A Primer in Chinese Buddhist Writings
Volume Two: The Indian Tradition
Further Reading
Below is a small selection of short passages without glossaries, translations or explanatory annotation, and with their original punctuation as given in the CBETA version of the Taisho. The notes are from the Taisho and refer to variants in different versions of the Chinese Buddhist canon (see my notes on “How to use the Taisho”) provided separately. If you can read this (with the help of dictionaries), you are ready to begin exploring the Chinese Buddhist canon.
1. The Héyù jīng 何欲經
This short scripture, text number 149 in the 中阿含 (Skt. Madhyama gama), is given in its entirety. A Pali parallel can be found in Anguttara Nikāya 6.52 Khattiya (English translation in E.M. Hare, The Book of the Gradual Sayings, vol.3 (Oxford: Pali Text Society, 1995), pp.258-59.
《中阿含經》卷37〈2 梵志品〉：
「（一四九）梵志品[11]何欲經第八[12](第三念誦)
爾時，生聞梵志中後彷徉，往詣佛所，共相問訊，却坐一面，白曰：「瞿曇！欲有所問，聽乃敢陳。」
世尊告曰：「恣汝所問。」梵志即便問曰：「瞿曇！剎利何欲、何行、何立、何依、何訖耶？」
世尊答曰：「剎利者，欲得財物，行於智慧，所立以刀，依於人民，以自在為訖。」
生聞梵志問曰：「瞿曇！居士何欲、何行、何立、何依、何訖耶？」
世尊答曰：「居士者，欲得財物，行於智慧，立以技術，依於作業，以作業竟為訖。」
生聞梵志問曰：「瞿曇！婦人何欲、何行、何立、何依、何訖耶？」
世尊答曰：「婦人者，欲得男子，行於嚴飾，立以兒子，依於無對，以自在為訖。」
生聞梵志問曰：「瞿曇！偷劫何欲、何行、何立、何依、何訖耶？」
世尊答曰：「偷劫者，欲不與取，行隱藏處，所立以刀，依於闇冥，以不見為訖。」
生聞梵志問曰：「瞿曇！梵志何欲、何行、何立、何依、何訖耶？」
世尊答曰：「梵志者，欲得財物，行於智慧，立以經書，依於齋戒，以梵天為訖。」
生聞梵志問曰：「瞿曇！沙門何欲、何行、何立、何依、何訖耶？」
世尊答曰：「沙門者，欲得真諦，行於智慧，所立以戒，依於無處，以涅槃為訖。」
生聞梵志白曰：「世尊！我已知。善逝！我已解。世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」
(CBETA, T01, no. 26, p. 660, c1-28)
[11]～A. VI. 52. Khattiya.，[No. 125(37.8)]。[12]〔第三念誦〕－【明】。[13]〔何欲…竟〕六字－ 【明】。[14]〔四百…字〕六字－【宋】【元】【明】。
2. The Jùshèlùn 俱舍論on vision
This passage, from the Abhidharmakośa, appears in the context of a discussion of the functioning of sight. Since vision is the product of two eyes, the question arises of whether “visual consciousness” is also divided into two. The passage is translated into French by Poussin, L'Abhidharmakośa, vol.1, pp.86-87; and from Poussin's French into English by Pruden, Abhidharmakośa bhāṣyam, vol.1, pp.118-119.
《阿毘達磨俱舍論》卷2〈1 分別界品〉：
論曰。阿毘達磨諸大論師咸言。或時[10]二眼俱見。以開二眼見色分明。開一眼時不分明故。又開一眼觸一眼時。便於現前見二月等。閉一觸一此事則無。是故或時二眼俱見。非所依別識成二分。住無方故不同礙色。若此宗說眼見耳聞乃至意了。彼所取境根正取時。為至不至。頌曰。
3. The Mahīśāsakavinaya on the three conditions under which a monk can accept an offering of meat.
The following is a passage on the circumstances under which monks can eat meat. It comes from the 彌沙塞部和醯五分律 (Skt. Mahīśāsakavinaya). The text is extant only in Chinese.
「佛漸遊行到毘舍離。住獼猴江邊重閣講堂。有一將軍名曰[5]師子。是[6]尼犍弟子。聞佛世尊來遊此城有大名聲稱號如來應供等正覺。歎言善哉。願見如[7]是請佛。即嚴駕出。
遙見世尊容顏殊特猶若金山。前到佛所頭面禮足却坐一面。佛為說種種妙法乃至苦集盡道。即於座上得法眼淨。即從坐起[8]胡跪白佛。願佛及僧明日顧我薄食。佛默然受之。
將軍知[9]佛受已。還歸其家勅市買人。此間所有死肉莫計貴賤盡皆買之。如教悉買。通夜辦種種美食。晨朝敷座自往白佛。食具已辦唯聖知時。佛與比丘僧前後圍遶往到其家就座而坐。將軍手自下食歡喜不亂。
時諸尼犍。聞師子將軍請佛及僧極設[10]肴膳。生嫉妬心。即於街巷窮力唱言。師子將軍叛師無義。今乃反事沙門瞿曇。手殺牛羊而以供養。諸比丘聞不敢食。師子將軍胡跪白佛。此諸尼犍長夜毀佛。我今乃至絕命終不故殺。願勅比丘勿生嫌疑。自恣飽食。
佛即告諸比丘。隨意飽食。食畢行水。取小床於佛前坐。佛為如前說隨喜偈從坐起去。佛以是事集比丘僧。告諸比丘。有三種肉不得食。若見若聞若疑。見者。自見為己殺。聞者。從可信人聞為己殺。疑者。疑為己殺。若不見不聞不疑。是為淨肉。聽隨意食。若為比丘殺。比丘及沙彌不應食。聽比丘尼式叉摩那沙彌尼優婆塞優婆夷食。若為比丘尼優婆塞優婆夷殺亦如[11]之。」
Page updated on 2019-02-09