From:
中阿含經 200 Medium Discourses 200
阿梨吒經 Ariṣṭa
我聞如是 Thus I have heard:
一時佛遊舍衞國。在勝林給孤獨園。 One time, the Buddha traveled to the country of Śrāvastī and stayed at Anāthapiṇḍada Park in Jeta Grove.
爾時阿梨吒比丘。本伽陀婆梨。生如是惡見。 It was then that the monk Ariṣṭa, who before was Gṛdhabādhi, gave rise to this bad view:
我知世尊如是説法。 “I know the Bhagavān thus explains the teaching:
行欲者無障礙。 ‘Engaging in desires is no obstruction.’”
諸比丘聞已。往至阿梨吒比丘所。問曰。 After the monks heard this, they went to the monk Ariṣṭa and asked,
阿梨吒。汝實如是説。 “Ariṣṭa, is it true that you say this:
我知世尊如是説法。 ‘I know the Bhagavān thus explains the teaching:
行欲者無障礙耶。 “Engaging in desires is no obstruction”?’
時阿梨吒答曰。 Ariṣṭa then answered,
諸賢。我實知世尊如是説法。 “Venerables, I really do know that the Bhagavān thus explains the teaching:
行欲者無障礙。 ‘Engaging in desires is no obstruction.’”
諸比丘訶阿梨吒曰。 The monks reprimanded Ariṣṭa,
汝莫作是説。莫誣謗世尊。 ‘Don’t say that; don’t misrepresent the Bhagavān.
誣謗世尊者不善。世尊亦不如是説。 Misrepresenting the Bhagavān is not good, nor does the Bhagavān teach that way.
阿梨吒。欲有障礙。 Ariṣṭa, desire is an obstruction.
世尊無量方便説欲有障礙。 The Bhagavān has explained that desire is an obstruction in measureless ways.
阿梨吒。汝可速捨此惡見也。 Ariṣṭa, you can quickly abandon this bad view!”
阿梨吒比丘爲諸比丘所訶已。如此惡見其強力執 After he was reprimanded by those monks, the monk Ariṣṭa held to this bad view forcefully.
而一向説。 He said to one of them,
此是眞實餘者虚妄。 “This is the truth! The rest is a falsehood!”
如是再三。 He said this three times.
衆多比丘不能令阿梨吒比丘捨此惡見。從坐起去。 Being unable to convince the monk Ariṣṭa to abandon this bad view, they got up from their seats and departed.
往詣佛所稽首佛足。却坐一面 They went to the Buddha, bowed their heads as his feet, and withdrew to sit to one side.
白曰。 They said,
世尊。阿梨吒比丘生如是惡見。 “Bhagavān, the monk Ariṣṭa has formed this bad view:
我知世尊如是説法。 ‘I know the Bhagavān thus explains the teaching:
行欲者無障礙。 ‘Engaging in desires is no obstruction.’
世尊。我等聞已往詣阿梨吒比丘所。問曰。 “Bhagavān, after we heard about it, we went to the monk Ariṣṭa and asked him,
阿梨吒。汝實如是説。 ‘Ariṣṭa, is it true that you say this:
我知世尊如是説法。 ‘I know the Bhagavān thus explains the teaching:
行欲者無障礙耶。 “Engaging in desires is no obstruction”?’
阿梨吒比丘答我等曰。 “Ariṣṭa replied to us,
諸賢。我實知世尊如是説法。 ‘Venerables, I really know that the Bhagavān thus explains the teaching:
行欲者無障礙。 “Engaging in desires is no obstruction.”’
世尊。我等訶曰。 “Bhagavān, we reprimanded him:
阿梨吒。汝莫作是説。莫誣謗世尊。 ‘Ariṣṭa, don’t say that; don’t misrepresent the Bhagavān.
誣謗世尊者不善。世尊亦不如是説。 Misrepresenting the Bhagavān is not good, nor does the Bhagavān teach that way.
阿梨吒。欲有障礙。 Ariṣṭa, desire is an obstruction.
世尊無量方便説欲有障礙。 The Bhagavān explains that desire is an obstruction in measureless ways.
阿梨吒。汝可速捨此惡見。 Ariṣṭa, you can quickly abandon this bad view!’
我等訶已。如此惡見其強力執 “After we reprimanded him, he held to this bad view forcefully.
而一向説。 He said to one of us,
此是眞實餘者虚妄。 ‘This is the truth! The rest is false!’
如是再三。 He said this three times.
世尊。如我等不能令阿梨吒比丘捨此惡見。從坐起去。 Bhagavān, since we were unable to convince him to abandon this bad view, we got up from our seats and departed.”
世尊聞已告一比丘。 After the Bhagavān heard this, he told one of the monks,
汝往阿梨吒比丘所。作如是語。 ‘Go to that monk Ariṣṭa and tell him,
世尊呼汝。 ‘The Bhagavān summons you!’”
於是一比丘受世尊教。 That monk then did as the Bhagavān instructed.
即從坐起稽首佛足遶三匝而去。 He got up from his seat, bowed his head at the Buddha’s feet, circled him three times, and departed.
至阿梨吒比丘所。即語彼曰。 He went to the monk Ariṣṭa and told him,
世尊呼汝。 ‘The Bhagavān summons you!’
阿梨吒比丘即詣佛所。稽首佛足却坐一面。 The monk Ariṣṭa then went to the Buddha, bowed his head at his feet, and withdrew to sit to one side.
