Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Majjhimanikāyo

中部

Mūlapaṇṇāsapāḷi

根本五十经

1. Mūlapariyāyavaggo

1. 根本法门品

1. Mūlapariyāyasuttaṃ

1. 根本法门经

1. Evaṃ [Pg.1] me sutaṃ – ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

1. 如是我闻。一时，世尊住在郁伽吒(Ukkaṭṭhā)的苏婆伽林(Subhagavana)，于娑罗树王下。当时，世尊对比丘们说：“诸比丘！”“尊者！”那些比丘回答世尊。世尊说道：“诸比丘，我将为你们宣说一切法之根本法门。你们当谛听，善加作意，我当说。”“好的，尊者！”那些比丘回答世尊。世尊说道：

2. ‘‘Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – pathaviṃ pathavito sañjānāti; pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, pathaviṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

2. “诸比丘，于此，有未闻法的凡夫，不见诸圣者，不善巧圣法，于圣法未受调伏；不见诸善士，不善巧善士法，于善士法未受调伏。他识知地为地；识知地为地后，他思量地，思量于地中，思量从地来，思量‘地为我所有’，且喜乐于地。此是何因？我说：‘此乃因其未被遍知故。’”

‘‘Āpaṃ āpato sañjānāti; āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知水为水。识知水为水后，他想水（是自我），他想在（水之）中，他想（自我）异于水，他想水是‘我的’，他欢喜水。这是什么缘故呢？我说：‘因为他没有完全遍知它。’”

‘‘Tejaṃ [Pg.2] tejato sañjānāti; tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知火为火；识知火为火后，他思量火，思量于火中，思量从火来，思量‘火为我所有’，且喜乐于火。此是何因？我说：‘此乃因其未被遍知故。’”

‘‘Vāyaṃ vāyato sañjānāti; vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知风为风；识知风为风后，他思量风，思量于风中，思量从风来，思量‘风为我所有’，且喜乐于风。此是何因？我说：‘此乃因其未被遍知故。’”

3. ‘‘Bhūte bhūtato sañjānāti; bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

3. “他识知众生为众生；识知众生为众生后，他思量众生，思量于众生中，思量从众生来，思量‘众生为我所有’，且喜乐于众生。此是何因？我说：‘此乃因其未被遍知故。’”

‘‘Deve devato sañjānāti; deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知诸天为诸天；识知诸天为诸天后，他思量诸天，在诸天中思量，从诸天思量，思量‘诸天为我所有’，且喜爱诸天。此是何因？我说：‘因其未被遍知。’”

‘‘Pajāpatiṃ pajāpatito sañjānāti; pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知波阇波提为波阇波提；识知波阇波提为波阇波提后，他思量波阇波提，在波阇波提中思量，从波阇波提思量，思量‘波阇波提为我所有’，且喜爱波阇波提。此是何因？我说：‘因其未被遍知。’”

‘‘Brahmaṃ brahmato sañjānāti; brahmaṃ brahmato saññatvā brahmaṃ maññati, brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知梵天为梵天；识知梵天为梵天后，他思量梵天，在梵天中思量，从梵天思量，思量‘梵天为我所有’，且喜爱梵天。此是何因？我说：‘因其未被遍知。’”

‘‘Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知光音天为光音天；识知光音天为光音天后，他思量光音天，在光音天中思量，从光音天思量，思量‘光音天为我所有’，且喜爱光音天。此是何因？我说：‘因其未被遍知。’”

‘‘Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知遍净天为遍净天；识知遍净天为遍净天后，他思量遍净天，在遍净天中思量，从遍净天思量，思量‘遍净天为我所有’，且喜爱遍净天。此是何因？我说：‘因其未被遍知。’”

‘‘Vehapphale [Pg.3] vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知广果天为广果天；识知广果天为广果天后，他思量广果天，在广果天中思量，从广果天思量，思量‘广果天为我所有’，且喜爱广果天。此是何因？我说：‘因其未被遍知。’”

‘‘Abhibhuṃ abhibhūto sañjānāti; abhibhuṃ abhibhūto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhūto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知阿毗浮为阿毗浮；识知阿毗浮为阿毗浮后，他思量阿毗浮，在阿毗浮中思量，从阿毗浮思量，思量‘阿毗浮为我所有’，且喜爱阿毗浮。此是何因？我说：‘因其未被遍知。’”

4. ‘‘Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

4. “他识知空无边处梵天为空无边处梵天；识知空无边处梵天为空无边处梵天后，他思量空无边处梵天，在空无边处梵天中思量，从空无边处梵天思量，思量‘空无边处梵天是我的’，且欣喜于空无边处梵天。此是何因？我说：‘那是因为他未曾遍知它。’”

‘‘Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知识无边处梵天为识无边处梵天；识知识无边处梵天为识无边处梵天后，他思量识无边处梵天，在识无边处梵天中思量，从识无边处梵天思量，思量‘识无边处梵天是我的’，且欣喜于识无边处梵天。此是何因？我说：‘那是因为他未曾遍知它。’”

‘‘Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知无所有处梵天为无所有处梵天；识知无所有处梵天为无所有处梵天后，他思量无所有处梵天，在无所有处梵天中思量，从无所有处梵天思量，思量‘无所有处梵天是我的’，且欣喜于无所有处梵天。此是何因？我说：‘那是因为他未曾遍知它。’”

‘‘Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“他识知非想非非想处梵天为非想非非想处梵天；识知非想非非想处梵天为非想非非想处梵天后，他思量非想非非想处梵天，在非想非非想处梵天中思量，从非想非非想处梵天思量，思量‘非想非非想处梵天是我的’，且欣喜于非想非非想处梵天。此是何因？我说：‘那是因为他未曾遍知它。’”

5. ‘‘Diṭṭhaṃ [Pg.4] diṭṭhato sañjānāti; diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

5. “他识知所见为所见；识知所见为所见后，他思量所见，在所见中思量，从所见思量，思量‘所见是我的’，且欣喜于所见。此是何因？我说：‘那是因为他未曾遍知它。’”

‘‘Sutaṃ sutato sañjānāti; sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

他识知所闻(suta)为所闻；识知所闻为所闻后，他思量所闻，思量于所闻中，思量从所闻，思量“所闻是我的”，且喜爱所闻。那是什么原因呢？我说：“因为那对他而言是未遍知的。”

‘‘Mutaṃ mutato sañjānāti; mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

他识知所觉(muta)为所觉；识知所觉为所觉后，他思量所觉，思量于所觉中，思量从所觉，思量“所觉是我的”，且喜爱所觉。那是什么原因呢？我说：“因为那对他而言是未遍知的。”

‘‘Viññātaṃ viññātato sañjānāti; viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

他识知所识(viññāta)为所识；识知所识为所识后，他思量所识，思量于所识中，思量从所识，思量“所识是我的”，且喜爱所识。那是什么原因呢？我说：“因为那对他而言是未遍知的。”

6. ‘‘Ekattaṃ ekattato sañjānāti; ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

6. 他识知单一性(ekatta)为单一性；识知单一性为单一性后，他思量单一性，思量于单一性中，思量从单一性，思量“单一性是我的”，且喜爱单一性。那是什么原因呢？我说：“因为那对他而言是未遍知的。”

‘‘Nānattaṃ nānattato sañjānāti; nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

他识知多样性(nānatta)为多样性；识知多样性为多样性后，他思量多样性，思量于多样性中，思量从多样性，思量“多样性是我的”，且喜爱多样性。那是什么原因呢？我说：“因为那对他而言是未遍知的。”

‘‘Sabbaṃ sabbato sañjānāti; sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

他识知一切(sabba)为一切；识知一切为一切后，他思量一切，思量于一切中，思量从一切，思量“一切是我的”，且喜爱一切。那是什么原因呢？我说：“因为那对他而言是未遍知的。”

‘‘Nibbānaṃ nibbānato sañjānāti; nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati, nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

他识知涅槃(nibbāna)为涅槃；识知涅槃为涅槃后，他思量涅槃，思量于涅槃中，思量从涅槃，思量“涅槃是我的”，且喜爱涅槃。那是什么原因呢？我说：“因为那对他而言是未遍知的。”

Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

依凡夫之法，第一法地章终。

7. ‘‘Yopi [Pg.5] so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

7. 诸比丘，有学比丘未达目的，为求无上安稳而住，他也了知地为地；了知地为地后，他不应构想地，不应构想于地，不应构想从地，不应构想“地为我所”，不应欢喜于地。是何缘故？因为我说道，那对他来说是应当被遍知的。

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

水……乃至……火……风……诸有情……天……生主(Pajāpati)……梵天……光音天(Ābhassara)……遍净天……广果天……征服者(Abhibhū)……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……一性……异性……一切……涅槃，他了知涅槃为涅槃；了知涅槃为涅槃后，他不应构想涅槃，不应构想于涅槃，不应构想从涅槃，不应构想“涅槃为我所”，不应欢喜于涅槃。是何缘故？因为我说道，那对他来说是应当被遍知的。

Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito.

依有学之第二理则地章终。

8. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

8. 诸比丘，若有比丘为阿罗汉，诸漏已尽，梵行已立，所作已办，重担已卸，已达己利，有结已尽，正智解脱，他也了知地为地；了知地为地后，他不构想地，不构想于地，不构想从地，不构想“地为我所”，不欢喜于地。是何缘故？因为我说道，那对他来说是已经被遍知的。

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

“水……乃至……火……风……诸有情……天……魔罗(Pajāpati)……梵天……光音天(Ābhassara)……遍净天……广果天……无想有情天(Abhibhū)……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……一性……多性……一切……涅槃，他了知涅槃为涅槃；了知涅槃为涅槃后，他不构想涅槃，不于涅槃中构想，不离于涅槃构想，不构想‘涅槃是我的’，不欢喜于涅槃。其原由为何？我说：‘此乃为他所遍知故。’”

Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

漏尽者品，第三理趣地章终。

9. ‘‘Yopi [Pg.6] so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

9. “诸比丘，彼比丘是阿罗汉、漏尽者、梵行已立、所作已办、已舍重担、逮得己利、尽诸有结、正智解脱者，彼亦了知地为地；了知地为地后，他不构想地，不于地中构想，不离于地构想，不构想‘地是我的’，不欢喜于地。其原由为何？因贪已尽，已离贪故。”

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ … diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

“水……乃至……火……风……诸有情……天……魔罗(Pajāpati)……梵天……光音天(Ābhassara)……遍净天……广果天……无想有情天(Abhibhū)……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……一性……多性……一切……涅槃，他了知涅槃为涅槃；了知涅槃为涅槃后，他不构想涅槃，不于涅槃中构想，不离于涅槃构想，不构想‘涅槃是我的’，不欢喜于涅槃。其原由为何？因贪已尽，已离贪故。”

Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

漏尽者品，第四理趣地章终。

10. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

10. 诸比丘，若有比丘是阿罗汉、漏尽者、梵行已立者、所作已办者、已卸重担者、已达己利者、已尽有结者、正智解脱者，他亦了知地为地；了知地为地后，他不作想地，不于地中作想，不从地作想，不作想“地是我的”，不欢喜于地。是何因缘？以瞋已尽，离瞋之故。

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

“水……乃至……火……风……诸有情……天……生主(Pajāpati)……梵天(Brahma)……光音天(Ābhassara)……遍净天(Subhakiṇha)……广果天(Vehapphala)……无想有情天(Abhibhū)……空无边处(Ākāsānañcāyatana)……识无边处(Viññāṇañcāyatana)……无所有处(Ākiñcaññāyatana)……非想非非想处(Nevasaññānāsaññāyatana)……所见……所闻……所觉……所识……一性……异性……一切……涅槃，他了知涅槃为涅槃；了知涅槃为涅槃后，他不作想涅槃，不于涅槃中作想，不从涅槃作想，不作想‘涅槃是我的’，不欢喜于涅槃。是何因缘？以瞋已尽，离瞋之故。

Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.

依漏尽者，第五理趣地章终。

11. ‘‘Yopi [Pg.7] so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

11. 诸比丘，若有比丘是阿罗汉、漏尽者、梵行已立者、所作已办者、已卸重担者、已达己利者、已尽有结者、正智解脱者，他亦了知地为地；了知地为地后，他不作想地，不于地中作想，不从地作想，不作想“地是我的”，不欢喜于地。是何因缘？以痴已尽，离痴之故。

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

“水……火……风……有情……天……魔罗……梵天……光音天……遍净天……广果天……无想有情天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……各异……一切……涅槃，他如实了知涅槃为涅槃；如实了知涅槃为涅槃后，他不思量涅槃，不于涅槃中思量，不从涅槃思量，不思量‘涅槃为我所有’，他不欢喜于涅槃。此为何因？以痴已尽，离痴故。”

Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

依漏尽者之第六理趣地章终。

12. ‘‘Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.

12. “诸比丘，如来、阿拉汉、正自觉者，亦如实了知地为地；如实了知地为地后，他不思量地，不于地中思量，不从地思量，不思量‘地为我所有’，他不欢喜于地。此为何因？我说：‘如来已究竟遍知。’”

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ … ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.

“水……火……风……有情……天……魔罗……梵天……光音天……遍净天……广果天……无想有情天……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一……各异……一切……涅槃，他如实了知涅槃为涅槃；如实了知涅槃为涅槃后，他不思量涅槃，不于涅槃中思量，不从涅槃思量，不思量‘涅槃为我所有’，他不欢喜于涅槃。此为何因？我说：‘如来已究竟遍知。’”

Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

依如来之第七理趣地章终。

13. ‘‘Tathāgatopi[Pg.8], bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Nandī dukkhassa mūla’nti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇa’nti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmi.

13. “诸比丘，如来——阿罗汉、正等觉者——亦了知地为地；了知地为地后，不思量地，不于地中思量，不从地思量，不思量‘地为我所’，不欢喜于地。是何因缘？因了知‘喜是苦之根’，以及‘由有而有生，于已生者则有老死’。是故，诸比丘，我宣说：‘如来由一切爱之灭尽、离、灭、舍、弃舍，已现等觉无上正等觉。’”

‘‘Āpaṃ …pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Nandī dukkhassa mūla’nti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇa’nti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmī’’ti.

“水……乃至……火……风……诸有情……天……生主……梵天……光音天……遍净天……广果天……征服者……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……单一……多样……一切……涅槃，了知涅槃为涅槃；了知涅槃为涅槃后，不思量涅槃，不于涅槃中思量，不从涅槃思量，不思量‘涅槃为我所’，不欢喜于涅槃。是何因缘？因了知‘喜是苦之根’，以及‘由有而有生，于已生者则有老死’。是故，诸比丘，我宣说：‘如来由一切爱之灭尽、离、灭、舍、弃舍，已现等觉无上正等觉。’”

Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

第八法门地章如来品终。

Idamavoca bhagavā. Na te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊作此说。彼诸比丘不欢喜世尊所说。

Mūlapariyāyasuttaṃ niṭṭhitaṃ paṭhamaṃ.

根本法门经第一终。

2. Sabbāsavasuttaṃ

2. 一切漏经

14. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha[Pg.9], sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

14. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。当时，世尊对比丘们说：“诸比丘。”那些比丘回答世尊：“尊者。”世尊说了这番话：“诸比丘，我将为你们宣说防护一切漏的法门。你们仔细听，善加作意，我将宣说。”那些比丘回答世尊：“好的，尊者。”世尊说了这番话——

15. ‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi? Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

15. 诸比丘，我宣说漏的灭尽是对于知者、见者而言，而非对于不知者、不见者。诸比丘，知何法、见何法，我才宣说漏的灭尽呢？即是如理作意与不如理作意。诸比丘，不如理作意者，未生之漏会生起，已生之漏会增长；诸比丘，如理作意者，未生之漏不会生起，已生之漏则被断除。

16. ‘‘Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.

16. 诸比丘，有应以见断除的漏，有应以防护断除的漏，有应以受用断除的漏，有应以忍耐断除的漏，有应以回避断除的漏，有应以去除断除的漏，有应以修习断除的漏。

Dassanā pahātabbāsavā

以见断除的诸漏

17. ‘‘Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave, assutavā puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.

17. “诸比丘，有哪些漏是应以见断除的呢？诸比丘，于此，无闻凡夫——不见诸圣者，不善巧于圣法，未于圣法中受调伏；不见诸善士，不善巧于善士法，未于善士法中受调伏——他不了知应作意的法，不了知不应作意的法。他因不了知应作意的法，不了知不应作意的法，故而作意那些不应作意的法，而不作意那些应作意的法。”

‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.

“诸比丘，他所作意的不应作意的法是哪些呢？诸比丘，当他作意某些法时，未生的欲漏会生起，已生的欲漏会增长；未生的有漏会生起，已生的有漏会增长；未生的无明漏会生起，已生的无明漏会增长——这些就是他所作意的不应作意的法。”

‘‘Katame [Pg.10] ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.

“比丘们，哪些是应作意的法，但他却不作意呢？比丘们，对于某些法，若作意时未生的欲漏不生起，已生的欲漏被断除；未生的有漏不生起，已生的有漏被断除；未生的无明漏不生起，已生的无明漏被断除——这些就是应作意的法，但他却不作意。

‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

“因为他作意了不应作意的法，而不作意应作意的法，故未生起的烦恼生起，已生起的烦恼增长。

18. ‘‘So evaṃ ayoniso manasi karoti – ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti – ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?

18. “他如此不如理作意：‘我于过去之时存在吗？我于过去之时不存在吗？我于过去之时是什么？我于过去之时是怎样？我于过去之时，从何而为何？’‘我于未来之时将存在吗？我于未来之时将不存在吗？我于未来之时将是什么？我于未来之时将是怎样？我于未来之时，将从何而为何？’或者，他现在于自身内在而困惑：‘我存在吗？我不存在吗？我是什么？我是怎样？此有情从何而来？他又将去往何处？’”

19. ‘‘Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; atha vā panassa evaṃ diṭṭhi hoti – ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo [Pg.11] sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ. Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi.

19. 当他如此不如理作意时，六种见之一便生起。他真实地、稳固地生起“我有我”之见；或真实地、稳固地生起“我无我”之见；或真实地、稳固地生起“我以我识知我”之见；或真实地、稳固地生起“我以我识知非我”之见；或真实地、稳固地生起“我以非我识知我”之见；或者，他生起这样的见：“我这个我，能说、能感受，在处处感受善恶业的果报。而我这个我，是常、恒、久、不变易法，将如永恒之物一般恒常存续。”比丘们，这被称为邪见、见林、见野、见刺、见动、见结。比丘们，与见结相应的无闻凡夫，不解脱于生、老、死、愁、悲、苦、忧、恼；我说：“他不解脱于苦。”

20. ‘‘Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.

20. 然而，比丘们，有闻圣弟子——得见诸圣者，善巧于圣法，于圣法善受调伏；得见诸善士，善巧于善士法，于善士法善受调伏——他了知应作意之法，了知不应作意之法。因了知此，凡不应作意之法，他便不作意；凡应作意之法，他便作意。

‘‘Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati – ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.

诸比丘，什么是应不作意的法？诸比丘，当对某些法作意时，未生的欲漏(kāmāsavo)生起，已生的欲漏增长；未生的有漏(bhavāsavo)生起，已生的有漏增长；未生的无明漏(avijjāsavo)生起，已生的无明漏增长——这些就是应不作意的法。

‘‘Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati – ime dhammā manasikaraṇīyā ye dhamme manasi karoti.

诸比丘，什么是应作意的法？诸比丘，当对某些法作意时，未生的欲漏则不生起，已生的欲漏则被舍断；未生的有漏则不生起，已生的有漏则被舍断；未生的无明漏则不生起，已生的无明漏则被舍断——这些就是应作意的法。

‘‘Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

由于他不作意应不作意的法，而作意应作意的法，其未生之诸漏便不生起，已生之诸漏便被舍断。

21. ‘‘So ‘idaṃ dukkha’nti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso [Pg.12] manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.

21. 他如理作意：“此是苦。”他如理作意：“此是苦集。”他如理作意：“此是苦灭。”他如理作意：“此是导向苦灭之道。”当他如此如理作意时，其三种结(saṃyojanāni)被断除，即：有身见(sakkāyadiṭṭhi)、疑(vicikicchā)、戒禁取(sīlabbataparāmāso)。诸比丘，这些漏被称为“以见所断”。

Saṃvarā pahātabbāsavā

以防护所断之诸漏

22. ‘‘Katame ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe… ghānindriyasaṃvarasaṃvuto viharati…pe… jivhindriyasaṃvarasaṃvuto viharati…pe… kāyindriyasaṃvarasaṃvuto viharati…pe… manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.

22. “诸比丘，有哪些漏当通过防护来断除？在此，诸比丘，比丘如理省察后，守护眼根律仪而住。诸比丘，若他不守护眼根律仪而住，诸漏、恼害与热恼即会生起；当他守护眼根律仪而住时，如此，那些漏、恼害与热恼便不存在。他如理省察后，守护耳根律仪而住……乃至……守护鼻根律仪而住……乃至……守护舌根律仪而住……乃至……守护身根律仪而住……乃至……守护意根律仪而住。诸比丘，若他不守护意根律仪而住，诸漏、恼害与热恼即会生起；当他守护意根律仪而住时，如此，那些漏、恼害与热恼便不存在。

‘‘Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.

“诸比丘，若他不守护律仪而住，诸漏、恼害与热恼即会生起；当他守护律仪而住时，如此，那些漏、恼害与热恼便不存在。诸比丘，这些被称为当通过防护来断除的漏。”

Paṭisevanā pahātabbāsavā

应以受用而舍断的烦恼

23. ‘‘Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.

23. “诸比丘，有哪些漏当通过受用来断除？在此，诸比丘，比丘如理省察后受用衣服：‘仅仅是为了防御寒冷，防御暑热，防御虻、蚊、风、日晒、爬虫的接触，以及仅仅是为了遮蔽私处。’”

‘‘Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca [Pg.13] vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.

“他如理省察后受用钵食：‘不是为了嬉戏，不是为了骄慢，不是为了装饰，不是为了庄严，仅仅是为了此身得以住立、维持，为了止息恼害，为了资助梵行。如此，我将遣除旧的感受，不令新的感受生起，我将得以存续、无过失且安乐住。’”

‘‘Paṭisaṅkhā yoniso senāsanaṃ paṭisevati – ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.

他如理省察后受用住处：“仅仅是为了防护寒冷，防护暑热，防护虻、蚊、风、日晒及爬行生物的接触，以及仅仅是为了消除时节之险与乐于宴坐。”

‘‘Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati – ‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’.

他如理省察后受用病者所需的医药资具：“仅仅是为了对治已生起的病苦感受，以无病恼为究竟。”

‘‘Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.

诸比丘，比丘若不予受用，则会生起诸漏、苦恼与热恼；若如是受用，则那些诸漏、苦恼与热恼便不生起。诸比丘，这些被称为应以受用断除的诸漏。

Adhivāsanā pahātabbāsavā

应以忍受而舍断的烦恼

24. ‘‘Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

24. 诸比丘，什么是应以忍耐断除的诸漏？于此，诸比丘，比丘如理省察后，能忍耐寒、热、饥、渴，能忍耐虻、蚊、风、日晒及爬行生物的接触，能忍耐恶言恶语；对于已生起的身体感受——痛苦、剧烈、粗厉、锐利、不适意、不愉快、能夺去生命的感受——他成为能忍耐者。

‘‘Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.

“诸比丘，如果他不能忍受，则烦恼、苦恼、热恼便会生起；若能忍受，则这些烦恼、苦恼、热恼就不会生起。比丘们，这些被称为应以忍受而舍断的烦恼。

Parivajjanā pahātabbāsavā

应以回避断除的诸漏

25. ‘‘Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane nisinnaṃ [Pg.14] yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.

25. 诸比丘，什么是应以回避断除的诸漏？于此，诸比丘，比丘如理省察后，回避凶猛的象、凶猛的马、凶猛的牛、凶猛的狗、蛇、树桩、荆棘之地、坑、悬崖、粪池、污水沟。当他坐于某种不当之座，行于某种不当之处，结交某种恶友时，明智的同梵行者可能会在恶事上怀疑他，因此他如理省察后，回避那不当之座、那不当之处与那些恶友。

‘‘Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.

诸比丘，若不回避，则有漏、恼害与热恼生起；若回避，则彼等漏、恼害与热恼不生。诸比丘，此等谓之应以回避断除之漏。

Vinodanā pahātabbāsavā

应以去除而舍断的烦恼

26. ‘‘Katame ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

26. “诸比丘，哪些烦恼应以去除而舍断呢？比丘们，在此，比丘如理作意，对于已生起的欲寻，不忍受，舍断，去除，令其灭尽，令其不复存在；对于已生起的瞋寻……乃至……对于已生起的害寻……乃至……对于已生起的一切邪恶不善之法，不忍受，舍断，去除，令其灭尽，令其不复存在。

‘‘Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.

诸比丘，若不遣除，则有漏、恼害与热恼生起；若遣除，则彼等漏、恼害与热恼不生。诸比丘，此等谓之应以遣除断除之漏。

Bhāvanā pahātabbāsavā

应以修习而舍断的烦恼

27. ‘‘Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

27. 诸比丘，哪些烦恼应以修习而舍断呢？比丘们，在此，比丘如理作意，修习念觉支，依于远离，依于离贪，依于灭尽，导向放下；他如理思择，修习择法觉支……精进觉支……喜觉支……轻安觉支……定觉支……舍觉支，依于远离，依于离贪，依于灭尽，导向放下。

‘‘Yañhissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.

诸比丘，若不修习，则有漏、恼害与热恼生起；若修习，则彼等漏、恼害与热恼不生。诸比丘，此等谓之应以修习断除之漏。

28. ‘‘Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṃvarā pahātabbā [Pg.15] te saṃvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ vuccati, bhikkhave – ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

28. 诸比丘，若有比丘，其应以见断除之漏，已被见断除；应以防护断除之漏，已被防护断除；应以受用断除之漏，已被受用断除；应以忍受断除之漏，已被忍受断除；应以回避断除之漏，已被回避断除；应以遣除断除之漏，已被遣除断除；应以修习断除之漏，已被修习断除，诸比丘，此比丘谓之：“防护一切漏而住，已斩断渴爱，已断除诸结，由正慢之现观，已作苦之终。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊作是说。彼诸比丘心怀悦豫，欢喜世尊所说。

Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.

一切漏经第二，终。

3. Dhammadāyādasuttaṃ

3. 法嗣经

29. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

29. 如是我闻。一时，世尊住于舍卫城（Sāvatthī），在给孤独（Anāthapiṇḍika）的祇陀林（Jetavana）园。尔时，世尊告诸比丘言：“诸比丘！”彼诸比丘应诺世尊：“尊者！”世尊作是说：

‘‘Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti. Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha – ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṃ – ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha – ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; ahampi tena na ādiyo bhaveyyaṃ – ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me [Pg.16] tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti.

“诸比丘，你们当做我法的继承者，莫做资具的继承者。我对你们怀有怜悯：‘如何才能使我的弟子们成为法的继承者，而非资具的继承者呢？’诸比丘，倘若你们成为我资具的继承者，而非法的继承者，那么你们会因此而受指责：‘导师的声闻们作为资具的继承者而住，不作为法的继承者。’我也会因此而受指责：‘导师的声闻们作为资具的继承者而住，不作为法的继承者。’诸比丘，倘若你们成为我法的继承者，而非资具的继承者，那么你们不会因此而受指责：‘导师的声闻们作为法的继承者而住，不作为资具的继承者。’我也不会因此而受指责：‘导师的声闻们作为法的继承者而住，不作为资具的继承者。’是故，诸比丘，在此教法中，你们当做我法的继承者，莫做资具的继承者。我对你们怀有怜悯：‘如何才能使我的弟子们成为法的继承者，而非资具的继承者呢？’”

30. ‘‘Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito paripuṇṇo pariyosito suhito yāvadattho; siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Atha dve bhikkhū āgaccheyyuṃ jighacchādubbalya- paretā. Tyāhaṃ evaṃ vadeyyaṃ – ‘ahaṃ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṃ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṃ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. Tatrekassa bhikkhuno evamassa – ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati’. Vuttaṃ kho panetaṃ bhagavatā – ‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’ti. Āmisaññataraṃ kho panetaṃ, yadidaṃ piṇḍapāto. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ abhuñjitvā imināva jighacchādubbalyena evaṃ imaṃ rattindivaṃ vītināmeyya’’nti. So taṃ piṇḍapātaṃ abhuñjitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya. Atha dutiyassa bhikkhuno evamassa – ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ imaṃ rattindivaṃ vītināmeyya’nti. So taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya. Kiñcāpi so, bhikkhave, bhikkhu taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṃsataro ca. Taṃ kissa hetu? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṃ [Pg.17] appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṃvattissati. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’’ti.

30. “诸比丘，譬如我已进食，已满足，已饱满，已食毕，已安乐，所需已足；而且我还有一份钵食是多余的，是应舍弃的。这时，有两位比丘前来，为饥饿与虚弱所困扰。我就会对他们这样说：‘诸比丘，我已进食，已满足，已饱满，已食毕，已安乐，所需已足；而且我这份钵食是多余的，是应舍弃的。如果你们需要，就吃吧；如果你们不吃，我现在就会把它丢到少草之地，或沉入无生物的水中。’其中一位比丘就会这样想：‘世尊已进食，已满足，已饱满，已食毕，已安乐，所需已足；而且世尊这份钵食是多余的，是应舍弃的。如果我们不吃，现在世尊就会把它丢到少草之地，或沉入无生物的水中。’而世尊已说过：‘诸比丘，你们应是我的法的继承者，莫作物质的继承者。’这份钵食，是物质之一。我最好不吃这份钵食，就以这种饥饿虚弱来度过这昼夜。’于是他没有吃那份钵食，就以那种饥饿虚弱来度过那昼夜。而第二位比丘就会这样想：‘世尊已进食，已满足，已饱满，已食毕，已安乐，所需已足；而且世尊这份钵食是多余的，是应舍弃的。如果我们不吃，现在世尊就会把它丢到少草之地，或沉入无生物的水中。我最好吃了这份钵食，消除饥饿虚弱，以此度过这昼夜。’于是他吃了那份钵食，消除饥饿虚弱，以此度过那昼夜。诸比丘，即使那位比丘吃了那份钵食，消除饥饿虚弱，以此度过那昼夜，但那位先前的比丘，对我来说，更值得尊敬，更值得称赞。为什么呢？诸比丘，那位比丘这样做，会长久地有助于他的少欲、知足、简朴、易于供养、发起精进。因此，诸比丘，你们应当成为我的法的继承者，不要成为物质的继承者。我对你们怀有慈悯：‘愿我的弟子们成为法的继承者，而非物质的继承者！’”

Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

世尊说了这话。说完此语，善逝从座位起身，进入精舍。

31. Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

31. 那时，在世尊离去不久，具寿舍利弗对众比丘说：“贤友，诸比丘！”那些比丘回答具寿舍利弗：“贤友！”具寿舍利弗说了这番话：

‘‘Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī’’ti? ‘‘Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho; āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“贤友们，当导师独住时，弟子们在何种程度上不随学远离？又在何种程度上随学远离呢？”“贤友，我们实是从远处来到具寿舍利弗座前，为了了知此话的含义。善哉！惟愿具寿舍利弗为我们阐明此话的含义，听了具寿舍利弗所说，比丘们必当受持。”“既然如此，贤友们，你们当听，善加作意，我将要说。”“好的，贤友。”那些比丘回答了具寿舍利弗。具寿舍利弗说了这番话：

‘‘Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, yesañca dhammānaṃ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti – iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena [Pg.18] ṭhānena therā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti – iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti – iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti – iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti.

“贤友，是何原因，当导师远离而住时，弟子们不随学远离呢？贤友，在此，当导师远离而住时，弟子们不随学远离：导师说应断除的那些法，他们却不断除；他们多求利养、有所松懈、于退堕中领先、于远离中舍弃责任。贤友，于此，上座比丘因三事而应受呵责。‘当导师远离而住时，弟子们不随学远离’——上座比丘因这第一事而应受呵责。‘导师说应断除的那些法，他们却不断除’——上座比丘因这第二事而应受呵责。‘他们多求利养、有所松懈、于退堕中领先、于远离中舍弃责任’——上座比丘因这第三事而应受呵责。贤友，上座比丘因这三事而应受呵责。贤友，于此，中座比丘……新学比丘因三事而应受呵责。‘当导师远离而住时，弟子们不随学远离’——新学比丘因这第一事而应受呵责。‘导师说应断除的那些法，他们却不断除’——新学比丘因这第二事而应受呵责。‘他们多求利养、有所松懈、于退堕中领先、于远离中舍弃责任’——新学比丘因这第三事而应受呵责。贤友，新学比丘因这三事而应受呵责。贤友，正是基于这些原因，当导师远离而住时，弟子们不随学远离。”

32. ‘‘Kittāvatā ca, panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti – yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti – iminā paṭhamena ṭhānena therā bhikkhū pāsaṃsā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti – iminā tatiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti. Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti – iminā paṭhamena ṭhānena navā bhikkhū pāsaṃsā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti – iminā tatiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. Navā, āvuso, bhikkhū imehi [Pg.19] tīhi ṭhānehi pāsaṃsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.

32. “贤友，以何等程度，当导师远离而住时，弟子们随学远离呢？贤友，于此，当导师远离而住时，弟子们随学远离：他们舍断导师所说应舍断之法；他们不追求多得，不松懈，放下导致退堕的重担，于远离中作为先导。贤友，于此，长老比丘因三事而受称赞。‘当导师远离而住时，弟子们随学远离’——长老比丘因这第一事而受称赞。‘他们舍断导师所说应舍断之法’——长老比丘因这第二事而受称赞。‘他们不追求多得，不松懈，放下导致退堕的重担，于远离中作为先导’——长老比丘因这第三事而受称赞。贤友，长老比丘因这三事而受称赞。贤友，于此，中座比丘……新学比丘因三事而受称赞。‘当导师远离而住时，弟子们随学远离’——新学比丘因这第一事而受称赞。‘他们舍断导师所说应舍断之法’——新学比丘因这第二事而受称赞。‘他们不追求多得，不松懈，放下导致退堕的重担，于远离中作为先导’——新学比丘因这第三事而受称赞。贤友，新学比丘因这三事而受称赞。贤友，正是以此等程度，当导师远离而住时，弟子们随学远离。”

33. ‘‘Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

33. “贤友，在此，贪是恶的，嗔也是恶的。为断除贪与嗔，有此中道，能生眼、生智，导向寂静、证智、正觉、涅槃。贤友，什么是那能生眼、生智，导向寂静、证智、正觉、涅槃的中道呢？即是此圣八支道，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，这便是那能生眼、生智，导向寂静、证智、正觉、涅槃的中道。”

‘‘Tatrāvuso, kodho ca pāpako upanāho ca pāpako…pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṃ, māyā ca pāpikā sāṭheyyañca pāpakaṃ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti.

“贤友，在此，忿是恶的，恨也是恶的，抹煞是恶的，争胜也是恶的，嫉是恶的，悭也是恶的，诡诈是恶的，矫饰也是恶的，顽固是恶的，争强也是恶的，慢是恶的，过慢也是恶的，憍是恶的，放逸也是恶的。为断除憍与放逸，有此中道，能生眼、生智，导向寂静、证智、正觉、涅槃。贤友，什么是那能生眼、生智，导向寂静、证智、正觉、涅槃的中道呢？即是此圣八支道，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，这便是那能生眼、生智，导向寂静、证智、正觉、涅槃的中道。”

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

具寿舍利弗说了这番话。那些比丘心生喜悦，赞叹具寿舍利弗所说。

Dhammadāyādasuttaṃ niṭṭhitaṃ tatiyaṃ.

法嗣经第三终。

4. Bhayabheravasuttaṃ

4. 恐惧与怖畏经

34. Evaṃ [Pg.20] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā ; bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī’’ti. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Ye te, brāhmaṇa, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, ahaṃ tesaṃ pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā; mama ca pana sā janatā diṭṭhānugatiṃ āpajjatī’’ti. ‘‘Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’’ti. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’’ti.

34. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。当时，生闻婆罗门(Jāṇussoṇi brāhmaṇo)前往世尊之处，抵达后，与世尊相互致意，一番愉悦且应忆念的交谈后，坐于一旁。坐于一旁的生闻婆罗门对世尊说：“乔达摩尊者，那些良家子因乔达摩尊者之故，出于信心，从在家出家，过无家生活，乔达摩尊者是他们的前导者，乔达摩尊者对他们多所饶益，乔达摩尊者是他们的建立者；而那众人也随学乔达摩尊者的见解。”“婆罗门，正是如此！婆罗门，正是如此！那些良家子因我之故，出于信心，从在家出家，过无家生活，我是他们的前导者，我对他们多所饶益，我是他们的建立者；而那众人也随学我的见解。”“乔达摩尊者，林野、边地的坐卧处确实难以忍受，独处是困难的，于独一中难以喜乐。我想，对于未得禅定的比丘，森林会夺走他的心。”“婆罗门，正是如此！婆罗门，正是如此！林野、边地的坐卧处确实难以忍受，独处是困难的，于独一中难以喜乐。我想，对于未得禅定的比丘，森林会夺走他的心。”

35. ‘‘Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti. Tassa mayhaṃ brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhakāyakammantohamasmi. Ye hi vo ariyā parisuddhakāyakammantā [Pg.21] araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

35. “婆罗门，在我尚未正等觉，仍是菩萨时，也曾有过此念：‘林野、边地的住处确实难以安忍，独处是困难的，独自一人难以喜乐。我想，对于未得禅定的比丘，森林会夺走他的心。’婆罗门，我当时这样想：‘任何身业不清净的沙门或婆罗门，若受用林野、边地的住处，那些可敬的沙门、婆罗门，正是因为身业不清净的过失，而招来不善的恐惧与怖畏。但我并非身业不清净而受用林野、边地的住处；我身业清净。凡是身业清净而受用林野、边地住处的圣者，我便是他们中的一员。’婆罗门，当我于自身见到此身业清净时，便对林中居住更感安稳。

36. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā…pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; parisuddhājīvohamasmi. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

36. “婆罗门，我当时这样想：‘任何语业不清净……乃至……意业不清净……乃至……活命不清净的沙门或婆罗门，若受用林野、边地的住处，那些可敬的沙门、婆罗门，正是因为活命不清净的过失，而招来不善的恐惧与怖畏。但我并非活命不清净而受用林野、边地的住处；我活命清净。凡是活命清净而受用林野、边地住处的圣者，我便是他们中的一员。’婆罗门，当我于自身见到此活命清净时，便对林中居住更感安稳。

37. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

37. 婆罗门，我当时这样想：“任何沙门、婆罗门，若是贪婪、于诸欲有强烈贪求而受用偏远的林野住所，那些可敬的沙门、婆罗门，正是因为贪婪、于诸欲有强烈贪求此等自身过失，而招来不善的恐惧与怖畏。但我并非贪婪、于诸欲有强烈贪求者而受用偏远的林野住所；我无贪婪。凡是无贪婪的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此无贪婪时，对于在林中居住，便更感安适。

38. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

38. 婆罗门，我当时这样想：“任何沙门、婆罗门，若是有瞋害心、意念败坏而受用偏远的林野住所，那些可敬的沙门、婆罗门，正是因为有瞋害心、意念败坏此等自身过失，而招来不善的恐惧与怖畏。但我并非有瞋害心、意念败坏者而受用偏远的林野住所；我怀有慈心。凡是怀有慈心的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此慈心时，对于在林中居住，便更感安适。

39. ‘‘Tassa [Pg.22] mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā thīnamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thīnamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ thīnamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathīnamiddhohamasmi. Ye hi vo ariyā vigatathīnamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatathīnamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

39. 婆罗门，我当时这样想：“任何沙门或婆罗门，若是被昏沉睡眠(thīnamiddha)所缠而受用偏远的林野住所，那些尊者沙门婆罗门，正是因为被昏沉睡眠所缠此一过失，而招来不善的恐惧与怖畏。但我并非被昏沉睡眠所缠而受用偏远的林野住所；我已远离昏沉睡眠。凡是已远离昏沉睡眠的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此远离昏沉睡眠的状态时，便对住于林野更感安稳。

40. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

40. 婆罗门，我当时这样想：“任何沙门或婆罗门，若是掉举(uddhata)、心不寂静(avūpasantacitta)而受用偏远的林野住所，那些尊者沙门婆罗门，正是因为掉举、心不寂静此一过失，而招来不善的恐惧与怖畏。但我并非掉举、心不寂静而受用偏远的林野住所；我心已寂静。凡是心已寂静的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此心寂静的状态时，便对住于林野更感安稳。

41. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

41. 婆罗门，我当时这样想：“任何沙门或婆罗门，若是怀有疑惑(kaṅkhī vicikicchī)而受用偏远的林野住所，那些尊者沙门、婆罗门，正是因为怀有疑惑此一过失，而招来不善的恐惧与怖畏。但我并非怀有疑惑而受用偏远的林野住所；我已度越疑惑(tiṇṇavicikiccho)。凡是已度越疑惑的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此已度越疑惑时，我对住于林野更感安乐。

42. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto [Pg.23] samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi; anattukkaṃsako aparavambhīhamasmi. Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

42. 婆罗门，我当时这样想：“任何沙门或婆罗门，若是自赞毁他(attukkaṃsakā paravambhī)而受用偏远的林野住所，那些尊者沙门、婆罗门，正是因为自赞毁他此一过失，而招来不善的恐惧与怖畏。但我并非自赞毁他而受用偏远的林野住所；我不自赞、不毁他(anattukkaṃsako aparavambhī)。凡是不自赞、不毁他的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此不自赞、不毁他时，我对住于林野更感安乐。

43. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṃsohamasmi. Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

43. 婆罗门，我当时生起此念：“任何沙门或婆罗门，若是惊骇、生性恐惧而受用偏远的林野住所，那些尊者沙门或婆罗门，实因此惊骇、生性恐惧之过失，而招来不善的恐惧与怖畏。但我并非惊骇、生性恐惧而受用偏远的林野住所；我已远离毛骨悚然。凡是远离毛骨悚然的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此远离毛骨悚然之状态时，我对住于林野更感安适。

44. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmana sandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; appicchohamasmi. Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

44. 婆罗门，我当时生起此念：“任何沙门或婆罗门，若是渴求利养、恭敬与名声而受用偏远的林野住所，那些尊者沙门或婆罗门，实因此渴求利养、恭敬与名声之过失，而招来不善的恐惧与怖畏。但我并非渴求利养、恭敬与名声而受用偏远的林野住所；我少欲。凡是少欲的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此少欲之状态时，我对住于林野更感安适。

45. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti[Pg.24], kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

45. “婆罗门，我当时这样想：‘任何沙门或婆罗门，若是懈怠、劣精进而受用偏远的林野住所，那些尊者沙门或婆罗门，正是因为懈怠、劣精进此一过失，而招引不善的恐惧与怖畏。但我并非懈怠、劣精进而受用偏远的林野住所；我已发起精进。凡是已发起精进的圣者受用偏远的林野住所，我即是其中之一。’婆罗门，我于自身见到此已发起精进，对住于林野更增安适。”

46. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

46. “婆罗门，我当时这样想：‘任何沙门或婆罗门，若是失念、不正知而受用偏远的林野住所，那些尊者沙门或婆罗门，正是因为失念、不正知此一过失，而招引不善的恐惧与怖畏。但我并非失念、不正知而受用偏远的林野住所；我念已现前。凡是念已现前的圣者受用偏远的林野住所，我即是其中之一。’婆罗门，我于自身见到此念已现前，对住于林野更增安适。”

47. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

47. 婆罗门，我当时这样想：“任何沙门或婆罗门，若心未得定、意散乱而受用偏远的林野住所，那些尊者沙门、婆罗门，实因此心未得定、意散乱之过失而招来不善的恐惧与怖畏。但我并非心未得定、意散乱而受用偏远的林野住所；我乃具足定者。凡是具足定的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此定具足时，我对住于林野更增信乐。

48. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti. Na kho panāhaṃ duppañño eḷamūgo [Pg.25] araññavanapatthāni pantāni senāsanāni paṭisevāmi; paññāsampannohamasmi. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti. Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

48. 婆罗门，我当时这样想：“任何沙门或婆罗门，若劣慧、愚钝而受用偏远的林野住所，那些尊者沙门、婆罗门，实因此劣慧、愚钝之过失而招来不善的恐惧与怖畏。但我并非劣慧、愚钝而受用偏远的林野住所；我乃具足慧者。凡是具足慧的圣者受用偏远的林野住所，我即是其中之一。”婆罗门，当我于自身见到此慧具足时，我对住于林野更增信乐。

Soḷasapariyāyaṃ niṭṭhitaṃ.

十六法门终。

49. ‘‘Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘yaṃnūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyya’nti. So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā – cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṃsanakāni salomahaṃsāni tathārūpesu senāsanesu viharāmi. Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṃ pāteti, vāto vā paṇṇakasaṭaṃ ereti; tassa mayhaṃ brāhmaṇa etadahosi – ‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti. Tassa mayhaṃ, brāhmaṇa, etadahosi – ‘kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmi? Yaṃnūnāhaṃ yathābhūtaṃ yathābhūtassa me taṃ bhayabheravaṃ āgacchati, tathābhūtaṃ tathābhūtova taṃ bhayabheravaṃ paṭivineyya’nti. Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi [Pg.26] na caṅkamāmi, yāva nisinnova taṃ bhayabheravaṃ paṭivinemi. Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati. So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṃ bhayabheravaṃ paṭivinemi.

