DN3 Ambaṭṭha Sutta – With Ambaṭṭha – 長部三 阿摩晝經
DN3 Ambaṭṭha Sutta – With Ambaṭṭha – 長部三 阿摩晝經
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
通妙 譯
1.1.
Evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of around five hundred mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed on in a forest near Icchānaṅgala.
我聽到這樣：有一次，世尊與五百位比丘的大比丘僧團一起在憍薩羅進行遊行，抵達名叫一奢能伽羅的憍薩羅婆羅門村落，在那裡，世尊住在一奢能伽羅的一奢能伽羅叢林中。
如是我聞。爾時，世尊與五百大比丘眾俱，遊方拘薩羅國。至拘薩羅國，名為婆羅門村之伊車能伽羅。如是，世尊住於伊車能伽羅林。
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.
Now at that time the brahmin Pokkharasāti was living in Ukkaṭṭhā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
當時，玻科勒沙低婆羅門住在巫葛德，[該地]人口增盛繁榮，有草、薪木與水，有穀物，適合國王使用，是憍薩羅國波斯匿王施與他的、王室禮物的、淨施的[地方]。
爾時，沸伽羅娑羅婆羅門住於人畜繁盛、草木、池水、穀類豐富之郁伽羅城，此城乃王之領地。拘薩羅國王波斯匿，賜與淨施之地。
1.2.
Assosi kho brāhmaṇo pokkharasāti:
Pokkharasāti heard:
玻科勒沙低婆羅門聽聞：
沸伽羅婆羅門，如是聞：
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
「先生！釋迦人之子、從釋迦族出家的沙門喬達摩，與五百位比丘的大比丘僧團一起在憍薩羅國進行遊行，已到達一奢能伽羅，住在一奢能伽羅的一奢能伽羅叢林中，又，那位喬達摩尊師有這樣的好名聲被傳播著：『像這樣，那位世尊是阿羅漢、遍正覺者、明與行具足者、善逝、世間知者、應該被調御人的無上調御者、人天之師、佛陀、世尊。』
「由釋迦族出家之釋子沙門瞿曇，與五百大比丘眾俱，遊方拘薩羅國，至伊車能伽羅村，住於伊車能伽羅林。此尊者瞿曇稱揚如是美名聲：『彼世尊是應供、等正覺、明行足、善逝、無上士、調御丈夫、天人師、佛、世尊。』
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.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
他以證智自作證後，為這包括天、魔、梵的世界；包括沙門、婆羅門的世代；包括諸天、人宣說，他教導開頭是善、中間是善、終結是善；意義正確、辭句正確的法，他說明唯獨圓滿、遍清淨的梵行，見到像那樣的阿羅漢，那就好了！」
彼含括天界、魔界、梵天界、此世界、沙門、婆羅門、天、人等事，獨自證悟宣示。 彼說初善、中善、後善、文義具備之教法，明示完全無缺、純淨之梵行。善哉！得見如是阿羅漢。」
1.3.
Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane: “yamahaṃ jānāmi taṃ tvaṃ jānāsi; yaṃ tvaṃ jānāsi tamahaṃ jānāmī”ti.
Now at that time Pokkharasāti had a student named Ambaṭṭha. He was one who recited and remembered the hymns, and was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own teacher’s scriptural heritage of the three Vedas with the words: “What I know, you know. And what you know, I know.”
當時，玻科勒沙低婆羅門的徒弟，名叫安玻德的學生婆羅門是讀誦者、持咒者；是三吠陀的字彙、儀軌、音韻論與語源論、古傳歷史為第五的通曉者；是聖句的通曉者、懂文法者；是在世間論與大丈夫相上的無欠缺者，在三明上被自己的老師認可，公開地說[這樣的]話：「凡我知道的，你都知道；凡你知道的，我都知道。」
爾時，沸伽羅娑羅婆羅門之年青婆羅門弟子阿摩晝，是讀誦者、持咒者，精通三吠陀、儀軌、語源論、第五之古傳說，通曉文法論、順世論、大人相而無遺漏，於己師之三吠陀無不精通，得師稱：「我所知道，汝亦知道；汝所知道，我亦知道。」
1.4.
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ āmantesi:
Then Pokkharasāti addressed Ambaṭṭha:
那時，玻科勒沙低婆羅門召喚安玻德學生婆羅門：
時，沸伽羅娑羅婆羅門，告阿摩晝青年婆羅門言：
“ayaṃ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā, arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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. Ehi tvaṃ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso, tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā”ti.
“Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. … It’s good to see such perfected ones. Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. Through you I shall learn about Master Gotama.”
「親愛的安玻德！這位釋迦人之子、從釋迦族出家的沙門喬達摩，與五百位比丘的大比丘僧團一起在憍薩羅國遊行，已到達一奢能伽羅，住在一奢能伽羅的一奢能伽羅叢林中，又，那位喬達摩尊師有這樣的好名聲被傳播著：『像這樣，那位世尊是阿羅漢、遍正覺者、明與行具足者、善逝、世間知者、應該被調御人的無上調御者、人天之師、佛陀、世尊。』他以證智自作證後，為這包括天、魔、梵的世界；包括沙門、婆羅門的世代；包括諸天、人宣說，他教導開頭是善、中間是善、終結是善；意義正確、辭句正確的法，他說明唯獨圓滿、遍清淨的梵行，見到像那樣的阿羅漢，那就好了！來！親愛的安玻德！你去見沙門喬達摩。抵達後，請你理解沙門喬達摩，是否那位喬達摩尊師有如此好名聲被傳播，或者不是；是否那位喬達摩尊師是像那樣的，或者不是像那樣的，我們將像這樣瞭解那位喬達摩尊師。」
「阿摩晝！彼由釋迦族出家之釋子沙門瞿曇，與五百大比丘眾俱，遊方拘薩羅國，至伊車能伽羅村，住於伊車能伽羅林。彼尊者稱揚是美名聲：『彼世尊是應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』……乃至……善哉！得見如是阿羅漢。然，阿摩晝！汝往沙門瞿曇之處，當知：彼尊者瞿曇是實揚如是名聲或不然；彼尊者瞿曇有如是、或不如是，我等當由是知尊者瞿曇。」
1.5.
“Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi: ‘yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’”ti?
“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
「但，先生！我怎樣理解那位喬達摩尊師：是否那位喬達摩尊師有如此好名聲被傳播，或者不是；是否那位喬達摩尊師是像那樣的，或者不是像那樣的呢？」
「然者，我如何知彼尊者，實是如是、或不如是耶？」
“Āgatāni kho, tāta ambaṭṭha, amhākaṃ mantesu dvattiṃsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
“Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
「親愛的安玻德！三十二大丈夫相被記載在我們的經典中，凡具備大丈夫相者，只有二個趣處而無其它的：如果他住於俗家，他是轉輪王，如法的法王，征服四方，達成國土安定，具備七寶。
「阿摩晝！我等神典中所傳之三十二大人相，俱足此等諸相之大人，唯有二趣而 無其他。若在俗，即成為轉輪王，以征服四海，令國土安穩，身俱七寶，有正法之王。
Tassimāni satta ratanāni bhavanti. Seyyathidaṃ—cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta ambaṭṭha, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā”ti.
He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. But, dear Ambaṭṭha, I am the one who gives the hymns, and you are the one who receives them.”
他有這七寶，即：輪寶、象寶、馬寶、珠寶、女寶、屋主寶、第七主兵臣寶，他有超過千位勇敢的、英勇姿態的、碎破敵對者的兒子，他以非杖、非刀，以法征服這土地直到海邊而居住；但，如果從在家出家，成為非家生活，他成為阿羅漢、遍正覺者，掀開世間的面紗者。而，親愛的安玻德！我是經典的施與者，你是經典的領受者。」
彼有如次之七寶，即：輪寶、象寶、馬寶、摩尼寶、女寶、居士寶、第七主兵〔將軍〕寶。彼有一千以上之子，皆豪勇而威武，以破滅所有之外敵。彼至大地、大海周邊國境，不用刀杖，以法征服而統治。彼若出家者，於現世當滅除煩惱而成為應供、等正覺。阿摩晝！我乃神典之授與者，汝是神典之領受者。」
1.6.
“Evaṃ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṃ pokkharasātiṃ abhivādetvā padakkhiṇaṃ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṃ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.
“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to his right. He mounted a mare-drawn chariot and, together with several students, set out for the forest near Icchānaṅgala. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
「是的，先生！」安玻德學生婆羅門回答玻科勒沙低婆羅門後，起座向玻科勒沙低婆羅門問訊，然後作右繞，接著登上騾馬車，與許多學生婆羅門一起向一奢能伽羅叢林出發。以車輛一直到車輛能通行之處，然後下車步行，進入園林。
阿摩晝青年婆羅門答沸伽羅沙羅：「唯然！尊師！」即從座起，敬禮沸伽羅娑羅，登乘牝馬車，與眾多之青年婆羅門俱，詣伊車能伽羅林。至乘具能通行處，下乘行入園林。
1.7.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Tañhi mayaṃ bhavantaṃ gotamaṃ dassanāya idhūpasaṅkantā”ti.
At that time several mendicants were walking meditation in the open air. Then the student Ambaṭṭha went up to those mendicants and said: “Gentlemen, where is Master Gotama at present? For we have come here to see him.”
當時。眾多比丘在屋外經行。那時，安玻德學生婆羅門去見比丘們。抵達後，對那些比丘這麼說：「先生！那位喬達摩尊師現在住在哪裡？我們為了見喬達摩尊師而來這裡。」
爾時，有眾多比丘於露地經行。阿摩晝青年婆羅門，至彼諸比丘之處，告諸比丘曰：「今彼尊者瞿曇，在何處耶？我等來見彼尊者瞿曇。」
1.8.
Atha kho tesaṃ bhikkhūnaṃ etadahosi: “ayaṃ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṃ kathāsallāpo hotī”ti. Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ: “eso, ambaṭṭha, vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāran”ti.
Then those mendicants thought: “This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti. The Buddha won’t mind having a discussion together with such respectable persons.” They said to Ambaṭṭha: “Ambaṭṭha, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
那時，那些比丘這麼想：「這位安玻德學生婆羅門是有名家系者，又是有名的玻科勒沙低婆羅門的徒弟，世尊與像這樣的善男子交談是不妨礙的。」他們對安玻德學生婆羅門這麼說：「安玻德！在這門已關閉的住處，小聲地走過去後，徐緩地進入玄關，然後故意咳嗽並敲擊門閂，世尊將會為你們開門。」
時，諸比丘如是思惟：「此阿摩晝青年婆羅，為名門之出身者，著名之婆羅門沸伽羅娑羅之弟子。世尊與如是善男子之對語，當無不適。」彼等告阿摩晝青年婆羅門言：「阿摩晝！彼閉門之僧房，汝寂靜慢行，入玄關，作謦，輕敲門閂，世尊應為汝開門。」
1.9.
Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṃ sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṃ sāraṇīyaṃ vītisāreti.
So he approached the Buddha’s dwelling and knocked, and the Buddha opened the door. Ambaṭṭha and the other students entered the dwelling. The other students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side. But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing.
那時，安玻德學生婆羅門去那門已關閉的住處，小聲地走過去後，徐緩地進入玄關，然後故意咳嗽並敲擊門閂，世尊開門，安玻德學生婆羅門進入，[其他]學生婆羅門們也進入後，與世尊互相歡迎，歡迎與寒暄後，在一旁坐下，但，安玻德學生婆羅門走著與坐著的世尊交換一些寒暄談話，站著與坐著的世尊交換一些寒暄談話。
時，阿摩晝青年婆羅門，寂靜慢行至閉門之僧房，入玄關，作謦，輕敲門閂， 世尊開門，阿摩晝青年婆羅門，進入〔世尊之僧房〕，其他青年婆羅門亦進來，與世尊問訊，交換友誼之語已，坐於一面。而阿摩晝青年邊走邊與在坐之世尊交換某些言辭，一邊立一邊與在坐之世尊交換某些言辭。
1.10.
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca: “evaṃ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṃ kathāsallāpo hoti, yathayidaṃ caraṃ tiṭṭhaṃ nisinnena mayā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī”ti?