世尊問曰。 The Bhagavān asked him,
阿梨吒。實如是説。 “Ariṣṭa, is it true that you’ve said this,
我知世尊如是説法。 ‘I know the Bhagavān thus explains the teaching:
行欲者無障礙耶。 “Engaging in desires is no obstruction”?’
阿梨吒答曰。 Ariṣṭa answered him,
世尊。我實知世尊如是説法。 “Bhagavān, I really know that the Bhagavān thus explains the teaching:
行欲者無障礙。 ‘Engaging in desires is no obstruction.’”
世尊訶曰。 The Bhagavān reprimanded him,
阿梨吒。汝云何知我如是説法。 “Ariṣṭa, how do you know that I explain the teaching that way?
汝從何口聞我如是説法。 From whose mouth did you hear that I explain the teaching that way?
汝愚癡人。 You foolish man!
我不一向説。汝一向説耶。 How can you say to someone what I haven’t said to someone?
汝愚癡人。 You foolish man!
聞諸比丘共訶。 You heard the other monks reprimand you together.
汝時應如法答。 You then should have answered according to the teaching,
我今當問諸比丘也。 ‘Now, I will ask the monks.’”
於是世尊問諸比丘。 The Buddha then asked the monks,
汝等亦如是知我如是説法 “Do you also thus know that I explain the teaching this way:
行欲者無障礙耶。 ‘Engaging in desires is no obstruction’?”
時諸比丘答曰 The monks replied,
不也。 “No.”
世尊問曰。 The Bhagavān asked,
汝等云何知我説法。 “How do you know how I explain the teaching?”
諸比丘答曰。 The monks answered,
我等知世尊如是説法。 “We know the Bhagavān explains the teaching this way:
欲有障礙。 ‘Desire is an obstruction.’
世尊説欲有障礙也。 The Bhagavān teaches that desire is an obstruction.
欲如骨鎖。 Desire is like a chain of bones.
世尊説欲如骨鎖也。 The Bhagavān teaches that desire is like a chain of bones.
欲如肉臠。 Desire is like a cut of meat.
世尊説欲如肉臠也。 The Bhagavān teaches that desire is like a cut of meat.
欲如把炬。 Desire is like holding a torch.
世尊説欲如把炬也。 The Bhagavān teaches that desire is like holding a torch.
欲如火坑。 Desire is like a fire pit.
世尊説欲如火坑也。 The Bhagavān teaches that desire is like a fire pit.
欲如毒蛇。 Desire is like a viper.
世尊説欲如毒蛇也。 The Bhagavān teaches that desire is like a viper.
欲如夢。 Desire is like a dream.
世尊説欲如夢也。 The Bhagavān teaches that desire is like a dream.
欲如假借。 Desire is like a loan.
世尊説欲如假借也。 The Bhagavān teaches that desire is like a loan.
欲如樹果。 Desire is like a tree fruit.
世尊説欲如樹果也。 The Bhagavān teaches that desire is like a tree fruit.
我等知世尊如是説法。 We know that the Bhagavān explains the teaching this way.”
世尊歎曰。 The Bhagavān praised them,
善哉善哉。諸比丘。 “Good! Good, monks!
汝等知我如是説法。 You know that I explain the teaching this way.
所以者何。 Why is that?
我亦如是説。 I also say this:
欲有障礙。 ‘Desire is an obstruction.’
我説欲有障礙。 I teach that desire is an obstruction.
欲如骨鎖。 Desire is like a chain of bones.
我説欲如骨鎖。 I teach that desire is like a chain of bones.
欲如肉臠。 Desire is like a cut of meat.
我説欲如肉臠。 I teach that desire is like a cut of meat.
欲如把炬。 Desire is like holding a torch.
我説欲如把炬。 I teach that desire is like holding a torch.
欲如火坑。 Desire is like a fire pit.
我説欲如火坑。 I teach that desire is like a fire pit.
欲如毒蛇。 Desire is like a viper.
我説欲如毒蛇。 I teach that desire is like a viper.
欲如夢。 Desire is like a dream.
我説欲如夢。 I teach that desire is like a dream.
欲如假借。 Desire is like a loan.
我説欲如假借。 I teach that desire is like a loan.
欲如樹果。 Desire is like a tree fruit.
我説欲如樹果 I teach that desire is like a tree fruit.”
世尊歎曰。 The Bhagavān praised them again,
善哉善哉。 “Good, good!
汝等知我如是説法。 All of you know that I explain the teaching this way.
然此阿梨吒愚癡之人。顛倒受解義及文也。 Still, this foolish man Ariṣṭa is mistaken in how he understands my meaning and words.
彼因自顛倒受解故。誣謗於我 Because he is mistaken in how he understands it, he misrepresents me.
爲自傷害。有犯有罪。 He does harm to himself; it’s a violation and a misdeed.
諸智梵行者所不憙也。 It doesn’t please wise religious practitioners.
而得大罪。 He obtains a great misdeed by it.
汝愚癡人。知有此惡不善處也。 You foolish man, know that this is a bad and unwholesome position.”
於是阿梨吒比丘爲世尊面訶責已。内懷憂慼 After he had been personally rebuked by the Bhagavān, the monk Ariṣṭa was dejected at heart.
低頭默然。 He hung his head in silence.
失辯無言如有所伺。 He was at a loss for words as he searched for something [to say].
於是世尊面訶責數阿梨吒比丘已。告諸比丘。 After he had personally rebuked that monk Ariṣṭa many times, the Bhagavān addressed the monks,
若我所説法盡具解義者。當如是受持。 “If my explanation of the teaching is entirely and fully understood, you must thus maintain it.
