미란왕문경彌蘭王問經 3.3
3.3 Paṇāmitavagga 遣出品
1. Seṭṭhadhammapañho
1. “Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ti. Puna ca ‘upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭhetī’ti. Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ti, tena hi ‘upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭhetī’ti yaṃ vacanaṃ, taṃ micchā. Yadi ‘upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭheti’, tena hi ‘dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cāti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第三品
第一 最上法
「尊者龍軍，世尊亦曾作此說『瓦舍塔，於今世及來世，法為人間最上。』但另方面，已證預流果的優婆塞居士已關閉惡趣，已得正見及善知教義，仍然要向凡夫比丘或沙彌起立禮敬。尊者龍軍，若世尊曾說：『瓦舍塔，於今世及來世，法為人間最上。』如是，則已證預流果的優婆塞居士已關閉惡趣，已得正見及善知教義，仍然要向凡夫比丘或沙彌起立禮敬一說為虛妄。若一位證預流果的優婆塞居士已關閉惡趣，已得正見及善知教義，仍然要向凡夫比丘或沙彌起立禮敬，如是，『瓦舍塔，於今世及來世，法為人間最上』一語為虛妄。這也是一兩難問題，向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, bhagavatā ‘dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ti, ‘upāsako ca gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭheti’. Tattha pana kāraṇaṃ atthi. Katamaṃ taṃ kāraṇaṃ?
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「大王，世尊曾作此說：『瓦舍塔，於今世及來世，法為人間最上。』同時，若一位證預流果的優婆塞居士已關閉惡趣，已得正見及善知教義，也仍然要向凡夫比丘或沙彌起立禮敬。但於此有一理由。何以如是？
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“Vīsati kho panime, mahārāja, samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni, yehi samaṇo abhivādanapaccuṭṭhānasamānanapūjanāraho hoti.
Katame vīsati samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni?
大王，有沙門之所作沙門二十法及兩個表相。何者為沙門之所作沙門二十法及兩個表相？
因彼者，沙門值得起立、禮敬、尊重及敬仰？
Seṭṭho [seṭṭhabhūmisayo (sī. syā.), seṭṭho yamo (pī.)] dhammārāmo, aggo niyamo, cāro vihāro saṃyamo saṃvaro khanti soraccaṃ ekattacariyā ekattābhirati paṭisallānaṃ hiriottappaṃ vīriyaṃ appamādo sikkhāsamādānaṃ [sikkhāpadhānaṃ (sī. syā.), sukkāvadānaṃ (ka.)] uddeso paripucchā sīlādiabhirati nirālayatā sikkhāpadapāripūritā, kāsāvadhāraṇaṃ, bhaṇḍubhāvo.
Ime kho, mahārāja, vīsati samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni.
彼即：最優自攝，最上自制，正行、安住、攝身口意、攝製六根、忍辱、溫順、行於岑寂、愛孤寂、宴默、畏罪、精進、不放逸、奉行學處，諷誦、問訊、喜好戒律、無慾、完成學處、著袈裟，光頭──大王，此即為沙門之所作沙門二十法及兩個表相。
Ete guṇe bhikkhu samādāya vattati, so tesaṃ dhammānaṃ anūnattā paripuṇṇattā sampannattā samannāgatattā asekkhabhūmiṃ arahantabhūmiṃ okkamati, seṭṭhaṃ bhūmantaraṃ okkamati, arahattāsannagatoti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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以行持此諸功德而生活。彼於諸法完滿，圓滿完成及具足後至於無學地內，彼至於阿羅漢地，彼至於最上生活；因彼去阿羅漢位甚近，一位證預流果之優婆塞向凡夫比丘起立禮敬實是應該。
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“‘Khīṇāsavehi so sāmaññaṃ upagato, natthi me so samayo’ti [taṃ sāmaññan”ti (?)] arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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彼想：『該沙門已得漏盡，但我非其儔。』一位證預流果的優婆塞向凡夫比丘起立禮敬實是應該，
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“‘Aggaparisaṃ so upagato, nāhaṃ taṃ ṭhānaṃ upagato’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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彼想：『該比丘已達最高聚會，但我尚未至該處。』一位證……實是應該，
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“‘Labhati so pātimokkhuddesaṃ sotuṃ, nāhaṃ taṃ labhāmi sotun’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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彼想：『他已獲得往聽戒經的諷誦，但我尚未得聆聽。』一位證……實是應該，
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“‘So aññe pabbājeti upasampādeti jinasāsanaṃ vaḍḍheti, ahametaṃ na labhāmi kātun’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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彼想：『他令他人出家及受具足戒及令勝者的言教發展，而我尚未如是實行。』一位證……實是應該，
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“‘Appamāṇesu so sikkhāpadesu samattakārī, nāhaṃ tesu vattāmī’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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彼想：『是人已完全奉行無數學處，而我尚不在他們中。』一位證……實是應該，
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“‘Upagato so samaṇaliṅgaṃ, buddhādhippāye ṭhito, tenāhaṃ liṅgena dūramapagato’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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彼想：『他已達沙門的表相，住於佛意，而我尚遠離此表相。』一位證……實是應該，
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“‘Parūḷhakacchalomo so anañjitaamaṇḍito anulittasīlagandho, ahaṃ pana maṇḍanavibhūsanābhirato’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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比丘彼想：『他之腋下毛髮如草，不整潔，無裝飾，但涂以戒香，而我尚喜好裝飾及飾品。』一位證預流果之優婆塞向凡夫比丘起立禮敬實是應該的。
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“Api ca, mahārāja, ‘ye te vīsati samaṇakaraṇā dhammā dve ca liṅgāni, sabbepete dhammā bhikkhussa saṃvijjanti, so yeva te dhamme dhāreti, aññepi tattha sikkhāpeti, so me āgamo sikkhāpanañca natthī’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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復次大王，彼想：『觀此沙門所作，沙門應作之二十法及兩個表相皆存於一位比丘。彼不但奉行此一切法，且令他人修學之。但我於該傳承及修學尚未得。』一位證預流果的優婆塞向凡夫比丘起立禮敬實是應該。
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“Yathā, mahārāja, rājakumāro purohitassa santike vijjaṃ adhīyati, khattiyadhammaṃ sikkhati, so aparena samayena abhisitto ācariyaṃ abhivādeti paccuṭṭheti ‘sikkhāpako me ayan’ti, evameva kho, mahārāja, ‘bhikkhu sikkhāpako vaṃsadharo’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ.
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大王，又如王子從祭司學習諸明及研習剎帝利傳承，後於異時灌頂為王，則向阿闍黎起立禮敬，稱『此為我師。』大王，彼作是想：『此為教師，傳統的維持者。』一位證預流果的優婆塞向凡夫比丘起立禮敬實是應該亦復如是。
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“Api ca, mahārāja, imināpetaṃ pariyāyena jānāhi bhikkhubhūmiyā mahantataṃ asamavipulabhāvaṃ. Yadi, mahārāja, upāsako sotāpanno arahattaṃ sacchikaroti, dveva tassa gatiyo bhavanti anaññā tasmiṃ yeva divase parinibbāyeyya vā, bhikkhubhāvaṃ vā upagaccheyya. Acalā hi sā, mahārāja, pabbajjā, mahatī accuggatā, yadidaṃ bhikkhubhūmī”ti. “Ñāṇagato, bhante nāgasena, pañho sunibbeṭhito balavatā atibuddhinā tayā, na yimaṃ pañhaṃ samattho añño evaṃ viniveṭhetuṃ aññatra tavādisena buddhimatā”ti.
Seṭṭhadhammapañho paṭhamo.
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復次大王，如是推論，你應知比丘偉大、無比廣闊。大王，若一位證預流果的優婆塞證取阿羅漢果，於他只有二途並無其餘：彼當日即證涅槃或即入於比丘地位。大王，因出家是不動、偉大、崇高，此即是比丘地。」
「尊者龍軍，你以知識深入問題；你以強大智慧對此善加解決；更無餘人能解此結，除非其聰慧如你。」
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2. Sabbasattahitapharaṇapañho
2. “Bhante nāgasena, tumhe bhaṇatha ‘tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahatī’ti. Puna ca bhaṇatha aggikkhandhūpame dhammapariyāye bhaññamāne ‘saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggatan’ti. Aggikkhandhūpamaṃ, bhante, dhammapariyāyaṃ desentena tathāgatena saṭṭhimattānaṃ bhikkhūnaṃ hitamapanetvā ahitamupadahitaṃ. Yadi, bhante nāgasena, tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahati, tena hi aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggatanti yaṃ vacanaṃ, taṃ micchā. Yadi aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tena hi tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahatīti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第二 如來賜予幸福
「尊者龍軍，你們說：『如來除一切有情的災難而賜他們以幸福。』但你們又說：『當他宣說《火聚譬喻經》之法論時，熱血從六十位比丘口中湧出，』尊者，或因宣示《火聚譬喻經》之法論，如來從六十位比丘除去幸福而賜他們以災難；尊者龍軍，若如來除一切有情的災難而賜他們以幸福，如是，『當他宣說《火聚譬喻經》之法論時，熱血從六十位比丘口中湧出』一語為虛妄。若當他宣說《火聚譬喻經》之法論時，熱血從六十位比丘口中湧出，如是，『如來除去一切有情的災難而賜他們以幸福』一語為虛妄。這也是一兩難問題，今向你提出，請解決它。」
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“Tathāgato, mahārāja, sabbasattānaṃ ahitamapanetvā hitamupadahati, aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tañca pana na tathāgatassa katena, tesaṃ yeva attano katenā”ti.
