中部 95 商伽經(闡基經)
(MN 95 Caṅkīsuttaṃ)
(Canki Sutta: With Canki; To the Brahmin Canki)
對讀


巴利原典
(CSCD)001
5. Caṅkīsuttaṃ
422. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002

Majjhima Nikàya II
Part Two - The Middle Fifty Discourses
Chapter 5 - The Division on Brahmins (Brāhmāvagga)
5. caṅkīsuttaṃ(MN. 95 With Cankī)

422  1. THUS HAVE I HEARD.004 On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Opasāda. There the Blessed One stayed in the Gods' Grove,005 the Sāla-tree Grove to the north of Opasāda.

2. Now on that occasion the brahmin Cankī was ruling over Opasāda, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, a sacred grant given to him by King Pasenadi of Kosala.

3. The brahmin householders of Opasāda heard: "The recluse Gotama...(as Sutta 91, §3)...Now it is good see such arahants."

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
422.  這是我所聽見的:

  有一次,世尊和人數眾多的比丘僧團一起,在拘薩羅遊行說法,去到一個名叫奧波娑陀的婆羅門村落,之後住在奧波娑陀村北面的提婆娑羅園。

  這時候,闡基婆羅門居住在奧波娑陀村。這條村人口、水草、樹木、穀物豐盛,是拘薩羅王波斯匿賞賜給闡基婆羅門的最高御賜。

  奧波娑陀村的婆羅門居士聽到這個消息: “喬答摩沙門是釋迦族人,從釋迦族出家,他和人數眾多的比丘僧團一起,在拘薩羅遊行說法,現在來到我們村北面的提婆娑羅園。喬答摩賢者聲名遠播,是一位阿羅漢.等正覺.明行具足.善逝.世間解.無上士.調御者.天人師.佛.世尊。他親身證得無比智,然後在這個有天神、魔羅、梵天、沙門、婆羅門、國王、眾人的世間宣說法義,所說的法義開首、中間、結尾都是善美的,有意義、有好的言辭、圓滿、清淨、開示梵行。” 奧波娑陀村的婆羅門居士心想: “去看這樣的阿羅漢是很有益處的。”

巴利原典
(CSCD)001
423. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavana’’nti? ‘‘Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya gacchantī’’ti. ‘‘Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi – ‘caṅkī, bho, brāhmaṇo evamāha – āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca – ‘‘caṅkī, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
423.  4. Then the brahmin householders of Opasāda set forth from Opasāda in groups and bands and headed northwards to the Gods' Grove, the Sāla-tree Grove.

5. Now on that occasion the brahmin Cankī had retired to the upper storey of his palace for his midday rest. Then he saw the brahmin householders of Opasāda setting forth from Opasāda in groups and bands and heading northwards to the Gods' Grove, the Sāla-tree Grove. When he saw them, he asked his minister: "Good minister, why are the brahmin householders of Opasāda setting forth from Opasāda in groups and bands and heading northwards to the Gods' Grove, the Sāla-tree Grove?"

6. "Sir, there is the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, who has been wandering in the Kosalan country...(as Sutta 91, §3)...They are going to see that Master Gotama."

"Then, good minister, go to the brahmin householders of Opasāda and tell them: ‘Sirs, the brahmin Cankī says this: "Please wait, sirs. The brahmin Cankī will also go to see the recluse Gotama."'"

"Yes, sir," the minister replied, [165] and he went to the brahmin householders of Opasāda and gave them the message.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
423.  於是,奧波娑陀村的婆羅門居士連群結隊地離開奧波娑陀村,向北前往提婆娑羅園。這時候,闡基婆羅門在宮殿的頂層午休,看見奧波娑陀村的婆羅門居士連群結隊地離開奧波娑陀村,向北前往提婆娑羅園,於是對他的侍從說: “侍從賢者,為什麼奧波娑陀村的婆羅門居士連群結隊地離開奧波娑陀村,向北前往提婆娑羅園呢?”

  “闡基賢者,喬答摩沙門是釋迦族人,從釋迦族出家,他和人數眾多的比丘僧團一起,在拘薩羅遊行說法,現在來到我們村北面的提婆娑羅園。喬答摩賢者聲名遠播,是一位阿羅漢.等正覺.明行具足.善逝.世間解.無上士.調御者.天人師.佛.世尊。他親身證得無比智,然後在這個有天神、魔羅、梵天、沙門、婆羅門、國王、眾人的世間宣說法義,所說的法義開首、中間、結尾都是善美的,有意義、有好的言辭、圓滿、清淨、開示梵行。奧波娑陀村的婆羅門居士心想,去看這樣的阿羅漢是很有益處的。所以他們前往喬答摩賢者那裏。”

  “侍從賢者,既然這樣,你前往奧波娑陀村的婆羅門居士那裏,然後對他們說: ‘賢者們,闡基婆羅門叫你們等一等,他也去見喬答摩沙門。’ ”

  侍從回答闡基婆羅門: “賢者,是的。” 於是前往奧波娑陀村的婆羅門居士那裏,然後對他們說: “賢者們,闡基婆羅門叫你們等一等,他也去見喬答摩沙門。”

巴利原典
(CSCD)001
424. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – ‘‘caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti. ‘‘Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo…pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī [brahmavaccasī (sī. pī.)] akhuddāvakāso dassanāya…pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti…pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitu’’nti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
424.  7. Now on that occasion five hundred brahmins from various states were staying at Opasāda for some business or other. They heard: "The brahmin Cankī, it is said, is going to see the recluse Gotama." Then they went to the brahmin Cankī and asked him: "Sir, is it true that you are going to see the recluse Gotama?" "So it is, sirs. I am going to see the recluse Gotama."

8. "Sir, do not go to see the recluse Gotama. It is not proper, Master Cankī, for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you. For you, sir, are well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since that is so, Master Cankī, it is not proper for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you. You, sir, are rich, with great wealth and great possessions. You, sir, are a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, you are fully versed in natural philosophy and in the marks of a Great Man. You, sir, are handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. You, sir, are virtuous, mature in virtue, possessing mature virtue. You, sir, are a good speaker with a good delivery; [166] you speak words that are courteous, distinct, flawless, and communicate the meaning. You, sir, teach the teachers of many, and you teach the recitation of the hymns to three hundred brahmin students. You, sir, are honoured, respected, revered, venerated, and esteemed by King Pasenadi of Kosala. You, sir, are honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti. 006 You, sir, rule over Opasāda, a crown property abounding in living beings...a sacred grant given to you by King Pasenadi of Kosala. Since this is so, Master Cankī, it is not proper for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you."