So the Buddha said to him: “Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the teachers of teachers: walking around or standing while I’m sitting, speaking some polite words or other?”
那時，世尊對安玻德學生婆羅門這麼說：「安玻德！你與年長、高齡的婆羅門許多老師與老師的老師一起交談是像這樣：走動、站立與坐著的我交換一些寒暄談話嗎？」
時，世尊告阿摩晝曰：「阿摩晝！汝究竟與師或師之長老婆羅門相會談，亦如今邊行、邊立與在坐之我，交換某些言辭否？」
“No hidaṃ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṃ evaṃ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.
“No, Master Gotama. For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down. But as to these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, I converse with them as I do with Master Gotama.”
「不，喬達摩先生！喬達摩先生！婆羅門應該行走著與行走的婆羅門一起講話；喬達摩先生！婆羅門應該站立著與站立的婆羅門一起講話；喬達摩先生！婆羅門應該坐著與坐著的婆羅門一起講話；喬達摩先生！婆羅門應該臥著與臥著的婆羅門一起講話，但，喬達摩先生！凡那些卑賤、黑色、親族腳子孫的禿頭假沙門，我與他們的交談才是這樣，如與喬達摩尊師這般。」
「瞿曇！確實不然。瞿曇！婆羅門互相邊行邊立，或一邊坐一邊臥而對談，始為適當。然，瞿曇！禿頭之沙門，習下劣卑俗之黑法，我與彼等之對談，亦當如今與汝瞿曇之對談。」
1.11.
“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṃ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṃ sādhukaṃ manasi kareyyātha. Avusitavāyeva kho pana, bho, ayaṃ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.
“But Ambaṭṭha, you must have come here for some purpose. You should focus on that. Though this Ambaṭṭha is unqualified, he thinks he’s qualified. What is that but lack of qualifications?”
「但，安玻德！你來到這裡是帶有使命的，如果你們為了利益而來，就應該好好作意那利益，這位安玻德學生婆羅門是[修學]未完成而慢心已完成者，除了未完成外還有什麼！」
「阿摩晝！汝來此處，應有所望求，來訪之目的，當善思念。阿摩晝青年婆羅門，雖缺修養，而有修養我慢心，此乃缺欠修養之外，有何耶？」
1.12.
Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva upavadamāno: “samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca: “caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.
When he said this, Ambaṭṭha became angry and upset with the Buddha because of being described as unqualified. He even attacked and badmouthed the Buddha himself, saying: “The ascetic Gotama will be worsted!” He said to the Buddha: “Master Gotama, the Sakyan clan are rude, harsh, touchy, and argumentative. Riffraff they are, and riffraff they remain! They don’t honor, respect, revere, worship, or venerate brahmins. It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
那時，當安玻德學生婆羅門被世尊以未完成論述說時，他生氣、不悅地斥責世尊、侮蔑世尊、責備世尊[並心想]：「先生！沙門喬達摩對我應該是邪惡的。」他對世尊這麼說：「喬達摩先生！釋迦族出生者是兇惡的；喬達摩先生！釋迦族出生者是粗暴的；喬達摩先生！釋迦族出生者是輕率的；喬達摩先生！釋迦族出生者是饒舌的，他們卑賤地存在，當卑賤地存在時，他們對婆羅門不恭敬、對婆羅門不尊重、對婆羅門不尊敬、對婆羅門不崇敬、對婆羅門不敬重，喬達摩先生！這些釋迦族人卑賤地存在，當卑賤地存在時，他們對婆羅門不恭敬、對婆羅門不尊重、對婆羅門不尊敬、對婆羅門不崇敬、對婆羅門不敬重，這是不適合的，這是不適當的。」
時，阿摩晝，被世尊說缺欠修養而忿怒不喜，認為沙門瞿曇對之有惡意，則攻擊世尊、侮蔑世尊、誹謗世尊，以告世尊曰：「瞿曇！釋迦族者是險惡，瞿曇！釋 迦族者是粗暴，瞿曇！釋迦族者是輕率，瞿曇！釋迦族者是饒舌。卑俗者又不敬重婆羅門、不尊敬婆羅門、不愛好婆羅門、不敬奉婆羅門、不崇拜婆羅門。瞿曇！此等釋迦族是卑俗者，不尊敬、供養、禮拜婆羅門，是甚不適合。」
Itiha ambaṭṭho māṇavo idaṃ paṭhamaṃ sakyesu ibbhavādaṃ nipātesi.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the first time.
像這樣，這是第一次安玻德學生婆羅門對釋迦族傷害的卑賤說。
阿摩晝如是開始則以卑俗語蔑釋迦族。
1.13.
“Kiṃ pana te, ambaṭṭha, sakyā aparaddhun”ti?
“But Ambaṭṭha, how have the Sakyans wronged you?”
「但，安玻德！釋迦族人對你有什麼違犯呢？」
「阿摩晝！釋迦有何擊怒汝耶？」
“Ekamidāhaṃ, bho gotama, samayaṃ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṃ agamāsiṃ. Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.
“This one time, Master Gotama, my teacher, the brahmin Pokkharasāti, went to Kapilavatthu on some business. He approached the Sakyans in their meeting hall. Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat. It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
「喬達摩先生！這裡，有一次，我為老師玻科勒沙低婆羅門以某些必須作的事去迦毘羅衛，到釋迦族的集會所，當時，眾多釋迦族人與釋迦族童子坐在高座位上相互以手指戳刺嬉戲、咯嘎笑，我想一定就是嘲笑我，也不以任何座位招待我，喬達摩先生！這些釋迦族人卑賤地存在，當卑賤地存在時，他們對婆羅門不恭敬、對婆羅門不尊重、對婆羅門不尊敬、對婆羅門不崇敬、對婆羅門不敬重，這是不適合的，這是不適當的。」
「瞿曇！一時，我師沸伽羅娑羅婆羅門，以前有事，往迦毘羅衛城，到釋迦族之集會堂。爾時，眾多釋迦族之諸王與王子，坐於高座，各自指胳肢之戲弄哄笑。必定是在嘲笑我，任何人皆不以座招請我。瞿曇！釋迦族是卑俗者，又不尊重、供養、禮拜婆羅門，是甚不適合。」
Itiha ambaṭṭho māṇavo idaṃ dutiyaṃ sakyesu ibbhavādaṃ nipātesi.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the second time.
像這樣，這是第二次安玻德學生婆羅門對釋迦族傷害的卑賤說。
阿摩晝如是再三，以卑俗語蔑釋迦族。
1.14.
“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṃ kho panetaṃ, ambaṭṭha, sakyānaṃ yadidaṃ kapilavatthuṃ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.
“Even a little quail, Ambaṭṭha, speaks as she likes in her own nest. Kapilavatthu is the Sakyans own place, Ambaṭṭha. It’s not worthy of the Venerable Ambaṭṭha to lose his temper over such a small thing.”
「安玻德！即便鵪鶉小鳥也是對自己鳥巢的欲戲語者，安玻德！而這迦毘羅衛是釋迦族人自己的[家]，安玻德尊者不值得因這種小事不高興。」
「阿摩晝！猶如小鶉，在自己之鳥巢，可為所欲為。阿摩晝！迦毘羅衛城是釋迦族之本地。然，阿摩晝之為此瑣事而憤怒，甚不適當。」
1.15.
“Cattārome, bho gotama, vaṇṇā— khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṃ vaṇṇānaṃ tayo vaṇṇā— khattiyā ca vessā ca suddā ca— aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.
“Master Gotama, there are these four castes: aristocrats, brahmins, merchants, and workers. Three of these castes— aristocrats, merchants, and workers— in fact succeed only in serving the brahmins. It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
「喬達摩先生！有這四種階級：剎帝利、婆羅門、毘舍、首陀羅，喬達摩先生！屬於這四種階級中的三種：剎帝利、毘舍、首陀羅，他們必然是婆羅門的侍者，喬達摩先生！這些釋迦族人卑賤地存在，當卑賤地存在時，他們對婆羅門不恭敬、對婆羅門不尊重、對婆羅門不尊敬、對婆羅門不崇敬、對婆羅門不敬重，這是不適合的，這是不適當的。」
「瞿曇！有剎帝利、婆羅門、吠舍、首陀羅，此等之四姓。此等四姓之剎帝利、吠舍、首陀羅者，正要奉事婆羅門。然，釋迦族是卑俗者身，又不尊重、供養、禮 拜婆羅門，甚是不適合。」
Itiha ambaṭṭho māṇavo idaṃ tatiyaṃ sakyesu ibbhavādaṃ nipātesi.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the third time.
像這樣，這是第三次安玻德學生婆羅門對釋迦族傷害的卑賤說。
阿摩晝如是再三，以卑俗語蔑釋迦族。
1.16.
Atha kho bhagavato etadahosi: “atibāḷhaṃ kho ayaṃ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṃ gottaṃ puccheyyan”ti. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca:
Then it occurred to the Buddha: “This Ambaṭṭha puts the Sakyans down too much by calling them riffraff. Why don’t I ask him about his own clan?” So the Buddha said to him:
那時，世尊這麼想：「這位安玻德學生婆羅門過於激烈地以卑賤說侵害釋迦族人，讓我質問[他的]姓氏。」那時，世尊對安玻德學生婆羅門這麼說：
世尊如是思惟：「彼阿摩晝，以甚粗暴之卑語誹辱釋迦族，然，我當以姓氏詢問之。」時，世尊如是言阿摩晝曰：
“kathaṃ gottosi, ambaṭṭhā”ti?
“What is your clan, Ambaṭṭha?”
「安玻德！你的姓氏是什麼？」
「阿摩晝！汝何姓氏耶？」
“Kaṇhāyanohamasmi, bho gotamā”ti.
“I am a Kaṇhāyana, Master Gotama.”
「喬達摩先生！我是黑路。」
「瞿曇！我謂康哈耶那。」
“Porāṇaṃ kho pana te, ambaṭṭha, mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṃ. Sakyā kho pana, ambaṭṭha, rājānaṃ okkākaṃ pitāmahaṃ dahanti.
“But, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans. But the Sakyans claim King Okkāka as their grandfather.
「安玻德！以前，依你的父母姓氏名字記得者，釋迦族人是主人之子，你是釋迦族人的婢女之子，安玻德！釋迦族人認定歐葛葛王為祖先。
「阿摩晝！由汝母父系之古姓氏想，是出自主人之釋迦族，汝是釋迦族之家僕女之子孫。阿摩晝！釋迦族之祖先是甘蔗王。
Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi— okkāmukhaṃ karakaṇḍaṃ hatthinikaṃ sinisūraṃ. Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṃ kappesuṃ.
Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm— Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large teak grove.
安玻德！從前，歐葛葛王那位所愛的、合意的皇后想使她的兒子得到王位，從王國逐出年長王子們：歐葛木葛、葛勒耿達、哈低泥葛、西泥蘇勒，他們從王國被逐出，到喜瑪拉雅山邊蓮花池畔的大沙葛樹叢，在那裡，他們建造住所，
阿摩晝！往昔甘蔗王，欲禪讓王位與其寵妃之王子，則從年長之王子面炬、迦難睹、哈提尼耶、西尼浮羅等四王子，放逐國外。彼等被擯出國外，則定居於雪山山麓湖岸之大娑迦樹林。
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappesuṃ.
For fear of diluting their lineage, they slept with their own sisters.
他們以害怕混血而與自己的姊妹一起從事性交。
彼等恐畏血統之混亂，以偶配自己之姊妹。
Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: ‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti?
Then King Okkāka addressed his ministers and counselors: ‘Where, sirs, have the princes settled now?’
安玻德！那時，歐葛葛王召喚隨從侍臣：『先生！現在親愛的王子們在何處呢？』
阿摩晝！於是，甘蔗王告隨從之諸大臣曰：『今，王子等在何處耶？』
‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti.
‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of sāka, the teak tree. They’ve settled there. For fear of diluting their lineage, they are sleeping with their own (saka) sisters.’
『陛下！在喜瑪拉雅山邊蓮花池畔有大沙葛樹叢，現在親愛的王子們在那裡，他們以害怕混血而與自己的姊妹一起從事性交。』
『王！今，王子等住於雪山山麓湖岸之大娑迦樹林，恐畏血統之混亂，以偶配自己之姊妹。』
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentī’ti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi: ‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṃ pubbapuriso.