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「大王，如來除一切有情的災難而賜他們以幸福。又當他宣說《火聚譬喻經》之法論時，熱血從六十位比丘口中湧出。但彼不因如來有所作，彼因比丘們自己之所作。」
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“Yadi, bhante nāgasena, tathāgato aggikkhandhūpamaṃ dhammapariyāyaṃ na bhāseyya, api nu tesaṃ uṇhaṃ lohitaṃ mukhato uggaccheyyāti, na hi, mahārāja, micchāpaṭipannānaṃ tesaṃ bhagavato dhammapariyāyaṃ sutvā pariḷāho kāye uppajji, tena tesaṃ pariḷāhena uṇhaṃ lohitaṃ mukhato uggatan”ti. “Tena hi, bhante nāgasena, tathāgatasseva katena tesaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tathāgato yeva tattha adhikāro tesaṃ nāsanāya, yathā nāma, bhante nāgasena, ahi vammikaṃ paviseyya, athaññataro paṃsukāmo puriso vammikaṃ bhinditvā paṃsuṃ hareyya, tassa paṃsuharaṇena vammikassa susiraṃ pidaheyya, atha tattheva so assāsaṃ alabhamāno mareyya, nanu so, bhante, ahi tassa purisassa katena maraṇappatto”ti. “Āma mahārājā”ti. “Evameva kho, bhante nāgasena, tathāgato yeva tattha adhikāro tesaṃ nāsanāyā”ti.
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「尊者龍軍，若如來不曾宣說《火聚譬喻經》之法論，是否熱血會從他們的口中湧出？」
「大王，否。當彼諸邪行者聞聽世尊宣說法論，其身內發燒，因發燒熱血遂從他們的口中湧出。」
「尊者龍軍，熱血從他們的口中湧出實是因如來有所作。於此惟如來是他們毀滅的主因。尊者龍軍，譬如蛇入蟻垤，其後有人欲得土壤，將蟻垤破壞，搬走土壤，於搬運土壤時將蟻穴掩塞，於此該蛇不得呼吸遂死去。尊者，蛇之死去是否因為那人所作？」
「大王，是。」
「尊者龍軍，於此惟如來是他們的毀滅主因亦復如是。」
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“Tathāgato, mahārāja, dhammaṃ desayamāno anunayappaṭighaṃ na karoti, anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti. Ye pana micchāpaṭipannā, te patanti. Yathā, mahārāja, purisassa ambaṃ vā jambuṃ vā madhukaṃ vā cālayamānassa yāni tattha phalāni sārāni daḷhabandhanāni, tāni tattheva accutāni tiṭṭhanti, yāni tattha phalāni pūtivaṇṭamūlāni dubbalabandhanāni, tāni patanti. Evameva kho, mahārāja, tathāgato dhammaṃ desayamāno anunayappaṭighaṃ na karoti, anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti. Ye pana micchāpaṭipannā, te patanti.
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「大王，如來說法時，不作偏愛與嫌厭。如來是離偏愛與嫌厭而說法，當他如此說法時，彼諸正行者即覺悟，彼諸邪行者即淪墮。大王，譬如芒果樹、閻浮樹、蜜樹被人搖撼，其強壯及堅牢緊貼其上之果子將挺立不動，但其果莖已腐，又不緊貼之果實會墜落。大王，如來說法時不作偏愛與嫌厭，如來是離偏愛與嫌厭而說法。當他如此說法時，彼證諸正行者即覺悟，彼諸邪行者即淪墮亦復如是。
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“Yathā vā pana, mahārāja, kassako dhaññaṃ ropetukāmo khettaṃ kasati, tassa kasantassa anekasatasahassāni tiṇāni maranti. Evameva kho, mahārāja, tathāgato paripakkamānase satte bodhento [bodhetuṃ (sī.)] anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti. Ye pana micchāpaṭipannā, te tiṇāni viya maranti.
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大王，又如農夫欲種稻穀，牛耕田土，於其耕墾之時百千草葉死去。大王，若如來覺悟心意成熟的有情，彼離偏愛與嫌厭而說法。他如此說法時，彼諸正行者即覺悟，彼諸邪行者即淪落，正如死去的草葉一樣亦復如是。
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“Yathā vā pana, mahārāja, manussā rasahetu yantena ucchuṃ pīḷayanti, tesaṃ ucchuṃ pīḷayamānānaṃ ye tattha yantamukhagatā kimayo, te pīḷiyanti. Evameva kho, mahārāja, tathāgato paripakkamānase satte bodhento dhammayantamabhipīḷayati [dhammayantamatipīḷayati (ka.)], ye tattha micchāpaṭipannā, te kimī viya marantī”ti.
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大王，又如有人為糖汁壓搾甘蔗於器具內，當壓搾甘蔗時他們也壓榨那些進入器具內的小蟲；大王，當如來如此說法時，彼諸正行者即覺悟，彼諸邪行者即淪落，正如死去的小蟲一樣亦復如是。」
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“Nanu, bhante nāgasena, te bhikkhū tāya dhammadesanāya patitā”ti? “Api nu kho, mahārāja, tacchako rukkhaṃ tacchanto [rakkhanto (sī. pī.] ujukaṃ parisuddhaṃ karotī”ti? “Na hi, bhante, vajjanīyaṃ apanetvā tacchako rukkhaṃ ujukaṃ parisuddhaṃ karotī”ti. “Evameva kho, mahārāja, tathāgato parisaṃ rakkhanto na sakkoti bodhaneyye [abodhanīye (syā.)] satte bodhetuṃ, micchāpaṭipanne pana satte apanetvā bodhaneyye satte bodheti, attakatena pana te, mahārāja, micchāpaṭipannā patanti.
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「尊者龍軍，彼諸比丘的淪落是否因該說法？」
「復次大王，若木匠僅護衛樹木，是否他令樹木筆直且翦除它？」
「尊者，否。彼除去不適宜之處。如是，木匠令樹筆直且翦除它。」
「大王，只護衛其會眾，如來不能覺悟彼諸可覺悟者；但只除去彼諸邪行者，如來能覺悟彼諸可覺悟者亦復如是。
但大王，彼諸邪行者的淪落乃因自己造作，
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“Yathā, mahārāja, kadalī veḷu assatarī attajena [attajena phalena (sī.)] haññati, evameva kho, mahārāja, ye te micchāpaṭipannā, te attakatena haññanti patanti.
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大王，譬如芭蕉、竹、牝騾之毀滅它們自己所生者。
大王，彼諸邪行者的毀滅及淪落乃因他們自己造作亦復如是。
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“Yathā, mahārāja, corā attakatena cakkhuppāṭanaṃ sūlāropanaṃ sīsacchedanaṃ pāpuṇanti, evameva kho, mahārāja, ye te micchāpaṭipannā, te attakatena haññanti patanti [jinasāsanā patanti (sī. pī.)]. Yesaṃ, mahārāja, saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tesaṃ taṃ neva bhagavato katena, na paresaṃ katena, atha kho attano yeva katena.
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大王，又如盜賊遭受挖眼、杙刑、斬首乃因自己造作，大王，彼諸邪行者的毀滅及從勝者的教言退墮乃因自己的造作亦復如是。大王，彼六十位比丘的熱血從口中湧出非因如來所作，亦非他人所作，實是他們自己的造作。
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“Yathā, mahārāja, puriso sabbajanassa amataṃ dadeyya, te taṃ amataṃ asitvā arogā dīghāyukā sabbītito [sabbītiyā (sī.)] parimucceyyuṃ, athaññataro puriso durupacārena taṃ asitvā maraṇaṃ pāpuṇeyya, api nu kho so, mahārāja, amatadāyako puriso tatonidānaṃ kiñci apuññaṃ āpajjeyyā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, tathāgato dasasahassiyā lokadhātuyā devamanussānaṃ amataṃ dhammadānaṃ deti, ye te sattā bhabbā, te dhammāmatena bujjhanti. Ye pana te sattā abhabbā, te dhammāmatena haññanti patanti. Bhojanaṃ, mahārāja, sabbasattānaṃ jīvitaṃ rakkhati, tamekacce bhuñjitvā visūcikāya maranti, api nu kho so, mahārāja, bhojanadāyako puriso tatonidānaṃ kiñci apuññaṃ āpajjeyyā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, tathāgato dasasahassiyā lokadhātuyā devamanussānaṃ amataṃ dhammadānaṃ deti, ye te sattā bhabbā, te dhammāmatena bujjhanti. Ye pana te sattā abhabbā, te dhammāmatena haññanti patantī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Sabbasattahitapharaṇapañho dutiyo.
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大王，譬如有人給一切人民以不死之藥，因服藥他們得健康長壽，眾病消散。但大王，若有某人因不能消化，服食後或會死去。大王，是否該授不死之藥者因此因緣會得任何非福德？」
「尊者，否。」
「大王，如來以其不死之法施予十千世界人天，彼諸適宜的有情，因不死之法而覺悟；彼諸不適宜的有情因不死之法而毀滅及淪落。大王，食物支持一切有情的生命，但有人食用後患病而死。大王，是否彼給予該食物者以此因緣會得任何非福德？」
「尊者，否。」
「大王，如來以其不死之法施予十千世界人天，彼諸適宜的有情因不死之法而覺悟，彼諸不適宜的有情因不死之法而毀滅及淪落亦復如是。」
「尊者龍軍，善哉！其事如是，我接受它。」
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3. Vatthaguyhanidassanapañho
3. “Bhante nāgasena, bhāsitampetaṃ tathāgatena –
“‘Kāyena saṃvaro sādhu [dha. pa. 361], sādhu vācāya saṃvaro;
Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro’ti.
第三 陰馬藏相之示現
「尊者龍軍，如來亦曾作此說：制身善，制語善，制心善，制一切處善。
“Puna ca tathāgato catunnaṃ parisānaṃ majjhe nisīditvā purato devamanussānaṃ selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassesi. Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘kāyena saṃvaro sādhū’ti, tena hi selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassesīti yaṃ vacanaṃ, taṃ micchā. Yadi selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dasseti, tena hi ‘kāyena saṃvaro sādhū’ti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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「但如來坐四眾中，於人天面前，示現陰馬藏相與舍洛婆羅門。尊者龍軍，若世尊曾說『制身善』，如是，示現陰馬藏相與舍洛婆羅門為虛妄。若其曾示顯陰馬藏相與舍洛婆羅門，如是『制身善』一語為虛妄。此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, bhagavatā ‘kāyena saṃvaro sādhū’ti, selassa ca brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassitaṃ. Yassa kho, mahārāja, tathāgate kaṅkhā uppannā, tassa bodhanatthāya bhagavā iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passatī”ti.