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
424.  這時候,大約五百個從各地而來的婆羅門逗留在奧波娑陀村處理一些事務,他們聽到 “闡基婆羅門去見喬答摩沙門” 這個消息,於是前往闡基婆羅門那裏,然後對他說: “我們聽到闡基賢者去見喬答摩沙門的消息。這是真的嗎?”

  “賢者,是的。我也是去見喬答摩沙門。”

  “闡基賢者不要去見喬答摩沙門!不應由你去見喬答摩沙門;應由喬答摩沙門來見你。

  “闡基賢者出生於純正的血統,父系母系追溯上七代都沒有跟其他種姓雜配,七代的婆羅門種姓都不受質疑。因此,不應由你去見喬答摩沙門;應由喬答摩沙門來見你。

  “闡基賢者富有、有很多財富和產業。闡基賢者具有五種技能:博學,持咒頌,掌握三吠陀,精通字詞與音聲,熟悉傳統的文句與文法。闡基賢者通曉世間大人相。闡基賢者具有至極的外觀,美麗、好看、美妙;有最高的外相,最高的活力;沒有不足之處。闡基賢者有戒行,是戒行成熟的人,具有成熟的戒行。闡基賢者是善語者,善教說者;說話有禮、清楚、沒有缺點、有意義。闡基賢者是許多老師的老師,教導三百位年青婆羅門咒頌。闡基賢者受拘薩羅王波斯匿照料、恭敬、尊重、供養、推崇。闡基賢者受薄拘娑提婆羅門照料、恭敬、尊重、供養、推崇。闡基賢者受拘薩羅王波斯匿最高御賜奧波娑陀村;這條村人口、水草、樹木、穀物豐盛。因此,不應由你去見喬答摩沙門;應由喬答摩沙門來見你。”

巴利原典
(CSCD)001
425. Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca – ‘‘tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ [ettha dī. ni. 1.304 aññampi guṇapadaṃ dissati]. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca…pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato…pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā…pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti…pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti…pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… [etthāpi dī. ni. 1.304 aññānipi guṇapadānaṃ dissanti] samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena [ekamekenapi bho (sī. syā. kaṃ. pī.)] aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
425.  9. When this was said, the brahmin Cankī told those brahmins: "Now, sirs, hear from me why it is proper for me to go to see Master Gotama, and why it is not proper for Master Gotama to come to see me. Sirs, the recluse Gotama is well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the recluse Gotama went forth abandoning much gold and bullion stored away in vaults and in lofts. Sirs, the recluse Gotama went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessing of youth, in the prime of life. Sirs, the recluse Gotama shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness though his mother and father wished otherwise and wept with tearful faces. Sirs, the recluse Gotama is handsome, comely, and graceful, possessing supreme beauty of complexion, [167] with sublime beauty and sublime presence, remarkable to behold. Sirs, the recluse Gotama is virtuous, with noble virtue, with wholesome virtue, possessing wholesome virtue. Sirs, the recluse Gotama is a good speaker with a good delivery; he speaks words that are courteous, distinct, flawless, and communicate the meaning. Sirs, the recluse Gotama is a teacher of the teachers of many. Sirs, the recluse Gotama is free from sensual lust and without personal vanity. Sirs, the recluse Gotama holds the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds; he does not seek any harm for the line of brahmins. Sirs, the recluse Gotama went forth from an aristocratic family, from one of the original noble families. Sirs, the recluse Gotama went forth from a rich family, from a family of great wealth and great possessions. Sirs, people come from remote kingdoms and remote districts to question the recluse Gotama. Sirs, many thousands of deities have gone for refuge for life to the recluse Gotama. Sirs, a good report of the recluse Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.' Sirs, the recluse Gotama possesses the thirty-two marks of a Great Man. Sirs, King Seniya Bimbisāra of Magadha and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, King Pasenadi of Kosala and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the brahmin Pokkharasāti and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the recluse Gotama has arrived at Opasāda and is living at Opasāda in the Gods' Grove, the Sāla-tree Grove to the north of Opasāda. Now any recluses or brahmins that come to our town are our guests, and guests should be honoured, respected, revered, and venerated by us. Since the recluse Gotama has arrived at Opasāda, he is our guest, and as our guest should be honoured, respected, revered, and venerated by us. [168] Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama.

"Sirs, this much is the praise of Master Gotama that I have learned, but the praise of Master Gotama is not limited to that, for the praise of Master Gotama is immeasurable. Since Master Gotama possesses each one of these factors, it is not proper for him to come to see me; rather, it is proper for me to go to see Master Gotama. Therefore, sirs, let all of us go to see the recluse Gotama."

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
425.  那些婆羅門說了這番話後,闡基婆羅門對他們說: “賢者們,既然這樣,你們聽我說不應由喬答摩沙門來見我;而是應由我去見喬答摩沙門的原因吧。喬答摩沙門出生於純正的血統,父系母系追溯上七代都沒有跟其他種姓雜配,七代的剎帝利種姓都不受質疑。因此,不應由喬答摩沙門來見我;而是應由我去見喬答摩沙門。

  “喬答摩沙門放棄了充斥各處的金錢來出家。喬答摩沙門年少、髮黑、壯健、在人生的早期從家庭生活中出家,過沒有家庭的生活。喬答摩沙門的父母不想他出家,淚流滿面,他剃掉頭髮和鬍鬚,穿著袈裟衣,從家庭生活中出家,過沒有家庭的生活。喬答摩沙門具有至極的外觀,美麗、好看、美妙;有最高的外相,最高的活力;沒有不足之處。喬答摩沙門有戒行,有聖戒,有善戒,具有善戒。喬答摩沙門是善語者,善教說者;說話有禮、清楚、沒有缺點、有意義。喬答摩沙門是許多老師的老師。喬答摩沙門盡除了貪欲,清除了動搖。喬答摩沙門說善業、說善行,對婆羅門沒有不敬。喬答摩沙門從上流剎帝利的高種姓出家。喬答摩沙門從富有、有很多財富和產業的種族出家。人們穿州過省來找喬答摩沙門問問題。無數天神終生皈依喬答摩沙門。喬答摩沙門好名聲遠播:這位世尊是阿羅漢.等正覺.明行具足.善逝.世間解.無上士.調御者.天人師.佛.世尊。喬答摩沙門具有三十二大人相。拘薩羅王波斯匿連同王后和王子都終身皈依喬答摩沙門。薄拘娑提婆羅門連同妻子和兒子都終身皈依喬答摩沙門。

