AN3.70 |
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I have heard that on one occasion the Blessed One was staying in
Savatthi at the Eastern Monastery, the
palace of Migara's mother. Now at
that time it being the Uposatha day Visakha, Migara's mother, went to the Blessed One in the middle of the
day and, on arrival, having bowed down to him, sat to one side. As she was
sitting there the Blessed One said to her, "Well now, Visakha, why are you
coming in the middle of the day?" "Today I am observing the Uposatha, lord." |
如是我聞: 一時薄伽梵住在舍衛城附近的東寺彌诃羅母堂[1]。其時爲布薩日,彌诃羅之母毗沙卡於日中往詣薄伽梵,近前頂禮後坐於一邊。坐下後,薄伽梵對她說:毗沙卡,你何以日中前來? |
"Visakha, there are these three Uposathas. Which three? The Uposatha of a cowherd, the Uposatha of the Jains, and the Uposatha of the Noble Ones. |
毗沙卡,有這三種布薩。哪三種? 有牛倌的布薩、有耆那的布薩、有聖者的布薩。 |
"And what is the Uposatha of a cowherd? Just as when a cowherd returns the cattle to their owners in the evening, he reflects: 'Today the cattle wandered to that spot and this, drank at this spot and that; tomorrow they will wander to that spot and this, will drink at this spot and that'; in the same way, there is the case where a certain person observing the Uposatha reflects, 'Today I ate this sort of non-staple food and that sort of staple food. Tomorrow I will eat that sort of non-staple food and this sort of staple food.' He spends the day with an awareness imbued with that covetousness, with that greed. Such is the Uposatha of a cowherd, Visakha. When this Uposatha of a cowherd is undertaken, it is not of great fruit or great benefit, not of great glory or great radiance. |
何爲牛倌的布薩? 正如牛倌夜晚把牛群趕回主人家時,他想:今日牛群在那處、這處遊蕩,在這處、那處飲水; 明日它們將在那處、這處遊蕩,在這處、那處飲水。'同樣地,有此情形,某人修持布薩時想:今日我吃了這類副食、那類主食。明日我將吃那類副食、這類主食。'覺知爲該觊觎所浸染、爲該貪婪所浸染,他度過了那一日。毗沙卡,牛倌的布薩即是如此。持守這等牛倌的布薩,是無大果報、大利益,無大榮耀、大光明的。 |
"And what is the Uposatha of the
Jains? There are the contemplatives called
the Niganthas (Jains). They get their
disciple to undertake the following practice: 'Here, my good man. Lay down
the rod with regard to beings who live more than 100 leagues to the east...
more than 100 leagues to the west... more than 100 leagues to the north...
more than 100 leagues to the south.' Thus they get the disciple to undertake
kindness & sympathy to some beings, but not to others. "On the Uposatha day, they get their disciple to undertake the following practice: 'Here, my good man. Having stripped off all your clothing, say this: "I am nothing by anything or of anything. Thus there is nothing by anything or of anything that is mine."' Yet in spite of that, his parents know of him that 'This is our child.' And he knows of them that 'These are my parents.' His wives & children know of him that 'This is our husband & father.' And he knows of them that 'These are my wives & children.' His workers & slaves know of him that 'This is our master.' And he knows of them that 'These are my workers & slaves.' Thus at a time when he should be persuaded to undertake truthfulness, he is persuaded to undertake falsehood. At the end of the night, he resumes the consumption of his belongings, even though they aren't given back to him. This counts as stealing, I tell you. Such is the Uposatha of the Jains, Visakha. When this Uposatha of the Jains is undertaken, it is not of great fruit or great benefit, not of great glory or great radiance. |
那麽,何爲耆那的布薩? 有稱爲尼乾子的沙門(指耆那教徒)。他們命弟子如此修持:如此,善男子。對居於東面一百多裏的有情放下棍杖
對居於西面一百多裏的有情
對居於北面一百多裏的有情
對居於南面一百多裏的有情放下棍杖。'如此,他們命弟子對某些有情、但不對其他有情施以仁慈與同情。 |
"And what is the Uposatha of the
Noble Ones? It is the cleansing of the defiled mind through the proper
technique. And how is the defiled mind cleansed through the proper
technique?
