AN2 Dukanipāta – Book of the Twos – 增支部 二集
AN2 Dukanipāta – Book of the Twos – 增支部 二集
AN2.1 Vajja-sutta – Faults – 罪過經
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
中文
莊春江 譯
中文
葉慶春 譯
Evaṃ me sutaṃ.
So i have heard.
我聽到這樣：
如是我聞。
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
有一次，世尊住在舍衛城祇樹林給孤獨園。
一時世尊住舍衛〔城〕祇陀林中給孤獨園，
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants:
在那裡，世尊召喚比丘們：
於其處世尊告諸比丘曰：
“bhikkhavo”ti.
“Mendicants!”
「比丘們！」
「諸比丘！」
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
「尊師！」那些比丘回答世尊。
彼等諸比丘應諾曰：「大德！」
Bhagavā etadavoca:
The Buddha said this:
世尊這麼說：
世尊曰：
“Dvemāni, bhikkhave, vajjāni. Katamāni dve?
“There are, mendicants, these two faults. What two?
「比丘們！有這二種罪過，哪二種呢？
「諸比丘！此等是二種罪。云何為二？
Diṭṭhadhammikañca vajjaṃ samparāyikañca vajjaṃ.
The fault apparent in the present life, and the fault to do with lives to come.
當生的罪過與來世的罪過。
現世之罪與後世之罪。
Katamañca, bhikkhave, diṭṭhadhammikaṃ vajjaṃ?
What is the fault apparent in the present life?
比丘們！什麼是當生的罪過呢？
又，諸比丘！云何為現世之罪？
Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārente;
It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments—whipping,
比丘們！這裡，某人看見國王捕捉盜賊、罪犯後，會處以種種刑罰：
諸比丘！世上一類之人，曾見王者捕犯罪之賊，而科以種種之刑罰。
kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante,
caning, and clubbing; cutting off hands or feet, or both;
會以鞭打、以棒打、以手杖打，會切斷手、腳、手與腳、
施以鞭撻，施以杖撻，施以棍棒撻，或截手、截足、截手足、
kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante,
cutting off ears or nose, or both;
耳、鼻、耳與鼻，
割刵、割劓、截耳鼻。
bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, baḷisamaṃsikampi karonte, kahāpaṇikampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte,
the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’;
會處以酸粥鍋刑、貝禿刑、羅侯口刑、火鬘刑、燭手刑、驅行刑、樹皮衣刑、羚羊刑、鉤肉刑、錢刑、鹼浴刑、扭轉門閂刑、稻草足踏台刑，
或造粥鍋之狀、或造如貝〔有滑澤〕禿頭之狀、或造成羅睺鬼之口狀、造成火鬘之狀、造成手燈之狀、造成草衣之狀、造成樹皮衣之狀、造成羚羊之狀、造成鉤肉之狀、造成銅錢之狀，再以鹽分使之糜爛，用橫木貫通而令迴轉之、造成稻草座狀，
tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.
being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
會淋熱油，會令狗咬，會活著令刺入，會以刀劍砍頭。
用極熱之油澆浴，再予〔餓〕狗咬食，而活生生串而貫通，以刀斷首。
Tassa evaṃ hoti: ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti;
It occurs to them: ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal, the rulers would arrest me and subject me to the same punishments.
他這麼想：『因為像那樣惡的行為，國王捕捉盜賊、罪犯後，處以種種刑罰：
彼〔見而〕謂——依照惡業種類之所在，因而王者捕犯罪之賊，科以種種之刑罰。
kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti,
/
以鞭打、以棒打、以手杖打，切斷手、腳、手與腳、
施以鞭撻……乃至……
kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti,
/
耳、鼻、耳與鼻，
……
bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti.