  “任何沙門或婆羅門來到我們的村落都是賓客,都應受我們照料、恭敬、尊重、供養。喬答摩沙門來到奧波娑陀村及住在北面的提婆娑羅園,他就是我們的賓客,因此應受我們照料、恭敬、尊重、供養。因此,不應由喬答摩沙門來見我;而是應由我去見喬答摩沙門。

  “賢者們,這些是我熟悉的讚美,喬答摩沙門的讚美還有很多,是無量無數的。即使是一種讚美,都不應由喬答摩沙門來見我;而是應由我去見喬答摩沙門。賢者們,我們一起去見喬答摩沙門吧。”

巴利原典
(CSCD)001
426. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko [kāpaṭhiko (sī. pī.), kāpadiko (syā. kaṃ.)] nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti – ‘‘māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū’’ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca – ‘‘mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Atha kho bhagavato etadahosi – ‘‘addhā kho kāpaṭikassa [etadahosi ‘‘kāpaṭikassa (ka.)] māṇavassa tevijjake pāvacane kathā [kathaṃ (sī. ka.), kathaṃ (syā. kaṃ. pī.)] bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī’’ti. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī’’ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
426.  10. Then the brahmin Cankī, together with a large company of brahmins, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side.

11. Now on that occasion the Blessed One was seated finishing some amiable talk with some very senior brahmins. At the time, sitting in the assembly, was a brahmin student named Kāpaṭhika. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man. While the very senior brahmins were conversing with the Blessed One, he repeatedly broke in and interrupted their talk. Then the Blessed One rebuked the brahmin student Kāpaṭhika thus: "Let not the venerable Bhāradvāja break in and interrupt the talk of the very senior brahmins while they are conversing. Let the venerable Bhāradvāja wait until the talk is finished."
When this was said, the brahmin Cankī said to the Blessed One: "Let not Master Gotama rebuke the brahmin student Kāpaṭhika. The brahmin student Kāpaṭhika is a clansman, he is very learned, he has a good delivery, he is wise; he is capable of taking part in this discussion with Master Gotama."

12. Then the Blessed One thought: "Surely, [169] since the brahmins honour him thus, the brahmin student Kāpaṭhika must be accomplished in the scriptures of the Three Vedas." Then the brahmin student Kāpaṭhika thought: "When the recluse Gotama catches my eye, I shall ask him a question." Then, knowing with his own mind the thought in the brahmin student Kāpaṭhika's mind, the Blessed One turned his eye towards him.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
426.  於是闡基婆羅門和婆羅門大眾一起前往世尊那裏,他走到世尊那裏,和世尊互相問候,作了一些悅意的交談,然後坐在一邊。這時候,一個名叫迦波提的年青婆羅門在大眾中坐著,他年少,剃了頭髮,十六歲,出生於純正的血統,具有五種技能:博學,持咒頌,掌握三吠陀,精通字詞與音聲,熟悉傳統的文句與文法。他通曉世間大人相。當世尊一一跟年長的婆羅門作悅意的交談時,他常常打斷說話。於是世尊斥責迦波提: “請婆羅墮闍種018尊者不要打斷我的說話,請等待我把話說完你才說話!”

  世尊說了這番話後,闡基婆羅門對他說: “喬答摩賢者不要斥責迦波提。迦波提是一個多聞的年青婆羅門,迦波提是一個善教說的年青婆羅門,迦波提是一個智者年青婆羅門,迦波提是一個能夠跟喬答摩沙門對論的年青婆羅門。”

  於是世尊心想: “迦波提一定是精通三吠陀,所以婆羅門高度尊崇他。”

  這時候迦波提心想: “當喬答摩沙門眼睛望著我的時候,我便問他問題。”

  世尊以他心智知道迦波提的心念,於是望著迦波提。

巴利原典
(CSCD)001
427. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyya’’nti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – ‘‘yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti – ‘idameva saccaṃ, moghamañña’nti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi , ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’nti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
427.  Then the brahmin student Kāpaṭhika thought: "The recluse Gotama has turned towards me. Suppose I ask him a question." Then he said to the Blessed One: "Master Gotama, in regard to the ancient brahmanic hymns that have come down through oral transmission, preserved in the collections, the brahmins come to the definite conclusion: ‘Only this is true, anything else is wrong.' What does Master Gotama say about this?"

13. "How then, Bhāradvāja, among the brahmins is there even a single brahmin who says thus: ‘I know this, I see this: only this is true, anything else is wrong'?"--"No, Master Gotama."
"How then, Bhāradvāja, among the brahmins is there even a single teacher or a single teacher's teacher back to the seventh generation of teachers who says thus: ‘I know this, I see this: only this is true, anything else is wrong'?"--"No, Master Gotama."
"How then, Bhāradvāja, the ancient brahmin seers, the creators of the hymns, the composers of the hymns, whose ancient hymns that were formerly chanted, uttered, and compiled, the brahmins nowadays still chant and repeat, repeating what was spoken and reciting what was recited--that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu007 --did even these ancient brahmin seers say thus: ‘We know this, we see this: only this is true, anything else is wrong'?"--[170] "No, Master Gotama."

"So, Bhāradvāja, it seems that among the brahmins there is not even a single brahmin who says thus: ‘I know this, I see this: only this is true, anything else is wrong.' And among the brahmins there is not even a single teacher or a single teacher's teacher back to the seventh generation of teachers, who says thus: ‘I know this, I see this: only this is true, anything else is wrong.' And the ancient brahmin seers, the creators of the hymns, the composers of the hymns…even these ancient brahmin seers did not say thus: ‘We know this, we see this: only this is true, anything else is wrong.' Suppose there were a file of blind men each in touch with the next: the first one does not see, the middle one does not see, and the last one does not see.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
427.  這時候迦波提心想: “喬答摩沙門留意我了,讓我向他發問問題吧。”

  於是,迦波提對世尊說: “喬答摩賢者,古代的婆羅門咒頌文句,經代代相傳而成為一套總集。婆羅門都確切得出這個結論:只有這才是真諦,其餘都是沒有意義的。喬答摩賢者對婆羅門這種說話怎麼說呢?”