49. “婆罗门，我当时想：‘我何不去那些公认且著名的夜晚——即每半月的十四日、十五日及八日——在那样的夜晚，住于那些令人恐惧、毛骨悚然的园林圣地、森林圣地、树木圣地，或许我能见到那怖畏。’婆罗门，后来，在那些公认且著名的夜晚——即每半月的十四日、十五日及八日——我就住于那些令人恐惧、毛骨悚然的园林圣地、森林圣地、树木圣地。婆罗门，当我住在那里时，或有野兽前来，或有孔雀拨落枯枝，或有风吹动落叶堆。婆罗门，我当时想：‘这想必就是那怖畏来了。’婆罗门，我当时又想：‘我为何要只是一味地期盼怖畏而住呢？我应当在那怖畏以何种姿态向我袭来时，我就以那种姿态去降伏它。’婆罗门，当我在经行时，那怖畏袭来。婆罗门，我既不站立，也不坐下，也不躺下，直到在经行中降伏那怖畏为止。婆罗门，当我在站立时，那怖畏袭来。婆罗门，我既不经行，也不坐下，也不躺下，直到在站立中降伏那怖畏为止。婆罗门，当我在坐着时，那怖畏袭来。婆罗门，我既不躺下，也不站立，也不经行，直到在坐着时降伏那怖畏为止。婆罗门，当我在躺卧时，那怖畏袭来。婆罗门，我既不坐下，也不站立，也不经行，直到在躺卧时降伏那怖畏为止。”

50. ‘‘Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti. Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi. Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi. Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti, mameva taṃ sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti.

50. “婆罗门，确实有些沙门、婆罗门，于夜晚时，知为白昼；于白昼时，知为夜晚。我称此为那些沙门、婆罗门的迷妄住。而我，婆罗门，于夜晚时，即知为夜晚；于白昼时，即知为白昼。婆罗门，若有人当如实而说：‘具不迷妄法之有情出现于世，是为了众人的利益，为了众人的安乐，为了怜悯世间，为了天与人的义利、利益、安乐。’他如实而说者，说的就是我：‘具不迷妄法之有情出现于世，是为了众人的利益，为了众人的安乐，为了怜悯世间，为了天与人的义利、利益、安乐。’”

51. ‘‘Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

51. “婆罗门，我已发起精进，不退屈；念已现前，无忘失；身已轻安，无躁动；心已得定，成一境。婆罗门，我远离诸欲，远离诸不善法，有寻有伺，离生喜乐，入于初禅而住。寻伺寂灭故，内等净，心一趣性，无寻无伺，定生喜乐，入于第二禅而住。离喜故，我住于舍，具念、正知，以身感受乐，入于第三禅而住，圣者们称此为‘舍、念、乐住’。舍断乐、舍断苦，以及先前已灭尽喜、忧故，不苦不乐，舍念清净，入于第四禅而住。”

52. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ [Pg.27] anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

52. 当心如此得定、清净、皎洁、无秽、离垢、柔软、适业、住立、不动时，我便将心转向宿住随念智(pubbenivāsānussatiñāṇa)。我忆念起种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多坏劫、许多成劫、许多坏成劫——“在彼处，我曾是如是名、如是姓、如是貌、如是食、如是领受苦乐、如是寿量。我从彼处死后，生于另一处；在彼处，我也曾是如是名、如是姓、如是貌、如是食、如是领受苦乐、如是寿量。我从彼处死后，生于此世。”像这样，我忆念起种种宿住，及其行相与详情。婆罗门，这是我在初夜时分证得的第一明。无明被破除，明已生起；黑暗被破除，光明已生起，正如为那不放逸、热忱、精勤而住者一样。

53. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

53. “当我的心如此得定、遍净、皎洁、无秽、离随烦恼、柔软、适于作业、住立、不动时，我将心导向众生死生智（cutūpapātañāṇa）。我以清净、超越人类的天眼，看见众生逝去、投生，卑劣者与高尚者，美色者与丑色者，善趣者与恶趣者，了知众生随业而行——‘啊，这些众生确实具足身恶行、语恶行、意恶行，诽谤圣者，持邪见，造作邪见之业；他们身坏命终后，投生于苦界（apāya）、恶趣（duggati）、堕处（vinipāta）、地狱（niraya）。而这些众生，具足身善行、语善行、意善行，不诽谤圣者，持正见，造作正见之业；他们身坏命终后，投生于善趣（sugati）、天界（sagga loka）。’像这样，我以清净、超越人类的天眼，看见众生逝去、投生，卑劣者与高尚者，美色者与丑色者，善趣者与恶趣者，了知众生随业而行。婆罗门，这是我在夜间中夜时分所证得的第二明；无明已被摧破，明已生起；黑暗已被驱散，光明已出现，正如对不放逸、热忱、精勤而住者那样。”

54. ‘‘So [Pg.28] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

54. “如是，当心已得等持，清净、皎洁、无秽、离诸随烦恼、柔软、适业、安住、不动时，我为诸漏尽智而引导其心。我如实了知：‘此是苦。’我如实了知：‘此是苦集。’我如实了知：‘此是苦灭。’我如实了知：‘此是导向苦灭之道。’我如实了知：‘此等是诸漏。’我如实了知：‘此是漏集。’我如实了知：‘此是漏灭。’我如实了知：‘此是导向漏灭之道。’我如是知、如是见时，心从欲漏解脱，心从有漏解脱，心从无明漏解脱。于解脱时，生起‘已解脱’之智。我了知：‘生已尽，梵行已立，所作已办，不再有此存在状态。’婆罗门，此即是我于夜间后分所证得的第三明。无明已除，明已生；黑暗已除，光明已生，正如为不放逸、热诚、精勤而住者那样。”

55. ‘‘Siyā kho pana te, brāhmaṇa, evamassa – ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ. Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi – attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno’’ti.

55. “婆罗门，你或许会这样想：‘想必沙门乔达摩至今仍未离贪、未离瞋、未离痴，因此才受用森林、旷野、偏僻的住处。’婆罗门，此事不应如是见。婆罗门，我因见到两种利益而受用森林、旷野、偏僻的住处：即见到我自己的现法乐住，以及悲悯后世众人。”

56. ‘‘Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā, yathā taṃ arahatā sammāsambuddhena. Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

56. 乔达摩尊者对后代众生实怀悲悯，犹如阿罗汉、正等正觉者。善哉，乔达摩尊者！善哉，乔达摩尊者！乔达摩尊者，譬如扶正倒下之物，揭示遮蔽之物，为迷路者指示道路，或于暗中持油灯，令“有眼者得见诸色”；正是如此，乔达摩尊者以种种方便开示了法。我今归依乔达摩尊者、法以及比丘僧团。愿乔达摩尊者接受我为优婆塞，从今日起，终生归依。

Bhayabheravasuttaṃ niṭṭhitaṃ catutthaṃ.

怖骇经第四终。

5. Anaṅgaṇasuttaṃ

5. 无垢经

57. Evaṃ [Pg.29] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

57. 如是我闻，一时，世尊住在舍卫城（Sāvatthī）的祇陀林给孤独园。当时，具寿舍利弗对比丘们说：“贤友比丘们！”那些比丘回答具寿舍利弗：“贤友！”具寿舍利弗如此说：

‘‘Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti. Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī’’ti.

“贤友们，世间存在着这四种人。是哪四种呢？贤友们，在此，某个人有垢染，却不如实了知‘我内心有垢染’。贤友们，再者，在此，某个人有垢染，而如实了知‘我内心有垢染’。贤友们，在此，某个人无垢染，却不如实了知‘我内心无垢染’。贤友们，再者，在此，某个人无垢染，而如实了知‘我内心无垢染’。贤友们，在那当中，那个有垢染却不如实了知‘我内心有垢染’的人，在这两个有垢染的人中，被称为低劣者。贤友们，在那当中，那个有垢染而如实了知‘我内心有垢染’的人，在这两个有垢染的人中，被称为殊胜者。贤友们，在那当中，那个无垢染却不如实了知‘我内心无垢染’的人，在这两个无垢染的人中，被称为低劣者。贤友们，在那当中，那个无垢染而如实了知‘我内心无垢染’的人，在这两个无垢染的人中，被称为殊胜者。”

58. Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca –

58. 如是说后，具寿大目犍连接近具寿舍利弗，对他说了这话：

‘‘Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? Ko panāvuso sāriputta, hetu ko [Pg.30] paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī’’ti?

“贤友舍利弗，是何因、何缘，在这两个有垢染的人中，一人被称为低劣者，一人被称为殊胜者？贤友舍利弗，又是何因、何缘，在这两个无垢染的人中，一人被称为低劣者，一人被称为殊胜者？”

59. ‘‘Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.

59. “贤友，在那当中，那个有垢染却不如实了知‘我内心有垢染’的人，可以预期他为断除那垢染，将不生起意欲，不努力，不发起精进；他将有贪、有嗔、有痴，有垢染，以染污之心命终。譬如，贤友，一个从商店或工匠家拿来的铜盘，为尘垢所覆。其主人既不使用，也不清洗，而将它置于满是灰尘的地方。贤友，如此一来，那个铜盘在不久之后，岂不变得更加污秽、为尘垢所染吗？”“正是，贤友。”“贤友，正是如此，那个有垢染却不如实了知‘我内心有垢染’的人，可以预期他为断除那垢染，将不生起意欲，不努力，不发起精进；他将有贪、有嗔、有痴，有垢染，以染污之心命终。”

‘‘Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.

“贤友，于此，有垢染而如实了知‘我内心有垢染’的个人，可以预期他会为断除那垢染而生起欲求，努力，发起精进；他将无贪、无瞋、无痴，无垢染，心无染污而命终。譬如，贤友，一个从商店或工匠家拿来的铜碗，覆满尘垢。它的主人会使用它，也会清洗它，而不会把它放置在满是尘土的路上。贤友，如此一来，那个铜碗在之后不就会变得更加清净、洁白吗？”“诚然，贤友。”“正是如此，贤友，有垢染而如实了知‘我内心有垢染’的个人，可以预期他会为断除那垢染而生起欲求，努力，发起精进；他将无贪、无瞋、无痴，无垢染，心无染污而命终。”

‘‘Tatrāvuso[Pg.31], yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacittokālaṃkarissati.

“贤友，在此，有这样一种人，他无垢染(anaṅgaṇa)，却不如实了知‘我内心无垢染’。可以预期他会作意净相(subhanimitta)；由于作意净相，贪会侵袭其心。他将带着贪、瞋、痴，有垢染，心被污染而死去。譬如，贤友，一个从商店或铜匠家拿来的铜盘，清净而洁净。它的主人既不使用它，也不擦拭它，而把它放在满是灰尘的路上。贤友，这样，那个铜盘在之后的时间里，岂不是会变得更污秽、沾满污垢吗？”“正是如此，贤友。”“同样地，贤友，有这样一种人，他无垢染，却不如实了知‘我内心无垢染’。可以预期他会作意净相；由于作意净相，贪会侵袭其心。他将带着贪、瞋、痴，有垢染，心被污染而死去。”

‘‘Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā’’ti? ‘‘Evamāvuso’’ti. ‘‘Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇa’nti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.

“贤友，于此，若有个人无随眠烦恼，且如实了知‘我内在没有随眠烦恼’，则可预期他将不作意净相。因不作意净相，贪欲便不会侵扰其心。他将无贪、无嗔、无痴，无随眠烦恼，心无染污而命终。譬如，贤友，从市场或工匠家带来一个铜盘，清净皎洁。其主人既使用它，也清洁它，且不将它放置于尘土飞扬的路上。贤友，如此，那个铜盘在之后的时间里，岂不变得更清净、更皎洁吗？”“诚然，贤友。”“正是如此，贤友，若有个人无随眠烦恼，且如实了知‘我内在没有随眠烦恼’，则可预期他将不作意净相。因不作意净相，贪欲便不会侵扰其心。他将无贪、无嗔、无痴，无随眠烦恼，心无染污而命终。

‘‘Ayaṃ kho, āvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. Ayaṃ panāvuso moggallāna, hetu ayaṃ [Pg.32] paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī’’ti.

“贤友目犍连，此即是因，此即是缘，因此在这两个同样有随眠烦恼的个人中，一个被称为低劣之人，一个被称为贤善之人。贤友目犍连，此亦是因，此亦是缘，因此在这两个同样没有随眠烦恼的个人中，一个被称为低劣之人，一个被称为贤善之人。”

60. ‘‘Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇa’’nti? ‘‘Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti.

60. “贤友，常说‘随眠烦恼’、‘随眠烦恼’。贤友，这‘随眠烦恼’是何法的同义词呢？”“贤友，这‘随眠烦恼’是诸恶不善、由恶欲所行之法的同义词。”

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ – ‘āpattiṃ āpanno’ti. ‘Jānanti maṃ bhikkhū āpattiṃ āpanno’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“贤友，确实有此情况：某位比丘生起这样的欲求：‘我已犯下过失，但愿比丘们不知道我犯了过失。’贤友，确实有此情况：比丘们会知道那位比丘犯了过失。‘比丘们知道我犯了过失’——他因此而生气、不悦。贤友，凡是此忿怒及此不悦，两者都是垢染。”

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho. ‘Saṅghamajjhe maṃ bhikkhū codenti, no anuraho’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“贤友，确实有此情况：某位比丘生起这样的欲求：‘我已犯下过失，但愿比丘们在私下指正我，而非在僧团中。’贤友，确实有此情况：比丘们会在僧团中指正那位比丘，而非在私下。‘比丘们在僧团中指正我，而非在私下’——他因此而生气、不悦。贤友，凡是此忿怒及此不悦，两者都是垢染。”

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo. ‘Appaṭipuggalo maṃ codeti, no sappaṭipuggalo’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“贤友，确实有此情况：某位比丘生起这样的欲求：‘我已犯下过失，但愿由同样有过失的人指正我，而非没有同样过失的人。’贤友，确实有此情况：没有同样过失的人会指正那位比丘，而非同样有过失的人。‘没有同样过失的人指正我，而非同样有过失的人’——他因此而生气、不悦。贤友，凡是此忿怒及此不悦，两者都是垢染。”

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā [Pg.33] paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya. ‘Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“贤友，有此情形：此处某位比丘生起这样的欲求：‘啊，愿导师只反复提问我而为诸比丘说法，不反复提问其他比丘！’贤友，但也有此情形：导师反复提问其他比丘而为诸比丘说法，而不反复提问那位比丘。他因‘导师反复提问其他比丘为诸比丘说法，而不提问我’而生气、不悦。贤友，凡此忿怒与不悦，此二者皆是垢染。”

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“贤友，有此情形：此处某位比丘生起这样的欲求：‘啊，愿诸比丘只以我为前导而入村乞食，不以其他比丘为前导！’贤友，但也有此情形：诸比丘以其他比丘为前导而入村乞食，而不以那位比丘为前导。他因‘诸比丘以其他比丘为前导入村乞食，而不以我为前导’而生气、不悦。贤友，凡此忿怒与不悦，此二者皆是垢染。”

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

贤友，确实有此情况：于此，某位比丘生起这样的欲求：“啊，但愿只有我在用餐处得到上座、上水、上食，而非其他比丘在用餐处得到上座、上水、上食！”贤友，确实有此情况：其他比丘会在用餐处得到上座、上水、上食，而非那位比丘在用餐处得到上座、上水、上食。“其他比丘在用餐处得到上座、上水、上食，而我没有在用餐处得到上座、上水、上食”——如此，那位比丘便忿怒、不悦。贤友，凡是此忿怒及此不悦，这两者都是垢染。

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. ‘Añño bhikkhu bhattagge bhuttāvī [Pg.34] anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

贤友，确实有此情况：于此，某位比丘生起这样的欲求：“啊，但愿只有我在用餐处饭后作随喜，而非其他比丘在用餐处饭后作随喜！”贤友，确实有此情况：其他比丘会在用餐处饭后作随喜，而非那位比丘在用餐处饭后作随喜。“其他比丘在用餐处饭后作随喜，而我没有在用餐处饭后作随喜”——如此，那位比丘便忿怒、不悦。贤友，凡是此忿怒及此不悦，这两者都是垢染。

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

贤友，确实有此情况：于此教法中，某位比丘生起这样的恶欲：“啊，但愿只有我为来到寺院的比丘们说法，而非其他比丘为他们说法！”贤友，确实有此情况：是其他比丘为来到寺院的比丘们说法，而非那位比丘为他们说法。于是他心想：“是其他比丘为来到寺院的比丘们说法，而我没有为他们说法”，他便忿怒、不悦。贤友，凡是此忿怒及此不悦，此二者皆是垢染。

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ…pe… upāsakānaṃ dhammaṃ deseyyaṃ…pe… upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

贤友，确实有此情况：于此教法中，某位比丘生起这样的恶欲：“啊，但愿只有我为来到寺院的比丘尼说法……为优婆塞说法……为优婆夷说法，而非其他比丘为来到寺院的优婆夷说法！”贤友，确实有此情况：是其他比丘为来到寺院的优婆夷说法，而非那位比丘为她们说法。于是他心想：“是其他比丘为来到寺院的优婆夷说法，而我没有为她们说法”，他便忿怒、不悦。贤友，凡是此忿怒及此不悦，此二者皆是垢染。

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ [Pg.35] karonti mānenti pūjenti, na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

贤友，有此可能：在此教法中，某位比丘可能生起这样的欲求：“啊，愿比丘们只恭敬我、尊重我、敬重我、供养我，而不恭敬、尊重、敬重、供养其他比丘！”贤友，亦有此可能：比丘们恭敬、尊重、敬重、供养其他比丘，而不恭敬、尊重、敬重、供养那位比丘。因“比丘们恭敬、尊重、敬重、供养其他比丘，而不恭敬、尊重、敬重、供养我”，他遂生愤怒与不悦。贤友，此愤怒与不悦，二者皆是垢染。

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhuniyo…pe… upāsakā…pe… upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyu’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

贤友，有此可能：在此教法中，某位比丘可能生起这样的欲求：“啊，愿比丘尼……优婆塞……优婆夷们只恭敬我、尊重我、敬重我、供养我，而不恭敬、尊重、敬重、供养其他比丘！”贤友，亦有此可能：优婆夷们恭敬、尊重、敬重、供养其他比丘，而不恭敬、尊重、敬重、供养那位比丘。因“优婆夷们恭敬、尊重、敬重、供养其他比丘，而不恭敬、尊重、敬重、供养我”，他遂生愤怒与不悦。贤友，此愤怒与不悦，二者皆是垢染。

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarāna’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ. ‘Añño bhikkhu lābhī paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī paṇītānaṃ cīvarāna’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

贤友，确实存在这样的情况：在此，某位比丘生起这样的恶欲：“啊，愿只有我获得上等衣，其他比丘不获得上等衣！”贤友，也确实存在这样的情况：其他比丘获得上等衣，而那位比丘没有获得。“其他比丘获得上等衣，而我没有获得！”——因此他便忿怒、不悦。贤友，凡此忿怒与不悦，这两者皆是瑕疵。

‘‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ…pe… paṇītānaṃ senāsanānaṃ…pe… paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārāna’nti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ. ‘Añño bhikkhu [Pg.36] lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī paṇītānaṃ gilānappaccayabhesajjaparikkhārāna’nti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

贤友，确实存在这样的情况：在此，某位比丘生起这样的恶欲：“啊，愿只有我获得上等的饮食……上等的住处……上等的病缘医药资具，其他比丘不获得上等的病缘医药资具！”贤友，也确实存在这样的情况：其他比丘获得上等的病缘医药资具，而那位比丘没有获得。“其他比丘获得上等的病缘医药资具，而我没有获得！”——因此他便忿怒、不悦。贤友，凡此忿怒与不悦，这两者皆是瑕疵。

‘‘Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti.

贤友，这“瑕疵”，正是对那些邪恶、不善、由欲求驱动的法的称谓。

61. ‘‘Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.

61. 贤友，无论哪位比丘，如果这些邪恶、不善的欲行尚未被断除，被看到也被听到，那么即使他是林住者、边地住者、常乞食者、次第乞食者、粪扫衣者、着粗衣者，同梵行者们也不会恭敬他、尊重他、敬重他、礼敬他。那是什么原因呢？因为那位具寿的这些邪恶、不善的欲行尚未被断除，被看到也被听到。贤友，譬如一个从市场或铁匠铺带来的铜钵，清净而洁白。它的主人在里面装满蛇、狗或人的尸体，用另一个铜钵盖上，带到市场中。人们看见了会这样说：“喂，这运送的是什么，好像是什么珍品！”当有人起身揭开来看时，一看见就会生起不快、厌恶与恶心；即使是饥饿的人也没有食欲，更何况是饱足的人呢？贤友，正是这样，无论哪位比丘，如果这些邪恶、不善的欲行尚未被断除，被看到也被听到，那么即使他是林住者、边地住者、常乞食者、次第乞食者、粪扫衣者、着粗衣者，同梵行者们也不会恭敬他、尊重他、敬重他、礼敬他。那是什么原因呢？因为那位具寿的这些邪恶、不善的欲行尚未被断除，被看到也被听到。

62. ‘‘Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī [Pg.37] nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā’’ti.

62. 贤友，无论哪位比丘，如果这些邪恶、不善的欲行已被断除，被看到也被听到，那么即使他是住近村者、受请食者、穿着居士所施之衣者，同梵行者们也会恭敬他、尊重他、敬重他、供养他。那是什么原因呢？因为那位具寿的这些邪恶、不善的欲行已被断除，被看到也被听到。贤友，譬如一个从市场或铁匠铺带来的铜钵，清净而洁白。它的主人在里面装满去除了黑谷粒的优质米饭，配上多种汤和多种菜肴，用另一个铜钵盖上，带到市场中。人们看见了会这样说：“喂，这运送的是什么，好像是什么珍品！”那人上前揭开来看时，一看见就会生起喜爱、不厌恶与不恶心；即使是饱足的人也有食欲，更何况是饥饿的人呢？贤友，正是这样，无论哪位比丘，如果这些邪恶、不善的欲行已被断除，被看到也被听到，那么即使他是住近村者、受请食者、穿着居士所施之衣者，同梵行者们也会恭敬他、尊重他、敬重他、供养他。那是什么原因呢？因为那位具寿的这些邪恶、不善的欲行已被断除，被看到也被听到。

63. Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘upamā maṃ, āvuso sāriputta, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, āvuso moggallānā’’ti. ‘‘Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje. Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati. Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi – ‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti. Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti, tathā tathā [Pg.38] samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi – ‘hadayā hadayaṃ maññe aññāya tacchatī’ti.

63. 如是说后，具寿大目犍连对具寿舍利弗这样说：“贤友舍利弗，我心中浮现一个譬喻。”“贤友目犍连，请说吧。”“贤友，曾有一时，我住在王舍城的山城(Giribbaja)中。贤友，那时，我在上午时分，穿好衣，持衣钵，进入王舍城乞食。当时，车匠之子萨米提(Samīti)正在削制车轮的轮辋。一位名叫槃荼子(Paṇḍuputta)的裸行顺命外道，一位前车匠之子，站在他旁边。贤友，那位前车匠之子、裸行顺命外道槃荼子心中生起这样的思惟：“啊，愿这位车匠之子萨米提能削去这轮辋的这处弯曲、这处歪斜、这处瑕疵！这样，这轮辋就能除去弯曲、歪斜与瑕疵，变得纯净，安立于心材上。”贤友，那位前车匠之子、裸行顺命外道槃荼子心中怎样思惟，车匠之子萨米提就怎样削去那轮辋的那处弯曲、那处歪斜、那处瑕疵。于是，贤友，那位前车匠之子、裸行顺命外道槃荼子心满意足，发出了欣喜之言：“我想，他仿佛是以心知心地在削制啊！”

‘‘Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.

贤友，正是如此。对于那些无信，为生计而非因信仰而出家，狡猾、虚伪、奸诈、掉举、傲慢、轻浮、饶舌、言语散乱、诸根不护、饮食不知量、不勤修觉醒、不重沙门性、于学处不深敬、奢侈、放逸、于退转领先、于独处卸担、懈怠、少精进、失念、不正知、心不专、心迷乱、劣慧、痴呆的人——我想，具寿舍利弗正是以此次法语，如心知心般地削治他们。

‘‘Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya, evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī [Pg.39] sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsū’’ti.

然而，那些出于信心而从在家出家为无家生活的良家子，他们不狡诈、不欺瞒、不伪善、不掉举、不傲慢、不轻浮、言语不粗、言语有节，守护根门，饮食知量，致力于保持醒觉，顾念沙门身份，对学处深怀敬意；不耽于利养，不懈怠，于退堕已放下重担，于远离作为先锋；已发起精进，已策励自心，具足正念，具足正知，心已得定，心意专一，具足智慧，不痴不哑。他们听了具寿舍利弗的这番法说，就仿佛以言语和心意饮之、食之：“善哉，贤友们！同梵行者令我等出离不善法，而确立于善法中。”贤友，譬如一位年轻、青春、爱打扮的女子或男子，洗过头后，得到一串青莲花、或茉莉花、或素馨花的花鬘，用双手接过，戴在头顶上。正是如此，贤友，那些出于信心而从在家出家为无家生活的良家子，他们不狡诈、不欺瞒、不伪善、不掉举、不傲慢、不轻浮、言语不粗、言语有节，守护根门，饮食知量，致力于保持醒觉，顾念沙门身份，对学处深怀敬意；不耽于利养，不懈怠，于退堕已放下重担，于远离作为先锋；已发起精进，已策励自心，具足正念，具足正知，心已得定，心意专一，具足智慧，不痴不哑。他们听了具寿舍利弗的这番法说，就仿佛以言语和心意饮之、食之：“善哉，贤友们！同梵行者令我等出离不善法，而确立于善法中。”就这样，这两位大龙象互相随喜彼此的善说。

Anaṅgaṇasuttaṃ niṭṭhitaṃ pañcamaṃ.

《无秽经》第五终。

6. Ākaṅkheyyasuttaṃ

6. 愿求经

64. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

64. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)，在给孤独(Anāthapiṇḍika)的园林祇陀林(Jetavana)中。在那里，世尊对比丘们说：“诸比丘！”那些比丘回答世尊：“尊者！”世尊说了这番话：

‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.

诸比丘，当具足戒而住，具足波罗提木叉(pātimokkha)；当以波罗提木叉的律仪防护而住，具足正当的行为与去处，于微小的过失中见到怖畏；当受持学习各种学处(sikkhāpada)。

65. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

65. 诸比丘，如果比丘愿求：“愿我为同梵行者所爱、所喜、所敬、所尊重”，那么他应当圆满众戒，致力于内在的心寂止，不舍弃禅那，具足观(vipassanā)，并增益空闲住处。

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

诸比丘，如果比丘愿求：“愿我能获得衣、食、住处、病缘医药等资具”，那么他应当圆满众戒，致力于内在的心寂止，不舍弃禅那，具足观(vipassanā)，并增益空闲住处。

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘yesāhaṃ cīvarapiṇḍapātasenāsana gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi tesaṃ te kārā mahapphalā assu [Pg.40] mahānisaṃsā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

诸比丘，如果比丘愿求：“我所受用的衣、食、住处、病缘医药等资具，愿那些布施者的行为能有大果报、大利益”，那么他应当圆满众戒，致力于内在的心寂止，不舍弃禅那，具足观(vipassanā)，并增益空闲住处。

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘ye maṃ ñātī sālohitā petā kālaṅkatā pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsa’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

诸比丘，如果比丘愿求：“我那些已去世的亲戚血亲，能以净信心忆念我，愿他们的忆念能有大果报、大利益”，那么他应当圆满众戒，致力于内在的心寂止，不舍弃禅那，具足观(vipassanā)，并增益空闲住处。

66. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘aratiratisaho assaṃ, na ca maṃ arati saheyya, uppannaṃ aratiṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

66. “诸比丘，若有比丘希望：‘愿我能克服不乐与乐，愿不乐不战胜我，愿我恒常克服已生起的不乐而住’，他即应圆满戒行……令空闲处增长。”

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravaṃ saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“诸比丘，若有比丘希望：‘愿我能克服恐惧与怖畏，愿恐惧与怖畏不战胜我，愿我恒常克服已生起的恐惧与怖畏而住’，他即应圆满戒行……令空闲处增长。”

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“诸比丘，若有比丘希望：‘愿我能随意、不难、不苦地获得属于增上心、现法乐住的四种禅那’，他即应圆满戒行……令空闲处增长。”

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“诸比丘，若有比丘希望：‘愿我超越诸色，以身触达彼等寂静、无色解脱而住’，他即应圆满戒行……令空闲处增长。”

67. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno assaṃ avinipātadhammo niyato sambodhiparāyaṇo’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

67. “诸比丘，若有比丘希望：‘愿我因三结的灭尽而成为入流者，不堕恶趣，决定而趣向正觉’，他即应圆满戒行……令空闲处增长。”

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī assaṃ sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ kareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“诸比丘，若有比丘希望：‘愿我因三结的灭尽，以及贪、瞋、痴的薄弱而成为一来者，仅只一次返回此世间，即作苦边’，他即应圆满戒行……令空闲处增长。”

‘‘Ākaṅkheyya [Pg.41] ce, bhikkhave, bhikkhu – ‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko assaṃ tattha parinibbāyī anāvattidhammo tasmā lokā’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“诸比丘，若有比丘希望：‘愿我因五下分结的灭尽而成为化生者，于彼处般涅槃，不复从彼世间返回’，他即应圆满戒行……令空闲处增长。”

68. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

68. 诸比丘，如果比丘愿求：“愿我能体验种种神变(iddhividha)：由一变多，由多变一；或显或隐；穿墙、穿壁、穿山而过，无有障碍，犹如行于空中；在大地中出没，犹如在水中；在水上行走而不沉，犹如在陆地；在空中结跏趺而行，犹如飞鸟；能以手触摸、抚摸这有大神通、大威力的日月；能以身行使威力直至梵天界”，那么他应当圆满戒行……增益于空闲处。

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

诸比丘，如果比丘愿求：“愿我能以清净、超越人耳的天耳界(sotadhātu)，听闻或远或近的天与人的两种声音”，那么他应当圆满戒行……增益于空闲处。

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“诸比丘，若有比丘期望：‘愿我能以心遍知其他有情、其他个人之心——有贪之心，我当了知其为“有贪之心”；离贪之心，我当了知其为“离贪之心”；有瞋之心，我当了知其为“有瞋之心”；离瞋之心，我当了知其为“离瞋之心”；有痴之心，我当了知其为“有痴之心”；离痴之心，我当了知其为“离痴之心”；收摄之心，我当了知其为“收摄之心”；散乱之心，我当了知其为“散乱之心”；已入广大之心，我当了知其为“已入广大之心”；未入广大之心，我当了知其为“未入广大之心”；有上之心，我当了知其为“有上之心”；无上之心，我当了知其为“无上之心”；得定之心，我当了知其为“得定之心”；未得定之心，我当了知其为“未得定之心”；已解脱之心，我当了知其为“已解脱之心”；未解脱之心，我当了知其为“未解脱之心”’，他只应圆满诸戒……增修空闲处。

‘‘Ākaṅkheyya [Pg.42] ce, bhikkhave, bhikkhu – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“诸比丘，如果比丘希望：‘愿我能回忆起种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多成劫、许多坏劫、许多成坏劫——“我于彼处，有如是名，如是姓，如是貌，如是食，感受如是苦乐，寿量如是。我从彼处死后，生于另一处；于彼处，我亦有如是名，如是姓，如是貌，如是食，感受如是苦乐，寿量如是。我从彼处死后，生于此处。”如是，愿我能连同其行相与概说，回忆起种种宿住。’他即应圆满诸戒……当为增修空闲处者。”

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“诸比丘，若有比丘希望：‘愿我以清净、超胜于人的天眼，得见有情死时生时，了知有情随其业而有下劣、高贵，美貌、丑陋，善趣、恶趣——“贤友们，此等有情实具身恶行、语恶行、意恶行，诽谤圣者，怀有邪见，受持邪见之业，他们身坏命终之后，生于苦界、恶趣、堕处、地狱。贤友们，此等有情实具身善行、语善行、意善行，不诽谤圣者，怀有正见，受持正见之业，他们身坏命终之后，生于善趣、天界。”如是，愿我以清净、超胜于人的天眼，得见有情死时生时，了知有情随其业而有下劣、高贵，美貌、丑陋，善趣、恶趣。’他即应圆满诸戒，致力于内心的寂止，不舍弃禅那，具足观(vipassanā)，增长在空闲处的修行。

69. ‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja [Pg.43] vihareyya’nti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

69. “诸比丘，若有比丘希望：‘愿我因诸漏已尽，于现法中，自以证智作证，成就并安住于无漏的心解脱、慧解脱。’他即应圆满诸戒，致力于内心的寂止，不舍弃禅那，具足观(vipassanā)，增长在空闲处的修行。

‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesū’’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

“‘诸比丘，你们当具足戒而住，具足波罗提木叉(pātimokkha)而住；当以波罗提木叉律仪防护而住，具足正行与行处，于微小罪见其怖畏；当于诸学处(sikkhāpada)中受持而学。’——我先前所说的这句话，即是缘此而说。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘心生欢喜，欣悦世尊所说。

Ākaṅkheyyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

第六《愿求经》终。

7. Vatthasuttaṃ

7. 布喻经

70. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

70. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园中。尔时，世尊对诸比丘说：“诸比丘！”彼诸比丘回答世尊：“尊者！”世尊说此：

‘‘Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya – yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṃ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte saṃkiliṭṭhe, duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, vatthaṃ parisuddhaṃ pariyodātaṃ; tamenaṃ rajako yasmiṃ yasmiṃ raṅgajāte upasaṃhareyya – yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya – surattavaṇṇamevassa parisuddhavaṇṇamevassa. Taṃ kissa hetu? Parisuddhattā, bhikkhave, vatthassa. Evameva kho, bhikkhave, citte asaṃkiliṭṭhe, sugati pāṭikaṅkhā.

“诸比丘，譬如一块染污、沾染垢秽的布，染工若将其浸入种种染料中——或蓝、或黄、或红、或茜——其色将染得不正、不净。此是何因？诸比丘，因布不净故。如是，诸比丘，心若染污，则可预期恶趣。诸比丘，譬如一块洁净、皎洁的布，染工若将其浸入种种染料中——或蓝、或黄、或红、或茜——其色将染得纯正、纯净。此是何因？诸比丘，因布纯净故。如是，诸比丘，心若不染污，则可预期善趣。”

71. ‘‘Katame ca, bhikkhave, cittassa upakkilesā? Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho [Pg.44] cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṃ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṃ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso.

71. 诸比丘，什么是心的随烦恼？贪欲与不正贪是心的随烦恼，嗔恚是心的随烦恼，忿怒是心的随烦恼，怨恨是心的随烦恼，抹杀是心的随烦恼，争胜是心的随烦恼，嫉妒是心的随烦恼，悭吝是心的随烦恼，诳是心的随烦恼，谄是心的随烦恼，僵直是心的随烦恼，争强是心的随烦恼，慢是心的随烦恼，过慢是心的随烦恼，憍是心的随烦恼，放逸是心的随烦恼。

72. ‘‘Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti – iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati; ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati; ‘kodho cittassa upakkileso’ti – iti viditvā kodhaṃ cittassa upakkilesaṃ pajahati; ‘upanāho cittassa upakkileso’ti – iti viditvā upanāhaṃ cittassa upakkilesaṃ pajahati; ‘makkho cittassa upakkileso’ti – iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati; ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāsaṃ cittassa upakkilesaṃ pajahati; ‘issā cittassa upakkileso’ti – iti viditvā issaṃ cittassa upakkilesaṃ pajahati; ‘macchariyaṃ cittassa upakkileso’ti – iti viditvā macchariyaṃ cittassa upakkilesaṃ pajahati; ‘māyā cittassa upakkileso’ti – iti viditvā māyaṃ cittassa upakkilesaṃ pajahati; ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati; ‘thambho cittassa upakkileso’ti – iti viditvā thambhaṃ cittassa upakkilesaṃ pajahati; ‘sārambho cittassa upakkileso’ti – iti viditvā sārambhaṃ cittassa upakkilesaṃ pajahati; ‘māno cittassa upakkileso’ti – iti viditvā mānaṃ cittassa upakkilesaṃ pajahati; ‘atimāno cittassa upakkileso’ti – iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati; ‘mado cittassa upakkileso’ti – iti viditvā madaṃ cittassa upakkilesaṃ pajahati; ‘pamādo cittassa upakkileso’ti – iti viditvā pamādaṃ cittassa upakkilesaṃ pajahati.

72. “诸比丘，那位比丘了知‘贪婪与邪贪是心的染污’后，便舍弃贪婪与邪贪这心的染污；了知‘嗔恚是心的染污’后，便舍弃嗔恚这心的染污；了知‘忿怒是心的染污’后，便舍弃忿怒这心的染污；了知‘怨恨是心的染污’后，便舍弃怨恨这心的染污；了知‘覆是心的染污’后，便舍弃覆这心的染污；了知‘争胜是心的染污’后，便舍弃争胜这心的染污；了知‘嫉妒是心的染污’后，便舍弃嫉妒这心的染污；了知‘悭吝是心的染污’后，便舍弃悭吝这心的染污；了知‘虚伪是心的染污’后，便舍弃虚伪这心的染污；了知‘狡诈是心的染污’后，便舍弃狡诈这心的染污；了知‘顽固是心的染污’后，便舍弃顽固这心的染污；了知‘争强是心的染污’后，便舍弃争强这心的染污；了知‘慢是心的染污’后，便舍弃慢这心的染污；了知‘过慢是心的染污’后，便舍弃过慢这心的染污；了知‘骄逸是心的染污’后，便舍弃骄逸这心的染污；了知‘放逸是心的染污’后，便舍弃放逸这心的染污。”

73. ‘‘Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti – iti viditvā abhijjhāvisamalobho cittassa upakkileso [Pg.45] pahīno hoti, ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādo cittassa upakkileso pahīno hoti; ‘kodho cittassa upakkileso’ti – iti viditvā kodho cittassa upakkileso pahīno hoti; ‘upanāho cittassa upakkileso’ti – iti viditvā upanāho cittassa upakkileso pahīno hoti; ‘makkho cittassa upakkileso’ti – iti viditvā makkho cittassa upakkileso pahīno hoti; ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāso cittassa upakkileso pahīno hoti; ‘issā cittassa upakkileso’ti – iti viditvā issā cittassa upakkileso pahīno hoti; ‘macchariyaṃ cittassa upakkileso’ti – iti viditvā macchariyaṃ cittassa upakkileso pahīno hoti; ‘māyā cittassa upakkileso’ti – iti viditvā māyā cittassa upakkileso pahīno hoti; ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa upakkileso pahīno hoti; ‘thambho cittassa upakkileso’ti – iti viditvā thambho cittassa upakkileso pahīno hoti; ‘sārambho cittassa upakkileso’ti – iti viditvā sārambho cittassa upakkileso pahīno hoti; ‘māno cittassa upakkileso’ti – iti viditvā māno cittassa upakkileso pahīno hoti; ‘atimāno cittassa upakkileso’ti – iti viditvā atimāno cittassa upakkileso pahīno hoti; ‘mado cittassa upakkileso’ti – iti viditvā mado cittassa upakkileso pahīno hoti; ‘pamādo cittassa upakkileso’ti – iti viditvā pamādo cittassa upakkileso pahīno hoti.

73. 诸比丘，当比丘了知“贪与邪贪是心的染污”时，贪与邪贪这心的染污便被舍断了；了知“嗔恚是心的染污”时，嗔恚这心的染污便被舍断了；了知“忿怒是心的染污”时，忿怒这心的染污便被舍断了；了知“怨恨是心的染污”时，怨恨这心的染污便被舍断了；了知“抹煞是心的染污”时，抹煞这心的染污便被舍断了；了知“争胜是心的染污”时，争胜这心的染污便被舍断了；了知“嫉妒是心的染污”时，嫉妒这心的染污便被舍断了；了知“悭吝是心的染污”时，悭吝这心的染污便被舍断了；了知“诡诈是心的染污”时，诡诈这心的染污便被舍断了；了知“诳是心的染污”时，诳这心的染污便被舍断了；了知“顽固是心的染污”时，顽固这心的染污便被舍断了；了知“争强是心的染污”时，争强这心的染污便被舍断了；了知“慢是心的染污”时，慢这心的染污便被舍断了；了知“过慢是心的染污”时，过慢这心的染污便被舍断了；了知“骄是心的染污”时，骄这心的染污便被舍断了；了知“放逸是心的染污”时，放逸这心的染污便被舍断了。

74. ‘‘So buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno [Pg.46] bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā’ti.

74. “他于佛具足不动净信：‘如此，彼世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他于法具足不动净信：‘法由世尊所善说，是现见的、不待时节的、来即见的、应向内引导的、智者们各别亲证的。’他于僧具足不动净信：‘世尊的弟子僧团是善行道者，世尊的弟子僧团是正直行道者，世尊的弟子僧团是如理行道者，世尊的弟子僧团是和敬行道者，即四双八辈圣者。此世尊的弟子僧团，应受供养、应受款待、应受布施、应受合掌，是世间无上的福田。’”

75. ‘‘Yathodhi kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati; ‘dhamme…pe… saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. ‘Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭha’nti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

75. “又，彼已舍、已吐、已离、已断、已弃，依此范围，彼思惟：‘我于佛具足不动净信。’便获得义解，获得法解，获得法相应的欣悦。欣悦者生起喜；意喜者身轻安；身轻安者感受乐；乐者心入定。‘我于法……乃至……于僧具足不动净信。’便获得义解，获得法解，获得法相应的欣悦；欣悦者生起喜；意喜者身轻安；身轻安者感受乐；乐者心入定。‘又，我已舍、已吐、已离、已断、已弃，依此范围。’便获得义解，获得法解，获得法相应的欣悦；欣悦者生起喜；意喜者身轻安；身轻安者感受乐；乐者心入定。”

76. ‘‘Sa kho so, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, nevassa taṃ hoti antarāyāya. Seyyathāpi, bhikkhave, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ acchodakaṃ āgamma parisuddhaṃ hoti pariyodātaṃ, ukkāmukhaṃ vā panāgamma jātarūpaṃ parisuddhaṃ hoti pariyodātaṃ, evameva kho, bhikkhave, bhikkhu evaṃsīlo evaṃdhammo evaṃpañño sālīnaṃ cepi piṇḍapātaṃ bhuñjati vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, nevassa taṃ hoti antarāyāya.

76. “诸比丘，彼有学比丘具足如是戒、如是定、如是慧，即使食用拣去黑谷、配以多种羹汤与菜肴的香稻饭，那对他证得阿罗汉道果也不构成障碍。诸比丘，譬如一块肮脏、沾满污垢的布，依于净水而变得清净、洁白；又如黄金，依于熔炉口而变得清净、光洁。正是如此，诸比丘，彼有学比丘具足如是戒、如是定、如是慧，即使食用拣去黑谷、配以多种羹汤与菜肴的香稻饭，那对他证得阿罗汉道果也不构成障碍。”

77. ‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena [Pg.47] cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

77. “彼比丘以与慈俱行之心，遍满一方而住；如是第二方，如是第三方，如是第四方。如是，于上方、下方、横方，于一切处，推己及人，以与慈俱行、广大、已达崇高、无量、无怨、无恼害之心，遍满一切世界而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心，遍满一方而住；如是第二方，如是第三方，如是第四方。如是，于上方、下方、横方，于一切处，推己及人，以与舍俱行、广大、已达崇高、无量、无怨、无恼害之心，遍满一切世界而住。”

78. ‘‘So ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttariṃ nissaraṇa’nti pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave – ‘bhikkhu sināto antarena sinānenā’’’ti.

78. “彼比丘了知：‘有此（苦谛），有低劣者（集谛），有殊胜者（道谛），有超越此所达感知的出离（灭谛）。’当他如是知、如是见时，心便从欲漏、有漏、无明漏中解脱。于解脱中，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，不为后有。’诸比丘，此谓‘已以内浴沐浴的比丘’。”

79. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitu’’nti? ‘‘Kiṃ, brāhmaṇa, bāhukāya nadiyā? Kiṃ bāhukā nadī karissatī’’ti? ‘‘Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṃ kataṃ pavāhetī’’ti. Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –

79. 当时，孙达瑞咖巴罗多迦(Sundarikabhāradvāja)婆罗门坐在离世尊不远处。那时，孙达瑞咖巴罗多迦婆罗门对世尊这样说：“尊者乔达摩，您要去跋呼迦(Bāhuka)河沐浴吗？”“婆罗门，跋呼迦河有什么用？跋呼迦河能做什么？”“尊者乔达摩，跋呼迦河被大众认为是能净除罪恶的；尊者乔达摩，跋呼迦河被大众认为是功德；大众在跋呼迦河中洗去所造的恶业。”于是，世尊以偈颂对孙达瑞咖巴罗多迦婆罗门说道：

‘‘Bāhukaṃ adhikakkañca, gayaṃ sundarikaṃ mapi ;

Sarassatiṃ payāgañca, atho bāhumatiṃ nadiṃ;

Niccampi bālo pakkhando, kaṇhakammo na sujjhati.

“跋呼迦(Bāhuka)河、阿地咖咖(Adhikakka)渡口、伽耶(Gayā)渡口、孙达瑞咖(Sundarikā)河、摩希(Mahī)河、萨拉洒蒂(Sarassatī)河、帕亚咖(Payāga)渡口，以及跋扈摩帝(Bāhumatī)河，有恶业的愚人，虽恒常浸入，亦不得清净。

‘‘Kiṃ sundarikā karissati, kiṃ payāgā kiṃ bāhukā nadī;

Veriṃ katakibbisaṃ naraṃ, na hi naṃ sodhaye pāpakamminaṃ.