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「大王，世尊亦曾作此說：『制身善，』但他也曾示現陰馬藏相與舍洛婆羅門。大王，因其對如來起疑惑。
為使其覺悟，世尊以神通力示現其身的相似部份，只有他才見到該奇蹟。」
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“Ko panetaṃ, bhante nāgasena, saddahissati, yaṃ parisagato eko yeva taṃ guyhaṃ passati, avasesā tattheva vasantā na passantīti. Iṅgha me tvaṃ tattha kāraṇaṃ upadisa, kāraṇena maṃ saññāpehī”ti. “Diṭṭhapubbo pana tayā, mahārāja, koci byādhito puriso parikiṇṇo ñātimittehī”ti. “Āma bhante”ti. “Api nu kho sā, mahārāja, parisā passatetaṃ vedanaṃ, yāya so puriso vedanāya vedayatī”ti. “Na hi bhante, attanā yeva so, bhante, puriso vedayatī”ti. “Evameva kho, mahārāja, yasseva tathāgate kaṅkhā uppannā, tasseva tathāgato bodhanatthāya iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passati.
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「尊者龍軍，誰能相信此事：會眾當中只有一人看見（世尊）之隱蔽處而其餘諸人雖在場則不能見？
請揭示其中的理由，以該理由說服我。」
「大王，你是否曾見有任何病人被其親戚朋友環繞病榻？」
「尊者，是。」
「大王，是否彼諸人眾能見此感覺，以該感覺彼病者正感受（苦痛）？」
「尊者，否。只有彼病者自己感覺。」
「大王，惟彼於如來起疑惑者，如來為使其覺悟，以神通力示顯其身的相似部份，惟彼能見該奇蹟亦復如是。
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“Yathā vā pana, mahārāja, kañcideva purisaṃ bhūto āviseyya, api nu kho sā, mahārāja, parisā passati taṃ bhūtāgamanan”ti? “Na hi, bhante, so yeva āturo tassa bhūtassa āgamanaṃ passatī”ti. “Evameva kho, mahārāja, yasseva tathāgate kaṅkhā uppannā, tasseva tathāgato bodhanatthāya iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passatī”ti.
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復次大王，又如魔鬼進入有人身內，是否彼諸人眾能見該鬼魅？」
「尊者，否。惟有受害者能見該鬼魅之來臨。」
「大王，惟彼於如來起疑惑者能見該奇蹟亦復如是。」
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“Dukkaraṃ, bhante nāgasena, bhagavatā kataṃ, yaṃ ekassapi adassanīyaṃ, taṃ dassentenā”ti. “Na, mahārāja, bhagavā guyhaṃ dassesi, iddhiyā pana chāyaṃ dassesī”ti. “Chāyāyapi, bhante, diṭṭhāya diṭṭhaṃ yeva hoti guyhaṃ, yaṃ disvā niṭṭhaṃ gato”ti. “Dukkarañcāpi, mahārāja, tathāgato karoti bodhaneyye satte bodhetuṃ. Yadi, mahārāja, tathāgato kiriyaṃ hāpeyya, bodhaneyyā sattā na bujjheyyuṃ. Yasmā ca kho, mahārāja, yogaññū tathāgato bodhaneyye satte bodhetuṃ, tasmā tathāgato yena yena yogena bodhaneyyā bujjhanti, tena tena yogena bodhaneyye bodheti.
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「尊者龍軍，世尊所作甚為難行，以不可見者惟示現一人。」
「大王，世尊不曾示現其隱蔽處，但以神通力示以幻影。」
「尊者，雖其所見惟只幻影，而（如是）見其隱蔽處者仍達目的。」
「大王，為覺悟有情，如來作難行之事。大王，若如來忽略了應作之事，則可覺悟的有情不會覺悟。但大王，如來既知覺悟可覺悟之有情的方法，故於彼諸可覺悟者，即以一切各各適宜的方法令其覺悟。以該方法如來各各覺悟彼諸可覺悟者。
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“Yathā, mahārāja, bhisakko sallakatto yena yena bhesajjena āturo arogo hoti, tena tena bhesajjena āturaṃ upasaṅkamati, vamanīyaṃ vameti, virecanīyaṃ vireceti, anulepanīyaṃ anulimpeti, anuvāsanīyaṃ anuvāseti. Evameva kho, mahārāja, tathāgato yena yena yogena bodhaneyyā sattā bujjhanti, tena tena yogena bodheti.
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大王，譬如內科外科醫師攜諸可治癒的藥物往詣患病者，應嘔吐者嘔吐，應排泄者排泄，應涂擦者涂擦，應灌香油者灌香油。大王，若任何方法能令彼諸可覺悟者覺悟，如來即以該方法各各覺悟彼等亦復如是。
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“Yathā vā pana, mahārāja, itthī mūḷhagabbhā bhisakkassa adassanīyaṃ guyhaṃ dasseti, evameva kho, mahārāja, tathāgato bodhaneyye satte bodhetuṃ adassanīyaṃ guyhaṃ iddhiyā chāyaṃ dassesi.
Natthi, mahārāja, adassanīyo nāma okāso puggalaṃ upādāya.
Yadi, mahārāja, koci bhagavato hadayaṃ disvā bujjheyya, tassapi bhagavā yogena hadayaṃ dasseyya, yogaññū, mahārāja, tathāgato desanākusalo.
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復次大王，譬如婦人難產，則示醫師不能見者及隱蔽處，
大王，如來為了覺悟可覺悟者，以神通力示現不能見者及隱藏處亦復如是。」
「尊者，『不能見者』於人是沒有機會。」
「大王，若有人能見如來心而覺悟，是否世尊設法示現其心於他？ 」
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“Nanu, mahārāja, tathāgato therassa nandassa adhimuttiṃ jānitvā taṃ devabhavanaṃ netvā devakaññāyo dassesi ‘imināyaṃ kulaputto bujjhissatī’ti, tena ca so kulaputto bujjhi. Iti kho, mahārāja, tathāgato anekapariyāyena subhanimittaṃ hīḷento garahanto jigucchanto tassa bodhanahetu kakuṭapādiniyo accharāyo dassesi. Evampi tathāgato yogaññū desanākusalo.
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「大王，如來熟知方法及善於宣說。大王，既知難陀長老之心意，將其攜至天宮示以天女，心想：『如是此族姓子即可覺悟。』大王，因如來以各種方式藐視、呵斥、嫌厭美貌，但為使其覺悟，則示其以天女的鳩腳。如是，如來熟知方法及善於宣說。
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“Puna caparaṃ, mahārāja, tathāgato therassa cūḷapanthakassa bhātarā nikkaḍḍhitassa dukkhitassa dummanassa upagantvā sukhumaṃ coḷakhaṇḍaṃ adāsi ‘imināyaṃ kulaputto bujjhissatī’ti, so ca kulaputto tena kāraṇena jinasāsane vasībhāvaṃ pāpuṇi. Evampi, mahārāja, tathāgato yogaññū desanākusalo.
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「復次大王，如來往詣長老周利槃特，彼因被兄驅逐，正在愁苦、悲惱，如來給其一匹細布，心想：
『此族姓子將因此覺悟。』如是，該族姓子即通曉勝者教言。如是，如來是熟知方法及善於宣說。
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“Puna caparaṃ, mahārāja, tathāgato brāhmaṇassa mogharājassa yāva tatiyaṃ pañhaṃ puṭṭho na byākāsi ‘evamimassa kulaputtassa māno upasamissati, mānūpasamā abhisamayo bhavissatī’ti, tena ca tassa kulaputtassa māno upasami, mānūpasamā so brāhmaṇo chasu abhiññāsu vasībhāvaṃ pāpuṇi. Evampi, mahārāja, tathāgato yogaññū desanākusalo”ti.
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復次大王，如來曾三次不答莫賀囉惹之問，心想：『此族姓子會因此止息傲慢，傲慢既息將有現觀。』如是，該族姓子之傲慢止息；以傲慢止息，該婆羅門證取六種神通。如是，如來是熟知方法及善於宣說。」
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“Sādhu, bhante nāgasena, sunibbeṭhito pañho bahuvidhehi kāraṇehi, gahanaṃ agahanaṃ kataṃ, andhakāro āloko kato, gaṇṭhi bhinno, bhaggā paravādā, jinaputtānaṃ cakkhuṃ tayā uppāditaṃ, nippaṭibhānā titthiyā, tvaṃ gaṇivarapavaramāsajjā”ti.
Vatthaguyhanidassanapañho tatiyo.
☸.....................................................................