  “婆羅墮闍種,在婆羅門當中,有沒有任何一個人這樣說: ‘我已知道這些咒頌、我已看見這些咒頌;只有這才是真諦,其餘都是沒有意義的’ ?”

  “喬答摩賢者,沒有。”

  “婆羅墮闍種,在婆羅門當中,有沒有任何一個老師或追溯上七代的祖師這樣說: ‘我已知道這些咒頌、我已看見這些咒頌;只有這才是真諦,其餘都是沒有意義的’ ?”

  “喬答摩賢者,沒有。”

  “婆羅墮闍種,一些開創者婆羅門仙人創造咒頌、轉動咒輪;古代的婆羅門唸誦、宣說、編集這些咒頌;現在的婆羅門跟隨唸誦、宣說、講解這些咒頌。那些開創者婆羅門仙人如阿達迦、婆摩迦、婆摩提婆、毗沙蜜多、閻摩多祇、央祇羅娑、婆羅墮闍、婆舍多、迦葉、婆求等,有沒有這樣說: ‘我已知道這些咒頌、我已看見這些咒頌;只有這才是真諦,其餘都是沒有意義的’ ?”

  “喬答摩賢者,沒有。”   

  

  “婆羅墮闍種,聽你所說,沒有任何一個婆羅門,沒有任何一個祖師,沒有任何一個開創者婆羅門仙人說: ‘我已知道這些咒頌、我已看見這些咒頌;只有這才是真諦,其餘都是沒有意義的。’   

巴利原典
(CSCD)001
428. ‘‘Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja , nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī’’ti. ‘‘Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, bhāradvāja , pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja , surucitaṃyeva hoti…pe… svānussutaṃyeva hoti…pe… suparivitakkitaṃyeva hoti…pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ – ‘idameva saccaṃ, moghamañña’’’nti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
428.  So too, Bhāradvāja, in regard to their statement the brahmins seem to be like a file of blind men: the first one does not see, the middle one does not see, and the last one does not see. What do you think, Bhāradvāja, that being so, does not the faith of the brahmins turn out to be groundless?"

  14. "The brahmins honour this not only out of faith, Master Gotama. They also honour it as oral tradition."

"Bhāradvāja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bhāradvāja, that may turn out in two different ways here and now. What five? Faith, approval, oral tradition, reasoned cogitation, and reflective acceptance of a view.008 These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and unmistaken. Again, [171] something may be fully approved of…well transmitted…well cogitated…well reflected upon, yet it may be empty, hollow, and false; but something else may not be well reflected upon, yet it may be factual, true, and unmistaken. [Under these conditions] it is not proper for a wise man who preserves truth to come to the definite conclusion: ‘Only this is true, anything else is wrong.'"009

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
428.  “婆羅墮闍種,就正如一列盲人,每人都捉著前面的人來行走,前面的人看不見,中間的人也是看不見,後面的人也是看不見。婆羅墮闍種,同樣地,婆羅門所說的,變成了一列盲人的譬喻那樣,前面的人看不見,中間的人也是看不見,後面的人也是看不見。

  “婆羅墮闍種,你認為怎樣,這樣子,婆羅門的敬信豈不是沒有根基嗎?”

  “喬答摩賢者,婆羅門尊崇這些咒頌不單是因為敬信,還有因為這是我們的傳統。”

  “婆羅墮闍種,你首先主張敬信,一會兒你又說傳統。婆羅墮闍種,有五種東西當下會有兩種不同的結果。這五種東西是什麼呢?就是敬信、信願、傳統、推想、所受持的見。婆羅墮闍種,這五種東西當下會有兩種不同的結果。

  “婆羅墮闍種,一些受人敬信的東西,或會是些空泛、空洞、錯誤的東西;一些不受人敬信的東西,或會是些真實、真確、確定的東西。

  “婆羅墮闍種,一些人們有信願的東西,或會是些空泛、空洞、錯誤的東西;一些人們沒有信願的東西,或會是些真實、真確、確定的東西。

  “婆羅墮闍種,一些傳統的東西,或會是些空泛、空洞、錯誤的東西;一些不是傳統的東西,或會是些真實、真確、確定的東西。

  “婆羅墮闍種,一些人們推想的東西,或會是些空泛、空洞、錯誤的東西;一些人們推想認為不確的東西,或會是些真實、真確、確定的東西。

  “婆羅墮闍種,一些人們所受持的見,或會是些空泛、空洞、錯誤的東西;一些人們不受持的見,或會是些真實、真確、確定的東西。

  “婆羅墮闍種,在這個程度,不足以讓一個敬重真理的智者確切得出 ‘只有這才是真諦,其餘都是沒有意義的’ 這個結論。”

巴利原典
(CSCD)001
429. ‘‘Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti – iti vadaṃ saccamanurakkhati [evameva sijjhatīti iti vā, taṃ saccamanurakkhati (ka.)], natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti ( ) [(ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññāpema, na tveva tāva saccānubodho hoti) (sī. syā. kaṃ. pī.)]. Ruci cepi, bhāradvāja, purisassa hoti…pe… anussavo cepi, bhāradvāja, purisassa hoti…pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti…pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī’’ti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
429.  15. "But, Master Gotama, in what way is there the preservation of truth?010 How does one preserve truth? We ask Master Gotama about the preservation of truth."

"If a person has faith, Bhāradvāja, he preserves truth when he says: ‘My faith is thus'; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.' In this way, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth.011

"If a person approves of something…if he receives an oral tradition…if he [reaches a conclusion based on] reasoned cogitation…if he gains a reflective acceptance of a view, he preserves truth when he says: ‘My reflective acceptance of a view is thus'; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.' In this way too, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth."

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
429.  “喬答摩賢者,我問喬答摩賢者有關敬重真理的問題。喬答摩賢者,敬重真理所包含的內容是什麼呢?怎樣做才足以敬重真理呢?”

