Ekottaragama (Sanskrit fragments) 16.1

16.1.1

增壹阿含經火滅品第十六

Ekottara-āgama, Chapter 16: The Extinction of Fire

“Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

16.1.2

（一）

(1)

16.1.3

聞如是：

Thus have I heard:

16.1.4

一時，佛在舍衛國祇樹給孤獨園。

At one time, the Buddha was staying in the country of Śrāvastī, at the Jetavana monastery in Anāthapiṇḍada's park.

16.1.5

爾時，尊者難陀在舍衛城象華園中。是時，尊者難陀在閑靜處，便生是念：「如來出世甚為難遇，億劫乃出，實不可見，如來久遠長夜時乃出耳。猶如優曇鉢花時乃出現，此亦如是。如來出世甚為難遇，億劫乃出，實不可見，此處亦難遇，一切諸行悉休息止，愛盡無餘，亦無染污，滅盡泥洹。」

At that time, the Venerable Nanda was in the Elephant-Flower Park in the city of Śrāvastī. At that time, while in a quiet, secluded place, the Venerable Nanda had this thought: “The appearance of a Tathāgata in the world is extremely difficult to encounter; he appears only once in hundreds of millions of kalpas and is truly hard to see. Only after a long night of vast eras does a Tathāgata appear. Just as the udumbara flower appears only at rare intervals, so it is with this. The appearance of a Tathāgata in the world is extremely difficult to encounter; he appears only once in hundreds of millions of kalpas and is truly hard to see. This state is also difficult to encounter: where all conditioned phenomena are brought to rest, craving is exhausted without remainder, there is no defilement, and there is complete extinction in nirvāṇa.”

At the time, Venerable Nanda was staying in Nāgapuṣpa Park near the city of Śrāvastī. While residing in a secluded place, Venerable Nanda had this thought: “It’s so difficult to meet a Tathāgata when he appears in the world. It takes a million eons for him to appear, during which time he truly cannot be seen. It’s just a very long night until he appears. It’s like the time it takes for the udumbara flower to appear. It’s so difficult to meet a Tathāgata when he appears in the world. It takes a million eons for him to appear, during which time he truly cannot be seen. And there are other things that are hard to encounter: All actions coming to a stop, the end of craving without remainder, the lack of defilement, and the complete cessation of nirvāṇa.

16.1.6

爾時，有一魔行天子，知尊者難陀心中所念，便往至孫陀利釋種女所，飛在虛空，以頌而嗟歎曰：

At that time, a devaputra following Māra’s party, knowing the thought in the Venerable Nanda’s mind, went to the Śākyan maiden Sundarī. Flying in the air, he praised her in verse, saying:

Knowing this thought in Venerable Nanda’s mind, Māra acting as a god went to the Śakyan woman Sundarī. He hovered in the sky as he called to her in verse:

16.1.7

「汝今發歡喜，嚴服作五樂；
難陀今捨服，當來相娛樂。」

“Now arouse joy, / dress up and play the five kinds of music;
Nanda has now cast off his robes / and will come to take pleasure with you.”

“Today is a day for you to rejoice,
And put on the dress of the five pleasures!
Nanda has discarded the Dharma robes;
He’s coming to enjoy himself with you!”

16.1.8

爾時，孫陀利釋種女聞天語已，歡喜踊躍，不能自勝，便自莊嚴，修飾房舍，敷好坐具，作倡妓樂，如難陀在家無異。爾時，王波斯匿集在普會講堂，聞難陀比丘還捨法服，習于家業。所以然者，有天在空中告其妻曰。是時，王波斯匿聞是語已，便懷愁憂，即乘駕白象，往至彼園。到已，便入華象池中，遙見尊者難陀，便前至難陀所，頭面禮足，在一面坐。

Then, having heard the deity’s words, the Śākyan maiden Sundarī leaped with boundless joy. She adorned herself, decorated the chambers, spread out fine seats, and performed music and dance, no different from when Nanda was at home. At that time, King Prasenajit was assembled in the Grand Assembly Hall and heard that the bhikṣu Nanda had cast off the Dharma robes to return to household life—the reason being that a deity in the sky had told his wife. Hearing these words, King Prasenajit became sorrowful. He immediately mounted a white elephant and went to that park. Having arrived, he entered the Elephant-Flower Pond and saw the Venerable Nanda from afar. He then approached Nanda, bowed his head to his feet, and sat to one side.

