MĀ 103
Madhyamāgama 中阿含经
Chapter 9 因品
103. （一〇三）师子吼经
I have heard thus: | 我闻如是： |
At one time, the Buddha was wandering in the country of Kuru, staying at the city of Kumbhahattha. | 一时，佛游拘楼瘦，在劒磨瑟昙拘楼都邑。 |
At that time, the World-Honored One told the bhikṣus: "Here, there is the foremost śramaṇa, the second, third, and fourth śramaṇa. Apart from this, there are no other śramaṇas or brāhmaṇas, and all other paths are empty and devoid of śramaṇas and brāhmaṇas. You should proclaim this in the assembly. Bhikṣus! If a non-Buddhist comes and asks you: 'Virtuous ones! What practices do you have, what powers do you have, what wisdom do you have, that you make such statements: "Here, there is the foremost śramaṇa, the second, third, and fourth śramaṇa. Apart from this, there are no other śramaṇas or brāhmaṇas, and all other paths are empty and devoid of śramaṇas and brāhmaṇas. You should proclaim this in the assembly."' | 尔时，世尊告诸比丘：「此中有第一沙门，第二、第三、第四沙门，此外更无沙门、梵志，异道一切空无沙门、梵志。汝等随在众中，作如是正师子吼。比丘！或有异学来问汝等：『诸贤！汝有何行，有何力，有何智，令汝等作如是说：「此有第一沙门，第二、第三、第四沙门，此外更无沙门、梵志，异道一切空无沙门、梵志。汝等随在众中，作如是正师子吼。」』 |
Bhikṣus! You should answer the non-Buddhists like this: 'Virtuous ones! Our World-Honored One has knowledge and insight. The Tathāgata, Arhat, Perfectly Enlightened One has spoken of four dharmas, based on which we make such statements: "Here, there is the foremost śramaṇa, the second, third, and fourth śramaṇa. Apart from this, there are no other śramaṇas or brāhmaṇas, and all other paths are empty and devoid of śramaṇas and brāhmaṇas. We proclaim this in the assembly." What are the four? Virtuous ones! We have faith in our teacher, faith in the Dharma, and the virtue of upholding the precepts. We love and respect our fellow practitioners, and respectfully serve them. Virtuous ones! Our World-Honored One has knowledge and insight. The Tathāgata, Arhat, Perfectly Enlightened One has spoken of these four dharmas, based on which we make such statements: "Here, there is the foremost śramaṇa, the second, third, and fourth śramaṇa. Apart from this, there are no other śramaṇas or brāhmaṇas, and all other paths are empty and devoid of śramaṇas and brāhmaṇas. We proclaim this in the assembly."' | 「比丘！汝等应如是答异学：『诸贤！我世尊有知有见，如来、无所著、等正觉说四法，因此四法故，令我等作如是说：「此有第一沙门，第二、第三、第四沙门，此外更无沙门、梵志，异道一切空无沙门、梵志，我等随在众中，作如是正师子吼。」云何为四？诸贤！我等信尊师、信法、信戒德具足，爱敬同道，恭恪奉事。诸贤！我世尊有知有见，如来、无所著、等正觉说此四法，因此四法故，令我等作如是说：「此有第一沙门，第二、第三、第四沙门，此外更无沙门、梵志，异道一切空无沙门、梵志，我等随在众中，作如是正师子吼。」』 |
"Bhikṣus! The non-Buddhists may say: 'Virtuous ones! We also have faith in our teacher, namely our teacher. We have faith in the Dharma, namely our Dharma. We uphold the precepts with virtue, namely our precepts. We love and respect our fellow practitioners, and respectfully serve them, namely our fellow practitioners who have left home and those who have not.' Bhikṣus! The Śramaṇa Gautama and we, these two statements, what is superior, what is the meaning, what is the difference?" Bhikṣus! You should ask the non-Buddhists like this: 'Virtuous ones! Is there one final goal, or many final goals?' Bhikṣus! If the non-Buddhists answer like this: 'Virtuous ones! There is one final goal, not many final goals.' Bhikṣus! You should further ask the non-Buddhists: 'Virtuous ones! Is it those with desire who attain the final goal, or those