（一） 難陀
Nanda
1. 聞如是： 一時，佛在舍衛國、祇樹、給孤獨園。
Thus I have heard: One time, the Budha was staying at
Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，尊者難陀在舍衛城象華園中。 是時，尊者難陀在閑靜處，便生是念： 「如來出世甚為難遇。 億劫乃出，實不可見。 如來久遠長夜時乃出耳。 猶如優曇鉢花時乃出現，此亦如是。 如來出世甚為難遇。 億劫乃出，實不可見。 此處亦難遇： 一切諸行悉休息止，愛盡無餘，亦無染污，滅盡泥洹。」
At that time, the Venerable Nanda was staying in the Hastipaala Udyaana in Shraavastii.
At that moment, the Venerable Nanda was in a quiet and secluded place and gave rise to this thought:
“The appearance of the Tathaagata in the world is extremely rare. He manifests only once in countless eons and is truly difficult to encounter.
The Tathaagata arises only after an immeasurable, long night, just like the udumbara flower (Ficus racemosa, commonly known as the cluster fig tree.), which appears only at rare intervals.
Likewise, the appearance of the Tathaagata is extremely rare.
He manifests only once in countless eons and is truly difficult to see.
This state is also difficult to encounter: where all actions come to complete rest, where craving is entirely extinguished without remainder, where there is no defilement, and where there is the complete cessation—Nirvaaṇa.”
3. 爾時，有一魔行天子，知尊者難陀心中所念，便往至孫陀利釋種女所。 飛在虛空，以頌而嗟歎曰：
At that time, a Maara deity, knowing the thoughts in the mind of the Venerable Nanda, went to the Shaakya woman Sundarii.
Hovering in the sky, he praised her with a verse, saying:
4.「汝今發歡喜，
嚴服作五樂！
難陀今捨服；
當來相娛樂！」
“Rejoice now with delight,
Adorn yourself and enjoy the five pleasures!
Nanda has now abandoned his robes;
Soon, you shall rejoice together!”
5. 爾時，孫陀利釋種女聞天語已，歡喜，踊躍，不能自勝。 便自莊嚴，修飾房舍，敷好坐具，作倡妓樂，如難陀在家無異。
At that time, when the Shaakya woman Sundarii heard the words of the deity, she was filled with joy and excitement, unable to contain herself.
She immediately adorned herself, decorated her dwelling, arranged fine seats, and prepared music and entertainment, just as if Nanda were still living as a householder.
6. 爾時，王波斯匿集在普會講堂，聞難陀比丘還捨法服，習于家業。 所以然者，有天在空中告其妻曰。
At that time, King Prasenajit gathered in the assembly hall and heard that the Bhikshu Nanda had abandoned the monastic robes and returned to household life.
The reason was that a deity in the sky had informed his wife.
7. 是時，王波斯匿聞是語已，便懷愁憂。 即乘駕白象，往至彼園。 到已，便入華象池中。 遙見尊者難陀，便前至難陀所，頭面禮足，在一面坐。
At that time, when King Prasenajit heard these words, he became sorrowful and distressed.
He immediately mounted his white elephant and went to that garden.
Upon arrival, he entered the Hastipaala (Elephant Flower) Pond.
From a distance, he saw the Venerable Nanda.
He then approached Nanda, bowed down with his head at Nanda’s feet, and sat to one side.
8. 爾時，尊者難陀告波斯匿曰： 「大王，何故來至此間，顏色變異？ 復有何事來至吾所？」
At that time, the Venerable Nanda said to King Prasenajit:
“Great King, why have you come here with such a changed expression? What matter has brought you to me?”
9. 波斯匿報曰： 「尊者當知，向在普集講堂，聞尊者捨法服，還作白衣。 聞此語已，故來至此，不審尊者。 何所勅告？」
King Prasenajit replied:
“Venerable one, you should know that while I was in the great assembly hall, I heard that you had abandoned the monastic robes and returned to lay life. Upon hearing this, I came here immediately.
I am uncertain if this is true—what instructions do you have to give?”
10. 是時，難陀含笑徐告王曰： 「不見、不聞，大王何故作此語耶？ 大王豈不從如來邊聞：我諸結已除，生死已盡，梵行已立，所作已辦？ 更不復受胞胎，如實而知？ 今成阿羅漢，心得解脫。」
At that time, Nanda smiled gently and said to the king:
“Without seeing or hearing it yourself, why do you speak such words, Great King?