Then, Ambaṭṭha, King Okkāka spoke these words of inspiration: ‘The princes are indeed Sakyans! The princes are indeed the best Sakyans!’ From that day on the Sakyans were recognized, and he was their founder.
那時，歐葛葛王自說優陀那：『先生！王子們確實是釋迦族人，先生！王子們確實是最上的釋迦族人。』安玻德！自此以後，釋迦族人被了知，而他是他們的祖先。
阿摩晝！其時，甘蔗王歡喜之餘而言此曰：『然！真不〔愧〕為釋迦王子！然！真是釋迦最上之王子。』
Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṃ nāma janesi. Jāto kaṇho pabyāhāsi: ‘dhovatha maṃ, amma, nahāpetha maṃ amma, imasmā maṃ asucismā parimocetha, atthāya vo bhavissāmī’ti.
Now, King Okkāka had a female bondservant named Disā. She gave birth to a black boy. When he was born, Black Boy said: ‘Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!’
安玻德！又，歐葛葛王有位名叫方位的婢女，她生了名叫黑[的兒子]，當黑出生時，他就說話了：『媽咪！請你洗淨我，媽咪！請你沐浴我，請你使我從這不淨解脫，我將讓你們有利益。』
阿摩晝！從此以後，則稱為釋迦族。彼等乃釋迦族之祖先。阿摩晝！甘蔗王於低沙有婢女生一黑兒。生來之康哈（黑）舉聲言：『母親！令洗我，令浴我。母親！令脫我不清物。對汝有利益。』
Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti. Te evamāhaṃsu: ‘ayaṃ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṃ pubbapuriso. Iti kho te, ambaṭṭha, porāṇaṃ mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.
Whereas these days when people see goblins they know them as goblins, in those days they knew goblins as ‘blackboys’. They said: ‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’ From that day on the Kaṇhāyanas were recognized, and he was their founder. That’s how, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans.”
安玻德！如現在人們看見鬼後，稱呼『鬼』，同樣的，安玻德！當時人們對鬼稱呼『黑』，他們這麼說：『當這位出生時就說話，黑出生了，鬼出生了。』安玻德！自此以後，黑路被了知，而他是黑路的祖先，安玻德！像這樣，以前，依你的父母姓氏名字記得者，釋迦族人是主人之子，你是釋迦族人的婢女之子。」
阿摩晝！今眾人呼為惡鬼、惡鬼者，阿摩晝！從此時，眾人則以稱康哈（黑）為惡鬼。眾人如是言：『此，生來則能說話，生彼康哈是惡鬼。』阿摩晝！從此以後，稱為康哈耶那族，彼乃康哈耶那族之祖先。阿摩晝！如是沿此逆算者，汝母父系之姓氏，是釋迦族尊貴之子孫，汝是釋迦族婢女之子孫。」
1.17.
Evaṃ vutte, te māṇavakā bhagavantaṃ etadavocuṃ: “mā bhavaṃ gotamo ambaṭṭhaṃ atibāḷhaṃ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.
When he said this, those students said to him: “Master Gotama, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant. He’s well-born, respectable, learned, a good speaker, and astute. He’s capable of having a dialogue with Master Gotama about this.”
當這麼說時，那些學生婆羅門對世尊這麼說：「喬達摩尊師不要過於激烈地以婢女之子說侵害安玻德，喬達摩先生！安玻德學生婆羅門是好出生者，安玻德學生婆羅門是善男子，安玻德學生婆羅門是多聞者，安玻德學生婆羅門是善作言說事者，安玻德學生婆羅門是賢智者，安玻德學生婆羅門是能與喬達摩尊師一起在言語上對論者。」
如是言已，彼等青年婆羅門告世尊曰：「尊者瞿曇！勿以苛酷之婢女子孫之語，誹蔑阿摩晝青年婆羅門。瞿曇！阿摩晝青年婆羅門是生良家，阿摩晝青年婆羅門是良家子，阿摩晝青年婆羅門是博聞者，阿摩晝青年婆羅門是美言者，阿摩晝青年婆羅門是博學者。然，能與瞿曇共相問答此事。」
1.18.
Atha kho bhagavā te māṇavake etadavoca: “sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti: ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti: ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū”ti.
So the Buddha said to them: “Well, students, if you think that Ambaṭṭha is ill-born, not respectable, uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me. But if you think that he’s well-born, respectable, learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.”
那時，世尊對那些學生婆羅門這麼說：「如果你們學生婆羅門們這麼想：『安玻德學生婆羅門是壞出生者，安玻德學生婆羅門是非善男子，安玻德學生婆羅門是少聞者，安玻德學生婆羅門是非善作言說事者，安玻德學生婆羅門是劣慧者，安玻德學生婆羅門是不能與喬達摩先生一起在言語上對論者。』請安玻德學生婆羅門停止，請你們與我一起在言語上相談，但，如果你們學生婆羅門們這麼想：『安玻德學生婆羅門是好出生者，安玻德學生婆羅門是善男子，安玻德學生婆羅門是多聞者，安玻德學生婆羅門是善做言說事者，安玻德學生婆羅門是賢智者，安玻德學生婆羅門是能與喬達摩先生一起在言語上對論者。』請你們停止，請安玻德學生婆羅門與我一起在言語上對論。」
時，世尊告彼阿摩晝青年婆羅門等曰：「青年婆羅門！若汝等想阿摩晝青年婆羅門是惡生者，(阿摩晝青年婆羅門是非良家子，阿摩晝青年婆羅門是非博聞者，阿摩晝青年婆羅門是惡言者，阿摩晝青年婆羅門是無知者，阿摩晝青年婆羅門，不能與沙門瞿曇共相問答此事者)，則除退阿摩晝青年婆羅門，汝等應與我共相問此事。若汝等想阿摩晝青年婆羅門是生良家者，(阿摩晝青年婆羅門是良家子，阿摩晝青婆羅門是博聞者，阿摩晝青年婆羅門是美語者，阿摩晝青年婆門是博學者，阿摩晝青年婆羅門，能與沙門瞿曇共相問答此事者，則除退汝等)，阿摩晝青年婆羅門應與我共相問答此事。」
1.19.
“Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti.
“He is capable of having a dialogue. We will be silent, and let Ambaṭṭha have a dialogue with Master Gotama.”
「喬達摩先生！安玻德學生婆羅門是好出生者，安玻德學生婆羅門是善男子，安玻德學生婆羅門是多聞者，安玻德學生婆羅門是善做言說事者，安玻德學生婆羅門是賢智者，安玻德學生婆羅門是能與喬達摩尊師一起在言語上對論者。我們將會是沈默者，請安玻德學生婆羅門與喬達摩尊師一起在言語上對論。」
「瞿曇！阿摩晝青年婆羅門是生良家，(阿摩晝青年婆羅門是良家子，阿摩晝青年婆羅門是博聞者，阿摩晝青年婆羅門是美語者，阿摩晝青年婆羅門是博學者；阿摩晝青年婆羅門，能與沙門瞿曇共相問答此事，我等可以默然。) 阿摩晝青年婆羅門，當與瞿曇共相問答此事。」
1.20.
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca: “ayaṃ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?
So the Buddha said to Ambaṭṭha: “Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway. If you don’t answer, but dodge the issue, remain silent, or simply leave, your head will explode into seven pieces right here. What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
那時，世尊對安玻德學生婆羅門這麼說：「安玻德！這有理由而應該不想回答的問題對你而來，如果你不回答，或以無關的答非所問，離題向外，或變得沈默，或走開，就在此處你的頭將裂成七片。安玻德！你怎麼想：你是否聽聞婆羅門的耆宿大老們；老師與老師的老師說：黑路的開始從哪裡來？誰是黑路的祖先呢？」
時，世尊告阿摩晝青年婆羅門曰：「阿摩晝！對汝起有理由之詢問，汝若不願意，亦應明白地解答。若不明瞭解答，或異答、或默然、或將迴避離去者，汝頭即座破裂為七分。阿摩晝！汝意如何？汝勿聞婆羅門之大長老阿闍梨、又其師等之語耶？康哈耶那族由何處來，康哈耶那族之祖先是何人耶？」
Evaṃ vutte, ambaṭṭho māṇavo tuṇhī ahosi. Dutiyampi kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca: “taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi.
When he said this, Ambaṭṭha kept silent. For a second time, the Buddha put the question, and for a second time Ambaṭṭha kept silent.
當這麼說時，安玻德學生婆羅門變得沈默。第二次，世尊對安玻德學生婆羅門這麼說：「安玻德！你怎麼想：你是否聽聞婆羅門的耆宿大老們；老師與老師的老師說：黑路的開始從哪裡來？誰是黑路的祖先呢？」第二次，安玻德學生婆羅門變得沈默。
如是詢問，阿摩晝青年婆羅門默然〔不能答。〕世尊再問，再默然。
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca: “byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.
So the Buddha said to him: “Answer now, Ambaṭṭha. Now is not the time for silence. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”
那時，世尊對安玻德學生婆羅門這麼說：「安玻德！現在請你回答，現在不是你變得沈默的時候，安玻德！凡有理由的問題被如來問到第三次不回答者，就在此處頭裂成七片。」
時，世尊如是告阿摩晝青年婆羅門曰：「阿摩晝！今應解答，今非汝守默不語之時。阿摩晝！由如來有理由之問至三次而不解答者，汝頭即座當破裂為七分。」
1.21.
Tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti: “sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ phālessāmī”ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati ambaṭṭho ca māṇavo.
Now at that time the spirit Vajirapāṇi, holding a massive iron spear, burning, blazing, and glowing, stood in the sky above Ambaṭṭha, thinking: “If this Ambaṭṭha doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and Ambaṭṭha could see Vajirapāṇi.
當時，金剛手夜叉拿起燃燒的、灼熱的、熾熱的大鐵鎚後，站在安玻德學生婆羅門的上空，心想：「如果這位安玻德學生婆羅門，對有理由的問題被世尊問到第三次不回答，就在此處我將打裂[他的]頭成七片。」
爾時，手持金剛杵之帝釋天，持大赤熱之鐵塊，光亮赫灼，住於阿摩晝青年婆羅門頭上之虛空，〔曰：〕「由世尊有理由之問至三次，阿摩晝青年婆羅門若不解答者，其頭即座當破裂為七分。」
Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī upanisīditvā bhagavantaṃ etadavoca:
Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he sat down close by the Buddha and said:
那時，世尊與安玻德學生婆羅門都看見金剛手夜叉。那時，害怕、驚慌、身毛豎立的安玻德學生婆羅門求世尊為救護，求世尊為庇護，求世尊為歸依，坐近後，對世尊這麼說：
世尊及阿摩晝皆見手持金剛杵之帝釋天。阿摩晝青年婆羅門見此，恐怖而身毛豎立，近靠世尊以求保護，如是告世尊曰：
“kimetaṃ bhavaṃ gotamo āha? Punabhavaṃ gotamo bravitū”ti.
“What did you say? Please repeat the question.”
「喬達摩尊師說了什麼？請喬達摩尊師再次講述。」
「尊者瞿曇所說如何，請尊者瞿曇再說。」
“Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?
“What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
「安玻德！你怎麼想：你是否聽聞婆羅門的耆宿大老們；老師與老師的老師說：黑路的開始從哪裡來？誰是黑路的祖先呢？」
「阿摩晝！汝意如何？汝未聞婆羅門大長老闍梨等之說耶？康哈耶那族，從何處來，康哈耶那族之祖先是何人耶？」
“Evameva me, bho gotama, sutaṃ yatheva bhavaṃ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṃ pubbapuriso”ti.
“I have heard, Master Gotama, that it is just as you say. That’s the origin of the Kaṇhāyanas, and that’s who their founder is.”
「是的，喬達摩先生！我聽聞的正如喬達摩尊師說的，黑路的開始從那裡來，他是黑路的祖先。」
「尊者瞿曇！我承如是聞，如尊者瞿曇所言。康哈耶那族，由此而來，彼是康哈耶那族之祖先。」
1.22.