without desire?' Bhikṣus! If the non-Buddhists answer like this: 'It is those without desire who attain the final goal, not those with desire.' Bhikṣus! You should further ask the non-Buddhists: 'Virtuous ones! Is it those with anger who attain the final goal, or those without anger?' Bhikṣus! If the non-Buddhists answer like this: 'It is those without anger who attain the final goal, not those with anger.' Bhikṣus! You should further ask the non-Buddhists: 'Virtuous ones! Is it those with delusion who attain the final goal, or those without delusion?' Bhikṣus! If the non-Buddhists answer like this: | 「比丘！异学或复作是说：『诸贤！我等亦信尊师，谓我尊师也。信法，谓我法也。戒德具足，谓我戒也。爱敬同道，恭恪奉事，谓我同道出家及在家者也。诸贤！沙门瞿昙及我等此二种说，有何胜，有何意，有何差别耶？』比丘！汝等应如是问异学：『诸贤！为一究竟，为众多究竟耶？』比丘！若异学如是答：『诸贤！有一究竟，无众多究竟。』比丘！汝等复问异学：『诸贤！为有欲者得究竟是耶？为无欲者得究竟是耶？』比丘！若异学如是答：『无欲者得究竟是，非有欲者得究竟是。』比丘！汝等复问异学：『诸贤！为有恚者得究竟是耶？为无恚者得究竟是耶？』比丘！若异学如是答：『无恚者得究竟是，非有恚者得究竟是。』比丘！汝等复问异学：『诸贤！为有痴者得究竟是耶？为无痴者得究竟是耶？』比丘，若异学如是答：『诸贤！无痴者得究竟是，非有痴者得究竟是。』 |
Bhikṣus! You should further ask the non-Buddhists: 'Virtuous ones! Is it those with attachment and acceptance who attain the final goal, or those without attachment and acceptance?' Bhikṣus! If the non-Buddhists answer like this: 'Virtuous ones! It is those without attachment and acceptance who attain the final goal, not those with attachment and acceptance.' Bhikṣus! You should further ask the non-Buddhists: 'Virtuous ones! Is it those without wisdom and not speaking of wisdom who attain the final goal, or those with wisdom and speaking of wisdom?' Bhikṣus! If the non-Buddhists answer like this: 'Virtuous ones! It is those with wisdom and speaking of wisdom who attain the final goal, not those without wisdom and not speaking of wisdom.' Bhikṣus! You should further ask the non-Buddhists: 'Virtuous ones! Is it those with hatred and disputes who attain the final goal, or those without hatred and disputes?' Bhikṣus! If the non-Buddhists answer like this: 'Virtuous ones! It is those without hatred and disputes who attain the final goal, not those with hatred and disputes.' | 「比丘！汝等复问异学：『诸贤！为有爱、有受者得究竟是耶？为无爱、无受者得究竟是耶？』比丘！若异学如是答：『诸贤！无爱、无受者得究竟是，非有爱、有受者得究竟是。』比丘！汝等复问异学：『诸贤！为无慧、不说慧者得究竟是耶？为有慧、说慧者得究竟是耶？』比丘！若异学如是答：『诸贤！有慧、说慧者得究竟是，非无慧、不说慧者得究竟是。』比丘！汝等复问异学：『诸贤！为有憎、有诤者得究竟是耶？为无憎、无诤者得究竟是耶？』比丘！若异学如是答：『诸贤！无憎、无诤者得究竟是，非有憎、有诤者得究竟是。』 |
Bhikṣus! You should speak to the non-Buddhists like this: 'Virtuous ones! This is as you say, that there is one final goal, not many final goals; it is those without desire who attain the final goal, not those with desire; it is those without anger who attain the final goal, not those with anger; it is those without delusion who attain the final goal, not those with delusion; it is those without attachment and acceptance who attain the final goal, not those with attachment and acceptance; it is those with wisdom and speaking of wisdom who attain the final goal, not those without wisdom and not speaking of wisdom; it is those without hatred and disputes who attain the final goal, not those with hatred and disputes. If there are śramaṇas and brāhmaṇas who rely on immeasurable views, they all rely on and lean on two views, the view of existence and the view of non-existence. If they rely on the view of existence, they then become attached to the view of existence, rely on and lean on the view of existence, lean and dwell on the view of existence, and hate and dispute the view of non-existence. If they rely on the view of non-existence, they then become attached to the view of non-existence, rely on and lean on the view of non-existence, lean and dwell on the view of non-existence, and hate and dispute the view of existence. | 「比丘！