  “婆羅墮闍種,一個有敬信的人,他說: ‘這就是我的敬信了。’ 他不下 ‘只有這才是真諦,其餘都是沒有意義的’ 這個結論。這就是敬重真理了。

  “婆羅墮闍種,一個有信願的人,他說: ‘這就是我的信願了。’ 他不下 ‘只有這才是真諦,其餘都是沒有意義的’ 這個結論。這就是敬重真理了。

  “婆羅墮闍種,一個依隨傳統的人,他說: ‘這就是我依隨的傳統了。’ 他不下 ‘只有這才是真諦,其餘都是沒有意義的’ 這個結論。這就是敬重真理了。

  “婆羅墮闍種,一個依隨推想的人,他說: ‘這就是我依隨的推想了。’ 他不下 ‘只有這才是真諦,其餘都是沒有意義的’ 這個結論。這就是敬重真理了。

  “婆羅墮闍種,一個有所受持的見的人,他說: ‘這就是我所受持的見了。’ 他不下 ‘只有這才是真諦,其餘都是沒有意義的’ 這個結論。這就是敬重真理了。

  “婆羅墮闍種,這就是你所問的有關敬重真理的問題。我宣說,這就是敬重真理所包含的內容,這樣做便足以敬重真理了。婆羅墮闍種,這只是有關敬重真理方面的內容,還沒有涉及到怎樣領悟真理的。”

巴利原典
(CSCD)001
430. ‘‘Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Idha [idha kira (syā. kaṃ. ka.)], bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati – lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya [dukkhāyāti (sabbattha)]. Tathārūpo [tathā (sī. syā. kaṃ. pī.)] kho panimassāyasmato kāyasamācāro tathārūpo [tathā (sī. syā. kaṃ. pī.)] vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’’’ti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
430.  16. "In that way, Master Gotama, there is the preservation of truth; in that way one preserves truth; in that way we recognise the preservation of truth. But in what way, Master Gotama, is there the discovery of truth? In what way does one discover truth? We ask Master Gotama about the discovery of truth."

17. "Here, Bhāradvāja, a bhikkhu may be living in dependence on some village or town.012 Then a householder or a householder's son goes to him and investigates him in regard to three kinds of states: [172] in regard to states based on greed, in regard to states based on hate, and in regard to states based on delusion: ‘Are there in this venerable one any states based on greed such that, with his mind obsessed by those states, while not knowing he might say, "I know," or while not seeing he might say, "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time?' As he investigates him he comes to know: ‘There are no such states based on greed in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.'

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
430.  “喬答摩賢者,我知道敬重真理所包含的內容,知道怎樣做便足以敬重真理了。我問喬答摩賢者有關領悟真理的問題。喬答摩賢者,領悟真理所包含的內容是什麼呢?怎樣做才足以領悟真理呢?”

  “婆羅墮闍種,一位比丘依止村落或市鎮來生活。那裏的居士或居士子前往他那裏,然後以貪欲法、瞋恚法、愚癡法三樣東西來檢視他: ‘這位尊者有沒有貪欲法呢?內心會不會受貪欲法擺佈而自己不知的說知道,自己看不見的說看見呢?會不會教他人做一些長期帶來損害和苦惱的事情呢?’

  “通過檢視後,他知道: ‘這位尊者是沒有貪欲法的;內心不會受貪欲法擺佈而自己不知的說知道,自己看不見的說看見;不會教他人做一些長期帶來損害和苦惱的事情;沒有由貪欲法所帶來的身體行為和語言行為。他宣說的法義深奧、難見、難覺、寂靜、崇高、不從邏輯推理而得、深入、智者在當中會有所體驗──有貪欲法的人是不會善說這法義的。’

巴利原典
(CSCD)001
431. ‘‘Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’’’ti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
431.  18. "When he has investigated him and has seen that he is purified from states based on greed, he next investigates him in regard to states based on hate: ‘Are there in this venerable one any states based on hate such that, with his mind obsessed by those states…he might urge others to act in a way that would lead to their harm and suffering for a long time?' As he investigates him, he comes to know: ‘There are no such states based on hate in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by hate. And the Dhamma that this venerable one teaches is profound…to be experienced by the wise. This Dhamma cannot easily be taught by one affected by hate.'
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
431.  “當檢視過這位比丘,看見他淨除了貪欲法後,便進一步檢視瞋恚法: ‘這位尊者有沒有瞋恚法呢? 內心會不會受瞋恚法擺佈而自己不知的說知道,自己看不見的說看見呢?會不會教他人做一些長期帶來損害和苦惱的事情呢?’
  “通過檢視後,他知道: ‘這位尊者是沒有瞋恚法的;內心不會受瞋恚法擺佈而自己不知的說知道,自己看不見的說看見;不會教他人做一些長期帶來損害和苦惱的事情;沒有由瞋恚法所帶來的身體行為和語言行為。他宣說的法義深奧、難見、難覺、寂靜、崇高、不從邏輯推理而得、深入、智者在當中會有所體驗──有瞋恚法的人是不會善說這法義的。’

巴利原典
(CSCD)001
432. ‘‘Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati , tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’’’ti. ‘‘Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati ; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ [dhāritānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī’’ti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
432.  19. "When he has investigated him and has seen that he is purified from states based on hate, [173] he next investigates him in regard to states based on delusion: ‘Are there in this venerable one any states based on delusion such that, with his mind obsessed by those states…he might urge others to act in a way that would lead to their harm and suffering for a long time?' As he investigates him, he comes to know: ‘There are no such states based on delusion in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by delusion. And the Dhamma that this venerable one teaches is profound…to be experienced by the wise. This Dhamma cannot easily be taught by one affected by delusion.'

20. "When he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him; filled with faith he visits him and pays respect to him; having paid respect to him, he gives ear; when he gives ear, he hears the Dhamma; having heard the Dhamma, he memorises it and examines the meaning of the teachings he has memorised; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up; when zeal has sprung up, he applies his will; having applied his will, he scrutinises;013 having scrutinised, he strives;014 resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom.015 In this way, Bhāradvāja, there is the discovery of truth; in this way one discovers truth; in this way we describe the discovery of truth. But as yet there is no final arrival at truth."016

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
432.  “當檢視過這位比丘,看見他淨除了瞋恚法後,便進一步檢視愚癡法: ‘這位尊者有沒有愚癡法呢?內心會不會受愚癡法擺佈而自己不知的說知道,自己看不見的說看見呢?會不會教他人做一些長期帶來損害和苦惱的事情呢?’

