聖種品第六
Chapter 6: The Holy Seed
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四聖種，是最勝、是種姓、是可樂，現無雜穢、曾無雜穢、當無雜穢。一切沙門或婆羅門、或天魔梵、或餘世間，無能以法而譏毀者。何等為四？謂我多聞賢聖弟子，隨得衣服便生喜足、讚歎喜足，不為求覓衣服因緣，令諸世間而生譏論。若求不得，終不懊歎、引頸悕望、拊胸迷悶。若求得已，如法受用，不生染著、耽嗜迷悶、藏護貯積。於受用時，能見過患正知出離。彼由隨得衣服喜足，終不自舉𣣋蔑於他，而能策勤正知繫念，是名安住古昔聖種。如是弟子，隨得飲食便生喜足，廣說如前。如是弟子，隨得臥具便生喜足，廣說如前。如是弟子，愛斷樂斷精勤隨學，於斷愛樂愛脩樂脩，精勤隨學於脩愛樂。彼由如是斷脩愛樂，終不自舉𣣋蔑於他，而能策勤正知繫念，是名安住古昔聖種。謂我多聞賢聖弟子，成就如是四聖種者，若依東西南北方住，不樂居彼而彼樂居，於樂不樂俱能含忍。」爾時世尊為攝前義而說頌曰。
Once, the Blessed One was staying in Śrāvastī, at the Jetavana Grove, in Anāthapiṇḍada’s Park. At that time, the World-Honored One addressed the community of monks: "There are four Noble Traditions—they are the foremost, the true lineage, the joyful, which are pure now, were pure in the past, and will be pure in the future. No ascetic, Brahmin, heavenly being, Māra, Brahmā, or anyone else in the world can justifiably criticize them.
What are these four? They are: My wise and noble disciples, being content and joyful with whatever robes they obtain, praising contentment. They do not seek robes in a way that causes the world to criticize them. If they cannot obtain robes, they do not lament, stretch out their necks in hope, or beat their chests in distress. When they do obtain robes, they use them in accordance with the Dharma, without attachment, craving, confusion, hoarding, or storing. When using them, they recognize their faults and wisely understand the path to liberation. Because they are content with the robes they obtain, they never elevate themselves or disparage others. Instead, they diligently practice mindfulness and clear awareness. This is called abiding in the ancient Noble Tradition.
Similarly, my disciples are content and joyful with whatever food they obtain, as previously described. Likewise, they are content and joyful with whatever bedding they obtain, as previously described.
Furthermore, my disciples delight in letting go, joyfully practice diligence in letting go, and love to cultivate and practice diligent cultivation. Because they delight in letting go and cultivation, they never elevate themselves or disparage others. Instead, they diligently practice mindfulness and clear awareness. This is called abiding in the ancient Noble Tradition.
My wise and noble disciples who have perfected these four Noble Traditions, whether dwelling in the east, west, south, or north, do not delight in worldly pleasures, yet the world delights in them. They are able to endure both pleasure and displeasure with equanimity."
Then, to summarize the meaning, the World-Honored One spoke this verse:
「勇不樂居彼， 而彼樂勇居，
於樂不樂中， 勇者俱含忍。
既棄捨諸欲， 無物能拘礙，
如贍部真金， 誰復應譏毀。」
"The brave find no pleasure there, While it delights in dwelling with the brave. In both joy and sorrow, the steadfast endure all.
Having relinquished all desires, Nothing can hold them back. Like pure gold from the Jambu river, Who could find fault or blame?"