“孙达瑞咖(Sundarikā)能做什么？帕亚咖(Payāga)能做什么？跋呼迦(Bāhuka)河又能做什么？它们绝不能清净那结怨、造罪、作恶业的人。

‘‘Suddhassa [Pg.48] ve sadā phaggu, suddhassuposatho sadā;

Suddhassa sucikammassa, sadā sampajjate vataṃ;

Idheva sināhi brāhmaṇa, sabbabhūtesu karohi khemataṃ.

“对清净者而言，日日皆是吉日；对清净者而言，时时皆是布萨。对清净且行为纯净者，其戒行恒常成就。婆罗门，汝当于此沐浴，对一切众生施以安稳。

‘‘Sace musā na bhaṇasi, sace pāṇaṃ na hiṃsasi;

Sace adinnaṃ nādiyasi, saddahāno amaccharī;

Kiṃ kāhasi gayaṃ gantvā, udapānopi te gayā’’ti.

“汝若不言虚妄，若不伤害生命，若不取不与之物，具信而无悭吝，往伽耶(Gayā)何为？井水亦是汝之伽耶。”

80. Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro kho panāyasmā bhāradvājo arahataṃ ahosīti.

80. 如是说已，孙达瑞咖·巴罗多迦(Sundarikabhāradvāja)婆罗门对世尊说此言：“贤者乔达摩，真是绝妙！贤者乔达摩，真是绝妙！贤者乔达摩，譬如扶正倾覆之物，揭示遮蔽之物，为迷路者指示道路，或于暗处持油灯，令有眼者得见诸色；正是如此，贤者乔达摩以种种方式开示了法。我今归依贤者乔达摩、归依法、归依比丘僧团。愿我得于贤者乔达摩座下出家，得受具足戒。”孙达瑞咖·巴罗多迦婆罗门在世尊座下得以出家，得受具足戒。具寿巴罗多迦受具足戒不久，独居、远离、不放逸、热忱、策励自心而住，不久即为彼目的——良家子为此从家正确地出家，进入无家生活——于现法中，以自证智亲证、达成、安住于那无上梵行之终结。他证知：“生已尽，梵行已立，所作已办，从此不再受后有。”于是，具寿巴罗多迦成为众阿罗汉之一。

Vatthasuttaṃ niṭṭhitaṃ sattamaṃ.

事经第七终。

8. Sallekhasuttaṃ

8. 减损经

81. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahācundo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho [Pg.49] āyasmā mahācundo bhagavantaṃ etadavoca – ‘‘yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī’’ti?

81. 如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇陀林给孤独园。当时，具寿大纯陀在傍晚时分从独住中起来，去到世尊那里。抵达后，他礼敬世尊，然后坐在一旁。坐在一旁的具寿大纯陀对世尊说：“尊者，世间生起了种种见解，或是与我论相应的，或是与世间论相应的。尊者，比丘是否在最初作意时，就能如此舍断这些见解，如此舍离这些见解呢？”

82. ‘‘Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti – evametaṃ yathābhūtaṃ sammappaññā passato evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

82. “纯陀，对于世间生起的种种见解，无论是与我论相应的，还是与世间论相应的——于其生起、潜伏与显行之处，若以正慧如实见“这不是我的，我不是这个，这不是我的我”，即能如此舍断这些见解，如此舍离这些见解。”

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

“纯陀，确实有此可能：于此，有比丘远离诸欲，远离诸不善法，进入并安住于具有寻、具有伺、由远离而生的喜与乐的初禅。他可能会想：“我安住于减损。”然而，纯陀，在圣者之律中，这些不被称为减损；在圣者之律中，这些被称为现法乐住。”

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

纯陀，有此情形：此处，有比丘因寻、伺寂止，内心澄净，心专一境，无寻、无伺，由定生喜乐，成就第二禅而住。他可能会想：“我住于削减。”然而，纯陀，于圣律中，此等不被称为削减；于圣律中，此等被称为现法乐住。

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṃvedeyya, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

纯陀，有此情形：此处，有比丘因离喜而安住于舍，具念、正知，以身感受乐，成就圣者们所宣说的“舍、念、乐住”之第三禅而住。他可能会想：“我住于削减。”然而，纯陀，于圣律中，此等不被称为削减；于圣律中，此等被称为现法乐住。

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasuṃ upekkhāsatipārisuddhiṃ [Pg.50] catutthaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

纯陀，有此情形：此处，有比丘因断乐、断苦，以及先前喜、忧的灭没，成就了不苦不乐、舍念清净的第四禅而住。他可能会想：“我住于削减。”然而，纯陀，于圣律中，此等不被称为削减；于圣律中，此等被称为现法乐住。

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

纯陀，有此情形：此处，有比丘完全超越色想，有对想灭没，不作意种种想，思惟“虚空无边”，成就空无边处而住。他可能会想：“我住于削减。”然而，纯陀，于圣律中，此等不被称为削减；于圣律中，此等被称为寂静住。

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

纯陀，确实有此可能：于此，有比丘完全超越空无边处，思惟着“识无边”，进入并安住于识无边处。他可能会想：“我安住于减损。”然而，纯陀，在圣者之律中，这些不被称为减损；在圣者之律中，这些被称为寂静住。

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

纯陀，确实有此可能：于此，有比丘完全超越识无边处，思惟着“无所有”，进入并安住于无所有处。他可能会想：“我安住于减损。”然而，纯陀，在圣者之律中，这些不被称为减损；在圣者之律中，这些被称为寂静住。

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

纯陀，确实有此可能：于此，有比丘完全超越无所有处，进入并安住于非想非非想处。他可能会想：“我安住于减损。”然而，纯陀，在圣者之律中，这些不被称为减损；在圣者之律中，这些被称为寂静住。

83. ‘‘Idha kho pana vo, cunda, sallekho karaṇīyo. ‘Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare [Pg.51] abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. ‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo.

83. “纯陀，于此，你们应当行减损。‘他人将是伤害者，我们于此将是不伤害者’，应当如是行减损。‘他人将是杀生者，我们于此将远离杀生’，应当如是行减损。‘他人将是不与取者，我们于此将远离不与取’，应当如是行减损。‘他人将是非梵行者，我们于此将是梵行者’，应当如是行减损。‘他人将是妄语者，我们于此将远离妄语’，应当如是行减损。‘他人将是离间语者，我们于此将远离离间语’，应当如是行减损。‘他人将是粗恶语者，我们于此将远离粗恶语’，应当如是行减损。‘他人将是绮语者，我们于此将远离绮语’，应当如是行减损。‘他人将是贪欲者，我们于此将是不贪欲者’，应当如是行减损。‘他人将是心怀瞋恚者，我们于此将是心无瞋恚者’，应当如是行减损。‘他人将是邪见者，我们于此将是正见者’，应当如是行减损。‘他人将是邪思惟者，我们于此将是正思惟者’，应当如是行减损。‘他人将是邪语者，我们于此将是正语者’，应当如是行减损。‘他人将是邪业者，我们于此将是正业者’，应当如是行减损。‘他人将是邪命者，我们于此将是正命者’，应当如是行减损。‘他人将是邪精进者，我们于此将是正精进者’，应当如是行减损。‘他人将是邪念者，我们于此将是正念者’，应当如是行减损。‘他人将是邪定者，我们于此将是正定者’，应当如是行减损。‘他人将是邪智者，我们于此将是正智者’，应当如是行减损。‘他人将是邪解脱者，我们于此将是正解脱者’，应当如是行减损。”

‘‘‘Pare thīnamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathīnamiddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. ‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare makkhī bhavissanti[Pg.52], mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. ‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. ‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. ‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. ‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo.

“‘他人将为昏沉睡眠所困，我们在此将远离昏沉睡眠’——应行此削减。‘他人将掉举，我们在此将不掉举’——应行此削减。‘他人将有疑惑，我们在此将度越疑惑’——应行此削减。‘他人将忿怒，我们在此将不忿怒’——应行此削减。‘他人将有怨恨，我们在此将没有怨恨’——应行此削减。‘他人将抹煞他人之善，我们在此将不抹煞他人之善’——应行此削减。‘他人将好与人争，我们在此将不与人争’——应行此削减。‘他人将有嫉妒，我们在此将没有嫉妒’——应行此削减。‘他人将有悭吝，我们在此将没有悭吝’——应行此削减。‘他人将有奸诈，我们在此将没有奸诈’——应行此削减。‘他人将有虚伪，我们在此将没有虚伪’——应行此削减。‘他人将顽固，我们在此将不顽固’——应行此削减。‘他人将骄慢，我们在此将不骄慢’——应行此削减。‘他人将难以教诫，我们在此将易于教诫’——应行此削减。‘他人将有恶友，我们在此将有善友’——应行此削减。‘他人将放逸，我们在此将不放逸’——应行此削减。‘他人将无信，我们在此将有信’——应行此削减。‘他人将无惭，我们在此将有惭’——应行此削减。‘他人将无愧，我们在此将有愧’——应行此削减。‘他人将少闻，我们在此将多闻’——应行此削减。‘他人将懈怠，我们在此将发起精进’——应行此削减。‘他人将失念，我们在此将安住于念’——应行此削减。‘他人将有劣慧，我们在此将具足智慧’——应行此削减。‘他人将执取己见、固执而难舍弃，我们在此将不执取己见、不固执而易舍弃’——应行此削减。”

84. ‘‘Cittuppādampi kho ahaṃ, cunda, kusalesu dhammesu bahukāraṃ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu! Tasmātiha, cunda, ‘pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti cittaṃ uppādetabbaṃ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā [Pg.53] bhavissāmā’ti cittaṃ uppādetabbaṃ…‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṃ uppādetabbaṃ.

84. 纯陀，我说于诸善法中，生起心念亦有大助益，更何况以身语随行！是故，纯陀，应当生起此心：“他人将是伤害者，我们在此将是不伤害者。”应当生起此心：“他人将是杀生者，我们在此将是远离杀生者。”……应当生起此心：“他人将是执持己见、固执己见、难以舍弃者，我们在此将是不执持己见、不固执己见、易于舍弃者。”

85. ‘‘Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṃ titthaṃ assa, tassa aññaṃ samaṃ titthaṃ parikkamanāya; evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya, micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.

85. “纯陀，犹如有一条崎岖的道路，有另一条平坦的道路可供绕行；或犹如，纯陀，有一处艰险的渡口，有另一处平坦的渡口可供绕行。正是如此，纯陀，对于暴力的个人，不暴力是其绕行之道；对于杀生的个人，远离杀生是其绕行之道；对于不与取的个人，远离不与取是其绕行之道；对于行非梵行的个人，远离非梵行是其绕行之道；对于说妄语的个人，远离妄语是其绕行之道；对于说离间语的个人，远离离间语是其绕行之道；对于说粗恶语的个人，远离粗恶语是其绕行之道；对于说绮语的个人，远离绮语是其绕行之道；对于贪婪的个人，不贪是其绕行之道；对于心怀瞋恚的个人，无瞋是其绕行之道；对于有邪见的个人，正见是其绕行之道；对于有邪思惟的个人，正思惟是其绕行之道；对于有邪语的个人，正语是其绕行之道；对于有邪业的个人，正业是其绕行之道；对于有邪命的个人，正命是其绕行之道；对于有邪精进的个人，正精进是其绕行之道；对于有邪念的个人，正念是其绕行之道；对于有邪定的个人，正定是其绕行之道；对于有邪智的个人，正智是其绕行之道；对于有邪解脱的个人，正解脱是其绕行之道。”

‘‘Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṃ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa [Pg.54] akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṃ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṃ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṃ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṃ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṃ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhi-suppaṭinissaggitā hoti parikkamanāya.

“对于为昏沉睡眠所困扰的人，远离昏沉睡眠是其弃离之道；对于掉举的人，不掉举是其弃离之道；对于疑惑的人，已度疑惑是其弃离之道；对于愤怒的人，不愤怒是其弃离之道；对于怀恨的人，不怀恨是其弃离之道；对于抹煞善行的人，不抹煞善行是其弃离之道；对于争胜的人，不争胜是其弃离之道；对于嫉妒的人，不嫉妒是其弃离之道；对于悭吝的人，不悭吝是其弃离之道；对于有诳的人，无诳是其弃离之道；对于有谄的人，无谄是其弃离之道；对于顽固的人，不顽固是其弃离之道；对于骄慢的人，不骄慢是其弃离之道；对于难教诫的人，易教诫是其弃离之道；对于有恶友的人，有善友是其弃离之道；对于放逸的人，不放逸是其弃离之道；对于无信的人，有信是其弃离之道；对于无惭的人，有惭是其弃离之道；对于无愧的人，有愧是其弃离之道；对于少闻的人，多闻是其弃离之道；对于懈怠的人，发起精进是其弃离之道；对于失念的人，念已建立是其弃离之道；对于劣慧的人，具足智慧是其弃离之道；对于执取己见、顽固、难舍离的人，不执取己见、不顽固、易舍离是其弃离之道。”

86. ‘‘Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā, evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya…pe… sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti uparibhāgāya.

86. 纯陀，譬如凡所有不善法，皆导向下方；凡所有善法，皆导向上方。同样地，纯陀，对于行伤害的个人，不行伤害是为了导向上方；对于杀生的个人，远离杀生是为了导向上方……乃至对于执取己见、坚固执持、难以舍弃的个人，不执取己见、不坚固执持、易于舍弃是为了导向上方。

87. ‘‘So vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā apalipapalipanno paraṃ [Pg.55] palipapalipannaṃ uddharissatīti ṭhānametaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati. Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.

87. “纯陀，自己深陷泥沼，而欲救拔他人出离泥沼，无有是处。纯陀，自己未陷泥沼，而能救拔他人出离泥沼，斯有是处。纯陀，自己未调伏、未调练、烦恼未寂灭，而欲调伏、调练、令他人烦恼寂灭，无有是处。纯陀，自己已调伏、已调练、烦恼已寂灭，而能调伏、调练、令他人烦恼寂灭，斯有是处。纯陀，正是如此。于有恼害者，无恼害是为寂灭；于杀生者，远离杀生是为寂灭；于不与取者，远离不与取是为寂灭；于行非梵行者，远离非梵行是为寂灭；于妄语者，远离妄语是为寂灭；于两舌者，远离两舌是为寂灭；于粗恶语者，远离粗恶语是为寂灭；于绮语者，远离绮语是为寂灭；于贪婪者，无贪是为寂灭；于有瞋心者，无瞋是为寂灭；于有邪见者，正见是为寂灭；于有邪思惟者，正思惟是为寂灭；于有邪语者，正语是为寂灭；于有邪业者，正业是为寂灭；于有邪命者，正命是为寂灭；于有邪精进者，正精进是为寂灭；于有邪念者，正念是为寂灭；于有邪定者，正定是为寂灭；于有邪智者，正智是为寂灭；于有邪解脱者，正解脱是为寂灭。”

‘‘Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṃ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso [Pg.56] hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṃ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṃ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṃ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṃ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṃ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. Sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti parinibbānāya.

对于为昏沉睡眠所困的个人，离于昏沉睡眠是为了寂灭；对于掉举的个人，不掉举是为了寂灭；对于有疑的个人，超越疑惑是为了寂灭；对于易怒的个人，不忿怒是为了寂灭；对于心怀怨恨的个人，无怨恨是为了寂灭；对于抹杀他人功德的个人，不抹杀是为了寂灭；对于好竞争的个人，不竞争是为了寂灭；对于嫉妒的个人，不嫉妒是为了寂灭；对于悭吝的个人，不悭吝是为了寂灭；对于欺诈的个人，不欺诈是为了寂灭；对于虚伪的个人，不虚伪是为了寂灭；对于顽固的个人，不顽固是为了寂灭；对于过慢的个人，无过慢是为了寂灭；对于难教诫的个人，易教诫是为了寂灭；对于有恶友的个人，有善友是为了寂灭；对于放逸的个人，不放逸是为了寂灭；对于无信的个人，有信是为了寂灭；对于无惭的个人，有惭是为了寂灭；对于无愧的个人，有愧是为了寂灭；对于少闻的个人，多闻是为了寂灭；对于懈怠的个人，发起精进是为了寂灭；对于失念的个人，正念现前是为了寂灭；对于劣慧的个人，具足智慧是为了寂灭；对于执取己见、固执不放、难以舍弃的个人，不执取己见、不固执不放、易于舍弃是为了寂灭。

88. ‘‘Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. Yaṃ kho, cunda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. ‘Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha’ – ayaṃ kho amhākaṃ anusāsanī’’ti.

88. “纯陀，我已说示削减法门，说示心生起法门，说示远离法门，说示上分法门，说示般涅槃法门。纯陀，导师为求弟子之利益，以慈愍心，出于慈愍而应为弟子所作者，我已为汝等作。纯陀，此等是树下，此等是空室。纯陀，你们当禅修，莫放逸，莫于日后追悔。此是我等之教诫。”

Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṃ abhinandīti.

世尊说了此语。具寿大纯陀心意喜悦，赞叹世尊所说。

Catuttālīsapadā vuttā, sandhayo pañca desitā;

Sallekho nāma suttanto, gambhīro sāgarūpamoti.

已说四十四句，已示五种联系；此经名为《削减》，甚深犹如大海。

Sallekhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

《削减经》第八终。

9. Sammādiṭṭhisuttaṃ

9. 正见经

89. Evaṃ [Pg.57] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

89. 如是我闻。一时，世尊住于舍卫城(Sāvatthī)祇陀林给孤独园。尔时，具寿舍利弗对诸比丘说：“贤友们！”“贤友！”彼等比丘回答具寿舍利弗。具寿舍利弗如是说：

‘‘‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

“贤友们，所谓‘正见、正见’。贤友们，在何种程度上，圣弟子才成为正见者，其见解正直，于法具足不坏净，而到达此正法呢？”

‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“贤友，我等为知此言之义，纵使从远处亦会前来具寿舍利弗之处。善哉！愿此言之义，就由具寿舍利弗来阐明。诸比丘听了具寿舍利弗所说，将会受持。”“既然如此，贤友们，谛听，善思念之，我当说。”“好的，贤友。”彼等比丘回答具寿舍利弗。具寿舍利弗如是说：

‘‘Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā akusalaṃ, pharusā vācā akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ – idaṃ vuccatāvuso akusalaṃ. Katamañcāvuso, akusalamūlaṃ? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – idaṃ vuccatāvuso, akusalamūlaṃ.

贤友，当一位圣弟子了知不善，了知不善根，了知善，了知善根——贤友，仅以此，圣弟子即是正见者，其见正直，于法具足不坏净，已到达此正法。贤友，什么是不善？什么是不善根？什么是善？什么是善根？贤友，杀生是不善，不与取是不善，欲邪行是不善，妄语是不善，离间语是不善，粗恶语是不善，绮语是不善，贪欲是不善，瞋恚是不善，邪见是不善——贤友，这被称为不善。贤友，什么是不善根？贪是不善根，瞋是不善根，痴是不善根——贤友，这被称为不善根。

‘‘Katamañcāvuso[Pg.58], kusalaṃ? Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ – idaṃ vuccatāvuso, kusalaṃ. Katamañcāvuso, kusalamūlaṃ? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ – idaṃ vuccatāvuso, kusalamūlaṃ.

贤友，什么是善？远离杀生是善，远离不与取是善，远离欲邪行是善，远离妄语是善，远离离间语是善，远离粗恶语是善，远离绮语是善，无贪欲是善，无瞋恚是善，正见是善——贤友，这被称为善。贤友，什么是善根？无贪是善根，无瞋是善根，无痴是善根——贤友，这被称为善根。

‘‘Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友们，当圣弟子如此了知不善、如此了知不善根、如此了知善、如此了知善根时，他完全舍断贪随眠，去除瞋随眠，根除‘我是’之见慢随眠，舍断无明而生起明，就在现法中成为苦的终结者。贤友们，仅以此，圣弟子即是正见者，其见正直，于法具足不坏净，已到达此正法。”

90. ‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

90. “善哉，贤友！”那些比丘对具寿舍利弗所说，欢喜、随喜后，向具寿舍利弗进一步提问：“贤友，是否还有其他方式，可使圣弟子成为正见者，其见正直，于法具足不坏净，已到达此正法呢？”

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko [Pg.59] vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi’.

“是有的，贤友。贤友，当一位圣弟子了知食(āhāra)，了知食集(āhārasamudaya)，了知食灭(āhāranirodha)，了知导向食灭之道(āhāranirodhagāminī paṭipadā)时——贤友，仅以此，这位圣弟子就是具有正见者，其见正直，于法具足不坏净，已到达此正法。贤友，什么是食？什么是食集？什么是食灭？什么是导向食灭之道？贤友，有此四食，为了已生众生(bhūtā sattā)的存续，或为求生众生(sambhavesino)的资助。哪四种呢？或粗或细的段食(kabaḷīkāro āhāro)；第二是触(phassa)；第三是意思(manosañcetanā)；第四是识(viññāṇa)。由渴爱(taṇhā)集而有食集，由渴爱灭而有食灭；导向食灭之道就是这圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当一位圣弟子如此了知食，如此了知食集，如此了知食灭，如此了知导向食灭之道时，他完全舍断贪随眠(rāgānusaya)，去除瞋随眠(paṭighānusaya)，根除‘我是’(asmi)的见慢随眠(diṭṭhimānānusaya)，舍断无明(avijjā)而生起明(vijjā)，就在现法中成为苦的终结者——贤友，仅以此，这位圣弟子就是具有正见者，其见正直，于法具足不坏净，已到达此正法。”

91. ‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

91. “善哉，贤友！”那些比丘对具寿舍利弗所说感到欢喜、随喜后，又向具寿舍利弗进一步提问：“贤友，是否还有其他方式，能使圣弟子成为正见者，其见解正直，于法具足不坏净，已到达此正法呢？”

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā – idaṃ vuccatāvuso, dukkhaṃ. Katamo cāvuso, dukkhasamudayo? Yāyaṃ taṇhā [Pg.60] ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā – ayaṃ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

“是有的，贤友们。贤友们，当圣弟子了知苦、了知苦集、了知苦灭、了知导向苦灭之道时——贤友们，仅以此，圣弟子即成为正见者，其见解正直，于法具足不坏净，已到达此正法。贤友们，什么是苦？什么是苦集？什么是苦灭？什么是导向苦灭之道？生亦是苦，老亦是苦，死亦是苦，愁、悲、苦、忧、恼亦是苦，与不爱者相会亦是苦，与所爱者分离亦是苦，所求不得亦是苦；简言之，五取蕴是苦——贤友们，这被称为苦。贤友们，什么是苦集？即是引向再生的渴爱，与喜和贪俱行，于处处寻求喜乐，也就是：欲爱、有爱、无有爱——贤友们，这被称为苦集。贤友们，什么是苦灭？即是那渴爱的无余离贪、灭尽、舍弃、舍离、解脱、无执——贤友们，这被称为苦灭。贤友们，什么是导向苦灭之道？就是此圣八支道，即：正见……乃至……正定——贤友们，这被称为导向苦灭之道。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友们，当圣弟子如此了知苦，如此了知苦集，如此了知苦灭，如此了知导向苦灭之道时，他彻底舍断贪随眠，去除瞋随眠，根除‘我是’之见慢随眠，舍断无明而生起明，即于现法中成为苦的终结者。贤友们，仅凭此，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。”

92. ‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

92. “善哉，贤友。”那些比丘对具寿舍利弗所说感到欢喜、随喜后，进一步问具寿舍利弗：“贤友，是否还有其他方式，圣弟子可藉此而成为正见者，其见正直，于法具足不坏净，已入此正法？”

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ [Pg.61] tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo – idaṃ vuccatāvuso, maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ – idaṃ vuccatāvuso, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

“贤友，是有的。贤友，当圣弟子了知老死、了知老死集、了知老死灭、了知导向老死灭的行道时——仅此，贤友，圣弟子即是正见者，其见正直，具足于法的不坏净，已入此正法。贤友，何为老死？何为老死集？何为老死灭？何为导向老死灭的行道？所谓老，贤友，即是于彼彼有情、于彼彼有情类中的衰老、朽坏、齿落、发白、皮皱、寿的衰退、诸根的衰败——此，贤友，称为老。何为死，贤友？即是于彼彼有情、从彼彼有情类中的死没、迁逝、坏灭、消失、死亡、命终、诸蕴的破坏、尸骸的舍弃、命根的断绝——此，贤友，称为死。此老与此死，贤友，此即称为老死。由生集而有老死集，由生灭而有老死灭。此八支圣道即是导向老死灭的行道，即：正见……乃至正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知老死、如是了知老死集、如是了知老死灭、如是了知导向老死灭的行道时，他便完全舍弃贪随眠……乃至成为苦的终结者——仅此，贤友，圣弟子即是正见者，其见正直，具足于法的不坏净，已入此正法。”

93. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

93. “诚然，贤友。”……他们问道：“贤友，是否有……？”“有，贤友。贤友，当圣弟子了知生(jāti)、了知生集(jātisamudaya)、了知生灭(jātinirodha)、了知导向生灭的行道(jātinirodhagāminī paṭipadā)时——仅此，贤友，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。贤友，何为生？何为生集？何为生灭？何为导向生灭的行道？于彼彼有情、于彼彼有情类中，凡有其出生、诞生、入胎、新生、诸蕴的显现、诸处的获得——此，贤友，称为生。由有(bhava)集而有生集，由有灭而有生灭。此八支圣道即是导向生灭的行道，即：正见……乃至正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ jātiṃ pajānāti, evaṃ jātisamudayaṃ pajānāti, evaṃ jātinirodhaṃ pajānāti, evaṃ jātinirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi [Pg.62] hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知生、如是了知生集、如是了知生灭、如是了知导向生灭的行道时，他便完全舍弃贪随眠(rāgānusaya)……乃至成为苦的终结者——仅此，贤友，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。”

94. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

94. “善哉，贤友！”……他们问道：“贤友，是否有……？”“有，贤友。贤友，当圣弟子了知有(bhava)、了知有集、了知有灭、了知导向有灭的行道时——贤友，仅此，圣弟子即是正见者，其见正直，于法具足不坏净(aveccappasāda)，已入此正法。贤友，何为有？何为有集？何为有灭？何为导向有灭的行道？贤友，此为三有：欲有、色有、无色有。由取(upādāna)集而有集，由取灭而有灭。此八支圣道即是导向有灭的行道，即：正见……乃至正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ bhavaṃ pajānāti, evaṃ bhavasamudayaṃ pajānāti, evaṃ bhavanirodhaṃ pajānāti, evaṃ bhavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知有、如是了知有集、如是了知有灭、如是了知导向有灭的行道时，他完全舍弃贪随眠(rāgānusaya)……乃至成为苦的终结者。贤友，仅此，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。”

95. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo [Pg.63] aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

95. “善哉，贤友！”……他们问道：“贤友，是否有……？”“有，贤友。贤友，当圣弟子了知取(upādāna)、了知取集、了知取灭、了知导向取灭的行道时——仅此，贤友，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。贤友，何为取？何为取集？何为取灭？何为导向取灭的行道？贤友，有此四取：欲取(kāmupādāna)、见取(diṭṭhupādāna)、戒禁取(sīlabbatupādāna)、我论取(attavādupādāna)。由爱集而有取集，由爱灭而有取灭。此八支圣道即是导向取灭的行道，即：正见……乃至正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ upādānaṃ pajānāti, evaṃ upādānasamudayaṃ pajānāti, evaṃ upādānanirodhaṃ pajānāti, evaṃ upādānanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知取、如是了知取集、如是了知取灭、如是了知导向取灭的行道时，他便完全舍弃贪随眠(rāgānusaya)……乃至成为苦的终结者——仅此，贤友，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。”

96. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

96. “善哉，贤友！”……他们问道：“贤友，是否有……？”“有，贤友。贤友，当圣弟子了知渴爱、了知渴爱集、了知渴爱灭、了知导向渴爱灭的行道时——贤友，仅此，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。贤友，何为渴爱？何为渴爱集？何为渴爱灭？何为导向渴爱灭的行道？贤友，有此六种渴爱身：色爱、声爱、香爱、味爱、触爱、法爱。由受集而有渴爱集，由受灭而有渴爱灭。此八支圣道即是导向渴爱灭的行道，即：正见……乃至正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ taṇhaṃ pajānāti, evaṃ taṇhāsamudayaṃ pajānāti, evaṃ taṇhānirodhaṃ pajānāti, evaṃ taṇhānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知渴爱、如是了知渴爱集、如是了知渴爱灭、如是了知导向渴爱灭的行道时，他便完全舍弃贪随眠……乃至成为苦的终结者——贤友，仅此，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。”

97. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako [Pg.64] sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

97. “善哉，贤友！”……他们问道：“贤友，是否有……？”“有，贤友。贤友，当圣弟子了知受、了知受集、了知受灭、了知导向受灭的行道时——贤友，仅此，圣弟子即是正见者，其见正直，具足于法的不坏净，已来到此正法。贤友，何为受？何为受集？何为受灭？何为导向受灭的行道？贤友，有此六种受身：眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。由触集而有受集，由触灭而有受灭。此八支圣道即是导向受灭的行道，即：正见……乃至正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanāsamudayaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知受、如是了知受集、如是了知受灭、如是了知导向受灭的行道时，他便完全舍弃贪随眠……乃至成为苦的终结者——贤友，仅此，圣弟子即是正见者，其见正直，具足于法的不坏净，已来到此正法。”

98. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

98. “善哉，贤友！”……他们问道：“贤友，是否有……？”“有，贤友。贤友，当圣弟子了知触(phassa)、了知触集(phassasamudaya)、了知触灭(phassanirodha)、了知导向触灭的行道(phassanirodhagāminī paṭipadā)时——贤友，仅此，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。贤友，何为触？何为触集？何为触灭？何为导向触灭的行道？贤友，有此六种触身(phassakāya)：眼触、耳触、鼻触、舌触、身触、意触。由六处(saḷāyatana)集而有触集，由六处灭而有触灭。此八支圣道(ariyo aṭṭhaṅgiko maggo)即是导向触灭的行道，即：正见……乃至正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ phassaṃ pajānāti, evaṃ phassasamudayaṃ pajānāti, evaṃ phassanirodhaṃ pajānāti, evaṃ phassanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro [Pg.65] hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子这样了知触，这样了知触集，这样了知触灭，这样了知导向触灭的行道时，他完全舍断贪随眠(rāgānusaya)……乃至成为苦的终结者——贤友，仅此，圣弟子即是正见者，其见正直，于法具足不坏净，已入此正法。”

99. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? Chayimāni, āvuso, āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

99. “好的，贤友。”……他们问道：“贤友，是否……？”“是的，贤友。贤友，当圣弟子了知六处(saḷāyatana)，了知六处集，了知六处灭，了知导向六处灭的行道时——贤友，仅此程度，圣弟子就具有正见，他的见解正直，于法具有不坏净，已来到此正法。贤友，什么是六处？什么是六处集？什么是六处灭？什么是导向六处灭的行道？贤友，有这六处：眼处、耳处、鼻处、舌处、身处、意处。由名色集而有六处集，由名色灭而有六处灭；此圣八支道(ariyo aṭṭhaṅgiko maggo)即是导向六处灭的行道，也就是：正见……乃至……正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ saḷāyatanaṃ pajānāti, evaṃ saḷāyatanasamudayaṃ pajānāti, evaṃ saḷāyatananirodhaṃ pajānāti, evaṃ saḷāyatananirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子这样了知六处，这样了知六处集，这样了知六处灭，这样了知导向六处灭的行道时，他完全舍断贪随眠(rāgānusaya)……乃至……成为苦的终结者——贤友，仅此程度，圣弟子就具有正见，他的见解正直，于法具有不坏净，已来到此正法。”

100. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro [Pg.66] – idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ – idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

100. “贤友，是有的。贤友，当圣弟子了知名色(nāmarūpa)，了知名色集，了知名色灭，了知导向名色灭的行道时——贤友，仅此程度，圣弟子就具有正见(sammādiṭṭhi)，他的见解正直，对法具有不坏净信，已来到此正法。贤友，什么是名色？什么是名色集？什么是名色灭？什么是导向名色灭的行道？受(vedanā)、想(saññā)、思(cetanā)、触(phasso)、作意(manasikāro)——贤友，这称为名；四大种(cattāri mahābhūtāni)及四大种所造色(upādāyarūpa)——贤友，这称为色。如是，此名与此色——贤友，这称为名色。由识(viññāṇa)集而有名色集，由识灭而有名色灭；此圣八支道(ariyo aṭṭhaṅgiko maggo)即是导向名色灭的行道，也就是：正见……乃至……正定(sammāsamādhi)。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ nāmarūpaṃ pajānāti, evaṃ nāmarūpasamudayaṃ pajānāti, evaṃ nāmarūpanirodhaṃ pajānāti, evaṃ nāmarūpanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子这样了知名色，这样了知名色集，这样了知名色灭，这样了知导向名色灭的行道时，他彻底舍断贪随眠(rāgānusaya)……乃至成为苦的终结者——贤友，仅此程度，圣弟子就具有正见，他的见解正直，对法具有不坏净信，已来到此正法。”

101. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

101. “好的，贤友。”……他们问道：“贤友，是否……？”“是的，贤友。贤友，当圣弟子了知识(viññāṇa)，了知识集，了知识灭，了知导向识灭的行道时——贤友，仅此程度，圣弟子就具有正见，他的见解正直，对法具有不坏净信，已来到此正法。贤友，什么是识？什么是识集？什么是识灭？什么是导向识灭的行道？贤友，有这六种识身：眼识、耳识、鼻识、舌识、身识、意识。由行集而有识集，由行灭而有识灭；这八圣道分就是导向识灭的行道，即：正见……正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ viññāṇaṃ pajānāti, evaṃ viññāṇasamudayaṃ pajānāti, evaṃ viññāṇanirodhaṃ pajānāti, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子这样了知识，这样了知识集，这样了知识灭，这样了知导向识灭的行道时，他完全舍断贪随眠……乃至成为苦的终结者——贤友，仅此程度，圣弟子就具有正见，他的见解正直，对法具有不坏净信，已来到此正法。”

102. ‘‘Sādhāvuso’’ti [Pg.67] kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

102. “善哉，贤友。”……他们问道：“贤友，是否……？”“诚然，贤友。贤友，当圣弟子了知行，了知行之集，了知行之灭，了知导向行灭的行道——贤友，仅以此，圣弟子即是正见者，其见正直，于法具足不坏净，已达此正法。贤友，何为诸行？何为行之集？何为行之灭？何为导向行灭的行道？贤友，此等为三行：身行、语行、心行。无明集故，行集；无明灭故，行灭。此八支圣道即是导向行灭的行道，亦即：正见……乃至……正定。”

‘‘Yato kho, āvuso, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知行，如是了知行之集，如是了知行之灭，如是了知导向行灭的行道时，他便完全舍断贪随眠，去除瞋随眠，根除‘我是’之见慢随眠，舍断无明而生起明，于现法中作苦之边际——贤友，仅以此，圣弟子即是正见者，其见正直，于法具足不坏净，已达此正法。”

103. ‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

103. “贤友，是有的。贤友，当圣弟子了知无明，了知无明的集起，了知无明的灭尽，了知导向无明灭尽的行道时，贤友，仅此，圣弟子便成为正见者，其见正直，于法具足不坏净，已来到此正法。然而，贤友，什么是无明？什么是无明的集起？什么是无明的灭尽？什么是导向无明灭尽的行道？贤友，凡于苦无知，于苦集无知，于苦灭无知，于导向苦灭的行道无知——贤友，这被称为无明。从漏的集起而有无明的集起，从漏的灭尽而有无明的灭尽；此八支圣道即是导向无明灭尽的行道，也就是：正见……乃至……正定。”

‘‘Yato [Pg.68] kho, āvuso, ariyasāvako evaṃ avijjaṃ pajānāti, evaṃ avijjāsamudayaṃ pajānāti, evaṃ avijjānirodhaṃ pajānāti, evaṃ avijjānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知无明，如是了知无明的集起，如是了知无明的灭尽，如是了知导向无明灭尽的行道时，他便完全舍弃贪随眠，遣除瞋随眠，根除‘我是’之见与慢随眠，舍弃无明而生起明，于现法中作苦之边际——贤友，仅此，圣弟子便成为正见者，其见正直，于法具足不坏净，已来到此正法。”

104. ‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

104. “善哉，贤友。”那些比丘欢喜、随喜具寿舍利弗所说后，向具寿舍利弗进一步问道：“贤友，是否还有其他方式，圣弟子得以具足正见，其见正直，于法具足不坏净，来到此正法？”

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

“贤友，是有的。贤友，当圣弟子了知漏，了知漏之集，了知漏之灭，了知导向漏灭之道时——贤友，仅此，圣弟子便得以具足正见，其见正直，于法具足不坏净，来到此正法。贤友，什么是漏？什么是漏之集？什么是漏之灭？什么是导向漏灭之道？贤友，有此三漏：欲漏(kāmāsavo)、有漏(bhavāsavo)、无明漏(avijjāsavo)。由无明集而有漏集，由无明灭而有漏灭；此八支圣道即是导向漏灭之道，也就是：正见……乃至……正定。

‘‘Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti[Pg.69], ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

“贤友，当圣弟子如是了知漏，如是了知漏之集，如是了知漏之灭，如是了知导向漏灭之道时，他便得以遍舍贪随眠，除遣瞋随眠，根除‘我是’之见慢随眠，舍离无明而生起明，于现法中作成苦的终结者——贤友，仅此，圣弟子便得以具足正见，其见正直，于法具足不坏净，来到此正法。”

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

具寿舍利弗说了这番话。那些比丘心意喜悦，欢喜于具寿舍利弗所说。

Sammādiṭṭhisuttaṃ niṭṭhitaṃ navamaṃ.

第九，正见经终。

10. Mahāsatipaṭṭhānasuttaṃ

10. 大念处经

105. Evaṃ [Pg.70] me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

105. 如是我闻。一时，世尊住于俱卢国，一个名为剑磨瑟昙(Kammāsadhamma)的俱卢人市镇。尔时，世尊告诸比丘：“诸比丘！”彼诸比丘回答世尊：“尊者！”世尊如是说：

Uddeso

纲要

106. ‘‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

106. 诸比丘，此是唯一之道，为诸有情之清净，为超越愁悲，为灭尽苦忧，为证得正理，为现证涅槃，此即是四念处。

‘‘Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

是哪四种呢？诸比丘，于此，比丘于身随观身而住，精勤、正知、具念，调伏世间之贪忧；于受随观受而住，精勤、正知、具念，调伏世间之贪忧；于心随观心而住，精勤、正知、具念，调伏世间之贪忧；于法随观法而住，精勤、正知、具念，调伏世间之贪忧。

Uddeso niṭṭhito.

纲要终。

Kāyānupassanā ānāpānapabbaṃ

身随观：入出息品

107. ‘‘Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti, ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati[Pg.71], ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

107. 诸比丘，比丘如何于身随观身而住？诸比丘，于此，比丘去到林野，或去到树下，或去到空闲处，结跏趺坐，保持身体端直，于面前安立念。他具念地出息，具念地入息。长出息时，他了知：“我长出息”；长入息时，他了知：“我长入息”。短出息时，他了知：“我短出息”；短入息时，他了知：“我短入息”。他修学：“我将觉知呼吸全身而出息”；他修学：“我将觉知呼吸全身而入息”。他修学：“我将平息身行而出息”；他修学：“我将平息身行而入息”。

‘‘Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

诸比丘，譬如熟练的车匠或其学徒，拉长时，了知：“我拉长”；拉短时，了知：“我拉短”。正是如此，诸比丘，比丘出长息时，了知：“我出长息”；入长息时，了知：“我入长息”；出短息时，了知：“我出短息”；入短息时，了知：“我入短息”。他学：“我将觉知全身而出息”；他学：“我将觉知全身而入息”。他学：“我将平息身行而出息”；他学：“我将平息身行而入息”。如是，或于内身随观身而住，或于外身随观身而住，或于内外身随观身而住；或于身随观集法而住，或于身随观灭法而住，或于身随观集灭法而住。或彼之念安立于“有身”，仅为增长智与念故。他无所依止而住，亦不执取世间任何事物。诸比丘，比丘如是于身随观身而住。

Ānāpānapabbaṃ niṭṭhitaṃ.

入出息品终。

Kāyānupassanā iriyāpathapabbaṃ

身随观：威仪品

108. ‘‘Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi [Pg.72] kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

108. 复次，诸比丘，比丘行走时，了知：“我行走”；站立时，了知：“我站立”；坐时，了知：“我坐”；卧时，了知：“我卧”。其身如何安住，即如是了知。如是，于内身随观身而住，于外身随观身而住，或于内外身随观身而住；于身随观集法而住，于身随观灭法而住，或于身随观集灭法而住。或他“有身”之念现前，仅为增长智见与正念。他无所依而住，且于世间无所执取。诸比丘，比丘如是于身随观身而住。

Iriyāpathapabbaṃ niṭṭhitaṃ.

威仪品终。

Kāyānupassanā sampajānapabbaṃ

身随观正知品

109. ‘‘Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

109. 复次，诸比丘，比丘于前行、后退时，于前看、旁顾时，于屈、伸时，于持用僧伽梨、钵、衣时，于食、饮、嚼、尝时，于大小便时，于行、住、坐、卧、醒、语、默时，皆具足正知。如是，于内身随观身而住……（中略）……诸比丘，比丘如是于身随观身而住。

Sampajānapabbaṃ niṭṭhitaṃ.

正知品终。

Kāyānupassanā paṭikūlamanasikārapabbaṃ

身随观不净作意品

110. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā mutta’nti.

110. 再者，比丘们，比丘省察此身，从足底向上，从发顶向下，皮肤所包覆，充满种种不净：“此身中有头发、体毛、指甲、牙齿、皮肤、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、肠、肠系膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾液、鼻涕、关节滑液、尿。”

‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime [Pg.73] muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… mutta’nti.

比丘们，譬如一个两头开口的袋子，装满了种种谷物，即：稻米、稻谷、绿豆、豆子、芝麻、白米。一位有眼之人把它解开后省察：“这是稻米，这是稻谷，这是绿豆，这是豆子，这是芝麻，这是白米。”同样地，比丘们，比丘省察此身，从足底向上，从发顶向下，皮肤所包覆，充满种种不净：“此身中有头发、体毛……乃至尿。”

‘‘Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

如是，于内身随观身而住……比丘们，比丘就是这样于身随观身而住。

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

不净作意品终。

Kāyānupassanā dhātumanasikārapabbaṃ

身随观之界作意品

111. ‘‘Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

111. 再者，比丘们，比丘如其所住、如其所置，依界省察此身：“此身中有地界、水界、火界、风界。”

‘‘Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“诸比丘，譬如一位熟练的屠牛者或其学徒，宰杀一头牛后，在四衢道口将其分解为块后坐下。同样地，诸比丘，比丘如其所住、如其所置，依界省察此身：‘此身中有地界、水界、火界、风界。’如是，他或于自身随观身而住……诸比丘，比丘就是这样于身随观身而住。”

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

界作意品终。

Kāyānupassanā navasivathikapabbaṃ

身随观：九墓地品

112. ‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

112. “再者，诸比丘，比丘譬如看见被丢弃在墓地的尸体，死后一天、两天或三天，浮肿、青瘀、流脓。他将此与自己的身体相比较：‘此身亦是此法，将成此状，无法超越此。’如是，他或于自身随观身而住……诸比丘，比丘就是这样于身随观身而住。”

‘‘Puna [Pg.74] caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“再者，诸比丘，比丘譬如看见被丢弃在墓地的尸体，正被乌鸦、或鹰、或秃鹫、或苍鹭、或狗、或虎、或豹、或豺、或被种种生物所食。他将此与自己的身体相比较：‘此身亦是此法，将成此状，无法超越此。’如是，他或于自身随观身而住……诸比丘，比丘就是这样于身随观身而住。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

复次，诸比丘，比丘譬如看见被弃于墓地的尸身——一副骸骨，尚有血肉，为筋腱所连；……乃至……一副骸骨，无肉而血迹斑斑，为筋腱所连；……乃至……一副骸骨，无有血肉，为筋腱所连；……乃至……诸骨脱节，散落四方：手骨在一处，足骨在一处，踝骨在一处，胫骨在一处，股骨在一处，髋骨在一处，肋骨在一处，脊骨在一处，肩骨在一处，颈骨在一处，颚骨在一处，牙骨在一处，头盖骨在一处。他即以此比对自身：“此身亦是如是法，亦将如是，无法超越。”如是，或于内身随观身而住……乃至……诸比丘，比丘亦如是于身随观身而住。

‘‘Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī [Pg.75] viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

复次，诸比丘，比丘譬如看见被丢弃在冢间的尸骨：白骨，色如海螺……乃至……堆积经年、为尘土所覆的骨骸……乃至……腐朽成粉的骨骸。他即以此比对自身：“此身亦是如是法，成如是性，不越于此。”如是，他于内身住身随观，或于外身住身随观，或于内外身住身随观；或于身住循集法观，或于身住循灭法观，或于身住循集灭法观。或复，“有身”之念于彼现前，仅为增长智与念。他无所依住，于世间无所取着。诸比丘，比丘亦如是于身住身随观。

Navasivathikapabbaṃ niṭṭhitaṃ.

九冢间品终。

Cuddasakāyānupassanā niṭṭhitā.