  “通過檢視後,他知道: ‘這位尊者是沒有愚癡法的;內心不會受愚癡法擺佈而自己不知的說知道,自己看不見的說看見;不會教他人做一些長期帶來損害和苦惱的事情;沒有由愚癡法所帶來的身體行為和語言行為。他宣說的法義深奧、難見、難覺、寂靜、崇高、不從邏輯推理而得、深入、智者在當中會有所體驗──有愚癡法的人是不會善說這法義的。’   

  

  “當檢視過這位比丘,看見他淨除了愚癡法後,便對他確立敬信,一個生起了敬信的人,會前往他那裏;一個前往他那裏的人,會伴隨他;一個伴隨他的人,會聆聽他的說話;一個聆聽他說話的人,會聆聽法義;一個聆聽法義的人,會受持法義;一個受持法義的人,會求證法義;一個求證法義的人,會清楚理解法義;一個清楚理解法義的人,會生起意欲;一個生起意欲的人,會有上進;一個上進的人,會作出衡量;一個作出衡量的人,會有精勤;一個精勤的人,能親身證得最高的真理,以智慧透徹看清這個真理。

  “婆羅墮闍種,這就是你所問的有關領悟真理的問題。我宣說,這就是領悟真理所包含的內容,這樣做便足以領悟真理了。婆羅墮闍種,這只是有關領悟真理方面的內容,還沒有涉及到怎樣證得真理的。”

巴利原典
(CSCD)001
433. ‘‘Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tesaṃye , bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā’’ti.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
433. 21. "In that way, Master Gotama, there is the discovery of truth; in that way one discovers truth; in that way we recognise the discovery of truth. But in what way, Master Gotama, is there the final arrival at truth? In what way does one finally arrive at truth? We ask Master Gotama about the final arrival at truth." [174] "The final arrival at truth, Bhāradvāja, lies in the repetition, development, and cultivation of those same things. In this way, Bhāradvāja, there is the final arrival at truth; in this way one finally arrives at truth; in this way we describe the final arrival at truth."
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
433.  “喬答摩賢者,我知道領悟真理所包含的內容,知道怎樣做便足以領悟真理了。我問喬答摩賢者有關證得真理的問題。喬答摩賢者,證得真理所包含的內容是什麼呢?怎樣做才足以證得真理呢?”   “婆羅墮闍種,持續修習,多修習,這樣便能證得真理。婆羅墮闍種,我宣說,這就是證得真理所包含的內容,這樣做便足以證得真理了。”

巴利原典
(CSCD)001
434. ‘‘Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāra’’nti.

‘‘Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā’’ti.

‘‘Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro’’ti.

‘‘Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro’’ti.

‘‘Chandassa pana, bho gotama, katamo dhammo bahukāro ? Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā’’ti.

‘‘Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā’’ti.

‘‘Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā’’ti.

‘‘Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāra’’nti.

‘‘Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti . ‘‘Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ . No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāra’’nti.

‘‘Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā’’ti.

‘‘Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāra’’nti.

‘‘Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā’’ti.

英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
434.  22. "In that way, Master Gotama, there is the final arrival at truth; in that way one finally arrives at truth; in that way we recognise the final arrival at truth. But what, Master Gotama, is most helpful for the final arrival at truth? We ask Master Gotama about the thing most helpful for the final arrival at truth." "Striving is most helpful for the final arrival at truth, Bhāradvāja. If one does not strive, one will not finally arrive at truth; but because one strives, one does finally arrive at truth. That is why striving is most helpful for the final arrival at truth."

23. "But what, Master Gotama, is most helpful for striving? We ask Master Gotama about the thing most helpful for striving." "Scrutiny is most helpful for striving, Bhāradvāja. If one does not scrutinise, one will not strive; but because one scrutinises, one strives. That is why scrutiny is most helpful for striving."

24. "But what, Master Gotama, is most helpful for scrutiny? We ask Master Gotama about the thing most helpful for scrutiny." "Application of the will is most helpful for scrutiny, Bhāradvāja. If one does not apply one's will, one will not scrutinise; but because one applies one's will, one scrutinises. That is why application of the will is most helpful for scrutiny."

25. "But what, Master Gotama, is most helpful for application of the will? We ask Master Gotama about the thing most helpful for application of the will." "Zeal is most helpful for application of the will, Bhāradvāja. If one does not arouse zeal, one will not apply one's will; but because one arouses zeal, one applies one's will. That is why zeal is most helpful for application of the will."

26. "But what, Master Gotama, is most helpful for zeal? [175] We ask Master Gotama about the thing most helpful for zeal." "A reflective acceptance of the teachings is most helpful for zeal, Bhāradvāja. If one does not gain a reflective acceptance of the teachings, zeal will not spring up; but because one gains a reflective acceptance of the teachings, zeal springs up. That is why a reflective acceptance of the teachings is most helpful for zeal."

27. "But what, Master Gotama, is most helpful for a reflective acceptance of the teachings? We ask Master Gotama about the thing most helpful for a reflective acceptance of the teachings." "Examination of the meaning is most helpful for a reflective acceptance of the teachings, Bhāradvāja. If one does not examine their meaning, one will not gain a reflective acceptance of the teachings; but because one examines their meaning, one gains a reflective acceptance of the teachings. That is why examination of the meaning is most helpful for a reflective acceptance of the teachings."

28. "But what, Master Gotama, is most helpful for examination of the meaning? We ask Master Gotama about the thing most helpful for examination of meaning."
"Memorising the teachings is most helpful for examining the meaning, Bhāradvāja. If one does not memorise a teaching, one will not examine its meaning; but because one memorises a teaching, one examines its meaning."

29. "But what, Master Gotama, is most helpful for memorising the teachings? We ask Master Gotama about the thing most helpful for memorising the teachings."
"Hearing the Dhamma is most helpful for memorising the teachings, Bhāradvāja. If one does not hear the Dhamma, one will not memorise the teachings; but because one hears the Dhamma, one memorises the teachings. That is why hearing the Dhamma is most helpful for memorising the teachings."

30. "But what, Master Gotama, is most helpful for hearing the Dhamma? We ask Master Gotama about the thing most helpful for hearing the Dhamma."
"Giving ear is most helpful for hearing the Dhamma, Bhāradvāja. [176] If one does not give ear, one will not hear the Dhamma; but because one gives ear, one hears the Dhamma. That is why giving ear is most helpful for hearing the Dhamma."