The Śakyan woman Sundarī rejoiced and celebrated when she heard what that god said, and she was unable to control herself. She dressed herself up, decorated the rooms of her house, prepared fine seats, and danced to music, just as she had when Nanda lived at home.

Then, King Prasenajit was attending a meeting in his discussion hall when he heard that the monk Nanda had renounced the Dharma robes and would return to working for his family. The reason for this was that a god in the sky had told this to Nanda’s wife.

When he heard this said, King Presenajit felt aggrieved. He rode his white elephant to that park. Arriving there, he waded into Lake Nāgapuṣpa. Seeing him from afar, he walked up to Venerable Nanda, bowed his head at his feet, and then sat to one side.

16.1.9

爾時，尊者難陀告波斯匿曰：「大王！何故來至此間，顏色變異？復有何事來至吾所？」

At that time, the Venerable Nanda said to Prasenajit: “Great King, why have you come here with an altered countenance? What matter brings you to me?”

Venerable Nanda then asked Prasenajit, “Great King, why have you come here looking so affected? Is there some reason you have come here to me?”

16.1.10

波斯匿報曰：「尊者當知，向在普集講堂，聞尊者捨法服，還作白衣。聞此語已，故來至此，不審尊者何所勅告？」

Prasenajit replied: “The Venerable should know: just now, in the Grand Assembly Hall, I heard that the Venerable had cast off the Dharma robes and returned to lay clothes. Having heard this, I came here. May I ask what the Venerable has to declare?”

King Prasenajit replied, “Venerable, you ought to know that while I was attending a meeting in my discussion hall, I heard that the Venerable had discarded the Dharma robes and returned to wearing white clothes. Having heard that, I came here because I was worried about the Venerable. What instruction might he have?”

16.1.11

是時，難陀含笑徐告王曰：「不見不聞，大王何故作此語耶？大王！豈不從如來邊聞：我諸結已除，生死已盡，梵行已立，所作已辦，更不復受胞胎，如實而知，今成阿羅漢，心得解脫。」

At that time, Nanda smiled and calmly said to the king: “Without seeing or hearing [it yourself], Great King, why do you say such things? Great King, have you not heard from the Tathāgata: ‘My fetters are already eliminated, birth and death are already ended, the holy life is already established, what was to be done is done, I will no longer enter a womb, knowing it as it truly is; I have now become an arhat, my mind having attained liberation’?”

With an easy smile, Nanda then told the King, “Why does the King say this without seeing or hearing it himself? Hasn’t the King heard it from the Tathāgata that I’ve removed the bonds, that for me birth and death is ended, that I’ve established the religious life, and that I’ve accomplished the task? That I truly know that I won’t return to a womb again? I’ve become an arhat, and now my mind is liberated.”

16.1.12

波斯匿曰：「我不從如來聞難陀比丘生死已盡，得阿羅漢，心得解脫。所以然者，有天來告孫陀利釋種女曰。是時，孫陀利夫人聞此語已，便作倡妓樂，修治服飾，敷諸坐具。我聞此語已，便來至尊者所。」

Prasenajit said: “I had not heard from the Tathāgata that the bhikṣu Nanda’s birth and death were ended, that he had attained arhatship and his mind had attained liberation. The reason is that a deity came and told the Śākyan maiden Sundarī. Hearing these words, Lady Sundarī immediately made music and dance, prepared adornments and robes, and spread out cushions. Having heard this, I came to the Venerable.”

