- 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，世尊與數千萬眾，前後圍遶而為說法。爾時，江側婆羅門身負重擔，便至世尊所。到已捨擔，一面在世尊所，默然而住。爾時，彼婆羅門作是思惟：「今日沙門瞿曇與數千萬眾，前後圍遶而為說法。我今清淨，與沙門瞿曇等無有異。所以然者，沙門瞿曇食好粳糧，種種餚饌，今我食菓蓏以自濟命。」
At that time, Bhagavaan was surrounded by countless thousands of people as he expounded the Dharma. At that time, a Brahmana from the riverside, carrying a heavy burden, approached Bhagavaan. Upon arriving, he set down his burden and stood silently to one side. The Brahmana thought, “Today, the sramana Gautama is surrounded by countless thousands of people as he expounds the Dharma. I am now as pure as the sramana Gautama. Why? Because the sramana Gautama eats fine rice and various delicacies, while I eat only fruits and vegetables to sustain myself.”
3. 爾時，世尊以知婆羅門心中所念，告諸比丘：「其有眾生以二十一結染著心者，當觀彼人必墮惡趣，不生善處。云何為二十一結？瞋心結、恚害心結、睡眠心結、調戲心結、疑是心結、怒為心結、忌為心結、惱為心結、疾為心結、憎為心結、無慚心結、無愧心結、幻為心結、姦為心結、偽為心結、諍為心結、憍為心結、慢為心結，妬為心結、增上慢為心結、貪為心結，諸比丘！若有人有此二十一結染著心者，當觀其人必墮惡趣，不生善處。猶如白㲲新衣，久久朽故，多諸塵垢，意欲染成其色，青、黃、赤、黑終不得成。何以故？以有塵垢故。如是，比丘！若有人以此二十一結染著心者，當觀其人必墮惡趣，不生善處。
At that time, Bhagavaan, knowing the Brahmana’s thoughts, said to the Bhikshus, “If a being is bound by twenty-one fetters that defile the mind, you should know that such a person will fall into wretched realms and not be reborn in a good place.
What are the twenty-one fetters? The fetter of anger, the fetter of malice, the fetter of drowsiness, the fetter of restlessness, the fetter of doubt, the fetter of resentment, the fetter of envy, the fetter of irritation, the fetter of jealousy, the fetter of hatred, the fetter of shamelessness, the fetter of lack of conscience, the fetter of deceit, the fetter of fraud, the fetter of pretense, the fetter of contention, the fetter of arrogance, the fetter of conceit, the fetter of jealousy, the fetter of overestimation, and the fetter of greed.
Bhikshus, if someone is bound by these twenty-one fetters that defile the mind, you should know that such a person will fall into wretched realms and not be reborn in a good place. Just as a new white cloth, over time, becomes old and stained with dust, and even if one tries to dye it blue, yellow, red, or black, the color will not take. Why? Because of the stains.
Similarly, Bhikshus, if someone is bound by these twenty-one fetters that defile the mind, you should know that such a person will fall into wretched realms and not be reborn in a good place.
4. 「設復有人無此二十一結染著心者，當知斯人必生天上，不墮地獄中。猶如新淨白㲲，隨意欲作何色，青、黃、赤、黑，必成其色，終不敗壞。所以然者，以其淨故。此亦如是，其有無此二十一結染著心者，當觀其人必生天上，不墮惡趣。
“If, however, someone is free from these twenty-one fetters that defile the mind, you should know that such a person will be reborn in heaven and not fall into hell. Just as a new, clean white cloth can be dyed any color—blue, yellow, red, or black—and the color will take perfectly, without fading. Why? Because it is clean.
Similarly, if someone is free from these twenty-one fetters that defile the mind, you should know that such a person will be reborn in heaven and not fall into wretched realms.
5.「若彼賢聖弟子起瞋恚心結，觀已，便能息之。起恚害心結、起睡眠心結、起調戲心結、起疑心結、起怒心結、起忌心結、起惱心結、起疾心結、起憎心結、起無慚心結、起無愧心結、起幻心結、起姦心結、起偽心結、起諍心結、起憍心結、起慢心結、起妬心結、起增上慢心結、起貪心結。
“If a noble disciple gives rise to the fetter of anger, upon reflecting, they can pacify it. They can pacify the fetter of malice, the fetter of drowsiness, the fetter of restlessness, the fetter of doubt, the fetter of resentment, the fetter of envy, the fetter of irritation, the fetter of jealousy, the fetter of hatred, the fetter of shamelessness, the fetter of lack of conscience, the fetter of deceit, the fetter of fraud, the fetter of pretense, the fetter of contention, the fetter of arrogance, the fetter of conceit, the fetter of jealousy, the fetter of overestimation, and the fetter of greed.
