Sabbe sattā, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā, sabbā itthiyo, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe devā, sabbe manussā, sabbe vinipātikā: averā hontu, abyāpajjā hontu, anīghā hontu, sukhī attāmaṃ pariharantu. Dukkhā muccantu, yathāladdhasampattito māvigacchantu, kammassakā.
愿一切有情、一切众生、一切生类、一切个体、一切拥有自体者;一切女性、一切男性,一切圣者、一切非圣者,一切诸天、一切人类、一切堕苦处者,无怨敌,无瞋害,无恼乱,保持自己的快乐,脱离诸苦,不失去所得的成就,是业的所有者!
Puratthimāya disāya, pacchimāya disāya, uttarāya disāya, dakkhiṇāya disāya, puratthimāya anudisāya, pacchimāya anudisāya, uttarāya anudisāya, dakkhiṇāya anudisāya, heṭṭhimāya disāya, uparimāya disāya. Sabbe sattā, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā, sabbā itthiyo, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe devā, sabbe manussā, sabbe vinipātikā: averā hontu, abyāpajjā hontu, anīghā hontu, sukhī attāmaṃ pariharantu. Dukkhā muccantu, yathāladdhasampattito māvigacchantu, kammassakā.
愿东方、西方、北方、南方,东南方、西北方、东北方、西南方,下方、上方的一切有情、一切众生、一切生类、一切个体、一切拥有自体者;一切女性、一切男性,一切圣者、一切非圣者,一切诸天、一切人类、一切堕苦处者,无怨敌,无瞋害,无恼乱,保持自己的快乐,脱离诸苦,不失去所得的成就,是业的所有者!
Uddhaṃ yāva bhavaggā ca, adho yāva avīcito; Samantā cakkavāḷesu, ye sattā pathavīcarā; Abyāpajjā niverā ca, niddukkhā cā'nuppaddavā.
上至有顶天,下至无间狱,于普轮围界,地上走有情,愿无瞋.无怨,无苦及无难!
Uddhaṃ yāva bhavaggā ca, adho yāva avīcito; Samantā cakkavāḷesu, ye sattā udakecarā; Abyāpajjā niverā ca, niddukkhā cā'nuppaddavā.
上至有顶天,下至无间狱,于普轮围界,水中游有情,愿无瞋.无怨,无苦及无难!
Uddhaṃ yāva bhavaggā ca, adho yāva avīcito; Samantā cakkavāḷesu, ye sattā ākāsecarā; Abyāpajjā niverā ca, niddukkhā cā'nuppaddavā.
上至有顶天,下至无间狱,于普轮围界,空中飞有情,愿无瞋.无怨,无苦及无难!
Yaṃ pattaṃ kusalaṃ tassa ānubhāvena pāṇino; sabbe saddhammarājassa ñatvā dhammaṃ sukhāvahaṃ. Pāpuṇantu visuddhāya sukhāya paṭipāttiyā; asokamanupāyāsa nibbānasukhamuttamaṃ. Ciraṃ tiṭṭhatu saddhammo dhamme hontu sagāravā; sabbepi sattā kālena sammā devo pavassatu. Yathā rakkhiṃsu porāṇā surājāno tathevimaṃ; rājā rakkhatu dhammena attanova pajaṃ pajaṃ.
以我所成就的善业威力,愿一切众生了知正法王导向快乐之法!透过清净、快乐的修行,愿到达无忧、无恼、至上快乐的涅槃!愿正法久住!愿一切有情皆恭敬法!愿天适时降雨!犹如古代的善王般治国,愿国王依法保护人民犹如自己的子孙!
Imāya dhammānudhamma paṭipattiyā Buddhaṃ pūjemi. Imāya dhammānudhamma paṭipattiyā Dhammaṃ pūjemi. Imāya dhammānudhamma paṭipattiyā Saṅghaṃ pūjemi. Addhā imāya paṭipattiyā jāti-jarā-byādhi-maraṇamhā parimuccissāmi.
以此法随法行,我敬奉佛!以此法随法行,我敬奉法!以此法随法行,我敬奉僧!切实以此而行,我将解脱生、老、病、死!