「尊者龍軍，善哉！以多種理由問題善被解釋；稠林已被清除；黑暗化作光明；惑結得解；外道邪論被擊碎；
明眼給予勝者之子；外道黯然無光；你是各宗之最勝師。 」
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4. Pharusavācābhāvapañho
4. “Bhante nāgasena, bhāsitampetaṃ therena sāriputtena dhammasenāpatinā ‘parisuddhavacīsamācāro āvuso tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’ti. Puna ca tathāgato therassa sudinnassa kalandaputtassa aparādhe pārājikaṃ paññapento pharusāhi vācāhi moghapurisavādena samudācari, tena ca so thero moghapurisavādena maṅkucittavasena rundhitattā vippaṭisārī nāsakkhi ariyamaggaṃ paṭivijjhituṃ. Yadi, bhante nāgasena, parisuddhavacīsamācāro tathāgato, natthi tathāgatassa vacīduccaritaṃ, tena hi tathāgatena therassa sudinnassa kalandaputtassa aparādhe moghapurisavādena samudāciṇṇanti yaṃ vacanaṃ, taṃ micchā. Yadi bhagavatā therassa sudinnassa kalandaputtassa aparādhe moghapurisavādena samudāciṇṇaṃ, tena hi parisuddhavacīsamācāro tathāgato, natthi tathāgatassa vacīduccaritanti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第四 如來不用粗語
「尊者龍軍，法將舍利弗長老亦曾作此說：『師兄弟，如來於語行清淨。如來無需掩飾語之邪行而想念：『莫讓他人知我之此事。』但另方面因迦蘭陀子須提那長老之犯罪，如來制定波羅夷戒時曾用粗惡語『愚痴人』 一語稱他。因此，以『愚痴人』一語，該長老對師起恐怖及後悔，遂不能瞭解聖道。尊者龍軍，若如來於語行是清淨，若如來並無語之邪行。如是，因迦蘭陀子須提那長老之犯罪如來用『愚痴人』一語為虛妄。但若因迦蘭陀子須提那長老之犯罪，世尊用『愚痴人』一語，如是，『如來於語行是清淨。如來並無語之邪行』一語則為虛妄。此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā ‘parisuddhavacīsamācāro āvuso tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’ti. Āyasmato ca sudinnassa kalandaputtassa aparādhe pārājikaṃ paññapentena bhagavatā moghapurisavādena samudāciṇṇaṃ, tañca pana aduṭṭhacittena asārambhena yāthāvalakkhaṇena. Kiñca tattha yāthāvalakkhaṇaṃ, yassa, mahārāja, puggalassa imasmiṃ attabhāve catusaccābhisamayo na hoti, tassa purisattanaṃ moghaṃ aññaṃ kayiramānaṃ aññena sambhavati, tena vuccati ‘moghapuriso’ti. Iti, mahārāja, bhagavatā āyasmato sudinnassa kalandaputtassa satāvavacanena samudāciṇṇaṃ, no abhūtavādenā”ti.
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「大王，法將舍利弗長老亦曾作此說：『師兄弟，如來於語行是清淨。如來無需掩飾語之邪行而想念：『不要讓他人知我之此事。』但因迦蘭陀子須提那長老之犯罪，如來制定波羅夷戒時也曾以粗惡語『愚痴人』一語稱他。但那非出自惡意，也無忿怒，而與以如實之相。如何是此中如實之相？大王，若人於此自性中不瞭解四諦，則其人生是空虛；若他正在作此事，則變作彼事，因此彼被稱為『愚痴人』。如是，大王，世尊以本性之語，非不實之語稱呼迦蘭陀子須提那。」
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“Sabhāvampi, bhante nāgasena, yo akkosanto bhaṇati, tassa mayaṃ kahāpaṇaṃ daṇḍaṃ dhārema, aparādho yeva so vatthuṃ nissāya visuṃ vohāraṃ ācaranto akkosatī”ti. “Atthi pana, mahārāja, sutapubbaṃ tayā khalitassa abhivādanaṃ vā paccuṭṭhānaṃ vā sakkāraṃ vā upāyanānuppadānaṃ vā”ti? “Na hi, bhante, yato kutoci yattha katthaci khalito, so paribhāsanāraho hoti tajjanāraho, uttamaṅgampissa chindanti hanantipi bandhantipi ghātentipi jhāpentipī”ti [jāpentipīti (sī. pī.)]. “Tena hi, mahārāja, bhagavatā kiriyā yeva katā, no akiriyā”ti.
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「尊者龍軍，即使呵責而說成合乎本性，我們仍罰他一文錢；儘管因為某事他以非普通語加以呵責，但確實他是不對。」
「大王，是否你曾聽聞有人向犯罪者致敬、起迎、尊敬或贈以禮品？」
「尊者，否。無論他是何種或何處的罪犯，皆應呵責，應該譴責，人們截其上肢、打他、縛他、殺他、毀滅他。」
「大王，如是，世尊所行只是適宜，而非不宜？」
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“Kiriyampi, bhante nāgasena, kurumānena patirūpena kātabbaṃ anucchavikena, savanenapi, bhante nāgasena, tathāgatassa sadevako loko ottappati hiriyati bhiyyo dassanena tatuttariṃ upasaṅkamanena payirupāsanenā”ti. “Api nu kho, mahārāja, tikicchako abhisanne kāye kupite dose sinehanīyāni bhesajjāni detī”ti? “Na hi, bhante, tiṇhāni lekhanīyāni bhesajjāni detī”ti. “Evameva kho, mahārāja, tathāgato sabbakilesabyādhivūpasamāya anusiṭṭhiṃ deti, pharusāpi, mahārāja, tathāgatassa vācā satte sinehayati, muduke karoti. Yathā, mahārāja, uṇhampi udakaṃ yaṃ kiñci sinehanīyaṃ sinehayati, mudukaṃ karoti, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī hoti karuṇāsahagatā. Yathā, mahārāja, pituvacanaṃ puttānaṃ atthavantaṃ hoti karuṇāsahagataṃ, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī hoti karuṇāsahagatā. Pharusāpi, mahārāja, tathāgatassa vācā sattānaṃ kilesappahānā [kilesappahānāya (sī.)] hoti. Yathā, mahārāja, duggandhampi gomuttaṃ pītaṃ virasampi agadaṃ khāyitaṃ sattānaṃ byādhiṃ hanati, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī karuṇāsahagatā. Yathā, mahārāja, mahantopi tūlapuñjo [tūlapicu (sī. syā.)] parassa kāye nipatitvā rujaṃ na karoti, evameva kho, mahārāja, pharusāpi tathāgatassa vācā na kassaci dukkhaṃ uppādetī”ti. “Suvinicchito, bhante nāgasena, pañho bahūhi kāraṇehi, sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Pharusavācābhāvapañho catuttho.
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「尊者龍軍，彼為適宜的行動。又尊者龍軍，他適宜地、恰當地作了所應作的；再者，尊者龍軍，當聽聞彼乃如來所為，人天世界深感慚愧及悔恨。尤其是看見了他（犯罪者），他們竟趨向他並向他禮敬。」
「復次大王，是否醫師以濕潤藥給與身體多濕氣，且為濕氣所擾亂的人？ 」
「尊者，否。欲治癒其病，他給予燥烈的藥物。」
「大王，為減輕一切煩惱病，如來給以教訓亦復如是。大王，如來之語雖然嚴厲，它柔和及令有情溫柔。大王，譬如遇熱水，凡可軟化之物皆令柔軟。大王，如來之語雖然嚴峻，但有饒益及伴以悲愍。大王，譬如父親之言於其兒子有饒益及伴以悲愍。大王，如來之語雖然嚴峻，但有饒益及伴以悲愍亦復如是。大王，如來之語雖然嚴峻，它打擊有情之煩惱。大王，譬如服用有臭氣的牛糞飲料及無味藥物，可消除有情的疾病。大王，如來之語雖然嚴峻，但有饒益及伴以悲愍亦復如是。大王，譬如一堆兜羅綿，雖然巨大，但落在他人身上不令疼痛。大王，如來之語雖然嚴峻不令任何人生苦亦復如是。」
「尊者龍軍，以多種理由問題善被解決。尊者龍軍，善哉！其事如是，我接受它。」
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5. Rukkhaacetanābhāvapañho
5. “Bhante nāgasena, bhāsitampetaṃ tathāgatena –
“‘Acetanaṃ brāhmaṇa assuṇantaṃ, jāno ajānantamimaṃ palāsaṃ;
Āraddhavīriyo dhuvaṃ appamatto, sukhaseyyaṃ pucchasi kissa hetū’ti [jā. 1.4.25].
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第五 樹無思
「尊者龍軍，如來亦曾作此說：婆羅門，汝常勤精進，不放逸
何故以幸福，問此不思、不聞及不知未可知的 巴拉薩樹？
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Puna ca bhaṇitaṃ –
“‘Iti phandanarukkhopi, tāvade ajjhabhāsatha;
Mayhampi vacanaṃ atthi, bhāradvāja suṇohi me’ti [jā. 1.13.20].
“Yadi, bhante nāgasena, rukkho acetano, tena hi phandanena rukkhena bhāradvājena saha sallapitanti yaṃ vacanaṃ, taṃ micchā. Yadi phandanena rukkhena bhāradvājena saddhiṃ sallapitaṃ, tena hi rukkho acetanoti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppato, so tayā nibbāhitabbo”ti.
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但他又說：『如是，白楊樹立即回答說：
婆羅墮闍，也有我的話，你聽我說。 』
「尊者龍軍，若樹無思，如是白楊樹與婆羅墮闍會話之語為虛妄。
若白楊樹曾與婆羅墮闍會話，如是『樹無思』一語為虛妄。此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, bhagavatā ‘rukkho acetano’ti, phandanena ca rukkhena bhāradvājena saddhiṃ sallapitaṃ, tañca pana vacanaṃ lokasamaññāya bhaṇitaṃ. Natthi, mahārāja, acetanassa rukkhassa sallāpo nāma, api ca, mahārāja, tasmiṃ rukkhe adhivatthāya devatāyetaṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti, yathā, mahārāja, sakaṭaṃ dhaññassa paripūritaṃ dhaññasakaṭanti jano voharati, na ca taṃ dhaññamayaṃ sakaṭaṃ, rukkhamayaṃ sakaṭaṃ, tasmiṃ sakaṭe dhaññassa pana ākiritattā dhaññasakaṭanti jano voharati, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano, yā pana tasmiṃ rukkhe adhivatthā devatā, tassā yeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti.
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「大王，世尊亦曾作此語：『樹無思』。白楊樹也曾與婆羅墮闍會話。但此語是世間的通常用語。大王，無思之樹實無所謂會話，但大王，此處的『樹』即是住在樹上的樹神的同義語，故說『樹會話』。大王，所謂世間的通常用語，譬如人民稱呼滿載穀物的車輛為谷車，雖然那並不是用谷作成的車，而乃用木作成，仍然只是穀物堆在車上，人們遂稱它為谷車。大王，樹不會話，樹無思，但『樹』即為住在樹上的樹神之同義語，說『樹會話』乃是世間的通常用語亦復如是。
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“Yathā vā pana, mahārāja, dadhiṃ manthayamāno takkaṃ manthemīti voharati, na taṃ takkaṃ, yaṃ so mantheti, dadhiṃ yeva so manthento takkaṃ manthemīti voharati, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano. Yā pana tasmiṃ rukkhe adhivatthā devatā, tassāyeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti.