/
處以酸粥鍋刑、貝禿刑、羅侯口刑、火鬘刑、燭手刑、驅行刑、樹皮衣刑、羚羊刑、鉤肉刑、錢刑、鹼浴刑、扭轉門閂刑、稻草足踏台刑，淋熱油，令狗咬，活著令刺入，以刀劍砍頭，
……以刀斷首。
Ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ;
/
如果我作像那樣惡的行為，國王捕捉我後，也會處以種種刑罰：
若我亦如是作惡業，則彼王亦捕我，如是科我種種刑罰，
kasāhipi tāḷeyyuṃ … pe …
/
也會以鞭打、……（中略）……
施以鞭撻……乃至……
…asināpi sīsaṃ chindeyyun’ti.
/
……也會以刀劍砍頭。』
……以刀斷首。
So diṭṭhadhammikassa vajjassa bhīto na paresaṃ pābhataṃ vilumpanto carati.
Afraid of the fault apparent in the present life, they do not steal the belongings of others.
當害怕當生的罪過時，他對他人的資財不行掠奪，
彼畏現世之罪，而不奪取屬他人之物而生活。
Idaṃ vuccati, bhikkhave, diṭṭhadhammikaṃ vajjaṃ.
This is called the fault apparent in the present life.
比丘們！這被稱為當生的罪過。
諸比丘！此即名為現世之罪。
Katamañca, bhikkhave, samparāyikaṃ vajjaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṃ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṃ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṃ. Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ. Kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyan’ti. So samparāyikassa vajjassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, samparāyikaṃ vajjaṃ. Imāni kho, bhikkhave, dve vajjāni. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: ‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma vajjabhayadassāvino’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ. Vajjabhīruno, bhikkhave, vajjabhayadassāvino etaṃ pāṭikaṅkhaṃ yaṃ parimuccissati sabbavajjehī”ti.
What is the fault to do with lives to come? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life. If I conduct myself badly, then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’ Afraid of the fault to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fault to do with lives to come. These are the two faults. So you should train like this: ‘We will fear the fault apparent in the present life, and we will fear the fault to do with lives to come. We will fear faults, seeing the danger in faults.’ That’s how you should train. If you fear faults, seeing the danger in faults, you can expect to be freed from all faults.”
比丘們！什麼是來世的罪過呢？比丘們！這裡，某人像這樣深慮：『身惡行在來世有惡的、苦的果報；語惡行在來世有惡的、苦的果報；意惡行在來世有惡的、苦的果報，如果我以身行惡行、以語行惡行、以意行惡行，我以身體的崩解，死後如何不會往生到苦界、惡趣、下界、地獄呢！』當害怕來世的罪過時，他捨斷身惡行後，修習身善行；捨斷語惡行後，修習語善行；捨斷意惡行後，修習意善行，他護持自己的清淨，比丘們！這被稱為來世的罪過。比丘們！這些是二種罪過。比丘們！因此，在這裡，你們應該這麼學：『我們要害怕當生的罪過，我們要害怕來世的罪過，我們要成為罪過的恐懼者、罪過恐怖的看見者。』比丘們！你們應該這麼學。比丘們！這應該可以被預期：罪過的恐懼者、罪過恐怖的看見者將從一切罪過被釋放。」
又諸比丘！云何為來世之罪？諸比丘！世間一類人，作如是思擇——於身惡行實則未來有惡之異熟，於語惡行實則未來有惡之異熟，於意惡行實則未來有惡之異熟，而且若我於身作惡行、於語作惡行、於意作惡行，則將如何？因彼故我身壞、死後，當生於無幸處、惡趣、險難處、地獄。彼畏來世之罪而斷身惡行、修身妙行。斷語惡行、修語妙行。斷意惡行、修意妙行。為己身之成清淨、念念不忘，諸比丘！此名之為來世之罪。諸比丘！此等為二種罪，諸比丘！汝等應如是學，我等當畏現世之罪，我等當畏來世之罪。我等畏罪，當造於罪見畏之習性。諸比丘！汝等應如是學，諸比丘！畏罪，具有於罪見畏之習性者，可預期此事，人當解脫一切罪。