The Medium Discourses
Chapter 2: Related to Deeds
| （一二） 中阿含業相應品惒破經第二 (惒乎過反) (初一日誦) | 12. Vāṣpa |
|---|---|
| 我聞如是： 一時，佛遊釋羇瘦、迦維羅衛，在尼拘類園。 | 1. Thus I have heard:1 One time, the Buddha was travelling among the Śākya people of Kapilavastu and stayed at the banyan tree park.2 |
| 爾時，尊者大目乾連與比丘眾俱，於中食後有所為故，集坐講堂。 是時，尼乾有一弟子釋種，名曰惒破，中後彷徉。 至尊者大目乾連所，共相問訊，却坐一面。 | 2. It was then that Venerable Mahāmaudgalyāyana and a group of monks had assembled in the discussion hall after the midday meal to do some task. At the time, a Jain disciple3 from the Śākya tribe named Vāṣpa4 went for a walk in the afternoon. When he happened upon Venerable Mahāmaudgalyāyana, they exchanged greetings, and he withdrew to sit at one side. |
| 於是，尊者大目乾連問如此事： 「於惒破意云何？ 若有比丘身、口、意護，汝頗見是處，因此生不善漏，令至後世耶？」 | 3. Thereupon, Venerable Mahāmaudgalyāyana questioned that Jain about this topic: “Vāṣpa, what do you think? If a monk guards his body, speech, and mind, do you think that could cause him to produce contaminants that aren’t good, that lead to an afterlife?” |
| 惒破答曰： 「大目乾連，若有比丘身、口、意護，我見是處，因此生不善漏，令至後世。 大目乾連，若有前世行不善行，因此生不善漏，令至後世。」 | 4. Vāṣpa replied, “Mahāmaudgalyāyana, if a monk guards his body, speech, and mind, I do think that could cause him to produce contaminants that aren’t good, that lead to an afterlife. Mahāmaudgalyāyana, if he had committed acts that aren’t good in a previous life, that would cause him to produce contaminants that aren’t good, that lead to an afterlife.” |
| 後時，世尊靜處宴坐。 以淨天耳出過於人，聞尊者大目乾連與尼乾弟子釋惒破共論如是。 世尊聞已，則於晡時從宴坐起，往詣講堂。 比丘眾前，敷座而坐。 世尊坐已，問曰： 「目乾連，向與尼乾弟子釋惒破共論何事？ 復以何事集坐講堂？」 | 5. At that time, the Bhagavān was sitting in a quiet place. Using his heavenly ear that goes beyond that of humans, he heard Venerable Mahāmaudgalyāyana and that Jain disciple of the Śākya tribe named Vāṣpa having this conversation. Having overheard them, the Bhagavān rose from his seat of repose that afternoon and went to the discussion hall. He prepared a seat in front of the assembled monks and sat down. Once he was seated, the Bhagavān asked, “Maudgalyāyana, what were you discussing with this Jain disciple of the Śākya tribe named Vāṣpa? And what was the reason for your meeting here in the discussion hall?” |
| 尊者大目乾連白曰： 「世尊，我今日與比丘眾俱，於中食後有所為故，集坐講堂。 此尼乾弟子釋惒破中後彷徉來至我所。 共相問訊，却坐一面。 我問如是： 『於惒破意云何？ 若有比丘身、口、意護，汝頗見是處，因此生不善漏，令至後世耶？』 | 6. Venerable Mahāmaudgalyāyana said, “Bhagavān, I and this group of monks assembled here in the discussion hall today after the midday meal to do something. This Jain disciple Vāṣpa was out walking this afternoon and came upon us. We exchanged greetings, and he withdrew to sit at one side. I questioned him about this: ‘Vāṣpa, what do you think? If a monk guards his body, speech, and mind, do you think that could cause him to produce contaminants that aren’t good, that lead to an afterlife?’ |
| 「尼乾弟子釋惒破即答我言： 『若有比丘身、口、意護，我見是處，因此生不善漏，令至後世。 大目乾連，若有前世行不善行，因此生不善漏，令至後世。』 世尊，向與尼乾弟子釋惒破共論如是。 以此事故，集坐講堂。」 | 7. “Vāṣpa answered me: ‘If a monk guards his body, speech, and mind, I do think that could cause him to produce contaminants that aren’t good, that lead to an afterlife. Mahāmaudgalyāyana, if he committed acts that aren’t good in a previous life, that would cause him to produce contaminants that aren’t good, that lead to an afterlife.’ Bhagavān, this was the conversation between myself and Vāṣpa. This was the reason we assembled here in the discussion hall.” |