The King replied, “I haven’t heard from the Tathāgata that the monk Nanda … has ended birth and death … has become an arhat, and his mind is liberated. The reason I said this was that a god came to the Śakyan woman Sundarī and told it to her. When she heard about it, your wife Sundarī danced, played music, mended her clothes and ornaments, and prepared seats. When I heard about it, I came here to the Venerable.”

16.1.13

難陀告曰：「王不知不聞，何故大王而作是語？諸有沙門、婆羅門無不樂此休息樂、善逝樂、沙門樂、涅槃樂，而不自觀此婬火之坑。復當就者此事不然，骨猶如鎖，肉如聚石，猶蜜塗刀，坐貪小利，不慮後患。亦如菓繁折枝，亦如假借不久當還，猶如劍樹之藪，亦如毒樹、如毒害藥，亦如毒藥、如毒華菓，觀此婬欲亦復如是。意染著者此事不然，從火坑之欲乃至毒菓，不觀此事，欲得度欲流、有流、見流、無明流者，此事不然。以不度欲流、有流、見流、無明流，而欲得入無餘泥洹界而般泥洹者，此事不然。大王當知，諸有沙門、婆羅門觀察此休息樂、善逝樂、沙門樂、涅槃樂，此事不然。彼以作是觀察，解了婬坑之火，猶如骨鎖、肉聚、蜜塗利刀、菓繁折枝、假借不久，亦如劍樹、毒樹，如毒害藥，悉觀了知，此則有處。已解了知婬火所興，便能得渡欲流、有流、見流、無明流，此事必然。彼已渡欲流、有流、見流、無明流，此事必然。云何，大王！以何見何知而作是說？今我，大王！已成羅漢，生死已盡，梵行已立，所作已辦，更不復受母胞胎，心得解脫。」

Nanda said: “Without knowing or hearing, why does the Great King make such a statement? There is no śramaṇa or brāhmaṇa who does not delight in this joy of rest, joy of the Sugata, joy of the śramaṇa, and joy of nirvāṇa, and does not contemplate for himself this pit of the fire of lust. That one would approach it again is impossible! Bones are like a skeleton chain; flesh is like a heap of stones; [lust] is like a honey-smeared blade, where sitting greedily for small benefit, one takes no thought of later calamity. It is also like a tree laden with fruit breaking its branches, like a loan that must soon be repaid, like a thicket of sword-leaf trees, like a poisonous tree, like deadly poison, like toxic herbs, like poisonous flowers and fruits—so should lust be regarded. That the mind should be defiled and attached to it is impossible! One who fails to contemplate this—from the pit of fire of lust up to the poisonous fruit—and yet wishes to cross over the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance: this is impossible. Without crossing over the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance, wishing to enter the realm of nirvāṇa without remainder and attain parinirvāṇa: this is impossible. Great King, you should know: for any śramaṇa or brāhmaṇa who contemplates this joy of rest, joy of the Sugata, joy of the śramaṇa, and joy of nirvāṇa, [returning to lust] is impossible. Having made this contemplation, he understands the fire of the pit of lust to be like a chain of bones, a heap of flesh, a honey-smeared sharp blade, branches broken by heavy fruit, a temporary loan, and like a sword-tree, a poison-tree, and deadly poison; having contemplated and understood all this, this is sound. Having understood how the fire of lust arises, one is able to cross the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance: this is certain. That he has already crossed the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance: this is certain. Why then, Great King, on what basis of seeing and knowing do you say this? Now, Great King, I have become an arhat, birth and death are ended, the holy life is established, what was to be done is done, I will no longer enter a mother's womb, and my mind has attained liberation.”

Venerable Nanda told the King, “Why does the Great King say this without witnessing or hearing it himself? There aren’t any ascetics or priests who don’t enjoy the happiness of respite, the happiness of being well gone, the happiness of the ascetic, and the happiness of nirvāṇa. They don’t contemplate the firepit of lustful desire. It wouldn’t be the case that they would go back to that.

