Killing an Arhat
殺害阿羅漢
5.1A summary:
5.1一個總結：
Killing an Arhat
殺害阿羅漢
5.2The Blessed Buddha was staying in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. When, in the thick of Yaṣṭī Grove, the Blessed One established in the truths the King of Magadha, Bimbisāra of the Guilds, along with 80,000 gods and hundreds of thousands of Magadhan brahmins and householders, Bimbisāra had the bells rung throughout his land and this pronouncement was read: “No one shall steal in my lands. If anyone does so, I will banish them and provide recompense from my own stores and treasury.”
5.2世尊住在舍衛城祇樹給孤獨園。有一次，在藥林的深處，世尊以諸諦的法義調伏了摩竭陀王頻毘娑羅，以及八萬位天神和成百上千的摩竭陀婆羅門及在家者。頻毘娑羅王於是命人在全國各地敲鐘，宣讀此令：「在我的國土中，任何人都不得竊盜。如有人這樣做，我將驅逐他，並從我的庫存和國庫中向被盜者提供賠償。」
5.3When the Blessed One used the analogies of the Daharopama Sūtra to subdue Prasenajit, the King of Kosala, Prasenajit too had the bells rung throughout his land and this pronouncement was read: “No one shall steal in my lands. If anyone does so, they will face capital punishment and I will provide recompense from my own stores and treasury.”
5.3世尊用《筏喻經》的比喻來調伏憍薩羅國王波斯匿，波斯匿也在他的領地內鳴鐘，並宣布：「任何人不得在我的領地內盜竊。如果有人這樣做，將被處以死刑，我將從我的倉庫和國庫中提供賠償。」
5.4At this, the robbers and bandits of Magadha and Kosala all moved to the borderlands. From their camps, they sacked merchant caravans traveling between Magadha and Kosala.
5.4於是，摩竭陀國和憍薩羅國的盜賊與強盜都聚集到邊境地帶。他們從營地出發，搶劫往來於摩竭陀國和憍薩羅國之間的商隊。
5.5On one occasion, a caravan of merchants set out from Magadha for Kosala with an armed escort. When they reached the borderlands, [F.128.a] their caravan leader said, “Gentlemen, King Prasenajit is belligerent and ruthless. And if he will recompense us our losses, [S.52.a] why do we pay the wages for an armed escort? The escort can turn back now.”
5.5有一次，一支商人隊伍從摩竭陀國前往憍薩羅國，配備了武裝護衛隊。當他們到達邊境時，[F.128.a]他們的商隊領隊說：「各位，波斯匿王性格好戰殘暴。而且既然他會賠償我們的損失，[S.52.a]我們為什麼還要付武裝護衛隊的工資呢？護衛隊現在可以回去了。」
5.6The escort turned back as the caravan of traders continued, reduced in numbers. The bandits, though, had posted a lookout who was lying in wait and when he caught sight of them he asked, “Gentlemen, why do you sit indifferent when a small caravan of traders is approaching?”
5.6護衛隊返回了，商人車隊繼續前行，但人數已經減少。然而強盜們已經安排了一個哨兵埋伏在那裡，當他看到商人隊伍時，他問道：「各位，為什麼一支小規模的商人車隊正在靠近，你們卻坐以待毙呢？」
5.7With that, the bandits set upon the caravan, taking the lives of some merchants as other merchants abandoned their goods and fled. Without reflection, arhats do not have access to prescience and insight; and so the life of an arhat traveling with the merchants was also taken.
5.7於是強盜匪徒襲擊商隊，殺害了一些商人，其他商人遺棄了貨物而逃生。沒有思慮的情況下，阿羅漢無法獲得預知和洞察力；因此與商人同行的一位阿羅漢的生命也被奪去了。
5.8Those merchants who had fled sought out King Prasenajit, their faces and bodies smeared with dirt, howling, their hair in disarray. Pressing their palms together they said, “Your Majesty, in your lands we have been reduced to a state where we are not fit to be merchants!”