若我所説法不盡具解義者。便當問我及諸智梵行者。 If my explanation of the teaching is not entirely and fully understood, then you must ask me and other wise religious practitioners about it.
所以者何。 Why is that?
或有癡人顛倒受解義及文也。 A deluded person might mistakenly understand its meaning and words.
彼因自顛倒受解故。如是如是知彼法。謂正經歌詠記説偈他因縁撰録本起此説生處廣解未曾有法及説義。 As a result of their own mistaken understanding, they’ll know the teaching to be ‘such and such,’ meaning the correct sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning.
彼諍知此義。不受解脱知此義。 They know their meaning in order to debate it; they don’t know their meaning in order to be liberated.
彼所爲知此法不得此義。但受極苦唐自疲勞。 Their knowledge of the teaching doesn’t obtain its goal; they only experience suffering and trouble.
所以者何。 Why is that?
彼以顛倒受解法故。 It’s because they mistakenly understand the teaching.
譬若如人欲得捉蛇便行求蛇 “It’s like a person who wants to catch a snake, so they go searching for one.
彼求蛇時行野林間 They walk through a wild forest as they search for a snake.
見極大蛇。便前以手捉其腰中 When the person sees a huge snake, they grab it by its tail using their hands.
蛇迴擧頭。 The snake then turns around and raises its head.
或蜇手足及餘支節。 It might bite their hand, foot, or some other limb.
彼人所爲求取捉蛇不得此義。 “That person’s attempt to catch a snake doesn’t obtain its goal.
但受極苦唐自疲勞。 They only experience suffering and trouble.
所以者何。 Why is that?
以不善解取蛇法故。 It’s because they don’t well understand the way to grasp a snake.
如是或有癡人。顛倒受解義及文也。 Thus, some deluded people mistakenly understand the meaning and the words [of the teaching].
彼因自顛倒受解故。如是如是知彼法。謂正經歌詠記説偈他因縁撰録本起此説生處廣解未曾有法及説義。 As a result of their mistaken understanding, they know the teaching to be ‘such and such,’ meaning the correct sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning.
彼諍知此義。不受解脱知此義。 They know their meaning in order to debate it; they don’t know their meaning in order to be liberated.
彼所爲知此法不得此義。但受極苦唐自疲勞。 Their knowledge of the teaching doesn’t obtain its goal; they only experience suffering and trouble.
所以者何。 Why is that?
彼以顛倒受解法故。 It’s because they mistakenly understand the teaching.
或有族姓子不顛倒善受解義及文。 “Perhaps there’s a clansman who isn’t mistaken and well understands the meaning and the words [of the teaching].
彼因不顛倒善受解故。如是如是知彼法。謂正經歌詠記説偈他因縁撰録本起此説生處廣解未曾有法及説義。 As a result of not being mistaken and well understanding it, he knows the teaching to be ‘such and such,’ meaning the correct sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning.
彼不諍知此義。唯受解脱知此義。 He doesn’t know their meaning in order to debate it; he only knows their meaning in order to be liberated.
彼所爲知此法得此義。不受極苦亦不疲勞。 His knowledge of the teaching obtains its goal, so he doesn’t experience suffering and trouble.
所以者何。 Why is that?
以不顛倒受解法故。 It’s because he doesn’t mistakenly understand the teaching.
譬若如人欲得捉蛇便行求蛇 “It’s like a person who wants to catch a snake and goes out searching for one.
彼求蛇時手執鐵杖。行野林間 When they search for a snake, they carry an iron stick as they walk through a wild forest.
見極大蛇。先以鐵杖押彼蛇頂手捉其頭。 Seeing a huge snake, they first pin the snake’s head with the iron stick, and then they grab its head with their hand.
彼蛇雖反尾迴或纒手足及餘支節。然不能蜇。 Although that snake can twist its tail and coil around that person’s hand, foot, or other limb, it isn’t able to bite them.
彼人所爲求取捉蛇而得此義。 “That person’s attempt to catch a snake obtains its goal.
不受極苦亦不疲勞。 They don’t experience suffering or trouble.
所以者何。 Why is that?
彼以善解取蛇法故。 It’s because they well understand the way to grasp a snake.
如是或有族姓子。不顛倒善受解義及文。 Thus, perhaps there’s a clansman who isn’t mistaken and well understands the meaning and the words [of the teaching].
彼因不顛倒善受解故。如是如是知彼法。謂正經歌詠記説偈他因縁撰録本起此説生處廣解未曾有法及説義。 As a result of not being mistaken and well understanding it, he knows the teaching to be ‘such and such,’ meaning the correct sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning.
彼不諍知此義。唯受解脱知此義。 He doesn’t know their meaning in order to debate it; he only knows their meaning in order to be liberated.
彼所爲知此法得此義。不受極苦亦不疲勞。 His knowledge of the teaching obtains its goal, so he doesn’t experience suffering and trouble.
所以者何。 Why is that?
以不顛倒受解法故。 It’s because he doesn’t mistakenly understand the teaching.
我爲汝等長夜説筏喩法。欲令棄捨不欲令受故。 “For a long time, I have taught you the parable of the raft because I want you to discard the teaching and don’t not want you to acquire it.
云何我爲汝等長夜説筏喩法。欲令棄捨不欲令受。 How have I taught you the parable of the raft for a long time wanting you to discard the teaching and not wanting you to acquire it?
猶如山水甚深極廣。長流駛疾多有所漂。 “It’s like a mountain river that’s both deep and wide, and its long current is fast moving.
