārisa, mā kho tvaṃ ukkaṇṭhito ahosi, ito te sattame divase dibbaṃ cakkaratanaṃ pātubhavissati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, pathavigatāni ca te ratanāni ākāsaṭṭhāni ca sayameva upagacchissanti, dvisahassaparittadīpaparivāresu catūsu mahādīpesu ekamukhena āṇā pavattissati, parosahassañca te puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā, tehi puttehi parikiṇṇo sattaratanasamannāgato catuddīpamanusāsissasī’ti.
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『殿下，殿下，莫要苦惱。從此以後第七日，天上的輪實有千輻，其輞，其轂，及一切莊嚴皆完全具足將呈現，其他行於地上及停留空中的眾寶也自然地到來；以汝之唯一口令威權及於四大洲及兩千環繞的小島。你將有一千餘兒子，勇猛，力士體貌，摧毀敵軍，以諸子環繞及擁有七寶，汝將統治四大洲。』
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“Yathā nāma divasasantattaṃ ayosūlaṃ sabbattha upaḍahantaṃ kaṇṇasotaṃ paviseyya, evameva kho, mahārāja, bodhisattassa taṃ vacanaṃ kaṇṇasotaṃ pavisittha, iti so pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajji.
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譬如整日火燒通紅發熱的炙肉叉將刺入耳孔，大王，該語言入菩薩耳孔亦復如是。
大王，彼自然而感苦痛，因該天子之語，彼更激動，擾亂與恐怖。』
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“Yathā pana, mahārāja, mahatimahāaggikkhandho jalamāno aññena kaṭṭhena upaḍahito bhiyyosomattāya jaleyya, evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajji.
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復次大王，譬如正在燃燒的大火聚若得余木材加入，其火會燃得更旺；大王，菩薩自然而感苦痛，因該天子之語，彼更激動，擾亂與恐怖亦復如是。
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“Yathā vā pana, mahārāja, mahāpathavī pakatitintā nibbattaharitasaddalā āsittodakā cikkhallajātā punadeva mahāmeghe abhivuṭṭhe bhiyyosomattāya cikkhallatarā assa, evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajjī”ti.
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復次大王，譬如大地自然濕潤，生綠草，水浸潤，呈軟泥，若再得大雨傾降則它更為泥濘。
大王，菩薩自然而感苦痛，因該天子之語他更為激動，擾亂與恐怖亦復如是。」
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“Api nu kho, bha
nte nāgasena, bodhisattassa yadi sattame divase dibbaṃ cakkaratanaṃ nibbatteyya, paṭinivatteyya bodhisatto dibbe cakkaratane nibbatte”ti?
「但尊者龍軍，若第七日天上輪寶出現，是否因天上輪寶之出現菩薩會退轉？」
“Na hi, mahārāja, sattame divase bodhisattassa dibbaṃ cakkaratanaṃ nibbatteyya, api ca palobhanatthāya tāya devatāya musā bhaṇitaṃ, yadipi, mahārāja, sattame divase dibbaṃ cakkaratanaṃ nibbatteyya, bodhisatto na nivatteyya. Kiṃ kāraṇaṃ? ‘Aniccan’ti, mahārāja, bodhisatto daḷhaṃ aggahesi, ‘dukkhaṃ anattā’ti daḷhaṃ aggahesi, upādānakkhayaṃ patto.
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「大王，於第七日天上輪寶不曾向菩薩出現，該天子為貪慾而說妄語。但大王，即使第七日天上輪寶出現，菩薩也不會退轉。何以故？大王，菩薩堅持無常、苦、無我之（理）及取之滅盡。
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“Yathā, mahārāja, anotattadahato udakaṃ gaṅgaṃ nadiṃ pavisati, gaṅgāya nadiyā mahāsamuddaṃ pavisati, mahāsamuddato pātālamukhaṃ pavisati, api nu, mahārāja, taṃ udakaṃ pātālamukhagataṃ paṭinivattitvā mahāsamuddaṃ paviseyya, mahāsamuddato gaṅgaṃ nadiṃ paviseyya, gaṅgāya nadiyā puna anotattaṃ paviseyyā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, bodhisattena kappānaṃ satasahassaṃ caturo ca asaṅkhyeyye kusalaṃ paripācitaṃ imassa bhavassa kāraṇā, soyaṃ antimabhavo anuppatto paripakkaṃ bodhiñāṇaṃ chahi vassehi buddho bhavissati sabbaññū loke aggapuggalo, api nu kho, mahārāja, bodhisatto cakkaratanakāraṇā [cakkaratanassa kāraṇā (sī. syā. pī.)] paṭinivatteyyā”ti [parinivatteyyāti (sī. pī. ka.)]? “Na hi, bhante”ti.
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大王，譬如阿耨達池水流入恆河，從恆河流入大海，從大海流入深崖之入口。大王，是否已流入深崖之入口之水會回歸大海，從大海進入恆河，再從恆河進入阿耨達池？」
「尊者，否。」
「大王，菩薩於百千劫之四阿僧祇劫中為今生成就善行，彼已達最後一生，覺智成熟，於六年內成佛、全知智者、世間第一亦復如是。大王，是否因天上輪寶之出現菩薩會退轉？」
「尊者，否。」
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“Api ca, mahārāja, mahāpathavī parivatteyya sakānanā sapabbatā, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ. Āroheyyapi ce, mahārāja, gaṅgāya udakaṃ paṭisotaṃ, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; visusseyyapi ce, mahārāja, mahāsamuddo aparimitajaladharo gopade udakaṃ viya, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; phaleyyapi ce, mahārāja, sinerupabbatarājā satadhā vā sahassadhā vā, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; pateyyumpi ce, mahārāja, candimasūriyā satārakā leḍḍu viya chamāyaṃ, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; saṃvatteyyapi ce, mahārāja, ākāso kilañjamiva, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ. Kiṃ kāraṇā? Padālitattā sabbabandhanānan”ti.
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「大王，假使大地偕其林野與高山轉換，未證取正等正覺之前，菩薩不會退轉。大王，假使恆河之水高漲，倒流，未證取正等正覺之前，菩薩亦不會退轉。大王，假使無量大海之水涸竭竟如牛跡之水，未證取正等正覺之前，菩薩不會退轉。大王，假使須彌山王分裂為或百片，或千片，未證取正等正覺之前，菩薩不會退轉。大王，假使日月共星辰如土塊隕墜地上，未證取正覺之前，菩薩不會退轉。大王假使虛空如草蓆捲起，未證取正等正覺之前，菩薩不會退轉。何以故？因其已斷一切縛故。」
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“Bhante nāgasena, kati loke bandhanānī”ti? “Dasa kho panimāni, mahārāja, loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti. Katamāni dasa? Mātā, mahārāja, loke bandhanaṃ, pitā, mahārāja, loke bandhanaṃ, bhariyā, mahārāja, loke bandhanaṃ, puttā, mahārāja, loke bandhanaṃ, ñātī, mahārāja, loke bandhanaṃ, mittaṃ, mahārāja, loke bandhanaṃ, dhanaṃ, mahārāja, loke bandhanaṃ, lābhasakkāro, mahārāja, loke bandhanaṃ, issariyaṃ, mahārāja, loke bandhanaṃ, pañca kāmaguṇā, mahārāja, loke bandhanaṃ, imāni kho mahārāja dasa loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti, tāni dasa bandhanāni bodhisattassa chinnāni padālitāni, tasmā, mahārāja, bodhisatto na paṭinivattatī”ti.
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「尊者龍軍，世間有若干縛？」
「大王，世間有十縛，既被彼等縛，諸有情即不出離，已出離者即又退轉。何者為十？大王，母是世間的縛，父……妻……兒女……親屬……朋友……錢財……穀米……利養名聞……權威……五慾是世間之縛。大王，此為世間十縛，既被其縛，諸有情即不出離，已出離者即又退轉。菩薩已將此十縛斬斷、撕破、破裂。因此，大王，菩薩不曾退轉。」
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“Bhante nāgasena, yadi bodhisatto uppanne araticitte devatāya vacanena aparipakke ñāṇe aparipakkāya bodhiyā nekkhammamabhinikkhanto, kiṃ tassa dukkarakārikāya katāya, nanu nāma sabbabhakkhena bhavitabbaṃ ñāṇaparipākaṃ āgamayamānenā”ti?
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「尊者龍軍，若菩薩聞聽該天子之語嫌厭在心中生起，雖然彼智未成熟，其覺未成熟，但彼既離塵出家，難行之行與彼何用？毋寧他應攝取各種食物以到達智之成熟？」
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“Dasa kho panime, mahārāja, puggalā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Katame dasa? Itthī, mahārāja, vidhavā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Dubbalo, mahārāja, puggalo…pe… amittañāti, mahārāja, puggalo…pe… mahagghaso, mahārāja, puggalo…pe… agarukulavāsiko, mahārāja, puggalo…pe… pāpamitto, mahārāja, puggalo…pe… dhanahīno, mahārāja, puggalo…pe… ācārahīno, mahārāja, puggalo…pe… kammahīno, mahārāja, puggalo…pe… payogahīno, mahārāja, puggalo lokasmiṃ oññāto avaññāto hīḷito khīḷito garahito paribhūto acittīkato. Ime kho, mahārāja, dasa puggalā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Imāni kho, mahārāja, dasa ṭhānāni anussaramānassa bodhisattassa evaṃ saññā uppajji ‘māhaṃ kammahīno assaṃ payogahīno garahito devamanussānaṃ, yaṃnūnāhaṃ kammassāmī assaṃ kammagaru kammādhipateyyo kammasīlo kammadhorayho kammaniketavā appamatto vihareyyan’ti, evaṃ kho, mahārāja, bodhisatto ñāṇaṃ paripācento dukkarakārikaṃ akāsī”ti.
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「大王，世上有此十種人遭輕視、輕賤、輕侮、輕蔑、呵責、輕慢及不被敬重。云何為十？即：寡婦……羸弱者……無親友者……饕餮者……未住師長之家者……惡友……窮人……卑行者……卑賤工作者……懶惰者遭輕視，輕賤，輕侮，輕蔑呵責，輕慢及不被敬重。大王，此為世上十種人遭輕視，輕賤，輕侮，輕蔑，呵責，輕慢及不被敬重。大王，若菩薩思惟此十事，遂生此想：『勿令我缺業，缺精進，我應為業之主人，敬業，控御於業，規律於業，負荷於業及以業為家。』大王，當菩薩令智成熟時，彼作如是難行之行。」
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“Bhante nāgasena, bodhisatto dukkarakārikaṃ karonto evamāha ‘na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ, siyā nu kho añño maggo bodhāyā’ti. Api nu tasmiṃ samaye bodhisattassa maggaṃ ārabbha satisammoso ahosī”ti?
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「尊者龍軍，當菩薩作難行之行時，彼如是說『以如此嚴厲的難行之行，我亦未得過人法，未得聖者之殊勝知見，是否別有其他趨向菩提之道路？』爾時菩薩關於道路之意念是否有淆惑？」
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“Pañcavīsati kho panime, mahārāja, cittadubbalīkaraṇā dhammā, yehi dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Katame pañcavīsati? Kodho, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya, upanāho…pe… makkho…pe… paḷāso…pe… issā…pe… macchariyaṃ…pe… māyā…pe… sāṭheyyaṃ…pe… thambho…pe… sārambho…pe… māno…pe… atimāno …pe… mado…pe… pamādo…pe… thinamiddhaṃ…pe… tandi [nandī (pī. ka.)] …pe… ālasyaṃ…pe… pāpamittatā…pe… rūpā…pe… saddā…pe… gandhā…pe… rasā…pe… phoṭṭhabbā…pe… khudāpipāsā…pe… arati, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Ime kho, mahārāja, pañcavīsati cittadubbalīkaraṇā dhammā, yehi dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya.
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「大王，有此二十五事弱心法，既弱則心不能適當專注於漏盡。云何為二十五？大王，瞋是弱心法，既弱則心不能適當地專注於漏盡、仇恨、虛偽、憎恨、嫉妒、慳慢、欺騙、奸險、固執、躁急、傲慢、驕傲、自誇、放逸、惛沉睡眠、懶惰、閒散、結交惡友、色、聲、香、味、觸、飢渴、嫌厭是諸弱心法，既弱則心不能適當地專注於漏盡。
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Bodhisattassa kho, mahārāja, khudāpipāsā [khudāpipāsā (sī. pī. ka.)] kāyaṃ pariyādiyiṃsu, kāye pariyādinne cittaṃ na sammā samādhiyati āsavānaṃ khayāya. Satasahassaṃ, mahārāja, kappānaṃ [kappe (ka.)] caturo ca asaṅkhyeyye kappe bodhisatto catunnaṃ yeva ariyasaccānaṃ abhisamayaṃ anvesi tāsu tāsu jātīsu, kiṃ panassa pacchime bhave abhisamayajātiyaṃ maggaṃ ārabbha satisammoso hessati? Api ca, mahārāja, bodhisattassa saññāmattaṃ uppajji ‘siyā nu kho añño maggo bodhāyā’ti. Pubbe kho, mahārāja, bodhisatto ekamāsiko samāno pitu sakkassa kammante sītāya jambucchāyāya sirisayane pallaṅkaṃ ābhujitvā nisinno vivicceva kāmehi vicicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsi…pe… catutthaṃ jhānaṃ upasampajja vihāsī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi, ñāṇaṃ paripācento bodhisatto dukkarakārikaṃ akāsī”ti.
Dukkarakārikapañho dutiyo.
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大王，此為二十五事弱心法，既弱則心不能適當地專注於漏盡。大王，於十萬劫中之四阿僧祇劫中，生生世世菩薩追隨四聖諦之現觀，豈能於其最後一生──現觀之生淆惑其意念關於道路？大王，雖然如此，菩薩曾作此想：『是否有其他趨向菩提的道路？』大王，往昔菩薩出生僅只一月，其父王釋迦作務，彼即於閻浮樹之清涼樹蔭下吉祥臥床上結跏趺坐，離欲離不善業，入於初禪，有尋有伺，彼生於幽寂，欣悅與妙樂……乃至入住於四禪。」
「尊者龍軍，善哉！其事如是，我接受它。於其令智成熟時菩薩作難行之行。」
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3. Kusalākusalabalavatarapañho
3. “Bhante nāgasena, katamaṃ adhimattaṃ balavataraṃ kusalaṃ vā akusalaṃ vā”ti?
第三 善為更強
「尊者龍軍，何者為更強，善或不善？」
“Kusalaṃ, mahārāja, adhimattaṃ balavataraṃ, no tathā akusalan’ti.
「大王，善為更強，非不善強。」
“Nāhaṃ, bhante nāgasena, taṃ vacanaṃ sampaṭicchāmi ‘kusalaṃ adhimattaṃ balavataraṃ, no tathā akusalan’ti, dissanti, bhante nāgasena, idha pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino gāmaghātikā panthadūsakā nekatikā vañcanikā, sabbe te tāvatakena pāpena labhanti hatthacchedaṃ pādacchedaṃ hatthapādacchedaṃ kaṇṇacchedaṃ nāsacchedaṃ kaṇṇanāsacchedaṃ bilaṅgathālikaṃ saṅkhamuṇḍikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇikaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakaṃ tattenapi telena osiñcanaṃ sunakhehipi khādāpanaṃ jīvasūlāropanaṃ asināpi sīsacchedaṃ, keci rattiṃ pāpaṃ katvā rattiṃ yeva vipākaṃ anubhavanti, keci rattiṃ katvā divā yeva anubhavanti, keci divā katvā divā yeva anubhavanti, keci divā katvā rattiṃ yeva anubhavanti, keci dve tayo divase vītivatte anubhavanti, sabbepi te diṭṭheva dhamme vipākaṃ anubhavanti.
「尊者龍軍，我不能接受此語：『善為更強，非不善強。』尊者龍軍，見於此處者為殺生者，偷盜者，邪婬者，妄語者，劫奪村裡者，攔路搶劫者，欺騙者，欺詐者。此諸人依其所作惡事，皆獲得截手，截足，截手足，截耳，截鼻，截耳鼻，或粥鍋受刑者之頭頂骨被揭開後以燒紅之鐵丸放在頭頂有如粥鍋，或貝殼頂用砂粒涂於受刑者之頭皮並摩擦發亮，如貝殼一樣，或羅睺口受刑者之口被鐵釘撐住，貯油其內，燃以燈芯，或火花鬘受刑者之整個身體或雙手被油布裹後以火煉燒，看上去像一活炬，或燃手受刑者被剝皮作細條從頸至踝，又用火燃燒，或曳羅迦，或樹皮衣受刑者被剝皮從頭到腰，看來像一件樹皮衣，或花斑鹿受刑者之肘與膝被鐵釘釘在鐵板上，看來像一隻鹿，其四周圍以火燒，或肉鉤受刑者被懸掛在倒刺的鐵鉤上面，或銅錢受刑者身上的肉被割成小片如銅錢一樣大，或鹽裂口受刑者的全身被戳刺，再用鹽或腐蝕劑塗抹傷處，或鐵棍旋轉用鐵棍貫穿受刑者之耳根後豎立地面，再牽引其足而使身體旋轉，或草團用棒將受刑者的骨肉打得稀爛，如碎草團一樣，或以熱油傾注頭上，或遭狗噬咬，或活活的遭串刺，或遭砍頭。有人於夜間造惡事，當夜即受報，有些人於夜間造惡事，次日即受報。有人於白晝造惡事，當日即受報。有人於白晝造惡事，當夜即受報。有人於兩三日後受報──此諸一切人皆獲現世果報。
Atthi pana, bhante nāgasena, koci ekassa vā dvinnaṃ vā tiṇṇaṃ vā catunnaṃ vā pañcannaṃ vā dasannaṃ vā satassa vā sahassassa vā satasahassassa vā saparivāraṃ dānaṃ datvā diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā anubhavitā sīlena vā uposathakammena vā”ti?
尊者龍軍，是否有人以持戒或行持布薩，將佈施及其功德屬性給予一人，或二人，或三人，或四人，或五人，或一百人，或一千人或一萬人，使於現法中獲得財富、名聞及歡樂？」
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“Atthi, mahārāja, cattāro purisā dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā diṭṭheva dhamme teneva sarīradehena tidasapure samanuppattā”ti [yasamanupattāti (sī. pī.)]. “Ko ca ko ca bhante”ti? “Mandhātā, mahārāja, rājā, nimi rājā, sādhīno rājā, guttilo ca gandhabbo”ti.