Evaṃ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṃ: “dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṃ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṃyeva kira mayaṃ samaṇaṃ gotamaṃ apasādetabbaṃ amaññimhā”ti.
When he said this, those students made an uproar: “It turns out Ambaṭṭha is ill-born, not respectable, son of a Sakyan bondservant, and that the Sakyans are sons of his masters! And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”
當這麼說時，那些學生婆羅門成為吵雜、高聲、大聲的：「先生！安玻德學生婆羅門是壞出生者，先生！安玻德學生婆羅門是非善男子，先生！安玻德學生婆羅門是釋迦族人的婢女之子，先生！釋迦族人是安玻德學生婆羅門的主人之子，我們竟然想：如法說的沙門喬達摩應該被貶低。」
如是言時，青年婆羅門等，大呼〔大〕喊：「阿摩晝青年婆羅門是惡生者，阿摩晝青年婆羅門非是良家子，阿摩晝青年婆羅門是釋迦族婢女之子，阿摩晝青年婆羅門之主人，是釋迦族。我等認為沙門瞿曇是正說，不以為在毀難他人。」
1.23.
Atha kho bhagavato etadahosi: “atibāḷhaṃ kho ime māṇavakā ambaṭṭhaṃ māṇavaṃ dāsiputtavādena nimmādenti, yannūnāhaṃ parimoceyyan”ti.
Then it occurred to the Buddha: “These students put Ambaṭṭha down too much by calling him the son of a bondservant. Why don’t I get him out of this?”
那時，世尊這麼想：「這些學生婆羅門過於激烈地以婢女之子說侵害安玻德學生婆羅門，讓我使之解脫(解圍)。」
爾時，世尊如是思惟：「此等青年婆羅門，以婢女之子孫攻擊阿摩晝青年婆羅門，有過呵酷。然，我令解〔其攻擊。〕」
Atha kho bhagavā te māṇavake etadavoca: “mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā maddarūpiṃ dhītaraṃ yāci. Tassa rājā okkāko: ‘ko nevaṃ re ayaṃ mayhaṃ dāsiputto samāno maddarūpiṃ dhītaraṃ yācatī’ti, kupito anattamano khurappaṃ sannayhi. So taṃ khurappaṃ neva asakkhi muñcituṃ, no paṭisaṃharituṃ.
So the Buddha said to the students: “Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant. That Black Boy was an eminent sage. He went to a southern country and memorized the Prime Spell. Then he approached King Okkāka and asked for the hand of his daughter Maddarūpī. The king said to him: ‘Who the hell is this son of a bondservant to ask for the hand of my daughter!’ Angry and upset he fastened a razor-tipped arrow. But he wasn’t able to either shoot it or to relax it.
那時，世尊對那些學生婆羅門這麼說：「學生婆羅門！你們不要過於激烈地以婢女之子說侵害安玻德學生婆羅門，那位黑是個偉大的仙人，他去南方地方，學得了梵天經典後，去見歐葛葛王，乞求[他的]女兒瑪達露碧。歐葛葛王對他[說]：『咄！這位不就是我們婢女之子嗎？他[竟然]乞求[我的]女兒瑪達露碧。』憤怒、不悅地拉滿[弓]箭，[但]那箭既不能被射出，也撤不回。
時，世尊告彼等青年婆羅門曰：「青年婆羅門等！汝等勿以婢女子孫之語，攻擊阿摩晝青年婆羅門。彼康哈（黑）成為偉大之仙人。彼往南方民間，學習梵天咒後，來甘蔗王之處，懇求王女庫達盧比。甘蔗王曰：『咄！此輩無過是我下婢子孫，而敢懇求王女庫達盧比〔為妻〕。』對彼起憤怒心，欲拉馬蹄形箭，彼箭射不出亦取不下。
Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṃ isiṃ upasaṅkamitvā etadavocuṃ: ‘sotthi, bhaddante, hotu rañño; sotthi, bhaddante, hotu rañño’ti.
Then the ministers and counselors approached the sage Black Boy and said: ‘Spare the king, sir, spare him!’
學生婆羅門們！那時，隨從侍臣去見黑仙人後，這麼說：『尊師！請讓國王平安，尊師！請讓國王平安。』
青年婆羅門等！時，諸大臣、諸侍臣以近康哈仙人，如是曰：『尊者！令王平安！尊者！令王平安！』
‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā pathavī undriyissatī’ti.
‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’
『國王將會平安，但當國王向下射出箭時，直到國王的領土之所及，在那裡，土地將破碎。』
〔仙人曰：〕『王當平安，然，王若向下方〔地〕放箭，王之領土，悉至破裂。』
‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti.
‘Spare the king, sir, and spare the country!’
『尊師！請讓國王平安、地方平安。』
〔諸大臣曰：〕『尊者！令王平安！亦令國土平安！』
‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṃ khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā satta vassāni devo na vassissatī’ti.
‘Both king and country will be safe. But if he shoots the arrow upwards, there will be no rain in the entire realm for seven years.’
『國王將會平安、地方平安，但當國王向上射出箭時，直到國王的領土之所及，在那裡，天空將會七年不下雨。』
〔仙人曰：〕『王當平安，然，王若向上方〔天空〕放箭，王之領土，七年悉不降雨。』
‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti.
‘Spare the king, sir, spare the country, and let there be rain!’
『尊師！請讓國王平安、地方平安、天空下雨。』
〔諸大臣曰：〕『尊者！令王平安！令國土平安！令降雨！』
‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṃ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti.
‘Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the crown prince, he will be safe and untouched.’
『國王將會平安、地方平安、天空下雨，但當國王讓箭住立在年長王子上時，王子將會是平安、安心的。』
〔仙人曰：〕『王當平安，國土亦平安，亦降雨。然，王應為第一王子立此箭，王子平安，而身毛不動。』
Atha kho, māṇavakā, amaccā okkākassa ārocesuṃ: ‘okkāko jeṭṭhakumāre khurappaṃ patiṭṭhāpetu.
So the ministers said to Okkāka: ‘Okkāka must aim the arrow at the crown prince. He will be safe and untouched.’
學生婆羅門們！那時，隨從告知國王：『請國王讓箭住立在年長王子上，王子將會是平安、安心的。』
青年婆羅門等！時，諸大臣告甘蔗王曰：『甘蔗王應向第一王子立箭。王子平安，而身毛不動。』
Sotthi kumāro pallomo bhavissatī’ti. Atha kho rājā okkāko jeṭṭhakumāre khurappaṃ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṃviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṃ dhītaraṃ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.
So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched. Then the king was terrified, shocked, and awestruck. Scared by the prime punishment, he gave the hand of his daughter Maddarūpī. Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant. That Black Boy was an eminent sage.”
那時，國王讓箭住立在年長王子上，王子是平安、安心的。那時，害怕、驚慌、身毛豎立的歐葛葛王以恐懼梵罰，給了他的女兒瑪達露碧。學生婆羅門！你們不要過於激烈地以婢女之子說侵害安玻德學生婆羅門，那位黑是個偉大的仙人。」
時，甘蔗王向第一王子立箭，王子〔真是〕平安，身毛不動。時，王怖畏，戰慄於天罰，而與之王女庫達盧比。青年婆羅門等！汝等勿以下婢子孫之語，攻擊阿摩晝青年婆羅門，此有過酷，彼康哈是偉大仙人。」
1.24.
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ āmantesi:
Then the Buddha addressed Ambaṭṭha:
那時，世尊召喚安玻德學生婆羅門：
爾時，世尊告阿摩晝青年婆羅門曰：
“Taṃ kiṃ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?
“What do you think, Ambaṭṭha? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son. Would he receive a seat and water from the brahmins?”
「安玻德！你怎麼想：這裡，如果剎帝利少年與婆羅門少女一起從事性交，他們性交後生下兒子，那剎帝利少年與婆羅門少女所生的兒子，他是否能在婆羅門中得到座位或水呢？」
「阿摩晝！汝意如何？今剎帝利之童子，與婆羅門童女同棲，同棲之結果而生男子。由此剎帝利童子，婆羅門童女所生之男子，在婆羅門之間，得受座席或水否？」
“Labhetha, bho gotama”.
“He would, Master Gotama.”
「喬達摩先生！他能得到。」
「瞿曇！可得。」
“Api nu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
「婆羅門們是否會在亡者供養會中，或祭食中，或犧牲祭中，或饗宴中宴請他呢？」
「又，婆羅門對彼，於亡者祭祀會，或於祝宴，或於犧牲祭，或於饗宴，得給於食事否？」
“Bhojeyyuṃ, bho gotama”.
“They would.”
「喬達摩先生！會宴請。」
「瞿曇！得給與食事。」
“Api nu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti?
“And would the brahmins teach him the hymns or not?”
「婆羅門們是否教導他經典，或不呢？」
「又，婆羅門對彼，傳授咒文否？」
“Vāceyyuṃ, bho gotama”.
“They would.”
「喬達摩先生！會教導。」
「瞿曇！傳授。」
“Api nussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti?
“And would he be kept from the women or not?”
「在女子中是否會被隔離或不被隔離呢？」
「又，婆羅門女之間，不排除彼否？」
“Anāvaṭaṃ hissa, bho gotama”.
“He would not.”
「喬達摩先生！不被隔離。」
「瞿曇！不排除。」
“Api nu naṃ khattiyā khattiyābhisekena abhisiñceyyun”ti?
“And would the aristocrats anoint him as king?”
「剎帝利們是否會以剎帝利的灌頂灌頂他呢？」
「又，剎帝利為彼行剎帝利即位灌頂否？」
“No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Mātito hi, bho gotama, anupapanno”ti.
“No, Master Gotama. Why is that? Because his maternity is unsuitable.”
「不，喬達摩先生！那是什麼原因呢？喬達摩先生！因為母親的未具足。」
「瞿曇！不為之。」「何以故？」「瞿曇！母系不純故。」
1.25.
“Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?
“What do you think, Ambaṭṭha? Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son. Would he receive a seat and water from the brahmins?”
「安玻德！你怎麼想：這裡，如果婆羅門少年與剎帝利少女一起從事性交，他們性交後生下兒子，那位婆羅門少年與剎帝利少女所生的兒子，他是否能在婆羅門中得到座位或水呢？」
「阿摩晝！汝意如何？今有婆羅門之童子，與剎帝利之童女同棲，同棲結果而生男子。由此婆羅門之童子，而剎帝利之童女，而生男子，於婆羅門之間，得受座席或水否？」
“Labhetha, bho gotama”.
“He would, Master Gotama.”
「喬達摩先生！他能得到。」
「瞿曇！得受。」
“Api nu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
「婆羅門們是否會在亡者供養會中，或祭食中，或犧牲祭中，或饗宴中宴請他呢？」
「又，婆羅門對彼，於亡者祭祀會，或於祝宴，或於犧牲祭，或於饗宴，得給與食事否？」
“Bhojeyyuṃ, bho gotama”.
“They would.”
「喬達摩先生！會宴請。」
「瞿曇！得給與食事。」
“Api nu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti?
“And would the brahmins teach him the hymns or not?”
「婆羅門們是否教導他經典，或不呢？」
「又，婆羅門對彼，傳授咒文否？」
“Vāceyyuṃ, bho gotama”.
“They would.”
「喬達摩先生！會教導。」
「瞿曇！傳授。」
“Api nussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti?
“And would he be kept from the women or not?”
「在女子中是否會被隔離或不被隔離呢？」
「又，婆羅門女之間，不排除彼否？」
“Anāvaṭaṃ hissa, bho gotama”.
“He would not.”
「喬達摩先生！不會被隔離。」
「瞿曇！不排除。」
“Api nu naṃ khattiyā khattiyābhisekena abhisiñceyyun”ti?
“And would the aristocrats anoint him as king?”
「剎帝利們是否會以剎帝利的灌頂灌頂他呢？」
「又，剎帝利為彼行剎帝即位灌頂否？」
“No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Pitito hi, bho gotama, anupapanno”ti.
“No, Master Gotama. Why is that? Because his paternity is unsuitable.”
「不，喬達摩先生！那是什麼原因呢？喬達摩先生！因為父親的未具足。」
「瞿曇！不為之。」「何以故？」「瞿曇！父系不純故。」
1.26.