有四聖種是最勝者，謂四聖種是一切佛及諸弟子共所施設為最勝故。是種姓者，謂四聖種是一切佛及諸弟子古昔不共家種姓故。是可樂者，謂四聖種是一切佛及諸弟子久遠已來晝夜等時可樂法故。現無雜穢者，謂四聖種不為現在惡不善法親近塗染，性不雜彼，能遠離故。曾無雜穢者，謂四聖種不為過去惡不善法親近塗染，性不雜彼，能遠離故。當無雜穢者，謂四聖種不為未來惡不善法親近塗染，性不雜彼，能遠離故。諸沙門等無能以法而譏毀者，謂四聖種，非一切佛及諸弟子、或諸賢貴、或諸善士而能譏毀，謂此聖種是不善法、是下賤者，信解受持能為自害、能為他害、能為俱害、能滅智慧、能礙彼類、能障涅槃；受持此法，不生通慧、不引菩提、不證涅槃，聖種非彼譏毀法故。隨得衣服便生喜足者，謂隨所得糞掃衣服，或隨所得施主衣服，若好若惡便生喜足，取得蔽身障寒等故。讚歎喜足者，謂數讚歎。於隨所得衣服喜足，謂此喜足，能引長夜少欲喜足、易滿易養，損減諸惡、增長諸善，能速圓滿杜多功德，於諸資具能善知量，能令自他身心嚴淨。數讚歎者，非數發言，但有此見隨緣而說，令他欽重此喜足故。非為求覓衣服因緣令諸世間生譏論者，謂佛弟子，非如一類，為求衣服往施主家，詐現威儀、矯設言論、現相研磨、以利求利，令諸世間多生譏論。諸佛弟子與彼相違故，不令他生諸譏論。若求不得終不懊歎等者，謂佛弟子求覓衣食不遂意時，終不懊歎、引頸悕望、拊胸迷悶。懊謂心熱等熱遍熱，內憤燋惶、愁憂悔恨，如箭入心不能自處。煩冤懇切，總名為懊。歎謂如是心熱惱已，作是思惟：「我無衣服，當設何等方略自濟？」因斯發起種種語言、述所思惟，總名為歎。引頸悕望者，謂懊歎已，復引頸悕望施主迴意。拊胸迷悶者，謂久待不得，絕所悕望、拊胸迷悶。諸佛弟子皆無是事。若求得已如法受用不生染著等者，謂佛弟子求得衣服如法受用，心無染著、耽嗜迷悶、藏護貯積。染著等言皆顯貪愛，前後輕重分位差別。於受用時能見過患正知出離者，謂佛弟子受用所得諸衣服時，能見過患，謂此衣服無常轉動，求時勞倦、受用非理生長疾病、是失壞法、是增減法，暫得還失迅速不停，本無今有、有已還無不可保信。又受用時，正知出離、成就趣向，出離慧故，為趣涅槃受用衣服。又受用時，先調貪欲、次斷貪欲、後出貪欲，由此因緣心於衣服離染解脫。彼由隨得衣服喜足，終不自舉𣣋蔑他者，謂佛弟子雖於所得衣服喜足，而不自舉𣣋蔑於他。非如一類由此喜足而自憍舉，作是念言：「我有如是少欲喜足、少事少務少所作少顧戀、易滿易養、損減諸惡增長諸善、能速圓滿杜多功德、於諸資具能善知量、能善為他讚歎喜足。」非如一類由此喜足𣣋蔑於他，作是念言：「餘苾芻等皆無如是少欲喜足少事少務，廣說乃至能善為他讚歎喜足。」諸佛弟子皆無是事。而能策勤正知繫念者，謂佛弟子於隨所得衣服喜足，如法受用不生染著，能見過患正知出離，不自憍舉不𣣋蔑他，復能策勤正知繫念。言策勤者，顯正精進。正知者，顯正見。繫念者，顯正念。此略顯示三種道支，是名安住古昔聖種者。初是名言，顯佛弟子成就前說調善意樂。後古昔聖種言，顯去來今一切賢聖，皆於如是聖種脩習及多脩習方至究竟。中安住言，顯佛弟子於隨所得衣服喜足，增上所生善有漏道及無漏道，安住等住遍住近住。如是弟子隨得飲食便生喜足者，謂佛多聞賢聖弟子，於隨乞匃所得飲食、或隨迎請所得飲食，若好若惡便生喜足，取得支身除飢渴故。廣說如前者，讚歎喜足等廣說如前，於隨所得衣服喜足。如是弟子隨得臥具便生喜足者，謂佛多聞賢聖弟子，於隨所得樹下臥具、或隨所得房閣臥具，若好若惡，便生喜足，取得資身除勞倦故。廣說如前者，讚歎喜足等廣說如前，於隨所得衣服喜足。如是弟子愛斷等者，謂佛多聞賢聖弟子，愛斷愛脩、樂斷樂脩，精勤隨學斷脩愛樂。云何愛斷愛脩？謂若未斷惡不善法、未脩善法，彼於斷脩無愛無勝愛、有引頸悕望。若有已斷惡不善法、已脩善法，彼於斷修有愛有勝愛、無引頸悕望。云何樂斷樂脩？謂於斷脩有樂有勝樂。云何精勤隨學斷脩愛樂？謂於斷脩愛樂為增上故，精勤隨學。彼由如是斷脩愛樂，終不自舉𣣋蔑他者，謂佛弟子雖於斷脩愛樂精勤隨學，而不自舉𣣋蔑於他。非如一類由此愛樂而自憍舉，作是念言：「我有如是少欲喜足，少事少務少所作少顧戀、易滿易養、損減諸惡增長諸善、愛斷愛脩樂斷樂脩、精勤隨學斷脩愛樂。」非如一類由此愛樂𣣋蔑於他，作是念言：「餘苾芻等皆無如是少欲喜足少事少務，廣說乃至愛斷愛脩樂斷樂脩、精勤隨學斷脩愛樂。」諸佛弟子皆無是事，而能策勤正知繫念，是名安住古昔聖種。廣釋如前。有差別者，中安住言，顯佛弟子於斷脩愛樂增上所生善有漏道及無漏道，安住等住、遍住近住。
There are four Noble Lineages that are the most excellent. They are called the most excellent because all Buddhas and their disciples have established them as such. They are called Lineages because they are the ancient and peerless family lineages of all Buddhas and their disciples. They are called Delightful because they are laws that all Buddhas and their disciples have delighted in day and night since time immemorial. They are Pure in the present because they are not tainted by present evil or unwholesome states; their nature does not mix with them and can distance itself from them. They are Pure in the past because they were not tainted by past evil or unwholesome states; their nature did not mix with them and could distance itself from them. They are Pure in the future because they will not be tainted by future evil or unwholesome states; their nature will not mix with them and can distance itself from them. They cannot be criticized by any ascetic or Brahmin because these Noble Lineages cannot be criticized by any Buddha, disciple, noble person, or virtuous individual by saying that these lineages are unwholesome or base, and that those who understand and uphold them harm themselves, harm others, harm both, destroy wisdom, obstruct their kind, and hinder Nirvāṇa; nor can they say that upholding these teachings does not lead to direct knowledge, Enlightenment, or Nirvāṇa, because these lineages are not subject to such criticism.
"As for being content with whatever clothes one receives": this means that upon receiving whatever rag-robe or donor-given clothes, whether good or bad, one is content, using them only to cover the body and ward off cold. "Praising contentment" means repeatedly praising contentment with whatever clothes one receives. This contentment leads, throughout the long night of existence, to few desires, contentment, being easy to satisfy and support, reducing evils, increasing virtues, quickly perfecting the ascetic practices, knowing the right measure for requisites, and purifying one's own and others' body and mind. "Repeatedly praising" does not mean speaking many words, but means that, with this