"There is the case where the disciple of the noble ones recollects the Tathagata, thus: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' As he is recollecting the Tathagata, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the head is cleansed through the proper technique. And how is the head cleansed through the proper technique? Through the use of cosmetic paste & clay & the appropriate human effort. This is how the head is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Tathagata... As he is recollecting the Tathagata, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Brahma-Uposatha. He lives with Brahma [= the Buddha]. It is owing to Brahma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique. |
那麽,何爲聖者的布薩? 它是藉適當的技能,淨化被汙染的心。如何藉適當的技能,淨化被汙染的心? |
"[Again, the Uposatha of the Noble
Ones] is the cleansing of the mind through the proper technique. And how is
the defiled mind cleansed through the proper technique? "There is the case where the disciple of the noble ones recollects the Dhamma, thus: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.' As he is recollecting the Dhamma, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the body is cleansed through the proper technique. And how is the body cleansed through the proper technique? Through the use of scouring balls & bath powder & the appropriate human effort. This is how the body is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Dhamma... As he is recollecting the Dhamma, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Dhamma-Uposatha. He lives with Dhamma. It is owing to Dhamma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique. |
[再者,聖者的布薩]是藉適當的技能,淨化被汙染的心。如何藉適當的技能,淨化被汙染的心? |
"[Again, the Uposatha of the Noble
Ones] is the cleansing of the mind through the proper technique. And how is
the defiled mind cleansed through the proper technique? "There is the case where the disciple of the noble ones recollects the Sangha, thus: 'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.' As he is recollecting the Sangha, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when clothing is cleansed through the proper technique. And how is clothing cleansed through the proper technique? Through the use of salt earth & lye & cow dung & the appropriate human effort. This is how clothing is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Sangha... As he is recollecting the Sangha, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Sangha-Uposatha. He lives with the Sangha. It is owing to the Sangha that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique. |
[再者,聖者的布薩]是藉適當的技能,淨化被汙染的心。如何藉適當的技能,淨化被汙染的心? |
"[Again, the Uposatha of the Noble
Ones] is the cleansing of the mind through the proper technique. And how is
the defiled mind cleansed through the proper technique? "There is the case where the disciple of the noble ones recollects his own virtues, thus: '[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.' As he is recollecting virtue, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a mirror is cleansed through the proper technique. And how is a mirror cleansed through the proper technique? Through the use of oil & ashes & chamois & the appropriate human effort. This is how a mirror is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects his own virtues... As he is recollecting virtue, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the virtue-Uposatha. He lives with virtue. It is owing to virtue that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique. |
[再者,聖者的布薩]是藉適當的技能,淨化被汙染的心。如何藉適當的技能,淨化被汙染的心? |
"[Again, the Uposatha of the Noble
Ones] is the cleansing of the mind through the proper technique. And how is