“Bones are like a chain, and flesh is like a pile of stones. Like a sword coated in honey, greed brings a little profit, but the trouble later can’t be foreseen. Like a branch broken by an abundance of fruit, like a loan that must be repaid soon, like a jungle of sword trees, like poisonous herbs, or like bitter leaves, flowers, and fruit, lustful desire should be contemplated as being likewise.

“It wouldn’t be the case that their minds would be addicted to that. If someone doesn’t contemplate that desire as a firepit … bitter fruit, but they want to cross the flood of desire, the flood of existence, the flood of views, and the flood of ignorance, they won’t be able to do it. If someone hasn’t crossed the flood of desire, the flood of existence, the flood of views, and the flood of ignorance, but they want to gain entry to the realm of remainderless nirvāṇa, to parinirvāṇa, they won’t be able to do it.

“Great King, you should know that this is surely the case for ascetics and priests who investigate the happiness of respite, the happiness of being well gone, the happiness of the ascetic, and the happiness of nirvāṇa. They understand from their investigations that the firepit of lustful desire is like a chain of bones, a pile of flesh, a sword coated in honey, a branch broken by an abundance of fruit, a loan that’s due, a sword tree, a poisonous tree, or a poisonous herb. They all investigate and comprehend that this is the case. Having fully understood it, they know what produces the fire of desire, and then they surely can cross the flood of desire, the flood of existence, the flood of views, and the flood of ignorance. They will surely have crossed the flood of desire, the flood of existence, the flood of views, and the flood of ignorance.

“How is it, Great King? What did you see and what did you know when you said that about me? Great King, I’ve now become an arhat. For me, birth and death has ended, the religious life has been established, and the task has been accomplished. I won’t again experience a mother’s womb, and my mind has been liberated.”

16.1.14

爾時，王波斯匿心懷歡喜，善心生焉，白尊者難陀曰：「我今無狐疑如毛髮許，方知尊者成阿羅漢，今請辭還，國事眾多。」

At that time, King Prasenajit rejoiced in his heart, wholesome thoughts arose within him, and he said to the Venerable Nanda: “I now have not even a hair's breadth of doubt; I now know the Venerable has become an arhat. I now beg leave to return, as the affairs of state are manifold.”

Feeling joy in his heart, a good thought arose in King Prasenajit, and he said to Venerable Nanda, “I have not even a hair’s breadth of doubt about it. Now that I know the Venerable has become an arhat, I must take my leave and return to the many affairs of state.”

16.1.15

難陀對曰：「宜知是時。」

Nanda replied: “You may go when you know it is time.”

Nanda replied, “You may go whenever it’s convenient.”

16.1.16

爾時，王波斯匿即從坐起，頭面禮足，便退而去。波斯匿王去未幾時，時彼魔天來至尊者難陀所，住虛空中，復以此偈向難陀曰：

At that time, King Prasenajit rose from his seat, bowed his head to [Nanda’s] feet, and departed. Not long after King Prasenajit had left, that devaputra of Māra came to the Venerable Nanda, stood in the air, and again addressed Nanda in verse:

King Prasenajit rose from his seat, bowed at Nanda’s feet, and departed. A moment after he had left, the Māra King came to Venerable Nanda. Hovering in the sky, he addressed Nanda in verse:

16.1.17

「夫人面如月，金銀瓔珞身，
憶彼姿容顏，五樂恒自娛。
彈琴鼓絃歌，音響甚柔軟，
能除諸愁憂，樂此林間為。」

“The lady’s face is like the moon, / her body adorned with necklaces of gold and silver;
Remember her beauty and countenance, / constantly amusing yourself with the five kinds of music.
Plucking the lute, strumming the strings and singing, / the sounds are exceedingly melodious and soft;
They can remove all sorrow and grief— / what joy is there in remaining in this forest?”

“Your wife’s face is shaped like the moon;
She’s wearing gold and silver jewelry.
Recall how her shape and her countenance
Had always pleased you with the five pleasures.
She sings while strumming lutes and playing drums;
The sound of her voice is soft and gentle.
She’d be able to dispel all sadness
And spread happiness throughout this forest.”