31. "But what, Master Gotama, is most helpful for giving ear? We ask Master Gotama about the thing most helpful for giving ear." "Paying respect is most helpful for giving ear, Bhāradvāja. If one does not pay respect, one will not give ear; but because one pays respect, one gives ear. That is why paying respect is most helpful for giving ear."

32. "But what, Master Gotama, is most helpful for paying respect? We ask Master Gotama about the thing most helpful for paying respect."
"Visiting is most helpful for paying respect, Bhāradvāja. If one does not visit [a teacher], one will not pay respect to him; but because one visits [a teacher], one pays respect to him. That is why visiting is most helpful for paying respect."

33. "But what, Master Gotama, is most helpful for visiting? We ask Master Gotama about the thing most helpful for visiting." "Faith is most helpful for visiting, Bhāradvāja. If faith [in a teacher] does not arise, one will not visit him; but because faith [in a teacher] arises, one visits him. That is why faith is most helpful for visiting."

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
434.  “喬答摩賢者,我知道證得真理所包含的內容,知道怎樣做便足以證得真理了。我問喬答摩賢者有關勤修什麼法能證得真理的問題。喬答摩賢者,要證得真理,須勤修什麼法呢?”

  “婆羅墮闍種,要證得真理,便須勤修精勤。如果沒有精勤便不能證得真理,有精勤便能證得真理;因此,要證得真理,便須勤修精勤。”

“我問喬答摩賢者有關勤修什麼法會帶來精勤的問題。喬答摩賢者,勤修什麼法會帶來精勤呢?”

  “婆羅墮闍種,要有精勤,便須勤修衡量。如果沒有衡量便沒有精勤,有衡量便會帶來精勤;因此,要有精勤,便須勤修衡量。”

“我問喬答摩賢者有關勤修什麼法會帶來衡量的問題。喬答摩賢者,勤修什麼法會帶來衡量呢?”

  “婆羅墮闍種,要有衡量,便須勤修上進。如果沒有上進便沒有衡量,有上進便會帶來衡量;因此,要有衡量,便須勤修上進。”

“我問喬答摩賢者有關勤修什麼法會帶來上進的問題。喬答摩賢者,勤修什麼法會帶來上進呢?”

  “婆羅墮闍種,要有上進,便須勤修意欲。如果沒有意欲便沒有上進,有意欲便會帶來上進;因此,要有上進,便須勤修意欲。”

“我問喬答摩賢者有關勤修什麼法會帶來意欲的問題。喬答摩賢者,勤修什麼法會帶來意欲呢?”

  “婆羅墮闍種,要有意欲,便須勤修清楚理解法義。如果沒有清楚理解法義便沒有意欲,有清楚理解法義便會帶來意欲;因此,要有意欲,便須勤修清楚理解法義。”

“我問喬答摩賢者有關勤修什麼法會帶來清楚理解法義的問題。喬答摩賢者,勤修什麼法會帶來清楚理解法義呢?”

  “婆羅墮闍種,要有清楚理解法義,便須勤修求證法義。如果沒有求證法義便沒有清楚理解法義,有求證法義便會帶來清楚理解法義;因此,要有清楚理解法義,便須勤修求證法義。”

“我問喬答摩賢者有關勤修什麼法會帶來求證法義的問題。喬答摩賢者,勤修什麼法會帶來求證法義呢?”

  “婆羅墮闍種,要有求證法義,便須勤修受持法義。如果沒有受持法義便沒有求證法義,有受持法義便會帶來求證法義;因此,要有求證法義,便須勤修受持法義。”

“我問喬答摩賢者有關勤修什麼法會帶來受持法義的問題。喬答摩賢者,勤修什麼法會帶來受持法義呢?”

  “婆羅墮闍種,要有受持法義,便須勤修聆聽法義。如果沒有聆聽法義便沒有受持法義,有聆聽法義便會帶來受持法義;因此,要有受持法義,便須勤修聆聽法義。”

“我問喬答摩賢者有關勤修什麼法會帶來聆聽法義的問題。喬答摩賢者,勤修什麼法會帶來聆聽法義呢?”

  “婆羅墮闍種,要有聆聽法義,便須勤修聆聽善知識的說話。如果沒有聆聽善知識的說話便沒有聆聽法義,有聆聽善知識的說話便會帶來聆聽法義;因此,要有聆聽法義,便須勤修聆聽善知識的說話。”

“我問喬答摩賢者有關勤修什麼法會帶來聆聽善知識的說話的問題。喬答摩賢者,勤修什麼法會帶來聆聽善知識的說話呢?”

  “婆羅墮闍種,要有聆聽善知識的說話,便須勤修伴隨善知識。如果沒有伴隨善知識便沒有聆聽善知識的說話,有伴隨善知識便會帶來聆聽善知識的說話;因此,要有聆聽善知識的說話,便須勤修伴隨善知識。”

“我問喬答摩賢者有關勤修什麼法會帶來伴隨善知識的問題。喬答摩賢者,勤修什麼法會帶來伴隨善知識呢?”

  “婆羅墮闍種,要有伴隨善知識,便須勤修前往善知識那裏。如果沒有前往善知識那裏便沒有伴隨善知識,有前往善知識那裏便會帶來伴隨善知識;因此,要有伴隨善知識,便須勤修前往善知識那裏。”

“我問喬答摩賢者有關勤修什麼法會帶來前往善知識那裏的問題。喬答摩賢者,勤修什麼法會帶來前往善知識那裏呢?”

  “婆羅墮闍種,要有前往善知識那裏,便須勤修敬信。如果沒有敬信便沒有前往善知識那裏,有敬信便會帶來前往善知識那裏;因此,要有前往善知識那裏,便須勤修敬信。”

巴利原典
(CSCD)001
435. ‘‘Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā . Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.
英譯
(Translated from the Pali by Ven. Bhikkhu Bodhi(菩提尊者)) 002
435.  34. "We asked Master Gotama about the preservation of truth, and Master Gotama answered about the preservation of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the discovery of truth, and Master Gotama answered about the discovery of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the final arrival at truth, and Master Gotama answered about the final arrival at truth; we approve of and accept that answer, and so we are satisfied. [177] We asked Master Gotama about the thing most helpful for the final arrival at truth, and Master Gotama answered about the thing most helpful for the final arrival at truth; we approve of and accept that answer, and so we are satisfied. Whatever we asked Master Gotama about, that he has answered us; we approve of and accept that answer, and so we are satisfied. Formerly, Master Gotama, we used to think: ‘Who are these bald-pated recluses, these swarthy menial offspring of the Kinsman's feet, that they would understand the Dhamma?'017 But Master Gotama has indeed inspired in me love for recluses, confidence in recluses, reverence for recluses.