Idaṃ me puññaṃ āsavakkhayāvahaṃ hotu. Idaṃ me puññaṃ nibbānassa paccayo hotu. Mama puññabhāgaṃ sabbasattānaṃ bhājemi; Te sabbe me samaṃ puññabhāgaṃ labhantu.
愿我此功德,导向诸漏尽!愿我此功德,为证涅槃缘!我此功德分,回向诸有情,愿彼等一切,同得功德分!
Sādhu! Sādhu! Sādhu!
萨度!萨度!萨度!
——〈Mettābhāvanā ca Patthanā ca/散播慈爱与发愿〉
愿一切有情、一切众生、一切生类、一切个体、一切拥有自体者;一切女性、一切男性,一切圣者、一切非圣者,一切诸天、一切人类、一切堕苦处者,无怨敌,无瞋害,无恼乱,保持自己的快乐,脱离诸苦,不失去所得的成就,是业的所有者!
Puratthimāya disāya, pacchimāya disāya, uttarāya disāya, dakkhiṇāya disāya, puratthimāya anudisāya, pacchimāya anudisāya, uttarāya anudisāya, dakkhiṇāya anudisāya, heṭṭhimāya disāya, uparimāya disāya. Sabbe sattā, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā, sabbā itthiyo, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe devā, sabbe manussā, sabbe vinipātikā: averā hontu, abyāpajjā hontu, anīghā hontu, sukhī attāmaṃ pariharantu. Dukkhā muccantu, yathāladdhasampattito māvigacchantu, kammassakā.
愿东方、西方、北方、南方,东南方、西北方、东北方、西南方,下方、上方的一切有情、一切众生、一切生类、一切个体、一切拥有自体者;一切女性、一切男性,一切圣者、一切非圣者,一切诸天、一切人类、一切堕苦处者,无怨敌,无瞋害,无恼乱,保持自己的快乐,脱离诸苦,不失去所得的成就,是业的所有者!
Uddhaṃ yāva bhavaggā ca, adho yāva avīcito; Samantā cakkavāḷesu, ye sattā pathavīcarā; Abyāpajjā niverā ca, niddukkhā cā'nuppaddavā.
上至有顶天,下至无间狱,于普轮围界,地上走有情,愿无瞋.无怨,无苦及无难!
Uddhaṃ yāva bhavaggā ca, adho yāva avīcito; Samantā cakkavāḷesu, ye sattā udakecarā; Abyāpajjā niverā ca, niddukkhā cā'nuppaddavā.
上至有顶天,下至无间狱,于普轮围界,水中游有情,愿无瞋.无怨,无苦及无难!
Uddhaṃ yāva bhavaggā ca, adho yāva avīcito; Samantā cakkavāḷesu, ye sattā ākāsecarā; Abyāpajjā niverā ca, niddukkhā cā'nuppaddavā.
上至有顶天,下至无间狱,于普轮围界,空中飞有情,愿无瞋.无怨,无苦及无难!
Yaṃ pattaṃ kusalaṃ tassa ānubhāvena pāṇino; sabbe saddhammarājassa ñatvā dhammaṃ sukhāvahaṃ. Pāpuṇantu visuddhāya sukhāya paṭipāttiyā; asokamanupāyāsa nibbānasukhamuttamaṃ. Ciraṃ tiṭṭhatu saddhammo dhamme hontu sagāravā; sabbepi sattā kālena sammā devo pavassatu. Yathā rakkhiṃsu porāṇā surājāno tathevimaṃ; rājā rakkhatu dhammena attanova pajaṃ pajaṃ.
以我所成就的善业威力,愿一切众生了知正法王导向快乐之法!透过清净、快乐的修行,愿到达无忧、无恼、至上快乐的涅槃!愿正法久住!愿一切有情皆恭敬法!愿天适时降雨!犹如古代的善王般治国,愿国王依法保护人民犹如自己的子孙!
