以【pajā】为关键字搜寻四相应,从各经文段落上下推敲,大致可推出这个词的意义为:这个世间的所有人(又特指有志修行的人)。
下面诸经中标的世代替换成这个世间的所有人,会比较通顺。
增支部您所查询的“ pajā”相关内容: (共有181个经有)
按:其实没这么多经,因为这搜寻结果不是exact match,绝大部分是其他字。例如
pajānāmi pajānāti 了知
sampajāno 正知
相应部您所查询的“ pajā”相关内容: (共有404个经有)
1.23
“内结缚、外结缚,世代纠结在结缚中,
我问你这个,乔达摩!谁能解开这结缚?”
“Anto jaṭā bahi jaṭā, jaṭāya jaṭitā pajā;
Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭan”ti.
SN.1.58/(8). Uppathasuttaṃ
“Kiṃsu uppatho akkhāto, kiṃsu rattindivakkhayo.
Kiṃ malaṃ brahmacariyassa, kiṃ sinānamanodakan”ti.
“Rāgo uppatho akkhāto, vayo rattindivakkhayo;
Itthī malaṃ brahmacariyassa, etthāyaṃ sajjate pajā.
Tapo ca brahmacariyañca, taṃ sinānamanodakan”tntti.
“什么为邪道所说?什么日夜灭尽?\\
什么是梵行的垢秽?什么是无水的沐浴?”
“贪为邪道所说,生命日夜灭尽,
女人是梵行的垢秽,在这里人们执著,
锻炼与梵行,那是无水的沐浴。”
注解:“女则累世间(SA.1019);亦恼害世间(GA)”,南传作“在这里人们执著”(etthāyaṃ sajjate pajā,直译为“在这里这被人们执著”),菩提比丘长老英译为“在这里男人们被绊住”(Here menfolk are enmeshed)。按:AN.1.1说:“女子的色持续遍取男子的心”;AN.1.6说:“男子的色持续遍取女子的心”
1.76
贪欲是[正]法的障碍,生命日夜灭尽。
女人是梵行的垢秽,在这里人们执著,
同上
6.1
那时,当世尊独处、独坐时,心中生起了这样的深思:
“被我证得的这个法是甚深的、难见的、难觉的、寂静的、胜妙的、超越推论的、微妙的、被贤智者所体验的。然而,这世代在阿赖耶中欢乐,在阿赖耶中得欢乐,在阿赖耶中得喜悦;又,对在阿赖耶中欢乐,在阿赖耶中得欢乐,在阿赖耶中得喜悦的世代来说,此处是难见的
“adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo.
6.2
那时,世尊这么想:
“是为了未完成的戒蕴之完成,而会恭敬、尊敬、住于依止其他沙门、婆罗门,然而,我不见在包括天、魔、梵的世间;包括沙门、婆罗门、天、人的世代中,有比我自己戒更具足,我能恭敬、尊敬、住于依止的其他沙门、婆罗门。
Atha kho bhagavato etadahosi– “aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
7.7
在一旁坐好后,清净者婆罗堕若婆罗门在世尊面前说这偈颂:
“世间任何婆罗门都不清净,即使是持戒者与修苦行者,
明与行具足者,他清净,非其他人。”
“Na brāhmaṇo sujjhati koci, loke sīlavāpi tapokaraṃ.
Vijjācaraṇasampanno, so sujjhati na aññā itarā pajā”ti.
7.9
“那么,乔达摩先生!我应将这残余供物施与谁?”
“婆罗门!在包括天、魔、梵的世间;包括沙门、婆罗门、天、人的世代中,婆罗门!除了如来或如来的弟子以外,我不见任何能食用、完全消化那残余供物者,那样的话,婆罗门!请你丢弃那残余供物到少草处,或沈入无虫的水中。”
“Na khvāhaṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṃ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā.
8.3
“请你舍断慢,乔达摩!请你舍断所有慢之路,
在慢之路中如入梦,长久地,你已懊悔。
人们被诋毁所涂污,被慢杀害,跌落地狱,
“Mānaṃ pajahassu gotama, mānapathañca pajahassu;
Asesaṃ mānapathasmiṃ, samucchito vippaṭisārīhuvā cirarattaṃ.\\
“Makkhena makkhitā pajā, mānahatā nirayaṃ papatanti;
10.3,10.12夜叉问难佛陀
“朋友!在包括天、魔、梵的世间;包括沙门、婆罗门、天、人的世代中,我不见任何能使我的心混乱,或能使我的心脏破裂,或能抓住[我的]脚后,丢过恒河的另一岸者,但,朋友!问你想问的吧!”
“Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya; api ca tvaṃ, āvuso, puccha yadā kaṅkhasī”ti.
12.60 “阿难!不是这样,阿难!不是这样,阿难!这缘起是甚深与显现甚深的。阿难!由于此法的不领悟、不贯通,这样,这世代成为纠缠的线轴、打结的线球,为芦草与灯心草团,不能超越苦界、恶趣、下界、轮回。 “Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.