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「大王，有四人既佈施、持戒及受持布薩已，現世其肉身於三十三天都得名聞。」
「尊者，誰？」
「大王，彼等為曼陀多王、尼米王、沙丁那王及古蒂拉藥師。」
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“Bhante nāgasena, anekehi taṃ bhavasahassehi antaritaṃ, dvinnampetaṃ amhākaṃ [dīpitaṃ, amhākampetaṃ (ka.)] parokkhaṃ, yadi samatthosi vattamānake bhave bhagavato dharamānakāle kathehī”ti?
「尊者龍軍，彼之距今數千餘生，不在你我兩人的視線之內。如有可能，請說現時正行之世，世尊尚存在之時（的人）。」
“Vattamānakepi, mahārāja, bhave puṇṇako dāso therassa sāriputtassa bhojanaṃ datvā tadaheva seṭṭhiṭṭhānaṃ ajjhupagato, so etarahi puṇṇako seṭṭhīti paññāyi, gopālamātā devī attano kese vikkiṇitvā laddhehi aṭṭhahi kahāpaṇehi therassa mahākaccāyanassa attaṭṭhamakassa piṇḍapātaṃ datvā tadaheva rañño candapajjotassa [udenassa (sī. pī.)] aggamahesiṭṭhānaṃ pattā.
「大王，現時進行之世，奴隸朋諾既施食與長老舍利弗，當日他即得為富商，彼今猶以朋諾富商著稱。王后戈帕拉母為施食與長老大迦旃延及余七人，以八文錢出賣伊自己之頭髮。當日她即成為優填王之第一王后。
Suppiyā upāsikā aññatarassa gilānabhikkhuno attano ūrumaṃsena paṭicchādanīyaṃ datvā dutiyadivase yeva rūḷhavaṇā sañchavī [sacchavī (sī. pī.)] arogā jātā.
優波夷蘇披雅以自己的股肉調味施與一位生病比丘，次日，其創傷痊癒，皮生，無疾。
Mallikā devī bhagavato ābhidosikaṃ kummāsapiṇḍaṃ datvā tadaheva rañño kosalassa aggamahesī jātā.
王后莫莉卡（於貧窮時）以隔夜清粥貢獻世尊，當日即得成為拘薩羅王第一王后。
Sumano mālākāro aṭṭhahi sumanapupphamuṭṭhīhi bhagavantaṃ pūjetvā taṃ divasaṃ yeva mahāsampattiṃ patto.
蘇曼那花環師以盈手八束的茉莉花供獻世尊，當日即得大財富。
Ekasāṭako brāhmaṇo uttarasāṭakena bhagavantaṃ pūjetvā taṃ divasaṃ yeva sabbaṭṭhakaṃ labhi, sabbepete, mahārāja, diṭṭhadhammikaṃ bhogañca yasañca anubhaviṃsū”ti.
曳卡薩他卡婆羅門以外衣供世尊，當日即得一切皆以『八』數計（之禮物）。大王，此諸人等皆於現世得財富與名聞。」
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“Bhante nāgasena, vicinitvā pariyesitvā cha jane yeva addasāsī”ti. “Āma, mahārājā”ti.
「尊者龍軍，雖汝曾審查及搜尋，汝卻只發現此諸六人？」
「大王，是。」
“Tena hi, bhante nāgasena, akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusalaṃ.
「如是，尊者龍軍，不善為更強，非善強。
Ahañhi, bhante nāgasena, ekadivasaṃ yeva dasapi purise passāmi pāpassa kammassa vipākena sūlesu āropente, vīsampi tiṃsampi cattālīsampi paññāsampi purisasatampi purisasahassampi passāmi pāpassa kammassa vipākena sūlesu āropente.
尊者龍軍，僅一日內，我見十人因惡業果遭串刺。
我也看見二十人，三十人，四十人，五十人，一百人，一千人因惡業果遭串刺。
Nandakulassa, bhante nāgasena, bhaddasālo nāma senāpatiputto ahosi.
Tena ca raññā candaguttena saṅgāmo samupabyūḷho ahosi.
尊者龍軍，難陀族有一將軍之子名跋陀薩羅，與旃陀羅崛多交兵。
Tasmiṃ kho pana, bhante nāgasena, saṅgāme ubhato balakāye asītikabandharūpāni ahesuṃ, ekasmiṃ kira sīsakabandhe paripāte [paripuṇṇe (sabbattha)] ekaṃ kabandharūpaṃ uṭṭhahati, sabbepete pāpasseva kammassa vipākena anayabyasanaṃ āpannā.
尊者龍軍，於該戰鬥中，兩軍陣裡有八十具無頭死屍。
傳說當一人頭堆充滿，一無頭死屍遂直立起來。
因該惡業的結果，余諸一切（無頭死屍）也遭受災禍與毀滅。
Imināpi, bhante nāgasena, kāraṇena bhaṇāmi akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusalan”ti.
尊者龍軍，以此理由，我亦說：『善為更強，非不善強，』
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“Suyyati, bhante nāgasena, imasmiṃ buddhasāsane kosalena raññā asadisadānaṃ dinnan”ti? “Āma, mahārāja, suyyatī”ti.
尊者龍軍，是否你曾聽說於此佛的教化中，拘薩羅王給了一無比的佈施？」
「大王，是，我曾聽聞。」
“Api nu kho, bhante nāgasena, kosalarājā taṃ asadisaṃ dānaṃ datvā tatonidānaṃ kañci diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā paṭilabhī”ti [paṭilabhatīti (ka.)]? “Na hi, mahārājā”ti.
「但尊者龍軍，拘薩羅王既給如是之無比佈施，以此因緣，於現世彼是否得財富、名聞與歡樂？」
「大王，否。」
“Yadi, bhante nāgasena, kosalarājā evarūpaṃ anuttaraṃ dānaṃ datvāpi na labhi [na labhati (ka.)] tatonidānaṃ kañci diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā, tena hi, bhante nāgasena, akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusalan”ti.
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「尊者龍軍，若拘薩羅王既給如是之無上佈施，彼並未以此因緣於現世獲得財富、名聞與歡樂，如是，尊者龍軍，
不善為更強，非善強。」
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“Parittattā, mahārāja, akusalaṃ khippaṃ pariṇamati, vipulattā kusalaṃ dīghena kālena pariṇamati, upamāyapi, mahārāja, etaṃ upaparikkhitabbaṃ.
「大王，因不善有限，遂成熟甚速，因善廣闊，需長時始成熟。
大王，此亦可用譬喻來作審查。
Yathā, mahārāja, aparante janapade kumudabhaṇḍikā nāma dhaññajāti māsalūnā [māsapūrā (ka.)] antogehagatā hoti, sālayo chappañcamāsehi pariṇamanti, kiṃ panettha, mahārāja, antaraṃ ko viseso kumudabhaṇḍikāya ca sālīnañcā”ti?
大王，譬如西方出產一種穀物名孔目達班低卡，一月之內即成熟且運往家中，而稻米經五月或六月始成熟。
但大王，孔目達班低卡與稻米之間，其差異為何？」
“Parittattā, bhante, kumudabhaṇḍikāya, vipulattā ca sālīnaṃ.
Sālayo, bhante nāgasena, rājārahā rājabhojanaṃ, kumudabhaṇḍikā dāsakammakarānaṃ bhojanan”ti.
「尊者，因孔目達班低卡的有限及因稻米的廣闊，尊者龍軍，稻米適宜於國王，為國王的食物；
而孔目達班低卡是奴隸及工人的食物。」
“Evameva kho, mahārāja, parittattā akusalaṃ khippaṃ pariṇamati, vipulattā kusalaṃ dīghena kālena pariṇamatī”ti.
「大王，因不善的有限，成熟甚速；因善的廣闊，長時間始成熟亦復如是。」
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“Yaṃ tattha, bhante nāgasena, khippaṃ pariṇamati, taṃ nāma loke adhimattaṃ balavataraṃ, tasmā akusalaṃ balavataraṃ, no tathā kusalaṃ. Yathā nāma, bhante nāgasena, yo koci yodho mahatimahāyuddhaṃ pavisitvā paṭisattuṃ upakacchake gahetvā ākaḍḍhitvā khippataraṃ sāmino upaneyya, so yodho loke samattho sūro nāma. Yo ca bhisakko khippaṃ sallaṃ uddharati rogamapaneti, so bhisakko cheko nāma. Yo gaṇako sīghasīghaṃ gaṇetvā khippaṃ dassayati, so gaṇako cheko nāma. Yo mallo khippaṃ paṭimallaṃ ukkhipitvā uttānakaṃ pāteti, so mallo samattho sūro nāma. Evameva kho, bhante nāgasena, yaṃ khippaṃ pariṇamati kusalaṃ vā akusalaṃ vā, taṃ loke adhimattaṃ balavataran”ti.
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「尊者龍軍，於此凡成熟甚速者，世間稱其為更強，如是，不善為更強，非善強。尊者龍軍，譬如任何兵士投入激戰，既捉住敵人的肋窩，拖曳之，迅速的攜往其主官。世間遂稱此兵士為勇士；又如醫師迅速地將箭拔出，療治傷病，彼即被稱為良醫；又如會計師，計算敏捷及迅速揭曉，世間稱其為熟諳之會計師；又如摔跤者迅速將其對手制服，令其背臥倒地，彼則被稱為能幹的摔跤者。尊者龍軍，凡迅速成熟者，無論善或不善，世間均稱其為更強者亦復如是。」
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“Ubhayampi taṃ, mahārāja, kammaṃ samparāyavedanīyameva, api ca kho akusalaṃ sāvajjatāya khaṇena diṭṭhadhammavedanīyaṃ hoti, pubbakehi, mahārāja, khattiyehi ṭhapito eso niyamo ‘yo pāṇaṃ hanati, so daṇḍāraho…pe… yo adinnaṃ ādiyati…pe… yo paradāraṃ gacchati…pe… yo musā bhaṇati…pe… yo gāmaṃ ghāteti…pe… yo panthaṃ dūseti…pe… yo nikatiṃ karoti…pe… yo vañcanaṃ karoti, so daṇḍāraho vadhitabbo chettabbo bhettabbo hantabbo’ti. Taṃ te upādāya vicinitvā vicinitvā daṇḍenti vadhenti chindanti bhindanti hananti ca, api nu, mahārāja, atthi kehici ṭhapito niyamo ‘yo dānaṃ vā deti, sīlaṃ vā rakkhati, uposathakammaṃ vā karoti, tassa dhanaṃ vā yasaṃ vā dātabban’ti; api nu taṃ vicinitvā vicinitvā dhanaṃ vā yasaṃ vā denti, corassa katakammassa vadhabandhanaṃ viyā”ti? “Na hi, bhante”ti. “Yadi, mahārāja, dāyakānaṃ vicinitvā vicinitvā dhanaṃ vā yasaṃ vā dadeyyuṃ, kusalampi diṭṭhadhammavedanīyaṃ bhaveyya, yasmā ca kho, mahārāja, dāyake na vicinanti ‘dhanaṃ vā yasaṃ vā dassāmā’ti, tasmā kusalaṃ na diṭṭhadhammavedanīyaṃ. Iminā, mahārāja, kāraṇena akusalaṃ diṭṭhadhammavedanīyaṃ, samparāyeva so adhimattaṃ balavataraṃ vedanaṃ vedayatī”ti. “Sādhu, bhante nāgasena, tavādisena buddhimantena vinā neso pañho sunibbeṭhiyo, lokikaṃ, bhante nāgasena, lokuttarena viññāpitan”ti.
Kusalākusalabalavatarapañho tatiyo.
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「大王，二者之業皆在未來世可感受。但因不善是可呵責，乃於現世的剎那間感受之。大王，古昔剎帝利曾建立此法令：若人殺生應杖笞之，若人偷盜，若追逐他人之妻，若人妄語，若人劫奪村裡，若人旅途行凶，若人欺偽詐騙，彼應杖笞，彼應處死，彼應截斷，彼應折損，彼應傷殘。依照此法經度量後，彼等遂遭杖笞、處死、截斷、折斷及傷害之。另方面，大王，是否有人建立此法：若人佈施或持戒，或受持布薩，應給予其財富或名聞，經量度後是否人們將給予其財富或名聞，正如以杖笞、或囚禁等施於盜賊之作業一樣？」
「尊者，否。」
「大王，於仔細量度後，若彼等以財富或名聞與施主，則善也將於現世被感受。但大王，彼等未量度施主而說：『我等將以財富或名聞與他。』因此大王，善非在現世感受。大王，以此理由，不善現世得感受，或於未來世感受更強。」
「尊者龍軍，善哉！若無像你之智慧人，此問題不會如此善得解決。尊者龍軍，你乃以出世來解釋屬於世間者。」
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4. Pubbapetādisapañho
4. “Bhante nāgasena, ime dāyakā dānaṃ datvā pubbapetānaṃ ādisanti [uddisanti (ka. sī.)] ‘idaṃ tesaṃ pāpuṇātū’ti, api nu te kiñci tatonidānaṃ vipākaṃ paṭilabhantī”ti? “Keci, mahārāja, paṭilabhanti, keci nappaṭilabhantī”ti.
第四 祖先與供品
「尊者龍軍，此諸施主既給佈施，奉獻與祖先，想到：『願此抵達他們。』以此因緣，是否任何人得果？」
「大王，有得有不得。」
“Ke, bhante, paṭilabhanti, ke nappaṭilabhantī”ti? “Nirayūpapannā, mahārāja, nappaṭilabhanti, saggagatā nappaṭilabhanti, tiracchānayonigatā nappaṭilabhanti, catunnaṃ petānaṃ tayo petā nappaṭilabhanti vantāsikā khuppipāsino nijjhāmataṇhikā, labhanti petā paradattūpajīvino, tepi saramānā yeva labhantī”ti.
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「尊者，誰得誰不得？」
「大王，投生地獄者不得，生天者不得，投生畜生者不得。四先亡者中三先亡不得，即食吐物者，為飲渴所逼者，為渴欲所焚者；他施活命者得，被人憶念者也得。」
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“Tena hi, bhante nāgasena, dāyakānaṃ dānaṃ visositaṃ [visotaṃ (sī. pī.)] hoti aphalaṃ, yesaṃ uddissa kataṃ yadi te nappaṭilabhantī”ti? “Na hi taṃ, mahārāja, dānaṃ aphalaṃ hoti avipākaṃ, dāyakā yeva tassa phalaṃ anubhavantī”ti.
「尊者龍軍，如是，雖指定給他們，若他們不接受，則施主的佈施是浪費且無結果？」
「大王，否。該佈施非無果報。施主們確實收受佈施之果實。」
“Tena hi, bhante nāgasena, kāraṇena maṃ saññāpehī”ti. “Idha, mahārāja, keci manussā macchamaṃsasurābhattakhajjakāni paṭiyādetvā ñātikulaṃ gacchanti, yadi te ñātakā taṃ upāyanaṃ na sampaṭiccheyyuṃ, api nu taṃ upāyanaṃ visositaṃ gaccheyya vinasseyya vā”ti?
「如是，尊者，請以理由說服我。」
「大王，今有人籌辦魚肉酒飯及食物等，往詣親戚；若親戚不接受該禮物，是否它會成為浪費與損失？」
“Na hi, bhante, sāmikānaṃ yeva taṃ hotī”ti.
「尊者，否，那仍將為主人們自己所有。」
“Evameva kho, mahārāja, dāyakā yeva tassa phalaṃ anubhavanti.
「大王，施主確實受果報亦復如是。
Yathā pana, mahārāja, puriso gabbhaṃ paviṭṭho asati purato nikkhamanamukhe kena nikkhameyyā”ti.
大王，譬如有人進入內室，前面不見出口處，他將從何處出去？」
“Paviṭṭheneva bhante”ti.
「尊者，從其進去之處。」
“Evameva kho, mahārāja, dāyakā yeva tassa phalaṃ anubhavantī”ti.
「大王，施主確實受其果亦復如是。」
“Hotu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi, dāyakā yeva tassa phalaṃ anubhavanti, na mayaṃ taṃ kāraṇaṃ vilomemāti.
「尊者龍軍，且止於此！其事如是，我接受它：施主確實受其果。我不爭論你之道理。
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“Bhante nāgasena, yadi imesaṃ dāyakānaṃ dinnadānaṃ pubbapetānaṃ pāpuṇāti, te ca tassa vipākaṃ anubhavanti. Tena hi yo pāṇātipātī luddo lohitapāṇī paduṭṭhamanasaṅkappo manusse ghātetvā dāruṇaṃ kammaṃ katvā pubbapetānaṃ ādiseyya ‘imassa me kammassa vipāko pubbapetānaṃ pāpuṇātū’ti, api nu tassa vipāko pubbapetānaṃ pāpuṇātī”ti? “Na hi, mahārājā”ti.
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尊者龍軍，若此諸施主所給予的佈施抵達其先亡，而他們也受其果，如是，殺生者，凶暴者，血塗手者，壞心壞念者，殺人者，作殘酷之行者──若他供獻佈施與其先亡說：『讓我此業果抵達先亡。』是否其果報遂抵達其先亡？」
「大王，否。」
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“Bhante nāgasena, ko tattha hetu kiṃ kāraṇaṃ, yena kusalaṃ pāpuṇāti akusalaṃ na pāpuṇātī”ti?
「尊者龍軍，此中原因何在？如何善抵達而不善不抵達？」
“Neso, mahārāja, pañho pucchitabbo, mā ca tvaṃ, mahārāja, ‘visajjako atthī’ti apucchitabbaṃ pucchi, ‘kissa ākāso nirālambo, kissa gaṅgā uddhammukhā na sandati, kissa ime manussā ca dijā ca dvipadā migā catuppadā’ti tampi maṃ tvaṃ pucchissasī”ti.
「大王，你不應作此問。大王，莫作是想：『（反正）有一回答問題之人，且問不應作問的問題。』
你還會問我為何虛空無憑依？為何恆河不逆流？為何人與鳥是二足，獸是四足？」
“Nāhaṃ taṃ, bhante nāgasena, vihesāpekkho pucchāmi, api ca nibbāhanatthāya [nibbānatthāya (ka.)] sandehassa pucchāmi, bahū manussā loke vāmagāmino [pāpagāhino (syā.)] vicakkhukā, ‘kinti te otāraṃ na labheyyun’ti evāhaṃ taṃ pucchāmī”ti.