十四身随观终。

Vedanānupassanā

受随观

113. ‘‘Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati[Pg.76], na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

113. 复次，诸比丘，比丘如何于诸受中安住于受随观？于此，诸比丘，比丘感受乐受时，了知：“我正感受乐受”；感受苦受时，了知：“我正感受苦受”；感受不苦不乐受时，了知：“我正感受不苦不乐受”；感受有染的乐受时，了知：“我正感受有染的乐受”；感受无染的乐受时，了知：“我正感受无染的乐受”；感受有染的苦受时，了知：“我正感受有染的苦受”；感受无染的苦受时，了知：“我正感受无染的苦受”；感受有染的不苦不乐受时，了知：“我正感受有染的不苦不乐受”；感受无染的不苦不乐受时，了知：“我正感受无染的不苦不乐受”。如是，或于内，于诸受中安住于受随观；或于外，于诸受中安住于受随观；或于内外，于诸受中安住于受随观。或于诸受中，安住于随观集法；或于诸受中，安住于随观灭法；或于诸受中，安住于随观集灭法。或者，他“有受”的念得以现前，仅为增长智见与忆念。他无所依而住，于世间中无所执取。诸比丘，比丘就是这样于诸受中安住于受随观。

Vedanānupassanā niṭṭhitā.

受随观终。

Cittānupassanā

心随观

114. ‘‘Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. ‘Atthi citta’nti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

114. 诸比丘，比丘如何于心随观心而住？诸比丘，于此，比丘了知有贪之心为“有贪之心”，了知离贪之心为“离贪之心”；了知有瞋之心为“有瞋之心”，了知离瞋之心为“离瞋之心”；了知有痴之心为“有痴之心”，了知离痴之心为“离痴之心”；了知收摄之心为“收摄之心”，了知散乱之心为“散乱之心”；了知广大之心为“广大之心”，了知不广大之心为“不广大之心”；了知有上之心为“有上之心”，了知无上之心为“无上之心”；了知得定之心为“得定之心”，了知未得定之心为“未得定之心”；了知解脱之心为“解脱之心”，了知未解脱之心为“未解脱之心”。如是，或于内于心随观心而住，或于外于心随观心而住，或于内外于心随观心而住；或于心随观集法而住，或于心随观灭法而住，或于心随观集灭法而住。或“有心”之念向他现前，仅止于增长智见与正念。他无所依而住，不执取世间任何事物。诸比丘，比丘即如是于心随观心而住。

Cittānupassanā niṭṭhitā.

心随观终。

Dhammānupassanā nīvaraṇapabbaṃ

法随观——五盖品

115. ‘‘Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

115. “诸比丘，比丘如何于法随观法而住？诸比丘，于此，比丘于五盖(pañca nīvaraṇāni)之法中随观法而住。诸比丘，比丘又如何于五盖之法中随观法而住？”

‘‘Idha[Pg.77], bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

“诸比丘，于此，比丘内心若有欲贪(kāmacchanda)，则了知：‘我内心有欲贪’；内心若无欲贪，则了知：‘我内心无欲贪’。他了知未生起的欲贪如何生起，了知已生起的欲贪如何断除，也了知已断除的欲贪未来如何不再生起。”

‘‘Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

“内心若有瞋恚(byāpāda)，则了知：‘我内心有瞋恚’；内心若无瞋恚，则了知：‘我内心无瞋恚’。他了知未生起的瞋恚如何生起，了知已生起的瞋恚如何断除，也了知已断除的瞋恚未来如何不再生起。”

‘‘Santaṃ vā ajjhattaṃ thīnamiddhaṃ ‘atthi me ajjhattaṃ thīnamiddha’nti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ ‘natthi me ajjhattaṃ thīnamiddha’nti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

“内心若有惛沉睡眠(thīnamiddha)，则了知：‘我内心有惛沉睡眠’；内心若无惛沉睡眠，则了知：‘我内心无惛沉睡眠’。他了知未生起的惛沉睡眠如何生起，了知已生起的惛沉睡眠如何断除，也了知已断除的惛沉睡眠未来如何不再生起。”

‘‘Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

“或，于内有掉举、恶作，他了知：‘我于内有掉举、恶作。’或，于内无掉举、恶作，他了知：‘我于内无掉举、恶作。’他亦了知未生之掉举、恶作如何生起，亦了知已生之掉举、恶作如何断除，亦了知已断之掉举、恶作于未来如何不生。”

‘‘Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

“或，于内有疑，他了知：‘我于内有疑。’或，于内无疑，他了知：‘我于内无疑。’他亦了知未生之疑如何生起，亦了知已生之疑如何断除，亦了知已断之疑于未来如何不生。”

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati[Pg.78], samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

“如是，他或于内法，随观法而住；或于外法，随观法而住；或于内外法，随观法而住。或于诸法中，随观集法而住；或于诸法中，随观灭法而住；或于诸法中，随观集灭法而住。或于彼，念现前：‘有诸法’，仅为增长智与念。他无所依而住，于世间无所执取。诸比丘，比丘亦如是于五盖诸法中，随观法而住。”

Nīvaraṇapabbaṃ niṭṭhitaṃ.

盖品终。

Dhammānupassanā khandhapabbaṃ

法随观：蕴品

116. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

116. 再者，比丘们，比丘于五取蕴诸法中，安住于法随观。比丘们，比丘如何于五取蕴诸法中，安住于法随观呢？于此，比丘们，比丘：“此是色，此是色之集，此是色之灭；此是受，此是受之集，此是受之灭；此是想，此是想之集，此是想之灭；此是行，此是行之集，此是行之灭；此是识，此是识之集，此是识之灭。”如是，或于内法安住于法随观，或于外法安住于法随观，或于内外法安住于法随观；或于诸法中随观集法而住，或于诸法中随观灭法而住，或于诸法中随观集灭法而住。或复，“有诸法”之念于彼现前，仅为增长智见与正念。彼无所依而住，于世间无所执取。比丘们，比丘亦如是于五取蕴诸法中，安住于法随观。

Khandhapabbaṃ niṭṭhitaṃ.

蕴品终。

Dhammānupassanā āyatanapabbaṃ

法随观：处品

117. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

117. 再者，比丘们，比丘于六内外处诸法中，安住于法随观。比丘们，比丘如何于六内外处诸法中，安住于法随观呢？

‘‘Idha[Pg.79], bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

诸比丘，于此，比丘了知眼根，了知色，了知缘此二者而生起的结；亦了知未生之结如何生起，亦了知已生之结如何断除，亦了知已断之结于未来如何不复生起。

‘‘Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

了知耳根，了知声，了知缘此二者而生起的结；亦了知未生之结如何生起，亦了知已生之结如何断除，亦了知已断之结于未来如何不复生起。

‘‘Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

了知鼻根，了知香，了知缘此二者而生起的结；亦了知未生之结如何生起，亦了知已生之结如何断除，亦了知已断之结于未来如何不复生起。

‘‘Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

了知舌根，了知味，了知缘此二者而生起的结；亦了知未生之结如何生起，亦了知已生之结如何断除，亦了知已断之结于未来如何不复生起。

‘‘Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“了知身，了知所触，亦了知缘于彼二者而生起的结；了知未生之结如何生起，了知已生之结如何断除，了知已断之结于未来如何不生。

‘‘Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“了知意，了知法，亦了知缘于彼二者而生起的结；了知未生之结如何生起，了知已生之结如何断除，了知已断之结于未来如何不生。

‘‘Iti [Pg.80] ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

“如是，于内法随观法而住，或于外法随观法而住，或于内外法随观法而住；于诸法随观集法而住，或于诸法随观灭法而住，或于诸法随观集灭法而住。或复，其念现前：‘有法’，仅为智，仅为忆念。无所依止而住，且于世间无所执取。诸比丘，比丘如是于六内外处，于法随观法而住。

Āyatanapabbaṃ niṭṭhitaṃ.

处品终。

Dhammānupassanā bojjhaṅgapabbaṃ

法随观觉支品

118. ‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

118. “再者，诸比丘，比丘于七觉支诸法中，随观法而住。诸比丘，比丘如何于七觉支诸法中，随观法而住？于此，诸比丘，当内在有念觉支(satisambojjhaṅga)时，他了知：‘我内在有念觉支’；当内在没有念觉支时，他了知：‘我内在没有念觉支’。他也了知未生起的念觉支如何生起，以及已生起的念觉支如何通过修行而圆满。

‘‘Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

当内在有择法觉支(dhammavicayasambojjhaṅga)时，他了知：“我内在有择法觉支”；当内在没有择法觉支时，他了知：“我内在没有择法觉支”。他也了知未生起的择法觉支如何生起，以及已生起的择法觉支如何通过修行而圆满。

‘‘Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

当内在有精进觉支(vīriyasambojjhaṅga)时，他了知：“我内在有精进觉支”；当内在没有精进觉支时，他了知：“我内在没有精进觉支”。他也了知未生起的精进觉支如何生起，以及已生起的精进觉支如何通过修行而圆满。

‘‘Santaṃ [Pg.81] vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“于内有喜觉支，他了知：‘我于内有喜觉支’；于内无喜觉支，他了知：‘我于内无喜觉支’。他亦了知未生起的喜觉支生起的原因，以及了知已生起的喜觉支通过修习得以圆满的原因。”

‘‘Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“于内有轻安觉支，他了知：‘我于内有轻安觉支’；于内无轻安觉支，他了知：‘我于内无轻安觉支’。他亦了知未生起的轻安觉支生起的原因，以及了知已生起的轻安觉支通过修习得以圆满的原因。”

‘‘Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“于内有定觉支，他了知：‘我于内有定觉支’；于内无定觉支，他了知：‘我于内无定觉支’。他亦了知未生起的定觉支生起的原因，以及了知已生起的定觉支通过修习得以圆满的原因。”

‘‘Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“于内有舍觉支，他了知：‘我于内有舍觉支’；于内无舍觉支，他了知：‘我于内无舍觉支’。他亦了知未生起的舍觉支生起的原因，以及了知已生起的舍觉支通过修习得以圆满的原因。”

‘‘Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

“如此，他于内法安住于法随观；或于外法安住于法随观；或于内外法安住于法随观。他于诸法中安住于随观集法；或于诸法中安住于随观灭法；或于诸法中安住于随观集灭法。或‘有法’之念现前，仅为增长智与念。他安住而无所依，且不执取世间任何事物。诸比丘，比丘亦如此于七觉支之法中，安住于法随观。”

Bojjhaṅgapabbaṃ niṭṭhitaṃ.

觉支品终。

Dhammānupassanā saccapabbaṃ

法随观之谛品

119. ‘‘Puna [Pg.82] caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

119. “再者，诸比丘，比丘于四圣谛之法中，安住于法随观。诸比丘，比丘如何于四圣谛之法中，安住于法随观呢？于此，诸比丘，比丘如实了知‘此是苦’，如实了知‘此是苦集’，如实了知‘此是苦灭’，如实了知‘此是导向苦灭之道’。”

Paṭhamabhāṇavāro niṭṭhito.

第一诵分终。

Dukkhasaccaniddeso

苦谛的解释

120. ‘‘Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.

120. “诸比丘，何为苦圣谛？生亦苦，老亦苦，死亦苦，愁、悲、苦、忧、恼亦苦，与不爱者会合亦苦，与所爱者分离亦苦，所求不得亦苦。简言之，五取蕴即苦。”

121. ‘‘Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.

121. “诸比丘，何为生？于种种有情部类中，种种有情之生、产生、入胎、新生、诸蕴之显现、诸处之获得，诸比丘，此称为生。”

122. ‘‘Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.

122. “诸比丘，何为老？于其各种有情众中，诸有情所有的老、老朽、齿缺、发白、皮皱，寿命的损减，诸根的衰熟，诸比丘，此名为老。”

123. ‘‘Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.

123. “诸比丘，何为死？于其各种有情众中，诸有情从此众的逝没、死殁、崩坏、消失、死亡、命终、诸蕴的崩坏、尸骸的舍弃、命根的断绝，诸比丘，此名为死。”

124. ‘‘Katamo [Pg.83] ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.

124. “诸比丘，何为愁？诸比丘，若有情遭遇某种不幸，被某种苦法所触，其愁、悲愁、愁戚、内愁、深愁，诸比丘，此名为愁。”

125. ‘‘Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.

125. “诸比丘，何为悲叹？诸比丘，若有情遭遇某种不幸，被某种苦法所触，其哀号、悲叹、哀号之行、悲叹之行、哀号之态、悲叹之态，诸比丘，此名为悲叹。”

126. ‘‘Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.

126. “诸比丘，何为苦？诸比丘，身之苦、身之不快，及身触所生之苦与不快受，诸比丘，此名为苦。”

127. ‘‘Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.

127. “诸比丘，何为忧？诸比丘，心之苦、心之不快，及意触所生之苦与不快受，诸比丘，此名为忧。”

128. ‘‘Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.

128. “诸比丘，何为恼？诸比丘，若有情遭遇某种不幸，被某种苦法所触，其疲恼、剧恼、疲恼之态、剧恼之态，诸比丘，此名为恼。”

129. ‘‘Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.

129. 诸比丘，何为与不可爱者结合是苦？于此，对某人而言，有不可意、不可爱、不合意的色、声、香、味、触、法；或有欲其无利、欲其无益、欲其不安、欲其无离轭安稳者；凡与彼等交往、会合、集会、混居，诸比丘，此谓与不可爱者结合是苦。

130. ‘‘Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo [Pg.84] asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

130. 诸比丘，何为与可爱者分离是苦？于此，对某人而言，有可意、可爱、合意的色、声、香、味、触、法；或有欲其有利、欲其有益、欲其安适、欲其离轭安稳者，如母亲、父亲、兄弟、姐妹、朋友、同僚或亲族血亲；凡与彼等不交往、不会合、不集会、不混居，诸比丘，此谓与可爱者分离是苦。

131. ‘‘Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu’nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

131. 诸比丘，何为所求不得亦是苦？诸比丘，于有生法之众生，生起如是愿望：“啊，愿我等非有生法者，愿生不来于我等！”然而，此非由愿望可得，此即所求不得亦是苦。诸比丘，于有老法之众生，生起如是愿望：“啊，愿我等非有老法者，愿老不来于我等！”然而，此非由愿望可得，此即所求不得亦是苦。诸比丘，于有病法之众生，生起如是愿望：“啊，愿我等非有病法者，愿病不来于我等！”然而，此非由愿望可得，此即所求不得亦是苦。诸比丘，于有死法之众生，生起如是愿望：“啊，愿我等非有死法者，愿死不来于我等！”然而，此非由愿望可得，此即所求不得亦是苦。诸比丘，于有愁、悲、苦、忧、恼法之众生，生起如是愿望：“啊，愿我等非有愁、悲、苦、忧、恼法者，愿愁、悲、苦、忧、恼不来于我等！”然而，此非由愿望可得，此即所求不得亦是苦。

132. ‘‘Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

132. “诸比丘，什么是简要的五取蕴之苦？也就是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。诸比丘，这简要地被称为五取蕴之苦。诸比丘，这被称为苦圣谛。”

Samudayasaccaniddeso

集谛的解释

133. ‘‘Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.

133. “诸比丘，什么是苦集圣谛？就是那引生再有、与喜贪俱行、处处喜乐的渴爱。也就是：欲爱、有爱、无有爱。”

‘‘Sā [Pg.85] kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“诸比丘，此渴爱于何处生起？于何处安住？世间凡有可爱、可喜之法，此渴爱即于彼处生起，于彼处安住。”

‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“世间什么是可爱、可喜之法？眼在世间是可爱、可喜之法，此渴爱即于彼处生起，于彼处安住。耳在世间……鼻在世间……舌在世间……身在世间……意在世间是可爱、可喜之法，此渴爱即于彼处生起，于彼处安住。”

‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“色在世间……声在世间……香在世间……味在世间……触在世间……法在世间是可爱、可喜之法，此渴爱即于彼处生起，于彼处安住。”

‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“眼识在世间……耳识在世间……鼻识在世间……舌识在世间……身识在世间……意识在世间是可爱、可喜之法，此渴爱即于彼处生起，于彼处安住。”

‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“眼触在世间……耳触在世间……鼻触在世间……舌触在世间……身触在世间……意触在世间是可爱可喜之法，此爱生起时即于此生起，安住时即于此安住。”

‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“眼触所生之受在世间……耳触所生之受在世间……鼻触所生之受在世间……舌触所生之受在世间……身触所生之受在世间……意触所生之受在世间是可爱可喜之法，此爱生起时即于此生起，安住时即于此安住。”

‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“色想在世间……声想在世间……香想在世间……味想在世间……触想在世间……法想在世间是可爱可喜之法，此爱生起时即于此生起，安住时即于此安住。”

‘‘Rūpasañcetanā [Pg.86] loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“色思在世间……声思在世间……香思在世间……味思在世间……触思在世间……法思在世间是可爱可喜之法，此爱生起时即于此生起，安住时即于此安住。”

‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“色爱在世间……声爱在世间……香爱在世间……味爱在世间……触爱在世间……法爱在世间是可爱可喜之法，此爱生起时即于此生起，安住时即于此安住。”

‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“色寻在世间……声寻在世间……香寻在世间……味寻在世间……触寻在世间……法寻在世间是可爱可喜之法，此爱生起时即于此生起，安住时即于此安住。”

‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

“对色的伺察在世间……对声的伺察在世间……对香的伺察在世间……对味的伺察在世间……对触的伺察在世间……对法的伺察在世间是可爱的、可喜的，此渴爱生起时即在此处生起，确立时即在此处确立。诸比丘，这被称为苦集圣谛。”

Nirodhasaccaniddeso

灭谛的解释

134. ‘‘Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

134. “诸比丘，什么是苦灭圣谛？就是对那渴爱的无余离贪、灭尽、舍弃、放舍、解脱、不执著。”

‘‘Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“诸比丘，那么，此渴爱在何处被舍弃时即被舍弃，在何处灭尽时即灭尽呢？凡世间有可爱的、可喜的，此渴爱在此处被舍弃时即被舍弃，在此处灭尽时即灭尽。”

‘‘Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano [Pg.87] loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“世间什么是可爱的、可喜的呢？眼在世间是可爱的、可喜的，此渴爱在此处被舍弃时即被舍弃，在此处灭尽时即灭尽。耳在世间……乃至……鼻在世间……舌在世间……身在世间……意在世间是可爱的、可喜的，此渴爱在此处被舍弃时即被舍弃，在此处灭尽时即灭尽。”

‘‘Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“色在世间……声在世间……香在世间……味在世间……触在世间……法在世间是可爱的、可喜的，此渴爱在此处被舍弃时即被舍弃，在此处灭尽时即灭尽。”

‘‘Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“眼识在世间……耳识在世间……鼻识在世间……舌识在世间……身识在世间……意识在世间是可爱的、可喜的，此渴爱在此处被舍弃时即被舍弃，在此处灭尽时即灭尽。”

‘‘Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“眼触在世间……耳触在世间……鼻触在世间……舌触在世间……身触在世间……意触在世间是可爱的、可喜的，此渴爱在此处被舍弃时即被舍弃，在此处灭尽时即灭尽。”

‘‘Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“于世间，眼触所生受……于世间，意触所生受是可爱之法、可喜之法。此渴爱于此被断时即断，于此灭时即灭。

‘‘Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“于世间，色想……于世间，法想是可爱之法、可喜之法。此渴爱于此被断时即断，于此灭时即灭。

‘‘Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“于世间，色思……于世间，法思是可爱之法、可喜之法。此渴爱于此被断时即断，于此灭时即灭。

‘‘Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ [Pg.88] sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“于世间，色爱……于世间，法爱是可爱之法、可喜之法。此渴爱于此被断时即断，于此灭时即灭。

‘‘Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“于世间，色寻……于世间，法寻是可爱之法、可喜之法。此渴爱于此被断时即断，于此灭时即灭。

‘‘Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

“于世间，色伺……于世间，法伺是可爱之法、可喜之法。此渴爱于此被断时即断，于此灭时即灭。诸比丘，这被称为苦灭圣谛。”

Maggasaccaniddeso

道谛的解释

135. ‘‘Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

135. “诸比丘，什么是导向苦灭的行道圣谛呢？正是此八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。”

‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

“诸比丘，什么是正见？诸比丘，即于苦之智，于苦集之智，于苦灭之智，于导向苦灭行道之智。诸比丘，这被称为正见。”

‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

“诸比丘，什么是正思惟？即出离思惟、无瞋思惟、无害思惟。诸比丘，这被称为正思惟。”

‘‘Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ vuccati, bhikkhave, sammāvācā.

“诸比丘，什么是正语？即远离妄语，远离离间语，远离粗恶语，远离无益语。诸比丘，这被称为正语。”

‘‘Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.

“诸比丘，什么是正业？即远离杀生，远离不与取，远离邪淫。诸比丘，这被称为正业。”

‘‘Katamo [Pg.89] ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo.

“诸比丘，什么是正命？于此，诸比丘，圣弟子舍离邪命，以正命维持生命。诸比丘，这被称为正命。”

‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

“诸比丘，何为正精进？诸比丘，于此，比丘为使未生之恶不善法不生而生起意欲，努力，发起精进，策励其心，精勤；为断除已生之恶不善法而生起意欲，努力，发起精进，策励其心，精勤；为使未生之善法生起而生起意欲，努力，发起精进，策励其心，精勤；为使已生之善法住立、不忘失、增长、广大、修习、圆满而生起意欲，努力，发起精进，策励其心，精勤。诸比丘，此谓正精进。”

‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.

“诸比丘，何为正念？诸比丘，于此，比丘于身随观身而住，热忱、正知、具念，调伏世间之贪与忧；于受随观受而住，热忱、正知、具念，调伏世间之贪与忧；于心随观心而住，热忱、正知、具念，调伏世间之贪与忧；于法随观法而住，热忱、正知、具念，调伏世间之贪与忧。诸比丘，此谓正念。”

‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

“诸比丘，什么是正定？于此，诸比丘，比丘远离诸欲，远离诸不善法，进入并安住于有寻、有伺、离生喜乐的初禅。寻与伺平息，进入并安住于内净信、心一境性、无寻、无伺、定生喜乐的第二禅。离喜，安住于舍，具念、正知，以身感受乐，进入并安住于圣者们称之为‘舍、念、乐住’的第三禅。舍乐与舍苦，先前喜与忧已灭没，进入并安住于不苦不乐、舍念清净的第四禅。诸比丘，这被称为正定。诸比丘，这被称为导向苦灭之道圣谛。”

136. ‘‘Iti [Pg.90] ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

136. “如是，他或于内法随观法而住，或于外法随观法而住，或于内外法随观法而住；或于诸法中随观集法而住，或于诸法中随观灭法而住，或于诸法中随观集灭法而住。‘有诸法’，他如此确立正念，仅为增长智与念。他无所依止而住，亦不执取世间任何事物。诸比丘，比丘即是如此于四圣谛之诸法中随观法而住。”

Saccapabbaṃ niṭṭhitaṃ.

谛品终。

Dhammānupassanā niṭṭhitā.

法随观终。

137. ‘‘Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

137. “诸比丘，任何人若如此修习此四念处七年，可预期二果之一：于现法中得究竟智，或于有余依时得不还果。”

‘‘Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā’’ti.

“诸比丘，且置七年。诸比丘，任何人若如此修习此四念处六年……五年……四年……三年……二年……一年……诸比丘，且置一年。诸比丘，任何人若如此修习此四念处七个月，可预期二果之一：于现法中得究竟智，或于有余依时得不还果。诸比丘，且置七个月。诸比丘，任何人若如此修习此四念处六个月……五个月……四个月……三个月……二个月……一个月……半个月……诸比丘，且置半个月。诸比丘，任何人若如此修习此四念处七日，可预期二果之一：于现法中得究竟智，或于有余依时得不还果。”

138. ‘‘‘Ekāyano [Pg.91] ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti.

138. “‘诸比丘，此是唯一的道路，能令众生清净，超越愁悲，灭除苦忧，得达正道，体证涅槃，此即是四念处。’如是所说，即缘此而说。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊作此说。彼诸比丘心怀喜悦，欢喜世尊所说。

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.

《大念处经》第十终。

Mūlapariyāyavaggo niṭṭhito paṭhamo.

根本法门品第一终。

Tassuddānaṃ –

其摄颂曰：

Mūlasusaṃvaradhammadāyādā, bheravānaṅgaṇākaṅkheyyavatthaṃ;

Sallekhasammādiṭṭhisatipaṭṭhaṃ, vaggavaro asamo susamatto.

《根本法门经》、《一切漏经》、《法嗣经》、《怖骇经》、《无秽经》、《愿望经》、《布喻经》、《削减经》、《正见经》与《念处经》，以此十经庄严，无与伦比之殊胜品善圆满。

2. Sīhanādavaggo

2. 狮子吼品

1. Cūḷasīhanādasuttaṃ

1. 小狮子吼经

139. Evaṃ [Pg.92] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

139. 如是我闻。一时，世尊住于舍卫城（Sāvatthī）祇陀林给孤独园。尔时，世尊呼唤诸比丘：“诸比丘！”彼等比丘回答世尊：“尊者！”世尊如是说：

‘‘Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Evametaṃ, bhikkhave, sammā sīhanādaṃ nadatha.

“诸比丘，唯于此中有沙门，于此中有第二沙门，于此中有第三沙门，于此中有第四沙门。其他外道则空无沙门。诸比丘，你们应当如是作正狮子吼。”

140. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘ko panāyasmantānaṃ assāso, kiṃ balaṃ, yena tumhe āyasmanto evaṃ vadetha – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Katame cattāro? Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; sahadhammikā kho pana piyā manāpā – gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti.

140. 诸比丘，确实有此可能，外道游方者会这样说：“具寿们，你们有什么凭恃，有什么力量，而这样说：‘只在这里有沙门，在这里有第二位沙门，在这里有第三位沙门，在这里有第四位沙门；其他外道的论说则空无沙门’？”诸比丘，对这样说的外道游方者，应当这样回答他们：“贤友们，那知者、见者、阿罗汉、正自觉者的世尊，为我们宣说了四法。我们在自身中见到这些，因此我们这样说：‘只在这里有沙门，在这里有第二位沙门，在这里有第三位沙门，在这里有第四位沙门；其他外道的论说则空无沙门。’是哪四法呢？贤友们，我们于导师有净信，于法有净信，于诸戒行圆满；还有亲爱、悦意的同法者，无论是在家人还是出家人。贤友们，这便是那知者、见者、阿罗汉、正自觉者的世尊为我们宣说的四法，我们在自身中见到这些，因此我们这样说：‘只在这里有沙门，在这里有第二位沙门，在这里有第三位沙门，在这里有第四位沙门；其他外道的论说则空无沙门。’”

141. ‘‘Ṭhānaṃ [Pg.93] kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṃ satthā, amhākampi atthi dhamme pasādo yo amhākaṃ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṃ sīlāni, amhākampi sahadhammikā piyā manāpā – gahaṭṭhā ceva pabbajitā ca. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ yadidaṃ tumhākañceva amhākañcā’ti?

141. 诸比丘，确实有此可能，外道游方者会这样说：“贤友们，我们对我们的导师也有净信，对我们的法也有净信；我们也圆满我们的诸戒；我们也有亲爱、悦意的同法者，无论是在家人还是出家人。贤友们，于此，你们与我们之间，有何差异？有何优越之处？有何不同呢？”

‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘kiṃ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.

比丘们，对那些持此论点的其他外道游方者，应如是说：“贤友，究竟是一，还是诸多呢？”比丘们，若正确回答，其他外道游方者会如是回答：“贤友，究竟是一，不是诸多。”

‘‘‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.

“贤友，那么，那究竟是为有贪者，还是为离贪者呢？”比丘们，若正确回答，其他外道游方者会如是回答：“贤友，那究竟是为离贪者，不是为有贪者。”

‘‘‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.

“贤友，那么，那究竟是为有瞋者，还是为离瞋者呢？”比丘们，若正确回答，其他外道游方者会如是回答：“贤友，那究竟是为离瞋者，不是为有瞋者。”

‘‘‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.

“贤友，那么，那究竟是为有痴者，还是为离痴者呢？”比丘们，若正确回答，其他外道游方者会如是回答：“贤友，那究竟是为离痴者，不是为有痴者。”

‘‘‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.

“贤友，那么，那究竟是为有爱者，还是为离爱者呢？”比丘们，若正确回答，其他外道游方者会如是回答：“贤友，那究竟是为离爱者，不是为有爱者。”

‘‘‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.

“贤友，那么，那究竟是为有取者，还是为无取者呢？”比丘们，若正确回答，其他外道游方者会如是回答：“贤友，那究竟是为无取者，不是为有取者。”

‘‘‘Sā [Pg.94] panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.

“贤友，那么，那究竟是为智者，还是为无智者呢？”比丘们，若正确回答，其他外道游方者会如是回答：“贤友，那究竟是为智者，不是为无智者。”

‘‘‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.

“‘贤友，那究竟是为有爱憎者，还是为无爱憎者？’诸比丘，外道游方者若如理回答，就会如此回答：‘贤友，那究竟是为无爱憎者，不是为有爱憎者。’”

‘‘‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.

“‘贤友，那究竟是为乐于戏论、耽于戏论者，还是为不乐于戏论、不耽于戏论者？’诸比丘，外道游方者若如理回答，就会如此回答：‘贤友，那究竟是为不乐于戏论、不耽于戏论者，不是为乐于戏论、耽于戏论者。’”

142. ‘‘Dvemā, bhikkhave, diṭṭhiyo – bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṃ allīnā bhavadiṭṭhiṃ upagatā bhavadiṭṭhiṃ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṃ allīnā vibhavadiṭṭhiṃ upagatā vibhavadiṭṭhiṃ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; na parimuccanti dukkhasmā’ti vadāmi. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; parimuccanti dukkhasmā’ti vadāmi.

142. “诸比丘，有两种见：有见(bhavadiṭṭhi)与无有见(vibhavadiṭṭhi)。诸比丘，凡是执著、依附、沉溺于有见的沙门或婆罗门，他们就与无有见对立。诸比丘，凡是执著、依附、沉溺于无有见的沙门或婆罗门，他们就与有见对立。诸比丘，凡是不如实了知这两种见的集起、灭没、乐味、过患与出离的沙门或婆罗门，他们有贪、有嗔、有痴、有渴爱、有取、无有智慧、有爱憎、乐于戏论、耽于戏论；他们不能解脱生、老、死、愁、悲、苦、忧、恼；我说他们不能解脱苦。而诸比丘，凡是如实了知这两种见的集起、灭没、乐味、过患与出离的沙门或婆罗门，他们离贪、离嗔、离痴、离渴爱、无取、有智慧、无爱憎、不乐于戏论、不耽于戏论；他们能解脱生、老、死、愁、悲、苦、忧、恼；我说他们能解脱苦。”

143. ‘‘Cattārimāni[Pg.95], bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

143. “诸比丘，有这四种取(upādāna)。是哪四种呢？欲取(kāmupādāna)、见取(diṭṭhupādāna)、戒禁取(sīlabbatupādāna)、我语取(attavādupādāna)。诸比丘，有些沙门、婆罗门自称宣说对一切取的遍知，但他们并不能正确地宣示对一切取的遍知。他们宣示对欲取的遍知，却不宣示对见取的遍知，不宣示对戒禁取的遍知，不宣示对我语取的遍知。这是什么原因呢？因为那些可敬的沙门、婆罗门不如实了知这三处。因此，那些自称宣说对一切取的遍知的可敬的沙门、婆罗门，并不能正确地宣示对一切取的遍知；他们宣示对欲取的遍知，却不宣示对见取的遍知，不宣示对戒禁取的遍知，不宣示对我语取的遍知。”

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

“诸比丘，有些沙门、婆罗门自称宣说对一切取的遍知，但他们并不能正确地宣示对一切取的遍知。他们宣示对欲取的遍知，宣示对见取的遍知，却不宣示对戒禁取的遍知，不宣示对我语取的遍知。这是什么原因呢？因为那些可敬的沙门、婆罗门不如实了知这两处。因此，那些自称宣说对一切取的遍知的可敬的沙门、婆罗门，并不能正确地宣示对一切取的遍知；他们宣示对欲取的遍知，宣示对见取的遍知，却不宣示对戒禁取的遍知，不宣示对我语取的遍知。”

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imañhi te bhonto samaṇabrāhmaṇā ekaṃ ṭhānaṃ yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

诸比丘，有些沙门、婆罗门自称宣说遍知一切取，但他们不能正确地施设遍知一切取——他们施设遍知欲取，施设遍知见取，施设遍知戒禁取，却不施设遍知我语取。此是何因？因为那些沙门、婆罗门不如实了知这一处。是故，那些自称宣说遍知一切取的沙门、婆罗门，不能正确地施设遍知一切取——他们施设遍知欲取，施设遍知见取，施设遍知戒禁取，却不施设遍知我语取。

‘‘Evarūpe [Pg.96] kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; yo dhamme pasādo so na sammaggato akkhāyati; yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

诸比丘，于此等法与律中，于师长之净信，不被称为善至；于法之净信，不被称为善至；于诸戒之圆满行，不被称为善至；于同梵行者之喜爱悦意，不被称为善至。此是何因？诸比丘，因为在被恶说、恶示、不导向出离、不资于寂静、非由正等觉者所宣说的法与律中，就是如此。

144. ‘‘Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṃ paññapeti – kāmupādānassa pariññaṃ paññapeti, diṭṭhupādānassa pariññaṃ paññapeti, sīlabbatupādānassa pariññaṃ paññapeti, attavādupādānassa pariññaṃ paññapeti. Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati; yo dhamme pasādo so sammaggato akkhāyati; yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

144. “再者，比丘们，如来、阿拉汉、正自觉者，自称是宣说遍知一切执取者，正确地制定了对一切执取的遍知——他制定了对欲执取的遍知，制定了对见执取的遍知，制定了对戒禁执取的遍知，制定了对我语执取的遍知。比丘们，在这样的法与律中，对导师的净信被称为善行；对法的净信被称为善行；对戒的圆满奉行被称为善行；对同法者的喜爱与悦意被称为善行。那是什么原因呢？比丘们，在善说、善阐明、导向出离、趋向寂静、由正自觉者所宣说的法与律中，事情就是如此。”

145. ‘‘Ime ca, bhikkhave, cattāro upādānā. Kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. Viññāṇañcidaṃ, bhikkhave[Pg.97], kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

145. “诸比丘，这四种执取(upādāna)以什么为因？以什么为集？以什么为生？以什么为源？这四种执取以爱(taṇhā)为因，以爱为集，以爱为生，以爱为源。诸比丘，这爱以什么为因？以什么为集？以什么为生？以什么为源？爱以受(vedanā)为因，以受为集，以受为生，以受为源。诸比丘，这受以什么为因？以什么为集？以什么为生？以什么为源？受以触(phassa)为因，以触为集，以触为生，以触为源。诸比丘，这触以什么为因？以什么为集？以什么为生？以什么为源？触以六处(saḷāyatana)为因，以六处为集，以六处为生，以六处为源。诸比丘，这六处以什么为因？以什么为集？以什么为生？以什么为源？六处以名色(nāmarūpa)为因，以名色为集，以名色为生，以名色为源。诸比丘，这名色以什么为因？以什么为集？以什么为生？以什么为源？名色以识(viññāṇa)为因，以识为集，以识为生，以识为源。诸比丘，这识以什么为因？以什么为集？以什么为生？以什么为源？识以行(saṅkhāra)为因，以行为集，以行为生，以行为源。诸比丘，这些行以什么为因？以什么为集？以什么为生？以什么为源？行以无明(avijjā)为因，以无明为集，以无明为生，以无明为源。”

‘‘Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṃ upādiyati, na diṭṭhupādānaṃ upādiyati, na sīlabbatupādānaṃ upādiyati, na attavādupādānaṃ upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

“诸比丘，当比丘无明已断、明已生起，他因无明已离、明已生起，既不执取欲取，不执取见取，不执取戒禁取，也不执取我语取。无所执取，他就不烦忧；无所烦忧，他于内证得寂灭。他了知：‘生已尽，梵行已立，所作已办，于此再无后有。’”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘对世尊所说心生喜悦，欢喜信受。

Cūḷasīhanādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

小狮子吼经第一终。

2. Mahāsīhanādasuttaṃ

2. 大狮子吼经

146. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’ti.

146. 如是我闻。一时，世尊住在毗舍离(Vesālī)城外西边的林苑中。当时，离车族之子善星(Sunakkhatta)刚离开此法与律不久。他在毗舍离的会众中如此说道：“沙门乔达摩没有超人之法，没有足以成就圣者的殊胜知见。沙门乔达摩所教导的法，是出于思辨、随于考察、由自己领悟而来的。他为此目的所教导的法，确实能引导其实行者正确地灭尽痛苦。”

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṃ parisati evaṃ vācaṃ bhāsamānassa – ‘‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti [Pg.98] vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’ti.

那时，具寿舍利弗于上午时分着衣，持衣钵，进入毗舍离乞食。具寿舍利弗听见离车族之子善星在毗舍离的会众中如此说道：“沙门乔达摩没有超人之法，没有足以成就圣者的殊胜知见。沙门乔达摩所教导的法，是出于思辨、随于考察、由自己领悟而来的。他为此目的所教导的法，确实能引导其实行者正确地灭尽痛苦。”

Atha kho āyasmā sāriputto vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’’’ti.

当时，具寿舍利弗在毗舍离(Vesālī)行乞，饭后从行乞处返回，前往世尊之处。抵达后，他顶礼世尊，坐于一旁。坐于一旁的具寿舍利弗对世尊说：“世尊，离车子善星(Sunakkhatta)不久前离开了此法与律。他在毗舍离的会众中如此说道：‘沙门乔达摩没有超人之法，没有圣者的殊胜知见。沙门乔达摩所教导的法，是依于思辨，随于审察，由自己辩才而说。而他为此目的所教导的法，能引导其实行者正确地灭尽苦。’”

147. ‘‘Kodhano heso, sāriputta, sunakkhatto moghapuriso. Kodhā ca panassa esā vācā bhāsitā. ‘Avaṇṇaṃ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṃyeva tathāgatassa bhāsati. Vaṇṇo heso, sāriputta, tathāgatassa yo evaṃ vadeyya – ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

147. “舍利弗，这善星是个易怒的空虚之人。他这话是出于愤怒而说。舍利弗，这空虚之人善星想说毁谤之言，却反而称赞了如来。舍利弗，这正是对如来的称赞，若有人如此说：‘而他为此目的所教导的法，能引导其实行者正确地灭尽苦。’”

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti.

“舍利弗，这空虚之人善星对我连这样的随法之智也不会有：‘彼世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’”

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāno gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vattetī’ti.

舍利弗，此愚人善星于我，竟无有如是法随智：“彼世尊体验种种神通：由一变多，由多变一；或显或隐；穿壁、穿墙、穿山，无碍而行，犹如于虚空；于地中出没，犹如于水中；于水上行而不分破，犹如于地上；于空中结跏趺坐而行，犹如具翼之鸟；以手触、抚此等具如是大神通、大威力之日月；以身行使威力，乃至及于梵世。”

‘‘Ayampi [Pg.99] hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike cā’ti.

舍利弗，此愚人善星于我，竟无有如是法随智：“彼世尊以清净、超人之天耳界，闻天、人二种声，或远或近。”

‘‘Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti; samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānāti, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī’ti.

舍利弗，这愚人善星，对我竟然连这样的随法智都不会生起：“原来，那位世尊能以自己的心，周遍了知其他有情、其他个人的心：他了知有贪的心为‘有贪的心’，了知离贪的心为‘离贪的心’；了知有瞋的心为‘有瞋的心’，了知离瞋的心为‘离瞋的心’；了知有痴的心为‘有痴的心’，了知离痴的心为‘离痴的心’；了知收敛的心为‘收敛的心’，了知散乱的心为‘散乱的心’；了知广大的心为‘广大的心’，了知不广大的心为‘不广大的心’；了知有上的心为‘有上的心’，了知无上的心为‘无上的心’；了知得定的心为‘得定的心’，了知未得定的心为‘未得定的心’；了知解脱的心为‘解脱的心’，了知未解脱的心为‘未解脱的心’。”

148. ‘‘Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa?

148. 舍利弗，如来有此十种如来力，具足此等力量，如来宣称最上之位，于诸会众中作狮子吼，转动梵轮。是哪十种呢？

‘‘Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

于此，舍利弗，如来如实了知是处为是处，非处为非处。舍利弗，如来如实了知是处为是处，非处为非处，此亦是如来的如来力。依于此力，如来宣称最上之位，于诸会众中作狮子吼，转动梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ [Pg.100] ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来如实了知过去、未来、现在所受持诸业的果报，是依其处、依其因。舍利弗，如来如实了知过去、未来、现在所受持诸业的果报，是依其处、依其因，此亦是如来的如来力。依于此力，如来于诸会众中自称最胜处，作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来如实了知通往一切趣之道。舍利弗，如来如实了知通往一切趣之道，此亦是如来的如来力。依于此力，如来于诸会众中自称最胜处，作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来如实了知具有多种界、种种界的世间。舍利弗，如来如实了知具有多种界、种种界的世间，此亦是如来的如来力。依于此力，如来于诸会众中自称最胜处，作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来如实了知有情的种种意解。舍利弗，如来如实了知有情的种种意解，此亦是如来的如来力。依于此力，如来于诸会众中自称最胜处，作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来如实了知其他有情、其他个人的根之优劣。舍利弗，如来如实了知其他有情、其他个人的根之优劣，这也是，舍利弗，如来的如来力。凭借此力，如来宣称最胜处，在众会中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来如实了知禅那、解脱、定、等至的杂染、清净与出起。舍利弗，如来如实了知禅那、解脱、定、等至的杂染、清净与出起，这也是，舍利弗，如来的如来力。凭借此力，如来宣称最胜处，在众会中作狮子吼，转梵轮。

‘‘Puna [Pg.101] caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来忆念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多成劫、许多坏劫、许多成坏劫——“我曾在彼处，有如是名，如是氏族，如是容貌，食如是食，感受如是苦乐，有如是寿限。我从彼处死后，再生于某处；在彼处，我亦有如是名，如是氏族，如是容貌，食如是食，感受如是苦乐，有如是寿限。我从彼处死后，再生于此。”像这样，他具行相、具所说地忆念种种宿住。舍利弗，如来忆念种种宿住……（中略）……像这样，他具行相、具所说地忆念种种宿住，舍利弗，这也是如来的如来力。凭借此力，如来宣称最胜处，在众会中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne [Pg.102] paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来以清净、超人之天眼看见有情死时、生时，卑劣、高贵，美貌、丑陋，往善趣、往恶趣，了知有情随业而往：“唉！这些有情具足身恶行、语恶行、意恶行，诽谤圣者，怀有邪见，受持邪见之业；他们身坏命终之后，生于苦界、恶趣、堕处、地狱。而这些有情具足身善行、语善行、意善行，不诽谤圣者，怀有正见，受持正见之业；他们身坏命终之后，生于善趣、天界。”像这样，他以清净、超人之天眼看见有情死时、生时，卑劣、高贵，美貌、丑陋，往善趣、往恶趣，了知有情随业而往——舍利弗，这也是如来的如来力。凭借此力，如来宣称最胜处，在众会中作狮子吼，转梵轮。

‘‘Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

再者，舍利弗，如来因诸漏已尽，于现法中自以证智亲证，具足住于无漏的心解脱、慧解脱。舍利弗，如来因诸漏已尽，于现法中自以证智亲证，具足住于无漏的心解脱、慧解脱，舍利弗，这也是如来的如来力。凭借此力，如来宣称最胜处，在众会中作狮子吼，转梵轮。

‘‘Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

舍利弗，这即是如来的十种如来力。具足此等力，如来宣称最胜处，在众会中作狮子吼，转梵轮。

149. ‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme [Pg.103] aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya, taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

149. 舍利弗，若有人对我这如此知、如此见者，却这样说：“沙门乔达摩没有超人法，没有圣者智见的殊胜；沙门乔达摩所教导的法是出于推敲，依循考察，凭自己灵感得出的。”舍利弗，那人不舍弃此言、不舍弃此心、不放弃此见，就会如被带来般被放置于地狱。舍利弗，犹如一位具足戒、具足定、具足慧的比丘，在现法中就能证得最终智，舍利弗，我宣说此事亦是如此。那人不舍弃此言、不舍弃此心、不放弃此见，就会如被带来般被放置于地狱。

150. ‘‘Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cattāri?