6.「若彼賢聖弟子無瞋、無恚、無有愚惑，心意和悅，以慈心普滿一方而自娛樂，二方、三方、四方亦爾。四維上下，於一切中，一切[2]亦一切，一切世間以無限無量，不可稱計，心無恚怒而自遊戲。以此慈心，遍滿其中，得歡喜已，心意便正。
“If a noble disciple is free from anger, malice, and delusion, with a mind full of joy, they can fill one direction with loving-kindness and delight in it. They can fill the second, third, and fourth directions in the same way.
Above, below, and all around, everywhere, they fill the entire world with boundless, immeasurable, and incalculable loving-kindness, free from anger and malice, and delight in it. Having filled their mind with loving-kindness, they attain joy, and their mind becomes upright.”
7.「復以悲心普滿一方而自娛樂，二方、三方、四方亦爾，四維上下，於一切中，一切亦一切，一切世間以無量無限，不可稱計，心無恚怒而自遊戲。以此悲心，遍滿其中，得歡喜已，心意便正。
“Again, with a mind full of compassion, they fill one direction and delight in it. They fill the second, third, and fourth directions in the same way.
Above, below, and all around, everywhere, they fill the entire world with boundless, immeasurable, and incalculable compassion, free from anger and malice, and delight in it. Having filled their mind with compassion, they attain joy, and their mind becomes upright.”
8.「復以喜心普滿一方而自娛樂，二方、三方、四方亦爾，四維上下，於一切中，一切亦一切，一切世間，以無量無限不可稱計，心無恚怒而自遊戲。以此喜心，遍滿其中，得歡喜已，心意便正。
“Again, with a mind full of sympathetic joy, they fill one direction and delight in it. They fill the second, third, and fourth directions in the same way. Above, below, and all around, everywhere, they fill the entire world with boundless, immeasurable, and incalculable sympathetic joy, free from anger and malice, and delight in it. Having filled their mind with sympathetic joy, they attain joy, and their mind becomes upright.”
9.「復以護心普滿一方而自娛樂，二方、三方、四方亦爾，四維上下，於一切中，一切亦一切，一切世間以無量無限不可稱計，心無恚怒而自遊戲。以此護心，遍滿其中，得歡喜已，心意便正。
“Again, with a mind full of equanimity, they fill one direction and delight in it. They fill the second, third, and fourth directions in the same way. Above, below, and all around, everywhere, they fill the entire world with boundless, immeasurable, and incalculable equanimity, free from anger and malice, and delight in it. Having filled their mind with equanimity, they attain joy, and their mind becomes upright.”
10.「便於如來所成於信根，根本不移，豎高顯幢，不可移動。諸天、龍、神、阿須倫、沙門、婆羅門，或世人民，於中得歡喜，心意便正。此是如來、至真、等正覺、明行[10]成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，於中得歡喜，心意便正，亦復成就於法。如來法者，甚為清淨，不可移動，人所愛敬。如是智者當作是觀，便於中而得歡喜，亦復成就於眾。如來聖眾甚為清淨，性行純和，法法成就，戒成就、三昧成就、智慧成就、解脫成就、解脫見慧成就。聖眾者，四雙八輩，此是如來聖眾，可愛可貴，實可承事。於中得歡喜，心意便正。
“Thus, they develop faith in the Tathaagata, unshakable and firm, like a high and visible banner that cannot be moved. Devas, Nagas, Yaksas, asuras, sramanas, brahmanas, and all worldly beings rejoiced at these words, their minds becoming perfectly upright.
This is the Tathaagata, the Arhat, the Samyak-Sambuddha, perfect in wisdom and conduct, the Sugata, the Knower of the World (loka-vid), the Anuttara, the Tamer of Beings (purusha-damya-saarathih), the Teacher of Devas and Humans (Shaasta deva-manushyaaṇaam), the Budha, the Bhagavaan. Rejoicing in this, their minds become upright, and they also attain realization of the Dharma.