Have you not heard from the Tathaagata that I have eliminated all defilements, ended the cycle of birth and death, established the noble path, and completed what was to be done?
I will no longer take rebirth in any womb—I know this as it truly is.
Now, I have attained Arhantship, and my mind is fully liberated.”
11. 波斯匿曰： 「我不從如來聞：難陀比丘…生死已盡…得阿羅漢，心得解脫。 所以然者，有天來告孫陀利釋種女曰。 是時，孫陀利夫人聞此語已，便作倡妓樂，修治服飾，敷諸坐具。 我聞此語已，便來至尊者所。」
King Prasenajit said:
“I have not heard from the Tathaagata that Bhikshu Nanda… has ended the cycle of birth and death… attained Arhantship, and achieved liberation of mind.
The reason is that a deity came and spoke to the Shaakya woman Sundarii.
Upon hearing these words, Lady Sundarii immediately prepared music and entertainment, adorned herself, and arranged fine seats.
After hearing this, I came straight to you, Venerable One.”
12. 難陀告曰： 「王不知不聞，何故大王而作是語？ 諸有沙門、婆羅門無不樂此休息樂、善逝樂、沙門樂、涅槃樂。 而不自觀此婬火之坑。 復當就者此事不然。
Nanda said:
“Great King, since you have neither seen nor heard it yourself, why do you speak these words?
All shramaṇas and braahmanas take delight in the bliss of cessation, the bliss of the Sugata, the bliss of the shramaṇas life, and the bliss of Nirvaaṇa. Yet, they do not examine for themselves the pit of lustful fire.
If one were to pursue such things again, it would not be so.”
13.「骨猶如鎖，肉如聚石。 猶蜜塗刀，坐貪小利，不慮後患。 亦如菓繁折枝、亦如假借不久當還、猶如劍樹之藪、亦如毒害藥、亦如毒藥、如毒華菓，觀此婬欲亦復如是。
“Bones are like chains, and flesh is like piled stones.
It is like honey smeared on a blade—one, driven by greed for a small gain, does not consider the suffering that follows.
It is also like a tree branch heavy with fruit that soon breaks, like something borrowed that must soon be returned, like a grove of sword-leaf trees, like a poisonous drug, like deadly poison, and like toxic flowers and fruits.
In the same way, one should view lust and desire.”
14.「意染著者此事不然。 從火坑之欲…乃至…毒菓，不觀此事，欲得度欲流、有流、見流、無明流者，此事不然。 以不度欲流、有流、見流、無明流，而欲得入無餘泥洹界而般泥洹者，此事不然。
“For one whose mind clings to desires, this is not the right path.
If someone does not contemplate the dangers of desire—like a pit of fire… up to… a poisonous fruit—yet wishes to cross beyond the flood of desire, the flood of existence, the flood of views, and the flood of ignorance, this is not possible.
Without crossing these four floods, if one wishes to enter the realm of Nirvaaṇa without remainder and attain final Nirvaaṇa, this is not possible.”
15.「大王，當知諸有沙門、婆羅門觀察此休息樂、善逝樂、沙門樂、涅槃樂，此事不然。 彼以作是觀察，解了婬坑之火，猶如骨鎖、肉聚、蜜塗利刀、菓繁折枝、假借不久，亦如劍樹、毒樹，如毒害藥。 悉觀了知，此則有處。 已解了知婬火所興，便能得渡欲流、有流、見流、無明流，此事必然。 彼已渡欲流、有流、見流、無明流，此事必然。
“Great King, you should know that if shramanas and braahmanas merely observe the bliss of cessation, the bliss of the Sugata, the bliss of the shramana life, and the bliss of Nirvaaṇa without deeper insight, this is not the right path.
However, if they contemplate correctly and understand the blazing fire of lust—seeing it as bone chains, a mass of flesh, honey smeared on a sharp blade, a fruit-laden branch that is bound to break, something borrowed that must soon be returned, or like a grove of sword-leaf trees, poisonous trees, and harmful poison—then this is the right path.
Having fully realized the dangers arising from the fire of lust, one can cross beyond the flood of desire, the flood of existence, the flood of views, and the flood of ignorance—this is certain.
For one who has already crossed these four floods, this is indeed the truth.”
16.「云何，大王？以何見何知而作是說？ 今我，大王，已成羅漢。 生死已盡，梵行已立，所作已辦。 更不復受母胞胎，心得解脫。」
“What do you think, Great King? Based on what have you seen or known that makes you say such things?
Now, Great King, I have already attained Arhantship.