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復次大王，譬如有人在攪酪卻稱：『我攪牛乳』，雖然他所攪非牛乳，實是在攪酪，但仍然稱：『我攪牛乳。』
大王，樹不會話，樹無思，但『樹』即為住在樹上的樹神同義語，說『樹會話』是世間的通常用語亦復如是。
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“Yathā vā pana, mahārāja, asantaṃ sādhetukāmo santaṃ sādhemīti voharati, asiddhaṃ siddhanti voharati, evamesā lokasamaññā, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano. Yā pana tasmiṃ rukkhe adhivatthā devatā, tassāyeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti, yāya, mahārāja, lokasamaññāya jano voharati, tathāgatopi tāyeva lokasamaññāya sattānaṃ dhammaṃ desetī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Rukkhaacetanābhāvapañho pañcamo.
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復次大王，有人欲造作未存在的東西，說道：『我造作未存在的東西』，他也說：『成就未成就的』──如此是世間的通常用語──大王，樹不會話，樹無思，但『樹』即為住在樹上的樹神的同義語，說『樹會話』是世間的通常用語亦復如是。大王，人民稱呼依照世間的通常用語，如來也依照世間的通常用語而向有情說法。」
「尊者龍軍，善哉！其事如是，我接受它。」
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6. Piṇḍapātamahapphalapañho
6. “Bhante nāgasena, bhāsitampetaṃ dhammasaṅgītikārakehi therehi –
“‘Cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ;
Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikan’ti [dī. ni. 2.190].
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“Puna ca bhagavatā bhaṇitaṃ ‘dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Katame dve? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhi, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ti. Yadi, bhante nāgasena, bhagavato cundassa bhattaṃ bhuttāvissa [bhuñjitvā (sī.)] kharo ābādho uppanno, pabāḷhā ca vedanā pavattā māraṇantikā, tena hi ‘dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ti yaṃ vacanaṃ, taṃ micchā. Yadi dveme piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca, tena hi bhagavato cundassa bhattaṃ bhuttāvissa [bhuñjitvā (sī.)] kharo ābādho uppanno, pabāḷhā ca vedanā pavattā māraṇantikāti tampi vacanaṃ micchā. Kiṃnu kho, bhante nāgasena, so piṇḍapāto visagatatāya mahapphalo, roguppādakatāya mahapphalo, āyuvināsakatāya mahapphalo, bhagavato jīvitaharaṇatāya mahapphalo? Tattha me kāraṇaṃ brūhi paravādānaṃ niggahāya, etthāyaṃ jano sammūḷho lobhavasena atibahuṃ khāyitena lohitapakkhandikā uppannāti. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第六 最後供飯
「尊者龍軍，此亦為第一次結集時諸長老所說：如是我聞，享用淳陀供飯後，佛陀罹病，凶猛至於命終。
「但世尊又曾作此說：『阿難，此兩次施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德。』尊者龍軍，若世尊服食淳陀的供飯後有痛苦的病發生，因凶猛的感覺至於命終，如是：『阿難，此兩次施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德』一語為虛妄。若此兩次的施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德。如是，『世尊服食淳陀的供飯後有痛苦的病發生，凶猛的感覺至於命終』一語為虛妄。尊者龍軍，如何該施食既含毒而又有大果報？如何使人生病而有大果報？如何它滅壽而有大果報？如何它奪去世尊生命而有大果報？請以此中的理由示我，藉以折伏外道。人民也於此事起大疑惑，想道：血痢之生起由於世尊貪饞吃得太飽。 此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, dhammasaṅgītikārakehi therehi –
“‘Cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ;
Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikan’ti.
“Bhagavatā ca bhaṇitaṃ ‘dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Katame dve? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhi, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati [parinibbāyi (sī.)], ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ti.
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「大王，第一次結集時諸長老曾說：
如是我聞，享用淳陀供飯後，佛陀罹病，凶猛至於命終。
「世尊也曾說：『阿難，此兩次施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德。』何者為兩次？一為享用該施食後如來證無上正等正覺；一為享用該施食後他般涅槃於無餘涅槃界。此二施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德。
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“So pana piṇḍapāto bahuguṇo anekānisaṃso. Devatā, mahārāja, haṭṭhā pasannamānasā ‘ayaṃ bhagavato pacchimo piṇḍapāto’ti dibbaṃ ojaṃ sūkaramaddave ākiriṃsu. Tañca pana sammāpākaṃ lahupākaṃ [bahupākaṃ (sī.)] manuññaṃ bahurasaṃ jaṭṭharaggitejassa hitaṃ. Na, mahārāja, tatonidānaṃ bhagavato koci anuppanno rogo uppanno, api ca, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi.
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又該施食有眾多美德，有種種功德。大王，諸天神心中快樂歡喜，想道：『這是世尊的最後受供。』以天上的美味撒入樹菌，彼食即充份而輕易地煮熟，它可悅、可口、易於消化。大王，並非以此因緣如來發生一些以往未生的病；但大王，彼實因世尊身體自然衰弱及壽命之行將消逝，故其病轉重。
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“Yathā, mahārāja, pakatiyā jalamāno aggi aññasmiṃ upādāne dinne bhiyyo pajjalati, evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi.
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大王，譬如一尋常燃燒之火，若另加燃料，則會更猛烈燃燒，大王，世尊身體因自然衰弱及壽命之行將消逝，其病轉重亦復如是。
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“Yathā vā pana, mahārāja, soto pakatiyā sandamāno abhivuṭṭhe mahāmeghe bhiyyo mahogho udakavāhako hoti, evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi.
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復次大王，譬如一尋常河流，天降大雨時將成洪水、暴流。
大王，世尊身體因自然衰弱及壽命之行將消逝，其病轉重亦復如是。
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“Yathā vā pana, mahārāja, pakatiyā abhisannadhātu kucchi aññasmiṃ ajjhoharite bhiyyo āyameyya [āmayeyya (sī.)], evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi, natthi, mahārāja, tasmiṃ piṇḍapāte doso, na ca tassa sakkā dosaṃ āropetun”ti.
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大王，又如尋常腹穴若得飽滿，再吞嚥食物則更膨脹。
大王，世尊身體因自然衰弱及壽命之行將消逝，其病轉重亦復如是。大王，於該施食是無過咎，不能歸咎於它。」
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“Bhante nāgasena, kena kāraṇena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā”ti? “Dhammānumajjanasamāpattivasena, mahārāja, te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā”ti.
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「尊者龍軍，以何理由此二施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德？」
「大王，此二施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德乃因其證入法之繼續思惟？」
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“Bhante nāgasena, katamesaṃ dhammānaṃ anumajjanasamāpattivasena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā”ti? “Navannaṃ, mahārāja, anupubbavihārasamāpattīnaṃ anulomappaṭilomasamāpajjanavasena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā”ti.
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「尊者龍軍，如何因證入法之繼續思惟而此二施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德。」
「大王，因（世尊）或順序或逆序進入九次第住定，此二施食是同等，有同等果報，同等異熟，遠勝於其他施食之大果報、大功德。」
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“Bhante nāgasena, dvīsu yeva divasesu adhimattaṃ tathāgato navānupubbavihārasamāpattiyo anulomappaṭilomaṃ samāpajjī”ti? “Āma, mahārājā”ti. “Acchariyaṃ, bhante nāgasena, abbhutaṃ bhante nāgasena. Yaṃ imasmiṃ buddhakkhette asadisaṃ paramadānaṃ, tampi imehi dvīhi piṇḍapātehi agaṇitaṃ. Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena. Yāva mahantā navānupubbavihārasamāpattiyo, yatra hi nāma navānupubbavihārasamāpattivasena dānaṃ mahapphalataraṃ hoti mahānisaṃsatarañca. Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Piṇḍapātamahapphalapañho chaṭṭho.
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「尊者龍軍，是否如來只在兩天之內或順序或逆序深入九次第住定？ 」
「大王，是。」
「尊者龍軍，奇哉！妙哉！於此無比與最勝的佈施之福田中，無有能與此二施食相比者。尊者龍軍，奇哉！妙哉！入於九次第住定雖然是偉大，但已證取九次第住定的佈施會有更大的果報，更大的功德。尊者龍軍，善哉，其事如是，我接受它。」
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7. Buddhapūjanapañho
7. “Bhante nāgasena, bhāsitampetaṃ tathāgatena ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti. Puna ca bhaṇitaṃ –
“‘Pūjetha naṃ pūjaniyassa dhātuṃ;
Evaṃ karā saggamito gamissathā’ti.
“Yadi, bhante nāgasena, tathāgatena bhaṇitaṃ ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti, tena hi ‘pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ti yaṃ vacanaṃ, taṃ micchā. Yadi tathāgatena bhaṇitaṃ ‘pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ti, tena hi ‘abyāvaṭā tumhe ānanda, hotha tathāgatassa sarīrapūjāyā’ti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第七 禮敬舍利
「尊者龍軍，如來亦曾作此說：『阿難，不要障蔽你自己去禮敬如來的舍利。』但又說：
『禮敬值得禮敬者的馱都（舍利）；如此做，你將從此升天界。』
「尊者龍軍，若如來曾說：『阿難，不要障蔽你自己去禮敬如來的舍利。』如是，『禮敬值得禮敬者的馱都，如此做，你將從此生天界』一語為虛妄；若如來曾說：『禮敬值得禮敬者的馱都，如此做你將從此生天界』，如是，『阿難，不要障蔽你自己去禮敬如來的舍利』 一語為虛妄。此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, bhagavatā ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti, puna ca bhaṇitaṃ ‘pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ti, tañca pana na sabbesaṃ jinaputtānaṃ yeva ārabbha bhaṇitaṃ ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti. Akammaṃ hetaṃ, mahārāja, jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā.