The Dharma of the Tathaagata is supremely pure, unshakable, and revered by all. Thus, the wise should reflect in this way, rejoice in it, and also attain realization of the Sangha. The Sangha of the Tathaagata is supremely pure, with gentle conduct, accomplished in all aspects of the Dharma: accomplished in Shila, Samadhi, Prajna, Vimukti (liberation), and the knowledge and vision of liberation.
The Sangha consists of the four pairs and eight kinds of noble beings. This is the Sangha of the Tathaagata, worthy of respect and reverence, truly worthy of service. Rejoicing in this, their minds become upright.”
11.「彼復以此三昧，心清淨無瑕穢，諸結便盡，亦無沾污，性行柔軟，逮於神通，便得自識無量宿命事，所從來處，靡不知之。若一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，成敗劫、不成敗劫、成敗不成敗劫、無數成敗劫、無數不成敗劫，我曾在彼，字某、名某、姓某，如是生、如是食、受如是苦樂，受命長短，從彼終生彼間，從彼終生此間。如是自識無數宿命事。
“Furthermore, with this Samadhi, the mind becomes utterly pure and free from defilements. All fetters are exhausted, without any stain remaining. With gentle and pliant conduct, one attains spiritual powers and comes to know countless past lives—all previous existences become completely clear. Whether one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, a hundred thousand lives; through periods of cosmic formation and dissolution, through immeasurable aeons of arising and ceasing—’There I was, with such a name, such a clan, such an appearance. Thus I lived, thus I sustained myself, experiencing such pleasures and pains. My lifespan was of such length. Passing from that existence, I was reborn there; passing from there, I was reborn here.’ In this way, one recollects innumerable past lives in complete detail.””
12.「復以此三昧，心清淨無瑕穢，知眾生心所念之事。彼復以天眼觀眾生類，有生者、有終者，善色、醜色，善趣、惡趣，若好、若醜，隨眾生行所作果報，皆悉知之。或有眾生，身行惡、口行惡、心行惡，誹謗賢聖，邪見造邪見行，身壞命終，生三惡道，趣泥𪏭中。或復有眾生，身行善、口行善、意行善，不誹謗賢聖，正見、無有邪見，身壞命終，生天上善處。是謂清淨天眼觀眾生類：有生者、有終者，善色、醜色，善趣、惡趣，若好、若醜，隨眾生行所作果報，皆悉知之。
“Furthermore, with this samādhi, the mind becomes utterly pure and free from defilements, and one comes to know the thoughts of all beings. With the divine eye (divya-cakṣus), one observes the multitude of sentient beings—those being born, those passing away, those with beautiful forms and those with ugly forms, those destined for fortunate realms and those bound for miserable realms, the noble and the base—all according to their karmic deeds and the fruits they reap.
There are beings who engage in evil conduct of body, speech, and mind—who slander the noble ones, hold wrong views, and act according to false understanding. When their bodies perish and their lives end, they are reborn in the three miserable realms, sinking into the mire of suffering.
Yet there are also beings who cultivate wholesome conduct of body, speech, and mind—who do not slander the noble ones, who possess right view and reject wrong views. When their bodies perish and their lives end, they are reborn in the heavens, in blissful realms.
Thus, with the purified divine eye, one perceives the multitude of sentient beings—those arising and those perishing, the beautiful and the ugly, those bound for happiness and those bound for misery, the noble and the base—all in accordance with their deeds and the fruits they must bear.”
13.「彼復以此三昧，心清淨無瑕穢，無有結使，心性柔軟，逮於神通。復以漏盡通而自娛樂。彼觀此苦，如實知之；復觀苦習，復觀苦盡，復觀苦出要，如實知之。彼作是觀已，欲漏心得解脫，有漏心、無明漏心得解脫。已得解脫，便得解脫智：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。如是，比丘！賢聖弟子心得解脫，雖復食粳糧、善美種種餚饍，摶若須彌，終無有罪。所以然者，以無欲、盡愛故，以無瞋、盡恚故，以無愚癡、盡愚癡故，是謂比丘中比丘！則內極沐浴已。」
“Furthermore, with this Samadhi, the mind becomes utterly pure and free from defilements, with all fetters eradicated. The nature of mind becomes pliant and attains spiritual powers. One then delights in the knowledge of the destruction of the aasravas (taints).