汝等为异学应如是说：『诸贤！是为如汝等说有一究竟是，非众多究竟是；无欲者得究竟是，非有欲者得究竟是；无恚者得究竟是，非有恚者得究竟是；无痴者得究竟是，非有痴者得究竟是；无爱、无受者得究竟是，非有爱、有受者得究竟是；有慧、说慧者得究竟是，非无慧、不说慧者得究竟是；无憎、无诤者得究竟是，非有憎、有诤者得究竟是。若有沙门、梵志依无量见，彼一切依猗二见，有见及无见也。若依有见者，彼便著有见，依猗有见，猗住有见，憎诤无见。若依无见者，彼便著无见，依猗无见，猗住无见，憎诤有见。 |
Bhikṣus! If there are śramaṇas and brāhmaṇas who do not truly know the cause, the practice, the cessation, the exhaustion, the taste, the suffering, and the way out, they all have desire, anger, delusion, attachment, acceptance, no wisdom, do not speak of wisdom, have hatred, and have disputes. They will not be free from birth, old age, sickness, and death, and will not be able to escape sorrow, lamentation, suffering, and distress. They will not attain the end of suffering. If there are śramaṇas and brāhmaṇas who truly know the cause, the practice, the cessation, the exhaustion, the taste, the suffering, and the way out of these two views, they all have no desire, no anger, no delusion, no attachment, no acceptance, have wisdom, speak of wisdom, have no hatred, and have no disputes. They will be free from birth, old age, sickness, and death, and will be able to escape sorrow, lamentation, suffering, and distress. They will attain the end of suffering. | 「『若有沙门、梵志不知因、不知习、不知灭、不知尽、不知味、不知患、不知出要如真者，彼一切有欲、有] cf.［丽】恚、有痴、有爱、有受、无慧、非说慧、有憎、有诤，彼则不离生老病死，亦不能脱愁戚啼哭、忧苦懊恼，不得苦边。若有沙门、梵志于此二] cf.［丽】见知因、知习、知灭、知尽、知味、知患、知出要如真者，彼一切无欲、无恚、无痴、无爱、无受、有慧、说慧、无憎、无诤，彼则得离生老病死，亦能得脱愁戚啼哭、忧苦懊恼，则得苦边。 |
Bhikṣus! There are some śramaṇas and brāhmaṇas who establish the cessation of feeling, but do not establish the cessation of all feelings. They establish the cessation of the feeling of desire, but do not establish the cessation of the feeling of precepts, the feeling of views, and the feeling of self. Why is that? Those śramaṇas and brāhmaṇas do not truly know the three realms. Therefore, although they establish the cessation of feeling, they do not establish the cessation of all feelings. Again, there are some śramaṇas and brāhmaṇas who establish the cessation of feeling, but do not establish the cessation of all feelings. They establish the cessation of the feeling of desire and the feeling of precepts, but do not establish the cessation of the feeling of views and the feeling of self. Why is that? Those śramaṇas and brāhmaṇas do not truly know the two realms. Therefore, although they establish the cessation of feeling, they do not establish the cessation of all feelings. Again, there are some śramaṇas and brāhmaṇas who establish the cessation of feeling, but do not establish the cessation of all feelings. They establish the cessation of the feeling of desire, the feeling of precepts, and the feeling of views, but do not establish the cessation of the feeling of self. Why is that? Those śramaṇas and brāhmaṇas do not truly know the one realm. Therefore, although they establish the cessation of feeling, they do not establish the cessation of all feelings. In this way, in this Dharma and Vinaya, if one has faith in the teacher, it is not right and not the foremost. If one has faith in the Dharma, it is also not right and not the foremost. If one is fully endowed with virtuous qualities, it is also not right and not the foremost. If one loves and respects fellow practitioners, and respectfully serves them, it is also not right and not the foremost. | 「『或有沙门、梵志施设断受，然不施设断一切受，施设断欲受，不施设断戒受、见受、我受。