「尊者龍軍，我之所問並非是要困擾你，我實為除疑惑而問。
世間人多左手（或執惡），或盲目，我只問此：為何他們無機會？」
“Na sakkā, mahārāja, saha akatena ananumatena saha pāpaṃ kammaṃ saṃvibhajituṃ.
「大王，與不曾造作或同意（造作）的人分擔惡業是不可能的。
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“Yathā, mahārāja, manussā udakanibbāhanena udakaṃ suvidūrampi haranti, api nu, mahārāja, sakkā ghanamahāselapabbato [pabbatato (ka.)] nibbāhanena yathicchitaṃ haritun”ti? “Na hi, bhante”ti.
大王，如人用水道引水至遠處，是否他們用水道也能如意地運走一堅厚的大石山？」
「尊者，否。」
“Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Yathā vā pana, mahārāja, sakkā telena padīpo jāletuṃ, api nu, mahārāja, sakkā udakena padīpo jāletun”ti? “Na hi, bhante”ti.
「大王，善可以分享，不善則不能分享亦復如是，大王，譬如用油可以燃燈，而不能以水燃燈。大王，是否用水可以燃燈？」
「尊者，否。」
“Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Yathā vā pana, mahārāja, kassakā taḷākato udakaṃ nīharitvā dhaññaṃ paripācenti, api nu kho, mahārāja, sakkā mahāsamuddato udakaṃ nīharitvā dhaññaṃ paripācetun”ti? “Na hi, bhante”ti.
「大王，善可以分享，不善則不能分享亦復如是。
大王，譬如農夫從池塘取水（澆灌）使穀物成熟，是否他能從大海取水使穀物成熟？」
「尊者，否。」
“Evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajitun”ti.
「大王，善可以分享，不善則不能分享亦復如是。」
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“Bhante nāgasena, kena kāraṇena sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. Kāraṇena maṃ saññāpehi, nāhaṃ andho anāloko sutvā vedissāmī”ti.
「但尊者，為何善可以分享，不善則不能分享？請以理由說服我。
我非瞎盲，亦非無眼，聆聽之後，我將知之。」
“Akusalaṃ, mahārāja, thokaṃ, kusalaṃ bahukaṃ, thokattā akusalaṃ kattāraṃ yeva pariyādiyati, bahukattā kusalaṃ sadevakaṃ lokaṃ ajjhottharatī”ti. “Opammaṃ karohī”ti.
「大王，不善小而善為多，不善因小故只毀滅作者；善因多故散佈人天世界。」
「請給一譬喻。」
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“Yathā, mahārāja, parittaṃ ekaṃ udakabindu pathaviyaṃ nipateyya, api nu kho taṃ, mahārāja, udakabindu dasapi dvādasapi yojanāni ajjhotthareyyā”ti? “Na hi, bhante, yattha taṃ udakabindu nipatitaṃ, tattheva pariyādiyatī”ti.
「大王，譬如一小水珠或會落於地上，但是否這小水珠可以散播到十由旬，或二十由旬？」
「尊者，否，該小水珠落下即於其處消逝。」
“Kena kāraṇena, mahārājā”ti? “Parittattā, bhante, udakabindussā”ti.
「大王，何以故？」
「尊者，因水珠之微小故。」
“Evameva kho, mahārāja, parittaṃ akusalaṃ parittattā kattāraṃ yeva pariyādiyati, na sakkā saṃvibhajituṃ.
「大王，不善是微小，因微小故只毀滅作者，分享故不可能。
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“Yathā vā pana, mahārāja, mahatimahāmegho abhivasseyya tappayanto dharaṇitalaṃ, api nu kho so, mahārāja, mahāmegho samantato otthareyyā”ti.
大王，譬如厚重密雲將降雨而使地面滿足，是否該大云（之雨）能遍佈四方各處？」
“Āma, bhante, pūrayitvā so mahāmegho sobbhasara saritasākhākandarapadaradahataḷāka [mātikātaḷāka (ka.)] udapānapokkharaṇiyo dasapi dvādasapi yojanāni ajjhotthareyyā”ti.
「尊者，是。當該大云（之雨）既填滿小窪，池沼、江河、池塘、澡池、溝渠、罅隙、水井、低地及蓮池之旁，它將散佈至十由旬，或二十由旬。」
“Kena kāraṇena, mahārājā”ti? “Mahantattā, bhante, meghassā”ti. “Evameva kho, mahārāja, kusalaṃ bahukaṃ, bahukattā sakkā devamanussehipi saṃvibhajitun”ti.
「大王，何以故？」
「尊者，因云之巨大。」
「大王，善是多。因其多故可以與人天世界分享亦復如是。」
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“Bhante nāgasena, kena kāraṇena akusalaṃ thokaṃ kusalaṃ bahutaran”ti?
「尊者龍軍，如何不善是小而善是多？」
“Idha, mahārāja, yo koci dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, so haṭṭho pahaṭṭho hasito pamudito pasannamānaso vedajāto hoti, tassa aparāparaṃ pīti uppajjati, pītimanassa bhiyyo bhiyyo kusalaṃ pavaḍḍhati.
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「大王，若人佈施，持戒及行持布薩，他即欣喜，極欣喜，喜笑，極喜笑，歡喜，意喜；
於他妙喜一再興起，有妙喜之心者善更見增加。
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“Yathā, mahārāja, udapāne bahusalilasampuṇṇe ekena desena udakaṃ paviseyya, ekena nikkhameyya, nikkhamantepi aparāparaṃ uppajjati, na sakkā hoti khayaṃ pāpetuṃ.
大王，譬如多水盈滿之水井，水從一方流入，從另一方流出，其雖流出，又再三湧起，遂不致使其斷絕。
Evameva kho, mahārāja, kusalaṃ bhiyyo bhiyyo pavaḍḍhati.
大王，善更見增加亦復如是。
Vassasatepi ce, mahārāja, puriso kataṃ kusalaṃ āvajjeyya, āvajjite āvajjite bhiyyo bhiyyo kusalaṃ pavaḍḍhati.
Tassa taṃ kusalaṃ sakkā hoti yathicchakehi saddhiṃ saṃvibhajituṃ, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena kusalaṃ bahutaraṃ.
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大王，若人於一百年間將其所作之善回向他人，當其再三回向時，善更見增加；他可能與任何所願之人分享該善。
大王，此即是為何善是多的理由。
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“Akusalaṃ pana, mahārāja, karonto pacchā vippaṭisārī hoti, vippaṭisārino cittaṃ paṭilīyati paṭikuṭati paṭivattati na sampasārīyati socati tappati hāyati khīyati na parivaḍḍhati tattheva pariyādiyati. Yathā, mahārāja, sukkhāya nadiyā mahāpuḷināya unnatāvanatāya kuṭilasaṅkuṭilāya uparito parittaṃ udakaṃ āgacchantaṃ hāyati khīyati na parivaḍḍhati tattheva pariyādiyati. Evameva kho, mahārāja, akusalaṃ karontassa cittaṃ paṭilīyati paṭikuṭati paṭivattati na sampasārīyati socati tappati hāyati khīyati na parivaḍḍhati tattheva pariyādiyati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akusalaṃ thokan”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Pubbapetādisapañho catuttho.
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「復次大王，作不善者日後生悔恨，有悔恨之心者退轉，退縮，後退而不伸展；他憂愁、苦惱、衰耗、枯竭及不興盛，當時即遭毀滅。大王，譬如少量之水落在干河的高低、曲折、彎曲的大沙洲上，即衰耗，枯竭，且立即消逝。大王，作不善者生悔恨；有悔恨之心者退轉，縮回，後退，不伸展；他憂愁、苦惱、衰耗、枯竭及不興盛，當時即遭毀滅亦復如是。大王，此即為何不善是小的理由。」
「尊者龍軍，善哉！其事如是，我接受它。」
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5. Supinapañho
5. “Bhante nāgasena, imasmiṃ loke naranāriyo supinaṃ passanti kalyāṇampi pāpakampi, diṭṭhapubbampi adiṭṭhapubbampi, katapubbampi akatapubbampi, khemampi sabhayampi, dūrepi santikepi, bahuvidhānipi anekavaṇṇasahassāni dissanti, kiñcetaṃ supinaṃ nāma, ko cetaṃ passatī”ti?
第五 誰見夢
「尊者龍軍，於此世間男女見善或惡，往昔所見者，非往昔所見者，往昔所作者，非往昔所作者，和平者，可怕者，遠者，近者，許多種類及數千顏色的夢之示現。此所謂夢者為何？誰見夢？」
“Nimittametaṃ, mahārāja, supinaṃ nāma, yaṃ cittassa āpāta [āpātha (sī. pī.)] mupagacchati. Chayime, mahārāja, supinaṃ passanti, vātiko supinaṃ passati, pittiko supinaṃ passati, semhiko supinaṃ passati, devatūpasaṃhārato supinaṃ passati, samudāciṇṇato supinaṃ passati, pubbanimittato supinaṃ passati, tatra, mahārāja, yaṃ pubbanimittato supinaṃ passati, taṃ yeva saccaṃ, avasesaṃ micchā”ti.
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「大王，此所謂夢者是兆相蒞臨心之焦點。大王，有六種人見夢：患風疾者見夢，患膽汁疾者見夢，患痰疾者見夢，天神支配者見夢，常習者見夢，及以夢為先兆者（見夢）。大王，此中見夢為先兆者是真實，其餘則虛妄。」
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“Bhante nāgasena, yo pubbanimittato supinaṃ passati, kiṃ tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, taṃ vā nimittaṃ cittassa āpātamupagacchati, añño vā āgantvā tassa ārocetī”ti? “Na, mahārāja, tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā tassa āroceti, atha kho taṃ yeva nimittaṃ cittassa āpātamupagacchati. Yathā, mahārāja, ādāso na sayaṃ kuhiñci gantvā chāyaṃ vicināti, nāpi añño koci chāyaṃ ānetvā ādāsaṃ āropeti [āroceti (ka.)], atha kho yato kutoci chāyā āgantvā ādāsassa āpātamupagacchati, evameva kho, mahārāja, na tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā āroceti, atha kho yato kutoci nimittaṃ āgantvā cittassa āpātamupagacchatī”ti.
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「尊者龍軍，彼見夢為先兆者，是否其心自往搜求兆相，或兆相蒞臨心之焦點。或他人走來通知他？」
「大王，非其心自往搜求兆相，亦非他人走來通知，而是該兆相蒞臨心之焦點。大王，譬如明鏡自己不往他處搜求映像，亦非他人將映像攜來置明鏡上，而乃從任何地方來的映像皆呈現在鏡中。大王，非其心自往搜求兆相，亦非他人走來通知，而是從任何地方來的兆相皆蒞臨其心的焦點亦復如是。」
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“Bhante nāgasena, yaṃ taṃ cittaṃ supinaṃ passati, api nu taṃ cittaṃ jānāti ‘evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā’ti? “Na hi, mahārāja, taṃ cittaṃ jānāti ‘evaṃvipāko bhavissati khemaṃ vā bhayaṃ vā’ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī”ti.
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「尊者龍軍，是否見夢的心也知：『此將有如此之結果：或平安或怖畏？」
「大王，心並不知：『此將有如此之結果：或平安或怖畏。』
但兆相既出現，彼告他人，於是人們遂以其意義向其述說。」
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“Iṅgha, bhante nāgasena, kāraṇaṃ me dassehī”ti. “Yathā, mahārāja, sarīre tilakā pīḷakā daddūni uṭṭhahanti lābhāya vā alābhāya vā, yasāya vā ayasāya vā, nindāya vā pasaṃsāya vā, sukhāya vā dukkhāya vā, api nu tā, mahārāja, pīḷakā jānitvā uppajjanti ‘imaṃ nāma mayaṃ atthaṃ nipphādessāmā’”ti? “Na hi, bhante, yādise tā okāse pīḷakā sambhavanti, tattha tā pīḷakā disvā nemittakā byākaronti ‘evaṃ nāma vipāko bhavissatī’”ti. “Evameva kho, mahārāja, yaṃ taṃ cittaṃ supinaṃ passati, na taṃ cittaṃ jānāti ‘evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā’ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī”ti.
☸.....................................................................
「尊者龍軍，請示以理由。」
「大王，譬如斑疹，傷腫或疥癬在（人之）身上出現，於他是得或失，是好名或壞名，是誹謗或稱讚。
但大王，當此諸斑疹出現時，是否彼知：『確實，我等將完成此事？』」
「尊者，否，依照斑疹的出生處，諸星相家於其處見它們之後，遂解釋說：『如此將是其結果』。」
「大王，見夢之心不知：『此有如此如此之結果、平安、或怖畏。」
但兆相既出現，彼即告他人，於是人們遂以其意義向他述說亦復如是。」
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“Bhante nāgasena, yo supinaṃ passati, so niddāyanto, udāhu jāgaranto [jagganto (sī. pī.)] passatī”ti?
「尊者龍軍，若人見夢，彼睡時見之，或醒時見之？」
“Yo so, mahārāja, supinaṃ passati, na so niddāyanto passati, nāpi jāgaranto passati. Api ca okkante middhe asampatte bhavaṅge etthantare supinaṃ passati.
Middhasamārūḷhassa, mahārāja, cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavattaṃ cittaṃ sukhadukkhaṃ nappajānāti, appaṭivijānantassa supino na hoti, pavattamāne citte supinaṃ passati.
☸.....................................................................
「大王，見夢者非在睡時見，亦非在醒時見，而乃在惛沉與尚未入於無知覺狀態之間見夢。
大王，若人是惛沉，其心即入於無知覺狀態；入於無知覺狀態之心不起作用；不起作用之心則不知苦樂。
無覺知者則無夢，當心有作用則見夢。
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“Yathā, mahārāja, timire andhakāre appabhāse suparisuddhepi ādāse chāyā na dissati, evameva kho, mahārāja, middhasamārūḷhe citte bhavaṅgagate tiṭṭhamānepi sarīre cittaṃ appavattaṃ hoti, appavatte citte supinaṃ na passati. Yathā, mahārāja, ādāso, evaṃ sarīraṃ daṭṭhabbaṃ; yathā andhakāro, evaṃ middhaṃ daṭṭhabbaṃ; yathā āloko, evaṃ cittaṃ daṭṭhabbaṃ.
☸.....................................................................
大王，譬如在黑暗無光處，極清淨的明鏡中不呈現映像。
大王，當心變為惛沉，入住於無知覺狀態時則不起作用。
雖然它在身內，不起作用的心則不見夢亦復如是。
大王，身體應以明鏡視之；黑暗應以惛沉視之；光明則應以心視之。
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“Yathā vā pana, mahārāja, mahikotthaṭassa sūriyassa pabhā na dissati santā yeva sūriyarasmi appavattā hoti, appavattāya sūriyarasmiyā āloko na hoti, evameva kho, mahārāja, middhasamārūḷhassa cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavatte citte supinaṃ na passati. Yathā, mahārāja, sūriyo, evaṃ sarīraṃ daṭṭhabbaṃ; yathā mahikottharaṇaṃ, evaṃ middhaṃ daṭṭhabbaṃ; yathā sūriyarasmi, evaṃ cittaṃ daṭṭhabbaṃ.
☸.....................................................................
「復次大王，譬如太陽濛霧則光明不現；爾時雖有陽光，但不起作用；不起作用之陽光則無光明。
大王，若人惛沉，其心即入於無知覺狀態；入於無知覺狀態之心不起作用；不起作用之心則不見夢亦復如是。
大王，身體應以太陽視之；濛霧應以惛沉視之，陽光應以心視之亦復如是。
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“Dvinnaṃ, mahārāja, santepi sarīre cittaṃ appavattaṃ hoti, middhasamārūḷhassa bhavaṅgagatassa santepi sarīre cittaṃ appavattaṃ hoti, nirodhasamāpannassa santepi sarīre cittaṃ appavattaṃ hoti, jāgarantassa, mahārāja, cittaṃ lolaṃ hoti vivaṭaṃ pākaṭaṃ anibaddhaṃ, evarūpassa citte nimittaṃ āpātaṃ na upeti.
「大王，於兩種情況下心不起作用──雖其身仍有：一、心是惛沉入於無知覺，心雖在身中而不起作用。
二、證滅盡定時，心雖在身中亦不起作用。
大王，醒時心事活動、開放、自然、無縛，兆相不蒞臨如是之人的心之焦點。
Yathā, mahārāja, purisaṃ vivaṭaṃ pākaṭaṃ akiriyaṃ arahassaṃ rahassakāmā parivajjenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passati.
大王，譬如有人欲守秘密，會避免開放、自然、愚蠢及不守密的人。
大王，天機不蒞臨清醒者的心之焦點亦復如是。
因此，清醒者不見夢。
Yathā vā pana, mahārāja, bhikkhuṃ bhinnājīvaṃ anācāraṃ pāpamittaṃ dussīlaṃ kusītaṃ hīnavīriyaṃ kusalā bodhipakkhiyā dhammā āpātaṃ na upenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passatī”ti.
復次大王，若其非正命、不正行、交惡友，無戒，懈怠及無精進，譬如菩提分善法之焦點不蒞臨比丘。
大王，天機不蒞臨清醒者的焦點亦復如是，因此，清醒者不見夢。」
☸---------------------------------------------------------------------
“Bhante nāgasena, atthi middhassa ādimajjhapariyosānan”ti?
「尊者龍軍，是否惛沉有初、中、後？」
“Āma, mahārāja, atthi middhassa ādimajjhapariyosānan”ti.
「大王，是。惛沉有初、中、後。」
“Katamaṃ ādi, katamaṃ majjhaṃ, katamaṃ pariyosānan”ti?
「何者為初、中、後？」
“Yo, mahārāja, kāyassa onāho pariyonāho dubbalyaṃ mandatā akammaññatā kāyassa, ayaṃ middhassa ādi; yo, mahārāja, kapiniddāpareto vokiṇṇakaṃ jaggati [vokiṇṇataṃ gacchati (nisya)], idaṃ middhassa majjhaṃ; bhavaṅgagati pariyosanaṃ.
「大王，凡身（蘊）之遮蔽、封閉、無力、遲鈍及不活潑時，此即為惛沉之初。
大王，若人入於『猴睡』──半醒半睡時，此即為惛沉之中。
當進入無知覺狀態時為末後。
Majjhūpagato, mahārāja, kapiniddāpareto supinaṃ passati.