“Birth and death have been extinguished, the holy life has been established, what had to be done has been done.
I know that I will not born again in future.” —my mind is completely liberated.”**
17. 爾時，王波斯匿心懷歡喜，善心生焉，白尊者難陀曰： 「我今無狐疑如毛髮許。 方知尊者成阿羅漢，今請辭還，國事眾多。」
At that time, King Prasenajit was filled with joy, and a wholesome mind arose within him.
He said to the Venerable Nanda:
“I now have no doubt whatsoever, not even as much as a strand of hair. Now I truly know that you have attained Arhantship.
I take my leave now, as I have many affairs to attend to in the kingdom.”
18. 難陀對曰： 「宜知是時。」
Nanda replied:
“You may go at an appropriate time.”
19. 爾時，王波斯匿即從坐起，頭面禮足，便退而去。 波斯匿王去未幾時，時彼魔天來至尊者難陀所。 住虛空中，復以此偈向難陀曰：
At that time, King Prasenajit immediately rose from his seat, bowed with his head at Nanda’s feet, and then took his leave.
Not long after King Prasenajit had departed, the Maara deity came to the Venerable Nanda.
Hovering in the sky, he once again spoke this verse to Nanda:
20.「夫人面如月；
金銀瓔珞身。
憶彼姿容顏
五樂恒自娛。
彈琴鼓絃歌；
音響甚柔軟。
能除諸愁憂
樂此林間為。」
“Her face is like the moon,
Adorned with gold and silver ornaments.
Remembering her beauty and grace,
One finds constant joy in the five pleasures.
She plays the harp, beats the drum, and sings,
Her voice is soft and melodious.
She can dispel all sorrow and worry—
Why choose to dwell in this forest instead?”
21. 是時，尊者難陀便作是念： 「此是魔行天人。」 覺知此已，復以偈報曰
：
At that time, the Venerable Nanda thought to himself:
“This is a Maara deity.”
Realizing this, he responded with a verse:
22.「我昔有此心，
婬泆無厭足。
為欲所纏裹，
不覺老病死。
我度愛欲淵，
無污無所染。
榮位悉是苦；
獨樂真如法。
我今無諸結；
婬怒癡悉盡。
更不習此法，
愚者當覺知。」
“In the past, I had such thoughts,
Indulging in desire without satisfaction.
Entangled by craving,
I was unaware of aging, sickness, and death.
Now I have crossed the abyss of lust,
Unstained and free from defilements.
Worldly status is nothing but suffering;
True joy lies in the Dharma of ultimate reality.
Now, I am free from all fetters;
Desire, anger, and ignorance are completely extinguished.
I will no longer follow such ways—
Let the foolish take heed and awaken.”
23. 爾時，彼魔行天人聞此語便懷愁憂，即於彼沒不現。
At that time, when the Maara deity heard these words, he became filled with sorrow and distress.
Immediately, he vanished from that place and was no longer seen.
24. 爾時，眾多比丘以此因緣具白世尊。 爾時，世尊告諸比丘： 「端正比丘者，無有勝難陀比丘。 諸根澹泊，亦難陀比丘是。 無有欲心，亦是難陀比丘。 無有瞋恚，亦是難陀比丘。 無有愚癡，亦是難陀比丘。 成阿羅漢，亦是難陀比丘。 所以然者，難陀比丘端正，諸根寂靜。」
At that time, many bhikshus reported this event in full to the Bhagavaan.
Then, the Bhagavaan said to the bhikshus:
“Among bhikshus of handsome appearance, none surpass Bhikshus Nanda.
Among those with serene faculties, Bhikshu Nanda excels.
Among those free from desire, Bhikshu Nanda is foremost.
Among those free from anger, Bhikshu Nanda is also foremost.
Among those free from ignorance, Bhikshu Nanda is foremost.
Among those who have attained Arhantship, Bhikshu Nanda is also foremost.
Why is this so?
Because Bhikshu Nanda is of noble appearance, with faculties that are perfectly tranquil.”
25. 爾時，世尊告諸比丘： 「我聲聞中弟子端正者，難陀比丘是。 諸根寂靜，是亦難陀比丘。」
At that time, the Bhagavaan said to the bhikshus:
“Among my disciples in the Sangha, the one of the most handsome appearance is Bhikshu Nanda.
Among those with tranquil faculties, Bhikshu Nanda is also foremost.”
26. 爾時，諸比丘聞佛所說歡喜，奉行。
When the bhikshus heard what the Budha said, they followed it with joy.