understanding, one speaks as appropriate to make others respect this contentment. "Not seeking clothes in ways that cause worldly criticism" means that disciples of the Buddha do not, like some people, go to donors' homes to seek clothes, putting on false dignified behavior, using deceptive speech, making hints and pressures, or seeking gain through gain, which causes much worldly criticism. Because disciples of the Buddha act contrary to this, they do not cause criticism. "If one does not obtain it, one does not lament or sigh" and so on means that when disciples of the Buddha seek clothes or food and do not get what they want, they do not lament, sigh, stretch out their necks in hope, beat their chests, or become despondent. Lamenting means mental heat, fever, pervasive fever, inner gloom, worry, and regret, like an arrow piercing the heart that one cannot bear. Distress and earnest pleading are collectively called 'lamenting.' Sighing means that after this mental heat and distress, one thinks: "I have no clothes; what strategy can I use to help myself?" and then gives rise to various kinds of speech expressing these thoughts, which is collectively called 'sighing.' Stretching out the neck in hope means that after lamenting and sighing, one stretches out the neck hoping that the donor will change their mind. Beating the chest and feeling despondent means that after waiting long without obtaining, one gives up hope and beats the chest in despondency. Disciples of the Buddha have none of these things. "If one obtains it, one uses it according to the Dharma without attachment" means that when disciples of the Buddha obtain clothes, they use them according to the Dharma, with a mind free from attachment, craving, confusion, hoarding, or storing. The terms like 'attachment' all refer to greed and desire, with different levels of intensity and states. "When using them, one sees the danger and knows how to transcend them" means that when disciples of the Buddha use the clothes they have obtained, they see the danger, realizing that these clothes are impermanent and changing, that seeking them is tiring, using them improperly can cause illness, that they are subject to loss, increase, and decrease, that they are quickly lost and not stable, that they come from non-existence to existence and return to non-existence, and are unreliable. Furthermore, when using them, they know how to transcend them, achieving a tendency towards transcendence, and use clothes with wisdom for the purpose of Nirvāṇa. Moreover, when using them, they first subdue greed, then cut off greed, and then transcend greed. Through this cause, their mind is freed from attachment to clothes. "Being content with whatever clothes one receives, one never exalts oneself or disparages others" means that although disciples of the Buddha are content with what they receive, they do not exalt themselves or disparage others. Unlike some who, due to this contentment, become arrogant, thinking: "I have such few desires and contentment, few concerns, few tasks, few attachments, I am easy to satisfy and support, I reduce evils and increase virtues, I quickly perfect the ascetic practices, I know the right measure for requisites, and I can well praise contentment for others." Unlike some who, due to this contentment, disparage others, thinking: "Other monks do not have such few desires and contentment, few concerns and tasks," and so on up to "they cannot well praise contentment for others." Disciples of the Buddha do none of these things. "Instead, they arouse effort, right knowledge, and mindfulness" means that disciples of the Buddha, being content with whatever clothes they receive, using them according to the Dharma without attachment, seeing the danger and knowing how to transcend them, not exalting themselves or disparaging others, then also arouse effort, right knowledge, and mindfulness. 'Effort' means right effort. 'Right knowledge' means right view. 