大王，當抵達中段進入輕微的『猴睡』時彼即見夢。
Yathā, mahārāja, koci yatacārī samāhitacitto ṭhitadhammo acalabuddhi pahīnakotūhalasaddaṃ vanamajjhogāhitvā sukhumaṃ atthaṃ cintayati, na ca so tattha middhaṃ okkamati, so tattha samāhito ekaggacitto sukhumaṃ atthaṃ paṭivijjhati, evameva kho, mahārāja, jāgaro na middhasamāpanno, majjhūpagato kapiniddāpareto supinaṃ passati.
大王，若人自攝，其心安穩，確立於法，覺不動而舍離喧囂之聲，入於森林，思惟奧義。彼不於其處惛沉入睡。
在其處彼實安定，一心專注，透徹奧義。
大王，若人清醒而不惛沉，但入於『猴睡』，既入『猴睡』，彼即見夢亦復如是。
Yathā, mahārāja, kotūhalasaddo, evaṃ jāgaraṃ daṭṭhabbaṃ; yathā vivittaṃ vanaṃ, evaṃ kapiniddāpareto daṭṭhabbo; yathā so kotūhalasaddaṃ ohāya middhaṃ vivajjetvā majjhattabhūto sukhumaṃ atthaṃ paṭivijjhati, evaṃ jāgaro na middhasamāpanno kapiniddāpareto supinaṃ passatī”ti.
“Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Supinapañho pañcamo.
☸.....................................................................
大王，喧囂之聲應以警寤視之；森林應以猴睡視之。
該舍離喧囂之聲者避免睡眠，保持心之平衡，徹照奧義。
該清醒非惛沉者，當其入於輕微猴睡時彼即見夢亦復如是。」
「尊者龍軍，善哉！其事如是，我接受它。」
☸---------------------------------------------------------------------
6. Akālamaraṇapañho
6. “Bhante nāgasena, ye te sattā maranti, sabbe te kāle yeva maranti, udāhu akālepi marantī”ti? “Atthi, mahārāja, kālepi maraṇaṃ, atthi akālepi maraṇan”ti.
☸.....................................................................
第六 時非時之死
「尊者龍軍，諸有情若死亡，是否彼等皆時至而死，或非時而死？」
「大王，有時至而死，亦有非時而死。」
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“Bhante nāgasena, ke kāle maranti, ke akāle marantī”ti?
「尊者龍軍，誰為時至而死，誰為非時而死？」
“Diṭṭhapubbā pana, mahārāja, tayā ambarukkhā vā jamburukkhā vā,
aññasmā vā pana phalarukkhā phalāni patantāni āmāni ca pakkāni cā”ti?
「大王，你是否曾見生熟果實均從你之芒果樹、閻浮樹及其他果樹落下？」
“Āma, bhante”ti.
「尊者，是。曾見。」
“Yāni tāni, mahārāja, phalāni rukkhato patanti, sabbāni tāni kāle yeva patanti, udāhu akālepī”ti?
「大王，是否彼諸自樹上落下的果實或時至或非時而落下？」
“Yāni tāni, bhante nāgasena, phalāni paripakkāni vilīnāni patanti, sabbāni tāni kāle patanti.
「尊者龍軍，彼諸落下的果實是充份成熟，俱為時至而落。
Yāni pana tāni avasesāni phalāni tesu kānici kimividdhāni patanti, kānici laguḷahatāni [sakuṇapahatā (syā.), lakuṭahatāni (sī. pī. ka.)] patanti, kānici vātappahatāni patanti, kānici antopūtikāni hutvā patanti, sabbāni tāni akāle patantī”ti.
余諸果實則有因蟲蝕而落，有因棍棒打擊而落，有因風吹而落，有因內部腐朽而落──此諸俱為非時落下。」
“Evameva kho, mahārāja, ye te jarāvegahatā maranti, te yeva kāle maranti, avasesā keci kammappaṭibāḷhā maranti, keci gatippaṭibāḷhā maranti, keci kiriyappaṭibāḷhā marantī”ti.
「大王，彼因衰老障礙而死者，是時至而死；餘者有被業強迫而死、有被生趣強迫而死、有被行動強迫而死，
（此諸皆非時死）亦復如是。」
☸---------------------------------------------------------------------
“Bhante nāgasena, ye te kammappaṭibāḷhā maranti, yepi te gatippaṭibāḷhā maranti, yepi te kiriyappaṭibāḷhā maranti, yepi te jarāvegappaṭibāḷhā maranti, sabbe te kāle yeva maranti, yopi mātukucchigato marati, so tassa kālo, kāle yeva so marati.
Yopi vijātaghare marati, so tassa kālo, sopi kāle yeva marati.
「尊者龍軍，彼被業強迫而死者，彼被生趣強迫而死者，彼被行動強迫而死者及因衰老障礙而死者──都只是時至而死。
又彼死於母胎中者，那正是其時，彼亦只是時至而死；那死在產室者，那正是其時，彼亦只是時至而死；那一月而死者……那百年而死者，那正是其時，彼亦只是時至而死。
Yopi māsiko marati…pe… yopi vassasatiko marati, so tassa kālo, kāle yeva so marati, tena hi, bhante nāgasena, akāle maraṇaṃ nāma na hoti, ye keci maranti, sabbe te kāle yeva marantī”ti.
因此，尊者龍軍，非時之死並不存在──一切死者都只是時至而死。」
☸---------------------------------------------------------------------
“Sattime, mahārāja, vijjamānepi uttariṃ āyusmiṃ akāle maranti. Katame satta?
「大王，有七種人雖余壽尚存而非時死。何者為七？
Jighacchito, mahārāja, bhojanaṃ alabhamāno upahatabbhantaro vijjamānepi uttariṃ āyusmiṃ akāle marati, pipāsito, mahārāja, pānīyaṃ alabhamāno parisukkhahadayo vijjamānepi uttariṃ āyusmiṃ akāle marati, ahinā daṭṭho, mahārāja, visavegābhihato tikicchakaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, visamāsito, mahārāja, ḍayhantesu aṅgapaccaṅgesu agadaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, aggigato, mahārāja, jhāyamāno nibbāpanaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, udakagato, mahārāja, patiṭṭhaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, sattihato, mahārāja, ābādhiko bhisakkaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, ime kho, mahārāja, satta vijjamānepi uttariṃ āyusmiṃ akāle maranti.
大王，飢者不得食物，內臟損壞，彼雖余壽尚存而非時死。
大王，渴者不得飲水，其心乾枯，彼非時而死……毒蛇咬者，毒力不減輕，不得醫師，彼非時而死……
服毒者肢體燃燒，不得解毒劑，彼非時而死……墮火者為火燒灼，不得熄滅，彼非時而死……墮水者不得立足處，
他非時而死……刀傷者受創，不得醫師，彼雖余壽尚存而非時死。
大王，此七種人雖余壽尚存而非時死。
Tatrāpāhaṃ, mahārāja, ekaṃsena vadāmi.
大王，於此我作確定宣說。
☸---------------------------------------------------------------------
“Aṭṭhavidhena, mahārāja, sattānaṃ kālaṅkiriyā hoti, vātasamuṭṭhānena pittasamuṭṭhānena semhasamuṭṭhānena sannipātikena utuvipariṇāmena visamaparihārena opakkamikena kammavipākena, mahārāja, sattānaṃ kālaṅkiriyā hoti. Tatra, mahārāja, yadidaṃ kammavipākena kālaṅkiriyā, sā yeva tattha sāmayikā [sāmāyikā (ka.)] kālaṅkiriyā, avasesā asāmayikā kālaṅkiriyāti. Bhavati ca –
☸.....................................................................
「大王，有情之死有八種因：因風疾生，因膽汁疾生，因痰生，因集合，因時節變化，因處逆境，因突然，因業報。
大王，此為有情之死。
大王，此中惟業報之死為時至而死，餘者為非時而死，偈曰：
☸---------------------------------------------------------------------
“‘Jighacchāya pipāsāya, ahidaṭṭhā [ahidaṭṭho (sī.), ahinā daṭṭho (pī.)] visena ca;
Aggiudakasattīhi, akāle tattha mīyati;
Vātapittena semhena, sannipātenutūhi ca;
Visamopakkamakammehi, akāle tattha mīyatī’ti.
☸.....................................................................
飢、渴、蛇咬及毒藥，火、水、刀為非時死；
風、痰、膽汁、集合、時，逆境、突然與業報、此諸俱為非時死。」
☸---------------------------------------------------------------------
“Keci, mahārāja, sattā pubbe katena tena tena akusalakammavipākena maranti. Idha, mahārāja, yo pubbe pare jighacchāya māreti, so bahūni vassasatasahassāni jighacchāya paripīḷito chāto parikilanto sukkhamilātahadayo bubhukkhito [sukkhito (sī. pī. ka.)] visukkhito jhāyanto abbhantaraṃ pariḍayhanto jighacchāya yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.
☸.....................................................................
「大王，有情當中有因前生所作之或此或彼不善業成熟而死。大王，今若有人於前生令他人餓死，於後若干百千年中彼亦為飢餓所迫所困，其心乾涸、憔悴、萎縮、凋零，五內俱焚，彼於青年、中年或老年時遭飢餓而死，此皆為彼之時至而死。
☸---------------------------------------------------------------------
“Yo pubbe pare pipāsāya māreti, so bahūni vassasatasahassāni peto hutvā nijjhāmataṇhiko samāno lūkho kiso parisukkhitahadayo pipāsāya yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.
☸.....................................................................
「若有人於前生令他人渴死，於後若干百千年中化作先亡受焦渴耗損，悲慘、瘦弱、其心乾涸，他於青年、中年或老年時遭乾渴而死。此皆為彼之時至而死。
☸---------------------------------------------------------------------
“Yo pubbe pare ahinā ḍaṃsāpetvā māreti, so bahūni vassasatasahassāni ajagaramukheneva ajagaramukhaṃ kaṇhasappamukheneva kaṇhasappamukhaṃ parivattitvā tehi khāyitakhāyito ahīhi daṭṭho yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.
☸.....................................................................
「若有人於前生令他人被蛇咬死，於後若干百千年中彼從大蛇之口轉入大蛇之口，從黑蛇之口轉入黑蛇之口，
常遭蛇咬，他於青年、中年或老年時遭蛇咬死。此皆為彼之時至而死。
☸---------------------------------------------------------------------
“Yo pubbe pare visaṃ datvā māreti, so bahūni vassasatasahassāni ḍayhantehi aṅgapaccaṅgehi bhijjamānena sarīrena kuṇapagandhaṃ vāyanto viseneva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.
☸.....................................................................
「若有人於前生毒死他人，於後若干百千年中其肢體灼燒，身體敗壞，出屍臭氣。彼於青年、中年或老年人時中毒而死。
此皆為彼之時至而死。
☸---------------------------------------------------------------------
“Yo pubbe pare agginā māreti, so bahūni vassasatasahassāni aṅgārapabbateneva aṅgārapabbataṃ yamavisayeneva yamavisayaṃ parivattitvā daḍḍhavidaḍḍhagatto agginā yeva marati daharopi majjhimopi malallakopi, idampi tassa sāmayikamaraṇaṃ.
☸.....................................................................
「若有人於前生令他人為火燒死，於後若干百千年中彼從炭火山轉入炭火山，從閻羅境轉入閻羅境，其肢體燃燒，
其於青年、中年或老年死於火中。此皆為彼之時至而死。
☸---------------------------------------------------------------------
“Yo pubbe pare udakena māreti, so bahūni vassasatasahassāni hataviluttabhaggadubbalagatto khubbhitacitto [khubhitacitto (sī. pī.)] udakeneva [udake yeva (bahūsu)] marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ.
☸.....................................................................
「若有人於前生令他人為水淹死，於後若干百千年中其肢體破壞、敗壞、破裂、衰弱，其心震搖，彼於青年、
中年或老年人時死於水中。此皆為彼之時至而死。
☸---------------------------------------------------------------------
“Yo pubbe pare sattiyā māreti, so bahūni vassasatasahassāni chinnabhinnakoṭṭitavikoṭṭito sattimukhasamāhato sattiyā yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ”.
☸.....................................................................
「若有人於前生令他人死於刀下，於後若干百千年中其遭截斷、破裂、打碎、粉碎、刀砍，彼於青年、
中年或老年時亦死刀下。此皆為彼之時至而死。
☸---------------------------------------------------------------------
“Bhante nāgasena, akāle maraṇaṃ atthīti yaṃ vadeti, iṅgha me tvaṃ tattha kāraṇaṃ atidisāti”.
「尊者龍軍，汝說有非時至而死。於此請更示理由。」
“Yathā, mahārāja, mahatimahāaggikkhandho ādinnatiṇakaṭṭhasākhāpalāso pariyādinnabhakkho upādānasaṅkhayā nibbāyati, so aggi vuccati ‘anītiko anupaddavo samaye nibbuto nāmā’ti, evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘samaye maraṇamupagato’ti.
☸.....................................................................
「大王，譬如大火聚上曾置草薪、枝葉，若材薪不繼，不再添加，火即熄滅──但該火仍稱為無害無災，時至而滅。
大王，若人生存若干百千日後變成老朽，壽算已盡，遂無害無災而死，彼即被稱為時至而死亦復如是。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, mahatimahāaggikkhandho ādinnatiṇakaṭṭhasākhāpalāso assa, taṃ apariyādinne yeva tiṇakaṭṭhasākhāpalāse mahatimahāmegho abhippavassitvā nibbāpeyya, api nu kho, mahārāja, mahāaggikkhandho samaye nibbuto nāma hotī”ti? “Na hi, bhante”ti.
復次大王，譬如大火聚上堆置草薪、枝葉，在其未燒盡時有巨大密雲降下大雨會令其火熄滅，
大王，是否該火時至而滅？」
「尊者，否。」
“Kissa pana so, mahārāja, pacchimo aggikkhandho purimakena aggikkhandhena samasamagatiko nāhosī”ti? “Āgantukena, bhante, meghena paṭipīḷito so aggikkhandho asamaye nibbuto”ti.
「大王，以何緣故後之火聚與前之火聚而不相同？」
「尊者龍軍，後之火聚為突來之云雨所制伏遂非時而滅。」
Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā pittasamuṭṭhānena vā semhasamuṭṭhānena vā sannipātikena vā utupariṇāmajena vā visamaparihārajena vā opakkamikena vā jighacchāya vā pipāsāya vā sappadaṭṭhena vā visamāsitena vā agginā vā udakena vā sattivegappaṭipīḷito vā akāle marati.
Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthi.
☸.....................................................................
「大王，任何人非時而死，他因偶來疾病壓逼，或因風疾生，或因膽汁疾生，或因痰疾生，或因集合，或因時節變化，
或因偶然，或因飢，或因渴，或因蛇咬，或因服毒，或因火，或因水，或因刀，非時而死亦復如是。
大王，此即為非時而死的理由。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, gagane mahatimahāvalāhako uṭṭhahitvā ninnañca thalañca paripūrayanto abhivassati, so vuccati ‘megho anītiko anupaddavo vassatī’ti.
Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘samaye maraṇamupagato’ti.
☸.....................................................................
「復次大王，天際巨大烏云升起，大雨降落填滿低地，平地，此稱無害無災降雨之云。
大王，若任何人生活長久變成老朽，壽算已盡，無害無災而死，彼稱為時至而死亦復如是。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, gagane mahatimahāvalāhako uṭṭhahitvā antarāyeva mahatā vātena abbhatthaṃ gaccheyya, api nu kho so, mahārāja, mahāvalāhako samaye vigato nāma hotī”ti?
大王，又如巨大烏云起於天際即遭大風吹散。
大王，是否那消逝的烏云亦稱時至？」
“Na hi, bhante”ti. “Kissa pana so, mahārāja, pacchimo valāhako purimena valāhakena samasamagatiko nāhosī”ti?
「尊者，否。」
「大王，以何緣故後之烏云與前之烏云而不相同？」
“Āgantukena, bhante, vātena paṭipīḷito so valāhako asamayappatto yeva vigato”ti.
「尊者，彼因突來大風所制服，該烏云遂非時而散。」
“Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati.
Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.
☸.....................................................................
「大王，任何人非時而死，他因偶來疾病壓逼，或因風疾生……或因刀壓逼非時而死亦復如是。
大王，此即是為何非時而死的理由。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, balavā āsīviso kupito kiñcideva purisaṃ ḍaṃseyya, tassa taṃ visaṃ anītikaṃ anupaddavaṃ maraṇaṃ pāpeyya, taṃ visaṃ vuccati ‘anītikamanupaddavaṃ koṭigatan’ti.
Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo jīvitakoṭigato sāmayikaṃ maraṇamupagato’ti.
☸.....................................................................
「大王，又如凶猛毒蛇因發怒會咬傷人，因其毒無害無災會招致他的死亡，該毒被稱為無害無災而到之最終點──大王，
若任何人生活長久變成老朽，壽算已盡，無害無災而死，彼亦稱為無害無災到達壽命的終點時至而死亦復如是。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, balavatā āsīvisena daṭṭhassa antarāyeva āhituṇḍiko agadaṃ datvā avisaṃ kareyya, api nu kho taṃ, mahārāja, visaṃ samaye vigataṃ nāma hotī”ti? “Na hi bhante”ti.
但大王，此際若有蛇師授與為蛇咬傷者以解毒藥，蛇毒遂消。大王，是否此毒亦稱為時至而散？」
「尊者，否。」
“Kissa pana taṃ, mahārāja, pacchimaṃ visaṃ purimakena visena samasamagatikaṃ nāhosī”ti? “Āgantukena, bhante, agadena paṭipīḷitaṃ visaṃ akoṭigataṃ yeva vigatan”ti.
「大王，以何緣故後者之毒與前者之毒而不相同？」
「尊者，因突來之解毒藥所壓逼，蛇毒未達終點而散。」
“Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.
☸.....................................................................
「大王，任何人非時而死他因偶來疾病壓逼，或因風疾生……或因刀壓逼非時而死亦復如是。
大王，此即是為何非時而死的理由。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, issāso saraṃ pāteyya, sace so saro yathāgatigamanapathamatthakaṃ gacchati, so saro vuccati ‘anītiko anupaddavo yathāgatigamanapathamatthakaṃ gato nāmā’ti. Evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupagato’ti.
☸.....................................................................
「大王，又如射手放箭，若箭循所趣向之途徑而抵達終點，該箭則被稱為循所趣向之途徑而抵達終點，且是無害無災。
大王，若任何人生活長久，變成老朽，壽算已盡，無害無災而死，彼即稱為時至而死亦復如是。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, issāso saraṃ pāteyya, tassa taṃ saraṃ tasmiṃ yeva khaṇe koci gaṇheyya, api nu kho so, mahārāja, saro yathāgatigamanapathamatthakaṃ gato nāma hotī”ti?