150. 舍利弗，如来有此四种无畏。具足此四种无畏，如来宣称最胜处，在众会中作狮子吼，转梵轮。是哪四种？

‘‘‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“‘对于自称为正等觉者的你，这些法尚未被证觉。’舍利弗，我实不见于此世间，有任何沙门、婆罗门、天、魔、梵，或任何人，能就此事如法地诘难我，不见有此根据。舍利弗，我因不见此根据，故得安稳、得无畏、得无所畏而住。

‘‘‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“‘对于自称为漏尽者的你，这些漏尚未被断尽。’舍利弗，我实不见于此世间，有任何沙门、婆罗门、天、魔、梵，或任何人，能就此事如法地诘难我，不见有此根据。舍利弗，我因不见此根据，故得安稳、得无畏、得无所畏而住。

‘‘‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“‘你所说的障碍法，行此法者实不足以构成障碍。’舍利弗，我实不见于此世间，有任何沙门、婆罗门、天、魔、梵，或任何人，能就此事如法地诘难我，不见有此根据。舍利弗，我因不见此根据，故得安稳、得无畏、得无所畏而住。

‘‘‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“‘你为某个目的所说之法，并不能引导行此法者正确地灭尽痛苦。’舍利弗，我实不见于此世间，有任何沙门、婆罗门、天、魔、梵，或任何人，能就此事如法地诘难我，不见有此根据。舍利弗，我因不见此根据，故得安稳、得无畏、得无所畏而住。

‘‘Imāni [Pg.104] kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

舍利弗，这即是如来的四无所畏。如来具足此等无所畏，故自认已达最胜处，于诸会众中作狮子吼，转动梵轮。

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

舍利弗，若有人对我这如此知、如此见者，却这样说：“沙门乔达摩没有超越人法的殊胜圣智见；沙门乔达摩所教导的法是出于推敲，依循考察，凭自己灵感得出的。”舍利弗，那人不舍弃此言、不舍弃此心、不舍离此见，就会如被带来般被投置于地狱。舍利弗，犹如一位具足戒、具足定、具足慧的比丘，在现法中就能证得究竟智，舍利弗，我说这个结果也是如此。那人不舍弃此言、不舍弃此心、不舍离此见，就会如被带来般被投置于地狱。

151. ‘‘Aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā – imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

151. 舍利弗，有这八种会众。哪八种呢？刹帝利会众、婆罗门会众、居士会众、沙门会众、四大天王会众、三十三天会众、魔罗会众、梵天会众。舍利弗，这即是八种会众。舍利弗，如来具足这四种无畏，得以接近、深入这八种会众。我自知曾亲近过数百刹帝利会众。在那里，我曾经与他们同坐，曾经与他们交谈，也曾经参与讨论。舍利弗，我没有看到任何恐惧或胆怯会侵袭我的迹象。舍利弗，因为我没有看到这个迹象，所以我安稳、无畏、自信地安住。

‘‘Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

舍利弗，我自知曾亲近过成百上千的婆罗门众……居士众……沙门众……四大天王众……忉利天众……魔众……梵天众。在那里，我曾与他们同坐，曾与他们交谈，也曾参与讨论。舍利弗，我未曾见到有任何恐惧或羞怯将会降临于我的迹象。舍利弗，我因未见此迹象，故得安稳、得无畏、得无所畏而住。

‘‘Yo [Pg.105] kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

舍利弗，若有人对我这如此知、如此见者，却这样说：“沙门乔达摩没有超人之法，没有圣智见的殊胜成就；沙门乔达摩所教导的法是出于推敲，依循考察，凭自己灵感得出的。”舍利弗，那人不舍弃此言、不舍弃此心、不放弃此见，就会如被带来放置一般，被投入地狱。舍利弗，犹如一位具足戒、具足定、具足慧的比丘，在现法中就能证得究竟智，舍利弗，我说，此事的成就也是如此。那人不舍弃此言、不舍弃此心、不放弃此见，就会如被带来放置一般，被投入地狱。

152. ‘‘Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṃsedajā yoni, opapātikā yoni. Katamā ca, sāriputta, aṇḍajā yoni? Ye kho te, sāriputta, sattā aṇḍakosaṃ abhinibbhijja jāyanti – ayaṃ vuccati, sāriputta, aṇḍajā yoni. Katamā ca, sāriputta, jalābujā yoni? Ye kho te, sāriputta, sattā vatthikosaṃ abhinibbhijja jāyanti – ayaṃ vuccati, sāriputta, jalābujā yoni. Katamā ca, sāriputta, saṃsedajā yoni? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti – ayaṃ vuccati, sāriputta, saṃsedajā yoni. Katamā ca, sāriputta, opapātikā yoni? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā – ayaṃ vuccati, sāriputta, opapātikā yoni. Imā kho, sāriputta, catasso yoniyo.

152. “舍利弗，此等生有四种。是哪四种？卵生(aṇḍajā yoni)、胎生(jalābujā yoni)、湿生(saṃsedajā yoni)、化生(opapātikā yoni)。舍利弗，什么是卵生？舍利弗，凡是破卵壳而生的众生，这称为卵生。舍利弗，什么是胎生？舍利弗，凡是破子宫而生的众生，这称为胎生。舍利弗，什么是湿生？舍利弗，凡是在腐鱼中、腐尸中、腐粥中、秽物池中或污水沟中出生的众生，这称为湿生。舍利弗，什么是化生？诸天、地狱众生、某些人，以及某些堕恶趣者，这称为化生。舍利弗，此即是四种生。”

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

“舍利弗，若有人对我这如此知、如此见者，却这样说：‘沙门乔达摩没有超人之法(uttarimanussadhammā)，没有圣智见之殊胜(alamariyañāṇadassanaviseso)；沙门乔达摩所教导的法是依于思辨，循于考察，出自一己之见。’舍利弗，那人不舍弃此言、不舍弃此心、不放弃此见，就会如被带来般被投置于地狱。舍利弗，犹如一位具足戒、具足定、具足慧的比丘，在现法中就能证得最终智，舍利弗，我说，此事的结局亦是如此。那人不舍弃此言、不舍弃此心、不放弃此见，就会如被带来般被投置于地狱。”

153. ‘‘Pañca [Pg.106] kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi. Pettivisayaṃ cāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi. Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ, manussalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi. Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñca paṭipadaṃ; yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.

153. “舍利弗，有此五趣。是哪五趣？地狱、畜生趣、饿鬼界、人、天。舍利弗，我了知地狱，了知趣向地狱之道、趣向地狱之行道；我亦了知行者如何于身坏命终后，投生于苦界、恶趣、堕处、地狱，此我亦了知。舍利弗，我了知畜生趣，了知趣向畜生趣之道、趣向畜生趣之行道；我亦了知行者如何于身坏命终后，投生于畜生趣，此我亦了知。舍利弗，我了知饿鬼界，了知趣向饿鬼界之道、趣向饿鬼界之行道；我亦了知行者如何于身坏命终后，投生于饿鬼界，此我亦了知。舍利弗，我了知人，了知趣向人间之道、趣向人间之行道；我亦了知行者如何于身坏命终后，投生于人间，此我亦了知。舍利弗，我了知天，了知趣向天界之道、趣向天界之行道；我亦了知行者如何于身坏命终后，投生于善趣、天界，此我亦了知。舍利弗，我了知涅槃，了知趣向涅槃之道、趣向涅槃之行道；我亦了知行者如何以诸漏已尽故，于现法中自以证智作证，具足并安住于无漏的心解脱、慧解脱，此我亦了知。”

154. ‘‘Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā [Pg.107] patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.

154. “舍利弗，在此，我以心了知某个人的心，如此了知：‘此人如此修行，如此行止，已走上那样的道路，以致于身坏命终之后，将投生于恶趣、恶道、堕处、地狱。’其后，我以清净、超人的天眼，看见他身坏命终之后，已投生于恶趣、恶道、堕处、地狱，感受着纯粹是苦、剧烈、酷烈的感受。舍利弗，譬如有一个超过一人深的炭火坑，里面充满了无焰无烟的炽炭。这时，有一个被暑热煎熬、疲惫、口渴、干渴的人，沿着一条独行道，径直走向那个炭火坑。一个有眼之人看见他，会这样说：‘这位先生如此修行，如此行止，已走上那样的道路，将会来到这个炭火坑。’其后，他看见此人已掉入那个炭火坑，感受着纯粹是苦、剧烈、酷烈的感受。正是如此，舍利弗，在此，我以心了知某个人的心，如此了知：‘此人如此修行，如此行止，已走上那样的道路，以致于身坏命终之后，将投生于恶趣、恶道、堕处、地狱。’其后，我以清净、超人的天眼，看见他身坏命终之后，已投生于恶趣、恶道、堕处、地狱，感受着纯粹是苦、剧烈、酷烈的感受。”

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.

舍利弗，于此，我以心辨知某个人的心：“此人如此修行，如此行止，已踏上那条道路，以致身坏命终之后，将生于畜生界。”其后，我以清净、超人的天眼，看见他身坏命终之后，已生于畜生界，正感受着痛苦、剧烈、酷烈的感受。舍利弗，譬如有一个超过一人深的粪坑，充满了粪便。这时，有一个被暑热所折磨、为暑热所困、疲惫、口渴、干渴的人，沿着唯一的道路，径直走向那个粪坑。一个有眼之人看见他，会这样说：“这位先生如此行路，如此前进，已踏上那条道路，他将会来到这个粪坑。”其后，他看见那人已掉入那个粪坑，正感受着痛苦、剧烈、酷烈的感受。正是如此，舍利弗，于此，我以心辨知某个人的心：“此人如此修行，如此行止，已踏上那条道路，以致身坏命终之后，将生于畜生界。”其后，我以清净、超人的天眼，看见他身坏命终之后，已生于畜生界，正感受着痛苦、剧烈、酷烈的感受。

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ [Pg.108] passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.

“再者，舍利弗，在此，我以心辨知、了知某个人的心：‘此人如此修行，如此行道，已走上那样的道路，以致于身坏命终之后，将生于饿鬼界(pettivisaya)。’其后，我以清净、超人的天眼，看见他身坏命终之后，已生于饿鬼界，感受着众多的苦受。舍利弗，譬如一棵树生长在崎岖不平的地面，枝叶稀疏，树荫斑驳。这时，有个人被暑热所煎熬，为暑热所困，疲惫、口渴、干渴，沿着一条独行道，径直走向那棵树。一个有眼之人看见他，会这样说：‘这位先生如此修行，如此行道，已走上那样的道路，将来到这棵树下。’其后，他看见此人或坐或卧于那棵树的树荫下，感受着众多的苦受。正是如此，舍利弗，在此，我以心辨知、了知某个人的心：‘此人如此修行，如此行道，已走上那样的道路，以致于身坏命终之后，将生于饿鬼界。’其后，我以清净、超人的天眼，看见他身坏命终之后，已生于饿鬼界，感受着众多的苦受。”

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā [Pg.109] manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.

“再者，舍利弗，在此，我以心彻知某个人的心，如此了知：‘此人如此修行，如此行止，已走上那样的道路，以致于身坏命终之后，将生于人中。’其后，我以清净、超人的天眼，看见他身坏命终之后，已生于人中，感受着众多的乐受。舍利弗，譬如一棵树生长在平坦的地面，枝叶繁茂，树荫浓密。这时，有一个被暑热所迫、为暑热所恼、疲惫、口渴、干渴的人，沿着唯一的道路，朝着那棵树走来。一个有眼之人看见他，会这样说：‘这位先生如此行走，如此行进，已走上那样的道路，将会来到这棵树。’其后，他看见此人或坐或卧于那棵树的树荫下，感受着众多的乐受。正是如此，舍利弗，在此，我以心彻知某个人的心，如此了知：‘此人如此修行，如此行止，已走上那样的道路，以致于身坏命终之后，将生于人中。’其后，我以清净、超人的天眼，看见他身坏命终之后，已生于人中，感受着众多的乐受。”

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.

“再者，舍利弗，于此，我以心彻知、了知某一个人的心：‘此人如此行道，如此行仪，已走上此道，他将身坏命终之后，往生于善趣、天界。’于后时，我以清净、超人之天眼，见他身坏命终之后，往生于善趣、天界，正感受着纯一的乐受。舍利弗，譬如有一座宫殿，其中有尖顶楼阁，内外涂饰，无风，门闩牢固，窗户紧闭。于其中，有一张卧榻，铺着长毛绒毯、白羊毛毯、绣花毛毯、上等羚羊皮垫，上有顶篷，两端有红色靠枕。这时，有一位被暑热所袭、暑热所迫、疲惫、口渴、干渴的人，循着唯一的道路，朝向那座宫殿而来。一位有眼之人看见他后，会如此说：‘这位贤者如此行道，如此行仪，已走上此道，他将抵达这座宫殿。’于后时，他会看见那人已在那座宫殿、那座尖顶楼阁、那张卧榻上，或坐或卧，正感受着纯一的乐受。正是如此，舍利弗，于此，我以心彻知、了知某一个人的心：‘此人如此行道，如此行仪，已走上此道，他将身坏命终之后，往生于善趣、天界。’于后时，我以清净、超人之天眼，见他身坏命终之后，往生于善趣、天界，正感受着纯一的乐受。”

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā [Pg.110] sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Imā kho, sāriputta, pañca gatiyo.

“再者，舍利弗，于此，我以心遍知某个人的心而了知：‘此人如此行道，如此行持，已走上此道，他将因诸漏的灭尽，就在此生中，自己以胜智证知、作证后，具足无漏的心解脱、慧解脱而住。’于后时，我见他因诸漏的灭尽，就在此生中，自己以胜智证知、作证后，具足无漏的心解脱、慧解脱而住，感受着纯一的乐受。舍利弗，譬如有一口池塘，水清澈、甘甜、凉爽、洁净，有善好的阶梯，令人愉悦。离它不远处有一片茂密的树林。这时，有一个被暑热所袭、暑热所迫、疲惫、口渴、干渴的人，沿着一条唯一的道路，朝向那口池塘而来。一个有眼之人看见他，会这样说：‘这位先生如此行走，如此努力，已踏上此道，他将来到这口池塘。’于后时，他看见那人下到池塘里，沐浴、饮水，平息了一切的苦恼、疲劳与热恼，然后上岸，在那片树林里或坐或卧，感受着纯一的乐受。正是如此，舍利弗，于此，我以心遍知某个人的心而了知：‘此人如此行道，如此行持，已走上此道，他将因诸漏的灭尽，就在此生中，自己以胜智证知、作证后，具足无漏的心解脱、慧解脱而住。’于后时，我见他因诸漏的灭尽，就在此生中，自己以胜智证知、作证后，具足无漏的心解脱、慧解脱而住，感受着纯一的乐受。舍利弗，这即是五种趣向。”

‘‘Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhāna’nti taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi ‘taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’.

舍利弗，若有人对我这样知、这样见者，却这样说：“沙门乔达摩没有超越人法，没有足以断除烦恼的圣智见之殊胜法；沙门乔达摩所说的法是基于推理、考察而成，是他自己的灵感。”舍利弗，此人不放弃那言论，不舍弃那心，不放下那见解，就如被带来放下一般，被投入地狱。舍利弗，譬如一位戒具足、定具足、慧具足的比丘，就在现法中证得阿罗汉果，舍利弗，我正是这样宣说此必然之理：“他不放弃那言论，不舍弃那心，不放下那见解，就如被带来放下一般，被投入地狱。”

155. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā – tapassī sudaṃ homi paramatapassī, lūkho sudaṃ homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ homi paramapavivitto[Pg.111]. Tatrāssu me idaṃ, sāriputta, tapassitāya hoti – acelako homi muttācāro hatthāpalekhano, na ehibhaddantiko na tiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko…pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi…pe… sattahipi dattīhi yāpemi; ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi…pe… sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

155. “舍利弗，我自知曾行持具足四支的梵行：我曾是苦行者，是第一苦行者；我曾是修粗劣行者，是第一修粗劣行者；我曾是修嫌恶行者，是第一修嫌恶行者；我曾是独住者，是第一独住者。舍利弗，关于我的苦行，情况是这样的：我曾是裸行者，行为无所约束，舔舐手掌；不接受‘尊者请来’的邀请，不接受‘尊者请留步’的邀请；不接受特地带来的食物，不接受特意准备的食物，不接受邀请的食物。我不从罐口接食，不从篮口接食；不接受跨门槛、跨木棍、跨木杵所施之食；不接受正在用餐的两人中一人起身所施之食；不从孕妇、哺乳的妇女、与男人有来往的妇女处接受食物；不接受募集的食物；不在有狗站立之处接受食物；不在苍蝇群集之处接受食物。我不食鱼，不食肉，不饮烈酒，不饮米酒，不饮酸米汤。我或只到一户人家乞食，只食一口；或到两户人家乞食，只食两口……乃至或到七户人家乞食，只食七口。我或以一小份食物维生，或以两小份食物维生……乃至或以七小份食物维生。我或隔一日进食，或隔两日进食……乃至或隔七日进食。如是，我安住于致力于修习乃至半月一次的轮流食法。”

‘‘So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.

“我或食青菜，或食稗子，或食野米，或食皮革屑，或食苔藓，或食碎米，或食米汤浮渣，或食油粕，或食草，或食牛粪；我以林中根果为食，食用自然掉落的果实维生。”

‘‘So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi ; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi – iti evarūpaṃ anekavihitaṃ kāyassa [Pg.112] ātāpanaparitāpanānuyogamanuyutto viharāmi. Idaṃsu me, sāriputta, tapassitāya hoti.

“我穿麻衣、粗麻衣、裹尸布、粪扫衣、树皮衣、羚羊皮、羚羊皮条衣、拘舍草衣、树皮纤维衣、木片衣、人发毯、马毛毯、猫头鹰羽毛衣。我拔除头发与胡须，致力于拔除头发与胡须之修行。我常站立，拒绝坐具。我行蹲踞，致力于蹲踞之精进。我卧于荆棘之上，以荆棘为床。我致力于一日三次入水之修行。如是，我住于致力于各种令身体热恼、遍身热恼的修行。舍利弗，此即是我的苦行之一。”

156. ‘‘Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti – nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Tassa mayhaṃ, sāriputta, na evaṃ hoti – ‘aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyu’nti. Evampi me, sāriputta, na hoti. Idaṃsu me, sāriputta, lūkhasmiṃ hoti.

156. “舍利弗，此即是我的粗糙行之一：多年的尘垢积于我身，结为甲错。舍利弗，譬如多年的丁杜迦(tinduka)树桩，积垢成皮；舍利弗，正是如此，多年的尘垢亦积于我身，结为甲错。舍利弗，我未曾有如是念：‘嗟！我当以手擦去此尘垢，或有他人为我以手擦去此尘垢。’舍利弗，我亦无此念。舍利弗，此即是我的粗糙行之一。”

‘‘Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti – so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti – ‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesi’nti. Idaṃsu me, sāriputta, jegucchismiṃ hoti.

“舍利弗，此即是我的嫌恶行之一：舍利弗，我正念而前行，正念而返回。乃至对一滴水，我亦生起悲悯，心想：‘愿我莫伤害了处于不平坦处的微小众生！’舍利弗，此即是我的嫌恶行之一。”

‘‘Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti – so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatati, evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Idaṃsu me, sāriputta, pavivittasmiṃ hoti.

舍利弗，关于远离，我曾有此行：我进入某片森林中安住。每当我看见牧牛人、牧羊人、割草人、拾柴人或林中作业者时，我就从一片林奔走到另一片林，从一处密林奔走到另一处密林，从一个洼地奔走到另一个洼地，从一处高地奔走到另一处高地。这是什么原因呢？心想：“愿他们不见我，我亦不见他们。”舍利弗，譬如林中之鹿，一见人便从一片林奔走到另一片林，从一处密林奔走到另一处密林，从一个洼地奔走到另一个洼地，从一处高地奔走到另一处高地。同样地，舍利弗，每当我看见牧牛人、牧羊人、割草人、拾柴人或林中作业者时，我就从一片林奔走到另一片林，从一处密林奔走到另一处密林，从一个洼地奔走到另一个洼地，从一处高地奔走到另一处高地。这是什么原因呢？心想：“愿他们不见我，我亦不见他们。”舍利弗，这就是我于远离之行。

‘‘So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi. Yāvakīvañca me[Pg.113], sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi. Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti.

舍利弗，我前往那些牛已离去、牧人已离开的牛栏，四肢着地爬过去，吃那些还在吃奶的幼犊的牛粪。舍利弗，只要我自己的尿和粪还没有吃完，我就吃自己的尿和粪。舍利弗，这就是我的食用极秽食行。

157. ‘‘So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi. Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti – yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe. Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā –

157. 舍利弗，我进入某片可怖的森林中安住。舍利弗，那片森林的可怖之处在于：任何未离贪者进入那片森林，通常都会毛骨悚然。舍利弗，在那些寒冷的冬夜，即下雪期间的“八夜”时节，我夜晚在露天处安住，白天在森林里；在夏季最后一个月，我白天在露天处安住，夜晚在森林里。舍利弗，于是，这首前所未闻、不可思议的偈颂，于我心中显现：

‘‘Sotatto sosinno ceva, eko bhiṃsanake vane;

Naggo na caggimāsīno, esanāpasuto munī’’ti.

灼热与湿冷，独处怖畏林，赤裸不向火，牟尼勤探求。

‘‘So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya. Apissu maṃ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti. Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā. Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.

舍利弗，我卧于冢间，以尸骨为枕。舍利弗，还有牧童前来对我吐口水，对我撒尿，朝我身上撒土，还把木片塞进我的耳孔。舍利弗，但我从不记得曾对他们生起过恶意。舍利弗，这就是我的住于舍。

158. ‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āhārena suddhī’ti. Te evamāhaṃsu – ‘kolehi yāpemā’ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti – anekavihitampi kolavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa – ‘mahā nūna tena samayena kolo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva [Pg.114] kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābuāmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

158. “舍利弗，有些沙门、婆罗门持这样的言论、这样的见解：‘由食物而得清净。’他们说：‘我们靠吃枣子维生。’他们吃枣子，吃枣子粉，喝枣子水，享用各种枣子制品。舍利弗，我记得我曾只以一枚枣子为食。舍利弗，你可能会这样想：‘那时的枣子想必很大吧。’舍利弗，不应这样看。那时枣子的大小也和现在的一样。舍利弗，当我只以一枚枣子为食时，我的身体达到了极度的消瘦。由于食量极少，我的肢节变得像阿私提伽藤（āsītikapabbāni）或黑藤（kāḷapabbāni）的关节；由于食量极少，我的臀部变得像骆驼的蹄印；由于食量极少，我的脊椎骨变得像一串绳结般凹凸不平；由于食量极少，我的肋骨变得像古旧朽坏厅堂的椽木，塌陷崩坏；由于食量极少，我眼窝里的眼珠看起来深陷，就像深井里深处的水光；由于食量极少，我的头皮变得像一颗生摘的苦葫芦，因风吹日晒而干裂萎缩。舍利弗，当我想要摸腹部的皮肤时，我却抓到了脊椎骨；当我想要摸脊椎骨时，我却抓到了腹部的皮肤。舍利弗，由于食量极少，我的腹皮紧紧地贴住了脊椎骨。舍利弗，当我想要大小便时，就因食量极少而脸朝下倒在那里。舍利弗，我为了让身体舒服些，就用手抚摸肢体。舍利弗，当我用手抚摸肢体时，由于食量极少，那些根部腐烂的体毛就从身上脱落下来。”

159. ‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āhārena suddhī’ti. Te evamāhaṃsu – ‘muggehi yāpema…pe… tilehi yāpema…pe… taṇḍulehi yāpemā’ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti – anekavihitampi taṇḍulavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa – ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi [Pg.115] etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

159. “舍利弗，确实有些沙门、婆罗门这样说，这样认为：‘通过食物可以得到清净。’他们这样说：‘我们靠绿豆维生……靠芝麻维生……靠米维生。’他们吃米粒，也吃米粉，还喝米汤——享用各种各样的米制品。舍利弗，我记得自己也曾只以一粒米为食。舍利弗，你或许会这样想：‘那个时候的米粒一定很大吧。’但不应该这样看，舍利弗，那个时候的米粒和现在的一样大。舍利弗，当我仅以一粒米为食的时候，身体极度消瘦。由于食量极少，我的肢体就像阿西提迦藤(āsītikapabbāni)或伽罗藤(kāḷapabbāni)的关节一样；由于食量极少，我的臀部就像骆驼的脚印一样；由于食量极少，我的脊椎骨像一串珠子一样高低不平；由于食量极少，我的肋骨就像老旧厅堂里散乱的椽子一样；由于食量极少，我的眼珠在眼窝里，就像深井水面上深陷闪烁的星影一样；由于食量极少，我的头皮就像未熟时摘下、经风吹日晒而干枯萎缩的苦葫芦一样。舍利弗，那时我想摸腹部的皮肤，却摸到了脊椎骨；我想摸脊椎骨，却摸到了腹部的皮肤。舍利弗，由于食量极少，我的腹部皮肤已紧贴着脊椎骨。舍利弗，那时我想大小便，就会因为食量极少而在那里向前仆倒。舍利弗，我用手按摩自己的肢体以求慰藉。当我用手按摩肢体时，舍利弗，由于食量极少，根部腐烂的体毛就从身上脱落下来。”

‘‘Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. Taṃ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

“舍利弗，我以那种威仪、那种行道、那种难行，也未能证得超越人法、能成就圣者的殊胜知见。那是什么原因呢？因为未能证得此圣慧，此圣慧一经证得，即是神圣的、能引出离的，能引导行者正确地导向诸苦的灭尽。”

160. ‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘saṃsārena suddhī’ti. Na kho pana so, sāriputta, saṃsāro sulabharūpo [Pg.116] yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

160. “舍利弗，确实有些沙门、婆罗门这样说，这样认为：‘通过轮回而得清净。’但是，舍利弗，在这漫长的时光中，除了净居诸天，我未曾轮回过的轮回是不易找到的。舍利弗，如果我轮回于净居诸天，就不会再回到这个世间了。”

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘upapattiyā suddhī’ti. Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

“舍利弗，确实有些沙门、婆罗门这样说，这样认为：‘通过出生而得清净。’但是，舍利弗，在这漫长的时光中，除了净居诸天，我未曾有过的出生是不易找到的。舍利弗，如果我出生于净居诸天，就不会再回到这个世间了。”

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

“舍利弗，确实有些沙门、婆罗门这样说，这样认为：‘通过居住而得清净。’但是，舍利弗，在这漫长的时光中，除了净居诸天，我未曾居住过的住处是不易找到的。舍利弗，如果我居住于净居诸天，就不会再回到这个世间了。”

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaññena suddhī’ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

“舍利弗，确实有些沙门、婆罗门这样说，这样认为：‘通过祭祀而得清净。’但是，舍利弗，在这漫长的时光中，我未曾举行过的祭祀是不易找到的，而我也曾作为灌顶刹帝利王或大富婆罗门举行过祭祀。”

‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘aggiparicariyāya suddhī’ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

“舍利弗，确实有些沙门婆罗门这样说，这样认为：‘通过事火而得清净。’但是，舍利弗，在这漫长的轮回中，我未曾事奉过的火是不易找到的，而我亦曾作为灌顶刹帝利王或大富婆罗门而事奉过火。”

161. ‘‘Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. Na kho panetaṃ, sāriputta[Pg.117], evaṃ daṭṭhabbaṃ. Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya, evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā. Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ. Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ. Yaṃ kho taṃ, sāriputta, sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’nti, mameva taṃ sammā vadamāno vadeyya ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’’nti.

161. “舍利弗，确实有些沙门、婆罗门这样说，这样认为：‘只要此人年轻、年少、发色乌黑，拥有美好的青春，处于人生的第一阶段，他就具有最高的智慧明辨。但当此人年老、年迈、耆宿，已行至旅途的终点，年事已高，到了八十、九十或一百岁时，他就会从那智慧明辨中衰退。’舍利弗，不应该这样看。我现在也已年老、年迈、耆宿，已行至旅途的终点，年事已高，我的年龄是八十岁了。舍利弗，假设我有四位弟子，寿命百岁，活到百岁，具足最高的念、解、持，以及最高的智慧明辨。舍利弗，譬如一位强弓手，训练有素、手法娴熟、技艺精湛，能用轻箭毫不费力地射越横向的棕榈树影；同样地，他们也具足极强的念、极强的解、极强的持，以及最高的智慧明辨。他们可以就四念处逐一反复向我提问，我一经提问便为他们解答，他们也能如我所答而受持，并且不会再向我提第二个问题。舍利弗，除了吃、喝、嚼、尝，除了大小便，除了睡眠以消除疲劳外，如来的说法不会穷尽，如来的法句文义不会穷尽，如来的应答辩才不会穷尽。然后，我那四位寿命百岁、活到百岁的弟子，在百年之后将会去世。舍利弗，即使你们用卧床抬着我，如来的智慧明辨也不会有任何改变。舍利弗，若有人要正确地说：‘一位不迷谬的有情出现在世间，是为了许多人的利益与安乐，出于对世间的怜悯，为了天与人的利益、福祉与安乐’，那么，正确地说，他说的就是我：‘一位不迷谬的有情出现在世间，是为了许多人的利益与安乐，出于对世间的怜悯，为了天与人的利益、福祉与安乐’。”

162. Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni. Konāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyo tveva naṃ dhārehī’’ti.

162. 那时，具寿那伽萨摩罗(Nāgasamāla)站在世尊身后，为世尊扇风。于是，具寿那伽萨摩罗对世尊说：“稀有，世尊！未曾有，世尊！世尊，我听闻此法门后，身毛皆竖。世尊，此法门名为何？”“那伽萨摩罗，因此，你当受持此法门为‘令身毛竖立法门’。”

Idamavoca [Pg.118] bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.

世尊说此语已。具寿那伽萨摩罗心意喜悦，欢喜世尊所说。

Mahāsīhanādasuttaṃ niṭṭhitaṃ dutiyaṃ.

《大狮子吼经》第二终。

3. Mahādukkhakkhandhasuttaṃ

3. 大苦蕴经

163. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’’ti. Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ – ‘‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā – yadidaṃ dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsani’’nti? Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’ti.

163. 如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇陀林给孤独园。当时，有众多比丘于上午时分，穿好下衣，取了衣钵，进入舍卫城乞食。那时，那些比丘心想：“现在去舍卫城乞食还太早。我们何不去其他外道的游方者（paribbājaka）园林呢？”于是，那些比丘便前往其他外道游方者的园林。抵达后，他们与那些外道游方者互相问候，交换了友善亲切的言辞后，在一旁坐下。那些比丘坐在一旁时，那些外道游方者对他们说：“贤友们，沙门乔达摩宣说对诸欲的遍知，我们也宣说对诸欲的遍知；贤友们，沙门乔达摩宣说对诸色的遍知，我们也宣说对诸色的遍知；贤友们，沙门乔达摩宣说对诸受的遍知，我们也宣说对诸受的遍知。那么，贤友们，在此，就说法与教诫而言，沙门乔达摩与我们之间有何特别之处，有何意趣，又有何不同呢？”那时，那些比丘对那些外道游方者所说的话，既不赞同，也不反对。他们不赞同也不反对，便从座位上起身离开，心想：“我们到世尊那里去，就能了知此话的含义。”

164. Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ [Pg.119] piṇḍāya pāvisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ – ‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema. Samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema. Samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsani’nti. Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’’’ti.

164. 那时，那些比丘在舍卫城(Sāvatthī)行乞，从乞食处返回，饭食完毕后，便前往世尊之处；他们走近后，顶礼世尊，坐于一旁。坐于一旁后，那些比丘对世尊说：“世尊，我等于上午时分，穿好下衣，取了衣钵，进入舍卫城乞食。世尊，那时我等心想：‘去舍卫城行乞还为时过早，我等何不前往其他外道游方者的园林呢？’于是，世尊，我等便前往其他外道游方者的园林；走近后，与那些外道游方者互相致意，在作了令人欢喜、值得忆念的交谈后，坐于一旁。世尊，当我等坐于一旁时，那些外道游方者对我等说：‘贤友们，沙门乔达摩宣说对诸欲的遍知，我等也宣说对诸欲的遍知；贤友们，沙门乔达摩宣说对诸色的遍知，我等也宣说对诸色的遍知；贤友们，沙门乔达摩宣说对诸受的遍知，我等也宣说对诸受的遍知。贤友们，于此，在说法或教诫上，沙门乔达摩与我等之间有何区别，有何差异，有何不同呢？’于是，世尊，我等对那些外道游方者所说的话，既不赞同，也不驳斥；既不赞同也不驳斥之后，便从座位上起身离开，心想：‘我等将在世尊面前了知此话的含义。’”

165. ‘‘Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.

165. “诸比丘，如果外道游方者这样说，你们应该这样对他们说：‘贤友，什么是诸欲的乐味，什么是其过患，什么是其出离？什么是诸色的乐味，什么是其过患，什么是其出离？什么是诸受的乐味，什么是其过患，什么是其出离？’诸比丘，当被这样问到时，那些外道游方者将无法圆满解答，而且会更增困恼。这是什么原因呢？诸比丘，因为这不在他们的范围之内。诸比丘，我未曾见到在这有天、有魔、有梵的世间，在这有沙门、婆罗门、天与人的众生中，有谁能以对这些问题的解答而令心满意，除了如来或如来的声闻弟子，或从此处听闻者。”

166. ‘‘Ko ca, bhikkhave, kāmānaṃ assādo? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā [Pg.120]… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.

166. “诸比丘，什么是诸欲的乐味呢？诸比丘，有这五种欲境。是哪五种呢？眼所识知的、合意的、可爱的、悦意的、喜爱的、与欲相连的、能引染著的色；耳所识知的声……鼻所识知的香……舌所识知的味……身所识知的、合意的、可爱的、悦意的、喜爱的、与欲相连的、能引染著的触。诸比丘，这就是五种欲境。诸比丘，缘此五种欲境而生起的快乐与喜悦，这就是诸欲的乐味。”

167. ‘‘Ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena – sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

167. “诸比丘，什么是诸欲的过患？诸比丘，于此，有位良家子以某种技艺维生——无论是通过指算、计数、合计，还是通过农耕、经商、牧牛、箭术、为王服务，或任何其他技艺——他为寒冷所迫，为炎热所迫，遭受虻、蚊、风、晒、爬行之物的触恼，又为饥渴所煎熬。诸比丘，此亦是诸欲之过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯粹因欲而有。”

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“诸比丘，如果那位良家子如此奋起、努力、精勤，而那些财富未能获得，他便忧愁、疲惫、悲叹，捶胸哭号，陷入迷乱，心想：‘我的奋起真是徒劳！我的精勤真是无果！’诸比丘，此亦是诸欲之过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯粹因欲而有。”

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“诸比丘，如果那位良家子如此奋起、努力、精勤，而获得了那些财富，他便会因为守护那些财富而感受痛苦与忧恼，心想：‘怎样才能不让国王夺走我的财富，不让盗贼偷走，不让火烧毁，不让水冲走，不让不可爱的继承人拿走呢？’当他如此守护、保护时，那些财富或被国王夺走，或被盗贼偷走，或被火烧毁，或被水冲走，或被不可爱的继承人拿走。他便忧愁、疲惫、悲叹，捶胸哭号，陷入迷乱，心想：‘我曾有的，如今也没有了！’诸比丘，此亦是诸欲之过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯粹因欲而有。”

168. ‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti[Pg.121], brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

168. “再者，诸比丘，以欲为因，以欲为源，以欲为本，纯然因欲故，国王与国王诤讼，刹帝利与刹帝利诤讼，婆罗门与婆罗门诤讼，家主与家主诤讼；母与子诤讼，子与母诤讼；父与子诤讼，子与父诤讼；兄弟与兄弟诤讼，兄弟与姐妹诤讼，姐妹与兄弟诤讼；朋友与朋友诤讼。彼等堕于争吵、斗殴、诤讼，以手、以土块、以棍棒、以刀剑互相攻击。彼等于此遭遇死亡，或等同于死亡之苦。诸比丘，此亦是诸欲之过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯然因欲故。”

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“再者，诸比丘，以欲为因，以欲为源，以欲为本，纯然因欲故，彼等执剑与盾，佩带弓与箭袋，冲入两军对阵之战场，其时箭矢纷飞，长矛投掷，刀剑闪耀。彼等于此被箭射中，被矛刺中，被剑斩首。彼等于此遭遇死亡，或等同于死亡之苦。诸比丘，此亦是诸欲之过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯然因欲故。”

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

再者，诸比丘，以欲为因，以欲为源，以欲为由，纯粹只是因为欲，他们拿起剑与盾，备好弓与箭袋，冲入被热泥浆浇淋的城墙工事，此时箭矢纷飞，长矛投掷，刀剑闪耀。他们在那里被箭射中，被矛刺中，被泼洒沸腾的牛粪汁，被重木碾压，被剑砍下头颅。他们在那里遭遇死亡或濒死的痛苦。诸比丘，这也是诸欲的现见过患，是苦蕴，以欲为因，以欲为源，以欲为由，纯粹只是因为欲。

169. ‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti[Pg.122], saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

169. 再者，比丘们，缘于欲，以欲为因，以欲为根本，完全是为了欲，他们破门入室，抢劫掠夺，洗劫独户，拦路抢劫，奸淫人妻。国王们抓到他后，对他施以各种酷刑：用鞭子抽，用藤条打，用短棍击；砍断手，砍断脚，砍断手脚；割掉耳，割掉鼻，割掉耳鼻；施以“粥锅刑”，施以“磨顶净白刑”，施以“罗睺口刑”，施以“火鬘刑”，施以“手炬刑”，施以“草衣刑”，施以“树皮衣刑”，施以“鹿形刑”，施以“双钩挂肉刑”，施以“钱币刑”，施以“碱水刷身刑”，施以“门闩转刑”，施以“稻草卷刑”；用沸油浇身，让饿狗啃食，活着用尖桩刺穿，用剑砍下头颅。他们在那里遭遇死亡或如死的痛苦。比丘们，这也是欲的过患，是现见的苦蕴，缘于欲，以欲为因，以欲为根本，完全是为了欲。

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

再者，比丘们，缘于欲，以欲为因，以欲为根本，完全是为了欲，他们行身恶行，行语恶行，行意恶行。他们行身恶行、语恶行、意恶行后，身坏命终，投生到苦界、恶趣、堕处、地狱。比丘们，这也是欲的过患，是来世的苦蕴，缘于欲，以欲为因，以欲为根本，完全是为了欲。

170. ‘‘Kiñca, bhikkhave, kāmānaṃ nissaraṇaṃ? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṃ – idaṃ kāmānaṃ nissaraṇaṃ.

170. 比丘们，什么是诸欲的出离？比丘们，于诸欲中，凡是欲贪的调伏、欲贪的断除——此即诸欲的出离。

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – ṭhānametaṃ vijjati.

比丘们，凡有任何沙门或婆罗门，不如实了知诸欲的乐味为乐味、过患为过患、出离为出离，他们自己将能遍知诸欲，或能指导他人，使之如法修行而遍知诸欲——此理不存在。比丘们，凡有任何沙门或婆罗门，如实了知诸欲的乐味为乐味、过患为过患、出离为出离，他们自己将能遍知诸欲，或能指导他人，使之如法修行而遍知诸欲——此理存在。

171. ‘‘Ko ca, bhikkhave, rūpānaṃ assādo? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṃ samaye subhā [Pg.123] vaṇṇanibhāti? ‘Evaṃ, bhante’. Yaṃ kho, bhikkhave, subhaṃ vaṇṇanibhaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpānaṃ assādo.

171. 比丘们，什么是色的乐味？比丘们，譬如一位刹帝利少女、婆罗门少女或家主少女，年方十五或十六岁，不高不矮，不瘦不胖，不黑不白。比丘们，在那个时候，她是否处于美貌与光彩的巅峰？”“是的，世尊。”“比丘们，缘于那美貌与光彩而生起的快乐与喜悦——此即色的乐味。

‘‘Ko ca, bhikkhave, rūpānaṃ ādīnavo? Idha, bhikkhave, tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā, jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantiṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ, vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

“比丘们，什么是色的过患？在此，比丘们，有人后来看到那位女子，生来已是八十岁、九十岁或一百岁，年老、佝偻、弯如屋椽、拄杖而行、步履蹒跚、衰病、青春已逝、牙齿残缺、头发灰白、头发脱落、头顶光秃、皮肤褶皱、身体长满斑点。比丘们，你们怎么认为？那先前的美丽容色已消失，过患已显现，不是吗？”“是的，尊者。”“比丘们，这也是色的过患。”

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

“再者，比丘们，有人看到那位女子生病、痛苦、病重，倒卧在自己的大小便中，需由他人扶起，由他人扶着躺下。比丘们，你们怎么认为？那先前的美丽容色已消失，过患已显现，不是吗？”“是的，尊者。”“比丘们，这也是色的过患。”

172. ‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

172. “再者，比丘们，有人看到那位女子的尸体被丢弃在冢间，已死一日、二日或三日，肿胀、青瘀、流脓。比丘们，你们怎么认为？那先前的美丽容色已消失，过患已显现，不是吗？”“是的，尊者。”“比丘们，这也是色的过患。”

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ, kaṅkehi vā khajjamānaṃ, sunakhehi vā khajjamānaṃ, byagghehi vā khajjamānaṃ, dīpīhi vā khajjamānaṃ, siṅgālehi vā khajjamānaṃ, vividhehi vā pāṇakajātehi khajjamānaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

再者，比丘们，他会看见那位姐妹的尸体被丢弃在坟场——或被乌鸦所食，或被鹰隼所食，或被秃鹫所食，或被鹭所食，或被狗所食，或被老虎所食，或被豹子所食，或被豺狼所食，或被各种虫类所食。比丘们，你们怎么认为？那先前美好的容色消失，过患显现，是吗？”“世尊，正是如此。”“比丘们，这也是色的过患。

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ [Pg.124] nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni – aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena gopphakaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ, aññena ūruṭṭhikaṃ, aññena kaṭiṭṭhikaṃ, aññena phāsukaṭṭhikaṃ, aññena piṭṭhiṭṭhikaṃ, aññena khandhaṭṭhikaṃ, aññena gīvaṭṭhikaṃ, aññena hanukaṭṭhikaṃ, aññena dantaṭṭhikaṃ, aññena sīsakaṭāhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

再者，比丘们，他会看见那位姐妹的尸体被丢弃在坟场：一具尚有血肉、筋腱相连的骨架；一具无肉而血迹斑斑、筋腱相连的骨架；一具无血无肉、筋腱相连的骨架；骸骨四散，七零八落——手骨在一处，脚骨在另一处，踝骨在一处，胫骨在一处，股骨在一处，腰骨在一处，肋骨在一处，脊骨在一处，肩骨在一处，颈骨在一处，颚骨在一处，牙齿在一处，头骨在一处。比丘们，你们怎么认为？那先前美好的容色消失，过患显现，是吗？”“世尊，正是如此。”“比丘们，这也是色的过患。

‘‘Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

再者，诸比丘，他或会看见那个女子的身体被丢弃在冢间——只见白骨，色如海螺；只见骨骸，堆积成堆，历经年岁；只见朽骨，腐烂成粉。诸比丘，你们意下如何？先前那美好的容色已消失，过患已显现了吗？”“诚然，尊者。”“诸比丘，这也是色的过患。

‘‘Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpānaṃ nissaraṇaṃ.

诸比丘，什么是色的出离？诸比丘，于诸色中，调伏欲贪、断除欲贪，此即是色的出离。

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – ṭhānametaṃ vijjati.

诸比丘，任何沙门或婆罗门，若不如实了知色的乐味为乐味，过患为过患，出离为出离，那么，他们自己能遍知色，或能劝导他人如法修行以遍知色——此事无有是处。诸比丘，任何沙门或婆罗门，若如实了知色的乐味为乐味，过患为过患，出离为出离，那么，他们自己能遍知色，也能劝导他人如法修行以遍知色——此事有是处。

173. ‘‘Ko ca, bhikkhave, vedanānaṃ assādo? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti[Pg.125]; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

173. “诸比丘，什么是受的乐味？于此，诸比丘，比丘远离诸欲，远离诸不善法，具足并安住于有寻、有伺、离生的喜乐——初禅。诸比丘，当比丘具足并安住于有寻、有伺、离生的喜乐——初禅时，于彼时，他既不思惟恼害自己，亦不思惟恼害他人，亦不思惟恼害双方；于彼时，他感受无恼害的感受。诸比丘，我宣说无恼害是受的至上乐味。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

“再者，诸比丘，比丘寻、伺寂灭，内等净，心一境性，无寻、无伺，定生喜乐，具足并安住于第二禅。……又，诸比丘，比丘离喜，住于舍，具念、正知，以身感受乐，即圣者所宣说的‘舍、念、乐住者’，具足并安住于第三禅。……又，诸比丘，比丘舍乐、舍苦，先前的喜、忧已灭，不苦不乐，舍念清净，具足并安住于第四禅。于彼时，他既不思惟恼害自己，亦不思惟恼害他人，亦不思惟恼害双方；于彼时，他感受无恼害的感受。诸比丘，我宣说无恼害是受的至上乐味。”

174. ‘‘Ko ca, bhikkhave, vedanānaṃ ādīnavo? Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā – ayaṃ vedanānaṃ ādīnavo.

174. “诸比丘，什么是受的过患？诸比丘，受是无常、苦、变易法——此即是受的过患。”

‘‘Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ – idaṃ vedanānaṃ nissaraṇaṃ.

“诸比丘，什么是诸受的出离？诸比丘，凡于诸受调伏欲贪、断除欲贪，此即是诸受的出离。”

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – ṭhānametaṃ vijjatī’’ti.

“诸比丘，凡有任何沙门或婆罗门，不如是如实知诸受的味为味、患为患、出离为出离，彼等自己将遍知受，或能建立他人，使如法修行者遍知受——此事无有是处。诸比丘，凡有任何沙门或婆罗门，如是如实知诸受的味为味、患为患、出离为出离，彼等自己将遍知受，或能建立他人，使如法修行者遍知受——此事有是处。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此。彼诸比丘心满意足，欢喜世尊所说。

Mahādukkhakkhandhasuttaṃ niṭṭhitaṃ tatiyaṃ.

大苦蕴经第三终。

4. Cūḷadukkhakkhandhasuttaṃ

4. 小苦蕴经

175. Evaṃ [Pg.126] me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Evañcāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. Tassa mayhaṃ, bhante, evaṃ hoti – ‘kosu nāma me dhammo ajjhattaṃ appahīno yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’’’ti.

