中英對照-布薩根本經

I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery, the palace of Migara's mother. Now at that time — it being the Uposatha day — Visakha, Migara's mother, went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her, "Well now, Visakha, why are you coming in the middle of the day?"

"Today I am observing the Uposatha, lord."

如是我聞: 一時薄伽梵住在舍衛城附近的東寺彌訶羅母堂 [1] 。其時爲布薩日，彌訶羅之母毗沙卡於日中往詣薄伽梵，近前頂禮後坐於一邊。坐下後，薄伽梵對她說:“毗沙卡，你何以日中前來?”

“世尊，我今日持守布薩。”

"And what is the Uposatha of the Jains? There are the contemplatives called the Niganthas (Jains). They get their disciple to undertake the following practice: 'Here, my good man. Lay down the rod with regard to beings who live more than 100 leagues to the east... more than 100 leagues to the west... more than 100 leagues to the north... more than 100 leagues to the south.' Thus they get the disciple to undertake kindness & sympathy to some beings, but not to others.

"On the Uposatha day, they get their disciple to undertake the following practice: 'Here, my good man. Having stripped off all your clothing, say this: "I am nothing by anything or of anything. Thus there is nothing by anything or of anything that is mine."' Yet in spite of that, his parents know of him that 'This is our child.' And he knows of them that 'These are my parents.' His wives & children know of him that 'This is our husband & father.' And he knows of them that 'These are my wives & children.' His workers & slaves know of him that 'This is our master.' And he knows of them that 'These are my workers & slaves.' Thus at a time when he should be persuaded to undertake truthfulness, he is persuaded to undertake falsehood. At the end of the night, he resumes the consumption of his belongings, even though they aren't given back to him. This counts as stealing, I tell you. Such is the Uposatha of the Jains, Visakha. When this Uposatha of the Jains is undertaken, it is not of great fruit or great benefit, not of great glory or great radiance.

“那麼，何爲耆那的布薩? 有稱爲尼乾子的沙門(指耆那教徒)。他們命弟子如此修持:‘如此，善男子。對居於東面一百多里的有情放下棍杖……對居於西面一百多里的有情……對居於北面一百多里的有情……對居於南面一百多里的有情放下棍杖。'如此，他們命弟子對某些有情、但不對其他有情施以仁慈與同情。

“布薩日時，他們命弟子如此修持:‘如此，善男子。把你的所有衣服脫去，說:“對於任何依賴或隸屬之事而言，我什麼也不是。因此沒有什麼依賴我或隸屬我。”'盡管如此，他的父母識得他:‘這是我們的孩子。'他識得他們:‘這是我的父母。'他的妻兒識得他:‘這是我們的丈夫、父親。'他識得他們:‘這是我的妻兒。'他的雇工與家奴識得他:‘這是我們的主人。'他識得他們:‘這是我的雇工與家奴。'因此，在他應被勸誡持守真語時卻被勸誡持守妄語。夜盡時，他恢復對自己所有物的享受，盡管它們並未歸還給他。我告訴你，這算偷竊。毗沙卡，耆那的布薩即是如此。持守這等耆那的布薩，是無大果報、大利益，無大榮耀、大光明的。

"And what is the Uposatha of the Noble Ones? It is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

"There is the case where the disciple of the noble ones recollects the Tathagata, thus: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' As he is recollecting the Tathagata, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the head is cleansed through the proper technique. And how is the head cleansed through the proper technique? Through the use of cosmetic paste & clay & the appropriate human effort. This is how the head is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Tathagata... As he is recollecting the Tathagata, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Brahma-Uposatha. He lives with Brahma [= the Buddha]. It is owing to Brahma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“那麼，何爲聖者的布薩? 它是藉適當的技能，淨化被汙染的心。如何藉適當的技能，淨化被汙染的心?

“有此情形，一位聖弟子如此憶念如來:‘的確，薄伽梵是一位阿羅漢、正自覺者、明行足、善逝者、世間解、無上調御者、人天之師、佛陀、薄伽梵。'隨著他憶念如來，他的心平靜下來，喜悅升起;心的雜染(心漏)被棄絕，有如頭部藉適當的技能被洗淨。頭部如何藉適當的技能被洗淨? 使用軟膏、黏土與適當的人力。頭部藉適當的技能被洗淨，即是如此。那麼，如何藉適當的技能，淨化被汙染的心? 有此情形，聖者的弟子憶念如來……隨著他憶念如來，他的心平靜下來，喜悅升起;心的雜染被棄絕。因此他被稱爲修持梵天布薩的聖者弟子。他與梵天[=佛陀]同住。是歸功於梵天，他的心平靜下來，喜悅升起，心中凡有雜染皆被棄絕。藉適當的技能，淨化被汙染的心，即是如此。

"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

"There is the case where the disciple of the noble ones recollects the Dhamma, thus: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.' As he is recollecting the Dhamma, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the body is cleansed through the proper technique. And how is the body cleansed through the proper technique? Through the use of scouring balls & bath powder & the appropriate human effort. This is how the body is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Dhamma... As he is recollecting the Dhamma, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Dhamma-Uposatha. He lives with Dhamma. It is owing to Dhamma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“[再者，聖者的布薩]是藉適當的技能，淨化被汙染的心。如何藉適當的技能，淨化被汙染的心?