其中無舡亦無橋梁。
或有人來而於彼岸有事欲度。 Perhaps someone comes along, and there’s something they want on the other side.
彼求度時而作是念。 When they attempt to cross the river, they think,
今此山水甚深極廣。 ‘This mountain river is so deep and wide!
長流駛疾多有所漂。 Its long current is fast moving, and there’s debris floating in it.
其中無舡亦無橋梁而可度者。 There’s no boat or bridge, but I need to cross it.
我於彼岸有事欲度。 There’s something on the other side that I want to reach.
當以何方便令我安隱至彼岸耶。 What method will I use to get myself safely to the other side?’
復作是念。 “Again, the person thinks,
我今寧可於此岸邊收聚草木縛作椑筏乘之而度。 ‘Perhaps I could gather a pile of wood and grass on this side, bind it together to make a raft, and then ride it across.’
彼便岸邊收聚草木縛作椑筏。乘之而度安隱至彼。 “They then make a pile of wood and grass on the shore, bind it together to fashion a raft, and ride it across, reaching the other side safely.
便作是念。 The person then thinks,
今我此筏多有所益。 ‘Now, this raft has been quite helpful to me.
乘此筏已。令我安隱從彼岸來度至此岸。 After riding this raft, I safely made it from that side over to this one.
我今寧可以著右肩或頭戴去。 Perhaps I could put it over my right shoulder or carry it on my head when I leave.’
彼便以筏著右肩上或頭戴去。 “They then put the raft on their right shoulder or carry it on their head.
於意云何。彼作如是竟。 What do you think about that plan?
能爲筏有所益耶。 Will this raft be of help to them?”
時諸比丘答曰。 The monks replied,
不也 “No.”
世尊告曰。 The Bhagavān told them,
彼人云何爲筏所作能有益耶。 “How would he get more help from this raft?
彼人作是念。 That person thinks,
今我此筏多有所益。 ‘This raft of mine was quite helpful.
乘此筏已。令我安隱從彼岸來度至此岸。 After riding this raft, I safely made it from that side over to this one.
我今寧可更以此筏還著水中或著岸邊而捨去耶。 Perhaps I could put this raft back in the water, or perhaps I could put it on the shore and leave it there.’
彼人便以此筏還著水中。或著岸邊捨之而去。 “That man then puts his raft back in the water or puts it on the shore and leaves it.
於意云何。 What do you think?
彼作如是。爲筏所作能有益耶。 By doing this, will he get any help from this raft?”
時諸比丘答曰。 The monks then replied,
益也。 “It’ll be helpful.”
世尊告曰。 The Bhagavān told them,
如是我爲汝等長夜説筏喩法。欲令棄捨不欲令受。 “Thus, for a long time, I’ve taught you the parable of the raft wanting you to discard the teaching and not wanting you to acquire it.
若汝等知我長夜説筏喩法者。當以捨是法。況非法耶 If you know that I’ve taught you the parable of the raft for a long time, you will abandon this teaching, so why wouldn’t you abandon what’s not the teaching?
復次有六見處。 “Again, there are the six abodes of views.
云何爲六。 What are the six?
比丘者所有色。過去未來現在。或内或外。或精或麤。或妙或不妙。或近或遠。 A monk regarding [1] existent forms in the past, future, and present, whether internal or external, fine or crude, wonderful or not wonderful, near or distant [thinks]:
彼一切非我有。我非彼有亦非是神。 ‘None of them are possessed by me, I am not possessed by them, nor are they the soul.’
如是慧觀知其如眞。 Wisely observing them this way, he knows them as they really are.
所有覺所有想所有此見 “Regarding [2] existent feelings, [3] existent perceptions, and [4] anything viewed like this:
非我有。我非彼有。我當無我。當不有。 ‘They aren’t possessed by me, and I’m not possessed by them. I will become nothing; I will not exist.’
彼一切非我有。我非彼有。亦非是神。 [He thinks:] ‘None of them are possessed by me, I am not possessed by them, nor are they the soul.’
如是慧觀知其如眞。 Wisely observing them this way, he knows them as they really are.
所有此見。 “[5] Something is viewed like this:
若見聞識知。所得所觀。意所思念。從此世至彼世。從彼世至此世。 ‘Whether it’s seen, heard, recognized, or known, what’s obtained or observed, and what’s considered by the mind, it goes from this life to that life or from that life to this life.’
彼一切非我有。我非彼有。亦非是神。 [He thinks]: ‘None of them are possessed by me, I am not possessed by them, nor are they the soul.’
如是慧觀知其如眞。 Wisely observing it this way, he knows it as it really is.
所有此見。 “[6] Something is viewed like this:
此是神。此是世。此是我。 ‘This is the soul, this is the world, and this is me.
我當後世有。常不變易。 I will exist in the afterlife, being permanent and unchanging.
恒不磨滅法。 I’ll be eternal and not subject to decay.’
彼一切非我有。我非彼有。亦非是神。 [He thinks:] ‘None of them are possessed by me, I am not possessed by them, nor are they the soul.’
如是慧觀知其如眞。 Wisely observing it this way, he knows it as it really is.
於是有一比丘。從坐而起偏袒著衣。叉手向佛 Then, a monk got up from his seat, adjusted his robes, and saluted the Buddha with his palms together.
白曰。 He said,
世尊。頗有因内有恐怖耶。 “Bhagavān, isn’t there a cause for having internal fear?”
世尊答曰。 The Bhagavān answered,
有也。 “There is.”