175. 如是我闻。一时，世尊住在释迦国迦毗罗卫(Kapilavatthu)的尼拘律园(Nigrodhārāma)中。那时，释迦族人摩诃男(Mahānāma)来到世尊跟前，顶礼世尊后，坐于一旁。坐于一旁的释迦族人摩诃男对世尊这样说：“尊者，我长久以来就知道世尊所教导的法：‘贪是心的杂染，嗔是心的杂染，痴是心的杂染。’尊者，我虽然知道世尊如此教导的法：‘贪是心的杂染，嗔是心的杂染，痴是心的杂染’，然而，有时贪法还会占据我的心，嗔法还会占据我的心，痴法还会占据我的心。尊者，我因此这样想：‘我内心有什么法还未被舍断，以致有时贪法、嗔法、痴法还会占据我的心呢？’”

176. ‘‘So eva kho te, mahānāma, dhammo ajjhattaṃ appahīno yena te ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. So ca hi te, mahānāma, dhammo ajjhattaṃ pahīno abhavissa, na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṃ appahīno tasmā tvaṃ agāraṃ ajjhāvasasi, kāme paribhuñjasi.

176. “摩诃男，正是那个法在你内心还未被舍断，所以有时贪法、嗔法、痴法还会占据你的心。摩诃男，如果那个法在你内心已被舍断，你就不会居住在家，不会享受欲乐了。摩诃男，正因为那个法在你内心还未被舍断，所以你居住在家，享受欲乐。”

177. ‘‘‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, aññaṃ vā tato santataraṃ; atha kho so neva tāva anāvaṭṭī kāmesu hoti. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo [Pg.127] ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ; atha kho so anāvaṭṭī kāmesu hoti.

177. “摩诃男，即使一位圣弟子已以正慧如实善见：‘欲乐味少、苦多、恼多，于此过患更多’，但他若还未在离于欲、离于不善法后获得喜乐，或比那更寂静者，那么他对欲乐就还不是不还转者。摩诃男，但当一位圣弟子以正慧如实善见：‘欲乐味少、苦多、恼多，于此过患更多’，并且在离于欲、离于不善法后获得了喜乐，或比那更寂静者时，那么他对欲乐就是不还转者了。

‘‘Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ, aññaṃ vā tato santataraṃ; atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ, aññaṃ vā tato santataraṃ; athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.

“摩诃男，在我正觉之前，当我还是一位未正觉的菩萨时，我已以正慧如实善见：‘欲乐味少、苦多、恼多，于此过患更多。’但我还未在离于欲、离于不善法后获得喜乐，或比那更寂静者；那时，我还不宣称自己是对欲乐不还转者。摩诃男，但当我以正慧如实善见：‘欲乐味少、苦多、恼多，于此过患更多’，并且在离于欲、离于不善法后获得了喜乐，或比那更寂静者时，我才宣称自己是对欲乐不还转者。”

178. ‘‘Ko ca, mahānāma, kāmānaṃ assādo? Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, mahānāma, pañca kāmaguṇā. Yaṃ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.

178. “摩诃男，什么是诸欲的乐味？摩诃男，有这五种欲。是哪五种呢？眼所识知的色，是悦意的、喜爱的、合意的、可爱的、与欲相应的、令人染著的；耳所识知的声音……鼻所识知的香……舌所识知的味……身所识知的触，是悦意的、喜爱的、合意的、可爱的、与欲相应的、令人染著的。摩诃男，这即是五种欲。摩诃男，缘于这五种欲而生起的乐与喜，这即是诸欲的乐味。”

‘‘Ko ca, mahānāma, kāmānaṃ ādīnavo? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“摩诃男，什么是诸欲的过患？摩诃男，于此，良家子以某种技艺维生——无论是手算、计算、算术、农耕、经商、牧牛、射箭、王室服务，或任何其他技艺，他为寒冷所迫，为炎热所迫，被虻、蚊、风、日晒、爬虫所触恼，为饥渴所逼而垂死。摩诃男，这也是诸欲的过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯粹是为诸欲之故。”

‘‘Tassa [Pg.128] ce mahānāma kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“摩诃男，如果那位良家子这样奋起、努力、精进，而财富却没有获得，他便忧愁、疲惫、悲叹，捶胸哭泣，陷入迷乱：‘我的奋起真是徒劳！我的精进真是无果！’摩诃男，这也是诸欲的过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯粹是为诸欲之故。”

‘‘Tassa ce, mahānāma, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā vā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

摩诃男，若那位良家子如是奋起、努力、精进，而获得财富，他便因守护彼等财富而感受身体的痛苦与心意的忧恼：“如何能令我的财富不为国王所夺，不为盗贼所抢，不为火所烧，不为水所漂，不为不可爱的继承人所夺呢？”当他如是守护、保藏时，其财富或为国王所夺，或为盗贼所抢，或为火所烧，或为水所漂，或为不可爱的继承人所夺。他便忧愁、疲惫、悲叹、捶胸哭泣，陷入强烈的迷乱：“我曾有的，如今也没有了！”摩诃男，此亦是诸欲的过患，是现见的苦蕴，以欲为因，以欲为源，以欲为事由，仅因诸欲之故而生起。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

再者，摩诃男，以欲为因，以欲为源，以欲为事由，仅因诸欲之故，国王与国王争斗，刹帝利与刹帝利争斗，婆罗门与婆罗门争斗，家主与家主争斗，母亲与儿子争斗，儿子与母亲争斗，父亲与儿子争斗，儿子与父亲争斗，兄弟与兄弟争斗，兄弟与姐妹争斗，姐妹与兄弟争斗，朋友与朋友争斗。他们于此陷入争吵、斗殴、争讼，彼此以手、以土块、以棍棒、以刀剑相互攻击。他们于此遭致死亡，或遭致如死的痛苦。摩诃男，此亦是诸欲的过患，是现见的苦蕴，以欲为因，以欲为源，以欲为事由，仅因诸欲之故而生起。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ [Pg.129] chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

再者，摩诃男，以欲为因，以欲为源，以欲为本，纯粹是为欲乐之故，他们拿起刀剑与盾牌，佩上弓与箭袋，冲入两军对垒的战场。当箭矢飞射，长矛投掷，刀剑闪光时，他们在那里被箭射中，被矛刺穿，被剑斩下头颅。他们在那里遭受死亡或濒死的痛苦。摩诃男，这也是欲乐的过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯粹是为欲乐之故。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

再者，摩诃男，以欲为因，以欲为源，以欲为本，纯粹是为欲乐之故，他们拿起刀剑与盾牌，佩上弓与箭袋，攻打涂有热泥的城郭。当箭矢飞射，长矛投掷，刀剑闪光时，他们在那里被箭射中，被矛刺穿，被沸牛粪汁泼洒，被圆木堆碾压，被剑斩下头颅。他们在那里遭受死亡或濒死的痛苦。摩诃男，这也是欲乐的过患，是现见的苦蕴，以欲为因，以欲为源，以欲为本，纯粹是为欲乐之故。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

再者，摩诃男，以欲为因，以欲为源，以欲为所依，纯粹因欲之故，他们破墙偷盗，抢劫掠夺，入室抢劫，拦路抢劫，侵犯他人之妻。国王们抓住他们后，施以各种酷刑：用鞭子抽打，用藤条抽打，用劈开的棍棒击打；砍断手，砍断脚，砍断手脚；割掉耳，割掉鼻，割掉耳鼻；处以锅刑、贝刑、罗睺口刑、火花环刑、火炬手刑、剥皮绳刑、树皮衣刑、羚羊刑、钩肉刑、钱币刑、碱水刑、转门闩刑、稻草座刑；用沸油浇淋，让饿狗啃食，活活地穿刺在桩上，用剑砍下头颅。他们在那里遭受死亡或等同于死亡的痛苦。摩诃男，此亦是欲之过患，是现见的苦蕴，以欲为因，以欲为源，以欲为所依，纯粹因欲之故而生起。

‘‘Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā, apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, mahānāma, kāmānaṃ ādīnavo samparāyiko[Pg.130], dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

再者，摩诃男，以欲为因，以欲为源，以欲为所依，纯粹因欲之故，他们行身恶行，行语恶行，行意恶行。他们行身恶行、行语恶行、行意恶行后，身坏命终，投生于恶趣、苦界、堕处、地狱。摩诃男，此亦是欲之过患，是来世的苦蕴，以欲为因，以欲为源，以欲为所依，纯粹因欲之故而生起。

179. ‘‘Ekamidāhaṃ, mahānāma, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṃ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Atha khvāhaṃ, mahānāma, sāyanhasamayaṃ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṃ; upasaṅkamitvā te nigaṇṭhe etadavocaṃ – ‘kinnu tumhe, āvuso, nigaṇṭhā ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? Evaṃ vutte, mahānāma, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’’nti. So evamāha – ‘‘atthi kho vo, nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha ; yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ; iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camha attamanā’ti.

179. “一时，摩诃男（Mahānāma），我住在王舍城（Rājagaha）的鹫峰山（Gijjhakūṭa）。那时，有许多尼乾子（Nigaṇṭha）在吞仙山（Isigili）旁的黑岩上，站立不坐，正经受着因自身努力而产生的苦、剧烈、粗厉、酷烈的感受。摩诃男，我在傍晚时分从独住中起身，去往吞仙山旁的黑岩，到那些尼乾子那里。到了之后，我对那些尼乾子这么说：‘贤友们，你们为何站立不坐，经受着因自身努力而产生的苦、剧烈、粗厉、酷烈的感受呢？’摩诃男，我这么说后，那些尼乾子对我这么说：‘贤友，尼乾子若提子（Nāṭaputta）是全知者、全见者，他宣称拥有无余知见，说：“我无论行走、站立、睡觉或醒着，知见都持续不断地现前。”他这么说：“尼乾子们，你们过去所造的恶业，要通过这种严酷的苦行来耗尽它。现在于此，你们身已防护，语已防护，意已防护，这就是未来不造作恶业。如此，通过苦行灭除旧业，不造新业，未来就没有流入；未来没有流入，则业尽；业尽，则苦尽；苦尽，则受尽；受尽，则一切苦都将被灭尽。”我们对这番话既喜爱又认可，并因此感到满意。’”

180. ‘‘Evaṃ vutte, ahaṃ, mahānāma, te nigaṇṭhe etadavocaṃ – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ[Pg.131], ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampada’nti? ‘No hidaṃ, āvuso’.

180. 摩诃男，如是说后，我对那些尼乾子说：“贤友尼乾子们，你们可知晓：‘我们过去存在，而非不存在’？”“贤友，不知晓。”“贤友尼乾子们，你们可知晓：‘我们过去造作了恶业，而非没有造作’？”“贤友，不知晓。”“贤友尼乾子们，你们可知晓：‘我们造作了如此这般的恶业’？”“贤友，不知晓。”“贤友尼乾子们，你们可知晓：‘如是多苦已被灭尽，如是多苦尚待灭尽，当如是多苦被灭尽后，一切苦都将被灭尽’？”“贤友，不知晓。”“贤友尼乾子们，你们可知晓就在现法中舍断不善法、具足善法？”“贤友，不知晓。”

‘‘‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ. Evaṃ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? ‘Na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.

“贤友尼乾子们，据说你们不知道：‘我们过去存在，而非不曾存在’；不知道：‘我们过去造作了恶业，而非不曾造作’；不知道：‘我们造作了如此这般的恶业’；不知道：‘这么多苦已被灭尽，这么多苦尚待灭尽，当这么多苦被灭尽后，一切苦都将被灭尽’；也不知道在现法中舍断诸不善法、具足诸善法。贤友尼乾子们，既然如此，世上那些残暴、血手、行业凶恶的人，再生为人后，就是在尼乾子中出家的吗？”“贤友乔达摩，乐不是以乐获得的，乐实是以苦获得的。贤友乔达摩，倘若乐能以乐获得，摩揭陀王斯尼耶·频婆娑罗就应该获得乐了，摩揭陀王斯尼耶·频婆娑罗会比具寿乔达摩生活得更快乐。”

‘‘‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā – na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’’ti. Api ca ahameva tattha paṭipucchitabbo – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti? Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṃ, idānipi mayaṃ āyasmantaṃ gotamaṃ pucchāma – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti?

“‘具寿尼乾子们，你们确实是未经审察就轻率地说了这番话：‘贤友乔达摩，并非应以乐得乐，而是应以苦得乐。贤友乔达摩，如果应以乐得乐，摩揭陀王斯尼耶·频婆娑罗就会得乐，摩揭陀王斯尼耶·频婆娑罗比具寿乔达摩更安乐而住。’而且，在此事上，本该反问我才对：‘二位具寿中，谁更安乐而住？是摩揭陀王斯尼耶·频婆娑罗，还是具寿乔达摩？’’‘贤友乔达摩，我们的确未经审察就轻率地说了这番话：‘贤友乔达摩，并非应以乐得乐，而是应以苦得乐。贤友乔达摩，如果应以乐得乐，摩揭陀王斯尼耶·频婆娑罗就会得乐，摩揭陀王斯尼耶·频婆娑罗比具寿乔达摩更安乐而住。’但且不论此事，现在我们问具寿乔达摩：‘二位具寿中，谁更安乐而住？是摩揭陀王斯尼耶·频婆娑罗，还是具寿乔达摩？’”

‘‘‘Tena [Pg.132] hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṃ byākareyyātha. Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharitu’nti? ‘No hidaṃ, āvuso’.

“‘那么，贤友尼乾子们，我就此反问你们，你们认为怎样合意，就怎样回答。贤友尼乾子们，你们怎么想？摩揭陀王斯尼耶·频婆娑罗能否身体不动，口不言语，一连七天七夜感受着纯一之乐而住？’‘贤友，这不能。’”

‘‘‘Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, cha rattindivāni…pe… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharitu’nti? ‘No hidaṃ, āvuso’.

“贤友尼乾子们，你们怎么想？摩揭陀王斯尼耶·频婆娑罗，能否身体不动，口不言语，六天六夜……五天五夜……四天四夜……三天三夜……两天两夜……一天一夜，感受纯粹之乐而住？”“贤友，此事不能。”

‘‘‘Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharituṃ. Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, dve rattindivāni… tīṇi rattindivāni… cattāri rattindivāni… pañca rattindivāni… cha rattindivāni… satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharituṃ. Taṃ kiṃ maññathāvuso nigaṇṭhā, evaṃ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṃ vā’ti? ‘Evaṃ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’’’ti.

“贤友尼乾子们，我实能身体不动，口不言语，一天一夜，感受纯粹之乐而住。贤友尼乾子们，我实能身体不动，口不言语，两天两夜……三天三夜……四天四夜……五天五夜……六天六夜……七天七夜，感受纯粹之乐而住。贤友尼乾子们，你们怎么想？既然如此，是摩揭陀王斯尼耶·频婆娑罗，还是我，住得更安乐呢？”“既然如此，具寿乔达摩比摩揭陀王斯尼耶·频婆娑罗住得更安乐。”

Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。释迦子摩诃男心满意足，对世尊所说感到欢喜。

Cūḷadukkhakkhandhasuttaṃ niṭṭhitaṃ catutthaṃ.

小苦蕴经第四终。

5. Anumānasuttaṃ

5. 推量经

181. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso, bhikkhavo’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

181. 如是我闻。一时，具寿大目犍连住在跋迦国(Bhagga)苏苏摩罗山(Susumāragira)的贝沙伽罗林(Bhesakaḷāvana)鹿野苑。在那里，具寿大目犍连称呼众比丘：“贤友比丘们！”“贤友。”那些比丘回答了具寿大目犍连。具寿大目犍连说了这番话：

‘‘Pavāreti [Pg.133] cepi, āvuso, bhikkhu – ‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī na ceva vattabbaṃ maññanti, na ca anusāsitabbaṃ maññanti, na ca tasmiṃ puggale vissāsaṃ āpajjitabbaṃ maññanti.

“贤友们，即使有比丘这样邀请：‘请具寿们规劝我，我应为具寿们所规劝。’但他却是难以规劝者，具足了令人难以规劝的诸法，不能忍耐，不善于领受教诫，于是同梵行者们就不认为他应被规劝，不认为他应被教导，也不认为应对此人予以信任。”

‘‘Katame cāvuso, dovacassakaraṇā dhammā? Idhāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato. Yampāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato – ayampi dhammo dovacassakaraṇo.

“贤友们，什么是令人难以规劝的法呢？贤友们，于此，有比丘怀有恶欲，受恶欲所支配。贤友们，比丘怀有恶欲，受恶欲所支配——此亦是令人难以规劝的法。”

‘‘Puna caparaṃ, āvuso, bhikkhu attukkaṃsako hoti paravambhī. Yampāvuso, bhikkhu attukkaṃsako hoti paravambhī – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，有比丘自赞毁他。贤友们，比丘自赞毁他——此亦是令人难以规劝的法。”

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhābhibhūto. Yampāvuso, bhikkhu kodhano hoti kodhābhibhūto – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，有比丘易怒，为愤怒所压倒。贤友们，比丘易怒，为愤怒所压倒——此亦是令人难以规劝的法。”

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhahetu upanāhī. Yampāvuso, bhikkhu kodhano hoti kodhahetu upanāhī – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，有比丘易怒，并因愤怒而怀恨。贤友们，比丘易怒，并因愤怒而怀恨——此亦是令人难以规劝的法。”

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī. Yampāvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，有比丘易怒，并因愤怒而固执。贤友们，比丘易怒，并因愤怒而固执——此亦是令人难以规劝的法。”

‘‘Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhasāmantā vācaṃ nicchāretā. Yampāvuso, bhikkhu kodhano hoti kodhasāmantā vācaṃ nicchāretā – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，有比丘易怒，并说出与愤怒相关的话。贤友们，比丘易怒，并说出与愤怒相关的话——此亦是令人难以规劝的法。”

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ paṭippharati. Yampāvuso, bhikkhu codito codakena codakaṃ paṭippharati – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，有比丘受到规劝时，反驳规劝者。贤友们，比丘受到规劝时，反驳规劝者——此亦是令人难以规劝的法。”

‘‘Puna [Pg.134] caparaṃ, āvuso, bhikkhu codito codakena codakaṃ apasādeti. Yampāvuso, bhikkhu codito codakena codakaṃ apasādeti – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，比丘被谏举时，贬抑其谏举者。贤友们，比丘被谏举时贬抑其谏举者——此法亦是令其难教之因。”

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakassa paccāropeti. Yampāvuso, bhikkhu codito codakena codakassa paccāropeti – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，比丘被谏举时，反过来指责其谏举者。贤友们，比丘被谏举时反过来指责其谏举者——此法亦是令其难教之因。”

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Yampāvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，比丘被谏举时，顾左右而言他，将话题引向外，并显露愤怒、嗔恨与不悦。贤友们，比丘被谏举时，顾左右而言他，将话题引向外，并显露愤怒、嗔恨与不悦——此法亦是令其难教之因。”

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne na sampāyati. Yampāvuso, bhikkhu codito codakena apadāne na sampāyati – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，比丘被谏举时，无法对自己的事由作出圆满的解释。贤友们，比丘被谏举时，无法对自己的事由作出圆满的解释——此法亦是令其难教之因。”

‘‘Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī. Yampāvuso, bhikkhu makkhī hoti paḷāsī – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，比丘抹煞他人功德、好与人争。贤友们，比丘抹煞他人功德、好与人争——此法亦是令其难教之因。”

‘‘Puna caparaṃ, āvuso, bhikkhu issukī hoti maccharī. Yampāvuso, bhikkhu issukī hoti maccharī – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，比丘嫉妒、悭吝。贤友们，比丘嫉妒、悭吝——此法亦是令其难教之因。”

‘‘Puna caparaṃ, āvuso, bhikkhu saṭho hoti māyāvī. Yampāvuso, bhikkhu saṭho hoti māyāvī – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，比丘奸诈、虚伪。贤友们，比丘奸诈、虚伪——此法亦是令其难教之因。”

‘‘Puna caparaṃ, āvuso, bhikkhu thaddho hoti atimānī. Yampāvuso, bhikkhu thaddho hoti atimānī – ayampi dhammo dovacassakaraṇo.

“再者，贤友们，比丘顽固、傲慢。贤友们，比丘顽固、傲慢——此法亦是令其难教之因。”

‘‘Puna caparaṃ, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampāvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī – ayampi dhammo dovacassakaraṇo. Ime vuccantāvuso, dovacassakaraṇā dhammā.

“再者，贤友们，比丘固执己见，坚执不舍，难以舍离。贤友们，比丘固执己见，坚执不舍，难以舍离——此法亦是令其难教之因。贤友们，此等被称为令其难教之法。”

182. ‘‘No [Pg.135] cepi, āvuso, bhikkhu pavāreti – ‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suvaco, sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī vattabbañceva maññanti, anusāsitabbañca maññanti, tasmiñca puggale vissāsaṃ āpajjitabbaṃ maññanti.

182. “贤友们，即使有比丘不作邀请说：‘请具寿们教诫我，我应被具寿们所教诫。’但他却是易教诫者，具备了使人易于教诫的诸法，能忍耐，恭敬领受教诲，于是同梵行者们就认为他应被说，认为他应被教诫，也认为应对此人予以信任。”

‘‘Katame cāvuso, sovacassakaraṇā dhammā? Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṃ icchānaṃ vasaṃ gato. Yampāvuso, bhikkhu na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato – ayampi dhammo sovacassakaraṇo.

“贤友们，什么是使人易于教诫的诸法呢？贤友们，于此，有比丘不怀恶欲，不受恶欲所支配。贤友们，比丘不怀恶欲，不受恶欲所支配——此法亦是使人易于教诫的。”

‘‘Puna caparaṃ, āvuso, bhikkhu anattukkaṃsako hoti aparavambhī. Yampāvuso, bhikkhu anattukkaṃsako hoti aparavambhī – ayampi dhammo sovacassakaraṇo.

“再者，贤友们，有比丘不自赞、不毁他。贤友们，比丘不自赞、不毁他——此法亦是使人易于教诫的。”

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhābhibhūto. Yampāvuso, bhikkhu na kodhano hoti na kodhābhibhūto – ayampi dhammo sovacassakaraṇo.

“再者，贤友们，有比丘不易怒，不被愤怒所征服。贤友们，比丘不易怒，不被愤怒所征服——此法亦是使人易于教诫的。”

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī. Yampāvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī – ayampi dhammo sovacassakaraṇo.

“再者，贤友们，有比丘不易怒，不因愤怒而怀恨。贤友们，比丘不易怒，不因愤怒而怀恨——此法亦是使人易于教诫的。”

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī. Yampāvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī – ayampi dhammo sovacassakaraṇo.

“再者，贤友们，有比丘不易怒，不因愤怒而执拗。贤友们，比丘不易怒，不因愤怒而执拗——此法亦是使人易于教诫的。”

‘‘Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṃ nicchāretā. Yampāvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṃ nicchāretā – ayampi dhammo sovacassakaraṇo.

“再者，贤友们，有比丘不易怒，不说与愤怒相关的话。贤友们，比丘不易怒，不说与愤怒相关的话——此法亦是使人易于教诫的。”

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ nappaṭippharati. Yampāvuso, bhikkhu codito codakena codakaṃ nappaṭippharati – ayampi dhammo sovacassakaraṇo.

“再者，贤友们，有比丘被谏举时，不反诘谏举者。贤友们，比丘被谏举时，不反诘谏举者——此法亦是使人易于教诫的。”

‘‘Puna [Pg.136] caparaṃ, āvuso, bhikkhu codito codakena codakaṃ na apasādeti. Yampāvuso, bhikkhu codito codakena codakaṃ na apasādeti – ayampi dhammo sovacassakaraṇo.

再者，贤友们，比丘为谏举者所谏举时，不贬低谏举者。贤友们，比丘为谏举者所谏举而不贬低谏举者，此亦是令易教诫之法。

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena codakassa na paccāropeti. Yampāvuso, bhikkhu codito codakena codakassa na paccāropeti – ayampi dhammo sovacassakaraṇo.

再者，贤友们，比丘为谏举者所谏举时，不反控于谏举者。贤友们，比丘为谏举者所谏举而不反控于谏举者，此亦是令易教诫之法。

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena na aññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti. Yampāvuso, bhikkhu codito codakena na aññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti – ayampi dhammo sovacassakaraṇo.

再者，贤友们，比丘为谏举者所谏举时，不以他事搪塞，不将话题引向外，亦不显露忿、瞋与不悦。贤友们，比丘为谏举者所谏举，不以他事搪塞，不将话题引向外，亦不显露忿、瞋与不悦，此亦是令易教诫之法。

‘‘Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne sampāyati. Yampāvuso, bhikkhu codito codakena apadāne sampāyati – ayampi dhammo sovacassakaraṇo.

再者，贤友们，比丘为谏举者所谏举时，能善为己行说明。贤友们，比丘为谏举者所谏举而能善为己行说明，此亦是令易教诫之法。

‘‘Puna caparaṃ, āvuso, bhikkhu amakkhī hoti apaḷāsī. Yampāvuso, bhikkhu amakkhī hoti apaḷāsī – ayampi dhammo sovacassakaraṇo.

再者，贤友们，比丘不抹煞他人功德，亦不与人争胜。贤友们，比丘不抹煞他人功德，亦不与人争胜，此亦是令易教诫之法。

‘‘Puna caparaṃ, āvuso, bhikkhu anissukī hoti amaccharī. Yampāvuso, bhikkhu anissukī hoti amaccharī – ayampi dhammo sovacassakaraṇo.

再者，贤友们，比丘不嫉妒，亦不悭吝。贤友们，比丘不嫉妒，亦不悭吝，此亦是令易教诫之法。

‘‘Puna caparaṃ, āvuso, bhikkhu asaṭho hoti amāyāvī. Yampāvuso, bhikkhu asaṭho hoti amāyāvī – ayampi dhammo sovacassakaraṇo.

再者，贤友们，比丘不狡诈，亦不虚伪。贤友们，比丘不狡诈，亦不虚伪，此亦是令易教诫之法。

‘‘Puna caparaṃ, āvuso, bhikkhu atthaddho hoti anatimānī. Yampāvuso, bhikkhu atthaddho hoti anatimānī – ayampi dhammo sovacassakaraṇo.

再者，贤友们，比丘不刚愎，亦不过慢。贤友们，比丘不刚愎，亦不过慢，此亦是令易教诫之法。

‘‘Puna caparaṃ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī. Yampāvuso, bhikkhu asandiṭṭhiparāmāsī hoti, anādhānaggāhī suppaṭinissaggī [Pg.137] – ayampi dhammo sovacassakaraṇo. Ime vuccantāvuso, sovacassakaraṇā dhammā.

“再者，贤友，比丘不执取己见，不固执，且善于舍离。贤友，比丘不执取己见，不固执，且善于舍离——此法亦使人易于教导。贤友，这些被称为使人易于教导之法。”

183. ‘‘Tatrāvuso, bhikkhunā attanāva attānaṃ evaṃ anuminitabbaṃ – ‘yo khvāyaṃ puggalo pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ pāpiccho pāpikānaṃ icchānaṃ vasaṃ gato, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na pāpiccho bhavissāmi, na pāpikānaṃ icchānaṃ vasaṃ gato’ti cittaṃ uppādetabbaṃ.

183. “贤友，于此，比丘应当自己这样比量自己：‘凡是具有恶欲、为恶欲所支配的人，此人是我所不喜爱、不悦意的；如果我自己也具有恶欲、为恶欲所支配，那么我对于他人来说也是不喜爱、不悦意的。’贤友，如此了知后，比丘应当生起此心：‘我将不具有恶欲，不为恶欲所支配。’”

‘‘‘Yo khvāyaṃ puggalo attukkaṃsako paravambhī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ attukkaṃsako paravambhī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘anattukkaṃsako bhavissāmi aparavambhī’ti cittaṃ uppādetabbaṃ.

“‘凡是自赞毁他的人，此人是我所不喜爱、不悦意的；如果我自己也自赞毁他，那么我对于他人来说也是不喜爱、不悦意的。’贤友，如此了知后，比丘应当生起此心：‘我将不自赞，不毁他。’”

‘‘‘Yo khvāyaṃ puggalo kodhano kodhābhibhūto, ayaṃ me puggalo appiyo amanāpo. Ahañceva kho panassaṃ kodhano kodhābhibhūto, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhābhibhūto’ti cittaṃ uppādetabbaṃ.

“‘凡是易怒、为忿怒所征服的人，此人是我所不喜爱、不悦意的；如果我自己也易怒、为忿怒所征服，那么我对于他人来说也是不喜爱、不悦意的。’贤友，如此了知后，比丘应当生起此心：‘我将不易怒，不为忿怒所征服。’”

‘‘‘Yo khvāyaṃ puggalo kodhano kodhahetu upanāhī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhahetu upanāhī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu upanāhī’ti cittaṃ uppādetabbaṃ.

“‘凡是易怒、因忿怒而怀恨的人，此人是我所不喜爱、不悦意的；如果我自己也易怒、因忿怒而怀恨，那么我对于他人来说也是不喜爱、不悦意的。’贤友，如此了知后，比丘应当生起此心：‘我将不易怒，不因忿怒而怀恨。’”

‘‘‘Yo khvāyaṃ puggalo kodhano kodhahetu abhisaṅgī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhahetu abhisaṅgī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu abhisaṅgī’ti cittaṃ uppādetabbaṃ.

“‘凡是易怒、因忿怒而执着的人，此人是我所不喜爱、不悦意的；若我亦是易怒、因忿怒而执着者，则我亦为他人所不喜爱、不悦意。’贤友们，比丘如此了知后，应生起此心：‘我将不易怒，不因忿怒而执着。’”

‘‘‘Yo [Pg.138] khvāyaṃ puggalo kodhano kodhasāmantā vācaṃ nicchāretā, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhasāmantā vācaṃ nicchāretā, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhasāmantā vācaṃ nicchāressāmī’ti cittaṃ uppādetabbaṃ.

“‘凡是易怒、说与忿怒相关之话的人，此人是我所不喜爱、不悦意的；若我亦是易怒、说与忿怒相关之话者，则我亦为他人所不喜爱、不悦意。’贤友们，比丘如此了知后，应生起此心：‘我将不易怒，不说与忿怒相关之话。’”

‘‘‘Yo khvāyaṃ puggalo codito codakena codakaṃ paṭippharati, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṃ paṭipphareyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakaṃ nappaṭippharissāmī’ti cittaṃ uppādetabbaṃ.

“‘凡是受人劝诫时反击劝诫者的人，此人是我所不喜爱、不悦意的；若我亦是受人劝诫时反击劝诫者，则我亦为他人所不喜爱、不悦意。’贤友们，比丘如此了知后，应生起此心：‘我受人劝诫时将不反击劝诫者。’”

‘‘‘Yo khvāyaṃ puggalo codito codakena codakaṃ apasādeti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṃ apasādeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakaṃ na apasādessāmī’ti cittaṃ uppādetabbaṃ.

“‘凡是受人劝诫时贬低劝诫者的人，此人是我所不喜爱、不悦意的；若我亦是受人劝诫时贬低劝诫者，则我亦为他人所不喜爱、不悦意。’贤友们，比丘如此了知后，应生起此心：‘我受人劝诫时将不贬低劝诫者。’”

‘‘‘Yo khvāyaṃ puggalo codito codakena codakassa paccāropeti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakassa paccāropeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakassa na paccāropessāmī’ti cittaṃ uppādetabbaṃ.

“‘凡是受人劝诫时反责劝诫者的人，此人是我所不喜爱、不悦意的；若我亦是受人劝诫时反责劝诫者，则我亦为他人所不喜爱、不悦意。’贤友们，比丘如此了知后，应生起此心：‘我受人劝诫时将不反责劝诫者。’”

‘‘‘Yo khvāyaṃ puggalo codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena aññenaññaṃ paṭicareyyaṃ, bahiddhā kathaṃ apanāmeyyaṃ, kopañca dosañca appaccayañca pātukareyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena na aññenaññaṃ paṭicarissāmi, na bahiddhā kathaṃ apanāmessāmi, na kopañca dosañca appaccayañca pātukarissāmī’ti cittaṃ uppādetabbaṃ.

“‘若有某个人，被举罪者举罪时，以他事搪塞，将话题引向外处，显露忿、恚与不悦，此人是我所不喜爱、不悦意的；若我自己被举罪者举罪时，也以他事搪塞，将话题引向外处，显露忿、恚与不悦，那么我也会为他人所不喜爱、不悦意。’贤友们，比丘了知此理后，应当生起此心：‘我被举罪者举罪时，将不以他事搪塞，不将话题引向外处，不显露忿、恚与不悦。’”

‘‘‘Yo [Pg.139] khvāyaṃ puggalo codito codakena apadāne na sampāyati, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena apadāne na sampāyeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena apadāne sampāyissāmī’ti cittaṃ uppādetabbaṃ.

“‘若有某个人，被举罪者举罪时，不能对自己的行为作出圆满的解释，此人是我所不喜爱、不悦意的；若我自己被举罪者举罪时，也不能对自己的行为作出圆满的解释，那么我也会为他人所不喜爱、不悦意。’贤友们，比丘了知此理后，应当生起此心：‘我被举罪者举罪时，将对自己的行为作出圆满的解释。’”

‘‘‘Yo khvāyaṃ puggalo makkhī paḷāsī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ makkhī paḷāsī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘amakkhī bhavissāmi apaḷāsī’ti cittaṃ uppādetabbaṃ.

“‘若有某个人，抹煞他人功德、好与人争，此人是我所不喜爱、不悦意的；若我自己也抹煞他人功德、好与人争，那么我也会为他人所不喜爱、不悦意。’贤友们，比丘了知此理后，应当生起此心：‘我将不抹煞他人功德，不好与人争。’”

‘‘‘Yo khvāyaṃ puggalo issukī maccharī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ issukī maccharī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘anissukī bhavissāmi amaccharī’ti cittaṃ uppādetabbaṃ.

“‘若有某个人，嫉妒、悭吝，此人是我所不喜爱、不悦意的；若我自己也嫉妒、悭吝，那么我也会为他人所不喜爱、不悦意。’贤友们，比丘了知此理后，应当生起此心：‘我将不嫉妒，不悭吝。’”

‘‘‘Yo khvāyaṃ puggalo saṭho māyāvī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ saṭho māyāvī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘asaṭho bhavissāmi amāyāvī’ti cittaṃ uppādetabbaṃ.

“‘某个奸诈、虚伪的个人，是我所不喜爱、不悦意的；如果我自己也奸诈、虚伪，那么我也会为他人所不喜爱、不悦意。’贤友们，比丘这样了知后，应当生起此心：‘我将不奸诈，不虚伪。’”

‘‘‘Yo khvāyaṃ puggalo thaddho atimānī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ thaddho atimānī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘atthaddho bhavissāmi anatimānī’ti cittaṃ uppādetabbaṃ.

“‘任何一个人，若是粗硬、极慢，此人即为我所不喜爱、不悦意；若我自己也粗硬、极慢，那么我亦为他人所不喜爱、不悦意。’贤友，比丘了知此理后，应当生起此心：‘我将不粗硬，不极慢。’”

‘‘‘Yo khvāyaṃ puggalo sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṃ uppādetabbaṃ.

“‘任何一个人，若是执取己见、固执邪见、难于舍弃，此人即为我所不喜爱、不悦意；若我自己也执取己见、固执邪见、难于舍弃，那么我亦为他人所不喜爱、不悦意。’贤友，比丘了知此理后，应当生起此心：‘我将不执取己见、不固执邪见、易于舍弃。’”

184. ‘‘Tatrāvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato’ti? Sace, āvuso[Pg.140], bhikkhu paccavekkhamāno evaṃ jānāti – ‘pāpiccho khomhi, pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi pāpiccho, na pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

184. “贤友，于此，比丘应当如此亲自省察自己：‘我是否是恶欲者，已为诸恶欲所支配？’贤友，若比丘省察时，如此了知：‘我是恶欲者，已为诸恶欲所支配’，那么，贤友，该比丘应当为断除那些恶、不善法而努力。然而，贤友，若比丘省察时，如此了知：‘我不是恶欲者，未为诸恶欲所支配’，那么，贤友，该比丘即应于诸善法中日夜修学，并以那份喜悦与愉悦安住。”

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi attukkaṃsako paravambhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘attukkaṃsako khomhi paravambhī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anattukkaṃsako khomhi aparavambhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“再者，贤友，比丘应当如此亲自省察自己：‘我是否自赞毁他？’贤友，如果比丘省察时如此了知：‘我确实是自赞毁他者’，那么，贤友，该比丘应当为断除那些恶不善法而努力。但如果，贤友，比丘省察时如此了知：‘我不是自赞毁他者’，那么，贤友，该比丘当以那喜悦与欢喜，于诸善法中日夜随学而住。”

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhābhibhūto’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhābhibhūto’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhābhibhūto’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“再者，贤友，比丘应当如此亲自省察自己：‘我是否易怒、为忿所胜？’贤友，如果比丘省察时如此了知：‘我确实是易怒、为忿所胜者’，那么，贤友，该比丘应当为断除那些恶不善法而努力。但如果，贤友，比丘省察时如此了知：‘我确实不是易怒、为忿所胜者’，那么，贤友，该比丘当以那喜悦与欢喜，于诸善法中日夜随学而住。”

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhahetu upanāhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘kodhano khomhi kodhahetu upanāhī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘na khomhi kodhano kodhahetu upanāhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“再者，贤友，比丘应当如此亲自省察自己：‘我是否易怒，并因忿而结恨？’贤友，如果比丘省察时如此了知：‘我确实是易怒，并因忿而结恨者’，那么，贤友，该比丘应当为断除那些恶不善法而努力。但如果，贤友，比丘省察时如此了知：‘我确实不是易怒，不因忿而结恨者’，那么，贤友，该比丘当以那喜悦与欢喜，于诸善法中日夜随学而住。”

‘‘Puna [Pg.141] caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhahetu abhisaṅgī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“再者，贤友，比丘当如此省察自己：‘我是否是易怒者，因忿怒而执着？’贤友，如果比丘省察时，如此了知：‘我确实是易怒者，因忿怒而执着’，那么，贤友，彼比丘当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，如此了知：‘我确实不是易怒者，不因忿怒而执着’，那么，贤友，彼比丘当以彼喜悦，于诸善法中日夜随学而住。”

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhasāmantā vācaṃ nicchāretā’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhasāmantā vācaṃ nicchāretā’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhasāmantā vācaṃ nicchāretā’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“再者，贤友，比丘当如此省察自己：‘我是否是易怒者，说出与忿怒相关之语？’贤友，如果比丘省察时，如此了知：‘我确实是易怒者，说出与忿怒相关之语’，那么，贤友，彼比丘当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，如此了知：‘我确实不是易怒者，不说出与忿怒相关之语’，那么，贤友，彼比丘当以彼喜悦，于诸善法中日夜随学而住。”

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakaṃ paṭippharāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘codito khomhi codakena codakaṃ paṭippharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakaṃ nappaṭippharāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

再者，贤友，比丘当如此省察自己：“我是否在被举罪时敌对举罪者？”贤友，如果比丘省察时，了知：“我确实在被举罪时敌对举罪者”，那么，贤友，该比丘当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，了知：“我不在被举罪时敌对举罪者”，那么，贤友，该比丘当以那喜悦而住，于诸善法中日夜修学。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakaṃ apasādemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘codito khomhi codakena codakaṃ apasādemī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakaṃ [Pg.142] na apasādemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

再者，贤友，比丘当如此省察自己：“我是否在被举罪时贬低举罪者？”贤友，如果比丘省察时，了知：“我确实在被举罪时贬低举罪者”，那么，贤友，该比丘当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，了知：“我不在被举罪时贬低举罪者”，那么，贤友，该比丘当以那喜悦而住，于诸善法中日夜修学。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakassa paccāropemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakassa paccāropemī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakassa na paccāropemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“再者，贤友，比丘应当如此省察自己：‘我是否在被指责时，反过来归咎于指责者？’贤友，如果比丘省察时，了知：‘我确实在被指责时，反过来归咎于指责者’，那么，贤友，那位比丘应当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，了知：‘我不在被指责时，反过来归咎于指责者’，那么，贤友，那位比丘应当于诸善法中日夜修学，并以那喜悦而住。”

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena aññenaññaṃ paṭicarāmi, bahiddhā kathaṃ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena aññenaññaṃ paṭicarāmi, bahiddhā kathaṃ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena na aññenaññaṃ paṭicarāmi, na bahiddhā kathaṃ apanāmemi, na kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“再者，贤友，比丘应当如此省察自己：‘我是否在被指责时支吾其词、转移话题，显露愤怒、憎恨与不悦？’贤友，如果比丘省察时，了知：‘我确实在被指责时支吾其词、转移话题，显露愤怒、憎恨与不悦’，那么，贤友，那位比丘应当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，了知：‘我不在被指责时支吾其词、转移话题，也不显露愤怒、憎恨与不悦’，那么，贤友，那位比丘应当于诸善法中日夜修学，并以那喜悦而住。”

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena apadāne na sampāyāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena apadāne na sampāyāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena apadāne sampāyāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

再者，贤友，比丘应当如此省察自己：“我被诘问时，是否无法以自身行为善辩呢？”贤友，如果比丘省察时，了知：“我被诘问时，确实无法以自身行为善辩。”那么，贤友，那位比丘应当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，了知：“我被诘问时，能够以自身行为善辩。”那么，贤友，那位日夜修学善法的比丘，应当以此喜悦而住。

‘‘Puna [Pg.143] caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi makkhī paḷāsī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘makkhī khomhi paḷāsī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘amakkhī khomhi apaḷāsī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

再者，贤友，比丘应当如此省察自己：“我是否抹煞他人之善且争强好胜呢？”贤友，如果比丘省察时，了知：“我确实抹煞他人之善且争强好胜。”那么，贤友，那位比丘应当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，了知：“我并非抹煞他人之善，也不争强好胜。”那么，贤友，那位日夜修学善法的比丘，应当以此喜悦而住。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi issukī maccharī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘issukī khomhi maccharī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anissukī khomhi amaccharī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

再者，贤友，比丘应当如此省察自己：“我是否嫉妒、悭吝呢？”贤友，如果比丘省察时，了知：“我确实嫉妒、悭吝。”那么，贤友，那位比丘应当为断除那些恶不善法而努力。但如果，贤友，比丘省察时，了知：“我并非嫉妒，也非悭吝。”那么，贤友，那位日夜修学善法的比丘，应当以此喜悦而住。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi saṭho māyāvī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘saṭho khomhi māyāvī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asaṭho khomhi amāyāvī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

再者，贤友，比丘应当如此亲自省察自己：“我是否狡诈(saṭha)与虚伪(māyāvī)呢？”贤友，如果一位比丘省察时如此了知：“我确实狡诈与虚伪”，那么，贤友，那位比丘就应当为断除那些恶的不善法而努力。但如果，贤友，一位比丘省察时如此了知：“我并非狡诈与虚伪”，那么，贤友，那位比丘就应当住于那份喜与悦，在善法中日夜修学。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi thaddho atimānī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘thaddho khomhi atimānī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthaddho khomhi anatimānī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

再者，贤友，比丘应当如此亲自省察自己：“我是否顽固(thaddha)与傲慢(atimānī)呢？”贤友，如果一位比丘省察时如此了知：“我确实顽固与傲慢”，那么，贤友，那位比丘就应当为断除那些恶的不善法而努力。但如果，贤友，一位比丘省察时如此了知：“我并非顽固与傲慢”，那么，贤友，那位比丘就应当住于那份喜与悦，在善法中日夜修学。

‘‘Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī’ti? Sace, āvuso[Pg.144], bhikkhu paccavekkhamāno evaṃ jānāti – ‘sandiṭṭhiparāmāsī khomhi ādhānaggāhī duppaṭinissaggī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

再者，贤友，比丘应当如此亲自省察自己：“我是否执著于自己的见解(sandiṭṭhiparāmāsī)、固执己见(ādhānaggāhī)、难以舍弃(duppaṭinissaggī)呢？”贤友，如果一位比丘省察时如此了知：“我确实执著于自己的见解，固执己见，难以舍弃”，那么，贤友，那位比丘就应当为断除那些恶的不善法而努力。但如果，贤友，一位比丘省察时如此了知：“我并非执著于自己的见解，不固执己见，易于舍弃(suppaṭinissaggī)”，那么，贤友，那位比丘就应当住于那份喜与悦，在善法中日夜修学。

‘‘Sace, āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesu.

贤友，若比丘省察时，于自身见此等一切恶不善法尚未断除，贤友，彼比丘应为断除此等一切恶不善法而努力。复次，贤友，若比丘省察时，于自身见此等一切恶不善法皆已断除，贤友，彼比丘应于善法中日夜随学，住于那份喜与悦。

‘‘Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṃ mukhanimittaṃ paccavekkhamāno, sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati; no ce tattha passati rajaṃ vā aṅgaṇaṃ vā, teneva attamano hoti – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evameva kho, āvuso, sace bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesū’’ti.

贤友，譬如女子或男子，年轻、青春、爱好妆饰，于清净、明洁之镜，或于清澈之水钵中，省察自己面相时，若于彼处见到尘垢或瑕疵，则为断除彼尘垢或瑕疵而努力。若于彼处不见尘垢或瑕疵，则因此而心生欢喜：“我得善利哉！我面清净哉！”贤友，正是如此，若比丘省察时，于自身见此等一切恶不善法尚未断除，贤友，彼比丘应为断除此等一切恶不善法而努力。复次，贤友，若比丘省察时，于自身见此等一切恶不善法皆已断除，贤友，彼比丘应于善法中日夜随学，住于那份喜与悦。

Idamavocāyasmā mahāmoggallāno. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti.

具寿大目犍连说此语已。彼诸比丘心怀喜悦，随喜具寿大目犍连所说。

Anumānasuttaṃ niṭṭhitaṃ pañcamaṃ.