5.8那些逃脫的商人找到波斯匿王，他們的臉和身體沾滿了塵垢，哭喊著，頭髮散亂。他們合掌說：「大王啊，在您的領地裡，我們已經淪落到不配做商人的地步了！」
5.9“What happened?”
5.9「發生了什麼事?」
“We were sacked by bandits.”
「我們遭到強盜搶劫。」
“In what region?”
「在什麼地方？」
“In a region near the borderlands.”
「在邊境附近的地區。」
5.10The king commanded his general Virūḍhaka, “Bring me the stolen goods and the bandits. And be quick about it!”
5.10國王命令他的將軍毘琉璃王：「給我帶回被盜的財物和強盜。快點！」
As Virūḍhaka set out at the head of the four branches of the armed forces, the bandits were sitting around unconcerned with their armor off in a śāla forest, dividing their spoils. General Virūḍhaka had them surrounded and, once the bandits were hemmed in, struck fear into their hearts with the sound of conchs and war-drums. Some of the bandits abandoned their spoils and fled while some were killed. Taking sixty of the bandits who had been captured alive, General Virūḍhaka returned to the king with the stolen goods and said, “Your Majesty, these are the bandits and these are the stolen goods.”
毘琉璃將軍率領四種武裝力量前往。那些土匪在娑羅林裡坐著，毫不防備地脫掉盔甲，正在分配搶來的贓物。毘琉璃將軍把他們包圍了起來，當土匪們被困住後，他用海螺和戰鼓的聲音嚇得他們心驚膽戰。有些土匪拋棄贓物逃跑了，有些被殺死了。毘琉璃將軍抓住了六十個活著被捕的土匪，帶著被盜的物品回到國王面前，說道：「大王，這些就是土匪，這些就是被盜的物品。」
5.11The king then said to the bandits, “Gentlemen, I, the king, had the bells rung and announced, [F.128.b] ‘No one shall steal in my lands. If anyone does so, they will face capital punishment and I will provide recompense from my own stores and treasury.’ Did you not hear?”
5.11國王對盜匪說：「各位，我國王鳴鐘宣告：『在我的領地內，任何人不得竊盜。若有人這樣做，必將面臨死刑，我會從我自己的府庫和國庫中提供賠償。』你們沒有聽聞嗎？」
“We heard, Your Majesty.”
「我們聽到了，大王。」
“Well then, why did you rob the merchants?”
「那麼，你們為什麼要搶劫商人呢？」
“We have no other means of making a living, Your Majesty.”
「大王，我們沒有其他謀生的方式。」
5.12“Why did you take life?”
5.12「你為何奪取生命？」
“To instill fear.”
「為了製造恐懼。」
“You may have instilled some fear but the fear I instill today shall be like none ever seen before.”
「你們或許激起了一些恐懼，但我今日所施予的恐懼將是前所未有的。」
The king then ordered his ministers, “Gentlemen, execute all of these men today.”
國王於是吩咐大臣說：「諸位，今天就把這些人都處死吧。」
5.13As they were being led to the execution grounds, their sentences were proclaimed along the high roads and side streets, at intersections and crossroads. In the commotion, one bandit escaped in the midst of a crowded street and approached a monk in Jetavana and said, “Noble one, I want to go forth.”
5.13當他們被帶往刑場時，他們的死刑判決沿著主幹道和小街、十字路口和交叉口被宣布。在混亂中，一名匪徒在擁擠的街道中逃脫，靠近了祇樹給孤獨園的一位僧人，說道：「尊者，我想出家。」
The monk allowed the bandit’s going forth and ordained him while the other bandits were being executed.
該僧侶允許了這個強盜出家，並為他受具足戒，而其他強盜正在被處死。
5.14The Blessed One had advised, “Monks, again and again you should be able to scrutinize your own failings, others’ failings, your own strengths, and others’ strengths. Why is that so? Because your own failings and others’ failings act as a spur to disenchantment, while your own strengths and others’ strengths also act as a spur to disenchantment.”