Imāya dhammānudhamma paṭipattiyā Buddhaṃ pūjemi. Imāya dhammānudhamma paṭipattiyā Dhammaṃ pūjemi. Imāya dhammānudhamma paṭipattiyā Saṅghaṃ pūjemi. Addhā imāya paṭipattiyā jāti-jarā-byādhi-maraṇamhā parimuccissāmi.
以此法随法行,我敬奉佛!以此法随法行,我敬奉法!以此法随法行,我敬奉僧!切实以此而行,我将解脱生、老、病、死!
Idaṃ me puññaṃ āsavakkhayāvahaṃ hotu. Idaṃ me puññaṃ nibbānassa paccayo hotu. Mama puññabhāgaṃ sabbasattānaṃ bhājemi; Te sabbe me samaṃ puññabhāgaṃ labhantu.
愿我此功德,导向诸漏尽!愿我此功德,为证涅槃缘!我此功德分,回向诸有情,愿彼等一切,同得功德分!
Sādhu! Sādhu! Sādhu!
萨度!萨度!萨度!
——〈Mettābhāvanā ca Patthanā ca/散播慈爱与发愿〉
禮敬那位世尊、阿羅漢、遍正覺者
小部
優陀那(自說經)經典
1.覺品
優陀那1經/覺經第一(1.覺品)(莊春江譯)
我聽到這樣:
有一次,世尊住在優樓頻螺,尼連禪河邊的覺樹下,初現正覺。當時,世尊在七日中以單一個盤腿而坐感受著解脫樂。那時,當那七天過去,世尊從那個定出來後,在初夜時善作意順緣起:
「像這樣,當這個存在了,則有那個;以這個的生起,則那個生起,即:以無明為緣而有行;以行為緣而有識;以識為緣而有名色;以名色為緣而有六處;以六處為緣而有觸;以觸為緣而有受;以受為緣而有渴愛;以渴愛為緣而有取;以取為緣而有有;以有為緣而有生;以生為緣而有老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊的集。」
那時,世尊知道這件事後,那時候吟出這優陀那:
「當諸法確實變成明顯時:對熱心禪修的婆羅門,
那時他的一切疑惑都消失,因為他知道有因之法。」
Namo tassa bhagavato arahato sammāsambuddhassa
Khuddakanikāye
Udānapāḷi
1. Bodhivaggo
Ud.1/1. Paṭhamabodhisuttaṃ
1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (syā. pī. ka.)]. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ sādhukaṃ manasākāsi –
‘‘Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
‘‘Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa;
Athassa kaṅkhā vapayanti sabbā,
Yato pajānāti sahetudhamma’’nti. paṭhamaṃ;
小部
優陀那(自說經)經典
1.覺品
優陀那1經/覺經第一(1.覺品)(莊春江譯)
我聽到這樣:
有一次,世尊住在優樓頻螺,尼連禪河邊的覺樹下,初現正覺。當時,世尊在七日中以單一個盤腿而坐感受著解脫樂。那時,當那七天過去,世尊從那個定出來後,在初夜時善作意順緣起:
「像這樣,當這個存在了,則有那個;以這個的生起,則那個生起,即:以無明為緣而有行;以行為緣而有識;以識為緣而有名色;以名色為緣而有六處;以六處為緣而有觸;以觸為緣而有受;以受為緣而有渴愛;以渴愛為緣而有取;以取為緣而有有;以有為緣而有生;以生為緣而有老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊的集。」
那時,世尊知道這件事後,那時候吟出這優陀那:
「當諸法確實變成明顯時:對熱心禪修的婆羅門,
那時他的一切疑惑都消失,因為他知道有因之法。」
Namo tassa bhagavato arahato sammāsambuddhassa
Khuddakanikāye
Udānapāḷi
1. Bodhivaggo
Ud.1/1. Paṭhamabodhisuttaṃ
1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (syā. pī. ka.)]. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ sādhukaṃ manasākāsi –