'Mindfulness' means right mindfulness. This briefly shows the three factors of the path. This is called 'abiding in the ancient Noble Lineages.' The phrase 'this is called' shows that disciples of the Buddha have accomplished the well-tuned mental disposition explained above. The phrase 'ancient Noble Lineages' shows that all noble ones of the past, future, and present have cultivated and repeatedly cultivated these lineages before attaining the ultimate goal. The phrase 'abiding in' shows that disciples of the Buddha, based on the good, influenced by contentment with whatever clothes they receive, and the supramundane path, abide, continuously abide, abide everywhere, and abide closely.
"In the same way, these disciples, being content with whatever food they receive" means that the learned, noble disciples of the Buddha, upon receiving whatever food they obtain by begging or upon invitation, whether good or bad, are content, using it only to sustain the body and remove hunger and thirst. "The rest is as before" means that the praise of contentment, and so on, is the same as explained for contentment with clothes. "In the same way, these disciples, being content with whatever bedding they receive" means that the learned, noble disciples of the Buddha, upon receiving whatever bedding they obtain under a tree or in a shelter, whether good or bad, are content, using it only to support the body and remove weariness. "The rest is as before" means that the praise of contentment, and so on, is the same as explained for contentment with clothes.
"In the same way, these disciples love abandonment and cultivation" means that the learned, noble disciples of the Buddha love abandonment and love cultivation, delight in abandonment and delight in cultivation, and diligently practice in accordance with love for abandonment and cultivation. What is 'love of abandonment and cultivation'? It means that if one has not yet abandoned evil, unwholesome states and not yet cultivated wholesome states, one has no love or superior love for abandonment and cultivation but has eager expectation. If one has already abandoned evil, unwholesome states and cultivated wholesome states, one has love and superior love for abandonment and cultivation and no eager expectation. What is 'delight in abandonment and cultivation'? It means that one has delight and superior delight in abandonment and cultivation. What is 'diligently practicing in accordance with love for abandonment and cultivation'? It means that, with love for abandonment and cultivation as the dominant factor, one diligently practices accordingly. "Because of this love for abandonment and cultivation, one never exalts oneself or disparages others" means that although disciples of the Buddha love, delight in, and diligently practice abandonment and cultivation, they do not exalt themselves or disparage others. Unlike some who, due to this love, become arrogant, thinking: "I have such few desires and contentment, few concerns, few tasks, few attachments, I am easy to satisfy and support, I reduce evils and increase virtues, I love abandonment and love cultivation, delight in abandonment and delight in cultivation, and diligently practice in accordance with love for abandonment and cultivation." Unlike some who, due to this love, disparage others, thinking: "Other monks do not have such few desires and contentment, few concerns and tasks," and so on up to "they do not love abandonment and love cultivation, delight in abandonment and delight in cultivation, or diligently practice in accordance with love for abandonment and cultivation." Disciples of the Buddha do none of these things. "Instead, they arouse effort, right knowledge, and mindfulness. This is called 'abiding in the ancient Noble Lineages.'" The detailed explanation is as before, with this difference: the phrase 'abiding in' shows that disciples of the Buddha, based on the good, influenced by love for abandonment and cultivation, and the supramundane path, abide, continuously abide, abide everywhere, and abide closely.