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「大王，世尊亦曾作此說：『阿難，不要障蔽你自己去禮敬如來的舍利。』但也曾說：『禮敬值得禮敬者的馱都；如此做，你將從此生天界。』但此非對一切人而說，而只涉及勝者（佛）之子，『阿難，不要障蔽你自己去禮敬如來舍利。』大王，即此禮敬，確實非勝者之子應作。勝者之子所應作者乃諸行的把持、如理作意、四念住隨觀、把握所緣之原素、克服煩惱、專心於真實義。禮敬應為其餘的人天所作。
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“Yathā, mahārāja, mahiyā rājaputtānaṃ hatthiassarathadhanutharulekhamuddāsikkhākhaggamantasuti- sammutiyuddhayujjhāpanakiriyā karaṇīyā, avasesānaṃ puthuvessasuddānaṃ kasi vaṇijjā gorakkhā karaṇīyā, evameva kho, mahārāja, akammaṃ hetaṃ jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā.
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大王，譬如地上的王子所應作者：學習象、馬、車、弓箭、書寫、指算、剎帝利秘典、政事、傳承、計謀、戰術、作戰之實習；而其餘普通毗舍、首陀羅所應作者為農業、商業及牧牛──大王，即此禮敬，非勝者之子的工作；勝者之子所應作者乃諸行的把持、如理作意、四念住隨觀、把握所緣之原素、克服煩惱、專心於真實義。禮敬為其餘的人天所應作的亦復如是。」
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“Yathā vā pana, mahārāja, brāhmaṇamāṇavakānaṃ iruvedaṃ yajuvedaṃ sāmavedaṃ athabbaṇavedaṃ lakkhaṇaṃ itihāsaṃ purāṇaṃ nighaṇḍu keṭubhaṃ akkharappabhedaṃ padaṃ veyyākaraṇaṃ bhāsamaggaṃ uppātaṃ supinaṃ nimittaṃ chaḷaṅgaṃ candaggāhaṃ sūriyaggāhaṃ sukkarāhucaritaṃ uḷuggahayuddhaṃ [oḷuggahayuddhaṃ (ka.)] devadundubhissaraṃ okkanti ukkāpātaṃ bhūmikammaṃ [bhūmikampaṃ (sī. pī.)] disādāhaṃ bhummantalikkhaṃ jotisaṃ lokāyatikaṃ sācakkaṃ migacakkaṃ antaracakkaṃ missakuppādaṃ sakuṇarutaravitaṃ [sakuṇarutaṃ (sī.)] sikkhā karaṇīyā, avasesānaṃ puthuvessasuddānaṃ kasi vaṇijjā gorakkhā karaṇīyā, evameva kho, mahārāja, akammaṃ hetaṃ jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā, tasmā, mahārāja, tathāgato ‘mā ime akamme yuñjantu, kamme ime yuñjantū’ti āha ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti. Yadetaṃ, mahārāja, tathāgato na bhaṇeyya, pattacīvarampi attano pariyādāpetvā bhikkhū buddhapūjaṃ yeva kareyyun”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Buddhapūjanapañho sattamo.
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「復次大王，譬如婆羅門青年所應作的為：研學梨俱吠陀、耶柔吠陀、沙磨吠陀、阿闥婆吠陀、相術、古傳說、古語、詞彙、儀軌、音韻、語源、語法、文法、語法論、先兆佔、解夢、佔相、吠陀之六派、月蝕、日蝕、彗星之運行、月宮之戰、天鼓鳴、流星隕墜、地震、天際火光、大地與天上之（預兆）、天文、順世哲學、犬佔、獸佔、中間佔、混合佔、鳥之鳴聲，而其餘普通的毗舍、首陀羅所應作者為農業、商業及牧牛──大王，即此禮敬，非勝者之子的工作。勝者之子所應作者乃諸行的把持、如理作意、四念住隨觀、把握所緣之原素、克服煩惱、專心於真實義。禮敬為其餘的人天所應作者亦復如是。因此，大王，如來說：『你不應從事此非本業，而應從事於本業。』遂說：『阿難，不要障蔽你自己去禮敬如來的舍利。』大王，若如來不曾作此說，諸比丘將令對自己的衣缽耽迷，並會對佛禮敬。」
「尊者龍軍，善哉！其事如是，我接受它。」
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8. Pādasakalikāhatapañho
8. “Bhante nāgasena, tumhe bhaṇatha ‘bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati, unnataṃ onamatī’ti, puna ca bhaṇatha ‘bhagavato pādo sakalikāya khato’ti. Yā sā sakalikā bhagavato pāde patitā, kissa pana sā sakalikā bhagavato pādā na nivattā. Yadi, bhante nāgasena, bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati, unnataṃ onamati, tena hi ‘bhagavato pādo sakalikāya khato’ti yaṃ vacanaṃ, taṃ micchā. Yadi bhagavato pādo sakalikāya khato, tena hi ‘bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati unnataṃ onamatī’ti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第八 佛足與碎足片
「尊者龍軍，你們說：『當世尊遊行時，無知的大地隆起低陷處，削平升起者』；但你們又說：『碎石片擦傷佛足。』當碎石片落向世尊足上時，如何它不轉向他處？尊者龍軍，若『當世尊遊行時，無知的大地隆起低陷處，削平升起處』，如是，『碎石片擦傷佛足』一語為虛妄。若碎石片擦傷佛足，如是，『當世尊遊行時，無知的大地隆起低陷處，削平升起處』一語為虛妄。此亦為一兩難問題，今向你提出，請解決它。」
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“Saccaṃ, mahārāja, atthetaṃ bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati unnataṃ onamati, bhagavato ca pādo sakalikāya khato, na ca pana sā sakalikā attano dhammatāya patitā, devadattassa upakkamena patitā. Devadatto, mahārāja, bahūni jātisatasahassāni bhagavati āghātaṃ bandhi, so tena āghātena ‘mahantaṃ kūṭāgārappamāṇaṃ pāsāṇaṃ bhagavato upari pātessāmī’ti muñci. Atha dve selā pathavito uṭṭhahitvā taṃ pāsāṇaṃ sampaṭicchiṃsu, atha nesaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā”ti.
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「大王，此實不虛：『當世尊遊行時，無知的大地隆起低陷處，削平升起處』。世尊的足也曾被碎石片擦傷。但該碎石片非因自然律而自己降落，它因提婆達多的陰謀而降落。大王，提婆達多於若干百千生中對世尊懷恨，以憎恨他推墮巨如重閣之大石，想道：『我將使落世尊頭上。』爾時有兩塊石頭從地躍起承受巨石，因受撞擊，碎石片從巨石崩落於此處或彼處，遂落世尊足上。」
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“Yathā ca, bhante nāgasena, dve selā pāsāṇaṃ sampaṭicchiṃsu, tatheva papaṭikāpi sampaṭicchitabbā”ti? “Sampaṭicchitampi, mahārāja, idhekaccaṃ paggharati pasavati na ṭhānamupagacchati, yathā, mahārāja, udakaṃ pāṇinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, khīraṃ takkaṃ madhuṃ sappi tesaṃ maccharasaṃ maṃsarasaṃ pāṇinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā.
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「尊者龍軍，如兩塊石頭承受巨石，彼等也應承受碎石片。」
「大王，於此，承受撞擊者亦有逃脫、飛散、消失。大王，譬如水握在手，會從手指縫間逃脫、洩流、消失；又如牛乳、乳清、蜜、熟酥、油、魚羹、肉汁，若握在手，會從指縫間逃脫、洩流、消失。大王，因兩塊石頭拱起承受撞擊，碎石片從巨石崩落於此處或彼處，遂落世尊足上亦復如是。
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“Yathā vā pana, mahārāja, saṇhasukhumaaṇurajasamaṃ puḷinaṃ muṭṭhinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā.
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復次大王，譬如微小、細微的如塵之沙握在手中，會從指縫間逃脫、洩流、消失……亦復如是。
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“Yathā vā pana, mahārāja, kabaḷo mukhena gahito idhekaccassa mukhato muccitvā paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā”ti.
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又如大王，摶食銜在口裡，亦有部份從口中逃脫、洩流、消失。
大王，因兩塊石頭拱起承受撞擊，碎石片從巨石崩落於此處或彼處，遂落世尊足上亦復如是。」
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“Hotu, bhante nāgasena, selehi pāsāṇo sampaṭicchito, atha papaṭikāyapi apaciti kātabbā yatheva mahāpathaviyā”ti? “Dvādasime, mahārāja, apacitiṃ na karonti. Katame dvādasa? Ratto rāgavasena apacitiṃ na karoti, duṭṭho dosavasena, mūḷho mohavasena, unnato mānavasena, nigguṇo avisesatāya, atithaddho anisedhanatāya, hīno hīnasabhāvatāya, vacanakaro anissaratāya, pāpo kadariyatāya, dukkhāpito paṭidukkhāpanatāya, luddho lobhābhibhūtatāya, āyūhito atthasādhanatāya [atthasādhanena (syā. pī. ka.)] apacitiṃ na karoti. Ime kho mahārāja dvādasa apacitiṃ na karonti. Sā ca pana papaṭikā pāsāṇasampahārena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā.
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「尊者龍軍，且止於是，巨石被兩塊石頭承受，是否碎石片也應像大地一樣（向世尊）禮敬？」
「大王，有十二種人不禮敬。何者十二？貪者因貪慾不禮敬，瞋者因瞋恚……痴者因愚痴，掉舉者因慢，無德者因缺殊勝，固執者因缺禁止，卑劣者因具卑劣性，僕人因無自由，惡人因自私，受苦者因更招苦痛，貪婪者因貪所征服，忙碌者因謀利不禮敬，大王，此十二種人不禮敬，但碎石片因遭巨石撞擊而崩落於不可預決的方向，或此方或彼方，遂落佛足上。大王，譬如微小、細微的灰塵因風力吹落於不可預決的方向，或此方或彼方，大王，該碎石片因遭巨石撞擊而崩落於不可預決的方向，或此方或彼方，遂落世尊足上亦復如是。
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“Yathā vā pana, mahārāja, saṇhasukhumaaṇurajo anilabalasamāhato animittakatadiso yena vā tena vā abhikirati, evameva kho, mahārāja, sā papaṭikā pāsāṇasampahārena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā. Yadi pana, mahārāja, sā papaṭikā pāsāṇato visuṃ na bhaveyya, tampi te selā pāsāṇapapaṭikaṃ uppatitvā gaṇheyyuṃ. Esā pana, mahārāja, papaṭikā na bhūmaṭṭhā na ākāsaṭṭhā, pāsāṇasampahāravegena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā.