比丘復問曰。 The monk again asked,
世尊。云何因内有恐怖耶。 “Bhagavān, what is the cause for having internal fear?”
世尊答曰。 The Bhagavān answered,
比丘者如是見如是説。 “A monk thus sees and thus speaks,
彼或昔時無設有我不得。 ‘Perhaps in the past there was nothing, and maybe I won’t obtain [anything].’
彼如是見如是説。憂慼煩勞啼哭椎胸而發狂癡。 He thus sees and thus speaks, becoming sad and troubled, lamenting and beating his chest, and going crazy.
比丘。如是因内有恐怖也。 Monk, this is a cause for having internal fear.”
比丘歎世尊已。復問曰。 After the monk praised the Bhagavān, he also asked,
世尊。頗有因内無恐怖也。 “Bhagavān, isn’t there a cause for having no internal fear?”
世尊答曰。 The Bhagavān answered,
有也。 “There is.”
比丘復問曰。 Monk again asked,
世尊。云何因内無恐怖也。 “Bhagavān, what is the cause for having no internal fear?”
世尊答曰。 The Bhagavān answered,
比丘者不如是見不如是説。 “A monk doesn’t thus see and doesn’t thus speak,
彼或昔時無設有我不得。 ‘Perhaps in the past there was nothing, and maybe I won’t get [anything].’
彼不如是見不如是説。不憂慼。不煩勞。不啼哭。不椎胸。不發狂癡。 He doesn’t thus see and doesn’t thus speak, so he doesn’t become sad and troubled, doesn’t lament and beat his chest, and doesn’t go crazy.
比丘。如是因内無恐怖也。 Monk, this is the cause for having no internal fear.”
比丘歎世尊已。復問曰。 After the monk praised the Bhagavān, he also asked,
世尊。頗有因外有恐怖也。 “Bhagavān, isn’t there a cause for having external fear?”
世尊答曰。 The Bhagavān answered,
有也。 “There is.”
比丘復問曰。 The monk again asked,
世尊。云何因外有恐怖也。 “Bhagavān, what is the cause for having external fear?”
世尊答曰。 The Bhagavān answered,
比丘者如是見如是説。 “A monk thus sees and thus speaks,
此是神此是世此是我。 ‘This is the soul, this is the world, and this is me.
我當後世有。 I will have a later existence.’
彼如是見如是説。 He thus sees and thus speaks.
或遇如來。或遇如來弟子。聰明智慧而善言語成就智慧。 Perhaps he meets the Tathāgata, or maybe he meets a disciple of the Tathāgata who’s intelligent, wise, speaks well, and has accomplished wisdom.
彼或如來。或如來弟子。滅一切自身故説法。 Whether it’s the Tathāgata or the Tathāgata’s disciple, he explains the teaching in order to cease all identity:
捨離一切漏一切我我所作。 ‘Abandon all contaminants, all that’s self, and what’s made by self.’
滅慢使故説法。 He explains the teaching in order to cease the tendency of conceit.
彼或如來。或如來弟子。滅一切自身故説法。捨離一切漏一切我我所作。滅慢使故説法時。憂慼煩勞啼哭椎胸而發狂癡。 “When the Tathāgata or the Tathāgata’s disciple explains the teaching in order to cease all identity, [saying] ‘Abandon all contaminants, all that’s self, and what’s made by self,’ and he explains the teaching in order to cease the tendency of conceit, the monk becomes sad and troubled, laments and beats his chest, and goes crazy.
如是説。 He says,
我斷壞不復有。 ‘I’ll be annihilated and never exist again!’
所以者何。 Why is that?
彼比丘所謂長夜不可愛不可樂不可意念。 For a long time, that monk considered what’s unattractive, unenjoyable, and immemorable.
比丘。多行彼便憂慼煩勞。啼哭椎胸而發狂癡。 A monk who often does that readily becomes sad and troubled, laments and beats his chest, and goes crazy.
比丘。如是因外有恐怖也。 Monk, this is the cause for having external fear.”
比丘歎世尊已。復問曰。 After the monk praised the Bhagavān, he also asked,
世尊。頗有因外無恐怖耶。 “Bhagavān, isn’t there a cause for having no external fear?”
世尊答曰。 The Bhagavān answered,
有也。 “There is.”
比丘復問曰。 The monk again asked,
世尊。云何因外無恐怖耶。 “Bhagavān, what is the cause for having no external fear?”
世尊答曰。 The Bhagavān answered,
比丘者不如是見不如是説。 “A monk doesn’t thus see and doesn’t thus speak,
此是神。此是世。此是我。 ‘This is the soul, this is the world, and this is me.
我當後世有。 I will have a later existence.’
彼不如是見不如是説。 He doesn’t thus see and doesn’t thus speak.
或遇如來。或遇如來弟子。聰明智慧而善言語成就智慧。 Perhaps he meets the Tathāgata or maybe he meets a disciple of the Tathāgata who’s intelligent, wise, speaks well, and has accomplished wisdom.
彼或如來。或如來弟子。滅一切自身故説法。 Whether it’s the Tathāgata or the Tathāgata’s disciple, he explains the teaching in order to cease all identity:
捨離一切漏一切我我所作。 ‘Abandon all contaminants, all that’s self, and what’s made by self.’
滅慢使故説法。 He explains the teaching in order to cease the tendency of conceit.