the defiled mind cleansed through the proper technique? "There is the case where the disciple of the noble ones recollects the devas, thus: 'There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Yama Devas, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that when falling away from this life they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that when falling away from this life they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that when falling away from this life they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that when falling away from this life they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that when falling away from this life they re-arose there, the same sort of discernment is present in me as well.' As he is recollecting the devas, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a gold is cleansed through the proper technique. And how is gold cleansed through the proper technique? Through the use of a furnace, salt earth, red chalk, a blow-pipe, tongs, & the appropriate human effort. This is how gold is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the devas... As he is recollecting the devas, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Deva-Uposatha. He lives with the devas. It is owing to the devas that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique. |
[再者,聖者的布薩]是藉適當的技能,淨化被汙染的心。如何藉適當的技能,淨化被汙染的心? |
"Furthermore, the disciple of the noble ones reflects thus: 'As long as they live, the arahants abandoning the taking of life abstain from the taking of life. They dwell with their rod laid down, their knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Today I too, for this day & night abandoning the taking of life abstain from the taking of life. I dwell with my rod laid down, my knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. By means of this factor I emulate the arahants, and my Uposatha will be observed. |
再者,聖者的弟子如此觀想:阿羅漢們終生離殺生、戒殺生。他們已放下杖、放下刀,爲著一切有情的福利,謹慎、仁慈、有同情心。今天我也在這一日一夜之中,離殺生、戒殺生。我放下杖、放下刀,爲著一切有情的福利,謹慎、仁慈、有同情心。以阿羅漢爲楷模,藉修此戒,我持守布薩。'
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"'As long as they live, the arahants abandoning the taking of what is not given abstain from taking what is not given. They take only what is given, accept only what is given, live not by stealing but by means of a self that has become pure. Today I too, for this day & night abandoning the taking of what is not given abstain from taking what is not given. I take only what is given, accept only what is given, live not by stealing but by means of a self that has become pure. By means of this factor I emulate the arahants, and my Uposatha will be observed. |
終其一生,阿羅漢們離不予而取、戒不予而取。他們只取所予、只受所予; 非以竊取而生,而是清淨而活。今天我也在這一日一夜之中,離不予而取、戒予而取。我只取所予、只受所予; 非以竊取而生,而是清淨而活。以阿羅漢爲楷模,藉修此戒,我持守布薩。' |
"'As long as they live, the arahants abandoning uncelibacy live a celibate life, aloof, refraining from the sexual act that is the villager's way. Today I too, for this day & night abandoning uncelibacy live a celibate life, aloof, refraining from the sexual act that is the villager's way. By means of this factor I emulate the arahants, and my Uposatha will be observed. |
終其一生,阿羅漢們離性事,操行貞潔,安住離欲,戒除村俗之人的性事。今天我也在這一日一夜之中,離性事,操行貞潔,安住離欲,戒除村俗之人的性事。以阿羅漢爲楷模,藉修此戒,我持守布薩。'
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"'As long as they live, the arahants abandoning false speech abstain from false speech. They speak the truth, hold to the truth, are firm, reliable, no deceivers of the world. Today I too, for this day & night abandoning false speech abstain from false speech. I speak the truth, hold to the truth, am firm, reliable, no deceiver of the world. By means of this factor I emulate the arahants, and my Uposatha will be observed. |