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但大王，若該碎石片不曾從巨石脫離，它仍會因那兩塊躍起的石頭將巨石托住而被握持。
大王，此碎石片既不住地也不住天，當其因兩塊石頭撞擊之暴力從巨石崩落，即降落於不可預決的方向，或此方或彼方，遂落世尊足上。
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“Yathā vā pana, mahārāja, vātamaṇḍalikāya ukkhittaṃ purāṇapaṇṇaṃ animittakatadisaṃ yena vā tena vā patati, evameva kho, mahārāja, esā papaṭikā pāsāṇasampahāravegena animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā. Api ca, mahārāja, akataññussa kadariyassa devadattassa dukkhānubhavanāya papaṭikā bhagavato pāde patitā”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Pādasakalikāhatapañho aṭṭhamo.
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大王，又如枯葉被旋風吹起，降落於不可預決的方向，或此方或彼方。
大王，此碎石片因巨石撞擊之暴力崩落於不可預決的方向，或此方或彼方，遂落世尊足上亦復如是。
復次大王，該崩落於世尊足上的碎石片（攜來）忘恩、自私的提婆達多之痛苦感受。」
「尊者龍軍，善哉！其事如是，我接受它。」
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9. Aggaggasamaṇapañho
9. “Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘āsavānaṃ khayā samaṇo hotī’ti. Puna ca bhaṇitaṃ –
“‘Catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ti.
Tatrime cattāro dhammā khanti appāhāratā rativippahānaṃ ākiñcaññaṃ. Sabbāni panetāni aparikkhīṇāsavassa sakilesasseva honti. Yadi, bhante nāgasena, āsavānaṃ khayā samaṇo hoti, tena hi ‘catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ti yaṃ vacanaṃ, taṃ micchā. Yadi catubbhi dhammehi samaṅgibhūto samaṇo hoti, tena hi ‘āsavānaṃ khayā samaṇo hotī’ti tampi vacanaṃ micchā, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第九 沙門
「尊者龍軍，世尊亦曾作此說：『諸漏盡者則成沙門。』但又說：具足四法者 世間稱彼為沙門。
此四法即為：忍辱、少食、棄娛樂、無所有。但此一切於漏未盡及具煩惱者亦皆有。尊者龍軍，若諸漏盡者則成沙門，如是，『具足四法者世間稱彼為沙門』一語為虛妄；若具足四法者則成沙門，如是，『諸漏盡者則成沙門』一語為虛妄。此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, bhagavatā ‘āsavānaṃ khayā samaṇo hotī’ti. Puna ca bhaṇitaṃ ‘catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ti. Tadidaṃ, mahārāja, vacanaṃ tesaṃ tesaṃ puggalānaṃ guṇavasena bhaṇitaṃ ‘catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ti, idaṃ pana niravasesavacanaṃ ‘āsavānaṃ khayā samaṇo hotī’ti.
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「大王，世尊曾作此說：『諸漏盡者則成沙門。』但也曾說：『具足四法者世間稱彼為沙門。』
大王，『具足四法者世間稱彼為沙門』是就此諸人及彼些人的特性而說；而『諸漏盡者則成沙門』則為無餘語。
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“Api ca, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati. Yathā, mahārāja, yāni kānici jalajathalajapupphāni, vassikaṃ tesaṃ aggamakkhāyati, avasesāni yāni kānici vividhāni pupphajātāni, sabbāni tāni pupphāni yeva, upādāyupādāya pana vassikaṃ yeva pupphaṃ janassa patthitaṃ pihayitaṃ. Evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati.
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復次大王，於諸行持止息煩惱者，他們雖然都是沙門，但漏盡者則稱為第一。
大王，譬如水生或陸生的任何群花，雙瓣茉莉花被稱為他們的領袖，其餘的任何花類，只是花而已，且相形之下，
只有雙瓣茉莉花得人愛好與渴求──大王，於諸行持止息煩惱者，他們雖然都是沙門，但漏盡者則被稱為第一亦復如是。
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“Yathā vā pana, mahārāja, sabbadhaññānaṃ sāli aggamakkhāyati, yā kāci avasesā vividhā dhaññajātiyo, tā sabbā upādāyupādāya bhojanāni sarīrayāpanāya, sāli yeva tesaṃ aggamakkhāyati. Evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyatī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Aggaggasamaṇapañho navamo.
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復次大王，一切穀類悉被可為第一，其餘的任何種類，他們雖然都是用以養身的食物，只有米粒堪稱第一──大王，
於諸行持止息煩惱者，他們雖然都是沙門，但漏盡者則稱第一亦復如是。」
「尊者龍軍，善哉！其事如是，我接受它。」
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10. Vaṇṇabhaṇanapañho
10. “Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti puna ca tathāgato selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesi –
“‘Rājāhamasmi selāti, dhammarājā anuttaro;
Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyan’ti [ma. ni. 2.399].
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第十 佛是無上法王
「尊者龍軍，世尊亦曾作此說：『諸比丘，若人讚我，贊法或贊僧，於此汝等不應慶喜、欣喜或高興。』
但另方面，當舍拉婆羅門如實讚歎陳說時，如來是很慶喜、欣喜、高興，他更稱揚他自己的德性而說道：
舍拉，我是王，我是無上法王。
我轉法輪，法輪不再逆轉。
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“Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti, tena hi selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesīti yaṃ vacanaṃ, taṃ micchā. Yadi selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesi, tena hi ‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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「尊者龍軍，若世尊曾說：『諸比丘，若人讚我，贊法或贊僧，於此汝等不應慶喜、欣喜或高興』，如是，當舍拉婆羅門以如實讚歎陳說時，他很慶喜、欣喜、高興，更稱揚他自己的德性……則為虛妄。若當舍拉婆羅門如實讚歎說時，世尊慶喜、欣喜、高興，更稱揚自己的德性，如是，『諸比丘，若他人讚我，贊法或贊僧，於此汝等不應慶喜、欣喜、高興』一語為虛妄，此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, bhagavatā ‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti. Selassa ca brāhmaṇassa yathābhucce vaṇṇe bhaññamāne bhiyyo uttariṃ sakaguṇaṃ pakittitaṃ –
“‘Rājāhamasmi selāti, dhammarājā anuttaro;
Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyan’ti.
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「大王，世尊亦曾作此說：『諸比丘，若人讚我，贊法或贊僧，於此汝等不應慶喜、欣喜或高興。』
當舍拉婆羅門以如實讚歎陳說時，他更稱揚自己的德性說：『舍拉，我是王，我是無上法王。我轉法輪，法輪不再逆轉。』
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“Paṭhamaṃ, mahārāja, bhagavatā dhammassa sabhāvasarasalakkhaṇaṃ sabhāvaṃ avitathaṃ bhūtaṃ tacchaṃ tathatthaṃ paridīpayamānena bhaṇitaṃ ‘mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti. Yaṃ pana bhagavatā selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne bhiyyo uttariṃ sakaguṇaṃ pakittitaṃ ‘rājāhamasmi selāti, dhammarājā anuttaro’ti taṃ na lābhahetu, na yasahetu, na attahetu, na pakkhahetu, na antevāsikamyatāya, atha kho anukampāya kāruññena hitavasena evaṃ imassa dhammābhisamayo bhavissati tiṇṇañca māṇavakasatānanti, evaṃ bhiyyo uttariṃ sakaguṇaṃ bhaṇitaṃ ‘rājāhamasmi selāti, dhammarājā anuttaro’ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Vaṇṇabhaṇanapañho dasamo.
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大王，第一說為世尊所說──『諸比丘，若他人讚我，贊法或贊僧，於此汝等不應慶喜，高興。』當他闡釋法性（dhammassa）、實質（sabhāvasarasalakkhaṇaṃ）、真相（sabhāvaṃ）、非不實（avitathaṃ）、真實（bhūtaṃ），乃如實而說（tacchaṃ tathatthaṃ paridīpayamānena bhaṇitaṃ）。但當舍拉婆羅門如實讚歎陳說時，世尊更稱揚自己的德性說：『舍拉，我是王、我是無上法王。』但非為利為名，非為朋黨，非為得徒眾，而是出於哀愍，憐憫，饒益，想道：『如是，此人及三百青年將瞭解法。』於是他更稱揚自己的德性說：
『舍拉，我是王，我是無上法王。』」
「尊者龍軍，善哉！其事如是，我接受它。」
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11. Ahiṃsāniggahapañho
11. “Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ti. Puna ca bhaṇitaṃ ‘niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ti. Niggaho nāma, bhante nāgasena, hatthacchedo pādacchedo vadho bandhanaṃ kāraṇā māraṇaṃ santativikopanaṃ, na etaṃ vacanaṃ bhagavato yuttaṃ, na ca bhagavā arahati etaṃ vacanaṃ vattuṃ. Yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘ahiṃsayaṃ paraṃ loke, piyo hohisi māmako”ti, tena hi “niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan”ti yaṃ vacanaṃ, taṃ micchā. Yadi tathāgatena bhaṇitaṃ “niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan”ti, tena hi “ahiṃsayaṃ paraṃ loke, piyo hohisi māmako”ti tampi vacanaṃ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第十一 不害
「尊者龍軍，世尊亦曾作此說：於此世不傷害他人，你將成為親愛及親切。
但他又說：懲罰應懲罰者，攝受應攝受者。
「尊者龍軍，懲罰是指截手、截足、殺害、捆縛、鞭撻、處死、永久傷害。此語於世尊不相應，世尊不應說此語。尊者龍軍，若世尊曾說：『於此世不傷害他人，你將成為親愛及親切。』如是，『懲罰應懲罰者，攝受應攝受者』一語為虛妄。若如來曾說：『懲罰應懲罰者，攝受應攝受者』，如是，『在此世不傷害他人，你將成為親愛及親切』 一語為虛妄。此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, bhagavatā ‘ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ti, bhaṇitañca ‘niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ti. ‘Ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ti sabbesaṃ, mahārāja, tathāgatānaṃ anumataṃ etaṃ, esā anusiṭṭhi, esā dhammadesanā, dhammo hi, mahārāja, ahiṃsālakkhaṇo, sabhāvavacanaṃ etaṃ. Yaṃ pana, mahārāja, tathāgato āha ‘niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ti, bhāsā esā, uddhataṃ, mahārāja, cittaṃ niggahetabbaṃ, līnaṃ cittaṃ paggahetabbaṃ. Akusalaṃ cittaṃ niggahetabbaṃ, kusalaṃ cittaṃ paggahetabbaṃ. Ayoniso manasikāro niggahetabbo, yoniso manasikāro paggahetabbo. Micchāpaṭipanno niggahetabbo, sammāpaṭipanno paggahetabbo. Anariyo niggahetabbo ariyo paggahetabbo. Coro niggahetabbo, acoro paggahetabbo”ti.