“Iti kho, ambaṭṭha, itthiyā vā itthiṃ karitvā purisena vā purisaṃ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?
“And so, Ambaṭṭha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men. What do you think, Ambaṭṭha? Suppose the brahmins for some reason were to shave a brahmin’s head, inflict him with a sack of ashes, and banish him from the nation or the city. Would he receive a seat and water from the brahmins?”
「安玻德！像這樣，女子比女子，男子比男子後，剎帝利是最勝的，婆羅門是下劣的。安玻德！你怎麼想：這裡，如果任何婆羅門被婆羅門們執行剃光頭、撒灰後，令從王國或城鎮逐出，他是否能在婆羅門中得到座位或水呢？」
「阿摩晝！如是不論女與女之比較、男與男之比較，剎帝利為優而婆羅門為劣。阿摩晝！汝意如何？今或有婆羅門作任何惡事，婆羅門之眾人，剃彼頭，撒灰〔於頭及身，〕追放出國土或城市。如是，彼於婆羅門之間，得受座席或水否？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不得。」
“Api nu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
「婆羅門們是否會在亡者供養會中，或祭食中，或犧牲祭中，或饗宴中宴請他呢？」
「又，婆羅門對彼，於亡者祭祀會，或於祝宴，或於犧牲祭，或於饗宴，得給與食事否？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不得給與食事。」
“Api nu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti?
“And would the brahmins teach him the hymns or not?”
「婆羅門們是否教導他經典，或不呢？」
「又，婆羅門對彼，傳授咒文否？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不傳授。」
“Api nussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti?
“And would he be kept from the women or not?”
「在女子中是否會被隔離或不被隔離呢？」
「又，婆羅門女之間，無排斥彼否？」
“Āvaṭaṃ hissa, bho gotama”.
“He would be.”
「喬達摩先生！會被隔離。」
「瞿曇！排斥。」
1.27.
“Taṃ kiṃ maññasi, ambaṭṭha, idha khattiyā khattiyaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?
“What do you think, Ambaṭṭha? Suppose the aristocrats for some reason were to shave an aristocrat’s head, inflict him with a sack of ashes, and banish him from the nation or the city. Would he receive a seat and water from the brahmins?”
「安玻德！你怎麼想：這裡，如果任何剎帝利被剎帝利們執行剃光頭、撒灰後，令從王國或城鎮逐出，是否能在婆羅門中得到座位或水呢？」
「阿摩晝！汝意如何？今或有剎帝利作任何惡事，剎帝利之眾人，剃彼頭，撒灰，追放出國土或城市。如是，彼於婆羅門之間，得受座席或水否？」
“Labhetha, bho gotama”.
“He would, Master Gotama.”
「喬達摩先生！他能得到。」
「瞿曇！得受。」
“Api nu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
「婆羅門們是否會在亡者供養會中，或祭食中，或犧牲祭中，或饗宴中宴請他呢？」
「又，婆羅門對彼，於亡者祭祀會，或於祝宴，或於犧牲祭，或於饗宴，給與食事否？」
“Bhojeyyuṃ, bho gotama”.
“They would.”
「喬達摩先生！會宴請。」
「瞿曇！給與食事。」
“Api nu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti?
“And would the brahmins teach him the hymns or not?”
「婆羅門們是否教導他經典，或不呢？」
「又，婆羅門對彼，傳授咒文否？」
“Vāceyyuṃ, bho gotama”.
“They would.”
「喬達摩先生！會教導。」
「瞿曇！傳授。」
“Api nussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti?
“And would he be kept from the women or not?”
「在女子中是否會被隔離或不被隔離呢？」
「又，婆羅門女之間，不排斥彼否？」
“Anāvaṭaṃ hissa, bho gotama”.
“He would not.”
「喬達摩先生！不會被隔離。」
「瞿曇！不排斥。」
“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṃ patto hoti, yadeva naṃ khattiyā khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṃ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:
“At this point, Ambaṭṭha, that aristocrat has reached rock bottom, with head shaven, inflicted with a sack of ashes, and banished from city or nation. Yet still the aristocrats are superior and the brahmins inferior. Brahmā Sanaṅkumāra also spoke this verse:
「安玻德！就這樣，剎帝利到達最卑賤：當他被剎帝利們執行剃光頭、撒灰後，令從王國或城鎮逐出，安玻德！像這樣，當剎帝利到達最卑賤時，剎帝利還是最勝的，婆羅門是下劣的。安玻德！這些偈頌被梵王常童子說：
「然者！阿摩晝！茲有一剎帝利，犯最上之罪惡，剎帝利之眾人，剃彼頭，撤灰，追放出國土或城市。阿摩晝！剎帝利雖犯如是最上罪，剎帝利尚為優，婆羅門為劣者。阿摩晝！梵天常童子言此偈曰：
1.28.
‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
‘The aristocrat is best of those people who take clan as the standard.
『在歸屬於種姓的出生者中，剎帝利是最上的，
『人人尊種姓 剎帝利最勝
Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
But one accomplished in knowledge and conduct is best of gods and humans.’
明與行具足者，在天人中他是最上的。』
人天之眾中 智德人最尊』
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṃ vadāmi—
That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me. For I also say this:
安玻德！這些偈頌被那位梵王常童子善吟誦而非惡吟誦；善說而非惡說；伴隨利益的而非伴隨無利益的，被我同意，安玻德！因為我也這麼說：
阿摩晝！梵天常童子，善說是偈而不拙，善說是偈而不拙，具意義而非無意義。我亦承認此，我亦如是說：
Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;
The aristocrat is best of those people who take clan as the standard.
『在歸屬於種姓的出生者中，剎帝利是最上的，
『人人尊種姓 剎帝利最勝
Vijjācaraṇasampanno, so seṭṭho devamānuse”ti.
But one accomplished in knowledge and conduct is best of gods and humans.”
明與行具足者，在天人中他是最上的。』」
人天之眾中 智德人最尊』」
2.1.
“Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā”ti?
“But what, Master Gotama, is that conduct, and what is that knowledge?”
「喬達摩先生！但，什麼是那個行？什麼是那個明？」
「瞿曇！其德〔行〕者何耶？其智〔明〕者何耶？」
“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati: ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṃ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi: ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.
“Ambaṭṭha, in the supreme knowledge and conduct there is no discussion of ancestry or clan or pride— ‘You deserve me’ or ‘You don’t deserve me.’ Wherever there is giving and taking in marriage there is such discussion. Whoever is attached to questions of ancestry or clan or pride, or to giving and taking in marriage, is far from the supreme knowledge and conduct. The realization of supreme knowledge and conduct occurs when you’ve given up such things.”
「安玻德！對無上明與行具足來說，非被稱為血統說，或被稱為種姓說，或被稱為慢心說的『你配得上我，或你不配得上我。』安玻德！在有娶或有嫁或有嫁娶的場合，在這裡這才被稱為『血統說』或『種姓說』或『慢心說』的『你配得上我，或你不配得上我。』安玻德！凡任何被血統說繫縛，或被種姓說繫縛，或被慢心說繫縛者，他們遠離無上明與行具足，安玻德！捨斷被血統說繫縛與被種姓說繫縛與被慢心說繫縛與被嫁娶繫縛後，有無上明與行具足的作證。」
「阿摩晝！所謂成就此無上智德者，生之論議、姓之論議、慢之論議——不說此等『汝有我程度之資格，汝無我程度之資格。』阿摩晝！有說娶嫁，或嫁娶，始有生之論議、姓之論議、慢之論議——謂有說此等『汝有我程度之資格，汝無我程度之資格。』阿摩晝！或被束縛於生之論議，或被束縛於姓之論議，或被束縛於慢之 論議，或被束縛論嫁娶之眾人，甚實遠離成就無上之智德。阿摩晝！斷除束縛於生之論議、姓之論議、慢之論議及論嫁娶已，則實成就無上之智德。」
2.2.
“Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca sā vijjā”ti?
“But what, Master Gotama, is that conduct, and what is that knowledge?”
「喬達摩先生！但，什麼是那個行？什麼是那個明？」
「瞿曇！何者為德〔行〕？何者為智〔明〕耶？」
“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati … pe …
“Ambaṭṭha, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in some clan. They gain faith in the Realized One, and reflect …
「安玻德！這裡，如來、阿羅漢、遍正覺者、明與行具足者、善逝、世間知者、應該被調御人的無上調御者、人天之師、佛陀、世尊出現於世間，他以證智自作證後，為這包括天、魔、梵的世界；包括沙門、婆羅門的世代；包括諸天、人宣說，他教導開頭是善、中間是善、終結是善；意義正確、辭句正確的法，他說明唯獨圓滿、遍清淨的梵行。屋主、屋主之子或在其它族姓中出生者聽聞那個法；聽聞那個法後，於如來處獲得信；由於具備那獲得的信，他像這樣深慮：……（中略）(應該依191等不切斷那樣使之詳細)。
「阿摩晝！今如來出現於世，〔如來是〕應供、等正覺者……乃至……阿摩晝！比丘以戒具足。〔沙門果經四〇～六三參照〕
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe … idampissa hoti caraṇasmiṃ.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … This pertains to their conduct.
他從離欲、離不善法後，進入後住於有尋、有伺，離而生喜、樂的初禪，……（中略）這是關於行。
……乃至……達初禪而住。
Puna caparaṃ, ambaṭṭha, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati … pe … idampissa hoti caraṇasmiṃ.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … This pertains to their conduct.
再者，安玻德！比丘以尋與伺的平息，自信，一心，進入後住於無尋、無伺，定而生喜、樂的第二禪，……（中略）這也是關於行。
此亦彼德〔行〕之一分……乃至……
Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati … pe … idampissa hoti caraṇasmiṃ.
Furthermore, with the fading away of rapture, they enter and remain in the third absorption … This pertains to their conduct.
再者，安玻德！比丘以喜的褪去與住於平靜，有念、正知，以身體感受樂，進入後住於這聖弟子宣說：『他是平靜、具念、住於樂者』的第三禪，……（中略）這也是關於行。
……
Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati … pe … idampissa hoti caraṇasmiṃ. Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption … This pertains to their conduct. This is that conduct.
再者，安玻德！比丘以樂的捨斷與苦的捨斷，及以之前喜悅與憂的滅沒，進入後住於不苦不樂，由平靜而正念遍淨的第四禪，……（中略）這也是關於行。安玻德！這是那個行。
……達第四禪而住。此亦彼德〔行〕之一分。阿摩晝！此是其德〔行〕。〔同經七五～八二參照。〕
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti … pe … idampissa hoti vijjāya … pe … nāparaṃ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṃ kho sā, ambaṭṭha, vijjā.
When their mind has become immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision. This pertains to their knowledge. … They understand: ‘There is no return to any state of existence.’ This pertains to their knowledge. This is that knowledge.
當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時，他抽出心使轉向智與見，……（中略）這是關於明。……（中略）他了知：『出生已盡，梵行已完成，應該作的已作，不再有這樣[輪迴]的狀態了。』這也是關於明。安玻德！這是那個明。
……乃至……心專注於知見……乃至……此亦彼智〔明〕之一分……乃至……更不再生。此亦彼智〔明〕之一分。阿摩晝！此是其智〔明〕。〔同經八三～九八參照〕
Ayaṃ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.
This mendicant is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’. And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this.
安玻德！這被稱為『明具足』、『行具足』、『明與行具足』的比丘，安玻德！沒有其它明具足、行具足比這個明具足、行具足更優勝或勝妙的了。
阿摩晝！如是之比丘，稱為智成就、德行成就。阿摩晝！比此智、德成就更高超，或優勝此智、德更成就者，皆未曾有。
2.3.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri? Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññāyatanaṃ ajjhogāhati: ‘pavattaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ paṭhamaṃ apāyamukhaṃ bhavati.
There are these four drains that affect this supreme knowledge and conduct. What four? Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their stuff with a shoulder-pole, thinking they will get by eating fallen fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the first drain that affects this supreme knowledge and conduct.
