Visuddhimagga IX-15

Sace evampi vāyamato na nibbāti, atha –

（2）如果这样精进的人依然不能灭瞋，则应：

Ñ(IX,15): But if it does not die out in spite of his efforts, then:

Kakacūpamaovāda-ādīnaṃ anusārato;

Paṭighassa pahānāya, ghaṭitabbaṃ punappunaṃ.

数数为断瞋恨而努力，

随念锯等譬喻的教训。

Ñ: Let him reflect upon the saw

With other figures of such kind,

And strive, and strive repeatedly,

To leave resentment far behind.

Tañca kho iminā ākārena attānaṃ ovadanteneva

而彼（为断瞋恨而努力者）亦以此法而劝诫自己：

Ñ: He should admonish himself in this way:

‘‘are kujjhanapurisa, nanu vuttaṃ bhagavatā –

「喂！忿的人！世尊不是说：

Ñ: 'Now, you who get angry, has not the Blessed One said this:

‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padoseyya. Na me so tena sāsanakaro’ti (ma. ni. 1.232) ca,

诸比丘！纵有恶盗用两柄的锯而切断他的四肢五体，那时他若起瞋意，而他不是我教的实行者」；又说：

Ñ: "Bhikkhus, even if bandits brutally severed limb from limb with a two-handled saw, he who entertained hate in his heart on that account would not be one who carried out my teaching" (M.i,129)? And this:

‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhamappaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

「对于忿者即还之以忿者，

他的恶尤过于那忿的人；

对于忿者而不还以忿者，

他能战胜那难胜的战争。

Ñ: "To repay angry men in kind

Is worse than to be angry first;

Repay not angry men in kind

And win a battle hard to win.

‘‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammatī’ti ca. (saṃ. ni. 1.188); –

若知他人怒，

具念寂静者，

对于自与他，

两者都有利」。

Ñ: "The weal of both he does promote,

His own and then the other's too,

Who shall another's anger know

And mindfully maintain his peace" (S.i,162)?

‘‘‘Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā.

又说：「诸比丘！此七法为敌人所欲，为敌人所作，是男或女而生忿怒的。

Ñ: And this: "Bhikkhus, there are seven things gratifying and helpful to an enemy that happen to one who is angry, whether woman or man.

Katame satta?

什么是七法？

Ñ: What seven?

Idha, bhikkhave, sapatto sapattassa evaṃ icchati aho vatāyaṃ dubbaṇṇo assāti.

诸比丘！（一）兹有敌人这样希望他的仇敌：『唉！真的令他貌丑吧』！

Ñ: Here, bhikkhus, an enemy wishes thus for his enemy, 'Let him be ugly!'.

Taṃ kissahetu?

为什么这样？

Ñ: Why is that?

Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati.

诸比丘！敌人是不欢喜他的仇敌美丽的。

Ñ: An enemy does not delight in an enemy's beauty.

Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano,

诸比丘！这个忿怒的人是给忿所战胜、给忿所征服了。虽然他仍善加沐浴，善加涂香，剪剃须发及着清白的衣服，

Ñ: Now this angry person is a prey to anger, ruled by anger; though well bathed, well anointed, with hair and beard trimmed and clothed in white,

atha kho so dubbaṇṇova hoti kodhābhibhūto.

但他是丑陋的是给忿所征服的。

Ñ: yet he is ugly, being a prey to anger.

Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

诸比丘！这是第一法为敌人所欲，为敌人所作，是男或女而生忿怒的。

Ñ: This is the first thing gratifying and helpful to an enemy that befalls one who is angry, whether woman or man.

Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati ahovatāyaṃ dukkhaṃ sayeyyāti…pe… na pacurattho assāti…pe… na bhogavā assāti…pe… na yasavā assāti…pe… na mittavā assāti…pe… na kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāti.

（二）复次：诸比丘！敌人这样的希望他的仇敌：『唉！真的令他受苦吧』！••••••（三）『真的不令他多财吧』！••••••（四）『真的不令他享乐吧』！••••••（五）『真的不令他有名声吧』！••••••（六）『真的不令他有朋友吧』••••••乃至[PTS 299] （七）『唉！真的令他身坏死后不生善趣天界吧』！

Ñ: Furthermore, an enemy wishes thus for his enemy, 'Let him lie in pain!' … 'Let him have no good fortune!' … 'Let him not be wealthy!' … 'Let him not be famous!' … 'Let him have no friends!' [299] … 'Let him not on the breakup of the body, after death, reappear in a happy destiny in the heavenly world!'.

Taṃ kissa hetu?

为什么这样？

Ñ: Why is that?

Na, bhikkhave, sapatto sapattassa sugatigamanena nandati.

诸比丘！敌人是不欢喜他的仇敌去善趣的。

Ñ: An enemy does not delight in an enemy's going to a happy destiny.

Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya manasā duccaritaṃ carati.

诸比丘！这忿怒的人，给忿所战胜，给忿所征服，便以身行恶，以语行恶，以意行恶，

Ñ: Now this angry person is a prey to anger, ruled by anger, he misconducts himself in body, speech and mind.

So kāyena vācāya manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto’ti (a. ni. 7.64) ca,

为忿所征服者由于身语意的行恶，他的身坏死后，则生到苦界、恶趣、堕处、地狱」；

Ñ: Misconducting himself thus in body, speech and mind, on the breakup of the body, after death, he reappears in a state of loss, in an unhappy destiny, in perdition, in hell, being a prey to anger" (A.iv,94)?

‘‘‘Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati, na araññe kaṭṭhatthaṃ pharati.

又说：「诸比丘！譬如火葬所用的薪，烧了两端，中间烧残而沾粪秽的部分，既不拿至村落应用为薪，亦不于林中应用为薪••••••

Ñ: And this: "As a log from a pyre, burnt at both ends and fouled in the middle, serves neither for timber in the village nor for timber in the forest,

Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmī’ti ca,

诸比丘！我说此人也与这譬喻同样。

Ñ: so is such a person as this I say" (A.ii,95, Iti. 90)?

‘‘So dāni tvaṃ evaṃ kujjhanto na ceva bhagavato sāsanakaro bhavissasi, paṭikujjhanto ca kuddhapurisatopi pāpiyo hutvā na dujjayaṃ saṅgāmaṃ jessasi,

你现在这样的忿怒，将成不是世尊之教的实行者，成为以忿怒而还忿怒的恶人而不能战胜难胜的战争了。

Ñ: If you are angry now, you will be one who does not carry out the Blessed One's teaching; by repaying an angry man in kind you will be worse than the angry man and not win the battle hard to win;

sapattakaraṇe ca dhamme attāva attano karissasi, chavālātūpamo ca bhavissasī’’ti.

敌人所行之法你现在自己行于自己。你同火葬所用的薪的譬喻一样（无用）了」！

Ñ: you will yourself do to yourself the things that help your enemy; and you will be like a pyre log'.