大王，又如射手放箭，於該剎那有人將其箭捉住。大王，是否該箭被稱為循所趣向之途徑而去？」
“Na hi, bhante”ti. “Kissa pana so, mahārāja, pacchimo saro purimakena sarena samasamagatiko nāhosī”ti?
「尊者，否。」
「大王，以何緣故後者之箭與前者之箭而不相同？」
“Āgantukena, bhante, gahaṇena tassa sarassa gamanaṃ upacchinnan”ti.
「尊者，因突來的捉持，該箭的軌跡遂被阻攔。」
“Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati.
Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.
「大王，任何人非時而死，他因偶來疾病壓逼，或因風疾生……或因刀壓逼非時而死亦復如是。
大王，此即是為何非時而死的理由。」
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, yo koci lohamayaṃ bhājanaṃ ākoṭeyya, tassa ākoṭanena saddo nibbattitvā yathāgatigamanapathamatthakaṃ gacchati, so saddo vuccati ‘anītiko anupaddavo yathāgatigamanapathamatthakaṃ gato nāmā’ti. Evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupāgato’ti.
☸.....................................................................
「大王，又如人敲打銅製容器，因其敲打所發聲音循所趣向之行程而抵達終點，該聲音稱為無害無災循所趣向之行程而抵達終點。大王，若人生存若干百千日後，變成老朽，壽算已盡，遂無害無災而死，彼即稱為無害無災時至而死亦復如是。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, yo koci lohamayaṃ bhājanaṃ ākoṭeyya, tassa ākoṭanena saddo nibbatteyya, nibbatte sadde adūragate koci āmaseyya, saha āmasanena saddo nirujjheyya, api nu kho so, mahārāja, saddo yathāgatigamanapathamatthakaṃ gato nāma hotī”ti? “Na hi, bhante”ti.
大王，又如有人敲打銅製容器，因其敲打遂發出聲音，但若有人於聲音未發出或傳播未遠之先即按觸它，因其按觸聲遂靜止。大王，是否該聲音仍被稱為遵循所趣向之行程而抵達其終點？」
「尊者，否。」
“Kissa pana, mahārāja, pacchimo saddo purimakena saddena samasamagatiko nāhosī”ti? “Āgantukena, bhante, āmasanena so saddo uparato”ti.
「大王，以何緣故後之聲音與前之聲音而不相同？」
「尊者，因偶來的按觸，該聲音遂靜止。」
“Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha mahārāja kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.
「大王，任何人非時而死，他因偶來疾病壓逼非時而死亦復如是，大王，此即是為何非時而死的理由。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, khette suvirūḷhaṃ dhaññabījaṃ sammā pavattamānena vassena otatavitataākiṇṇabahuphalaṃ hutvā [uṭṭhitaākiṇṇabahuphalaṃ bhavitvā (syā.)] sassuṭṭhānasamayaṃ pāpuṇāti, taṃ dhaññaṃ vuccati ‘anītikamanupaddavaṃ samayasampattaṃ nāma hotī’ti.
「大王，又如良谷佳禾生長田中，因適度降雨，遂得滋漫、伸展、多結果實，已屆收穫之時，
此穀物稱為無害無災而達時至。
Evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupagato’ti.
大王，若人生存若干百千日後，變成老朽，壽算已盡遂無害無災而死，彼即稱為無害無災時至而死亦復如是。
☸---------------------------------------------------------------------
“Yathā vā pana, mahārāja, khette suvirūḷhaṃ dhaññabījaṃ udakena vikalaṃ mareyya, api nu kho taṃ, mahārāja, dhaññaṃ asamayasampattaṃ nāma hotī”ti?
“Na hi, bhante”ti.
大王，又如良谷佳禾生長田中，因缺水而非時死。大王，是否此穀物獲得時至？」
「尊者，否。」
“Kissa pana taṃ, mahārāja, pacchimaṃ dhaññaṃ purimakena dhaññena samasamagatikaṃ nāhosī”ti? “Āgantukena, bhante, uṇhena paṭipīḷitaṃ taṃ dhaññaṃ matan”ti.
「大王，以何緣故後之穀物與前之穀物而不相同？」
「尊者，因偶來的酷熱壓逼，該穀物遂死去。」
“Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā akāle marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.
☸.....................................................................
「大王，任何人非時而死，他因偶來疾病壓逼，或因風疾生……或因刀壓逼非時而死亦復如是。
大王，此即是為何非時而死的理由。」
☸---------------------------------------------------------------------
“Sutapubbaṃ pana tayā, mahārāja, ‘sampannataruṇasassaṃ kimayo uṭṭhahitvā samūlaṃ nāsentī’”ti? “Sutapubbañceva taṃ, bhante, amhehi diṭṭhapubbañcā”ti.
「復次大王，是否你曾聽聞茁壯幼苗因蟲害遂連根朽壞？」
「尊者，我曾聞，亦曾見此。」
“Kiṃ nu kho taṃ, mahārāja, sassaṃ kāle naṭṭhaṃ, udāhu akāle naṭṭhan”ti? “Akāle, bhante, yadi kho taṃ, bhante, sassaṃ kimayo na khādeyyuṃ, sassuddharaṇasamayaṃ pāpuṇeyyā”ti.
「大王，是否此諸禾苗為時至而朽壞或非時而朽壞？」
「尊者，非時。尊者，若此禾苗未遭蟲食，彼將達收穫之時。」
“Kiṃ pana, mahārāja, āgantukena upaghātena sassaṃ vinassati, nirupaghātaṃ sassaṃ sassuddharaṇasamayaṃ pāpuṇātī”ti? “Āma, bhante”ti.
「大王，是否因偶來的傷害，禾苗遭毀滅，若無傷害則禾苗會達收穫之時？」
「尊者，是。」
“Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā…pe… sattivegappaṭipīḷito vā marati. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti.
☸.....................................................................
「大王，任何人非時而死，他因偶來疾病壓逼，或因風疾生……，或因刀壓逼非時而死亦復如是。
大王，此即是為何非時而死的理由。
☸---------------------------------------------------------------------
“Sutapubbaṃ pana tayā, mahārāja, ‘sampanne sasse phalabhāranamite mañcaritapatte karakavassaṃ nāma vassajāti nipatitvā vināseti aphalaṃ karotī’ti? “Sutapubbañceva taṃ, bhante, amhehi diṭṭhapubbañcā”ti.
「復次大王，是否你曾聞禾苗已屆分穗，結實纍纍，碩重下垂，逢雨名雹雨者降落其上，令其毀滅而無果實？」
「尊者，我曾聞，亦曾見此。」
“Api nu kho taṃ, mahārāja, sassaṃ kāle naṭṭhaṃ, udāhu akāle naṭṭhan”ti? “Akāle, bhante, yadi kho taṃ, bhante, sassaṃ karakavassaṃ na vasseyya sassuddharaṇasamayaṃ pāpuṇeyyā”ti.
「大王，此穀物為時至而毀滅，或非時而毀滅？」
「尊者，非時。若雹雨未降落其上彼或會到達收穫之期。」
“Kiṃ pana, mahārāja, āgantukena upaghātena sassaṃ vinassati, nirupaghātaṃ sassaṃ sassuddharaṇasamayaṃ pāpuṇātī”ti? “Āma, bhante”ti.
「大王，如是穀物毀滅是否因偶來的傷害，若無傷害則穀物到達收穫時期？」
「尊者，是。」
“Evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā pittasamuṭṭhānena vā semhasamuṭṭhānena vā sannipātikena vā utupariṇāmajena vā visamaparihārajena vā opakkamikena vā jighacchāya vā pipāsāya vā sappadaṭṭhena vā visamāsitena vā agginā vā udakena vā sattivegappaṭipīḷito vā akāle marati.
「大王，任何人非時而死，他因偶來疾病壓逼，或因風疾生，或因膽汁疾生，或因痰疾生，或因集合，或因時節變化，
或因偶然，或因飢，或因渴，或因蛇咬，或因服毒，或因火，或因水，或因刀壓逼，非時而死亦復如是。
Yadi pana āgantukena rogena paṭipīḷito na bhaveyya, samayeva maraṇaṃ pāpuṇeyya. Idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthī”ti.
但他若非被偶來的疾病所壓逼，他或會到達時至之死。大王，此即是為何非時而死的理由。」
☸---------------------------------------------------------------------
“Acchariyaṃ, bhante nāgasena, abbhutaṃ bhante nāgasena, sudassitaṃ kāraṇaṃ, sudassitaṃ opammaṃ akāle maraṇassa paridīpanāya, ‘atthi akāle maraṇan’ti uttānīkataṃ pākaṭaṃ kataṃ vibhūtaṃ kataṃ, acittavikkhittakopi, bhante nāgasena, manujo ekamekenapi tāva opammena niṭṭhaṃ gaccheyya ‘atthi akāle maraṇan’ti, kiṃ pana manujo sacetano? Paṭhamopammenevāhaṃ, bhante, saññatto ‘atthi akāle maraṇan’ti, api ca aparāparaṃ nibbāhanaṃ sotukāmo na sampaṭicchin”ti.
Akālamaraṇapañho chaṭṭho.
☸.....................................................................
「尊者龍軍，稀有哉！未曾有哉！為說明『有非時而死』，理由善被揭示，譬喻善被顯示，你已令其明白、明了、明顯。尊者龍軍，因你之任一譬喻，即令無心者、散心者也會結論到『有非時而死』，何況彼有思慮之人！尊者，『有非時而死』，我實在已被你之第一個譬喻說服，但我欲聆聽更多解釋，故未（立即表示）接受。」
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7. Cetiyapāṭihāriyapañho
7. “Bhante nāgasena, sabbesaṃ parinibbutānaṃ cetiye pāṭihīraṃ hoti, udāhu ekaccānaṃ yeva hotī”ti? “Ekaccānaṃ, mahārāja, hoti, ekaccānaṃ na hotī”ti.
第七 在塔廟的神變
「尊者龍軍，是否一切證般涅槃者之塔廟皆有神變，或只是一部份有？」
「大王，一部份有，一部份沒有。」
“Katamesaṃ, bhante, hoti, katamesaṃ na hotī”ti?
「尊者，哪一部份有，哪一部份沒有？」
“Tiṇṇannaṃ, mahārāja, aññatarassa adhiṭṭhānā parinibbutassa cetiye pāṭihīraṃ hoti. Katamesaṃ tiṇṇannaṃ?
「大王，於三種人中因其決心在般涅槃者之塔廟裡有神變。何者為三？
Idha, mahārāja, arahā devamanussānaṃ anukampāya tiṭṭhantova adhiṭṭhāti ‘evaṃnāma cetiye pāṭihīraṃ hotū’ti, tassa adhiṭṭhānavasena cetiye pāṭihīraṃ hoti, evaṃ arahato adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.
大王，今有阿羅漢，於其在世之時為悲愍人天而發心：『願某某塔廟有神變。』
因其決心，此塔廟遂有神變。如是因阿羅漢決心遂有神變於般涅槃者之塔廟中。
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“Puna caparaṃ, mahārāja, devatā manussānaṃ anukampāya parinibbutassa cetiye pāṭihīraṃ dassenti ‘iminā pāṭihīrena saddhammo niccasampaggahito bhavissati, manussā ca pasannā kusalena abhivaḍḍhissantī’ti, evaṃ devatānaṃ adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.
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復次大王，天神為悲愍世人，於般涅槃者之塔廟中示現神變，心想：
「因此神變，正法將常得護持，因眾人的淨信，善得增進。』
如是，因天神決心，遂有神變現於般涅槃者之塔廟。
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“Puna caparaṃ, mahārāja, itthī vā puriso vā saddho pasanno paṇḍito byatto medhāvī buddhisampanno yoniso cintayitvā gandhaṃ vā mālaṃ vā dussaṃ vā aññataraṃ vā kiñci adhiṭṭhahitvā cetiye ukkhipati ‘evaṃnāma hotū’ti, tassapi adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti, evaṃ manussānaṃ adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.
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復次大王，或女人或男子具信仰、淨信、賢明、博學、聰明、明智、覺具足、如理作意及決心於香、花鬘、衣著或其他物，將其安置於塔廟中，心想：『願其有某某神變。』因其決心，於般涅槃者之塔廟遂有神變。如是，因眾人的決心遂有神變現於般涅槃者之塔廟。
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“Imesaṃ kho, mahārāja, tiṇṇannaṃ aññatarassa adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti.
大王，於此三種人中，因其決心於般涅槃者的塔廟裡遂有神變。
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“Yadi, mahārāja, tesaṃ adhiṭṭhānaṃ na hoti, khīṇāsavassapi chaḷabhiññassa cetovasippattassa cetiye pāṭihīraṃ na hoti, asatipi, mahārāja, pāṭihīre caritaṃ disvā suparisuddhaṃ okappetabbaṃ niṭṭhaṃ gantabbaṃ saddahitabbaṃ ‘suparinibbuto ayaṃ buddhaputto’”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Cetiyapāṭihāriyapañho sattamo.
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「大王，若無此諸人等的決心，即令漏盡六通及心自在者之塔廟中亦無神變。
大王，即使無神變，但既見其殊勝淨行，人們亦應信任、亦應相信彼已達最終目標，心想：『此佛子已證取最後般涅槃。』」
「尊者龍軍，善哉！其事如是，我接受它。」
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8. Dhammābhisamayapañho
8. “Bhante nāgasena, ye te sammā paṭipajjanti, tesaṃ sabbesaṃ yeva dhammābhisamayo hoti, udāhu kassaci na hotī”ti? “Kassaci, mahārāja, hoti, kassaci na hotī”ti.
第八 無法現觀之有情
「尊者龍軍，是否彼諸正行道者於彼等皆有法現觀，或者有些沒有？」
「大王，有些有，有些沒有。」
“Kassa bhante hoti, kassa na hotī”ti?
「尊者，誰有誰沒有？」
“Tiracchānagatassa, mahārāja, suppaṭipannassāpi dhammābhisamayo na hoti, pettivisayūpapannassa…pe… micchādiṭṭhikassa…pe… kuhakassa…pe… mātughātakassa…pe… pitughātakassa…pe… arahantaghātakassa…pe… saṅghabhedakassa…pe… lohituppādakassa…pe… theyyasaṃvāsakassa…pe… titthiyapakkantassa…pe… bhikkhunidūsakassa…pe… terasannaṃ garukāpattīnaṃ aññataraṃ āpajjitvā avuṭṭhitassa…pe… paṇḍakassa…pe… ubhatobyañjanakassa suppaṭipannassāpi dhammābhisamayo na hoti…pe… yopi manussadaharako ūnakasattavassiko, tassa suppaṭipannassāpi dhammābhisamayo na hoti. Imesaṃ kho, mahārāja, soḷasannaṃ puggalānaṃ suppaṭipannānampi dhammābhisamayo na hotī”ti.
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「大王，畜生無法現觀，雖然它是正行道；生鬼域者、邪見者、欺詐者、弒母者、弒父者、殺阿羅漢者、破和合僧者、出（佛身）血者、偷住者、轉向外道者、污比丘尼者、墮十三不共住重罪之任何一種而未獲得赦免者、黃門、二根者均不得法現觀，雖然彼等是正行道；又未滿七歲之幼童亦無法現觀，雖然彼等是正行道。大王，此諸十六種人均無法現觀，雖然彼等是正行道。」
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“Bhante nāgasena, ye te pannarasa puggalā viruddhā yeva, tesaṃ dhammābhisamayo hotu vā mā vā hotu, atha kena kāraṇena manussadaharakassa ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti? Ettha tāva pañho bhavati ‘nanu nāma daharakassa na rāgo hoti, na doso hoti, na moho hoti, na māno hoti, na micchādiṭṭhi hoti, na arati hoti, na kāmavitakko hoti, amissito kilesehi, so nāma daharako yutto ca patto ca arahati ca cattāri saccāni ekapaṭivedhena paṭivijjhitun’”ti.
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「尊者龍軍，於彼等十六種有障礙之人雖然或有或無法現觀，為何未滿七歲之幼童亦無法現觀，雖然彼等是正行道？今向你提出此問：是否幼童無貪、瞋、痴、慢、嫌厭、慾念？此幼童既不被煩惱污染，彼實是相應、逮達，值得一瞭解而通達四聖諦？」
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“Taññevettha, mahārāja, kāraṇaṃ, yenāhaṃ kāraṇena bhaṇāmi ‘ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hotī’ti. Yadi, mahārāja, ūnakasattavassiko rajanīye rajjeyya, dussanīye dusseyya, mohanīye muyheyya, madanīye majjeyya, diṭṭhiṃ vijāneyya, ratiñca aratiñca vijāneyya, kusalākusalaṃ vitakkeyya, bhaveyya tassa dhammābhisamayo, api ca, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu garukā bhārikā vipulā mahatī. Ūnakasattavassiko, mahārāja, tena dubbalena cittena parittakena mandena avibhūtena na sakkoti garukaṃ bhārikaṃ vipulaṃ mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ.
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「大王，於此，我述說其中理由：於一未滿七歲者，彼無法現觀，雖彼是正行道。大王，若未滿七歲者，彼貪於所貪、瞋於所瞋、痴於所痴、慢於所慢。若他能分別邪見，分別愛憎及思惟善、不善，彼或能生法現觀。但大王，未滿七歲者之心無力、細小、遲鈍及不清晰，而無為涅槃果是沉重、重要、廣闊、偉大。大王，一未滿七歲者之無力、細小、遲鈍且不清晰之心不能通達那沉重、重要、廣闊、偉大的無為涅槃界。
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“Yathā, mahārāja, sinerupabbatarājā garuko bhāriko vipulo mahanto, api nu kho taṃ, mahārāja, puriso attano pākatikena thāmabalavīriyena sakkuṇeyya sinerupabbatarājānaṃ uddharitun”ti? “Na hi, bhante”ti.
大王，譬如須彌山王是沉重、重要、廣闊、偉大，能否有人能以其天然力量、膂力及精進舉起須彌山王？」
「尊者，否。」
“Kena kāraṇena mahārājā”ti? “Dubbalattā, bhante, purisassa, mahantattā sinerupabbatarājassā”ti.
「大王，何以故？」
「尊者，因為其力微弱及須彌山王的偉大。」
“Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu garukā bhārikā vipulā mahatī.
Ūnakasattavassiko tena dubbalena cittena parittena mandena avibhūtena na sakkoti garukaṃ bhārikaṃ vipulaṃ mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.