終其一生,阿羅漢們離妄語、戒妄語。他們講真語、不離真語,堅定、可靠。今天我也在這一日一夜之中,離妄語、戒妄語。我講真語、不離真語,堅定、可靠。以阿羅漢爲楷模,藉修此戒,我持守布薩。' |
"'As long as they live, the arahants abandoning fermented & distilled liquors that cause heedlessness abstain from fermented & distilled liquors that cause heedlessness. Today I too, for this day & night abandoning fermented & distilled liquors that cause heedlessness abstain from fermented & distilled liquors that cause heedlessness. By means of this factor I emulate the arahants, and my Uposatha will be observed. |
終其一生,阿羅漢們離導致失慎的蒸餾發酵的醉品、戒導致失慎的蒸餾發酵的醉品。今天我也在這一日一夜之中,離導致失慎的蒸餾發酵的醉品、戒導致失慎的蒸餾發酵的醉品。以阿羅漢爲楷模,藉修此戒,我持守布薩。' |
"'As long as they live, the arahants live on one meal a day, abstaining from food at night, refraining from food at the wrong time of day [from noon until dawn]. Today I too, for this day & night, live on one meal, abstaining from food at night, refraining from food at the wrong time of day. By means of this factor I emulate the arahants, and my Uposatha will be observed. |
終其一生,阿羅漢們一時而食[2],戒夜間進食、離非時而食。今天我也在這一日一夜之中,日食一餐,戒夜間進食、離非時而食。以阿羅漢爲楷模,藉修此戒,我持守布薩。'
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"'As long as they live, the arahants abstain from dancing, singing, music, watching shows, wearing garlands, beautifying themselves with perfumes & cosmetics. Today I too, for this day & night, abstain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics. By means of this factor I emulate the arahants, and my Uposatha will be observed. |
終其一生,阿羅漢們戒歌舞、音樂、觀看演藝、佩戴花環、以芳香與美容品美化自己。今天我也在這一日一夜之中,戒歌舞、音樂、觀看演藝、佩戴花環、以香水與美容品美化自己。以阿羅漢爲楷模,藉修此戒,我持守布薩。' |
"'As long as they live, the arahants abandoning high & imposing seats & beds abstain from high & imposing seats & beds. They make low beds, on a pallet or a spread of straw. Today I too, for this day & night abandoning high & imposing seats & beds abstain from high & imposing seats & beds. I make a low bed, on a pallet or a spread of straw.' |
終其一生,阿羅漢們離高廣華麗的床與座位、戒高廣華麗的床與座位。他們以簡陋的床具或草鋪臥於低矮之處。今天我也在這一日一夜之中,離高廣華麗的床與座位、戒高廣華麗的床與座位。他們以簡陋的床具或草鋪臥於低矮之處。以阿羅漢爲楷模,藉修此戒,我持守布薩。' |
"Such is the Uposatha of the Noble Ones, Visakha. When this Uposatha of the Noble Ones is undertaken, it is of great fruit & great benefit, of great glory & great radiance. And how is it of great fruit & great benefit, of great glory & great radiance? |
毗沙卡,正是如此修持布薩八戒,有大果報、大利益、大榮耀、大光明。有多大的果報、多大的利益、多大的榮耀、多大的光明? |
"Suppose that one were to exercise kingship, rule, & sovereignty over these sixteen great lands replete with the seven treasures, i.e., over the Angas, Maghadans, Kasis, Kosalans, Vajjians, Mallas, Cetis, Vansans, Kurus, Paρcalas, Macchas, Surasenas, Assakas, Avantis, Gandharans, & Kambojans: It would not be worth one-sixteenth of this Uposatha endowed with eight factors. Why is that? Kingship over human beings is a meager thing when compared with heavenly bliss. |
假定某人君臨、統轄、坐鎮充滿七種寶藏的這十六個大國即,鴦伽國、摩竭陀國、迦屍國、拘薩羅國、拔祇國、末羅國、支提國、盤沙國、拘樓國、般闇羅國、婆蹉國、蘇羅西那國、阿梭迦國、阿般提國、鍵陀羅國、劍洴沙國: 如此仍不值這布薩八戒的十六分之一。爲什麽? 人間的帝位,較之天界的喜樂,實在微不足道。 |
"Fifty human years are equal to one day & night among the Devas of the Four Great Kings. Thirty such days & nights make a month. Twelve such months make a year. Five hundred such heavenly years constitute the life-span among the Devas of the Four Great Kings. Now, it is possible that a certain man or woman from having observed this Uposatha endowed with eight factors on the break-up of the body, after death, might be reborn among the Devas of the Four Great Kings. It was in reference to this that it was said, 'Kingship over human beings is a meager thing when compared with heavenly bliss.' |
