[] >>[經文]

AN3.70

Muluposatha Sutta
The Roots of the Uposatha


Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

增支部 AN3.70

布薩根本經

坦尼沙羅尊者英譯, 良稹中譯

原文版權所有 ©  1997 坦尼沙羅比丘。免費發行。本文允許在任何媒體再版、重排、重印、印發。然而,作者希望任何再版與分發以對公衆免費與無限制的形式進行,譯文與轉載也要求表明作者原衷。


中譯版權所有 ©  2007 良稹,http://www.theravadacn.org ,流通條件如上。轉載時請包括本站連接,并登載本版權聲明。

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?”

        “世尊,我今日持守布薩。”

"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。

        “布薩日時,他們命弟子如此修持:‘如此,善男子。把你的所有衣服脫去,說:“對於任何依賴或隸屬之事而言,我什麽也不是。因此沒有什麽依賴我或隸屬我。”'盡管如此,他的父母識得他:‘這是我們的孩子。'他識得他們:‘這是我的父母。'他的妻兒識得他:‘這是我們的丈夫、父親。'他識得他們:‘這是我的妻兒。'他的雇工與家奴識得他:‘這是我們的主人。'他識得他們:‘這是我的雇工與家奴。'因此,在他應被勸誡持守真語時卻被勸誡持守妄語。夜盡時,他恢複對自己所有物的享受,盡管它們並未歸還給他。我告訴你,這算偷竊。毗沙卡,耆那的布薩即是如此。持守這等耆那的布薩,是無大果報、大利益,無大榮耀、大光明的。

"And what is the Uposatha of the 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?

        “有此情形,一位聖弟子如此憶念如來:‘的確,薄伽梵是一位阿羅漢、正自覺者、明行足、善逝者、世間解、無上調禦者、人天之師、佛陀、薄伽梵。'隨著他憶念如來,他的心平靜下來,喜悅升起;心的雜染(心漏)被棄絕,有如頭部藉適當的技能被洗淨。頭部如何藉適當的技能被洗淨? 使用軟膏、黏土與適當的人力。頭部藉適當的技能被洗淨,即是如此。那麽,如何藉適當的技能,淨化被汙染的心? 有此情形,聖者的弟子憶念如來……隨著他憶念如來,他的心平靜下來,喜悅升起;心的雜染被棄絕。因此他被稱爲修持梵天布薩的聖者弟子。他與梵天[=佛陀]同住。是歸功於梵天,他的心平靜下來,喜悅升起,心中凡有雜染皆被棄絕。藉適當的技能,淨化被汙染的心,即是如此。

"[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?

        “有此情形,一位聖弟子如此憶念法:‘法由薄伽梵善說,即時即地可見、無時相、邀人親證,向內觀照、由智者各自證知。'隨著他憶念法,他的心平靜下來,喜悅升起;心的雜染被棄絕,有如身體藉適當的技能被洗淨。身體如何藉適當的技能被洗淨? 使用擦球、浴粉與適當的人力。身體藉適當的技能被洗淨,即是如此。那麽,如何藉適當的技能,淨化被汙染的心?有此情形,聖者的弟子憶念法……隨著他憶念法,他的心平靜下來,喜悅升起;心的雜染被棄絕。因此他被稱爲修持法布薩的聖者弟子。他與法同住。是歸功於法,他的心平靜下來,喜悅升起,心中凡有雜染皆被棄絕。藉適當的技能,淨化被汙染的心,即是如此。

"[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?

        “有此情形,一位聖弟子如此憶念僧伽:‘世尊的聲聞僧伽弟子行道正善……行道正直……行道有方……行道卓越——換句話說,他們是四雙、八輩聖者。那便是世尊的聲聞僧伽弟子——值得佈施、值得禮遇、值得供養、值得尊敬,是世界的無上福田。'隨著他憶念僧伽,他的心平靜下來,喜悅升起;心的雜染被棄絕,有如衣服藉適當的技能被洗淨。衣服如何藉適當的技能被洗淨? 使用鹽土、堿水、牛糞幹與適當的人力。衣服藉適當的技能被洗淨,即是如此。那麽,如何藉適當的技能,淨化被汙染的心? 有此情形,聖者的弟子憶念僧伽……隨著他憶念僧伽,他的心平靜下來,喜悅升起;心的雜染被棄絕。因此他被稱爲修持僧伽布薩的聖者弟子。他與僧伽同住。是歸功於僧伽,他的心平靜下來,喜悅升起,心中凡有雜染皆被棄絕。藉適當的技能,淨化被汙染的心,即是如此。

"[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?

        “有此情形,一位聖弟子如此憶念他自己的戒德:‘不破不壞、無暇無疵、利於解脫、受智者贊揚、清淨無染、趨向正定。’隨著他憶念戒德,他的心平靜下來,喜悅升起;心的雜染被棄絕,有如鏡子藉適當的技能被洗淨。衣服如何藉適當的技能被洗淨? 使用油、灰、軟皮與適當的人力。鏡子藉適當的技能被洗淨,即是如此。那麽,如何藉適當的技能,淨化被汙染的心? 有此情形,聖者的弟子憶念自己的戒德……隨著他憶念自己的戒德,他的心平靜下來,喜悅升起;心的雜染被棄絕。因此他被稱爲修持戒德布薩的聖者弟子。他與戒德同住。是歸功於戒德,他的心平靜下來,喜悅升起,心中凡有雜染皆被棄絕。藉適當的技能,淨化被汙染的心,即是如此。

"[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?

        “有此情形,一位聖弟子如此憶念天神:‘有四大王天的天神、有三十三天的天神、有夜摩天的天神、有兜率天的天神、有化樂天的天神、有他化自在天的天神、有梵衆天的天神、有高於其上的天神。他們擁有何等信念,此世逝去時得以重生於該(天)界,同樣的信念我也具備。他們擁有何等戒德,此世逝去時得以重生於該界,同樣的戒德我也具備。他們擁有何等學問,此世逝去時得以重生於該界,同樣的學問我也具備。他們擁有何等佈施,此世逝去時得以重生於該界,同樣的佈施我也具備。他們擁有何等明辨,此世逝去時得以重生於該界,同樣的明辨我也具備。’隨著他憶念天神,他的心平靜下來,喜悅升起;心的雜染被棄絕,有如金子藉適當的技能被提純。金子如何藉適當的技能被提純? 使用熔爐、鹽土、紅土、風管、鉗與適當的人力。金子藉適當的技能被提純,即是如此。那麽,如何藉適當的技能,淨化被汙染的心?有此情形,聖者的弟子憶念天神……隨著他憶念天神,他的心平靜下來,喜悅升起;心的雜染被棄絕。因此他被稱爲修持天神布薩的聖者弟子。他與天神同住。是歸功於天神,他的心平靜下來,喜悅升起,心中凡有雜染皆被棄絕。藉適當的技能,淨化被汙染的心,即是如此。

"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。'

"'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。'

"'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。'

"'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。'

"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……

"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……

"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。'”


    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;
不取未予之物;
不說謊;
不飲酒,
不作性事淫行;
不非時而食;
不戴花環、不飾芳香;
以草席地鋪爲床:
——因爲這是佛陀教導的布薩八戒,
它趨向憂苦的止息。


    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
所行之處,驅散黑暗,
閃耀天空、照亮四方。
此間的寶藏:
珍珠、鑽石、綠玉、
金塊、鉑金、與名爲荷踏卡的細金,
它們與布薩八戒相比,
好似衆星之光與月光相比,
不足其十六分之一。


    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,
以修持的福德,
與喜樂的果報,
無可責咎,升入天界。

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