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「大王，未滿七歲者之心無力、微力、小、少、細、遲鈍、不清晰，而無為涅槃界是沉重、重要、廣闊、偉大。
大王，一未滿七歲者之無力、細小、遲鈍，其不清晰的心不能通達那沉重、重要、廣闊、偉大的無為涅槃界。
因此一未滿七歲者並無法現觀，雖然彼為正行道亦復如是。
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“Yathā vā pana, mahārāja, ayaṃ mahāpathavī dīghā āyatā puthulā vitthatā visālā vitthiṇṇā vipulā mahantā, api nu kho taṃ, mahārāja, mahāpathaviṃ sakkā parittakena udakabindukena temetvā udakacikkhallaṃ kātun”ti? “Na hi, bhante”ti.
大王，又如大地是長遠、廣闊、宏曠、寬大、宏大、伸展、偉大，能否有一小滴水可潤濕此大地令化作沼澤？」
「尊者，否。」
“Kena kāraṇena, mahārājā”ti? “Parittattā, bhante, udakabindussa, mahantattā mahāpathaviyā”ti.
「大王，何以故？」
「尊者，因小滴微小及大地的偉大。」
“Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu dīghā āyatā puthulā vitthatā visālā vitthiṇṇā vipulā mahantā.
「大王，未滿七歲者的心是無力、微力、小、少、細、遲鈍、不清晰，而無為涅槃界是長遠、廣闊、宏曠、寬大、
宏大、伸展、偉大。
大王，因未滿七歲者的心是無力、細小、遲鈍、不清晰，不能通達無為涅槃界的偉大。
Ūnakasattavassiko tena dubbalena cittena parittakena mandena avibhūtena na sakkoti mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.
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因此一未滿七歲者無法現觀，雖然彼為正行道亦復如是。
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“Yathā vā pana, mahārāja, abaladubbalaparittaappathokamandaggi bhaveyya, api nu kho, mahārāja, tāvatakena mandena agginā sakkā sadevake loke andhakāraṃ vidhamitvā ālokaṃ dassetun”ti? “Na hi, bhante”ti.
大王，又如有無力、微力、小、少、微少、微弱的火，能否消滅天人世界的黑暗而令光明出現？」
「尊者，否。」
“Kena kāraṇena mahārājā”ti? “Mandattā, bhante, aggissa, lokassa mahantattā”ti.
「大王，何以故？」
「尊者，因火之微弱及大地的偉大。」
“Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, mahatā ca avijjandhakārena pihitaṃ. Tasmā dukkaraṃ ñāṇālokaṃ dassayituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti.
「大王，未滿七歲者的心是無力、微力、小、少、細、遲鈍、不清晰及被愚痴的大黑暗所遮蔽。
因其很難示現智慧的光明。以此理由，一個未滿七歲者無法現觀，雖然彼為正行道亦復如是。
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“Yathā vā pana, mahārāja, āturo kiso aṇuparimitakāyo sālakakimi hatthināgaṃ tidhā pabhinnaṃ navāyataṃ tivitthataṃ dasapariṇāhaṃ aṭṭharatanikaṃ sakaṭṭhānamupagataṃ disvā gilituṃ parikaḍḍheyya, api nu kho so, mahārāja, sālakakimi sakkuṇeyya taṃ hatthināgaṃ gilitun”ti? “Na hi, bhante”ti. “Kena kāraṇena, mahārājā”ti? “Parittattā, bhante, sālakakimissa, mahantattā hatthināgassā”ti. “Evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, mahatī asaṅkhatā nibbānadhātu. So tena dubbalena cittena parittakena mandena avibhūtena na sakkoti mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hotī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Dhammābhisamayapañho aṭṭhamo.
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大王，又如患病、瘦弱、身量矮小的米蟲見一雄象長九肘，寬三肘、身圍十肘而高八肘，有三處春情發動。
此米蟲既行近其所在處，張口抽引向己，意欲吞噬大象。大王，此米蟲能否吞噬雄象？」
「尊者，否。」
「大王，何以故？」
「尊者，因其米蟲身體矮小及雄象偉大。」
「大王，未滿七歲者之心無力、微力、小、少、細，遲鈍及不清晰而無為涅槃界是長、廣、闊、宏曠、寬、宏大、伸展、偉大；以其無力、微力、細小、遲鈍及不清晰之心，彼不能通達偉大無為涅槃界。因此未滿七歲者無法現觀，雖然彼為正行道亦復如是。」
「尊者龍軍，善哉！其事如是，我接受它。」
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9. Ekantasukhanibbānapañho
9. “Bhante nāgasena, kiṃ ekantasukhaṃ nibbānaṃ, udāhu dukkhena missan”ti? “Ekantasukhaṃ, mahārāja, nibbānaṃ, dukkhena amissan”ti.
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第九 涅槃為絕對樂
「尊者龍軍，是否涅槃為絕對樂，或雜以苦？」
「大王，涅槃是絕對樂，不雜以苦。」
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“Na mayaṃ taṃ, bhante nāgasena, vacanaṃ saddahāma ‘ekantasukhaṃ nibbānan’ti, evamettha mayaṃ, bhante nāgasena, paccema ‘nibbānaṃ dukkhena missan’ti, kāraṇañcettha upalabhāma ‘nibbānaṃ dukkhena missan’ti.
Katamaṃ ettha kāraṇaṃ?
「尊者龍軍，我們不相信該語：『涅槃是絕對樂。』關於此，我們如是主張：『涅槃是雜以苦。』
我們有理由說：『涅槃是雜以苦。』此理由為何？
Ye te, bhante nāgasena, nibbānaṃ pariyesanti, tesaṃ dissati kāyassa ca cittassa ca ātāpo paritāpo ṭhānacaṅkamanisajjāsayanāhārapariggaho middhassa ca uparodho āyatanānañca paṭipīḷanaṃ dhanadhaññapiyañātimittappajahanaṃ.
尊者龍軍，彼諸搜求涅槃者，其身心之艱難辛苦可見於住立、經行、坐臥、禁食、惛沉阻止、六處攝製及錢財、
穀物、親戚朋友之捨棄。
Ye keci loke sukhitā sukhasamappitā, te sabbepi pañcahi kāmaguṇehi āyatane ramenti brūhenti, manāpikamanāpikabahuvidhasubhanimittena rūpena cakkhuṃ ramenti brūhenti, manāpikamanāpikagītavāditabahuvidhasubhanimittena saddena sotaṃ ramenti brūhenti, manāpikamanāpikapupphaphalapattatacamūlasārabahuvidhasubhanimittena gandhena ghānaṃ ramenti brūhenti, manāpikamanāpikakhajjabhojjaleyyapeyyasāyanīyabahuvidhasubhanimittena rasena jivhaṃ ramenti bruhenti, manāpikamanāpikasaṇhasukhumamudumaddavabahuvidhasubhanimittena phassena kāyaṃ ramenti brūhenti, manāpikamanāpikakalyāṇapāpakasubhāsubhabahuvidhavitakkamanasikārena manaṃ ramenti brūhenti.
Tumhe taṃ cakkhusotaghānajivhākāyamanobrūhanaṃ hanatha upahanatha, chindatha upacchindatha, rundhatha uparundhatha.
Tena kāyopi paritapati, cittampi paritapati, kāye paritatte kāyikadukkhavedanaṃ vediyati, citte paritatte cetasikadukkhavedanaṃ vedayati.
Nanu māgaṇḍiyopi [māgandiyopi (sī. pī.)] paribbājako bhagavantaṃ garahamāno evamāha ‘bhūnahu [bhūtahacco (pī.), bhūnahacco (ka.)] samaṇo gotamo’ti.
Idamettha kāraṇaṃ, yenāhaṃ kāraṇena brūmi ‘nibbānaṃ dukkhena missan’”ti.
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而彼諸於世間有幸福者及幸福具足者皆喜好耽著於六處之五種欲；其眼喜好耽著容色的可喜可樂的多種淨相；其耳喜好耽著歌唱音樂之聲的可喜可樂多種淨相；其鼻喜好耽著而嗅知花果、樹葉、樹皮、樹根、樹心之香氣之可喜可樂多種淨相；其舌喜好耽著而嘗試所嚼、所嘗、所飲、所味之可喜可樂多種淨相；其身喜好耽著柔軟、細滑、柔和、嫩柔之感觸之可喜可樂多種淨相；其意喜好耽著可喜可樂之多種善惡淨穢的思念與作意。你們毀滅、減少、斷、截斷、止、阻止、眼、耳、鼻、舌、身、意之樂；因之身受苦，心亦受苦；身既受苦，身即感覺苦受；心既受苦，心即感覺苦受。是否當遊行者摩犍提呵責世尊時曾如是說：『沙門瞿曇是殺害有情類者。』此即是為何我說涅槃雜以苦的理由。」
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“Na hi, mahārāja, nibbānaṃ dukkhena missaṃ, ekantasukhaṃ nibbānaṃ. Yaṃ pana tvaṃ, mahārāja, brūsi ‘nibbānaṃ dukkhan’ti, netaṃ dukkhaṃ nibbānaṃ nāma, nibbānassa pana sacchikiriyāya pubbabhāgo eso, nibbānapariyesanaṃ etaṃ, ekantasukhaṃ yeva, mahārāja, nibbānaṃ, na dukkhena missaṃ. Ettha kāraṇaṃ vadāmi. Atthi, mahārāja, rājūnaṃ rajjasukhaṃ nāmā”ti?
「大王，涅槃乃不雜以苦；涅槃是絕對樂。
大王，你說涅槃是苦者，此苦不名為涅槃，彼為證涅槃的前分，彼為涅槃之搜求。
大王，涅槃是絕對樂，不雜以苦。我將述說其理由。
大王，是否有所謂諸王中之君權之樂？」
“Āma, bhante, atthi rājūnaṃ rajjasukhan”ti. “Api nu kho taṃ, mahārāja, rajjasukhaṃ dukkhena missan”ti?
「尊者，是，諸王中有君權之樂。」
「大王，是否此君權之樂雜以苦？」
“Na hi, bhante”ti. “Kissa pana te, mahārāja, rājāno paccante kupite tesaṃ paccantanissitānaṃ paṭisedhāya amaccehi pariṇāyakehi bhaṭehi balatthehi parivutā pavāsaṃ gantvā ḍaṃsamakasavātātapapaṭipīḷitā samavisame paridhāvanti, mahāyuddhañca karonti, jīvitasaṃsayañca pāpuṇantī”ti?
「尊者，否。」
「大王，如是為何於邊境擾騷時，為鎮壓邊境附庸，諸王以其大臣、顧問、兵丁、武士環繞出征，其遭蚊虻風熱困逼、
其跋涉於平坦或崎嶇之地面、其拚死作戰，生命也成疑問？」
“Netaṃ, bhante nāgasena, rajjasukhaṃ nāma, rajjasukhassa pariyesanāya pubbabhāgo eso, dukkhena, bhante nāgasena, rājāno rajjaṃ pariyesitvā rajjasukhaṃ anubhavanti, evaṃ, bhante nāgasena, rajjasukhaṃ dukkhena amissaṃ, aññaṃ taṃ rajjasukhaṃ, aññaṃ dukkhan”ti.
「尊者龍軍，此不名為君權之樂。此乃搜求君權之樂的前分。
尊者龍軍，諸王以苦搜求，得君權後，遂感受君權之樂。如是，尊者龍軍，君權之樂不雜以苦。
君權為一事，苦為另一事。」
“Evameva kho, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ.
Ye pana taṃ nibbānaṃ pariyesanti, te kāyañca cittañca ātāpetvā ṭhānacaṅkamanisajjāsayanāhāraṃ pariggahetvā middhaṃ uparundhitvā āyatanāni paṭipīḷetvā kāyañca jīvitañca pariccajitvā dukkhena nibbānaṃ pariyesitvā ekantasukhaṃ nibbānaṃ anubhavanti, nihatapaccāmittā viya rājāno rajjasukhaṃ.
Evaṃ, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ nibbānaṃ, aññaṃ dukkhanti.
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「大王，涅槃乃絕對樂，不雜以苦。彼諸搜求涅槃者既苦惱其身心，無論是住立、經行、坐臥、禁食、惛沉制止、六處攝製、捨身與命，以苦搜求，得涅槃後，遂感受涅槃之絕對樂。如諸王降伏敵人的君權之樂亦復如是。如是大王，涅槃乃絕對樂，不雜以苦。涅槃為一事，苦為另一事。」
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ dukkhaṃ, aññaṃ nibbānanti. Atthi, mahārāja, ācariyānaṃ sippavantānaṃ sippasukhaṃ nāmā”ti?
「復次大王，請聽另一理由：涅槃乃絕對樂，不雜以苦。涅槃為一事，苦為另一事。
大王，是否有所謂工巧師的工巧之樂？」
“Āma, bhante, atthi ācariyānaṃ sippavantānaṃ sippasukhan”ti.
“Api nu kho taṃ, mahārāja, sippasukhaṃ dukkhena missan”ti?
「尊者，是。有工巧師的工巧之樂？」
「大王，是否工巧師的工巧之樂雜以苦？」
“Na hi, bhante”ti. “Kissa pana te, mahārāja, ācariyā [idaṃ padaṃ sī. pī. potthakesu natthi] ācariyānaṃ abhivādanapaccuṭṭhānena udakāharaṇagharasammajjanadantakaṭṭhamukhodakānuppadānena ucchiṭṭhapaṭiggahaṇaucchādananahāpanapādaparikammena sakacittaṃ nikkhipitvā paracittānuvattanena dukkhaseyyāya visamabhojanena kāyaṃ ātāpentī”ti?
「尊者，否。」
「大王，為何彼等苦惱其身──因其應起迎師尊：致敬、擔水、掃屋、奉上淨齒樹枝及漱口水、接受殘食；
為師按摩、沐浴、洗足；曲從他人意願、寢而不安、食不甘味？」
“Netaṃ, bhante nāgasena, sippasukhaṃ nāma, sippapariyesanāya pubbabhāgo eso, dukkhena, bhante nāgasena, ācariyā sippaṃ pariyesitvā sippasukhaṃ anubhavanti, evaṃ, bhante nāgasena, sippasukhaṃ dukkhena amissaṃ, aññaṃ taṃ sippasukhaṃ, aññaṃ dukkhan”ti.
「尊者龍軍，此不名為工巧之樂，此乃搜求工巧的前分。尊者龍軍，諸師以苦搜求工巧後，遂得感受工巧之樂。
如是，尊者龍軍，工巧之樂不雜以苦。工巧之樂為一事，苦為另一事。」
“Evameva kho, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ.
「大王，涅槃是絕對樂，不雜以苦。
Ye pana taṃ nibbānaṃ pariyesanti, te kāyañca cittañca ātāpetvā ṭhānacaṅkamanisajjāsayanāhāraṃ pariggahetvā middhaṃ uparundhitvā āyatanāni paṭipīḷetvā kāyañca jīvitañca pariccajitvā dukkhena nibbānaṃ pariyesitvā ekantasukhaṃ nibbānaṃ anubhavanti, ācariyā viya sippasukhaṃ.
彼諸搜求涅槃者既苦惱其身心，無論其住立、經行、坐臥、禁食、惛沉制止、六處攝製、捨身與命，以苦搜求，
得涅槃後，遂感受涅槃之絕對樂，如諸師之工巧之樂亦復如是。
Evaṃ, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ dukkhaṃ, aññaṃ nibbānan”ti.
“Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Ekantasukhanibbānapañho navamo.
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如是大王，涅槃乃絕對樂，不雜以苦。苦為一事，涅槃為另一事。」
「尊者龍軍，善哉！其事如是，我接受它。」
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10. Nibbānarūpasaṇṭhānapañho
10. “Bhante nāgasena, ‘nibbānaṃ nibbānan’ti yaṃ vadesi, sakkā pana tassa nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti?
第十 涅槃無形相
「尊者龍軍，汝說涅槃、涅槃。能否將涅槃的形相、方所、年歲、份量用譬喻、理論、因由或方法指出？」
“Appaṭibhāgaṃ, mahārāja, nibbānaṃ, na sakkā nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti.
「大王，涅槃無比類，不能用譬喻、理論、因由、方法指示涅槃的形相、方所、年歲、份量。」
“Etampāhaṃ, bhante nāgasena, na sampaṭicchāmi, yaṃ atthidhammassa nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā apaññāpanaṃ, kāraṇena maṃ saññāpehī”ti.
「尊者龍軍，我不能接受此存在法之涅槃不能用譬喻、理論、因由、方法顯示其形相、方所、年歲、份量。
請以理由說服我。」
“Hotu, mahārāja, kāraṇena taṃ saññāpessāmi. Atthi, mahārāja, mahāsamuddo nāmā”ti?
「大王，且止於是！我將示以理由。大王，是否有所謂大海？」
“Āma, bhante, attheso mahāsamuddo”ti. “Sace taṃ, mahārāja, koci evaṃ puccheyya ‘kittakaṃ, mahārāja, mahāsamudde udakaṃ, kati pana te sattā, ye mahāsamudde paṭivasantī’ti, evaṃ puṭṭho tvaṃ, mahārāja, kinti tassa byākareyyāsī”ti?
「尊者，是。有此大海。」
「大王，若有人如是問：『大海有多少水，或住在大海裡有多少生物？』大王，如是問題，你將如何回答？」
“Sace maṃ, bhante, koci evaṃ puccheyya ‘kittakaṃ, mahārāja, mahāsamudde udakaṃ, kati pana te sattā, ye mahāsamudde paṭivasantī’ti, tamahaṃ, bhante, evaṃ vadeyyaṃ ‘apucchitabbaṃ maṃ tvaṃ ambho purisa pucchasi, nesā pucchā kenaci pucchitabbā, ṭhapanīyo eso pañho.
Avibhatto lokakkhāyikehi mahāsamuddo, na sakkā mahāsamudde udakaṃ pariminituṃ sattā vā ye tattha vāsamupagatāti evāhaṃ bhante tassa paṭivacanaṃ dadeyyan’”ti.
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「尊者，若有人如是問我：『大王，大海有多少水？或住在大海裡有多少生物？』尊者！我將對他如是說：
『蠢人，你以不應問者問我，任何人亦不應問此問題，此問題應擱置一邊。大海不曾被自然科學家分析，
無能計量大海有多少水及有多少生物住其中。』尊者，我所答者如是。」
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“Kissa pana, tvaṃ mahārāja, atthidhamme mahāsamudde evaṃ paṭivacanaṃ dadeyyāsi, nanu vigaṇetvā [minitvā (ka.)] tassa ācikkhitabbaṃ ‘ettakaṃ mahāsamudde udakaṃ, ettakā ca sattā mahāsamudde paṭivasantī”ti? “Na sakkā, bhante, avisayo eso pañho”ti.