所以者何？彼沙门、梵志不知三处如真。是故彼虽施设断受，然不施设断一切受。复有沙门、梵志施设断受，然不施设断一切受，施设断欲受、戒受，不施设断见受、我受。所以者何？彼沙门、梵志不知二处如真，是故彼虽施设断受，然不施设断一切受。复有沙门、梵志施设断受，然不施设断一切受，施设断欲受、戒受、见受，不施设断我受，所以者何？彼沙门、梵志不知一处如真，是故彼虽施设断受，然不施设断一切受。如是法、律，若信尊师者，彼非正、非第一，若信法者，亦非正、非第一，若具足戒德者，亦非正、非第一，若爱敬同道、恭恪奉事者，亦非正、非第一。 |
Bhikṣus! If a Tathāgata appears in the world, an Arhat, a Perfectly Enlightened One, a one who has perfect knowledge and conduct, a Sugata, a knower of the world, an unsurpassed guide who tames beings, a teacher of gods and humans, a Buddha, a Blessed One, he establishes the cessation of feeling, and in this very life establishes the cessation of all feelings, establishes the cessation of the feeling of desire, the feeling of precepts, the feeling of views, and the feeling of self. What is the cause and condition of these four feelings? From what do they arise, and what is their basis? These four feelings are caused by ignorance, conditioned by ignorance, arise from ignorance, and have ignorance as their basis. If a bhikṣu has exhausted ignorance and given rise to wisdom, then he will no longer experience the feeling of desire, the feeling of precepts, the feeling of views, and the feeling of self. Having no more feelings, he will not be afraid. Being fearless, he will sever the causes and conditions, and certainly attain parinirvāṇa. His births will be exhausted, the holy life will be established, what was to be done will be done, and he will not be reborn again. He will know this as it truly is. In this way, in this true Dharma and Vinaya, if one has faith in the teacher, it is right and foremost. If one has faith in the Dharma, it is right and foremost. If one is fully endowed with virtuous qualities, it is right and foremost. If one loves and respects fellow practitioners, and respectfully serves them, it is right and foremost. | 「『若有如来出世，无所著、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，号佛、众祐，彼施设断受，于现法中施设断一切受，施设断欲受、戒受、见受、我受。此四受何因、何习，从何而生，以何为本？此四受因无明，习无明，从无明生，以无明为本。若有比丘无明已尽，明已生者，彼便从是不复更受欲受、戒受、见受、我受，彼不受已，则不恐怖，不恐怖已，便断因缘，必般涅槃，生已尽，梵行已立，所作已办，不更受有，知如真。如是正法、律，若信尊师者，是正、是第一，若信法者，是正、是第一，若戒德具足者，是正、是第一，若爱敬同道、恭恪奉事者，是正、是第一。』 |
Bhikṣus! We have this practice, this power, this wisdom. Therefore, we make this statement: There is a first śramaṇa, a second, a third, and a fourth śramaṇa. Apart from this, there are no other śramaṇas or brāhmaṇas. All other paths are empty and devoid of śramaṇas and brāhmaṇas. Therefore, wherever we are in an assembly, we make this true lion's roar. | 「诸贤！我等有是行，有是力，有是智，因此故令我等作如是说，此有第一沙门，第二、第三、第四沙门，此外更无沙门、梵志，异道一切空无沙门、梵志。以是故，我等随在众中，作如是正师子吼。」 |
The Buddha spoke thus. Those bhikṣus, having heard the Buddha's words, rejoiced and practiced accordingly. | 佛说如是。彼诸比丘闻佛所说，欢喜奉行。 |
Translated from Chinese using Gemma-2-Mitra (Buddhist-NLP).
This is the classical Chinese root text of Madhyamāgama, a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).