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「大王，世尊亦曾作此說：『在此世不傷害他人，你將成為親愛及親切。』但也曾說：『懲罰應懲罰者，攝受應攝受者。』大王，『在此世不傷害他人，你將成為親愛及親切。』──此得一切如來認可。此是教誡，此是說法。大王，因法之特相即為不害，此是本性之語。但大王，當如來說：『懲罰應懲罰者，攝受應攝受者。』此是（象徵）語，大王，掉舉心應懲罰，退縮心應攝受；不善心應懲罰，善心應攝受；非如理作意應懲罰，如理作意應攝受；邪行應懲罰，正行應攝受；非聖賢應懲罰，聖賢應攝受；盜賊應懲罰，非盜賊應攝受。」
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“Hotu, bhante nāgasena, idāni tvaṃ paccāgatosi mama visayaṃ, yamahaṃ pucchāmi, so me attho upagato. Coro pana, bhante nāgasena, niggaṇhantena kathaṃ niggahetabbo”ti? “Coro, mahārāja, niggaṇhantena evaṃ niggahetabbo, paribhāsanīyo paribhāsitabbo, daṇḍanīyo daṇḍetabbo, pabbājanīyo pabbājetabbo, bandhanīyo bandhitabbo, ghātanīyo ghātetabbo”ti. “Yaṃ pana, bhante nāgasena, corānaṃ ghātanaṃ, taṃ tathāgatānaṃ anumatan”ti? “Na hi, mahārājā”ti. “Kissa pana coro anusāsanīyo anumato tathāgatānan”ti? “Yo so, mahārāja, ghātīyati, na so tathāgatānaṃ anumatiyā ghātīyati, sayaṃkatena so ghātīyati, api ca dhammānusiṭṭhiyā anusāsīyati, sakkā pana, mahārāja, tayā purisaṃ akārakaṃ anaparādhaṃ vīthiyaṃ carantaṃ gahetvā ghātayitun”ti? “Na sakkā, bhante”ti. “Kena kāraṇena, mahārājā”ti? “Akārakattā, bhante”ti. “Evameva kho, mahārāja, na coro tathāgatānaṃ anumatiyā haññati, sayaṃkatena so haññati, kiṃ panettha anusāsako kiñci dosaṃ āpajjatī”ti? “Na hi bhante”ti. “Tena hi, mahārāja, tathāgatānaṃ anusiṭṭhi sammānusiṭṭhi hotī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Ahiṃsāniggahapañho ekādasamo.
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「尊者龍軍，且止於是。現今我已來到你之立場，你已復元我所問意義。但尊者龍軍，關於盜賊之懲罰，應如何懲罰他？ 」
「大王，當懲罰盜賊時，應如是懲罰他：應呵責者呵責，應罰款者罰款，應放逐者放逐，應捆縛者捆縛，應處死者處死。」
「但尊者龍軍，如來是否許可處死盜賊？」
「大王，否。」
「如是，如來為何許可教誡盜賊？」
「大王，凡被處死者非因如來之許可而處死，其被處死乃因其自己所作。
復次大王，於任何得法之教誡的思慮者，能否在街上捕捉無辜行人並將其殺死？ 」
「尊者，否。」
「大王，何以故？ 」
「尊者，因其無辜故。」
「大王，盜賊非因如來之許可而被處死；其被處死是因他自己所作亦復如是。於此，是否導師會有任何過錯？ 」
「尊者，否。」
「大王，如是，如來的教誡是正教誡。」
「尊者龍軍，善哉！其事如是，我接受它。」
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12. Bhikkhupaṇāmitapañho
12. “Bhante nāgasena, bhāsitampetaṃ bhagavatā ‘akkodhano vigatakhilohamasmī’ti, puna ca tathāgato there sāriputtamoggallāne saparise paṇāmesi, kiṃ nu kho, bhante nāgasena, tathāgato kupito parisaṃ paṇāmesi, udāhu tuṭṭho paṇāmesi, etaṃ tāva jānāhi imaṃ nāmāti? Yadi, bhante nāgasena, kupito parisaṃ paṇāmesi, tena hi tathāgatassa kodho appaṭivattito, yadi tuṭṭho paṇāmesi, tena hi avatthusmiṃ ajānantena paṇāmitā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
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第十二 比丘之遣出
「尊者龍軍，世尊亦曾作此說：『我無忿怒，離頑迷。』但另方面，如來曾遣出長老舍利弗、目犍連及其徒眾。尊者龍軍，當如來遣去徒眾時是否出於忿怒，或出於喜悅而遣去之？請示知此，其事云何？尊者龍軍，若出於忿怒而遣去徒眾則如來之忿怒未斷；若出於喜悅而遣去之，則此遣出是無基地及出於無知。此亦為一兩難問題，今向你提出，請解決它。」
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“Bhāsitampetaṃ, mahārāja, bhagavatā ‘akkodhano vigatakhilohamasmī’ti, paṇāmitā ca therā sāriputtamoggallānā saparisā, tañca pana na kopena, idha, mahārāja, kocideva puriso mahāpathaviyā mūle vā khāṇuke vā pāsāṇe vā kaṭhale vā visame vā bhūmibhāge khalitvā patati, api nu kho, mahārāja, mahāpathavī kupitā taṃ pātetī”ti? “Na hi, bhante, natthi mahāpathaviyā kopo vā pasādo vā, anunayappaṭighavippamuttā mahāpathavī, sayameva so alaso khalitvā patitoti. Evameva kho, mahārāja, natthi tathāgatānaṃ kopo vā pasādo vā, anunayappaṭighavippamuttā tathāgatā arahanto sammāsambuddhā, atha kho sayaṃ kateneva te attano aparādhena paṇāmitā.
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「大王，世尊亦曾作此說：『我無忿怒，離頑迷。』但長老舍利弗、目犍連及其徒眾亦曾被遣出。那非出於忿怒。大王，今有人因顛躓於大地上的樹根，或殘椿、或石頭、或砂礫，或因地之不平而跌倒，大王，是否大地會忿怒使之跌倒？」
「尊者，否！大地不忿怒、不欣喜，大地脫離偏愛與嫌厭。其人顛躓跌倒實因自己不小心。」
「大王，諸如來不忿怒、不欣喜，正等正覺和應供的如來脫離偏愛與嫌厭，彼因自己所作及自己過錯而被遣去亦復如是。
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“Idha pana, mahārāja, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva nicchubhati thalaṃ ussāreti. Api nu kho, mahārāja, mahāsamuddo kupito taṃ kuṇapaṃ nicchubhatī”ti? “Na hi, bhante, natthi mahāsamuddassa kopo vā pasādo vā, anunayappaṭighavippamutto mahāsamuddo”ti. “Evameva kho, mahārāja, natthi tathāgatānaṃ kopo vā pasādo vā, anunayappaṭighavippamuttā tathāgatā arahanto sammāsambuddhā, atha kho sayaṃ kateneva te attano aparādhena paṇāmitā.
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復次大王，譬如大海不與死屍同處。若海中有死屍，大海迅速地將其拋出而棄置陸地。
大王，是否大海將死屍拋出由於忿怒？ 」
「尊者，否。大海不忿怒，不欣喜，大海脫離偏愛與嫌厭。」
「大王，諸如來不忿怒、不欣喜。正等正覺和應供的如來脫離偏愛與嫌厭。
彼因自己所作及自己過錯而被遣去亦復如是。
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“Yathā, mahārāja, pathaviyā khalito patīyati, evaṃ jinasāsanavare khalito paṇāmīyati. Yathā, mahārāja, samudde mataṃ kuṇapaṃ nicchubhīyati, evaṃ jinasāsanavare khalito paṇāmīyati. Yaṃ pana te, mahārāja, tathāgato paṇāmesi, tesaṃ atthakāmo hitakāmo sukhakāmo visuddhikāmo ‘evaṃ ime jātijarābyādhimaraṇehi parimuccissantī’ti paṇāmesī”ti. “Sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti.
Bhikkhupaṇāmitapañho dvādasamo.
Paṇāmitavaggo tatiyo.
Imasmiṃ vagge dvādasa pañhā.
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大王，如人顛躓於地而跌倒，同樣地顛躓於勝者的最勝教言則被遣去。
又如大海拋出死屍，同樣地顛躓於勝者的最勝教言則被遣去。
大王，雖如來遣去此諸（比丘），但為使他們得利益，為使他們得饒益，為使他們得幸福，為使他們得清淨。
他遣去他們時作此想：『如是，此諸（比丘）將脫離生老病死。』」
「尊者龍軍，善哉！其事如是，我接受它。」