第五推量经终。

6. Cetokhilasuttaṃ

6. 心荒芜经

185. Evaṃ [Pg.145] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

185. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)给孤独(Anāthapiṇḍika)的祇陀林(Jetavana)中。在那里，世尊称呼诸比丘：“诸比丘！”“尊者！”那些比丘回答世尊。世尊如是说：

‘‘Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – netaṃ ṭhānaṃ vijjati.

“诸比丘，任何比丘若有五种心的桩橛尚未断除，五种心的束缚尚未斩断，他能在此法与律中获得增长、繁荣、广大，此事无有是处。”

‘‘Katamāssa pañca cetokhilā appahīnā honti? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.

“是哪五种心的桩橛尚未被他断除呢？诸比丘，在此教法中，有比丘对导师怀疑、犹豫，不胜解，不净信。诸比丘，凡有比丘对导师怀疑、犹豫，不胜解，不净信，其心则不倾向于热忱、策励、恒毅、精勤。其心不倾向于热忱、策励、恒毅、精勤者，如是，此即是他的第一种心的桩橛尚未被断除。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati…pe… evamassāyaṃ dutiyo cetokhilo appahīno hoti.

“再者，诸比丘，有比丘对法怀疑、犹豫，不胜解，不净信……如是，此即是他的第二种心的桩橛尚未被断除。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati…pe… evamassāyaṃ tatiyo cetokhilo appahīno hoti.

“再者，诸比丘，有比丘对僧团怀疑、犹豫，不胜解，不净信……如是，此即是他的第三种心的桩橛尚未被断除。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetokhilo appahīno hoti.

“再者，诸比丘，有比丘对修学怀疑、犹豫，不胜解，不净信。诸比丘，凡有比丘对修学怀疑、犹豫，不胜解，不净信，其心则不倾向于热忱、策励、恒毅、精勤。其心不倾向于热忱、策励、恒毅、精勤者，如是，此即是他的第四种心的桩橛尚未被断除。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati [Pg.146] ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti. Imāssa pañca cetokhilā appahīnā honti.

“再者，诸比丘，比丘于同梵行者忿怒、不悦、心意被恼、心生顽固。诸比丘，若有比丘于同梵行者忿怒、不悦、心意被恼、心生顽固，其心不倾向于热忱、策励、恒毅、精勤。若心不倾向于热忱、策励、恒毅、精勤，如是，此第五种心的顽固于彼尚未断除。此五种心的顽固于彼尚未断除。”

186. ‘‘Katamāssa pañca cetasovinibandhā asamucchinnā honti? Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.

186. “他的哪五种心的束缚尚未被斩断呢？在此，诸比丘，比丘于欲未离贪，未离欲，未离爱，未离渴，未离热恼，未离渴爱。诸比丘，若有比丘于欲未离贪，未离欲，未离爱，未离渴，未离热恼，未离渴爱，其心不倾向于热忱、策励、恒毅、精勤。若心不倾向于热忱、策励、恒毅、精勤，如是，此第一种心的束缚于彼尚未斩断。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe… evamassāyaṃ dutiyo cetasovinibandho asamucchinno hoti.

“再者，诸比丘，比丘于身未离贪……如是，此第二种心的束缚于彼尚未斩断。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu rūpe avītarāgo hoti…pe… evamassāyaṃ tatiyo cetasovinibandho asamucchinno hoti.

“再者，诸比丘，比丘于色未离贪……如是，此第三种心的束缚于彼尚未斩断。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Yo so, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho asamucchinno hoti.

再者，诸比丘，有比丘食至饱足，耽于卧乐、侧卧乐、睡眠乐而住。诸比丘，那位食至饱足，耽于卧乐、侧卧乐、睡眠乐而住的比丘，其心不倾向于热忱、策励、恒毅、精勤。对心不倾向于热忱、策励、恒毅、精勤者，这是他的第四种心之系缚尚未被斩断。

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya[Pg.147]. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti. Imāssa pañca cetasovinibandhā asamucchinnā honti.

再者，诸比丘，有比丘修行梵行，发愿投生某个天界，心想：“凭我此戒、或此禁行、或此苦行、或此梵行，我将成为一位天神或某个天神。”诸比丘，那位修行梵行并发愿投生某个天界的比丘，其心不倾向于热忱、策励、恒毅、精勤。对心不倾向于热忱、策励、恒毅、精勤者，这是他的第五种心之系缚尚未被斩断。他的这五种心之系缚尚未被斩断。

‘‘Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – netaṃ ṭhānaṃ vijjati.

诸比丘，任何比丘若有这五种心之荒芜尚未断除，这五种心之系缚尚未斩断，他能在此法与律中获得增长、发展、广大，这是无有是处的。

187. ‘‘Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – ṭhānametaṃ vijjati.

187. 诸比丘，任何比丘若已断除五种心之荒芜，已善斩断五种心之系缚，他能在此法与律中获得增长、发展、广大，是有是处的。

‘‘Katamāssa pañca cetokhilā pahīnā honti? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.

于他，是哪五种心荒已被断除呢？诸比丘，于此，比丘于导师不怀疑、不犹豫，胜解、净信。诸比丘，那位比丘于导师不怀疑、不犹豫，胜解、净信，其心便倾向于热忱、勤行、恒毅、精进。其心倾向于热忱、勤行、恒毅、精进者，如是，他的这第一心荒即被断除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ dutiyo cetokhilo pahīno hoti.

再者，诸比丘，比丘于法不怀疑、不犹豫，胜解、净信……如是，他的这第二心荒即被断除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ tatiyo cetokhilo pahīno hoti.

再者，诸比丘，比丘于僧不怀疑、不犹豫，胜解、净信……如是，他的这第三心荒即被断除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ catuttho cetokhilo pahīno hoti.

再者，诸比丘，比丘于学不怀疑、不犹豫，胜解、净信……如是，他的这第四心荒即被断除。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti. Imāssa pañca cetokhilā pahīnā honti.

再者，诸比丘，比丘于同梵行者不忿怒，心悦，心无伤，意不荒。诸比丘，那位比丘于同梵行者不忿怒，心悦，心无伤，意不荒，其心便倾向于热忱、勤行、恒毅、精进。其心倾向于热忱、勤行、恒毅、精进者，如是，他的这第五心荒即被断除。于他，这五种心荒已被断除。

188. ‘‘Katamāssa [Pg.148] pañca cetasovinibandhā susamucchinnā honti? Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.

188. 对他而言，是哪五种心的束缚被善断绝了呢？诸比丘，于此，比丘于欲离贪、离欲、离爱、离渴、离热恼、离渴爱。诸比丘，凡是于欲离贪、离欲、离爱、离渴、离热恼、离渴爱的比丘，其心倾向于热忱、策励、恒毅、精勤。其心既然倾向于热忱、策励、恒毅、精勤，如是，这便是他善断绝的第一种心的束缚。

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti…pe… rūpe vītarāgo hoti…pe… na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Yo so, bhikkhave, bhikkhu na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho susamucchinno hoti.

复次，诸比丘，比丘于身离贪……于色离贪……不随欲食至饱腹，不耽于卧乐、侧卧乐、睡眠之乐而住。诸比丘，凡是不随欲食至饱腹，不耽于卧乐、侧卧乐、睡眠之乐而住的比丘，其心倾向于热忱、策励、恒毅、精勤。其心既然倾向于热忱、策励、恒毅、精勤，如是，这便是他善断绝的第四种心的束缚。

‘‘Puna caparaṃ, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti. Imāssa pañca cetasovinibandhā susamucchinnā honti.

再者，诸比丘，比丘不为希求某个天神众而修梵行，[心想]：“我以此戒、或此行、或此苦行、或此梵行，将成为一位天神，或天神中的某一位。”诸比丘，凡是不为希求某个天神众而修梵行的比丘，其心便倾向于热忱、策励、恒毅、精勤。若有比丘心倾向于此热忱、策励、恒毅、精勤，于彼，此第五心之结缚即被善断除。于彼，此五种心之结缚皆被善断除。

‘‘Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – ṭhānametaṃ vijjati.

诸比丘，任何比丘，若已舍断此五种心之荒芜，善断除此五种心之结缚，则彼于此法与律中，必将达到增长、成长、广大的境地——此事是可能的。

189. ‘‘So chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ [Pg.149] iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, ussoḷhīyeva pañcamī. Sa kho so, bhikkhave, evaṃ ussoḷhīpannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti. Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, bhikkhave, evaṃ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā’’ti.

189. 他修习具足欲定与精勤行(padhānasaṅkhāra)的神足(iddhipāda)，修习具足精进定与精勤行的神足，修习具足心定与精勤行的神足，修习具足审察定与精勤行的神足，并以精勤(ussoḷhī)为第五。诸比丘，如此具足精勤等十五支的比丘，堪能决破，堪能正觉，堪能证得无上离轭安稳(yogakkhema)。诸比丘，譬如母鸡有八枚、十枚或十二枚蛋。那些蛋被母鸡妥善地伏卧、妥善地暖孵、妥善地熏育。虽然那只母鸡不会生起这样的愿望：“啊，愿我的小鸡能用爪尖或喙啄破蛋壳，安稳地孵出！”然而，那些小鸡确实堪能用爪尖或喙啄破蛋壳，安稳地孵出。正是如此，诸比丘，如此具足精勤等十五支的比丘，堪能决破，堪能正觉，堪能证得无上离轭安稳。’

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘心怀悦豫，欢喜世尊所说。

Cetokhilasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

第六《心荒芜经》终。

7. Vanapatthasuttaṃ

7. 林野经

190. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘vanapatthapariyāyaṃ vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

190. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林给孤独园。尔时，世尊称谓诸比丘：“诸比丘！”彼诸比丘回答世尊：“尊者！”世尊如是说：“诸比丘，我将为汝等说林丛法门，汝等当谛听，善作意，我当说。”“诚然，尊者！”彼诸比丘回答世尊。世尊如是说：

191. ‘‘Idha, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca [Pg.150] cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi, tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.

191. 诸比丘，于此，有比丘依止某一林丛而住。彼依止此林丛而住时，未生起之念不生起，未得定之心不得定，未断尽之诸漏不断尽，未证得之无上瑜伽安稳(anuttaraṃ yogakkhemaṃ)亦不能证得。而出家者所应求之生活资具——即衣服、饮食、住处、病缘医药——亦艰难获得。诸比丘，彼比丘应如是省察：“我实依止此林丛而住。我依止此林丛而住时，未生起之念不生起，未得定之心不得定，未断尽之诸漏不断尽，未证得之无上瑜伽安稳亦不能证得。而出家者所应求之生活资具——即衣服、饮食、住处、病缘医药——亦艰难获得。”诸比丘，彼比丘应于日间或夜间，从彼林丛离去，不应住于彼处。

192. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.

192. 再者，诸比丘，于此，有比丘依止某一林野而住。当他依止该林野而住时，未生起的念无法生起，未得定的心无法得定，未灭尽的诸漏无法灭尽，未达到的无上离轭安稳无法达到。而出家者所应获取的生活资具——即衣、食、卧具、病缘医药资具——却不难获得。诸比丘，那位比丘应如此省察：“我依止此林野而住。当我依止此林野而住时，我未生起的念无法生起，未得定的心无法得定，未灭尽的诸漏无法灭尽，未达到的无上离轭安稳无法达到。而出家者所应获取的生活资具——即衣、食、卧具、病缘医药资具——却不难获得。我并非为了衣而舍家为无家者，非为食……非为卧具……非为病缘医药资具而舍家为无家者。然而，当我依止此林野而住时，我未生起的念无法生起，未得定的心无法得定，未灭尽的诸漏无法灭尽，未达到的无上离轭安稳无法达到。”诸比丘，那位比丘考量后，应离开那处林野，不应住在那里。

193. ‘‘Idha [Pg.151] pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.

193. 再者，诸比丘，于此，有比丘依止某一林野而住。当他依止该林野而住时，未现前的念得以现前，未得定的心得以入定，未灭尽的诸漏得以灭尽，未达到的无上离轭安稳得以达到。而出家者所应获取的生活资具——即衣、食、卧具、病缘医药资具——却难以获得。诸比丘，那位比丘应如此省察：“我依止此林野而住。当我依止此林野而住时，未现前的念得以现前，未得定的心得以入定，未灭尽的诸漏得以灭尽，未达到的无上离轭安稳得以达到。而出家者所应获取的生活资具——即衣、食、卧具、病缘医药资具——却难以获得。我并非为了衣而舍家为无家者，不是为了食……不是为了卧具……不是为了病缘医药资具而舍家为无家者。然而，当我依止此林野而住时，未现前的念得以现前，未得定的心得以入定，未灭尽的诸漏得以灭尽，未达到的无上离轭安稳得以达到。”诸比丘，那位比丘省察后，就应住在那处林野，不应离开。

194. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchantī’ti[Pg.152]. Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.

194. 再者，诸比丘，于此，有比丘依止某一林野而住。当他依止该林野而住时，未曾现前的念得以现前，未得定的心得以入定，未灭尽的诸漏得以灭尽，未达到的无上离轭安稳得以达到。而出家者所应获取的生活资具——即衣、食、住处、病缘医药资具——也不难获得。诸比丘，那位比丘应如此省察：“我依止此林野而住。当我依止此林野而住时，未曾现前的念得以现前，未得定的心得以入定，未灭尽的诸漏得以灭尽，未达到的无上离轭安稳得以达到。而出家者所应获取的生活资具——即衣、食、住处、病缘医药资具——也不难获得。”诸比丘，那位比丘应终生住在那处林野，不应离开。

195. ‘‘Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ upanissāya viharati …pe… aññataraṃ nigamaṃ upanissāya viharati…pe… aññataraṃ nagaraṃ upanissāya viharati…pe… aññataraṃ janapadaṃ upanissāya viharati…pe… aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā so puggalo anāpucchā pakkamitabbaṃ, nānubandhitabbo.

195. 诸比丘，于此，有比丘依止某个村落而住……乃至……依止某个市镇而住……乃至……依止某个城市而住……乃至……依止某个地区而住……乃至……依止某个个人而住。他依止那个个人而住时，念不现起，心不得专注，诸漏不得灭尽，不得证得无上离轭安稳。并且，出家者所应获取的生活资具——即衣、食、住处、病缘医药资具——也难以获得。诸比丘，那位比丘应如此省察：“我依止这个个人而住。我依止这个个人而住时，念不现起，心不得专注，诸漏不得灭尽，不得证得无上离轭安稳。并且，出家者所应获取的生活资具——即衣、食、住处、病缘医药资具——也难以获得。”诸比丘，那位比丘应在夜晚或白昼，不告而别，离开那个个人，不应再跟随他。

196. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā [Pg.153] – te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṃ, nānubandhitabbo.

196. 再者，诸比丘，于此，有比丘依止某个个人而住。他依止那个个人而住时，未生起的念不得生起，未得定的心不得入定，未灭尽的诸漏不得灭尽，未证得的无上离轭安稳不得证得。而出家者所应获取的活命资具——即衣、食、卧坐具、病缘医药资具——却能不费力地获得。诸比丘，那位比丘应如此省察：“我依止这个个人而住。我依止这个个人而住时，未生起的念不得生起，未得定的心不得入定，未灭尽的诸漏不得灭尽，未证得的无上离轭安稳不得证得。而出家者所应获取的活命资具——即衣、食、卧坐具、病缘医药资具——却能不费力地获得。但我并非为了衣而出家，从在家到无家；并非为了食……并非为了卧坐具……并非为了病缘医药资具而出家，从在家到无家。然而，我依止这个个人而住时，未生起的念不得生起，未得定的心不得入定，未灭尽的诸漏不得灭尽，未证得的无上离轭安稳不得证得。”诸比丘，那位比丘经思量后，应向那个个人告辞离开，不应再追随。

197. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṃ.

197. 再者，诸比丘，于此，有比丘依止某个人而住。当他依止那个人而住时，未生起的念得以生起，未得定的心得以专注，未灭尽的诸漏趋于灭尽，未证得的无上离轭安稳得以证得。然而，出家者所应获取的生活资具——即衣、食、住处、病缘医药资具——却难以获得。诸比丘，那位比丘应如此省察：“我依止此个人而住。当我依止此个人而住时，未生起的念得以生起，未得定的心得以专注，未灭尽的诸漏趋于灭尽，未证得的无上离轭安稳得以证得。然而，出家者所应获取的生活资具——即衣、食、住处、病缘医药资具——却难以获得。但我并非为了衣而出家，从在家到无家；并非为了食……并非为了住处……并非为了病缘医药资具而出家，从在家到无家。然而，当我依止此个人而住时，未生起的念得以生起，未得定的心得以专注，未灭尽的诸漏趋于灭尽，未证得的无上离轭安稳得以证得。”诸比丘，那位比丘在如此思量后，应当追随那个人，不应离开。

198. ‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti[Pg.154], ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṃ, api panujjamānenapī’’ti.

198. “再者，诸比丘，在此有比丘依止某位个人而住。他依止那位个人而住时，未曾生起的念得以生起，未曾得定的心得以入定，未曾灭尽的诸漏趋于灭尽，未曾证得的无上离轭安稳得以证得。并且，出家人应求得的生活资具——即衣服、饮食、卧具、病缘医药资具——也能毫不费力地获得。诸比丘，那位比丘应当如此省察：‘我依止这位个人而住。我依止这位个人而住时，未曾生起的念得以生起，未曾得定的心得以入定，未曾灭尽的诸漏趋于灭尽，我证得未曾证得的无上离轭安稳。并且，出家人应求得的生活资具——即衣服、饮食、卧具、病缘医药资具——也能毫不费力地获得。’诸比丘，那位比丘应当终生追随那位个人，不应离开，即使被驱逐也不应离开。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘心满意足，欢喜于世尊所说。

Vanapatthasuttaṃ niṭṭhitaṃ sattamaṃ.

林薮经第七终。

8. Madhupiṇḍikasuttaṃ

8. 蜜丸经

199. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi. Daṇḍapāṇipi kho sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho daṇḍapāṇi sakko bhagavantaṃ etadavoca – ‘‘kiṃvādī samaṇo kimakkhāyī’’ti? ‘‘Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya [Pg.155] sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti.

199. 如是我闻。一时，世尊住在释迦族的迦毗罗卫(Kapilavatthu)，在尼拘律园(Nigrodhārāma)。尔时，世尊于上午时分，着衣持钵，进入迦毗罗卫乞食。在迦毗罗卫乞食已，食后归来，前往大林(Mahāvana)作日间安住。进入大林后，坐于一频婆幼树(beluvalaṭṭhikā)下作日间安住。释迦族人持杖(Daṇḍapāṇi)亦为经行散步，前往大林。进入大林后，他走向那频婆幼树，去见世尊。抵达后，与世尊互相问候。互致一番欢喜、值得忆念的问候后，他倚杖立于一旁。立于一旁的释迦族人持杖对世尊说：“沙门持何论，宣何说？”“贤友，有如是说者，于有天神、魔罗、梵天的世界，于有沙门、婆罗门、天神与人类的众生中，不与世间任何人争执而住。又，诸想不随眠于彼远离诸欲、无有疑惑、断绝追悔、于诸有中离贪之婆罗门——贤友，我持如是论，我宣如是说。”

‘‘Evaṃ vutte daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

如是说已，释迦族人持杖摇头、伸出舌头，额头现三道皱纹，倚杖而去。

200. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisiṃ. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkamiṃ divāvihārāya. Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdiṃ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami. Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṃ etadavoca – ‘kiṃvādī samaṇo kimakkhāyī’ti?

200. 尔时，世尊于傍晚时分，从宴坐而起，前往尼拘律园。抵达后，于已设之座就坐。坐定后，世尊对诸比丘说：“诸比丘，我于今日上午，着衣持钵，为乞食故，进入迦毗罗卫。于迦毗罗卫行乞，食毕返回，为日间安住故，我前往大林(Mahāvana)。进入大林后，于一株嫩贝鲁瓦树(beluvalaṭṭhikāya)下，为日间安住而坐。诸比丘，释迦族人弹达帕尼(Daṇḍapāṇi)亦为经行散步，来到大林。他进入大林，走向那株嫩贝鲁瓦树，来到我这里。抵达后，与我相互问候，交换友善可忆之言后，倚杖立于一旁。诸比丘，立于一旁的释迦族人弹达帕尼对我如是说：‘沙门持何论，说何法？’”

‘‘Evaṃ vutte ahaṃ, bhikkhave, daṇḍapāṇiṃ sakkaṃ etadavocaṃ – yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī’’ti. ‘‘Evaṃ vutte bhikkhave, daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī’’ti.

诸比丘，他这样问时，我对释迦族人弹达帕尼说：“贤友，我所持之论、所宣之法是这样的：于有天、有魔、有梵之世间，于有沙门、婆罗门、天、人之众生中，不与世间任何人争执；又，对于那离诸欲、无疑惑、断追悔、于诸有中离贪爱而住的婆罗门，诸想不再潜随。贤友，我持如是论，我宣如是法。”诸比丘，我如是说后，释迦族人弹达帕尼摇着头，伸出舌头，额头上现出三道皱纹，倚着杖离开了。

201. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? Kathañca pana, bhante, bhagavantaṃ kāmehi visaṃyuttaṃ viharantaṃ taṃ [Pg.156] brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusentī’’ti? ‘‘Yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

201. 如此说后，一位比丘对世尊说此言：“尊者，世尊持何等论，于此有天、有魔、有梵之世界，于此有沙门、婆罗门、天与人之众生中，不与世间任何人相诤而住？又以何因，尊者，于世尊——与诸欲不相应而住、无有疑惑、已断追悔、于诸有中离贪的婆罗门——诸想不复潜伏呢？”“比丘，戏论想之类别缘何而于人转起，于此若无有可喜乐者、可言说者、可执取者，此即是贪随眠之终结，此即是瞋随眠之终结，此即是见随眠之终结，此即是疑随眠之终结，此即是慢随眠之终结，此即是有贪随眠之终结，此即是无明随眠之终结，此即是执杖、持械、争吵、争论、争执、汝汝之言、离间语、妄语之终结。于此，彼等邪恶不善法无余灭尽。”世尊说了此言。善逝说完此言后，从座而起，进入精舍。

202. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

202. 那时，世尊离去不久，那些比丘们生起此念：“贤友们，世尊为我们简略地开示了此纲要，却未详尽辨析其义，便从座而起，进入精舍——‘比丘，缘此，戏论想类便会侵袭于人。于此若无所喜乐、所称说、所执著，此即是贪随眠之终结……乃至……于此，彼等恶不善法即无余寂灭。’那么，谁能为我们详尽辨析世尊所简略开示，而未详尽辨析其义的此纲要之义呢？”其后，那些比丘们又生起此念：“这位具寿摩诃迦旃延(Mahākaccāna)，为导师所称赞，亦为诸有智同梵行者所尊重。具寿摩诃迦旃延有能力详尽辨析世尊所简略开示，而未详尽辨析其义的此纲要之义。我等何不前往具寿摩诃迦旃延之处？前往之后，就此义请教具寿摩诃迦旃延。”

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – ‘‘idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto [Pg.157] rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno’’ti.

那时，那些比丘前往具寿摩诃迦旃延之处。抵达后，与具寿摩诃迦旃延互相致意，结束了愉悦、值得忆念的交谈后，坐于一旁。坐于一旁后，那些比丘对具寿摩诃迦旃延说了这番话：“迦旃延贤友，世尊为我们简略地开示了此纲要，却未详细分别其义，便从座起身，进入了精舍——‘比丘，以此为缘，戏论想的类别便会侵袭一个人。于此若无有可喜乐、可宣说、可执取者，这便是贪随眠的终结……乃至……于此，那些恶、不善法便无余止息。’ 迦旃延贤友，世尊离去不久，我们生起了这样的想法：‘贤友们，世尊为我们简略地开示了此纲要，却未详细分别其义，便从座起身，进入了精舍——“比丘，以此为缘，戏论想的类别便会侵袭一个人。于此若无有可喜乐、可宣说、可执取者，这便是贪随眠的终结……乃至……于此，那些恶、不善法便无余止息。”谁能为世尊所简略开示而未详细分别其义的此纲要，详细分别其义呢？’ 迦旃延贤友，我们又生起了这样的想法：‘这位具寿摩诃迦旃延，既为导师所称赞，也为有智的同梵行者所尊重。具寿摩诃迦旃延有能力为世尊所简略开示而未详细分别其义的此纲要，详细分别其义。我们何不前往具寿摩诃迦旃延之处，抵达后，向他请教此义呢？’愿具寿摩诃迦旃延为我们分别解说！”

203. ‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ, atikkamma khandhaṃ, sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte, taṃ bhagavantaṃ atisitvā, amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’’ti. ‘‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti [Pg.158] cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ katvā’’ti. ‘‘Tena hāvuso, suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca –

203. “贤友们，譬如有人需要心材，寻求心材，到处寻觅心材，却越过一棵挺立而有心材的大树的树根与树干，以为应当在枝叶中寻觅心材。各位具寿也是如此，当导师在面前时，你们却越过那位世尊，而认为应当向我请教此义。贤友们，那位世尊知而知，见而见，是眼、是智、是法、是梵，是说者、开示者，是义理的引导者，是不死的施与者，是法主、如来。那正是你们应当向世尊请教此义的时机。世尊如何为你们解说，你们就应当如何受持。”“确实如此，迦旃延贤友，世尊知而知，见而见，是眼、是智、是法、是梵，是说者、开示者，是义理的引导者，是不死的施与者，是法主、如来。那正是我们应当向世尊请教此义的时机。世尊如何为我们解说，我们就应当如何受持。然而，具寿摩诃迦旃延(Mahākaccāna)既为导师所称赞，也为明智的同梵行者所尊重，具寿摩诃迦旃延有能力详细分别此由世尊所简略开示而未广辨其义的纲要。请具寿摩诃迦旃延不辞辛劳地为我们解说吧。”“既然如此，贤友们，你们要听，要善作意，我当说。”“是的，贤友。”那些比丘回答具寿摩诃迦旃延。具寿摩诃迦旃延说道：

204. ‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ, esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi –

204. 贤友们，世尊为我等简略开示纲要，未详细分别其义，即从座起，进入精舍——“比丘，戏论想之类因何而遍缠于人？于此若无可喜、可言说、可执取者，此即贪随眠之终……乃至……于此，彼等恶不善法无余灭尽。”贤友们，我于世尊所简略开示而未详细分别其义之此纲要，如是了知其详细义理：

‘‘Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe… jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe… manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.

贤友们，缘眼与色而眼识生起，三者和合是触，触缘受。他感受什么，就认知什么；他认知什么，就思寻什么；他思寻什么，就戏论什么。由于他所戏论的，于过去、未来、现在眼所识之色，戏论想之类便遍缠于他。贤友们，缘耳与声而耳识生起……乃至……贤友们，缘鼻与香而鼻识生起……乃至……贤友们，缘舌与味而舌识生起……乃至……贤友们，缘身与所触而身识生起……乃至……贤友们，缘意与法而意识生起，三者和合是触，触缘受。他感受什么，就认知什么；他认知什么，就思寻什么；他思寻什么，就戏论什么。由于他所戏论的，于过去、未来、现在意所识之法，戏论想之类便遍缠于他。

‘‘So vatāvuso, cakkhusmiṃ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Saññāpaññattiyā sati [Pg.159] vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. So vatāvuso, sotasmiṃ sati sadde sati…pe… ghānasmiṃ sati gandhe sati…pe… jivhāya sati rase sati…pe… kāyasmiṃ sati phoṭṭhabbe sati…pe… manasmiṃ sati dhamme sati manoviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

贤友，诚然，当有眼、有色、有眼识时，便可施设触的概念，此乃可能之事。当有触的概念时，便可施设受的概念，此乃可能之事。当有受的概念时，便可施设想的概念，此乃可能之事。当有想的概念时，便可施设寻的概念，此乃可能之事。当有寻的概念时，便可施设戏论想类侵袭的概念，此乃可能之事。贤友，诚然，当有耳、有声……乃至……当有鼻、有香……乃至……当有舌、有味……乃至……当有身、有所触……乃至……当有意、有法、有意识时，便可施设触的概念，此乃可能之事。当有触的概念时，便可施设受的概念，此乃可能之事。当有受的概念时，便可施设想的概念，此乃可能之事。当有想的概念时，便可施设寻的概念，此乃可能之事。当有寻的概念时，便可施设戏论想类侵袭的概念，此乃可能之事。

‘‘So vatāvuso, cakkhusmiṃ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. So vatāvuso, sotasmiṃ asati sadde asati…pe… ghānasmiṃ asati gandhe asati…pe… jivhāya asati rase asati…pe… kāyasmiṃ asati phoṭṭhabbe asati…pe… manasmiṃ asati dhamme asati manoviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

“贤友，诚然，于无眼、无色、无眼识时，会施设触之名言——此事无有是处。于无触之名言时，会施设受之名言——此事无有是处。于无受之名言时，会施设想之名言——此事无有是处。于无想之名言时，会施设寻之名言——此事无有是处。于无寻之名言时，会施设戏论想类侵扰之名言——此事无有是处。贤友，诚然，于无耳、无声……乃至……于无鼻、无香……乃至……于无舌、无味……乃至……于无身、无所触……乃至……于无意、无法、无意识时，会施设触之名言——此事无有是处。于无触之名言时，会施设受之名言——此事无有是处。于无受之名言时，会施设想之名言——此事无有是处。于无想之名言时，会施设寻之名言——此事无有是处。于无寻之名言时，会施设戏论想类侵扰之名言——此事无有是处。”

‘‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṃ, āvuso, bhagavatā [Pg.160] saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

“诸位贤友，世尊为我们作了简要的开示，但未详细解说义理，便从座而起，进入精舍，即：‘比丘，人因之而受戏论想类(papañcasaññāsaṅkhā)所困扰。若于此无有可喜、可迎、可执者，此即为贪随眠(rāgānusaya)之终结……乃至……于此，那些恶不善法无余息灭。’诸位贤友，对于世尊所作的这个简要而未详细解说的开示，我如此详细地了知其义。如果诸位具寿愿意，可以去到世尊那里，就此义理请教他。世尊如何为我们解说，你们就如何受持它。”

205. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ…pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ. Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivādatuvaṃtuvaṃ-pesuñña-musāvādānaṃ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ, yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ [Pg.161] mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti. ‘‘Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca naṃ dhārethā’’ti.

205. 于是，那些比丘对具寿摩诃迦旃延所说感到欢喜、随喜，从座而起，去到世尊那里。抵达后，他们顶礼世尊，然后坐在一旁。坐在一旁后，那些比丘对世尊说：“大德，世尊为我们略说教示，而未详细解说义理，便从座而起，进入住处，即：‘比丘，人因之而受戏论想类所困扰。若于此无有可喜、可称说、可执著者，此即为贪随眠之终结……乃至……于此，那些恶不善法无余息灭。’”“大德，世尊离开不久，我们便生起此念：‘贤友们，世尊为我们略说教示，而未详细解说义理，便从座而起，进入住处，即：“比丘，人因之而受戏论想类所困扰。若于此无有可喜、可称说、可执著者，此即为贪随眠之终结，嗔随眠之终结，见随眠之终结，疑随眠之终结，慢随眠之终结，有贪随眠之终结，无明随眠之终结，执取刀杖、争吵、争论、诤讼、互相指责、离间语、妄语之终结。于此，那些恶不善法无余息灭。”谁能为世尊这略说而未详释其义的教示，作详细的解说呢？’”“大德，我们继而生起此念：‘这位具寿摩诃迦旃延，为导师所称赞，为有智慧的同梵行者所尊重。具寿摩诃迦旃延有能力为世尊这略说而未详释其义的教示，作详细的解说。我们何不去到具寿摩诃迦旃延那里，向他请教此义呢？’”“于是，大德，我们去到具寿摩诃迦旃延那里，向他请教此义。大德，具寿摩诃迦旃延以这些行相、这些文句、这些字句为我们解说了义理。”’‘比丘们，摩诃迦旃延是贤智者；比丘们，摩诃迦旃延有大智慧。比丘们，即使你们就此义理来问我，我也会像摩诃迦旃延所解说的那样解说。这正是它的义理，你们应当如此受持它。’

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṃ asecanakaṃ. Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṃ upaparikkheyya, labhetheva attamanataṃ, labhetheva cetaso pasādaṃ. Ko nāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ madhupiṇḍikapariyāyo tveva naṃ dhārehī’’ti.

如是说后，具寿阿难对世尊说：“尊者，譬如为饥饿虚弱所困之人得到一蜜球，他无论从何处品尝，都能尝到甘美绝妙之味。同样地，尊者，一位有智慧、善于思择的比丘，无论从何处以智慧思察此法门之义理，都能获得喜悦，获得心之澄净。尊者，此法门名为何？”“因此，阿难，你当受持此法门为‘蜜球法门’。”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。具寿阿难心生欢喜，欣喜于世尊所说。

Madhupiṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

蜜球经第八终。

9. Dvedhāvitakkasuttaṃ

9. 二种寻经

206. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

206. 如是我闻。一时，世尊住舍卫城祇陀林给孤独园。在那里，世尊对比丘们说：“比丘们！”“尊者！”那些比丘回答世尊。世尊说了这番话：

‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyya’nti. So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko – imaṃ ekaṃ bhāgamakāsiṃ[Pg.162]; yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko – imaṃ dutiyaṃ bhāgamakāsiṃ.

“诸比丘，在我尚未证得正觉，还是菩萨时，我曾这样想：‘我何不将寻分为两部分而住？’于是，诸比丘，我将欲寻、瞋寻、害寻，此为一部分；又将出离寻、无瞋寻、无害寻，此为第二部分。”

207. ‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ kāmavitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ kāmavitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.

207. “诸比丘，我如是不放逸、热忱、专心致志而住时，生起了欲寻。我这样了知：‘我这欲寻已生起。它既导致恼害自己，也导致恼害他人，还导致恼害双方；它障碍智慧，属于恼害的一方，不导向涅槃。’诸比丘，当我反思‘它导致恼害自己’时，它就消失了；诸比丘，当我反思‘它导致恼害他人’时，它就消失了；诸比丘，当我反思‘它导致恼害双方’时，它就消失了；诸比丘，当我反思‘它障碍智慧，属于恼害的一方，不导向涅槃’时，它就消失了。诸比丘，我就是这样，对每一个生起的欲寻，都予以舍断、去除、灭尽。”

208. ‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko…pe… uppajjati vihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.

208. “诸比丘，当我如此不放逸、热忱、自我策励地安住时，生起了瞋寻……乃至……生起了害寻。我这样了知：‘我生起了这个害寻。它既导致恼害自己，也导致恼害他人，还导致恼害双方；它障碍智慧，是苦恼品类，不导向涅槃。’诸比丘，当我反思‘它导致恼害自己’时，它就消失了；诸比丘，当我反思‘它导致恼害他人’时，它就消失了；诸比丘，当我反思‘它导致恼害双方’时，它就消失了；诸比丘，当我反思‘它障碍智慧，是苦恼品类，不导向涅槃’时，它就消失了。诸比丘，我就是这样，对每一个生起的害寻，都予以舍断、去除、灭尽。”

‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Kāmavitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi [Pg.163] anuvicāreti, pahāsi nekkhammavitakkaṃ, kāmavitakkaṃ bahulamakāsi, tassa taṃ kāmavitakkāya cittaṃ namati. Byāpādavitakkaṃ ce, bhikkhave…pe… vihiṃsāvitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṃsāvitakkaṃ, vihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ vihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. Taṃ kissa hetu? Passati hi so, bhikkhave, gopālako tatonidānaṃ vadhaṃ vā bandhanaṃ vā jāniṃ vā garahaṃ vā. Evameva kho ahaṃ, bhikkhave, addasaṃ akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.

“诸比丘，比丘时常随寻、随伺什么，其心就会倾向于什么。诸比丘，如果比丘时常随寻、随伺欲寻，他就会舍弃出离寻，多作欲寻，其心就会倾向于欲寻。诸比丘，如果比丘时常随寻、随伺瞋寻……乃至……诸比丘，如果比丘时常随寻、随伺害寻，他就会舍弃无害寻，多作害寻，其心就会倾向于害寻。诸比丘，譬如在雨季的最后一个月，秋收时节，牧人于庄稼丛中看牛。他会用棍子从各处敲打、阻挡、围堵、限制那些牛。这是什么缘故呢？诸比丘，因为那牧人看到，由此会招致殴打、捆绑、罚款或责备。同样地，诸比丘，我看到了诸不善法的过患、卑劣与染污，以及在出离中诸善法的利益与清净的一面。”

209. ‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ nekkhammavitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti.

209. “诸比丘，当我如此不放逸、热忱、自我策励地安住时，生起了出离寻。我这样了知：‘我生起了这个出离寻。它既不导致伤害自己，也不导致伤害他人，还不导致伤害双方；它增长智慧，不属于恼害的一方，导向涅槃。’诸比丘，即使我整夜随寻、随伺它，也不见由此而有任何怖畏；即使我整日随寻、随伺它，也不见由此而有任何怖畏；即使我昼夜随寻、随伺它，也不见由此而有任何怖畏。然而，若我长时间随寻、随伺，身体就会疲劳；身体疲劳，心就会散乱；心一散乱，心就远离了定。于是，诸比丘，我只于内安立自心，使之安住，达成专一，令得等持。这是什么缘故呢？是为了‘我的心不要散乱’。”

210. ‘‘Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko…pe… uppajjati avihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ avihiṃsāvitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya [Pg.164] saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti.

210. “诸比丘，当我如此不放逸、热忱、自我策励地安住时，生起了无瞋寻……乃至……生起了无害寻。我这样了知：‘我已生起此无害寻。它既不导致伤害自己，也不导致伤害他人，还不导致伤害双方；它增长智慧，无有恼害，导向涅槃。’诸比丘，即使我整夜随寻、随伺它，也不见由此而有任何怖畏；即使我整日随寻、随伺它，也不见由此而有任何怖畏；即使我昼夜随寻、随伺它，也不见由此而有任何怖畏。然而，若我长时间随寻、随伺，身体就会疲劳；身体疲劳，心就会受扰；心一受扰，心就远离了定。于是，诸比丘，我只于内安立自心，使之安住，达成专一，令得等持。这是什么缘故呢？是为了‘我的心不要受扰’。”

‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṃ, nekkhammavitakkaṃ bahulamakāsi, tassaṃ taṃ nekkhammavitakkāya cittaṃ namati. Abyāpādavitakkañce, bhikkhave…pe… avihiṃsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṃsāvitakkaṃ, avihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ avihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti – ‘etā gāvo’ti. Evamevaṃ kho, bhikkhave, satikaraṇīyameva ahosi – ‘ete dhammā’ti.

诸比丘，比丘常常随寻、随伺什么，其心就会倾向于什么。诸比丘，若比丘常常随寻、随伺出离寻，他便舍断了欲寻，多作出离寻，其心便倾向于出离寻。诸比丘，（若常常随寻、随伺无瞋寻……）乃至……诸比丘，若比丘常常随寻、随伺无害寻，他便舍断了害寻，多作无害寻，其心便倾向于无害寻。诸比丘，譬如在夏季最后一个月，所有庄稼都已运至村边，牧人看牛时，或在树下，或在露地，只需作念“这些是牛”即可。正是如此，诸比丘，对我而言，也仅是需要作念：“这些是法”而已。

211. ‘‘Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedesiṃ, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā [Pg.165] sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

211. 诸比丘，我发起精进，毫不懈怠；正念现前，无有忘失；身已轻安，不躁动；心已得定，专注一境。诸比丘，我远离了欲，远离了不善法，有寻有伺，从远离而生喜与乐，进入并安住于初禅。随着寻与伺的平息，我内有净信，心专一，无寻无伺，从定而生喜与乐，进入并安住于第二禅。离喜故，我安住于舍，具念、正知，以身感受乐，即圣者们所称述的“具舍、具念、乐住者”，进入并安住于第三禅。通过舍断乐与舍断苦，以及先前喜与忧的灭没，我进入并安住于不苦不乐、舍念清净的第四禅。

212. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ, ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

212. “当心如此得定、清净、明洁、无瑕、离秽、柔软、堪任、稳固、不动时，我将心导向宿住随念智。我回忆起种种过去生，即：一生……乃至……我如此连同行相与细节，回忆起种种过去生。诸比丘，这是我在初夜时分证得的第一明；无明被破除，明生起了；黑暗被驱散，光明生起了；正如那不放逸、热忱、精勤而住者。”

213. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne…pe… ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṃ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

213. “当心如此得定、清净、明洁、无瑕、离秽、柔软、堪任、稳固、不动时，我将心导向了知众生死生之智。我以清净、超人的天眼，看见众生死时、生时……乃至……‘啊，这些众生具足身恶行……’我以清净、超人的天眼，看见众生死时、生时，卑劣的、高贵的，美貌的、丑陋的，善趣的、恶趣的，我了知众生随其业而受生。诸比丘，这是我在中夜时分证得的第二明；无明被破除，明生起了；黑暗被驱散，光明生起了；正如那不放逸、热忱、精勤而住者。”

214. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ[Pg.166]. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha, vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

214. “当心如此得定、清净、皎洁、无瑕、离随烦恼、柔软、堪任、稳固、达到不动时，我将心导向诸漏尽智。我如实了知：‘此是苦。’我如实了知：‘此是苦之集。’我如实了知：‘此是苦之灭。’我如实了知：‘此是导向苦灭之道。’我如实了知：‘此等是漏。’我如实了知：‘此是漏之集。’我如实了知：‘此是漏之灭。’我如实了知：‘此是导向漏灭之道。’我如此知、如此见时，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。于解脱中，生起‘已解脱’之智。我了知：‘生已尽，梵行已立，所作已办，再无后有。’诸比丘，此即是我于后夜时分所证得的第三明；无明已破，明已生；黑暗已破，光明已生；诚如为不放逸、热忱、精勤而住者那样。”

215. ‘‘Seyyathāpi, bhikkhave, araññe pavane mahantaṃ ninnaṃ pallalaṃ. Tamenaṃ mahāmigasaṅgho upanissāya vihareyya. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ pidaheyya, vivareyya kummaggaṃ, odaheyya okacaraṃ, ṭhapeyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ āpajjeyya. Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ vivareyya, pidaheyya kummaggaṃ, ūhaneyya okacaraṃ, nāseyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

215. “诸比丘，譬如在森林、林野中，有一大片低洼的泥沼。有一大群鹿依靠它生活。这时，来了一个人，不希望它们获得利益，不希望它们获得福祉，不希望它们获得离轭安稳。他会堵塞那条安全、吉祥、令人愉悦的道路，而开辟一条邪道，设置诱饵公鹿，安放诱饵母鹿。诸比丘，这样，那一大群鹿不久就会遭遇不幸与灾祸。再者，诸比丘，为了那一大群鹿，来了一个人，希望它们获得利益，希望它们获得福祉，希望它们获得离轭安稳。他会开辟那条安全、吉祥、令人愉悦的道路，而堵塞那条邪道，移除诱饵公鹿，消灭诱饵母鹿。诸比丘，这样，那一大群鹿不久就会获得增长、繁茂与兴盛。”

‘‘Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – mahantaṃ ninnaṃ pallalanti kho, bhikkhave, kāmānametaṃ adhivacanaṃ. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṃ adhivacanaṃ. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ – micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. Okacaroti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ. Okacārikāti [Pg.167] kho, bhikkhave, avijjāyetaṃ adhivacanaṃ. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.

“诸比丘，我作此譬喻，是为了说明义理。此中义理如下：诸比丘，‘大泥沼洼地’是欲的同义词。诸比丘，‘一大群鹿’是众生的同义词。诸比丘，‘不求利益、福祉、安稳的人’是魔罗、恶者的同义词。诸比丘，‘邪道’是八支邪道的同义词，即：邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。诸比丘，‘诱饵鹿’是喜贪(nandīrāga)的同义词。诸比丘，‘被缚的诱饵鹿’是无明的同义词。诸比丘，‘求利益、福祉、安稳的人’是如来、阿罗汉、正等正觉者的同义词。诸比丘，‘安稳、吉祥、令人愉悦的道路’是圣八支道的同义词，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。”

‘‘Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti.

“如此，诸比丘，安稳、吉祥、令人愉悦的道路已被我开启，邪道已被关闭，诱饵鹿已被拔除，被缚的诱饵鹿已被摧毁。诸比丘，导师为寻求弟子们的利益，出于怜悯而应做之事，我已为你们做了。诸比丘，这里有树下，这里有空屋；你们当禅修，莫放逸，莫要日后追悔。这是我们对你们的教诫。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘心生欢喜，随喜世尊所说。

Dvedhāvitakkasuttaṃ niṭṭhitaṃ navamaṃ.