彼或如來。或如來弟子。滅一切自身故説法。捨離一切漏一切我我所作。滅慢使故説法。時不憂慼。不煩勞。不啼哭。不椎胸。不發狂癡。 “When the Tathāgata or the Tathāgata’s disciple explains the teaching in order to cease all identity, [saying] ‘Abandon all contaminants, all that’s self, and what’s made by self,’ and he explains the teaching in order to cease the tendency of conceit, the monk doesn’t become sad and troubled, doesn’t lament and beat his chest, and doesn’t go crazy.
不如是説。 Nor does he say,
我斷壞不復有。 ‘I’ll be annihilated and never exist again!’
所以者何。 Why is that?
彼比丘所謂長夜可愛可樂可意念。 For a long time, that monk considered what’s attractive, enjoyable, and memorable.
比丘多行彼便不憂慼。不煩勞。不啼哭。不椎胸。不發狂癡。 A monk who often does that doesn’t become sad and troubled, doesn’t lament and beat his chest, and doesn’t go crazy.
比丘。如是因外無恐怖也。 Monk, this is the cause for having no external fear.”
爾時比丘歎世尊曰。 The monk then praised the Bhagavān,
善哉善哉。 “Good, good!”
歎善哉已。聞佛所説善受持誦 After praising him, he well accepted what he heard the Buddha teach, retaining and reciting it.
則便默然。 He then remained silent.
於是世尊歎諸比丘曰。 The Bhagavān then praised the monks,
善哉善哉。 “Good, good!
比丘。受如是所可受。受已不生憂慼。不煩勞。不啼哭。不椎胸。不發狂癡。 A monk [might] accept thus something as acceptable that doesn’t cause sadness, trouble, lamentation, beating of chests, and craziness.
汝等見所受所可受。不生憂慼。不煩勞。不啼哭。不椎胸。不發狂癡耶。 Do you see anything to accept that’s acceptable and doesn’t cause sadness, trouble, lamentation, beating of chests, and craziness?”
比丘答曰。 The monks replied,
不也世尊。 “No, Bhagavān.”
世尊歎曰。 The Bhagavān praised them,
善哉善哉。 “Good, good!
汝等依如是見所可依見已不生憂慼。不煩勞不啼哭。不椎胸。不發狂癡。 You [might] rely on thus seeing what’s dependable. Having seen it, you don’t become sad and troubled, don’t lament and beat your chests, and don’t go crazy.
汝等見依。如是見所可依 Do you see [something] to rely on, thus seeing what’s dependable?
見已不生憂慼。不煩勞不啼哭。不椎胸。不發狂癡耶。 Having seen it, will you not become sad and troubled, lament and beat your chests, or go crazy?”
比丘答曰。 The monks replied,
不也世尊。 “No, Bhagavān.”
世尊歎曰。 The Bhagavān praised them,
善哉善哉。 “Good, good!
汝等。受如是身 You [might] accept such a body:
所有身常住不變易不磨滅法。 ‘That body exists, which is always abiding, unchanging, and not subject to decay.’
汝等。見受如是身所可受身已常住不變易不磨滅法耶。 Do you see and accept such a body that’s an acceptable body, which is always abiding, unchanging, and not subject to decay?”
比丘答曰。 The monks replied,
不也世尊。 “No, Bhagavān.”
世尊歎曰。 The Bhagavān praised them,
善哉善哉。 “Good, good!
所謂 There’s the claim:
因神故有我。 ‘It’s because of the soul that there’s a self.
無神見無我。 Without the soul, I see no self.
是爲神 This is the soul.
神所有不可得不可施設。 A soul that exists can’t be obtained or imagined.
及心中有見處結著諸使。亦不可得不可施設。 An abode of views, bonds, attachments, and tendencies in the mind also can’t be obtained or imagined.’
比丘。非爲具足説見及見所相續。猶如阿梨吒比丘本爲伽陀婆利耶。 Monks, is that not a perfect statement and view, seeing what’s continuous like that monk Ariṣṭa who before was Gṛdhabādhi?”
比丘答曰。 The monks answered,
如是世尊。 “So it is, Bhagavān.
爲具足説見及見所相續。猶如阿梨吒比丘本爲伽陀婆梨。 It’s a perfect statement and view, seeing what’s continuous like that monk Ariṣṭa who before was Gṛdhabādhi.”
復次有六見處。 “Furthermore, there are the six abodes of views.
云何爲六。 What are the six?
比丘者所有色。過去未來現在。或内或外。或精或麤。或妙或不妙。或近或遠。 A monk regarding existent forms in the past, future, and present, whether internal or external, fine or crude, wonderful or not wonderful, near or distant [thinks]:
彼一切非我有。我非彼有。亦非是神。 ‘None of them are possessed by me, I am not possessed by them, nor are they the soul.’
如是慧觀知其如眞。 Wisely observing them this way, he knows them as they really are.
所有覺行有想。所有此見 “Regarding existent feelings, existent perceptions, and anything viewed like this:
非我有。我非彼有。 ‘They aren’t possessed by me, and I’m not possessed by them.
彼當無我當不有。 I will become nothing; I will not exist.’
彼一切非我有。我非彼有。亦非是神。 [He thinks:] ‘None of them are possessed by me, I am not possessed by them, nor are they the soul.’
如是慧觀知其如眞。 Wisely observing them this way, he knows them as they really are.
所有此見。 “Something is viewed like this:
若見聞識知。所得所觀意所思念。從此世至彼世。從彼世至此世。 ‘Whether it’s seen, heard, recognized, or known, what’s obtained or observed and what’s considered by the mind, it goes from this life to that life or from that life to this life.’