“有此情形，一位聖弟子如此憶念法:‘法由薄伽梵善說，即時即地可見、無時相、邀人親證，向內觀照、由智者各自證知。'隨著他憶念法，他的心平靜下來，喜悅升起;心的雜染被棄絕，有如身體藉適當的技能被洗淨。身體如何藉適當的技能被洗淨? 使用擦球、浴粉與適當的人力。身體藉適當的技能被洗淨，即是如此。那麼，如何藉適當的技能，淨化被汙染的心?有此情形，聖者的弟子憶念法……隨著他憶念法，他的心平靜下來，喜悅升起;心的雜染被棄絕。因此他被稱爲修持法布薩的聖者弟子。他與法同住。是歸功於法，他的心平靜下來，喜悅升起，心中凡有雜染皆被棄絕。藉適當的技能，淨化被汙染的心，即是如此。

"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

"There is the case where the disciple of the noble ones recollects the Sangha, thus: 'The Sangha of the Blessed One's disciples who have practiced well... who have practiced straight-forwardly... who have practiced methodically... who have practiced masterfully — in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types — they are the Sangha of the Blessed One's disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.' As he is recollecting the Sangha, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when clothing is cleansed through the proper technique. And how is clothing cleansed through the proper technique? Through the use of salt earth & lye & cow dung & the appropriate human effort. This is how clothing is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Sangha... As he is recollecting the Sangha, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Sangha-Uposatha. He lives with the Sangha. It is owing to the Sangha that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“[再者，聖者的布薩]是藉適當的技能，淨化被汙染的心。如何藉適當的技能，淨化被汙染的心?

“有此情形，一位聖弟子如此憶念僧伽:‘世尊的聲聞僧伽弟子行道正善……行道正直……行道有方……行道卓越——換句話說，他們是四雙、八輩聖者。那便是世尊的聲聞僧伽弟子——值得佈施、值得禮遇、值得供養、值得尊敬，是世界的無上福田。'隨著他憶念僧伽，他的心平靜下來，喜悅升起;心的雜染被棄絕，有如衣服藉適當的技能被洗淨。衣服如何藉適當的技能被洗淨? 使用鹽土、鹼水、牛糞乾與適當的人力。衣服藉適當的技能被洗淨，即是如此。那麼，如何藉適當的技能，淨化被汙染的心? 有此情形，聖者的弟子憶念僧伽……隨著他憶念僧伽，他的心平靜下來，喜悅升起;心的雜染被棄絕。因此他被稱爲修持僧伽布薩的聖者弟子。他與僧伽同住。是歸功於僧伽，他的心平靜下來，喜悅升起，心中凡有雜染皆被棄絕。藉適當的技能，淨化被汙染的心，即是如此。

"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

"There is the case where the disciple of the noble ones recollects his own virtues, thus: '[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.' As he is recollecting virtue, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a mirror is cleansed through the proper technique. And how is a mirror cleansed through the proper technique? Through the use of oil & ashes & chamois & the appropriate human effort. This is how a mirror is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects his own virtues... As he is recollecting virtue, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the virtue-Uposatha. He lives with virtue. It is owing to virtue that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“[再者，聖者的布薩]是藉適當的技能，淨化被汙染的心。如何藉適當的技能，淨化被汙染的心?

“有此情形，一位聖弟子如此憶念他自己的戒德:‘不破不壞、無暇無疵、利於解脫、受智者讚揚、清淨無染、趨向正定。’隨著他憶念戒德，他的心平靜下來，喜悅升起;心的雜染被棄絕，有如鏡子藉適當的技能被洗淨。衣服如何藉適當的技能被洗淨? 使用油、灰、軟皮與適當的人力。鏡子藉適當的技能被洗淨，即是如此。那麼，如何藉適當的技能，淨化被汙染的心? 有此情形，聖者的弟子憶念自己的戒德……隨著他憶念自己的戒德，他的心平靜下來，喜悅升起;心的雜染被棄絕。因此他被稱爲修持戒德布薩的聖者弟子。他與戒德同住。是歸功於戒德，他的心平靜下來，喜悅升起，心中凡有雜染皆被棄絕。藉適當的技能，淨化被汙染的心，即是如此。

"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

"There is the case where the disciple of the noble ones recollects the devas, thus: 'There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Yama Devas, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that — when falling away from this life — they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there, the same sort of discernment is present in me as well.' As he is recollecting the devas, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a gold is cleansed through the proper technique. And how is gold cleansed through the proper technique? Through the use of a furnace, salt earth, red chalk, a blow-pipe, tongs, & the appropriate human effort. This is how gold is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the devas... As he is recollecting the devas, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Deva-Uposatha. He lives with the devas. It is owing to the devas that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

“[再者，聖者的布薩]是藉適當的技能，淨化被汙染的心。如何藉適當的技能，淨化被汙染的心?

“有此情形，一位聖弟子如此憶念天神:‘有四大王天的天神、有三十三天的天神、有夜摩天的天神、有兜率天的天神、有化樂天的天神、有他化自在天的天神、有梵衆天的天神、有高於其上的天神。他們擁有何等信念，此世逝去時得以重生於該(天)界，同樣的信念我也具備。他們擁有何等戒德，此世逝去時得以重生於該界，同樣的戒德我也具備。他們擁有何等學問，此世逝去時得以重生於該界，同樣的學問我也具備。他們擁有何等佈施，此世逝去時得以重生於該界，同樣的佈施我也具備。他們擁有何等明辨，此世逝去時得以重生於該界，同樣的明辨我也具備。’隨著他憶念天神，他的心平靜下來，喜悅升起;心的雜染被棄絕，有如金子藉適當的技能被提純。金子如何藉適當的技能被提純? 使用熔爐、鹽土、紅土、風管、鉗與適當的人力。金子藉適當的技能被提純，即是如此。那麼，如何藉適當的技能，淨化被汙染的心?有此情形，聖者的弟子憶念天神……隨著他憶念天神，他的心平靜下來，喜悅升起;心的雜染被棄絕。因此他被稱爲修持天神布薩的聖者弟子。他與天神同住。是歸功於天神，他的心平靜下來，喜悅升起，心中凡有雜染皆被棄絕。藉適當的技能，淨化被汙染的心，即是如此。