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「但大王，於此存在法之大海，如何你竟如此回答？何不先作計算，而後告訴他說：
『此大海中有如許之水及有如許生物住大海中？』」
「尊者，不能。此問題已出乎『範圍』。」
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“Yathā, mahārāja, atthidhamme yeva mahāsamudde na sakkā udakaṃ parigaṇetuṃ [pariminituṃ (ka.)] sattā vā ye tattha vāsamupagatā, evameva kho, mahārāja, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ, vigaṇeyya, mahārāja, iddhimā cetovasippatto mahāsamudde udakaṃ tatrāsaye ca satte, na tveva so iddhimā cetovasippatto sakkuṇeyya nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ.
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「大王，譬如不能計算存在法──大海之水，或住在其中之生物。大王，亦不能用譬喻、理論、因由或方法指示存在法──涅槃的形相、方所、年歲、份量亦復如是。大王，假使有具神通證心自在者能計量大海之水及海中生物，彼亦不能用譬喻、理論、因由、方法指示涅槃的形相，方所、年歲、份量。」
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“Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitunti. Atthi, mahārāja, devesu arūpakāyikā nāma devā”ti. “Āma, bhante, suyyati ‘atthi devesu arūpakāyikā nāma devā’”ti. “Sakkā pana, mahārāja, tesaṃ arūpakāyikānaṃ devānaṃ rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti?
「復次大王，關於『不能用譬喻、理論、因由、方法指示存在法之涅槃的形相、方所、年歲、份量』，請聽另一理由。
大王，天神當中是否有所謂無色身天？」
「尊者，是。曾聞天神中有無色身天。」
「大王，能否用譬喻、理論、因由或方法指示此諸無色身天的形相、方所、年歲、份量？」
“Na hi, bhante”ti. “Tena hi, mahārāja, natthi arūpakāyikā devā”ti?
「尊者，否。」
「大王，因此實無無色身天？」
“Atthi, bhante, arūpakāyikā devā, na ca sakkā tesaṃ rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti.
「尊者，有無色身天，雖不能用譬喻、理論、因由或方法指示其形相、方所、年歲、份量。」
“Yathā, mahārāja, atthisattānaṃ yeva arūpakāyikānaṃ devānaṃ na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ, evameva kho, mahārāja, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti.
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「大王，譬如有情不能用譬喻、理論、因由、方法指示存在法無色身天之形相、方所、年歲、份量，
如是亦不能用譬喻、理由、因由、方法指示存在法涅槃之形相、方所、年歲、份量亦復如是。」
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“Bhante nāgasena, hotu ekantasukhaṃ nibbānaṃ, na ca sakkā tassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ. Atthi pana, bhante, nibbānassa guṇaṃ aññehi anupaviṭṭhaṃ kiñci opammanidassanamattan”ti? “Sarūpato, mahārāja, natthi, guṇato pana sakkā kiñci opammanidassanamattaṃ upadassayitun”ti. “Sādhu, bhante nāgasena, yathāhaṃ labhāmi nibbānassa guṇatopi ekadesaparidīpanamattaṃ, tathā sīghaṃ brūhi, nibbāpehi me hadayapariḷāhaṃ vinaya sītalamadhuravacanamālutenā”ti.
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「尊者龍軍，涅槃是絕對樂，不能用譬喻、理由、因由、方法指示其形相、方所、年歲、份量。且止於是。
但尊者，是否涅槃有其德性含攝在其他（物）中，能以譬喻加以顯示？」
「大王，若藉有形相者（指示），實無一物。若籍其德性，能用譬喻顯示一些例子。」
「尊者龍軍，善哉！請速道來，以使我藉此德性而得一譬喻，即使那是涅槃之部份解釋，
也請以你的清涼甘美的語風減輕和鎮壓我心中的熱惱。」
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“Padumassa, mahārāja, eko guṇo nibbānaṃ anupaviṭṭho, udakassa dve guṇā, agadassa tayo guṇā, mahāsamuddassa cattāro guṇā, bhojanassa pañca guṇā, ākāsassa dasa guṇā, maṇiratanassa tayo guṇā, lohitacandanassa tayo guṇā, sappimaṇḍassa tayo guṇā, girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti.
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「大王，涅槃含攝蓮花之一德，水之二德，阿伽陀藥之三德，大海之四德，食之五德，虛空之十德；
涅槃含攝赤栴檀之三德，醍醐之三德，山頂之五德。」
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“Bhante nāgasena, ‘padumassa eko guṇo nibbānaṃ anupaviṭṭho’ti yaṃ vadesi, katamo padumassa eko guṇo nibbānaṃ anupaviṭṭho”ti? “Yathā, mahārāja, padumaṃ anupalittaṃ udakena, evameva kho, mahārāja, nibbānaṃ sabbakilesehi anupalittaṃ. Ayaṃ, mahārāja, padumassa eko guṇo nibbānaṃ anupaviṭṭho”ti.
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「尊者龍軍，汝說涅槃含攝蓮花之一德，云何涅槃含攝蓮花之一德？」
「大王，譬如蓮花不為水所污染，涅槃不被任何煩惱所染亦復如是。大王，此為涅槃含攝蓮花一德。」
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“Bhante nāgasena, ‘udakassa dve guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame udakassa dve guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, udakaṃ sītalaṃ pariḷāhanibbāpanaṃ, evameva kho, mahārāja, nibbānaṃ sītalaṃ sabbakilesapariḷāhanibbāpanaṃ. Ayaṃ, mahārāja, udakassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, udakaṃ kilantatasitapipāsitaghammābhitattānaṃ janapasupajānaṃ pipāsāvinayanaṃ, evameva kho, mahārāja, nibbānaṃ kāmataṇhābhavataṇhāvibhavataṇhāpipāsāvinayanaṃ. Ayaṃ, mahārāja, udakassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, udakassa dve guṇā nibbānaṃ anupaviṭṭhā”ti.
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「尊者龍軍，汝說涅槃含攝水之二德，云何涅槃含攝水之二德？」
「大王，譬如清涼之水解除熱惱。大王，清涼之涅槃解除一切煩惱之熱毒亦復如是。
大王，此為涅槃含攝水之第一德。復次大王，水解人畜眾生之渴於其疲乏、枯涸、燥渴及困於暑熱時。
大王，涅槃解慾愛、有愛、無有愛之渴亦復如是。大王，此為涅槃含攝水之第二德。
大王，此為涅槃含攝水之二德。」
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“Bhante nāgasena, ‘agadassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame agadassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, agado visapīḷitānaṃ sattānaṃ paṭisaraṇaṃ, evameva kho, mahārāja, nibbānaṃ kilesavisapīḷitānaṃ sattānaṃ paṭisaraṇaṃ. Ayaṃ, mahārāja, agadassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, agado rogānaṃ antakaro, evameva kho, mahārāja, nibbānaṃ sabbadukkhānaṃ antakaraṃ. Ayaṃ, mahārāja, agadassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, agado amataṃ, evameva kho, mahārāja, nibbānaṃ amataṃ. Ayaṃ, mahārāja, agadassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, agadassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti.
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「尊者龍軍，汝說涅槃含攝阿伽陀藥之三德，云何涅槃含攝阿伽陀藥之三德？」
「大王，譬如阿伽陀藥為一切受毒害之有情的皈依所，大王，涅槃之為一切被煩惱毒所壓逼之有情的皈依所亦復如是。
大王，此為涅槃含攝阿伽陀藥之第一德。復次大王，阿伽陀藥滅盡諸病，大王，涅槃滅盡諸苦亦復如是。
大王，此為涅槃含攝阿伽陀藥之第二德。復次大王，阿伽陀藥是甘露，大王，涅槃是甘露亦復如是。
大王，此為涅槃含攝阿伽陀藥之第三德。大王，此為涅槃含攝阿伽陀藥之三德。」
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“Bhante nāgasena, ‘mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, mahāsamuddo suñño sabbakuṇapehi, evameva kho, mahārāja, nibbānaṃ suññaṃ sabbakilesakuṇapehi. Ayaṃ, mahārāja, mahāsamuddassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo mahanto anorapāro, na paripūrati sabbasavantīhi, evameva kho, mahārāja, nibbānaṃ mahantaṃ anorapāraṃ, na pūrati sabbasattehi. Ayaṃ, mahārāja, mahāsamuddassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo mahantānaṃ bhūtānaṃ āvāso, evameva kho, mahārāja, nibbānaṃ mahantānaṃ arahantānaṃ vimalakhīṇāsavabalappattavasībhūtamahābhūtānaṃ āvāso. Ayaṃ, mahārāja, mahāsamuddassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, mahāsamuddo aparimitavividhavipulavīcipupphasaṃkusumito, evameva kho, mahārāja, nibbānaṃ aparimitavividhavipulaparisuddhavijjāvimuttipupphasaṃkusumitaṃ. Ayaṃ, mahārāja, mahāsamuddassa catuttho guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā”ti.
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「尊者龍軍，汝說涅槃含攝大海之四德，云何涅槃含攝大海之四德？」
「大王，大海不容受一切死屍。大王，涅槃不容受一切煩惱之死屍亦復如是。大王，此為涅槃含攝大海之第一德。復次大王，大海偉大，無此岸彼岸，不被眾河充滿。大王，涅槃偉大，無此岸彼岸，不被一切有情充滿亦復如是。大王，此為涅槃含攝大海之第二德。復次大王，大海為巨大有類的住處，大王，涅槃為諸無垢、漏盡、得力、自在的阿羅漢巨大有類的住處亦復如是。大王，此為涅槃含攝大海之第三德。復次大王，大海開發無限、種種、廣闊的浪花，大王，涅槃開發無限、種種、廣闊、清淨、智慧解脫之花亦復如是。大王，此為涅槃含攝大海之第四德。大王，此為涅槃含攝大海之四德。」
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“Bhante nāgasena, ‘bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, bhojanaṃ sabbasattānaṃ āyudhāraṇaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ jarāmaraṇanāsanato āyudhāraṇaṃ. Ayaṃ, mahārāja, bhojanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ balavaḍḍhanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ iddhibalavaḍḍhanaṃ. Ayaṃ, mahārāja, bhojanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ vaṇṇajananaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ guṇavaṇṇajananaṃ. Ayaṃ, mahārāja, bhojanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ darathavūpasamanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ sabbakilesadarathavūpasamanaṃ. Ayaṃ, mahārāja, bhojanassa catuttho guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ jighacchādubbalyapaṭivinodanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ sabbadukkhajighacchādubbalyapaṭivinodanaṃ. Ayaṃ, mahārāja, bhojanassa pañcamo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti.
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「尊者龍軍，汝說涅槃含攝食之五德，云何涅槃含攝食之五德？」
「大王，譬如食之維持一切有情壽命，大王，證涅槃時老死毀滅而為壽命之維持者亦復如是。大王，此為涅槃含攝食之第一德。復次大王，食為一切有情之力量增進者，大王，證涅槃時增進一切有情的神通力亦復如是。大王，此為涅槃含攝食之第二德。復次大王，譬如食之產生一切有情的容色，大王，證涅槃時產生一切有情的功德容色亦復如是。大王，此為涅槃含攝食之第三德。復次大王，食之鎮定一切有情的苦惱，大王，證涅槃時鎮定一切有情的諸煩惱亦復如是。大王。此為涅槃含攝食之第四德。復次大王，食之排除一切有情的飢餓、衰弱，大王，證涅槃時為排除一切有情諸苦的飢餓、衰弱亦復如是。大王，此為涅槃含攝食之第五德。大王，此為涅槃含攝食之五德。」
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“Bhante nāgasena, ‘ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, ākāso na jāyati, na jīyati, na mīyati, na cavati, na uppajjati, duppasaho, acorāharaṇo, anissito, vihagagamano, nirāvaraṇo, ananto. Evameva kho, mahārāja, nibbānaṃ na jāyati, na jīyati, na mīyati, na cavati, na uppajjati, duppasahaṃ, acorāharaṇaṃ, anissitaṃ, ariyagamanaṃ, nirāvaraṇaṃ, anantaṃ. Ime kho, mahārāja, ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā”ti.
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「尊者龍軍，汝說涅槃含攝虛空之十德，云何涅槃含攝虛空之十德？」
「大王，譬如虛空不生、不老、不死、不去、不起、難勝、賊不奪、不依、鳥行、無礙、無邊，大王，涅槃乃不生、不老、不死、不去、不起、難勝、賊不奪、不依、聖者行、無礙、無邊亦復如是。大王，此為涅槃含攝虛空之十一德。」
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“Bhante nāgasena, ‘maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, maṇiratanaṃ kāmadadaṃ, evameva kho, mahārāja, nibbānaṃ kāmadadaṃ. Ayaṃ, mahārāja, maṇiratanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, maṇiratanaṃ hāsakaraṃ, evameva kho, mahārāja, nibbānaṃ hāsakaraṃ. Ayaṃ, mahārāja, maṇiratanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, maṇiratanaṃ ujjotattakaraṃ, evameva kho, mahārāja, nibbānaṃ ujjotattakaraṃ [ujjotatthakaraṃ (sī. pī.), ujjotitatthakaraṃ (syā.)]. Ayaṃ, mahārāja, maṇiratanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti.
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「尊者龍軍，汝說涅槃含攝摩尼寶之三德，云何涅槃含攝摩尼寶之三德？」
「大王，譬如摩尼寶是賜欲者，大王，涅槃是賜欲者亦復如是。大王，此為涅槃含攝摩尼寶之第一德。復次大王，摩尼寶是發笑者，大王，涅槃是發笑者亦復如是。大王，此為涅槃含攝摩尼寶之第二德。復次大王，摩尼寶是發光者，大王，涅槃是發光者亦復如是。大王，此為涅槃含攝摩尼寶之第三德。大王此為涅槃含攝摩尼寶之三德。」
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“Bhante nāgasena, ‘lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, lohitacandanaṃ dullabhaṃ, evameva kho, mahārāja, nibbānaṃ dullabhaṃ. Ayaṃ, mahārāja, lohitacandanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, lohitacandanaṃ asamasugandhaṃ, evameva kho, mahārāja, nibbānaṃ asamasugandhaṃ. Ayaṃ, mahārāja, lohitacandanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, lohitacandanaṃ sajjanapasatthaṃ [sabbajanapasatthaṃ (syā.)], evameva kho, mahārāja, nibbānaṃ ariyasajjanapasatthaṃ. Ayaṃ, mahārāja, lohitacandanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti.
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「尊者龍軍，汝說涅槃含攝赤栴檀之三德，云何為涅槃含攝赤栴檀之三德？」
「大王，譬如赤栴檀寶是難得，大王，涅槃寶是難得亦復如是。大王，此為涅槃含攝赤栴檀之第一德。復次大王，赤栴檀是無比的妙香，大王，涅槃是無比的妙香亦復如是。大王，此為涅槃含攝赤栴檀之第二德。復次大王，赤栴檀得善人稱讚，大王，涅槃得聖者稱讚亦復如是。大王，此為涅槃含攝赤栴檀之第三德。大王，此為涅槃含攝赤栴檀之三德。」
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“Bhante nāgasena, ‘sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, sappimaṇḍo vaṇṇasampanno, evameva kho, mahārāja, nibbānaṃ guṇavaṇṇasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, sappimaṇḍo gandhasampanno, evameva kho, mahārāja, nibbānaṃ sīlagandhasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, sappimaṇḍo rasasampanno, evameva kho, mahārāja, nibbānaṃ rasasampannaṃ. Ayaṃ, mahārāja, sappimaṇḍassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti.
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「尊者龍軍，汝說涅槃含攝醍醐之三德？」
「大王，譬如醍醐是色具足，大王，涅槃是功德色具足亦復如是。大王，此為涅槃含攝醍醐之第一德。復次大王，醍醐是香具足，大王，涅槃是戒香具足亦復如是。大王，此為涅槃含攝醍醐之第二德。復次大王，醍醐是味具足，大王，涅槃是（甘露）味具足亦復如是。大王，此為涅槃含攝醍醐之第三德。大王，此為涅槃含攝醍醐之三德。」
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“Bhante nāgasena, ‘girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti? “Yathā, mahārāja, girisikharaṃ accuggataṃ, evameva kho, mahārāja, nibbānaṃ accugataṃ. Ayaṃ, mahārāja, girisikharassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ acalaṃ, evameva kho, mahārāja, nibbānaṃ acalaṃ. Ayaṃ, mahārāja, girisikharassa dutiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ duradhirohaṃ, evameva kho, mahārāja, nibbānaṃ duradhirohaṃ sabbakilesānaṃ. Ayaṃ, mahārāja, girisikharassa tatiyo guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ sabbabījānaṃ avirūhanaṃ, evameva kho, mahārāja, nibbānaṃ sabbakilesānaṃ avirūhanaṃ. Ayaṃ, mahārāja, girisikharassa catuttho guṇo nibbānaṃ anupaviṭṭho. Puna caparaṃ, mahārāja, girisikharaṃ anunayappaṭighavippamuttaṃ, evameva kho, mahārāja, nibbānaṃ anunayappaṭighavippamuttaṃ. Ayaṃ, mahārāja, girisikharassa pañcamo guṇo nibbānaṃ anupaviṭṭho. Ime kho, mahārāja, girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Nibbānarūpasaṇṭhānapañho dasamo.
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「尊者龍軍，汝說涅槃含攝山頂之五德，云何涅槃含攝山頂之五德？」
「大王，譬如山頂高聳，大王，涅槃高聳亦復如是。大王，此為涅槃含攝山頂之第一德。復次大王，山頂不動，大王，涅槃不動亦復如是。大王，此為涅槃含攝山頂之第二德。復次大王，山頂難攀，大王，諸煩惱於涅槃是難攀亦復如是。大王，此為涅槃含攝山頂之第三德。復次大王，一切種子於山頂不生長，大王，一切煩惱於涅槃不生長亦復如是。大王，此為涅槃含攝山頂之第四德。復次大王，山頂遠離愛憎，大王，涅槃遠離愛憎亦復如是。大王，此為涅槃含攝山頂之第五德。大王，此為涅槃含攝山頂之五德。」
「尊者龍軍，善哉！其事如是，我接受它。」
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11. Nibbānasacchikaraṇapañho
11. “Bhante nāgasena, tumhe bhaṇatha ‘nibbānaṃ na atītaṃ, na anāgataṃ, na paccuppannaṃ, na uppannaṃ na anuppannaṃ na uppādanīyan’ti. Idha, bhante nāgasena, yo koci sammāpaṭipanno nibbānaṃ sacchikaroti, so uppannaṃ sacchikaroti, udāhu uppādetvā sacchikarotī”ti? “Yo koci, mahārāja, sammāpaṭipanno nibbānaṃ sacchikaroti, so na uppannaṃ sacchikaroti, na uppādetvā sacchikaroti, api ca, mahārāja, atthesā nibbānadhātu, yaṃ so sammāpaṭipanno sacchikarotī”ti.