彼一切非我有。我非彼有。亦非是神 [He thinks]: ‘None of them are possessed by me, I am not possessed by them, nor are they the soul.’
如是慧觀。知其如眞。 Wisely observing it this way, he knows it as it really is.
所有此見。 “Something is viewed like this:
此是神此是世此是我。 ‘This is the soul, this is the world, and this is me.
我當後世有。常不變易 I will exist in the afterlife, being permanent and unchanging.
恒不磨滅法。 I’ll be eternal and not subject to decay.’
彼一切非我有。我非彼有。亦非是神。 [He thinks:] ‘None of them are possessed by me, I am not possessed by them, nor are they the soul.’
如是慧觀知其如眞。 Wisely observing it this way, he knows it as it really is.
所有比丘。此六見處不見是神。亦不見神所有。 “Suppose a monk sees these six abodes of views and doesn’t see there a soul and doesn’t see something possessed by a soul.
彼如是不見已便不受此世。 After not seeing them that way, he then doesn’t accept this world.
不受此世已便無恐怖。 After not accepting this world, then he has no fear.
因不恐怖已便得般涅槃。 After he has no fear, then he attains parinirvāṇa:
生已盡梵行已立。所作已辦 ‘My births have been ended, the religious life has been established, and the task has been accomplished.
不更受有 I won’t be subject to another existence.’
知如眞。 He knows it as it truly is.
是謂比丘度塹過塹破墎無門聖智慧鏡。 “He is known as a monk who has crossed the moat, gone beyond the moat, has breached the city wall, has no gate, and is a mirror of noble wisdom.
云何比丘度塹耶。 How has the monk crossed the moat?
無明塹已盡已知。 He has exhausted the moat of ignorance and has known it.
拔絶根本打破不復當生。 He uprooted it completely and broke through to no more future birth.
如是比丘得度塹也。 Thus, the monk has crossed the moat.
云何比丘過塹耶。 “How has the monk gone beyond the moat?
有愛已盡已知。 He has ended craving for existence and has known it.
拔絶根本打破不復當生。 He uprooted it completely and broke through to no more future birth.
如是比丘得過塹也。 Thus, the monk has gone beyond the moat.
云何比丘破墎耶。 “How has the monk breached the city wall?
無窮生死已盡已知。 He has ended endless birth and death and has known it.
拔絶根本打破不復當生。 He uprooted it completely and broke through to no more future birth.
如是比丘得破墎也。 Thus, the monk has broken through the city wall.
云何比丘無門耶。 “How does the monk have no gate?
五下分結已盡已知。 He has ended the five lower bonds and has known it.
拔絶根本打破不復當生。 He has uprooted them completely and broken through to no more future birth.
如是比丘得無門也。 Thus, the monk has no gate.
云何比丘聖智慧鏡。 “How is the monk a mirror of noble wisdom?
我慢已盡已知。 He has ended self-conceit and has known it.
拔絶根本打破不復當生。 He uprooted it completely and broke through to no more future birth.
如是比丘聖智慧鏡。 Thus, the monk is a mirror of noble wisdom.
是謂比丘度塹過塹破墎無門聖智慧鏡。 This is known as a monk who has crossed the moat, gone beyond the moat, breached the city wall, has no gate, and is a mirror of noble wisdom.
如是正解脱如來。有因提羅及天伊沙那。有梵及眷屬。彼求不能得如來所依識。如來是梵。如來是冷。如來不煩熱。如來是不異。 “Thus, Indra, the god Īśāna, Brahmā, and their retinues search and aren’t able to find a consciousness that the correctly liberated Tathāgata relies upon, such as ‘the Tathāgata is Brahmā,’ ‘the Tathāgata is cooled,’ ‘the Tathāgata is not anguished,’ or ‘the Tathāgata is not different.’
我如是説。 I thus explain,
諸沙門梵志誣謗我 ‘Ascetics and priests misrepresent me.
虚妄言不眞實。 They speak falsely and not truly:
沙門瞿曇御無所施設。 “The ascetic Gautama guides without any supposition.
彼實有衆生施設斷滅壞。 He claims that a really existent sentient being is ended, ceased, and destroyed.”
若此中無我不説。 If this were so, the absence of self wouldn’t be explained.
彼如來於現法中説無憂。 The Tathāgata explains the absence of sorrow in the present life.
若有他人罵詈如來撾打如來。瞋恚責數者。如來因彼處。不瞋恚不憎嫉終無害心。 If another person ridicules the Tathāgata, assaults the Tathāgata with numerous hateful insults, the Tathāgata causes them to abide with no hate or resentment and never become harmful.’
若人罵詈如來撾打瞋恚責數時。如來意云何。 “When people ridicule the Tathāgata and assault him with numerous hateful insults, what does the Tathāgata think?
如來作是念。 The Tathāgata thinks this:
若我本所作本所造者。因彼致此言。 ‘Did I do something or make something in the past that caused this to take place?’
然罵詈如來撾打瞋恚責數者。如來作是意。 That’s what the Tathāgata thinks about the words that ridicule the Tathāgata and assault him with numerous insults.
若有他人恭敬如來供養禮事尊重者。如來因此不以爲悦。不以爲歡喜。心不以爲樂。 “When another person respects the Tathāgata and offers support, serves, and venerates him, the Tathāgata is not pleased and encouraged by that, and it doesn’t make him happy at heart.
若他人恭敬如來供養禮事尊重者。如來意云何。 If another person respects the Tathāgata and offers support, serves, and venerates him, what does the Tathāgata think?