| 於是，世尊語尼乾弟子釋惒破曰： 「若我所說是者，汝當言『是』。 若不是者，當言『不是』。 汝有所疑，便可問我： 『沙門瞿曇，此有何事？此有何義？』 隨我所說汝若能受者，我可與汝共論此事。」 | 8. The Bhagavān then said to Vāṣpa, “If what I say is correct, you should say, ‘So it is.’ If it isn’t correct, then you should say, ‘That’s not so.’ If you have doubts about it, then you can ask me, ‘Ascetic Gautama, what’s the reason for this? What’s the meaning of that?’ If you can accept what I say, then you and I can have a discussion about this topic.” |
| 惒破答曰： 「沙門瞿曇，若所說是，我當言『是』。 若不是者，當言『』不是』。 我若有疑，當問瞿曇： 『瞿曇，此有何事？此有何義？』 隨沙門瞿曇所說，我則受持。 沙門瞿曇但當與我共論此事。」 | Vāṣpa replied, “Ascetic Gautama, if what you say is correct, I will say, ‘So it is.’ If it’s not correct, then I will say, ‘That’s not so.’ If I have doubts, I will ask Gautama, ‘Gautama, what’s the reason for this? What’s the meaning of that?’ I will then accept and retain what ascetic Gautama says about it. The ascetic Gautama will discuss this topic only with me.” |
| 世尊問曰： 「於惒破意云何？ 若有比丘生不善身行，漏、煩、熱、憂慼。 彼於後時，不善身行滅，不更造新業。 棄捨故業，即於現世便得究竟而無煩熱。 常住不變，謂聖慧所見、聖慧所知也。 | 9. The Bhagavān then asked, “Vāṣpa, what do you think? Suppose a monk creates unskillful physical actions that were contaminants, afflictions, fevers, and griefs.5 Some time after that, he ceases that unskillful physical action and doesn’t do any new deeds. Abandoning his former deeds, he then reaches the final end in the present life and has no affliction or fever.6 He always lives unchanging, which is to say what is seen and known by a noble sage. |
| 「身生不善、口行不善、意行不善。 無明行，漏、煩熱、憂慼。 彼於後時，不善無明行滅，不更造新業。 棄捨故業，即於現世便得究竟而無煩熱。 常住不變，謂聖慧所見、聖慧所知。 | 10. “As his body action was unskillful, his speech was unskillfully, and his mental action was unskillful. His ignorant actions were contaminants, afflictions, fevers, and griefs. Some time after that, he ceases his unskillful and ignorant actions and doesn’t do any new deeds. Abandoning his former deeds, he then reaches the final end in the present life and has no affliction or fever. He always lives unchanging, which is to say what is seen and known by a noble sage. |
| 「云何，惒破？ 如是比丘身、口、意護，汝頗見是處，因此生不善漏，令至後世耶？」 | 11. “How is it, Vāṣpa? Do you think that a monk guarding his body, speech, and mind in this way could produce contaminants that aren’t good, that lead to an afterlife?” |
| 惒破答曰： 「瞿曇，若有比丘如是身、口、意護，我不見是處，因此生不善漏，令至後世。」 | Vāṣpa answered, “Gautama, if a monk guards his body, speech, and mind in this way, I don’t think that could cause him to produce contaminants that aren’t good, that lead to an afterlife.” |
| 世尊歎曰： 「善哉，惒破，云何，惒破？ 若有比丘無明已盡、明已生。 彼無明已盡、明已生，生後身覺便知：『生後身覺』。 生後命覺便知：『生後命覺』。 身壞，命終。 壽已畢訖，即於現世一切所覺便盡止息。 當知至竟冷。 | 12. The Bhagavān commended him, “Good,Vāṣpa! How is it, Vāṣpa? Suppose a monk has ended ignorance and produced insight. Having ended ignorance and produced insight, the feelings of his last body arise, and then he knows, ‘The feelings of this last body are arising.’ The feelings of his last life arise, and then he knows, ‘The feelings of this last life are arising.’7 His body breaks up and his life ends. Having reached the end of his life span, all the feelings from his present life completely subside. It should be known that he has reached the final cooling. |