One contemplates suffering as it truly is;
contemplates the origin of suffering as it truly is;
contemplates the cessation of suffering as it truly is;
contemplates the path leading to the cessation of suffering as it truly is.
Having thus contemplated, the mind is liberated from the aasrava of sensual desire, the aasrava of existence, and the aasrava of ignorance. Having attained liberation, one gains the knowledge of liberation: ‘Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of existence’ – this one knows as it truly is.
Thus, O bhikshus, when a noble disciple’s mind is thus liberated, even if he partakes of fine rice and various delicious foods, even if he consumes as much as Mount Sumeru, no fault accrues. Why is this? Because desire has been exhausted through the cessation of craving; because hatred has been exhausted through the cessation of aversion; because delusion has been exhausted through the cessation of ignorance. This, O bhikshus, is called a true bhikshu among bhikshus – one who has inwardly completed the supreme purification.”
14. 爾時，江側婆羅門白世尊曰：「瞿曇沙門！可往至孫陀羅江側沐浴。」
At that time, the Brahmana from the riverside said to Bhagavaan, “Sramana Gautama, you should go to the banks of the Sundarii River to bathe.”
15. 世尊告曰：「云何，婆羅門！名之為孫陀羅江水？」
Bhagavaan asked: “Tell me, brahmaṇa—what makes these waters the Sundarii River?”
16. 婆羅門曰：「孫陀羅江水是福之深淵，世之光明，其有人物在彼河水浴者，一切諸惡皆悉除盡。」
The Brahmana replied, “The Sundarii River is a deep source of merit and a light to the world. Anyone who bathes in its waters will have all their evils completely eradicated.”
17. 爾時，世尊便說此偈：
At that time, Bhagavaan spoke this verse:
18. 「此身無數劫， 經歷彼河浴；
及諸小陂池， 靡不悉周遍。
愚者常樂彼， 闇行不清淨；
宿罪內充軀， 彼河焉能救？
淨者常快樂， 禁戒清亦快；
清者作清行， 彼願必果成。
設護不與取， 行慈不殺生；
守誠不妄語， 心等無增減。
汝今於此浴， 必獲安隱處；
彼河何所至， 猶盲投乎冥。」
“For countless eons, this body has bathed in that river,
And in all the small ponds, it has been everywhere.
Fools delight in such things,
Engaging in dark and impure deeds.
With past sins filling their bodies,
How can that river save them?
The pure are always joyful,
Pure in conduct and discipline.
The pure perform pure deeds,
And their aspirations are fulfilled.
If one refrains from stealing,
Practices kindness and refrains from killing,
Maintains truthfulness and avoids false speech,
And keeps the mind balanced without increase or decrease—
If you bathe in this way,
You will surely attain peace.
What can that river achieve?
It is like a blind man groping in the dark.”
19. 爾時，婆羅門白世尊曰：「止！止！瞿曇！猶如軁者得伸，闇者見明，迷者示道，於闇室然明，無目者為作眼目。如是，沙門瞿曇！無數方便說此妙法，願聽為道。」
At that time, the Brahmana said to Bhagavaan, “Enough, enough, Gautama! Just as one who is bent is straightened, one in darkness sees light, one who is lost is shown the path, and a lamp is lit in a dark room for one without eyes, so too, sramana Gautama, you have explained this profound Dharma in countless ways. I wish to follow the path.”
20. 爾時，江側婆羅門即得作道，受具足戒。所以族姓子，出家學道，修無上梵行：生死已盡，梵行已立，所作已辦，更不復受有，如實知之。是時，尊者孫陀羅諦利即成阿羅漢。
At that time, the Brahmana from the riverside took up the path and received full ordination. As a noble disciple, he went forth to practice the supreme noble life: birth was exhausted, the noble life had been lived, what had to be done had been done, and there was no more coming back to any state of existence. Thus, the Venerable Sundarii became an Arahant.
21. 爾時，尊者孫陀羅諦利聞佛所說，歡喜奉行。
When the Venerable Sundarii heard what the Budha said, he followed it with joy.