安玻德！有四個這無上明與行具足的敗散口，哪四個呢？安玻德！這裡，某位沙門、婆羅門不能得到這無上明與行具足，擔著一佉梨重的東西進入林野處[而想]：『我將是以落果為食者。』他必然只變成明與行具足者的侍奉者。安玻德！對這無上明與行具足來說，這是第一個敗散口。
阿摩晝！對此無上智、德成就之失敗因由有四。何者為四？阿摩晝！有沙門或 婆羅門，未到達此智、德成就之境地，則擔捧修道者之資具，為食落果實之行者，深入空閑之森林。彼不過於為智、德成就者之侍者而已。阿摩晝！此為無上智、德成就之失敗之第一因由。
Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanaṃ ajjhogāhati: ‘kandamūlaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ dutiyaṃ apāyamukhaṃ bhavati.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking they will get by eating tubers and fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the second drain that affects this supreme knowledge and conduct.
再者，安玻德！這裡，某位沙門、婆羅門不能得到這無上明與行具足與不能成為以落果為食者，拿了鋤頭與籃子進入林野處[而想]：『我將是以球根果為食者。』他必然只變成明與行具足者的侍奉者。安玻德！對這無上明與行具足來說，這是第二個敗散口。
阿摩晝！更有沙門或婆羅門、未到達此無上智、德成就之境地，未到達食落果實之境地，則取鋤、籠，『我是食莖、根、果之行者』，深入空閑之森林。彼不過於為智、德成就者之侍者而已。阿摩晝！此為無上智、德成就之失敗之第二因由。
Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchati. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ tatiyaṃ apāyamukhaṃ bhavati.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the third drain that affects this supreme knowledge and conduct.
再者，安玻德！這裡，某位沙門、婆羅門不能得到這無上明與行具足、不能成為以落果為食者、不能成為以球根果為食者，建村落周邊或市鎮周邊的聖火堂後，住止而侍奉著火，他必然只變成明與行具足者的侍奉者。安玻德！對這無上明與行具足來說，這是第三個敗散口。
阿摩晝！又，更有沙門或婆羅門，未到達此無上智、德成就之境地，未到達食 落果實之境地，未到達食根、莖、果之境地，則於村里、市鎮作護摩堂而事火。彼不過於為智、德成就者之侍者而已。阿摩晝！此為無上智、德成就之失敗之第三因由。
Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṃ ceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchati: ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ catutthaṃ apāyamukhaṃ bhavati.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a fire chamber in the central square and dwells there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.’ In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the fourth drain that affects this supreme knowledge and conduct.
再者，安玻德！這裡，某位沙門、婆羅門不能得到這無上明與行具足、不能成為以落果為食者、不能成為以球根果為食者、不能成為火的侍奉者，在十字路口建有四門的家屋後住止[而想]：『凡將從這四方來的沙門、婆羅門，我將隨分隨力地尊敬他。』他必然只變成明與行具足者的侍奉者。
阿摩晝！又，更有沙門或婆羅門，未到達此無上智、德成就之境地，未到達食落果實之境地，未到達食根、莖、果之境地，未到達事火之境地，而於四衢大道造四門之家屋：『若有由此四方來之沙門或婆羅門者，我當盡力供養。』彼不過於為智、德成就者之侍者而已。阿摩晝！此為無上智、德成就之失敗之第四因由。
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.
These are the four drains that affect this supreme knowledge and conduct.
安玻德！對這無上明與行具足來說，這是第四個敗散口。安玻德！對這無上明與行具足來說，這些是四個敗散口。
阿摩晝！如是此等四種是無上智、德成就之失敗因由。
2.4.
Taṃ kiṃ maññasi, ambaṭṭha, api nu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?
What do you think, Ambaṭṭha? Is this supreme knowledge and conduct seen in your own tradition?”
安玻德！你怎麼想：你連同你的老師是否存在這無上明與行具足呢？」
阿摩晝！汝意如何？汝與汝師俱承認有此無上智、德之資格否？」
“No hidaṃ, bho gotama. Kocāhaṃ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṃ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.
“No, Master Gotama. Who am I and my tradition compared with the supreme knowledge and conduct? We are far from that.”
「不，喬達摩先生！喬達摩先生！與無上明與行具足相比，我連同我的老師是誰啊！喬達摩先生！我連同我的老師遠離無上明與行具足。」
「瞿曇！不承認。瞿曇！我與我師俱如何之資格，如何可為無上智、德成就者耶？瞿曇！我與我師俱於遠離無上智、德成就耶？」
“Taṃ kiṃ maññasi, ambaṭṭha, api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: ‘pavattaphalabhojano bhavissāmī’”ti?
“What do you think, Ambaṭṭha? Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking you will get by eating fallen fruit?”
「安玻德！你怎麼想：你連同你的老師是否不能得到這無上明與行具足，擔著一佉梨重的東西進入林野處[而想]：『我將是以落果為食者。』呢？」
「阿摩晝！汝意如何？汝亦達得無上智、德成就，而擔捧修道者之資俱，『我與我師俱應食落果實，而入空閑之森林』耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
“Taṃ kiṃ maññasi, ambaṭṭha, api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako: ‘kandamūlaphalabhojano bhavissāmī’”ti?
“What do you think, Ambaṭṭha? Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking you will get by eating tubers and fruit?”
「安玻德！你怎麼想：你連同你的老師是否不能得到這無上明與行具足與不能成為以落果為食者，拿了鋤頭與籃子進入林野處[而想]：『我將是以球根果為食者。』呢？」
「阿摩晝！汝意如何？汝不到達此無上智、德之境地，未到達食落果實之境地，而取鋤、籠，『我與我師俱應食根、莖、果〔實〕者』，而入空閑之森林耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
“Taṃ kiṃ maññasi, ambaṭṭha, api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchasi sācariyako”ti?
“What do you think, Ambaṭṭha? Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?”
「安玻德！你怎麼想：你連同你的老師是否不能得到這無上明與行具足、不能成為以落果為食者、不能成為以球根果為食者，建村落周邊或市鎮周邊的聖火堂後，住止而侍奉著火呢？」
「阿摩晝！汝意如何？汝與汝師俱未到達此無上智、德成就之境地，未到達食落果實之境地，未到達食根、莖、果之境地，而於村里、市鎮作護摩堂，為事火者耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
“Taṃ kiṃ maññasi, ambaṭṭha, api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchasi sācariyako: ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṃ mayaṃ yathāsatti yathābalaṃ paṭipūjessāmā’”ti?
“What do you think, Ambaṭṭha? Have you with your tradition … set up a fire chamber in the central square and dwelt there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?”
「安玻德！你怎麼想：你連同你的老師是否不能得到這無上明與行具足、不能成為以落果為食者、不能成為以球根果為食者、不能成為火的侍奉者，在十字路口建有四門的家屋後住止[而想]：『凡將從這四方來的沙門、婆羅門，我將隨分隨力地尊敬他。』呢？」
「阿摩晝！汝意如何？汝與汝師俱未到達此無上智、德成就之境地，未到達食落果實之境地，未到達食根、莖、果之境地，未到達事火之境地，則於四衢大道造四門之家屋：『若有由此四方來之沙門或婆羅門者，我當盡力供養』而住耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
2.5.
“Iti kho, ambaṭṭha, imāya ceva tvaṃ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṃ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā’ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.
“So you with your tradition are not only inferior to the supreme knowledge and conduct, you are even inferior to the four drains that affect the supreme knowledge and conduct. But you have been told this by your teacher, the brahmin Pokkharasāti: ‘Who are these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman compared with conversation with the brahmins of the three knowledges?” Yet he himself has not even fulfilled one of the drains! See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.
「安玻德！像這樣，你連同你的老師是這無上明與行具足的缺陷不足者，凡這無上明與行具足的四個敗散口，從那裡，你連同你的老師也是缺陷不足者，安玻德！但，這些話被你與你的老師玻科勒沙低婆羅門所說：『誰是卑賤、黑色、親族腳子孫的禿頭假沙門？誰[能]與三明婆羅門有交談？』而自己卻是苦界者、未完成者，安玻德！看！你這位老師玻科勒沙低婆羅門的罪過有多大。
「阿摩晝！汝與汝師皆俱缺乏無上智、德成就之資格者。又俱有四種，使無上智、德成就失敗之因，汝與汝師亦應皆俱缺乏資格者。阿摩晝！汝師婆羅門沸伽羅娑羅，作是言：『禿頭沙門，卑俗、習黑法、下劣之彼等，是何物！敢與精通三明之婆羅門對談！』然而其自己惡劣行者，未到達〔智、德〕之成就。阿摩晝！應見師婆羅門沸伽羅娑羅之言，令汝受如何程度之災禍！
2.6.
Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṃ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṃ payātaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.
But Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala. But the king won’t even grant him an audience face to face. When he consults, he does so behind a curtain. Why wouldn’t the king grant a face to face audience with someone who’d receive his legitimate presentation of food? See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.
安玻德！玻科勒沙低婆羅門享受憍薩羅國波斯匿王的施物，但，憍薩羅國波斯匿王不允許他面對面，當與他商量時，以透過布簾商量，安玻德！如果他是如法前進領受的乞求者，為什麼憍薩羅國波斯匿王不允許他面對面？安玻德！看！你這位老師玻科勒沙低婆羅門的罪過有多大。
阿摩晝！婆羅門沸伽羅娑羅，雖受拘薩羅國波斯匿王之供養，向且不許當面與彼。若有與彼相談，則於隔幕而談。阿摩晝！純正受施食者，拘薩羅國之波斯匿王，如何不與當面耶？阿摩晝！應見師婆羅門沸伽羅娑羅之言，令汝受如何程度之災禍！
2.7.
Taṃ kiṃ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṃ manteyya. So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṃ padese ṭhito tadeva mantanaṃ manteyya: ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Api nu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti? Ettāvatā so assa rājā vā rājamatto vā”ti?
What do you think, Ambaṭṭha? Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant’s neck or on horseback, or while standing on the mat in a chariot. And suppose he’d get down from that place and stand aside. Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation: ‘This is what King Pasenadi says, and this too is what the king says.’ Though he spoke the king’s words and gave the king’s advice, does that qualify him to be the king or the king’s minister?”
安玻德！你怎麼想：這裡，坐在象頸部或坐在馬背上或站在車子地毯上的憍薩羅國波斯匿王，如果與高官或王族商量任何商量，如果他離開該處站在一旁，那時，如果首陀羅或首陀羅的奴僕走來，站在該處商量那商量[的事而說]：『憍薩羅國波斯匿王這麼說；憍薩羅國波斯匿王這麼說。』是否他說了國王所說或商量了國王的商量呢？只這樣他會是國王或國王[相當]的程度嗎？」
阿摩晝！汝意如何？今拘薩羅國之波斯匿王，或坐象首，或坐於馬背，或立車 之敷物上，而〔與〕大臣或諸王子，有某些相議。若王離其處，立於一邊時，首陀羅族者、或首陀羅之下僕來，彼〔首陀羅族者、或首陀羅之下僕〕立於彼處，同議其事，而言：『拘薩羅國之波斯匿王是如是言。』語彼王之語，諮問彼王之諮問之時，得為王或副王否？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
2.8.
“Evameva kho tvaṃ, ambaṭṭha, ye te ahesuṃ 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: ‘tyāhaṃ mante adhiyāmi sācariyako’ti, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipannoti netaṃ ṭhānaṃ vijjati.
“In the same way, Ambaṭṭha, the brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted and teaching what was taught. You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a seer or someone on the path to becoming a seer. But that is not possible.
「安玻德！你正是這樣，凡那些從前的婆羅門仙人們：經典創造者、經典轉起者，他們往昔唱誦、教說、合集的聖句，仍被今天的婆羅門們傳唱、跟隨著說、隨說所說的、復誦令誦的者，即：阿桃葛、襪碼葛、襪碼跌挖、威沙咪跌、亞瑪得其、安其勒色、婆羅墮若、襪謝德、迦葉、玻古，『我連同我的老師習得那些經典。』因此你將成為『仙人或為了仙人狀態的行者』，這是不可能的。
「阿摩晝！汝正如此：『昔之婆羅門諸仙人——猶如阿咤摩、婆摩、婆摩提婆、耶婆提伽、鴦耆羅、跋羅陀皤闍、婆摩咤、迦葉、婆咎——是創造秘典、歌誦秘典者；今之婆羅門，不過是集受彼等古秘典之聖句、誦語、倣效而誦、倣效而語，模倣所說而說、所語而語、所告而告而已。如是我〔阿摩晝〕與師俱誦彼等之秘典者。』而因此故，汝成為仙人，或入仙人之道，應無是處。
2.9.
Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ— ye te ahesuṃ 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, evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti?
What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, did those brahmin seers of the past —nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?”
安玻德！你怎麼想：你是否聽聞婆羅門的耆宿大老們；老師與老師的老師說：凡那些從前的婆羅門仙人們：經典創造者、經典轉起者，他們往昔唱誦、教說、合集的聖句，仍被今天的婆羅門們傳唱、跟隨著說、隨說所說的、復誦令誦的者，即：阿桃葛、襪碼葛、襪碼跌挖、威沙咪跌、亞瑪得其、安其勒色、婆羅墮若、襪謝德、迦葉、玻古，他們這麼被善浴、善塗油，整理好髮鬚，穿上白衣，具有、具足五種欲自娛，猶如現在的你連同你的老師呢？」
阿摩晝！汝意如何？汝未聞婆羅門長老之師，或師師之說耶？昔之婆羅門諸仙人——猶如阿咤摩……〔乃至〕……婆咎——是創造秘典、歌誦秘典者；今之婆羅門，不過是集受彼等古秘典之聖句、誦語，倣效而誦、倣效而語，模倣所說而說、所語而語、所告而告而已。今，汝及汝師為如是：彼等（古仙人）善沐浴、塗油、整髮髯、華鬘瓔珞飾身、著白衣、耽溺於五欲樂耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
2.10.
“… pe … Evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako”ti?
“Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?”
「……（中略）他們這麼吃已去除黑粒、撒布淨肉之米飯與種種湯汁、種種咖哩，猶如現在的你連同你的老師呢？」
「今，汝及汝師為如是：食彼等〔仙所食〕之白米飯、種種湯、種種之加味〔食〕耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
“… pe … Evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti?
“Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?”
「……（中略）他們這麼以包纏下垂到腹脅[打扮]的婦女自娛，猶如現在的你連同你的老師呢？」
「今，汝及汝師為如是：彼等〔仙人〕令美裝之婦人奉侍耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
“… pe … Evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako”ti?
“Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?”
「……（中略）他們這麼以尾毛已被整理的騾馬車、以長刺棒打駕駛交通工具，猶如現在的你連同你的老師呢？」
「今，汝及汝師為如是：彼等〔仙人〕裝飾尾毛馬車，以長棒鞭打而運行耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
“… pe … Evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako”ti?
“Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?”
「……（中略）他們這麼在已挖掘護城河、門閂已閂、有資助者的城鎮中被拿著長劍武器男子守護，猶如現在的你連同你的老師呢？」
「今，汝及汝師為如是：彼等〔仙人〕深掘濠池、堅閂、高築城墻，由背長劍之丈夫守護耶？」
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
「不，喬達摩先生！」
「瞿曇！不也。」
“Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṃ pañhena, ahaṃ veyyākaraṇena sodhissāmī”ti.
“So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.”
「安玻德！像這樣，你連同你的老師既不是仙人也不是為了仙人狀態的行者，安玻德！凡關於我的懷疑或疑惑者，以問題[問]我，我將以解答淨化他。」
「如是，阿摩晝！汝與汝師，皆非為仙人，或俱足仙人道之人。然者，阿摩晝！不論任何人，凡對我有疑有惑者，當問我，我為之說明。」
2.11.
Atha kho bhagavā vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca.
Then the Buddha came out of his dwelling and proceeded to begin walking meditation, and Ambaṭṭha did likewise. Then while walking beside the Buddha, Ambaṭṭha searched his body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are retracted, and the largeness of the tongue.
那時，世尊出住處進行經行，安玻德學生婆羅門也出住處進行經行。那時，當安玻德學生婆羅門隨世尊的經行而經行時，探尋世尊身上的三十二大丈夫相。安玻德學生婆羅門在世尊的身上看見大部分三十二大丈夫相，確定後，缺二項。他在二個大丈夫相上懷疑、猶豫，不勝解、不確信：在隱藏入鞘的陰部與廣長舌上。
爾時，世尊始出大精舍經行。時阿摩晝青年婆羅門，隨世尊之經行而行，於 佛身乞數三十二大人相。阿摩晝於佛身，除二相，盡觀到其他之大人相。〔然，〕二大人相，即於馬陰藏相及廣長舌相，生起疑念而心不定，不起信心。
2.12.
Atha kho bhagavato etadahosi: “passati kho me ayaṃ ambaṭṭho māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.
Then it occurred to the Buddha: “This brahmin student Ambaṭṭha sees all the marks except for two, which he has doubts about: whether the private parts are retracted, and the largeness of the tongue.” Then the Buddha used his psychic power to will that Ambaṭṭha would see his retracted private parts. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
那時，世尊這麼想：「這位安玻德學生婆羅門在我的身上看見大部分三十二大丈夫相，確定後，缺二項。他在二個大丈夫相上懷疑、猶豫，不勝解、不確信：在隱藏入鞘的陰部與廣長舌上。」那時，世尊作出像那樣的神通作為，使安玻德學生婆羅門看見世尊隱藏入鞘的陰部，然後吐出舌頭碰到兩邊耳孔、兩邊鼻孔後，以舌頭覆蓋整個前額。
世尊知此事，以示神通力，令阿摩晝得見世尊之馬陰藏，世尊更出舌，以舐兩耳竅、兩鼻孔，以舌覆全圓之〔面〕額。
Atha kho ambaṭṭhassa māṇavassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti.
Then Ambaṭṭha thought: “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
那時，安玻德學生婆羅門這麼想：「沙門喬達摩完全具備三十二大丈夫相，非不完全。」
時，阿摩晝如是思惟：「沙門瞿曇，三十二大人相，悉無不具備。」向世尊如是言：
Bhagavantaṃ etadavoca: “handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.
He said to the Buddha: “Well, now, sir, I must go. I have many duties, and much to do.”
他對世尊這麼說：「喬達摩先生！好啦，現在，我們應該走了，我們是有許多該做之事的忙人。」
「瞿曇！然，今我等多用多忙，應去矣。」
“Yassadāni tvaṃ, ambaṭṭha, kālaṃ maññasī”ti.
“Please, Ambaṭṭha, go at your convenience.”
「安玻德！現在，你考量適當的時間。」
「阿摩晝！當隨意。」
Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.
Then Ambaṭṭha mounted his mare-drawn chariot and left.
那時，安玻德學生婆羅門前往登上騾馬車。
時，阿摩晝乘馬車而去。
2.13.
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṃ sake ārāme nisinno hoti ambaṭṭhaṃyeva māṇavaṃ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṃ pokkharasātiṃ abhivādetvā ekamantaṃ nisīdi.
Now at that time the brahmin Pokkharasāti had come out from Ukkaṭṭhā together with a large group of brahmins and was sitting in his own park just waiting for Ambaṭṭha. Then Ambaṭṭha entered the park. He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharasāti on foot.
當時，玻科勒沙低婆羅門從巫葛德離開，與大婆羅門群眾一起坐在自己的園林等待安玻德學生婆羅門。那時，安玻德學生婆羅門往自己的園林出發，以車輛一直到車輛能通行之處，然後下車步行，去見玻科勒沙低婆羅門。抵達後，向玻科勒沙低婆羅門問訊，接著在一旁坐下。
爾時，婆羅門沸伽羅娑羅，與婆羅門之大眾俱，從郁伽羅出，於己學園，坐待阿摩晝。時阿摩晝，赴往其學園。行至車乘可通行之處，而下車乘，步行至婆羅門沸伽羅娑羅之處。至已問訊沸伽羅娑羅，坐於一面。
2.14.
Ekamantaṃ nisinnaṃ kho ambaṭṭhaṃ māṇavaṃ brāhmaṇo pokkharasāti etadavoca: “kacci, tāta ambaṭṭha, addasa taṃ bhavantaṃ gotaman”ti?
He bowed and sat down to one side, and Pokkharasāti said to him: “I hope, dear Ambaṭṭha, you saw the Master Gotama?”
在一旁坐好後，玻科勒沙低婆羅門對安玻德學生婆羅門這麼說：「親愛的安玻德！你是否看見那位喬達摩尊師呢？」
沸伽羅娑羅，如是告阿摩晝曰：「阿摩晝！見彼尊者瞿曇否？」
“Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotaman”ti.
“I saw him, sir.”
「先生！我們看見了那位喬達摩尊師。」
「我等見尊者瞿曇。」
“Kacci, tāta ambaṭṭha, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā; kacci pana so bhavaṃ gotamo tādiso no aññādiso”ti?
“Well, does he live up to his reputation or not?”
「親愛的安玻德！那位喬達摩尊師是否有如此好名聲被傳播，或者不是；那位喬達摩尊師是否像那樣的，或者不是像那樣的呢？」
「阿摩晝！對彼瞿曇之傳聞，如所揚之名聲，不相違耶？彼尊者瞿曇，實如是人而不相違耶？」
“Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato no aññathā, tādisova so bhavaṃ gotamo no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.
“He does, sir. Master Gotama possesses the thirty-two marks completely, lacking none.”
「先生！那位喬達摩尊師有如此好名聲被傳播，不相異；那位喬達摩尊師是像那樣的，不相異，那位喬達摩尊師完全具備三十二大丈夫相，非不完全。」
「對尊者瞿曇之傳聞，如所揚之名聲，不相違，彼尊者瞿曇，實如是人而不相違。彼實俱備三十二大人相而無所缺。」
“Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?
“And did you have some discussion with him?”
「親愛的安玻德！你與沙門喬達摩一起有任何交談嗎？」
「阿摩晝！汝與沙門瞿曇之間，有何對談耶？」
“Ahu kho me, bho, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti.
“I did.”
「先生！我與沙門喬達摩一起有一些交談。」
「我與沙門瞿曇，有可對談。」
“Yathā kathaṃ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?
“And what kind of discussion did you have with him?”
「親愛的安玻德！你與沙門喬達摩一起有像怎樣的交談呢？」
「如何對談耶？」
Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.
Then Ambaṭṭha informed Pokkharasāti of all they had discussed.
那時，安玻德學生婆羅門就將與世尊一起的交談全部告訴玻科勒沙低婆羅門。
阿摩晝與世尊之對談，盡語告沸伽羅娑羅。
2.15.
Evaṃ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ etadavoca:
Then Pokkharasāti said to Ambaṭṭha:
當這麼說時，玻科勒沙低婆羅門對安玻德學生婆羅門這麼說：
如是言時，沸伽羅娑羅，告阿摩晝言：
“aho vata re amhākaṃ, paṇḍitaka, aho vata re amhākaṃ, bahussutaka, aho vata re amhākaṃ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yadeva kho tvaṃ, ambaṭṭha, taṃ bhavantaṃ gotamaṃ evaṃ āsajja āsajja avacāsi, atha kho so bhavaṃ gotamo amhepi evaṃ upaneyya upaneyya avaca. Aho vata re amhākaṃ, paṇḍitaka, aho vata re amhākaṃ, bahussutaka, aho vata re amhākaṃ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṃ māṇavaṃ padasāyeva pavattesi. Icchati ca tāvadeva bhagavantaṃ dassanāya upasaṅkamituṃ.
“Oh, our bloody fake scholar, our fake expert, our fake student of the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell. It’s only because you repeatedly attacked Master Gotama like that that he kept bringing up charges against us!” Angry and upset, he kicked Ambaṭṭha over, and wanted to go and see the Buddha right away.