16.1.18

是時，尊者難陀便作是念：「此是魔行天人。」覺知此已，復以偈報曰：

Then the Venerable Nanda thought: “This is a deity of Māra’s company.” Having realized this, he replied in verse:

Venerable Nanda then thought, “This is Māra acting as a god.” Having realized this, he replied in verse:

16.1.19

「我昔有此心，婬泆無厭足；
為欲所纏裹，不覺老病死。
我度愛欲淵，無污無所染；
榮位悉是苦，獨樂真如法。
我今無諸結，婬怒癡悉盡；
更不習此法，愚者當覺知。」

“In the past I had such a mind, / lustful and never satisfied,
Entangled and bound by desire, / unaware of old age, sickness, and death.
I have crossed the abyss of desire and craving, / unstained and free from defilement;
Glory and status are entirely suffering; / alone, I delight in the Dharma of True Suchness.
I now have no fetters; / lust, anger, and delusion are completely ended;
I will never again practice such ways— / let the fool take note of this!”

“I did have such thoughts as that in the past,
And my debauchery was tireless back then.
I was indeed tied up by my desires,
Not noticing old age, illness, and death.
Now, I’ve crossed over the flood of desire,
Without defilement and stained by nothing.
Honors and status are suffering, too;
The only real happiness is in Dharma.
Now, I don’t have any more of these bonds,
Lust, hatred, and delusion are all gone.
Those people who don’t train in this Dharma
Should be recognized and known as foolish.”

16.1.20

爾時，彼魔行天人聞此語便懷愁憂，即於彼沒不現。

At that time, having heard these words, that devaputra of Māra became sorrowful and vanished from that spot.

When he heard these words, Māra who was acting as a god felt aggrieved and disappeared from that place.

16.1.21

爾時，眾多比丘以此因緣，具白世尊。爾時，世尊告諸比丘：「端正比丘者，無有勝難陀比丘；諸根澹泊，亦難陀比丘是；無有欲心，亦是難陀比丘；無有瞋恚，亦是難陀比丘；無有愚癡，亦是難陀比丘；成阿羅漢，亦是難陀比丘。所以然者，難陀比丘端正，諸根寂靜。」

Then many bhikṣus reported this entire incident to the Bhagavat. At that time, the Bhagavat told the bhikṣus: “Among handsome bhikṣus, none surpasses the bhikṣu Nanda. His faculties are tranquil—that is the bhikṣu Nanda. Free of desire—that is the bhikṣu Nanda. Free of anger—that is the bhikṣu Nanda. Free of delusion—that is the bhikṣu Nanda. Attaining arhatship—that is the bhikṣu Nanda. Why is this so? The bhikṣu Nanda is handsome, and his faculties are tranquil.”

A group of monks related all these events to the Bhagavān. The Bhagavān told the monks, “There’s no monk who is more upright than that monk Nanda. In having an indifferent manner, it’s also the monk Nanda. In having no thoughts of desire, it’s also the monk Nanda. In having no anger, it’s also the monk Nanda. In having no delusions, it’s also the monk Nanda. In becoming an arhat, it’s also the monk Nanda. For this reason, the monk Nanda is upright and peaceful in his manner.”

16.1.22

爾時，世尊告諸比丘：「我聲聞中弟子端正者，難陀比丘是。諸根寂靜，是亦難陀比丘。」

Then the Bhagavat said to the bhikṣus: “Among my śrāvaka disciples, the most handsome is the bhikṣu Nanda; the one whose faculties are tranquil is also the bhikṣu Nanda.”

The Bhagavān then told the monks, “Among my disciples, the most upright is the monk Nanda. In having a peaceful manner, it’s also the monk Nanda who is best.”

16.1.23

爾時，諸比丘聞佛所說，歡喜奉行。

At that time, having heard what the Buddha said, the bhikṣus rejoiced and took it to heart.

When the monks heard what the Buddha taught, they rejoiced and approved.