35. "Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life."

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
435.  “我問喬答摩賢者有關敬重真理的問題,喬答摩賢者為我解說,我喜歡與接受這個解說,因此我感到開心。我問喬答摩賢者有關領悟真理的問題,喬答摩賢者為我解說,我喜歡與接受這個解說,因此我感到開心。我問喬答摩賢者有關證得真理的問題,喬答摩賢者為我解說,我喜歡與接受這個解說,因此我感到開心。我問喬答摩賢者有關勤修什麼法能證得真理的問題,喬答摩賢者為我解說,我喜歡與接受這個解說,因此我感到開心。無論我問喬答摩賢者什麼問題,喬答摩賢者都為我解說,我都喜歡與接受那些解說,因此我感到開心。

  “喬答摩賢者,之前我認為: ‘這些秃頭、卑賤、下劣、低種姓的沙門,怎會知道法義呢!’ 現在喬答摩賢者使我對沙門產生敬愛,使我對沙門產生歡喜,使我對沙門產生尊敬。

  “喬答摩賢者,妙極了!喬答摩賢者,妙極了!喬答摩賢者能以各種不同的方式來演說法義,就像把倒轉了的東西反正過來;像為受覆蓋的東西揭開遮掩;像為迷路者指示正道;像在黑暗中拿著油燈的人,使其他有眼睛的人可以看見東西。我皈依喬答摩賢者、皈依法、皈依比丘僧。願喬答摩賢者接受我為優婆塞,從現在起,直至命終,終生皈依!”

  

闡基經 第五 (caṅkīsuttaṃ)完


備註:

〔註001〕 巴利原典乃參考【國際內觀中心】(Vipassana Meditation, As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD(Chattha Sangayana CD)。網路版請參考: http://www.tipitaka.org/ (請選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Majjhimanikāya → Majjhimapaṇṇāsapāḷi → 5. Brāhmaṇavaggo → 5. Caṅkīsuttaṃ )。

〔註002〕英譯為 Ven. Bhikkhu Bodhi(菩提尊者)所譯(Translated from the Pali by Ven. Bhikkhu Bodhi);請參考: Wisdom Publications AUTHORS Bhikkhu Bodhi The Middle Length Discourses of the Buddha RELATED BLOG POSTS (view all) Page 2The Teachings of the Buddha: Approaching the Dhamma and “With Cankī” (To continue reading the Cankī Sutta, click here.) → THE MIDDLE LENGTH DISCOURSES OF THE BUDDHA - SELECTIONS --95. Cankī Sutta: With Cankī
*** "This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License." ***

另參:BODHI MONASTERY | A Buddhist Temple from New Jersey in USBooks 網站-- Recommended Books to ReadThe Middle Length Discourses of the Buddha-- A Translation of the Majjhima Nikaya(English, link to Amazon)。 及
Access to Insight:Readings in Theravada Buddhism -- Majjhima Nikaya(The Middle-length Discourses) -- Translated from the Pali by Ñanamoli Thera(髻智長老)(excerpt) and Translated from the Pali by Thanissaro Bhikkhu(坦尼沙羅尊者)(excerpt)

〔註003〕 本譯文請參考:《闡基經》;蕭式球譯;《巴利文翻譯組學報》第十一期(201?.?月, ISBN 978-962-xxx-xxx);編輯:志蓮淨苑文化部;出版:志蓮淨苑;地址香港九龍鑽石山志蓮道五號;www.chilin.org;網路版請參考: 巴利文佛典選譯(香港 志蓮淨苑文化部--佛學園圃--5. 南傳佛教之 5.1.2.095 闡基經 蕭式球【闡基經】)

〔註004〕 880 The opening passage of this sutta, down to §10, is virtually identical with the opening of the Soṇadaṇḍa Sutta (DN 4).

〔註005〕 881 MA: It was called thus because offerings were made there to the gods.

〔註006〕 882 Another wealthy brahmin who resided in Ukkaṭṭhā, a crown property given to him by King Pasenadi. At DN 2.21/i.110 he hears a discourse from the Buddha, attains stream-entry, and goes for refuge along with his family and retinue.

〔註007〕 883 These are the ancient rishis whom the brahmins regarded as the divinely inspired authors of the Vedic hymns.

〔註008〕 884 In Pali: saddhā, ruci, anussava, ākāraparivitakka, diṭṭhinijjhānakkhanti . Of these five grounds for arriving at a conviction, the first two seem to be primarily emotive, the third to be a blind acceptance of tradition, and the last two primarily rational or cognitive. The "two different ways" each may turn out are true and false.

〔註009〕 885 It is not proper for him to come to this conclusion because he has not personally ascertained the truth of his conviction but only accepts it on a ground that is not capable of yielding certainty.

〔註010〕 886 Saccānurakkhana: or, the safeguarding of truth, the protection of truth.

〔註011〕 887 Saccānubodha: or, the awakening to truth.

〔註012〕 888 The procedure for the discovery of truth recommended in this sutta appears to be an elaboration of the approach described in MN 47.

〔註013〕 889 Tūleti. MA: He investigates things in terms of impermanence, and so forth. This stage thus seems to be that of insight contemplation.

〔註014〕 890 Although applying the will (ussahati) appears similar to striving (padahati), the former may be understood as the exertion undertaken prior to insight contemplation, the latter as the exertion that brings insight up to the level of the supramundane path.

〔註015〕 891 MA: He realises Nibbāna with the mental body (of the path of stream-entry), and having penetrated the defilements, he sees Nibbāna with wisdom, making it clear and evident.

〔註016〕 892 While the discovery of truth in this context appears to signify the attainment of stream-entry, the final arrival at truth (saccānuppatti) seems to mean the full attainment of arahantship.

〔註017〕 893 See n.524.

〔註018〕 “婆羅墮闍種” (Bhāradvāja)是迦波提年青婆羅門的族姓,也是在第九十九和一零零經之中,須跋和僧伽羅婆年青婆羅門的族姓。


資訊更新日期: 12.07, 佛曆 (BE) 2556;
(西元 AD 2013)

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