「啊！咄！安玻德確實是賢智者，啊！咄！安玻德確實是多聞者，啊！咄！安玻德確實是三明者，先生！男子以像這樣行事，以身體的崩解，死後會往生到苦界、惡趣、下界、地獄，安玻德！當你這麼一再攻擊地說喬達摩尊師，然而，那位喬達摩尊師能這麼一再導引我們而說。啊！咄！安玻德確實是賢智者，啊！咄！安玻德確實是多聞者，啊！咄！安玻德確實是三明者，先生！男子以像這樣行事，以身體的崩解，死後會往生到苦界、惡趣、下界、地獄。」 憤怒、不悅意，就以腳踢安玻德學生婆羅門，想要立即地前往見世尊。
「咄，何是我等之似是而非學者！如是方法之行動結果，其身壞死後，當墮地獄。阿摩晝！汝立語以攻擊彼瞿曇，卻被瞿曇暴露我等之秘事。咄，何是我等之似是而非學者！如是方法之行動結果，其身壞死後，當墮地獄。」彼忿怒，踢阿摩晝足而退，欲直往見世尊。
2.16.
Atha kho te brāhmaṇā brāhmaṇaṃ pokkharasātiṃ etadavocuṃ: “ativikālo kho, bho, ajja samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Svedāni bhavaṃ pokkharasāti samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti.
Then those brahmins said to Pokkharasāti: “It’s much too late to visit the ascetic Gotama today. You can visit him tomorrow.”
那時，那些婆羅門對玻科勒沙低婆羅門這麼說：「先生！現在去見沙門喬達摩極非時機，現在，[請]玻科勒沙低尊師明天去見沙門喬達摩。」
爾時，其他之婆羅門等，告沸伽羅娑羅言：「今日，時既遲矣，非可往見沙門瞿曇。尊者沸伽羅娑羅，應於明日往見沙門瞿曇。」
Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
So Pokkharasāti had a variety of delicious foods prepared in his own home. Then he mounted a carriage and, with attendants carrying torches, set out from Ukkaṭṭhā for the forest near Icchānaṅgala. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went up to the Buddha and exchanged greetings with him.
那時，玻科勒沙低婆羅門在自己的住處準備勝妙的硬食與軟食後，登上車乘，然後令持著火炬，從巫葛德離開，向一奢能伽羅叢林出發。以車輛一直到車輛能通行之處，然後下車步行，去見世尊。抵達後，與世尊互相歡迎。歡迎與寒暄後，在一旁坐下。
如是沸伽羅娑羅，於自己家準備嚼食、噉食，令載於車，即由郁伽羅，赴往伊車能伽羅林。至車乘可通行之處，而下車乘，步行至世尊之處。至已，與世尊互相問訊，交談言辭後，坐於一面。
Ekamantaṃ nisinno kho brāhmaṇo pokkharasāti bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
在一旁坐好後，玻科勒沙低婆羅門對世尊這麼說：
坐於一面之沸伽羅娑羅如是言曰：
2.17.
“āgamā nu khvidha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo”ti?
“Master Gotama, has my pupil, the student Ambaṭṭha, come here?”
「喬達摩先生！我們的徒弟安玻德學生婆羅門來過嗎？」
「瞿曇！我弟子阿摩晝，來此處耶？」
“Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti.
“Yes he has, brahmin.”
「婆羅門！你的徒弟安玻德學生婆羅門來過。」
「汝之弟子阿摩晝，曾來此處。」
“Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti?
“And did you have some discussion with him?”
「喬達摩先生！又，你與安玻德學生婆羅門一起有任何交談嗎？」
「瞿曇！有與阿摩晝作何對談耶？」
“Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti.
“I did.”
「婆羅門！我與安玻德學生婆羅門一起有一些交談。」
「有。」
“Yathākathaṃ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti?
“And what kind of discussion did you have with him?”
「喬達摩先生！你與安玻德學生婆羅門一起有像怎樣的交談呢？」
「為如何之對談耶？」
Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.
Then the Buddha informed Pokkharasāti of all they had discussed.
那時，世尊將與安玻德學生婆羅門一起的交談全部告訴玻科勒沙低婆羅門。
爾時，世尊從對談之一切，語沸伽羅娑羅。如是語已，沸伽羅娑羅言世尊曰：
Evaṃ vutte, brāhmaṇo pokkharasāti bhagavantaṃ etadavoca: “bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṃ gotamo ambaṭṭhassa māṇavassā”ti.
Then Pokkharasāti said to the Buddha: “Ambaṭṭha is a fool, Master Gotama. Please forgive him.”
當這麼說時，玻科勒沙低婆羅門對世尊這麼說：「喬達摩先生！安玻德學生婆羅門是愚癡者，請喬達摩尊師原諒安玻德學生婆羅門。」
「瞿曇！阿摩晝是愚者，願尊者瞿曇容忍阿摩晝。」
“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti.
“May the student Ambaṭṭha be happy, brahmin.”
「婆羅門！令安玻德學生婆羅門快樂。」
「婆羅門，阿摩晝是為安樂之身。」
2.18.
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca.
Then Pokkharasāti searched the Buddha’s body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are retracted, and the largeness of the tongue.
那時，玻科勒沙低婆羅門探尋世尊身上的三十二大丈夫相。玻科勒沙低婆羅門在世尊的身上看見大部分三十二大丈夫相，確定後，缺二項。他在二個大丈夫相上懷疑、猶豫，不勝解、不確信：在隱藏入鞘的陰部與廣長舌上。
爾時，沸伽羅娑羅婆羅門，於佛身乞數三十二大人相。沸伽羅娑羅，於佛之三十二相中，除二相外，都已承認。〔唯〕對馬陰相和廣長舌二大人相，生起疑念而心不定，不起信心。
2.19.
Atha kho bhagavato etadahosi: “passati kho me ayaṃ brāhmaṇo pokkharasāti dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.
Then it occurred to the Buddha: “Pokkharasāti sees all the marks except for two, which he has doubts about: whether the private parts are retracted, and the largeness of the tongue.” Then the Buddha used his psychic power to will that Brahmāyu would see his retracted private parts. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
那時，世尊這麼想：「這位玻科勒沙低婆羅門在我的身上看見大部分三十二大丈夫相，確定後，缺二項。他在二個大丈夫相上懷疑、猶豫，不勝解、不確信：在隱藏入鞘的陰部與廣長舌上。」那時，世尊作出像那樣的神通作為，使玻科勒沙低婆羅門看見世尊隱藏入鞘的陰部，然後吐出舌頭碰到兩邊耳孔、兩邊鼻孔後，以舌頭覆蓋整個前額。
世尊知此事，世尊示神通力，令沸伽羅娑羅得見世尊之馬陰藏。更出舌，以舐兩耳之竅、兩鼻孔，以舌覆全圓之〔面〕額。
Atha kho brāhmaṇassa pokkharasātissa etadahosi: “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. Bhagavantaṃ etadavoca: “adhivāsetu me bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Pokkharasāti thought: “The ascetic Gotama possesses the thirty-two marks completely, lacking none.” He said to the Buddha: “Would Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented in silence.
那時，玻科勒沙低婆羅門這麼想：「沙門喬達摩完全具備三十二大丈夫相，非不完全。」他對世尊這麼說：「喬達摩先生！請喬達摩尊師與比丘僧團同意今日的飲食[供養]。」世尊以沈默同意了。
時，沸伽羅娑羅如是思惟：「瞿曇具備三十二之大人相，無有所缺。」如是白世尊曰：「尊者瞿曇從今日與比丘眾俱，聽受我食事。」世尊默然承諾。
2.20.
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṃ viditvā bhagavato kālaṃ ārocesi: “kālo, bho gotama, niṭṭhitaṃ bhattan”ti.
Then, knowing that the Buddha had accepted, Pokkharasāti announced the time to him: “Itʼs time, Master Gotama, the meal is ready.”
那時，玻科勒沙低婆羅門知道世尊同意後，時候到時通知世尊：「喬達摩先生！時候已到，飲食已[準備]完成。」
爾時，沸伽羅娑羅，知世尊承諾，以時告世尊言：「尊者瞿曇，時至，食事準備已成。」時，世尊於清晨，著下衣，持上衣及鉢，與比丘眾俱，往沸伽羅娑羅之家，往已，坐於所設之座。
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṃ. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharasāti together with the mendicant Saṅgha, where he sat on the seat spread out. Then Pokkharasāti served and satisfied the Buddha with his own hands with a variety of delicious foods, while his students served the Saṅgha. When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side.
那時，世尊在午前時穿好衣服後，取衣鉢，與比丘僧團一起去玻科勒沙低婆羅門的住處，抵達後，在設置好的座位坐下。那時，玻科勒沙低婆羅門親手以勝妙的硬食與軟食款待與滿足世尊，學生婆羅門則對比丘僧團。那時，世尊食用完畢手離鉢時，玻科勒沙低婆羅門取某個低矮坐具後，在一旁坐下。
爾時，沸伽羅娑羅，親手與美食之嚼食、噉食，供饗世尊，以至滿足；年少婆羅門等，以接待諸比丘眾。時，沸伽羅娑羅見世尊，食竟洗鉢與手，持一低座，坐於一面。
2.21.
Ekamantaṃ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.
Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
那時，世尊對坐在一旁的玻科勒沙低婆羅門說次第說，即：布施說、戒說、天界說；說明欲的過患、卑下、雜染，離欲的效益。
對坐於一面之沸伽羅娑羅，世尊作有順序之說話。即說：布施、持戒、生天，諸慾之災厄、邪惡與污穢，出離之利益。
Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi— dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.
And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasāti: “Everything that has a beginning has an end.”
當世尊了知玻科勒沙低婆羅門有順從心、柔軟心、離蓋心、高揚心、淨信心時，那時，他說明諸佛最勝的說法：苦、集、滅、道，猶如清淨、已離污染的衣服完全領受染色。同樣的，就在那座位上玻科勒沙低婆羅門的遠塵、離垢之法眼生起：「凡任何集法都是滅法。」
世尊知沸伽羅娑羅心從順、柔軟、除障礙、躍跳生起信念時，即說儲佛證悟之法義，即苦、苦之集、苦之滅、苦滅之道。恰如無污穢之白布，正可染色，如是，沸伽羅娑羅，於其座遠離塵垢，生如是法眼：「凡任何之物，集起之法，皆是滅盡之法。」
2.22.
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:
Then Pokkharasāti saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
那時，玻科勒沙低婆羅門已見法、已獲得法、已知法、已深入法，脫離疑惑、離迷惑，得無畏，在大師教說上不緣於他，對世尊這麼說：
爾時，沸伽羅娑羅見法、達法、悟法、深入法、離疑、去惑、得無畏，唯依師〔世尊〕之教，不依其他，而白世尊曰：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti.
“Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, just so has Master Gotama made the Teaching clear in many ways. Together with my children, wives, retinue, and ministers, I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. Just as Master Gotama visits other devoted families in Ukkaṭṭhā, may he visit mine. The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.”
「太偉大了，喬達摩先生！太偉大了，喬達摩先生！喬達摩先生！猶如能扶正顛倒的，能顯現被隱藏的，能告知迷途者的路，能在黑暗中持燈火：『有眼者看得見諸色』。同樣的，法被喬達摩尊師以種種法門說明。喬達摩先生！我與兒子、妻子、[自己的]群眾、隨從歸依喬達摩尊師、法、比丘僧團，請喬達摩尊師記得我為優婆塞，從今天起終生歸依，請喬達摩尊師如到巫葛德的優婆塞家、優婆夷家那樣到玻科勒沙低家，在那裡，凡那些學生婆羅門或女學生婆羅門都將對喬達摩尊師問訊，或起立迎接，或給與座位或水，或使心變得淨信，那將對他們有長久的利益與安樂。」
「善哉瞿曇！善哉瞿曇！猶如扶倒者，開露蔽覆，示迷者於道，黑暗中持來明燈，使具眼者見諸物，瞿曇如是以種種方便說法。瞿曇！此我及妻子、弟子、眷屬等俱，歸依尊者瞿曇、法及比丘眾。尊者瞿曇攝受我，從今日以至命終，歸依為優婆塞。尊者瞿曇若來郁伽羅，其他優婆塞之家者，懇請至沸伽羅娑羅之家。茲令青年婆羅門之男女，問訊、起迎、供與座席及水，以起信心，當為彼等之利益安樂。」
“Kalyāṇaṃ vuccati, brāhmaṇā”ti.
“That’s good of you to say, householder.”
「善說，婆羅門！」
〔世尊曰：〕「婆羅門！其言亦善。」