| 「猶如惒破，因樹有影。 若使有人持利斧來斫彼樹根。 段段斬截，破為十分，或為百分。 火燒成灰。 或大風吹，或著水中。 於惒破意云何？ 影因樹有。 彼影，從是已絕其因，滅不生耶？」 | 13. “Vāṣpa, it’s like a tree that causes a shadow to be cast. Suppose someone comes and chops that tree down at its root with a sharp axe. Piece by piece, they gradually chop it up, chopping it into ten or a hundred pieces. Then, they burn it until it’s reduced to ash. It might be blown away in the wind or dumped in a river. What do you think, Vāṣpa? That shadow had existed because of the tree. Would it cease and not arise again as a result of its cause having ended?” |
| 惒破答曰： 「如是，瞿曇。」 | Vāṣpa replied, “Yes, Gautama.” |
| 「惒破，當知比丘亦復如是，無明已盡，明已生。 彼無明已盡，明已生，生後身覺便知：『生後身覺』。 生後命覺便知：『生後命覺』。 身壞命終。 壽已畢訖，即於現世一切所覺便盡止息。 當知至竟冷。 | 14. “Vāṣpa, you should know that a monk who has ended ignorance and produced insight is likewise. Having ended ignorance and produced insight, the feelings of his last body arise, and then he knows, ‘The feelings of this last body are arising.’ The feelings of his last life arise, and then he knows ‘the feelings of this last life are arising.’ His body breaks up and his life ends. Having reached the end of his life span, all the feelings from his present life completely subside. It should be known that he has reached the final cooling. |
| 惒破，比丘如是正心解脫，便得六善住處。 云何為六？ 惒破，比丘眼見色，不喜、不憂。 捨求無為，正念、正智。 惒破，比丘如是正心解脫，是謂得第一善住處。 如是，耳⋯鼻⋯舌⋯身⋯意知法，不喜、不憂。 捨求無為，正念、正智。 惒破，比丘如是正心解脫，是謂得第六善住處。 惒破，比丘如是正心解脫，得此六善住處。」 | 15. “Vāṣpa, a monk who is a correctly liberated in mind in this way gains six good abiding places. What are the six? Vāṣpa, seeing forms with his eye, a monk isn’t pleased or displeased. With correct mindfulness and correct understanding, he abandons pursuits and does nothing.8 Vāṣpa, this is called the first good abiding place gained by a monk who is correctly liberated in mind in this way. Thus … with his ear … nose … tongue … body … knowing notions with his mind, he isn’t pleased or displeased. With correct mindfulness and correct understanding, he abandons pursuits and does nothing. Vāṣpa, this is called the sixth good abiding place gained by a monk who is correctly liberated in mind in this way. Vāṣpa, these are the six good abiding places gained by a monk who is correctly liberated in mind in this way. |
| 惒破白曰： 「如是，瞿曇。 多聞聖弟子如是正心解脫，得六善住處。 云何為六？ 瞿曇，多聞聖弟子眼見色，不喜、不憂。 捨求無為，正念、正智。 瞿曇，多聞聖弟子如是正心解脫，是謂得第一善住處。 如是，耳⋯鼻⋯舌⋯身⋯意知法，不喜、不憂。 捨求無為，正念、正智。 如是，瞿曇。 多聞聖弟子如是正心解脫，是謂得第六善住處。 如是，瞿曇。 多聞聖弟子如是正心解脫，得此六善住處。」 | “Vāṣpa said, “Yes, Gautama. A well-versed noble disciple who is correctly liberated in mind in this way gains six good abiding places. What are the six? Gautama, seeing forms with his eye, a well-versed noble disciple isn’t pleased or displeased. With correct mindfulness and correct understanding, he abandons pursuits and does nothing. Gautama, this is called the first good abiding place gained by a well-versed noble disciple who is correctly liberated in mind in this way. Thus … with his ear … nose … tongue … body … knows notions with his mind, he isn’t pleased or displeased. With correct mindfulness and correct understanding, he abandons pursuits and does nothing. So it is, Gautama. This is called the sixth good abiding place gained by a well-versed noble disciple who is correctly liberated in mind in this way. So it is, Gautama. A well-versed noble disciple who is liberated in mind in this way gains these six good abiding places.” |
| 於是，惒破白世尊曰： 「瞿曇，我已知。 善逝，我已解。 瞿曇猶明目人，覆者仰之，覆者發之，迷者示道，暗中施明，若有眼者便見於色。 沙門瞿曇亦復如是。 為我無量方便說法現義，隨其諸道。 世尊，我今自歸於佛、法及比丘眾。 唯願，世尊，受我為優婆塞。 從今日始，終身自歸乃至命盡。 | 16. Vāṣpa then said to the Bhagavān, “I’ve comprehended it, Gautama. I’ve understood, Sugata.9 Gautama is like a man with clear vision who turns up what has been overturned, reveals what has been hidden, points the way to the lost, and provides a light in the dark so that those with eyes can see a form. The ascetic Gautama is like this. He has explained the Dharma and made its meaning plain to me using measureless methods, which accords with the profound awakening.10 Bhagavān, I now devote myself to the Buddha, Dharma, and Saṅgha of monks. Please, Bhagavān, accept me as a lay disciple. Starting today, I will devote myself to them for the rest of my life. |
| 「世尊，猶如有人養不良馬，望得其利，徒自疲勞而不獲利。 世尊，我亦如是。 彼愚癡尼乾不善曉了，不能解知，不識良田，而不自審。 長夜奉敬供養禮事，望得其利，唐、苦、無益。 世尊，我今再自歸佛、法及比丘眾。 唯願，世尊，受我為優婆塞。 從今日始，終身自歸乃至命盡。 | 17. “Bhagavān, I’ve been like a man who breeds poor quality horses hoping to make a profit, but he exhausts himself and doesn’t obtain any profit. Bhagavān, I’ve been like that. Those foolish Jains don’t comprehend well, cannot understand, aren’t familiar with the excellent field, and don’t investigate things for themselves. I’ve revered, supported, and paid homage to them hoping to gain some profit from it for a long time, but it has been pointless, painful, and profitless. For the second time, Bhagavān, I now devote myself to the Buddha, Dharma, and Saṅgha of monks. Please, Bhagavān, accept me as a lay disciple. Starting today, I will devote myself to them for the rest of my life. |
| 「世尊，我本無知，於愚癡尼乾有信、有敬。 從今日斷。 所以者何？ 欺誑我故。 世尊，我今三自歸佛、法及比丘眾。 唯願，世尊，受我為優婆塞。 從今日始，終身自歸乃至命盡。」 | 18. “Bhagavān, I knew nothing before, believing and respecting those foolish Jains. That stops today. Why is that? Because they fooled me. For the third time, Bhagavān, I now devote myself to the Buddha, Dharma, and Saṅgha of monks. Please, Bhagavān, accept me as a lay disciple. Starting today, I will devote to myself to them for the rest of my life.” |
| 佛說如是。 釋惒破及諸比丘聞佛所說歡喜，奉行。 | 19. This is what the Buddha said. Vāṣpa and the monks who heard what the Buddha taught rejoiced and approved. |
Notes
- For the source text, cf. T26.1.434a12-5a23. It’s parallel with AN 4.195. [back]
- Śākya people. C. 釋羇瘦 (EMC. ʃɪɛk-kɪĕ-ṣïəu = Pr. śakeṣu?), P. sakkesu. This is the translit. of a term that means the people of Śākya. The English equivalent would be Śākyans, just as “Americans” means “people of America.”
Kapilavastu. C. 迦維羅衛 (EMC. kă-yiui-la-ɦɪuɛi = G. Ka’ilava[stu]?), P. kapilavatthu. This was the capitol of the Śākya lands.