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第十一 如何證涅槃
「尊者龍軍,你們說：『涅槃非過去、非未來、非現在，非已生、非未生、非當生。』
尊者龍軍，若任何人正行道證涅槃，是否他於涅槃生起時證之，或先待其生起而後證之？」
「大王，若任何人正行道證涅槃，他不於其生起時證之，或先待其生起而後證之。
另方面，大王，有此涅槃界，正行道者證之。」
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“Mā, bhante nāgasena, imaṃ pañhaṃ paṭicchannaṃ katvā dīpehi, vivaṭaṃ pākaṭaṃ katvā dīpehi chandajāto ussāhajāto, yaṃ te sikkhitaṃ, taṃ sabbaṃ etthevākirāhi, etthāyaṃ jano sammūḷho vimatijāto saṃsayapakkhando, bhindetaṃ antodosasallan”ti.
「尊者龍軍，勿作隱匿而解釋此問題，令其顯露開敞而加解釋。關於此之一切，請以慾望與努力陳列你之所學。人眾於此已起淆混、猶豫，懷疑，請折斷此內心過咎之箭。」
“Atthesā, mahārāja, nibbānadhātu santā sukhā paṇītā, taṃ sammāpaṭipanno jinānusiṭṭhiyā saṅkhāre sammasanto paññāya sacchikaroti. Yathā, mahārāja, antevāsiko ācariyānusiṭṭhiyā vijjaṃ paññāya sacchikaroti, evameva kho, mahārāja, sammāpaṭipanno jinānusiṭṭhiyā paññāya nibbānaṃ sacchikaroti.
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「大王，有此寂靜、安樂、殊妙的涅槃界，彼正行道者依勝者教言思惟諸行而以智慧證之。
大王，譬如弟子依師教以智慧親證學術，大王，正行道者依勝者教言以智慧證涅槃亦復如是。
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“Kathaṃ pana taṃ nibbānaṃ daṭṭhabbanti? Anītito nirupaddavato abhayato khemato santato sukhato sātato paṇītato sucito sītalato daṭṭhabbaṃ.
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但涅槃應如何視之？涅槃應視為：無害、無災、無畏、安穩、寂靜、安樂、欣喜、殊勝、清淨、清涼。
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“Yathā, mahārāja, puriso bahukaṭṭhapuñjena jalitakaṭṭhitena agginā dayhamāno vāyāmena tato muñcitvā niraggikokāsaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatatividhaggisantāpaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, aggi, evaṃ tividhaggi daṭṭhabbo; yathā aggigato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā niraggikokāso, evaṃ nibbānaṃ daṭṭhabbaṃ.
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大王，譬如有人被焚燒於熾燃、焦灼、多有材薪堆積之火中，以其努力而自火逃脫，彼進入一無火處所，遂得最勝之樂。大王，彼正行道者以如理作意，離去三種火之惱逼，證涅槃的最勝樂亦復如是。大王，譬如火之應看作三種（毒）火；譬如人處火中應看作正行道者；譬如無火之處應看作涅槃。」
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“Yathā vā pana, mahārāja, puriso ahikukkuramanussakuṇapasarīravaḷañjakoṭṭhāsarāsigato kuṇapajaṭājaṭitantaramanupaviṭṭho vāyāmena tato muñcitvā nikkuṇapokāsaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatakilesakuṇapaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, kuṇapaṃ, evaṃ pañca kāmaguṇā daṭṭhabbā; yathā kuṇapagato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā nikkuṇapokāso, evaṃ nibbānaṃ daṭṭhabbaṃ.
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「復次，大王，譬如有人陷於蛇、犬、人之死屍及糞穴堆中，糾纏於死屍的亂發間，以努力從其逃脫，而後進入一無屍體之處，彼則得最勝之樂。大王，彼正行道者以如理作意，離去煩惱之逼迫，證涅槃最勝之樂亦復如是。大王，譬如五種欲應視作死屍，譬如入於死屍堆之人應視作正行道者，譬如無死屍之處應視作涅槃。」
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“Yathā vā pana, mahārāja, puriso bhīto tasito kampito viparītavibbhantacitto vāyāmena tato muñcitvā daḷhaṃ thiraṃ acalaṃ abhayaṭṭhānaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatabhayasantāsaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, bhayaṃ, evaṃ jātijarābyādhimaraṇaṃ paṭicca aparāparaṃ pavattabhayaṃ daṭṭhabbaṃ; yathā bhīto puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā abhayaṭṭhānaṃ, evaṃ nibbānaṃ daṭṭhabbaṃ.
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「復次，大王，若複有人心懷恐懼、怖畏、戰栗、惱亂、淆惑，籍努力從其中解脫，而後入於堅定、堅固、不動、無畏處，彼得最勝之樂。大王，若有人正行道，以如理作意離去怖畏、戰栗，證涅槃最勝之樂亦復如是。大王，譬如怖畏應視作依生、老、病、死再三輪轉之怖畏，譬如怖畏者應視作正行道者，譬如無怖畏處應視作涅槃。」
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“Yathā vā pana, mahārāja, puriso kiliṭṭhamalinakalalakaddamadese patito vāyāmena taṃ kalalakaddamaṃ apavāhetvā parisuddhavimaladesamupagantvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatakilesamalakaddamaṃ paramasukhaṃ nibbānaṃ sacchikaroti. Yathā, mahārāja, kalalaṃ, evaṃ lābhasakkārasiloko daṭṭhabbo; yathā kalalagato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; yathā parisuddhavimaladeso, evaṃ nibbānaṃ daṭṭhabbaṃ.
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「復次，大王，譬如有人陷於污穢不淨泥濘、泥淖處所，籍其努力拭去泥濘垢穢，而後往詣一清淨無垢之處，於該處彼將證最勝之樂。大王，若有人正行道，以如理作意離去煩惱的泥濘垢穢，證涅槃最勝之樂[325]亦復如是。大王，譬如泥濘應視作利養、恭敬、名聞，譬如入於泥濘之人應視作正行道者，譬如清淨無垢之處應視作涅槃。」
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“Tañca pana nibbānaṃ sammāpaṭipanno kinti sacchikaroti?
「但正行道者如何證涅槃？
Yo so, mahārāja, sammāpaṭipanno, so saṅkhārānaṃ pavattaṃ sammasati.
Pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi.
So tattha kiñci na gayhūpagaṃ passati.
大王，彼正行道者思惟諸行之轉起，於轉起時彼見生、見老、見病、見死，於該處彼不見任何欣喜、歡樂，於該處彼於其初、中、後皆不見可執著者，
Yathā, mahārāja, puriso divasasantatte ayoguḷe jalite tatte kaṭhite āditopi majjhatopi pariyosānatopi na kiñci gayhūpagaṃ padesaṃ passati, evameva kho, mahārāja, yo saṅkhārānaṃ pavattaṃ sammasati, so pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi.
大王，譬如人不會於那終日焚燒、熾燃、紅熱、炙灼鐵丸的任何處，或初、或中、或後，見為可執著者，大王，彼正行道者思惟諸行之轉起，於轉起時彼見生、見老、見病、見死；於該處他亦不見任何欣喜、歡樂，於其初、中、後，彼皆不見任何可執著者亦復如是。
So tattha [idaṃ padadvayaṃ sī. pī. potthakesu natthi] na kiñci gayhūpagaṃ passati, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati.
彼既不見任何可執著者，遂心中起厭，身上發燒，彼嫌厭於諸有中之無救護所、無皈依所及無保護所。」
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“Yathā, mahārāja, puriso jalitajālaṃ mahantaṃ aggikkhandhaṃ paviseyya, so tattha atāṇo asaraṇo asaraṇībhūto aggimhi nibbindeyya, evameva kho, mahārāja, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati.
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「大王，譬如有人入於正在燃燒的大火聚，會從此無救護、無皈依及無保護之火逃避，大王，既不見可執著者，遂心中起厭，身上發燒，彼逃避於諸有中之無救護所、無皈依所及無保護所亦復如是。
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“Tassa pavatte bhayadassāvissa evaṃ cittaṃ uppajjati ‘santattaṃ kho panetaṃ pavattaṃ sampajjalitaṃ bahudukkhaṃ bahūpāyāsaṃ, yadi koci labhetha appavattaṃ etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan’ti. Iti hetaṃ [hitaṃ (sī.), hi idaṃ (pī.)] tassa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati [pahaṃsīyati kuhīyati (sī. pī.)]‘paṭiladdhaṃ kho me nissaraṇan’ti.
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當彼既見（諸行）轉起之怖畏，心中如是思惟：『此諸行轉起是炙熱、熾燃、焚燒、多苦、多惱，若人得（諸行）非轉起，則為寂靜、殊妙、諸行寂止、舍離一切執著、愛盡、離貪、寂滅、涅槃。』於是其心入於（諸行）不轉起，喜悅、欣喜[326]、歡喜而說：『我得出離。』
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“Yathā, mahārāja, puriso vippanaṭṭho videsapakkhando nibbāhanamaggaṃ disvā tattha pakkhandati pasīdati pahaṃsayati tusayati [pahaṃsīyati kuhīyati (sī. pī.)] ‘paṭiladdho me nibbāhanamaggo’ti, evameva kho, mahārāja, pavatte bhayadassāvissa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati [pahaṃsīyati kuhīyati (sī. pī.)] ‘paṭiladdhaṃ kho me nissaraṇan’ti.
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大王，譬如有人入異地而迷途，見一出路。大王，當彼得見（諸行）轉起之怖畏，其心遂向（諸行）不轉起奔赴，喜悅、欣喜、歡喜而說『我得出離』亦復如是。
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“So appavattatthāya maggaṃ āyūhati gavesati bhāveti bahulīkaroti, tassa tadatthaṃ sati santiṭṭhati, tadatthaṃ vīriyaṃ santiṭṭhati, tadatthaṃ pīti santiṭṭhati, tassa taṃ cittaṃ aparāparaṃ manasikaroto pavattaṃ samatikkamitvā appavattaṃ okkamati, appavattamanuppatto, mahārāja, sammāpaṭipanno ‘nibbānaṃ sacchikarotī’ti vuccatī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Nibbānasacchikaraṇapañho ekādasamo.
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彼向通往不轉起的道路奔赴，尋求、修習、多修習。
彼之意念確立於此目標；彼之精進確立於此目標；彼之喜悅確立於此目標；
彼心再三作意，遂超越於（諸行）轉起而入於不轉起。大王，若在正行道之際，彼得（諸行之）不轉起即名為證涅槃。」
「尊者龍軍，薩度！其事如是，我接受它。」
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12. Nibbānasannihitapañho
12. “Bhante nāgasena, atthi so padeso puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya uddhaṃ vā adho vā tiriyaṃ vā, yattha nibbānaṃ sannihitan”ti? “Natthi, mahārāja, so padeso puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya uddhaṃ vā adho vā tiriyaṃ vā, yattha nibbānaṃ sannihitan”ti.
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第十二 無藏置涅槃之處
「尊者龍軍，是否有一處所藏置涅槃，或於東方、或南方、或西方、或北方、或上方、或下方、或中央？」
「大王，無藏置涅槃的處所，無論於東方、或南方、或西方、或北方、或上方、或下方、或中央。」
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“Yadi, bhante nāgasena, natthi nibbānassa sannihitokāso, tena hi natthi nibbānaṃ?
Yesañca taṃ nibbānaṃ sacchikataṃ, tesampi sacchikiriyā micchā, kāraṇaṃ tattha vakkhāmi, yathā, bhante nāgasena, mahiyā dhaññuṭṭhānaṃ khettaṃ atthi, gandhuṭṭhānaṃ pupphaṃ atthi, pupphuṭṭhānaṃ gumbo atthi, phaluṭṭhānaṃ rukkho atthi, ratanuṭṭhānaṃ ākaro atthi, tattha yo koci yaṃ yaṃ icchati, so tattha gantvā taṃ taṃ harati, evameva kho, bhante nāgasena, yadi nibbānaṃ atthi, tassa nibbānassa uṭṭhānokāsopi icchitabbo, yasmā ca kho, bhante nāgasena, nibbānassa uṭṭhānokāso natthi, tasmā natthi nibbānanti brūmi, yesañca nibbānaṃ sacchikataṃ, tesampi sacchikiriyā micchā”ti.
☸.....................................................................
「尊者龍軍，若涅槃無藏置所，如是，實無涅槃，而彼諸證涅槃者，其取證為虛妄。我將述說此中理由。尊者，譬如大地有土遂生穀類，有花遂生香氣，有灌木遂生花卉，有樹遂生果實，有礦產遂生寶石。如是，人若希求某物，彼便往詣適當處所而取。尊者龍軍，若有涅槃則應有生涅槃處亦復如是。尊者龍軍，由無生涅槃之處所，我說實無涅槃。而彼諸證涅槃者，其取證為虛妄。」
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“Natthi, mahārāja, nibbānassa sannihitokāso, atthi cetaṃ nibbānaṃ, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikaroti. Yathā pana, mahārāja, atthi aggi nāma, natthi tassa sannihitokāso, dve kaṭṭhāni saṅghaṭṭento aggiṃ adhigacchati. Evameva kho, mahārāja, atthi nibbānaṃ, natthi tassa sannihitokāso, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikaroti.
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「大王，雖無藏置涅槃處所，但實有此涅槃；正行道者以如理作意而證涅槃。大王，譬如有所謂火者而無藏置火之處所，一人鑽兩木即得火──大王，實有涅槃，雖無藏置涅槃之處所亦復如是；正行道者以如理作意而證涅槃。」
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“Yathā vā pana, mahārāja, atthi satta ratanāni nāma. Seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanaṃ. Na ca tesaṃ ratanānaṃ sannihitokāso atthi, khattiyassa pana sammāpaṭipannassa paṭipattibalena tāni ratanāni upagacchanti. Evameva kho, mahārāja, atthi nibbānaṃ, natthi tassa sannihitokāso, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikarotī”ti.
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「復次，大王，譬如有所謂七寶者，即：輪寶，象寶，馬寶，摩尼寶，女寶，居士寶，將軍寶，雖無藏置此諸寶的處所，但若有一剎帝利正行道，以其行道之力，眾寶即歸聚於他──大王，實有涅槃。雖無藏置涅槃之處所亦復如是。正行道者以如理作意而證涅槃。」
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“Bhante nāgasena, nibbānassa sannihitokāso mā hotu, atthi pana taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī”ti? “Āma, mahārāja, atthi taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī”ti.
☸.....................................................................
「尊者龍軍，涅槃藏置之處所，且止於是！但是否有一場所，若住立該處正行道者即證涅槃？」
「大王，是。有一場所，若住立該處正行道者即證涅槃。」
☸---------------------------------------------------------------------
“Katamaṃ pana, bhante, taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī”ti? “Sīlaṃ, mahārāja, ṭhānaṃ, sīle patiṭṭhito yoniso manasikaronto sakkayavanepi cīnavilātepi alasandepi nigumbepi [nikumbepi (sī. syā. pī.)] kāsikosalepi kasmīrepi gandhārepi nagamuddhanipi brahmalokepi yattha katthacipi ṭhito sammāpaṭipanno nibbānaṃ sacchikaroti. Yathā, mahārāja, yo koci cakkhumā puriso sakayavanepi cīnavilātepi alasandepi nigumbepi kāsikosalepi kasmīrepi gandhārepi nagamuddhanipi brahmalokepi yattha katthacipi ṭhito ākāsaṃ passati, evameva kho, mahārāja, sīle patiṭṭhito yoniso manasikaronto sakayavanepi…pe… yattha katthacipi ṭhito sammāpaṭipanno nibbānaṃ sacchikaroti.
☸.....................................................................
「尊者，雲何有一場所若住立該處正行道者即證涅槃？」
「大王，此即戒地。（若人）如理作意，住立於戒，無論彼處塞國或希臘，處漢國或西藏，處亞曆山大或尼空巴，處迦屍或瞿薩羅，處迦濕彌羅或犍陀羅，處須彌山頂或梵天，無論彼立何處──若住於正行道，彼即證涅槃。大王，譬如有眼之人，無論其是處塞國或希臘，處漢國或西藏，處亞曆山大或尼空巴，處迦屍或瞿薩羅，處迦濕彌羅或犍陀羅，處須彌山頂或梵天，無論彼立何處則皆見虛空；大王，若人如理作意，住立於戒時，無論彼處塞國或希臘……無論何處──若住於正行道，彼證涅槃亦復如是。」
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“Yathā vā pana, mahārāja, sakayavanepi…pe… yattha katthacipi ṭhitassa pubbadisā atthi, evameva kho, mahārāja, sīle patiṭṭhitassa yoniso manasikarontassa sakkayavanepi…pe… yattha katthacipi ṭhitassa sammāpaṭipannassa atthi nibbānasacchikiriyā”ti. “Sādhu, bhante nāgasena, desitaṃ tayā nibbānaṃ, desitā nibbānasacchikiriyā, parikkhatā sīlaguṇā, dassitā sammāpaṭipatti, ussāpito dhammaddhajo, saṇṭhapitā dhammanetti, avañjho suppayuttānaṃ sammāpayogo, evametaṃ gaṇivarapavara tathā sampaṭicchāmī”ti.
Nibbānasannihitapañho dvādasamo.
Vessantaravaggo tatiyo.
Imasmiṃ vagge dvādasa pañhā.
☸.....................................................................
「復次，大王，無論彼處塞國或希臘……無論彼立何處，於他有東方，大王，若人如理作意，住立於戒，無論彼處塞國或希臘……或梵天，無論何處──若住於正行道，彼證涅槃亦復如是，」
「尊者龍軍，薩度！涅槃被你指示，涅槃之證悟被你宣說，戒德得以莊嚴，正行道得以指出，法旗高舉，法眼確立，善專心之正加行非徒勞。各宗最殊勝之師，其事如是，我接受它。」
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