5.14世尊曾開示道：「比丘們，你們應當一次又一次地審視自己的過失、他人的過失、自己的優點和他人的優點。為什麼呢？因為自己的過失和他人的過失能夠促進厭離，而自己的優點和他人的優點也能夠促進厭離。」
5.15In light of this advice, the monks had taken to visiting the charnel ground. When the time came for the monks to visit the charnel grounds again, the bandit turned monk accompanied them, and there he saw that the other bandits had been executed. He stood still, choked with tears. The monks said, “Venerables, though he has only newly gone forth, he has such a kind heart.”
5.15根據世尊的教導，僧眾開始前往塚間。當僧眾再次前往塚間的時候，那位改邪歸正的強盜也跟著他們一起去了。他看到那些其他的強盜都已被處死。他站在那裡，淚流滿面，哽咽著。僧眾說：「尊者們，雖然他才剛出家不久，但他卻有著這樣的慈悲心。」
5.16When he began to sob, the monks asked, “Venerable, why do you make such a fuss?”
5.16當他開始啜泣時，僧眾問道：「尊者，你為什麼哭得這麼傷心？」
The bandit turned monk replied, “This is my father. This is my brother. This is my uncle on my father’s side. This [F.129.a] is my uncle on my mother’s side.”
那個出家的盜賊回答說：「這是我的父親。這是我的兄弟。這是我父親這一邊的叔叔。這是我母親這一邊的叔叔。」
“These men took the life of an arhat,” said the monks.
「這些人奪取了阿羅漢的生命，」僧眾說道。
5.17When the bandit turned monk admitted they had taken the life of an arhat, the monks asked the Blessed One about it, [S.52.b] and the Blessed One decreed, “Monks, this person has killed an arhat. A person who has killed an arhat will not take root in this Dharma and Vinaya. Therefore, monks, you should exclude from this Dharma and Vinaya those persons who have killed an arhat. If someone wishing to go forth approaches any of you, you should ask, ‘You are not a killer of an arhat, are you?’ If you allow going forth and grant ordination without asking this, a breach occurs.”
5.17當那位從前是盜賊的比丘承認他們殺害了阿羅漢時，比丘們向世尊請問此事。世尊頒布規定說：「比丘們，此人殺害了阿羅漢。殺害阿羅漢的人將不能在此法律中扎根。因此，比丘們，你們應當將殺害阿羅漢的人驅逐出此法律。如果有人希望出家而向你們任何人靠近，你們應當詢問：『你不是殺害阿羅漢的人吧？』如果你們未經詢問就允許出家並授予受具足戒，則會出現破僧。」
Causing a Schism in the Saṅgha
引起僧團分裂
5.18The venerable Upāli asked the Blessed Buddha, “Reverend, if a person who caused a schism among the Tathāgata’s saṅgha disciples in a previous ordination career again wants monkhood, to go forth and be ordained in the well-proclaimed Dharma and Vinaya, should his going forth be allowed or not?”
5.18尊者優波離問世尊道：「世尊，如果有人在前一個出家生涯中，曾在如來的僧伽弟子中造成過分裂，現在又想要出家，在善說的法律中出家受具足戒，應該允許他出家嗎，還是不應該允許？」
5.19“Upāli, his going forth should not be allowed. Therefore, if someone wishing to go forth approaches any of you, you should ask, ‘You have not caused a schism in the saṅgha, have you?’ If you allow going forth without asking this, a breach occurs.”