banyan tree park. C. 尼拘類園 (EMC. nei-kɪu-lɪui + “park” = Pr. nigro[dha]? + arama), P. nigrodhārāma, S. nyagrodhārāma. The name of the banyan tree (presumably Pr. nigrodha) was translit. to C. This was a park near Kapilavastu. [back] - Jain. C. 尼乾 (EMC. nei-kan = Pr. nigan[tha]), G. nigaṭ́ha, P. nigaṇṭha, S. nirgrantha. Nirgranthajñāniputra was the founder of the religion that is today known as Jain. His disciples were known generally as Nirgranthas in Buddhist texts (which lit. means “mendicant” or “unhindered”), which was usu. translit. in C. I’ve used the modern name for clarity. [back]
- Vāṣpa. C. 惒破 (EMC. ɦua-p‘ua = Pr. vapa), G. vapa?, P. vappa, S. vāṣpa. This Jain disciple’s name lit. meant “planting” in Pali. I’ve adopted a S. equiv. The name was also sometimes written bāṣpa in BHS sources according to Edgerton. [back]
- Suppose a monk creates unskillful physical actions that were contaminants, afflictions, fevers, and griefs.. C. 若有比丘生不善身行，漏、煩、熱、憂慼, P. ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā. The P. phrasing is generalized (“whoever” instead of “a monk”), but āsavā vighāta pariḷāhā appears directly parallel with 漏、煩、熱. There is a functional equivalence between 生 … 身行 and P. kāyasamārambhapaccayā, but samārambha applied to body, speech, and mind is peculiar to AN 4.195. It seems to refer not simply to actions but to ascetic practices designed to extirgate past deeds. 不善身行 in this version seems more likely to translate a standard Buddhist expression like S. akuśala kāya karmapatha (or saṃskāra). As the passage continues, this difference in approach is more apparent. [back]
- final end. C. 究竟. It’s not clear whether this refers to the end of unskillful deeds or rebirth. AN 4.195 is more explicit that the passage is refer to the gradual extirpation of past deeds by forcing their fruition through self-punishment practices. This certainly would align with the beliefs of ascetic traditions like the Jains that believed self-mortification was necessary to escape future reincarnation. In this version, this is not spelled out to the reader, and perhaps it shouldn’t be assumed to be a subtext. The Buddha seems instead to be asserting that someone who reforms himself has done enough in this regard. [back]
- C. 生後身覺便知：『生後身覺』，生後命覺便知：『生後命覺』, P. So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti. Presumably, 後身覺 and 後命覺 translate expressions very similar to P. kāyapariyantikaṁ vedanaṁ and jīvitapariyantikaṁ vedanaṁ. I say similar because the lit. meaning of 後身 is “a later body,” meaning one in the next life. There’s no sense of ending that we’d expect from a trans. of P. pariyantika. It’s possible the translator was intending 後 to be read as 最後 “last.” That makes the most sense given that the passage appears to describe nirvāṇa after the monk’s death, interpreted as 竟冷 “the final cooling.” I’ve therefore trans. 後 as “last” in this passage. “Later” would only make sense if nirvāṇa were considered a kind of afterlife. [back]
- With correct mindfulness and correct understanding, he abandons pursuits and does nothing. C. 捨求無為，正念正智, P. upekkhako viharati sato sampajāno. The expression 捨求無為 only occurs in this sūtra and corresponds to P. upekkhaka, which means beings “disinterested or uninvolved” and is often rendered into English as “equanimity.” It’s possible the C. translation is an awkward attempt to translate the concept of disinterest (“abandoning pursuits and doing nothing”), but Sarvāstivāda texts habitually added synonyms to clarify passages.
The expression 正念正智 (correct mindfulness and correct understanding) occurs often in MĀ and corresponds to P. sati sampajāna. The G. equiv. of sampajāna is attested as saṃprajana. There were clear cases of G. saṃ (complete), sama (equal), and saṃma (correct) being conflated because saṃma was often contracted in practice. However, I find it difficult to consider this reading mistaken when even Xuanzang translates the S. expression as 正念正知. I’ve therefore preserved the translator’s interpretation here, but I read 智 as meaning 知. [back] - This paragraph and the next are parallel with a standard conclusion found in Pali suttas in which an interlocutor praises the Buddha for having revealed the truth to them: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.”
In AN 4.195, this finale has been abbreviated away at the end after the simile of the horse trader, which occurs next in this version. However, this version departs from the Pali by depicting Vāṣpa as taking refuge three times rather than once. [back] - profound awakening. C. 甚深道. I’ve adopted the alternate reading, which changes 隨其諸道 (“follows his paths”) to 隨甚深道 (“accords with the profound awakening”). 道 is ambiguous to me because of this alternate reading. The Taisho reading (諸道) would be a plural noun, so it would be natural to read it as “many paths,” whereas it seems more natural to read 道 as a translation of bodhi when modified by 甚深 (“deep, profound”). [back]
Translator: Charles Patton
Last Revised: 27 June 2024
Previous | Next |