人間五十年,是四大王天天神的一晝夜。如此三十晝夜爲一月。如此十二月爲一年。如此五百天年,爲四大王天天神的壽命。某位男子或女子修持布薩八戒,身壞命終時,就有可能投生於四大王天的天神之中。毗沙卡,有指於此,我才說:人間的王位,較之天界的喜樂,實在微不足道。'
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"A human century is equal to one day & night among the Devas of the Thirty-Three. Thirty such days & nights make a month... One thousand such heavenly years constitute the life-span among the Devas of the Thirty-three. Now, it is possible that a certain man or woman from having observed this Uposatha endowed with eight factors on the break-up of the body, after death, might be reborn among the Devas of the Thirty-three. It was in reference to this that it was said, 'Kingship over human beings is a meager thing when compared with heavenly bliss.' |
人間一百年,是三十三天天神的一晝夜。如此三十晝夜爲一月。如此十二月爲一年。如此一千天年,爲三十三天天神的壽命。某位男子或女子修持布薩八戒,身壞命終時,就有可能投生於三十三天的天神之中。毗沙卡,有指於此,我才說:人間的王位,較之天界的喜樂,實在微不足道。' |
"Two human centuries are equal to one day & night among the Yama Devas... Two thousand such heavenly years constitute the life-span among the Yama Devas... |
人間兩百年,是夜摩天天神的一晝夜 如此兩千天年,爲夜摩天天神的壽命
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"Four human centuries are equal to one day & night among the Contented Devas... Four thousand such heavenly years constitute the life-span among the Contented Devas... |
人間四百年,是兜率天天神的一晝夜 如此四千天年,爲兜率天天神的壽命 |
"Eight human centuries is equal to one day & night among the devas who delight in creation... Eight thousand such heavenly years constitute the life-span among the devas who delight in creation... |
人間八百年,是化樂天天神的一晝夜 如此八千天年,爲化樂天天神的壽命
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"Sixteen human centuries are equal to one day & night among the devas who have power over the creations of others. Thirty such days & nights make a month. Twelve such months make a year. Sixteen thousand such heavenly years constitute the life-span among the devas who have power over the creations of others. Now, it is possible that a certain man or woman from having observed this Uposatha endowed with eight factors on the break-up of the body, after death, might be reborn among the devas who have power over the creations of others. It was in reference to this that it was said, 'Kingship over human beings is a meager thing when compared with heavenly bliss.'" |
人間一千六百年,是他化自在天天神的一晝夜。如此三十晝夜爲一月。如此十二月爲一年。如此一萬六千天年,爲他化自在天天神的壽命。某位男子或女子修持布薩八戒,身壞命終時,就有可能投生於他化自在天的天神之中。毗沙卡,有指於此,我才說:人間的王位,較之天界的喜樂,實在微不足道。'
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One should not kill a being or take what is not given; should not tell a lie or be a drinker of strong drink; should abstain from uncelibacy, the sexual act; should not eat at night, the wrong time of day; should not wear a garland or use a scent; should sleep on a pallet, a mat spread on the ground for this eight-factored Uposatha has been proclaimed by the Awakened One to lead to the end of suffering & stress. |
人應當不殺生;
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The moon & sun, both fair to see, shedding radiance wherever they go, & scattering darkness as they move through space, brighten the sky, illumining the quarters. Within their range is found wealth: pearl, crystal, beryl, lucky-gem, platinum, nugget-gold, & the refined gold called 'Hataka.' Yet they like the light of all stars when compared with the moon aren't worth one sixteenth of the eight-factored Uposatha. |
美麗的日月 |
So whoever man or woman is endowed with the virtues of the eight-factored Uposatha, having done meritorious deeds, productive of bliss, beyond reproach, goes to the heavenly state. |
因此,凡持布薩八戒,有此戒德的男女, |
中譯注:
[1]彌诃羅母堂又譯鹿母堂,即"彌诃羅之母(毗沙卡)所捐贈的寺堂"。毗沙卡七歲證入流果,後來成爲佛陀著名的護持者;
彌诃羅實爲毗沙卡之公公,由毗沙卡引導證果,從此彌诃羅以奉母之禮尊媳,人稱彌诃羅之母。
[2]此處一時而食與戒非時食,指一日只在某一段時間內(即上午)進食,不一定只食一餐。頭陀行則只食一餐。
最近訂正 4-11-2007