5.19「優波離，不應允許他出家。因此，如果有想要出家的人來到你們面前，你們應該問：『你沒有在僧團中製造分裂吧？』如果你們在沒有提出這個問題的情況下允許出家，就會犯下波羅夷罪。」
Maliciously Drawing Blood from a Tathāgata
惡意傷害如來出血
5.20The venerable Upāli asked the Blessed Buddha, “Reverend, if a person who has maliciously drawn blood from a tathāgata wants monkhood, to go forth and be ordained in the well-proclaimed Dharma and Vinaya in the Blessed One’s presence, should his going forth be allowed or not?”
5.20尊者優波離問世尊說：「大德，如果有人曾經惡意對如來出血，現在想要出家、在世尊面前受具足戒於善妙宣說的法律中，應該允許他出家嗎？還是不應該允許呢？」
5.21“Upāli, his going forth should not be allowed. Therefore, if someone wishing to go forth approaches any of you, you should ask, ‘You have not maliciously drawn blood from a tathāgata, have you?’ [F.129.b] If you allow going forth without asking this, a breach occurs.”
5.21「優波離，不應允許他出家。因此，如果有想要出家的人來到你們任何一人面前，你們應該詢問：『你沒有對如來惡意放血吧？』如果你們在不詢問的情況下允許他出家，就會造成波羅夷。」
Suffering One of the Four Defeats
經歷四波羅夷之一者的痛苦
5.22The venerable Upāli asked the Blessed Buddha, “Reverend, if a person who has fallen by committing any of the four actions leading to defeat during a previous ordination career wants monkhood, to go forth and be ordained in the well-proclaimed Dharma and Vinaya, should his going forth be allowed or not?”
5.22尊者優波離問世尊說：「世尊，如果一個人在過去的受戒生涯中已經因為犯了四波羅夷中的任何一條而堕落，他現在又想出家，要在善說的法律中受具足戒，應該允許他出家嗎？還是不應該允許呢？」
5.23“Upāli, his going forth should not be allowed. Therefore, if someone wishing to go forth approaches any of you, you should ask, ‘You have not fallen by committing any of the four acts leading to defeat, have you?’ If you allow going forth without asking this, a breach occurs.”
5.23「優波離，不應許他出家。因此，如果有人希望出家而來接近你們任何人，你們應該問，『你沒有因犯了四種導致波羅夷的行為而墮落過吧？』如果你們不問就許可出家，就會形成破僧的過失。」
Three Types of Suspension
三種擯出
5.24The Blessed Buddha was staying in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. The Blessed One then said to the monks, “Monks, if a person who has been suspended for refusing to acknowledge an offense returns and says, ‘Venerables, I acknowledge the offense. Please allow my going forth,’ then you should allow his going forth. Once he has gone forth, if he says, ‘Venerables, I confess my offense. Please grant me ordination,’ then he should be granted ordination. If perchance, after being ordained, he should say, ‘I do not acknowledge the offense,’ then, provided there is a majority within the saṅgha, he should be suspended for refusing to acknowledge the offense. In the event that there is no majority within the saṅgha and he has been ordained, the ordination is to be judged valid, for it is difficult for a person to find monkhood, to go forth and be ordained in the well-proclaimed Dharma and Vinaya. The same conditions apply to suspensions meted out for refusing to amend one’s behavior, and suspensions meted out for refusing to give up deviant views.” [F.130.a]
5.24世尊當時住在舍衛城祇樹給孤獨園。世尊對眾比丘說：「比丘們，如果一位因不捨惡見而被擯出的人回來說『尊者們，我現在捨棄了惡見，請允許我出家』，那麼你們應當允許他出家。他出家之後，如果說『尊者們，我懺悔我的罪過，請給我受具足戒』，那麼就應當給他受具足戒。如果他受具足戒後，竟然說『我不捨棄那個惡見』，那麼只要僧團內有大多數人同意，就應當因他不捨惡見而將他擯出。假如僧團內沒有大多數人同意而已經給他受了具足戒，那麼這個受戒應當判定為有效，因為一個人能夠出家，在這樣好的法律中受具足戒是很困難的。不捨惡行和不悔過而受到的擯出，也都適用同樣的條件。」