‘‘Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
‘‘Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa;
Athassa kaṅkhā vapayanti sabbā,
Yato pajānāti sahetudhamma’’nti. paṭhamaṃ;
胜义有与世俗有
关于法的实在性,《俱舍论》卷二十二(T 29.116b, Abhidharmak - ośabhāṣya p.334, ll .1-2)里,将存在分为“胜义的存在”(Paramārtha-sat)与“世俗的存在”(Saṃvṛti-sat,假有、施设有),而以胜义的存在为法。 6 例如瓶如果破了就没了,此存在称为世俗的存在;布等物也是一样。人的存在也因为是肉体上、精神上种种要素的复合体,所以是世俗的存在。相对地,瓶的颜色是青色时,瓶破了其“青”也不会消失。如果将瓶无限地敲碎,最后变成“极微”(paramāṇu),但是青也不会失去存在性。不依存于他,以其自体而存在的(自性〔svabhāva〕),是“胜义的存在”,而称此为“法”。同样地,所谓“贪”的心理作用,是不能再分析下去的要素存在者,而拥有使心产生贪的情绪的力量;像这样,无法再分析的要素是胜义的存在者,这就是法。称法为“持有自性者”(sa-svabhāva),又称为“作为实体而存有者”(dravyataḥ sat, Abhidharmakośavyākhyā p.524, l .29)。在《中论》里说“自性”(svabhāva)是“自己存在者”(svo bhāvaḥ)、“非所作者”(akṛtrima)、“非依存于他而存在者”(nirapekṣa)(Prasannapadā p.262, ll .11-12),又更定义为“持自相故为达磨”(svalakṣaṇadhāraṇād dharmaḥ,《俱舍论》卷一,T 29.1b, Abhidharmakośabhāṣya p.2, l. 9; atthano lakkhaṇaṃ dhārentīti dhammā. Visuddhimagga XV.3, HOS. Vol.41, p.408, l .17)。所谓自相(svalakṣaṇa),例如青这种法的青色就是自相,相对地,自性(svabhāva)是指由极微所成的青的存在者。总之因为自性本身是法,所以不能说“持有自性者为法”,持有法(自性)即成为世俗有。并非持有自性,而是持有自相者为法,但是也有不区别自性与自相而使用的。 https://t.cn/R2WxHVU
关于法的实在性,《俱舍论》卷二十二(T 29.116b, Abhidharmak - ośabhāṣya p.334, ll .1-2)里,将存在分为“胜义的存在”(Paramārtha-sat)与“世俗的存在”(Saṃvṛti-sat,假有、施设有),而以胜义的存在为法。 6 例如瓶如果破了就没了,此存在称为世俗的存在;布等物也是一样。人的存在也因为是肉体上、精神上种种要素的复合体,所以是世俗的存在。相对地,瓶的颜色是青色时,瓶破了其“青”也不会消失。如果将瓶无限地敲碎,最后变成“极微”(paramāṇu),但是青也不会失去存在性。不依存于他,以其自体而存在的(自性〔svabhāva〕),是“胜义的存在”,而称此为“法”。同样地,所谓“贪”的心理作用,是不能再分析下去的要素存在者,而拥有使心产生贪的情绪的力量;像这样,无法再分析的要素是胜义的存在者,这就是法。称法为“持有自性者”(sa-svabhāva),又称为“作为实体而存有者”(dravyataḥ sat, Abhidharmakośavyākhyā p.524, l .29)。在《中论》里说“自性”(svabhāva)是“自己存在者”(svo bhāvaḥ)、“非所作者”(akṛtrima)、“非依存于他而存在者”(nirapekṣa)(Prasannapadā p.262, ll .11-12),又更定义为“持自相故为达磨”(svalakṣaṇadhāraṇād dharmaḥ,《俱舍论》卷一,T 29.1b, Abhidharmakośabhāṣya p.2, l. 9; atthano lakkhaṇaṃ dhārentīti dhammā. Visuddhimagga XV.3, HOS. Vol.41, p.408, l .17)。所谓自相(svalakṣaṇa),例如青这种法的青色就是自相,相对地,自性(svabhāva)是指由极微所成的青的存在者。总之因为自性本身是法,所以不能说“持有自性者为法”,持有法(自性)即成为世俗有。并非持有自性,而是持有自相者为法,但是也有不区别自性与自相而使用的。 https://t.cn/R2WxHVU
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