如來作是念。 The Tathāgata thinks this:
若我今所知所斷。因彼致此。 ‘Is there something I know and have ended now that causes this to take place?’
若有他人恭敬如來供養禮事尊重者。如來作是意。 That’s what the Tathāgata thinks when another person respects the Tathāgata and offers support, serves, and venerates him.”
於是世尊告諸比丘。 The Bhagavān addressed the monks,
若有他人罵詈汝等撾打瞋恚責數者。若有恭敬供養禮事尊重者。汝等因此亦當莫瞋恚憎嫉。莫起害心。 “If another person ridicules you and assaults you with numerous hateful insults or if they are respectful, offer support, serve, and venerate you, don’t make this a cause to be hateful and resentful; don’t become harmful.
亦莫歡悦歡喜。亦莫心樂。 Don’t be encouraged or joyous, and don’t be happy at heart.
所以者何。 Why is that?
我等無神無神所有。 We have no soul, and nothing is possessed by a soul.
猶如今此勝林門外燥草枯木。 “It’s like the dry grass and withered wood outside the entrance of this Jeta’s Grove.
或有他人持去火燒隨意所用。 Perhaps another person takes it way, burns it, or makes use of it as they like.
於意云何。 What do you think?
彼燥草枯木頗作是念。 Does that dry grass and withered wood think this:
他人持我去火燒隨意所用耶。 ‘That person took us away, burned us, and made use of us as they liked’?”
諸比丘答曰。 The monks replied,
不也世尊。 “No, Bhagavān.”
如是若有他人罵詈汝等撾打瞋恚責數者。若有恭敬供養禮事尊重者。汝因此亦當莫瞋恚憎嫉。 “Thus, if another person ridicules you and assaults you with numerous hateful insults, or if they are respectful, offer support, serve, and venerate you, this too should cause you not to be hateful or resentful.
莫起害心。 Don’t become harmful.
亦莫歡悦歡喜。 Don’t be encouraged or joyous, either.
亦莫心樂。 Don’t be happy at heart.
所以者何。 Why is that?
我等無神無神所有。 We have no soul, and nothing is possessed by a soul.
有我法善説。發露廣布無有空缺。流布宣傳乃至天人。 “My teaching is well expressed, revealed, and disseminated, has nothing pointless, and spreads as it’s proclaimed, even up to the heavens.
如是我法善説。發露廣布無有空缺。流布宣傳乃至天人。 Thus is my teaching well expressed, revealed, and disseminated, has nothing pointless, and spreads as its proclaimed, even up to the heavens:
若正智慧解脱命終者。彼不施設有無窮。 If someone of correct wisdom is liberated, then they don’t claim there’s something that doesn’t end when their life ends.
我法善説。發露廣布無有空缺。流布宣傳乃至天人。 “My teaching is well expressed, revealed, and disseminated, has nothing pointless, and spreads as it’s proclaimed, even up to the heavens.
如是我法善説。發露廣布無有空缺。流布宣傳乃至天人。 Thus is my teaching well expressed, revealed, and disseminated, has nothing pointless, and spreads as its proclaimed, even up to the heavens:
若有五下分結盡而命終者。生於彼間便般涅槃。 If someone has ended the five lower bonds, then at the end of their life they’ll be born elsewhere and [attain] parinirvāṇa.
得不退法不還此世。 Attaining irreversibility, they won’t return to this world.
我法善説。發露廣布無有空缺。流布宣傳乃至天人。 “My teaching is well expressed, revealed, and disseminated, has nothing pointless, and spreads as it’s proclaimed, even up to the heavens.
如是我法善説發露廣布。無有空缺。流布宣傳。乃至天人。 Thus is my teaching well expressed, revealed, and disseminated, has nothing pointless, and spreads as its proclaimed, even up to the heavens:
彼三結已盡婬怒癡薄。得一往來天上人間 If someone has ended the three bonds and lust, anger, and delusion are weakened, they’ll be reborn once more up in heaven or among men.
一往來已便得苦邊。 After that one rebirth, then they’ll reach the limit of suffering.
我法善説發露廣布無有空缺。流布宣傳乃至天人。 “My teaching is well expressed, revealed, and disseminated, has nothing pointless, and spreads as it’s proclaimed, even up to the heavens.
如是我法善説。發露廣布無有空缺。流布宣傳乃至天人 Thus is my teaching well expressed, revealed, and disseminated, has nothing pointless, and spreads as its proclaimed, even up to the heavens:
彼三結已盡得須陀洹。不墮惡法 If someone has ended the three bonds and attained stream entry, they won’t fall into bad states.
定趣正覺。極七往來天上人間。 They are certainly headed for correct awakening, being reborn up in heaven or among humans not more than seven times.
七往來已便得苦邊。 After seven rebirths, then they’ll reach the limit of suffering.
我法善説。發露廣布無有空缺。流布宣傳乃至天人。 “My teaching is well expressed, revealed, and disseminated, has nothing pointless, and spreads as it’s proclaimed, even up to the heavens.
如是我法善説發露廣布無有空缺。流布宣傳乃至天人。 Thus is my teaching well expressed, revealed, and disseminated, has nothing pointless, and spreads as its proclaimed, even up to the heavens:
若有信樂於我而命終者皆生善處如上有餘。 If someone is faithful and happy with me, then at the end of their life they’ll be born in a good place like the others, with a remainder.”
佛説如是。 The Buddha spoke thus.
彼諸比丘聞佛所説。歡喜奉行 Those monks who heard what the Buddha taught rejoiced and approved.