14.31 比丘们!但当我对这些四界这样如实证知:乐味是乐味、过患是过患、出离是出离,比丘们!我在包括天、魔、梵的世间;包括沙门、婆罗门、天、人的世代中,才自称‘已现正觉无上遍正觉’。又,我的智与见生起:‘我的解脱不可动摇,这是我最后一次的生,现在,没有再有了。 “Yato ca khvāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
14.33 比丘们!但当众生对这些四界如实证知:乐味是乐味、过患是过患、出离是出离,比丘们!众生从这包括天、魔、梵的世间;包括沙门、婆罗门、天、人的世代中出离、离缚、脱离,以离被限制之心而住。 “Yato ca kho, bhikkhave, sattā imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādikatena cetasā viharantī”ti.
22.26 比丘们!但当我对这些五取蕴这样如实证知:乐味是乐味、过患是过患、出离是出离,比丘们!我在包括天、魔、梵的世间;包括沙门、婆罗门、天、人的世代中,才自称‘已现正觉无上遍正觉’。又,我的智与见生起:‘我的解脱不可动摇,这是我最后一次的生,现在,没有再有了。 Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ; athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.
35.13 比丘们!但当我对这些六内处这样如实证知:乐味是乐味、过患是过患、出离是出离,比丘们!我在包括天、魔、梵的世间;包括沙门、婆罗门、天、人的世代中,才自称‘已现正觉无上遍正觉’。又,我的智与见生起:‘我的解脱不可动摇,这是我最后一次的生,现在,没有再有了。 Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
中部82经 他以证智自作证后,为这包括天、魔、梵的世界;包括沙门、婆罗门的世代;包括诸天、人宣说,他教导开头是善、中间是善、完结是善;意义正确、辞句正确的法 So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ
中部95经 又,那位乔达摩尊师有这样的好名声被传播著:‘像这样,那位世尊是阿罗汉、遍正觉者、明与行具足者、善逝、世间知者、应该被调御人的无上调御者、人天之师、佛陀、世尊。’他以证智自作证后,为这包括天、魔、梵的世界;包括沙门、婆罗门的世代;包括诸天、人宣说,他教导开头是善、中间是善、完结是善;意义正确、辞句正确的法,他宣说唯独圆满、遍清净的梵行 So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
中部95经 先生们!沙门乔达摩确实是业论者、[有]作业论者、对无恶婆罗门的人们之尊敬者,……(中略)。 samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…
2021 7/10
菩提长老英译: If the world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of the world for a long time.
If these great sal trees would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of these great sal trees for a long time, [if they could choose].1715 How much more then for a human being!”
【假使在这具有天、魔、梵、沙门、婆罗门等天人众的世间,诸天与人能受持八支斋戒,这个具有天、魔、梵、沙门、婆罗门等天人众的世间,诸天与人将有长时间的利益与安乐。】
2022/01/17 Update:用【假使】是适当的,因为文法上是愿望式optative。如果的肯定语气落在50、60%,但假使、可能、期望、想像,个人认为都只有30%。
采用假使,树木受戒就顺理成章成为一种单纯的想像、假设说法。
614. 可能/愿望祈愿式 (The Optative)
(i)可能、愿望式表达 “可能、能够、适合、同意或许可、命令、希望、条件”,也被用在订立规则、戒条。
(ii)适合性: tvaṃ tattha gaccheyyāsi (你应该去那里, you should go there.)
(iii)愿望: ahaṃ imaṃ tumhākaṃ bhājetvā dadeyyaṃ [这个分配后我可能会给你们, I would divide and give it to you, but... Bhajeti (bhaj + e)分配,分开]
(iv)命令: - tvaṃ pana ito paṭṭhāya ovādānusāsaniyaṃ dadeyyāsi但是你自此以后应该给予训诫教导, but thou hence forward, give us instructions and admonitions; [ito paṭṭhāya【无】自此以后,]- udarena nipajjeyyāsi你应侧睡, [lie on thy belly. Udara【n.】腹;Nipajjati (ni + pad + ya),躺下,睡。]
(v)可能: api ca nāma gaccheyyāmi (尽管这么说,然而我或许会去。I may go.)
(vi)当表达条件,前面通常会有ce, sace, yadi (如果): - sāmi, sace imāya velāya tava sapattaṃ passeyyāsi kin ti taṃ kareyyāsi? (王啊!如果此时你看到仇敌,你会对它做什么? Lord, if, at this time thou should see thy enemy, what would thou do to him? ) [sāmī【m.】统治者,主人,丈夫。Vela【f.】时间。Sapatta【m.】对手,仇敌。]
(vii)要表达想像、假设,单字yathā有时被用于可能愿望式:- yathā mahārāja koci
devapuriso padīpaṃ padīpeyya大王!要是有任何天、人点燃一盏灯, were, maharaja, a man to light a lamp... [Padipa,【m.】灯]
(viii)表达同意: tvaṃ idāni gaccheyyāsi (你现在可以走了, thou may now go.)