二分寻经第九终。

10. Vitakkasaṇṭhānasuttaṃ

10. 止息寻经

216. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

216. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。尔时，世尊告诸比丘：“诸比丘。”彼诸比丘回答世尊：“尊者。”世尊如是说：

‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṃ manasi kātabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā [Pg.168] vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṃ āṇiṃ abhinihaneyya abhinīhareyya abhinivatteyya ; evameva kho, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

“诸比丘，致力于增上心(adhicitta)的比丘，应适时作意五种相。是哪五种呢？诸比丘，于此，当比丘依止某相、作意某相时，若生起与欲相应、与瞋相应、与痴相应的恶不善寻(vitakka)，诸比丘，彼比丘应从彼相，转而作意另一与善相应的相。当他从彼相，转而作意另一与善相应的相时，彼等与欲相应、与瞋相应、与痴相应的恶不善寻即被断除，趋于灭尽。因彼等之断除，其心于内安住、沉静、成一境、得等持。诸比丘，譬如熟练的木匠或木匠的学徒，能以细销子击打、取出、拔除粗销子；正是如此，诸比丘，当比丘依止某相、作意某相时，若生起与欲相应、与瞋相应、与痴相应的恶不善寻，诸比丘，彼比丘应从彼相，转而作意另一与善相应的相。当他从彼相，转而作意另一与善相应的相时，彼等与欲相应、与瞋相应、与痴相应的恶不善寻即被断除，趋于灭尽。因彼等之断除，其心于内安住、沉静、成一境、得等持。”

217. ‘‘Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo – ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo – ‘itipime vitakkā akusalā, itipime [Pg.169] vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

217. “诸比丘，若彼比丘从该相作意另一与善相应的相时，仍生起与欲相应、与瞋相应、与痴相应的恶不善寻，诸比丘，彼比丘应审察彼等寻的过患：‘如此，此等寻为不善；如此，此等寻为有过失；如此，此等寻为苦果报。’当他审察彼等寻的过患时，凡是与欲相应、与瞋相应、与痴相应的恶不善寻，皆被断除，趋于灭尽。因彼等之断除，其心即于内安住、沉静、趣于一境、得等持。诸比丘，譬如年轻、爱好妆饰的女子或男子，若有蛇尸、狗尸或人尸被系于其颈，他会苦恼、羞耻、厌恶。正是如此，诸比丘，若彼比丘从该相作意另一与善相应的相时，仍生起与欲相应、与瞋相应、与痴相应的恶不善寻，诸比丘，彼比丘应审察彼等寻的过患：‘如此，此等寻为不善；如此，此等寻为有过失；如此，此等寻为苦果报。’当他审察彼等寻的过患时，凡是与欲相应、与瞋相应、与痴相应的恶不善寻，皆被断除，趋于灭尽。因彼等之断除，其心即于内安住、沉静、趣于一境、得等持。”

218. ‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ asatiamanasikāro āpajjitabbo. Tassa tesaṃ vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṃ rūpānaṃ adassanakāmo assa; so nimīleyya vā aññena vā apalokeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

218. “诸比丘，若彼比丘于审察那些寻的过患时，仍生起与欲相应、与瞋相应、与痴相应的恶、不善寻，诸比丘，彼比丘应对那些寻不忆念、不作意。当他对那些寻不忆念、不作意时，那些与欲相应、与瞋相应、与痴相应的恶、不善寻即被断除，趋于灭尽。因断除彼等故，其心只于内安住、沉静，成为一境，得等持。譬如，诸比丘，有眼之人不欲见进入视野的色，他或闭上眼，或看向别处。正是如此，诸比丘，若彼比丘于审察那些寻的过患时，仍生起与欲相应、与瞋相应、与痴相应的恶、不善寻，彼寻即被断除，趋于灭尽。因断除彼等故，其心只于内安住、沉静，成为一境，得等持。”

219. ‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ. Tassa tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, puriso sīghaṃ gaccheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi? Yaṃnūnāhaṃ saṇikaṃ gaccheyya’nti. So saṇikaṃ gaccheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi? Yaṃnūnāhaṃ tiṭṭheyya’nti. So tiṭṭheyya[Pg.170]. Tassa evamassa – ‘kiṃ nu kho ahaṃ ṭhito? Yaṃnūnāhaṃ nisīdeyya’nti. So nisīdeyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ nisinno? Yaṃnūnāhaṃ nipajjeyya’nti. So nipajjeyya. Evañhi so, bhikkhave, puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

219. 诸比丘，若有比丘对那些寻已达到不忆念、不作意，但与欲相应、与瞋相应、与痴相应的诸恶不善寻依然生起，诸比丘，那位比丘即应作意那些寻的因缘。当他作意那些寻的因缘时，那些与欲相应、与瞋相应、与痴相应的诸恶不善寻即被舍断，它们趋于灭尽。因其舍断，心只于内安住、沉静、成为专一、得等持。诸比丘，譬如有人快走，他心想：“我为何快走呢？我何不慢走？”于是他便慢走。他又想：“我为何慢走呢？我何不站住？”于是他便站住。他又想：“我为何站着呢？我何不坐下？”于是他便坐下。他又想：“我为何坐着呢？我何不躺下？”于是他便躺下。诸比丘，就这样，那人舍离了粗重的威仪，而采取更细微的威仪。诸比丘，正是如此，若有比丘对那些寻已达到不忆念、不作意，但与欲相应、与瞋相应、与痴相应的诸恶不善寻依然生起，它们即被舍断，它们趋于灭尽。因其舍断，心只于内安住、沉静、成为专一、得等持。

220. ‘‘Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ. Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, balavā puriso dubbalataraṃ purisaṃ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ. Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi [Pg.171] te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

220. 诸比丘，若那位比丘在作意那些寻的生起根源时，仍然生起与欲、瞋、痴相应的恶不善寻，那么，诸比丘，那位比丘应咬紧牙关，以舌抵颚，以心抑制心、压制心、折磨心。当他咬紧牙关，以舌抵颚，以心抑制心、压制心、折磨心时，那些与欲、瞋、痴相应的恶不善寻就被断除，趋于灭尽。因断除了它们，其心就在内安住、沉静、成为一境、得入等持。诸比丘，譬如一个强壮的人，抓住一个较弱的人的头、或颈、或肩，加以抑制、压制、折磨；诸比丘，正是如此，若那位比丘在作意那些寻的生起根源时，仍然生起与欲、瞋、痴相应的恶不善寻，那么，诸比丘，那位比丘应咬紧牙关，以舌抵颚，以心抑制心、压制心、折磨心。当他咬紧牙关，以舌抵颚，以心抑制心、压制心、折磨心时，那些与欲、瞋、痴相应的恶不善寻就被断除，趋于灭尽。因断除了它们，其心就在内安住、沉静、成为一境、得入等持。

221. ‘‘Yato kho, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Ayaṃ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu. Yaṃ vitakkaṃ ākaṅkhissati taṃ vitakkaṃ vitakkessati, yaṃ vitakkaṃ nākaṅkhissati na taṃ vitakkaṃ vitakkessati. Acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’ti.

221. “诸比丘，当一位比丘由于某个相，作意某个相时，生起与贪、嗔、痴相应的恶不善寻，他从那个相转向作意另一个与善相应的相时，那些与贪、嗔、痴相应的恶不善寻就被舍弃，它们就消失了。由于舍弃了它们，其心就在内安住、沉静、成为一境、得等持。当他省察那些寻的过患时，那些与贪、嗔、痴相应的恶不善寻就被舍弃，它们就消失了。由于舍弃了它们，其心就在内安住、沉静、成为一境、得等持。当他不去忆念、不作意那些寻时，那些与贪、嗔、痴相应的恶不善寻就被舍弃，它们就消失了。由于舍弃了它们，其心就在内安住、沉静、成为一境、得等持。当他作意那些寻行之止息时，那些与贪、嗔、痴相应的恶不善寻就被舍弃，它们就消失了。由于舍弃了它们，其心就在内安住、沉静、成为一境、得等持。当他以齿咬齿，以舌抵颚，以心抑制、压伏、折磨其心时，那些与贪、嗔、痴相应的恶不善寻就被舍弃，它们就消失了。由于舍弃了它们，其心就在内安住、沉静、成为一境、得等持。诸比丘，这称为于寻的各种转向得自在的比丘。他想寻思什么寻，就能寻思那个寻；他不想寻思什么寻，就不寻思那个寻。他已斩断渴爱，断除结缚，通过正遍知慢而终结了苦。”

Idamavoca [Pg.172] bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此言。彼诸比丘心怀喜悦，欢喜世尊所说。

Vitakkasaṇṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.

《寻止息经》第十，终。

Sīhanādavaggo niṭṭhito dutiyo.

师子吼品第二，终。

Tassuddānaṃ –

此品之摄颂——

Cūḷasīhanādalomahaṃsavaro, mahācūḷadukkhakkhandhaanumānikasuttaṃ;

Khilapatthamadhupiṇḍikadvidhāvitakka, pañcanimittakathā puna vaggo.

《小师子吼经》、殊胜的《大师子吼经》、《大苦蕴经》、《小苦蕴经》、《随观经》；《心荒芜经》、《林薮经》、《蜜丸经》、《二种寻经》，以及再来是关于五相的论说，此为一品。

3. Opammavaggo

3. 譬喻品

1. Kakacūpamasuttaṃ

1. 锯本行

222. Evaṃ [Pg.173] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharatī’’ti.

222. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。当时，具寿摩利耶颇求那(Moḷiyaphagguna)与比丘尼们过从甚密。具寿摩利耶颇求那是这样与比丘尼们过从甚密的：若有比丘在具寿摩利耶颇求那面前说那些比丘尼的坏话，具寿摩利耶颇求那就会生气、不悦，甚至挑起争端。若有比丘在那些比丘尼面前说具寿摩利耶颇求那的坏话，那些比丘尼就会生气、不悦，甚至挑起争端。具寿摩利耶颇求那就是这样与比丘尼们过从甚密的。那时，有一位比丘来到世尊那里，顶礼世尊后，坐于一旁。坐于一旁后，那位比丘对世尊说：“世尊，具寿摩利耶颇求那与比丘尼们过从甚密。世尊，具寿摩利耶颇求那是这样与比丘尼们过从甚密的：若有比丘在具寿摩利耶颇求那面前说那些比丘尼的坏话，具寿摩利耶颇求那就会生气、不悦，甚至挑起争端。若有比丘在那些比丘尼面前说具寿摩利耶颇求那的坏话，那些比丘尼就会生气、不悦，甚至挑起争端。世尊，具寿摩利耶颇求那就是这样与比丘尼们过从甚密的。”

223. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena moḷiyaphaggunaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso phagguna, āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ moḷiyaphaggunaṃ etadavoca – ‘‘satthā taṃ, āvuso phagguna, āmantetī’’ti. ‘‘Evamāvuso’’ti kho āyasmā moḷiyaphagguno tassa [Pg.174] bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ moḷiyaphaggunaṃ bhagavā etadavoca –

223. 尔时，世尊对一位比丘吩咐道：“来，比丘，你以我之言去召唤摩利耶·颇求那(Moḷiyaphagguna)比丘：‘贤友颇求那，导师在召唤你。’”“是的，世尊。”那位比丘应诺世尊后，便去到具寿摩利耶·颇求那之处；抵达后，对具寿摩利耶·颇求那说了这话：“贤友颇求那，导师在召唤你。”“是的，贤友。”具寿摩利耶·颇求那应诺那位比丘后，便去到世尊之处；抵达后，顶礼世尊，坐于一旁。世尊对坐于一旁的具寿摩利耶·颇求那说了这话：

‘‘Saccaṃ kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharasi? Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasi – sace koci bhikkhu tuyhaṃ sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tena tvaṃ kupito anattamano adhikaraṇampi karosi. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā tuyhaṃ avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasī’’ti? ‘‘Evaṃ, bhante’’ti. ‘‘Nanu tvaṃ, phagguna, kulaputto saddhā agārasmā anagāriyaṃ pabbajito’’ti? ‘‘Evaṃ, bhante’’ti.

“颇求那，你真的与比丘尼们过度交往吗？据说你是这样与比丘尼们交往的：若有比丘在你面前非议那些比丘尼，你会因此生气、不悦，甚至引起争讼。反之，若有比丘在那些比丘尼面前非议你，那些比丘尼会因此生气、不悦，甚至引起争讼。颇求那，你真的是这样与比丘尼们交往吗？”“是的，世尊。”“颇求那，你难道不是一位良家子，出于信心，从在家而出家，过无家生活吗？”“是的，世尊。”

224. ‘‘Na kho te etaṃ, phagguna, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho vihareyyāsi. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ – ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

224. “颇古那，你身为以信从家趣于无家而出家的良家子，与比丘尼们过度交往而住，此于你实不适宜。是故，颇古那，若有人在你面前说那些比丘尼的坏话，于此，颇古那，你亦应舍弃那些缘于在家的欲与寻。于此，颇古那，你亦应如是学：‘我的心将不变异，亦不说恶语，我将住于利益与怜悯，怀着慈心，内心无嗔。’颇古那，你实应如是学。”

‘‘Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya. Tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

“是故，颇古那，若有人在你面前以手、以土块、以棍杖、或以刀攻击那些比丘尼，于此，颇古那，你亦应舍弃那些缘于在家的欲与寻。于此，颇古那，你亦应如是学：‘我的心将不变异，亦不说恶语，我将住于利益与怜悯，怀着慈心，内心无嗔。’颇古那，你实应如是学。”

‘‘Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te [Pg.175] pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

“是故，颇古那，若有人在你面前说你的坏话，于此，颇古那，你亦应舍弃那些缘于在家的欲与寻。于此，颇古那，你亦应如是学：‘我的心将不变异，亦不说恶语，我将住于利益与怜悯，怀着慈心，内心无嗔。’颇古那，你实应如是学。”

‘‘Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabba’’nti.

“因此，颇古那，即使有人用手、用土块、用木棍或用刀攻击你，在那种情况下，你也应当舍弃那些依于居家的欲求和寻思。在那种情况下，颇古那，你也应当这样学习：‘我的心将不会变异，我不会说出恶语，我将住于利益与怜悯，怀有慈心，内心没有嗔恨。’颇古那，你确实应当这样学习。”

225. Atha kho bhagavā bhikkhū āmantesi – ‘‘ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ cittaṃ. Idhāhaṃ, bhikkhave, bhikkhū āmantesiṃ – ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi. Ekāsanabhojanaṃ kho ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha. Ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.

225. 于是，世尊对比丘们说：“比丘们，曾有一时，比丘们令我心满意足。比丘们，当时我对比丘们说：‘比丘们，我食一坐食。比丘们，我食一坐食时，了知无病、无恙、身体轻安、有力以及安适而住。来，比丘们，你们也食一坐食。比丘们，当你们食一坐食时，你们也将了知无病、无恙、身体轻安、有力以及安适而住。’比丘们，我无须对那些比丘们反复教诫；比丘们，我只需为他们建立念即可。”

‘‘Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. Tasmātiha, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.

诸比丘，譬如在平坦的四衢道口，一辆套好良种马的马车停在那里，马鞭已备好。一位善巧的调御师、驯马者登上车，左手执缰，右手持鞭，便能随心所欲地驱车前进或后退。诸比丘，正是如此，我无须对那些比丘们反复教诫，诸比丘，我只需对那些比丘们令其生起正念即可。因此，诸比丘，你们也应舍断不善法，于诸善法中努力。这样，你们也必将在这法-律中达到增长、增盛、广大。

‘‘Seyyathāpi[Pg.176], bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ. Tañcassa eḷaṇḍehi sañchannaṃ. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṃ suvisodhitaṃ visodheyya. Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. Evañhetaṃ, bhikkhave, sālavanaṃ aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Evameva kho, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.

诸比丘，譬如村庄或市镇附近有一片大娑罗树林，为蓖麻所覆盖。这时，可能会出现一个为求利益、为求福祉、为求安稳之人。他会砍掉那些弯曲、夺取养分的娑罗树苗，将它们清出林外，并把林内彻底清理干净。而对那些笔直、善生（sujātā）的娑罗树苗，他会妥善地照料。诸比丘，这样，过了一段时间，那片娑罗树林就会达到增长、增盛、广大。诸比丘，正是如此，你们也应舍断不善法，于诸善法中努力。这样，你们也必将在这法-律中达到增长、增盛、广大。

226. ‘‘Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Vedehikāya, bhikkhave, gahapatāniyā evaṃ kalyāṇo kittisaddo abbhuggato – ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṃvihitakammantā.

226. 诸比丘，往昔，就在这舍卫城（Sāvatthī），有一位名叫韦提希（Vedehikā）的家主妇。诸比丘，关于韦提希家主妇，有这样美好的名声传扬开来：“韦提希家主妇是温和的，韦提希家主妇是谦恭的，韦提希家主妇是宁静的。”诸比丘，韦提希家主妇有一位名叫迦莉（Kāḷī）的婢女，她能干、勤快、做事井然有序。

‘‘Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – ‘mayhaṃ kho ayyāya evaṃ kalyāṇo kittisaddo abbhuggato – ‘‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’’ti. Kiṃ nu kho me ayyā santaṃyeva nu kho ajjhattaṃ kopaṃ na pātukaroti udāhu asantaṃ udāhu mayhamevete kammantā susaṃvihitā yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ? Yaṃnūnāhaṃ ayyaṃ vīmaṃseyya’nti. Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divā uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṃ akāsi. Atha kho, bhikkhave, kāḷiyā dāsiyā [Pg.177] etadahosi – ‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ; mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyya’’’nti.

诸比丘，其后，婢女迦莉(Kāḷī)心生此念：“我女主人有此善好名声远扬：‘韦提希(Vedehikā)家主妇柔和，韦提希家主妇谦下，韦提希家主妇寂静。’我女主人是内心实有忿怒而不显露，抑或实无？又或者，是因为我将诸事处理妥帖，我女主人才是内心实有忿怒而不显露，并非实无？我何不试探一下女主人？”其后，诸比丘，婢女迦莉晚起。其后，诸比丘，韦提希家主妇对婢女迦莉说：“喂，迦莉！”“何事，女主人？”“喂，你为何晚起？”“女主人，无事。”“‘无事’！你这恶婢，竟无事而晚起！”她遂忿怒、不悦，颦蹙眉头。其后，诸比丘，婢女迦莉心生此念：“我女主人内心实有忿怒而不显露，并非实无。正因我将诸事处理妥帖，我女主人才是内心实有忿怒而不显露，并非实无。我何不进一步试探女主人？”

‘‘Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je, kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divātaraṃ uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divātaraṃ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṃ nicchāresi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – ‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyya’nti.

于是，比丘们，婢女迦莉起得更晚了。那时，比丘们，韦提希家主妇对婢女迦莉说：“喂，迦莉！”“什么事，夫人？”“喂，你为什么起得更晚了？”“夫人，没什么。”“没什么！你这坏婢女，没事还起得这么晚！”她生气、不悦，说出了不悦之言。于是，比丘们，婢女迦莉心想：“我的夫人内心确实有愤怒，只是没有显露，并非因为没有。正因为我的工作都处理得井井有条，我的夫人才不显露这内心的愤怒，而非因为没有愤怒。我应当再进一步试探她。”

‘‘Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je, kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divā uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ adāsi, sīsaṃ vobhindi. Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṃ ujjhāpesi – ‘passathayye, soratāya kammaṃ; passathayye, nivātāya kammaṃ, passathayye, upasantāya kammaṃ! Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ dassati, sīsaṃ vobhindissatī’ti.

于是，比丘们，婢女迦莉起得更晚了。那时，比丘们，韦提希家主妇对婢女迦莉说：“喂，迦莉！”“什么事，夫人？”“喂，你为什么起晚了？”“夫人，没什么。”“没什么！你这坏婢女，没事还起晚了！”她生气、不悦，拿起门闩朝迦莉头上打去，打破了她的头。于是，比丘们，婢女迦莉头破血流地向邻居们哭诉道：“看啊，夫人们，这就是温和者的作为！看啊，这就是谦恭者的作为！看啊，这就是宁静者的作为！怎么会只因为一个婢女起晚了，就生气不悦，拿起门闩打她的头，把头都打破了呢！”

‘‘Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṃ pāpako kittisaddo abbhuggacchi – ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.

比丘们，后来，韦提希家主妇传出了这样的恶名：“韦提希家主妇暴躁，韦提希家主妇不谦恭，韦提希家主妇不宁静。”

‘‘Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. Yato ca, bhikkhave, bhikkhuṃ [Pg.178] amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. Nāhaṃ taṃ, bhikkhave, bhikkhuṃ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṃ āpajjati. Taṃ kissa hetu? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ alabhamāno na suvaco hoti, na sovacassataṃ āpajjati. Yo ca kho, bhikkhave, bhikkhu dhammaṃyeva sakkaronto, dhammaṃ garuṃ karonto, dhammaṃ mānento, dhammaṃ pūjento, dhammaṃ apacāyamāno suvaco hoti, sovacassataṃ āpajjati, tamahaṃ ‘suvaco’ti vadāmi. Tasmātiha, bhikkhave, ‘dhammaṃyeva sakkarontā, dhammaṃ garuṃ karontā, dhammaṃ mānentā, dhammaṃ pūjentā, dhammaṃ apacāyamānā suvacā bhavissāma, sovacassataṃ āpajjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

比丘们，正是如此。于此，某位比丘仅在未被不可意的言辞触及时，才极为柔和、极为谦下、极为寂静。然而，比丘们，当不可意的言辞触及比丘时，那时，才能了知此比丘为“柔和者”，了知为“谦下者”，了知为“寂静者”。比丘们，若有比丘因衣服、饮食、卧坐具、病缘医药资具而成为易教诫者，达到易教诫的状态，我不说他是“易教诫者”。此为何因？比丘们，因为该比丘在得不到那些衣服、饮食、卧坐具、病缘医药资具时，便不是易教诫者，达不到易教诫的状态。然而，比丘们，凡是比丘唯因恭敬法、尊重法、尊崇法、供养法、敬奉法而成为易教诫者，达到易教诫的状态，我才说他是“易教诫者”。是故，比丘们，你们应如是学：“我等唯恭敬法、尊重法、尊崇法、供养法、敬奉法，当成为易教诫者，当达到易教诫的状态。”比丘们，你们实应如是学。

227. ‘‘Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṃ – kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

227. 比丘们，有这五种言语途径，他人可依此对你们言说：或适时，或不适时；或真实，或不真实；或柔和，或粗鲁；或有益，或无益；或心怀慈爱，或内心怀有嗔恨。比丘们，他人对你们言说，或在适时，或在不适时；比丘们，他人对你们言说，或依于事实，或不依事实；比丘们，他人对你们言说，或言语柔和，或言语粗鲁；比丘们，他人对你们言说，或言语有益，或言语无益；比丘们，他人对你们言说，或心怀慈爱，或内心怀有嗔恨。比丘们，即使如此，你们也应当这样修学：“我们的心将不会变异，我们不发恶语，我们将住于利益与怜悯，心怀慈爱，无内在的嗔恨。我们将以慈俱心遍满那个人而住，并以之为所缘，以广大、崇高、无量、无怨、无害的慈俱心，遍满一切世间而住。”比丘们，你们确实应当这样修学。

228. ‘‘Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṃ ādāya. So evaṃ vadeyya – ‘ahaṃ imaṃ mahāpathaviṃ apathaviṃ karissāmī’ti[Pg.179]. So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya – ‘apathavī bhavasi, apathavī bhavasī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imaṃ mahāpathaviṃ apathaviṃ kareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ – kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

228. “诸比丘，譬如有人拿着锄头和篮子前来，他这样说：‘我要将这大地变为无地。’他于是在各处挖掘，在各处抛撒，在各处吐痰，在各处撒尿，说：‘你变为无地吧，你变为无地吧！’诸比丘，你们认为如何？那人能将这大地变为无地吗？”“不能，世尊。”“此是何因？”“世尊，此大地深厚无量，不易变为无地；那个人只会是徒劳疲惫、自取恼害而已。”“正是如此，诸比丘，有此五种言语途径，他人会用这些来对你们说话：或适时，或不适时；或真实，或不真实；或柔和，或粗暴；或与利益相应，或与利益不相应；或怀有慈心，或心怀嗔恚。诸比丘，他人会对你们说适时或不适时的话；诸比丘，他人会对你们说真实或不真实的话；诸比丘，他人会对你们说柔和或粗暴的话；诸比丘，他人会对你们说与利益相应或与利益不相应的话；诸比丘，他人会对你们说怀有慈心或心怀嗔恚的话。于此，诸比丘，你们应当这样学习：‘我们的心将不会变异，我们不发恶语，我们将为利益与怜悯而住，心怀慈爱，不含嗔恚。我们将以与慈俱行之心遍满那个人而住，并以此为所缘，以如大地一般的心，以广大、崇高、无量、无怨、无害之心遍满一切世界而住。’诸比丘，你们应当这样学习。”

229. ‘‘Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṃ vā haliddiṃ vā nīlaṃ vā mañjiṭṭhaṃ vā ādāya. So evaṃ vadeyya – ‘ahaṃ imasmiṃ ākāse rūpaṃ likhissāmi, rūpapātubhāvaṃ karissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imasmiṃ ākāse rūpaṃ likheyya, rūpapātubhāvaṃ kareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Ayañhi, bhante, ākāso arūpī anidassano. Tattha na sukaraṃ rūpaṃ likhituṃ, rūpapātubhāvaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā …pe… ‘na ceva… tadārammaṇañca [Pg.180] sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

229. “诸比丘，譬如有人拿着虫胶、或姜黄、或靛蓝、或茜草来，说：‘我将在这虚空中绘画，使形象显现。’诸比丘，你们怎么认为？那个人能在虚空中绘画，使形象显现吗？”“不能，世尊。”“那是什么原因呢？”“世尊，这虚空无形、不可见，不容易在其中绘画，使形象显现；那个人只会得到疲劳与苦恼而已。”“同样地，诸比丘，有这五种言语途径，他人会用这些来对你们说话，或适时或不适时……（中略）……你们应当这样学习：‘我们的心将不会变异，我们将不发出恶语，我们将住于利益与怜悯，心怀慈爱，没有内在的憎恨。我们将以伴随慈爱的心遍满那个人而住，并且以之为所缘，以如虚空一般的心，广大、崇高、无量、无怨、无害地遍满一切世界而住。’诸比丘，你们应当这样学习。”

230. ‘‘Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṃ tiṇukkaṃ ādāya. So evaṃ vadeyya – ‘ahaṃ imāya ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpessāmi saṃparitāpessāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpeyya saṃparitāpeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Sā na sukarā ādittāya tiṇukkāya santāpetuṃ saṃparitāpetuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā…pe… ‘na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

230. “诸比丘，譬如有人拿着燃烧的草炬前来，说：‘我要用这燃烧的草炬烧热、灼热恒河。’诸比丘，你们怎么认为？那个人能用燃烧的草炬烧热、灼热恒河吗？”“不能，世尊。”“那是什么原因呢？”“世尊，因为恒河深邃无量，不容易用燃烧的草炬烧热、灼热；那个人只会得到疲劳与恼害而已。”“同样地，诸比丘，有这五种言语途径，他人会用这些来对你们说话，或适时或不适时……（中略）……你们应当这样学习：‘……以之为所缘，我们将以如恒河一般广大、崇高、无量、无怨、无害之心，遍满一切世界而住。’诸比丘，你们确实应当这样学习。”

231. ‘‘Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Atha puriso āgaccheyya kaṭṭhaṃ vā kathalaṃ vā ādāya. So evaṃ vadeyya – ‘ahaṃ imaṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ karissāmi bharabharaṃ karissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ kareyya, bharabharaṃ kareyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṃ kātuṃ bharabharaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena [Pg.181] vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

231. “诸比丘，譬如有一只猫皮囊，被揉搓过、被充分揉搓过、被彻底揉搓过，柔软如棉，没有了沙沙声，没有了嘎吱声。这时有人拿着木棍或碎瓦片来，说：‘我要用这木棍或碎瓦片，使这只被揉搓过、被充分揉搓过、被彻底揉搓过，柔软如棉，没有了沙沙声、没有了嘎吱声的猫皮囊，发出沙沙声，发出嘎吱声。’诸比丘，你们怎么认为？那个人能用木棍或碎瓦片使那只猫皮囊发出沙沙声，发出嘎吱声吗？”“不能，世尊。”“那是什么原因呢？”“世尊，因为那只猫皮囊被揉搓过、被充分揉搓过、被彻底揉搓过，柔软如棉，没有了沙沙声，没有了嘎吱声。它不容易被木棍或碎瓦片弄出沙沙声、嘎吱声；那个人只会自取疲劳与恼害罢了。”“同样地，诸比丘，有这五种言语途径，他人会用这些来对你们说话：或适时，或不适时；或真实，或不真实；或柔和，或粗鲁；或有益，或无益；或心怀慈爱，或内心怀有嗔恨。诸比丘，他人会对你们说适时或不适时的话；诸比丘，他人会对你们说真实或不真实的话；诸比丘，他人会对你们说柔和或粗鲁的话；诸比丘，他人会对你们说有益或无益的话；诸比丘，他人会对你们说心怀慈爱或内心怀有嗔恨的话。诸比丘，即使如此，你们也应当这样学习：‘我们的心将不会变异，我们将不发出恶语，我们将为利益与怜悯而住，心怀慈爱，没有内在的憎恨。我们将以伴随慈爱的心遍满那个人而住，并且以之为所缘，以如猫皮囊一般的心，广大、崇高、无量、无怨、无害地遍满一切世界而住。’诸比丘，你们应当这样学习。”

232. ‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

232. 诸比丘，即便有卑劣的盗贼用双柄锯将你们的肢体一一锯断，若有谁于此心生瞋恚，他便不是奉行我教法者。于此，诸比丘，你们应当如是学：“我们的心将不会变异，我们不说恶语，我们将为他们的利益与怜悯而住，以慈心而住，内心没有瞋恨。我们将以与慈俱行之心遍满那个人而住，并以此为所缘，以与慈俱行、广大、已达崇高、无量、无怨、无害之心，遍满一切世界而住。”诸比丘，你们应当如是学。

233. ‘‘Imañca tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā’’ti.

233. “诸比丘，你们应当恒常作意此锯喻教诫。诸比丘，你们可见到任何或微细或粗重的言说，是你们所不能忍受的吗？”“不，世尊。”“因此，诸比丘，你们要恒常作意此锯喻教诫。那将为你们带来长久的利益与安乐。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了此语。那些比丘心怀喜悦，欢喜于世尊所说。

Kakacūpamasuttaṃ niṭṭhitaṃ paṭhamaṃ.

锯喻经第一终。

2. Alagaddūpamasuttaṃ

2. 蛇喻经

234. Evaṃ [Pg.182] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti. Assosuṃ kho sambahulā bhikkhū – ‘‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ – ‘‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. ‘‘Evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti.

234. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。那时，有一位曾为屠鹫者(gaddhabādhipubba)的比丘，名叫阿利咤(Ariṭṭha)，生起如此的邪见：“我如此了知世尊所教之法，即世尊所说的障碍法，受用它们并不足以构成障碍。”众多比丘听闻：“据说那位曾为屠鹫者的比丘阿利咤生起了如此的邪见：‘我如此了知世尊所教之法，即世尊所说的障碍法，受用它们并不足以构成障碍。’”于是，那些比丘去到曾为屠鹫者的阿利咤比丘那里，对他说道：“贤友阿利咤，你真的生起了如此的邪见：‘我如此了知世尊所教之法，即世尊所说的障碍法，受用它们并不足以构成障碍’吗？”“确实如此，贤友们，我如此了知世尊所教之法，即世尊所说的障碍法，受用它们并不足以构成障碍。”

Atha kho tepi bhikkhū ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti – ‘‘mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… maṃsapesūpamā kāmā vuttā bhagavatā… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā [Pg.183] bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’ti. Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’ti.

于是，那些比丘想让曾为捕鹫者的阿里吒(Ariṭṭha)比丘舍离此邪见，便诘问、追究、与他论究：“贤友阿里吒，不要这么说，不要诽谤世尊。诽谤世尊是不对的，世尊不会这么说。贤友阿里吒，世尊已用种种方式宣说诸法为障碍法，受用它们足以构成障碍。世尊说诸欲乐少、苦多、恼多，此中过患更多。世尊说诸欲如骸骨……如肉块……如草火炬……如火坑……如梦……如借来之物……如树果……如刀砧……如矛与桩……如蛇头，苦多、恼多，此中过患更多。”然而，曾为捕鹫者的阿里吒比丘虽被那些比丘如此诘问、追究、与他论究，却依然固执地、紧抓不放地坚持那邪见，宣称：“确实如此，贤友，我如此了知世尊所教之法，即世尊所说的障碍法，受用它们并不足以构成障碍。”

235. Yato kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Assumha kho mayaṃ, bhante – ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Atha kho mayaṃ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocumha – ‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti?

235. 当那些比丘无法使曾为捕鹫者的阿利咤(Ariṭṭha)比丘舍离此邪见时，于是，那些比丘前往世尊所在之处。抵达后，他们顶礼世尊，然后坐在一旁。坐在一旁的那些比丘对世尊说：“世尊，那位曾为捕鹫者的阿利咤比丘生起了这样的邪见：‘我如此理解世尊所教导的法，即世尊所说的那些障碍法，对行持它们者，并不足以构成障碍。’世尊，我们听闻：‘据说那位曾为捕鹫者的阿利咤比丘生起了这样的邪见：“我如此理解世尊所教导的法，即世尊所说的那些障碍法，对行持它们者，并不足以构成障碍。”’于是，世尊，我们前往曾为捕鹫者的阿利咤比丘所在之处；抵达后，我们对曾为捕鹫者的阿利咤比丘说：‘贤友阿利咤，据说你生起了这样的邪见：“我如此理解世尊所教导的法，即世尊所说的那些障碍法，对行持它们者，并不足以构成障碍”，这是真的吗？’”

‘‘Evaṃ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca – ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Atha kho mayaṃ, bhante, ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha – ‘mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ[Pg.184], na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. Yato kho mayaṃ, bhante, nāsakkhimha ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.

“世尊，如是说时，曾为捕鹫者的阿里吒(Ariṭṭha)比丘对我们说：‘贤友们，我确实如此了知世尊所说之法：凡世尊所说的障碍法，受用它们并不足以构成障碍。’于是，世尊，我们欲令曾为捕鹫者的阿里吒比丘舍离此恶见，便质问、追问、与他论理：‘贤友阿里吒，莫作是说，勿诽谤世尊。诽谤世尊实为不善，世尊不会如是说。贤友阿里吒，世尊已用种种方便宣说诸障碍法，实为障碍，而受用它们，足以构成障碍。世尊说诸欲少味、多苦、多恼，此中过患更多。世尊说诸欲如骨骸……如蛇首，多苦、多恼，此中过患更多。’世尊，即使如此，曾为捕鹫者的阿里吒比丘虽为我们所质问、追问、论理，仍固执、错误地执取、坚持彼恶见而宣说：‘贤友们，我确实如此了知世尊所说之法：凡世尊所说的障碍法，受用它们并不足以构成障碍。’世尊，当我们无法令曾为捕鹫者的阿里吒比丘舍离此恶见时，便将此事禀告世尊。”

236. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ āmantehi – ‘satthā taṃ, āvuso ariṭṭha, āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – ‘‘satthā taṃ, āvuso ariṭṭha, āmantetī’’ti. ‘‘Evamāvuso’’ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ bhagavā etadavoca – ‘‘saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti?

236. 那时，世尊对一位比丘说：“来，比丘，你用我的话去对曾为屠鹫者的阿利咤比丘说：‘贤友阿利咤，导师在召唤你。’”“是的，尊者。”那位比丘应诺世尊后，便去见曾为屠鹫者的阿利咤比丘。他上前对曾为屠鹫者的阿利咤比丘说：“贤友阿利咤，导师在召唤你。”“是的，贤友。”曾为屠鹫者的阿利咤比丘应诺那位比丘后，便去见世尊。他上前顶礼世尊，然后坐在一旁。世尊对坐在一旁的曾为屠鹫者的阿利咤比丘说：“阿利咤，据说你生起了这样的恶邪见：‘我如此了知世尊所教之法：那些被世尊所说的障碍法，受用它们并不足以构成障碍。’这是真的吗？”

‘‘Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’’’ti. ‘‘Kassa kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā… maṃsapesūpamā [Pg.185] kāmā vuttā mayā… tiṇukkūpamā kāmā vuttā mayā… aṅgārakāsūpamā kāmā vuttā mayā… supinakūpamā kāmā vuttā mayā… yācitakūpamā kāmā vuttā mayā… rukkhaphalūpamā kāmā vuttā mayā… asisūnūpamā kāmā vuttā mayā… sattisūlūpamā kāmā vuttā mayā… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti.

“大德，我正是如此了知世尊所说之法：‘世尊所说的那些障碍法，在受用它们时，不足以构成障碍。’” “愚人，你究竟是从谁了知我曾如此说法？愚人，我难道不是以多种方式说过障碍法是障碍吗？而且受用它们，足以构成障碍。我曾说，诸欲乐味少、苦多、恼多，于此，过患更多。我曾说，诸欲如骨骸……如肉块……如草炬……如火坑……如梦……如借用物……如树果……如刀俎……如矛槊……如蛇头，苦多、恼多，于此，过患更多。然而，愚人，你却因自己的邪执而诽谤我们，也掘害自己，并产生许多非福。愚人，那将为你长时带来无益与痛苦。”

Atha kho bhagavā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, api nāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṃ dhammavinaye’’ti? ‘‘Kiñhi siyā, bhante; no hetaṃ, bhante’’ti. Evaṃ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – ‘‘paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī’’ti.

于是，世尊对诸比丘说：“诸比丘，你们怎么想？难道这位曾为屠鹫者的阿利咤(Ariṭṭha)比丘，于此法与律中，还有丝毫暖气吗？”“怎么会有呢，世尊？没有的，世尊。”此言一出，曾为屠鹫者的阿利咤比丘默然、羞愧、垂肩、低头、沮丧、无言以对地坐着。于是，世尊知晓曾为屠鹫者的阿利咤比丘默然、羞愧、垂肩、低头、沮丧、无言以对，便对他说：“愚人，你将因自己这邪恶的见解而为人所知。于此，我将询问诸比丘。”

237. Atha kho bhagavā bhikkhū āmantesi – ‘‘tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī’’ti? ‘‘No hetaṃ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’ti. ‘‘Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā[Pg.186], bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā…pe… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca panāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya. So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti – netaṃ ṭhānaṃ vijjati’’.

237. 尔时，世尊告诸比丘：“比丘们，你们是否也如此理解我所说的法，就像这位曾为捕 vulture 族人的阿里吒比丘，因自己的恶见而诽谤我们、掘害自己，并产生众多非福？”“世尊，并非如此。诚然，世尊以种种方便对我们说，诸障碍法是会造成障碍的；若受用彼法，则足以构成障碍。世尊曾说：诸欲味少、多苦、多恼，于此，过患更多。世尊曾说：诸欲如骨锁……乃至……诸欲如蛇头，多苦、多恼，于此，过患更多。”“善哉，善哉！比丘们，你们能如此理解我所说的法，甚善。比丘们，我确实以种种方便说过，诸障碍法是会造成障碍的，若受用彼法，则足以构成障碍。我曾说：诸欲味少、多苦、多恼，于此，过患更多。我曾说：诸欲如骨锁……乃至……诸欲如蛇头，多苦、多恼，于此，过患更多。然而，这位曾为捕 vulture 族人的阿里吒比丘，却因自己的恶见而诽谤我们、掘害自己，并产生众多非福。此事将为此愚人带来长时的无益与痛苦。比丘们，他要离开贪欲、离开欲想、离开欲寻，却仍受用诸欲——无有是处。”

238. ‘‘Idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammānaṃ.

238. “比丘们，于此，有些愚人学习法——经、应颂、记说、偈颂、自说、如是语、本生、稀有法、方广。他们学习了这些法后，不用智慧审察其义。对他们来说，这些未经智慧审察的法，不能令他们洞察。他们学习法，是为了指责他人，以及为了摆脱他人的论难。他们学习法所为之义利，他们并不能体验到。这些被他们错误执取的法，为他们带来长久的不利与痛苦。那是什么原因呢？比丘们，因为对诸法的错误执取。”

‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya. So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā bhikkhave dhammānaṃ.

“比丘们，譬如一个需要蛇、寻找蛇、四处搜寻蛇的人。他看见一条大蛇，便抓住它的躯干或尾巴。那条蛇就会转身咬他的手、手臂或其它肢体。他因此会死亡或遭受濒死的痛苦。那是什么原因呢？比丘们，因为错抓了蛇。同样地，比丘们，于此，有些愚人学习法——经、应颂、记说、偈颂、自说、如是语、本生、稀有法、方广。他们学习了这些法后，不用智慧审察其义。对他们来说，这些未经智慧审察的法，不能令他们信解。他们学习法，是为了诘难他人，以及为了摆脱他人的诘难。他们也无法体验到学习法的真正义利。这些被他们错解的法，为他们带来长久的不利与痛苦。那是什么原因呢？比丘们，因为错解了诸法。”

239. ‘‘Idha [Pg.187] pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā bhikkhave dhammānaṃ.

239. 再者，比丘们，于此，某些良家子学习法——经、应颂、记说、偈颂、自说、如是语、本生、稀有法、方广。他们学习了那法之后，以智慧审察那些法的意义。当他们以智慧审察其义时，那些法堪耐审察。他们学习法，既不是为了指责他人之利，也不是为了从他人论难中解脱之利。他们为着道果之利而学习法，也体验到此法的义利。那些被他们善掌握的法，长久地导向利益和安乐。那是什么原因呢？比丘们，因为善掌握了诸法的缘故。

‘‘Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya. Ajapadena daṇḍena suniggahitaṃ niggahitvā, gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Suggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammānaṃ. Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha. Yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.

“诸比丘，譬如有人需要毒蛇，寻觅毒蛇，周遍搜寻。他看见一条大毒蛇，便以丫杈棍妥善制伏，妥善制伏后，再稳妥抓住其颈。诸比丘，虽然那毒蛇会以其身躯缠绕那人的手、手臂或其它肢体，他也不会因此而遭遇死亡或等同于死亡之苦。此是何因？诸比丘，因毒蛇已被善捕之故。正是如此，诸比丘，于此，有某些良家子学习法——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、广解。他们学习了法之后，以智慧审察诸法之义。当他们以智慧审察其义时，诸法便堪耐审察。他们学习法，并非为了诘难之利，也非为了免于论难之利。他们为着何种目的而学习法，便能体验到其目的。那些被他们善掌握的法，长久地导向利益、福祉与安乐。此是何因？诸比丘，因诸法已被善掌握之故。是故，诸比丘，对我所说之法，你们若了知其义，则应如是受持。对我所说之法，你们若不了知其义，则应就此反问我，或反问那些博学练达的比丘。”

240. ‘‘Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāya. Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘seyyathāpi[Pg.188], bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Tassa evamassa – ‘ayaṃ kho mahāudakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya’nti. Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya. Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṃ pakkameyya’nti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ thale vā ussādetvā udake vā opilāpetvā yena kāmaṃ pakkameyya’nti. Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa. Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.

240. “诸比丘，我将为你们说筏喻法，是为了渡越，而非为了执取。你们当听，当善作意，我当说。”“是的，世尊。”那些比丘回答世尊。世尊这样说道：“诸比丘，譬如一个走在旅途上的人，他看到一大片水域，此岸充满危难与恐惧，彼岸安稳无惧，却没有用以渡越的船或桥梁可从此岸去到彼岸。他心想：‘这片水域真大，此岸充满危难与恐惧，彼岸安稳无惧，又没有船或桥梁可以渡越。我何不收集草、木、枝、叶，绑成一个木筏，依靠那个木筏，手足并用地努力，安全地渡到彼岸呢？’于是，诸比丘，那人便收集草、木、枝、叶，绑成一个木筏，依靠那个木筏，手足并用地努力，安全地渡到了彼岸。那人渡过抵达彼岸后，心想：‘这个木筏对我助益良多，我依靠这个木筏，手足并用地努力，才安全地渡到彼岸。我何不将这木筏顶在头上或扛在肩上，随自己所欲而去呢？’诸比丘，你们意下如何？那人这样做，可算是对那木筏做了该做的事吗？”“不，世尊。”“诸比丘，那人要怎么做，才算是对那木筏做了该做的事呢？于此，诸比丘，那人渡过抵达彼岸后，应如此想：‘这个木筏对我助益良多，我依靠这个木筏，手足并用地努力，才安全地渡到彼岸。我何不将这木筏拖上岸，或让它在水中漂浮，然后随自己所欲而去呢？’诸比丘，那人这样做，才算是对那木筏做了该做的事。正是如此，诸比丘，我所说的法如木筏喻，是为了渡越，而非为了执取。诸比丘，你们既知我所说的法如筏喻，那么法尚应舍弃，何况非法！”

241. ‘‘Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti [Pg.189] samanupassati; vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saññaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ – so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti – tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ – so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti – tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. So evaṃ samanupassanto asati na paritassatī’’ti.

241. “比丘们，有此六种见处。是哪六种呢？于此，比丘们，未曾听闻的凡夫不见圣者，不娴熟于圣法，未于圣法中受教；不见善人，不娴熟于善人法，未于善人法中受教。他随观色为：‘此是我所，此是我，此是我的我’；随观受为：‘此是我所，此是我，此是我的我’；随观想为：‘此是我所，此是我，此是我的我’；随观行为：‘此是我所，此是我，此是我的我’；凡所有被见、闻、觉、知、得、求，或为意所随寻者，他也随观为：‘此是我所，此是我，此是我的我’；以及此见处：‘我即是世界，我即是我，我死后将是常、恒、久、不变坏法，我将永恒地如是存续’——他也随观为：‘此是我所，此是我，此是我的我’。然而，比丘们，多闻的圣弟子得见圣者，娴熟于圣法，善于圣法中受教；得见善人，娴熟于善人法，善于善人法中受教。他随观色为：‘此非我所，此非我，此非我的我’；随观受为：‘此非我所，此非我，此非我的我’；随观想为：‘此非我所，此非我，此非我的我’；随观行为：‘此非我所，此非我，此非我的我’；凡所有被见、闻、觉、知、得、求，或为意所随寻者，他也随观为：‘此非我所，此非我，此非我的我’；以及此见处：‘我即是世界，我即是我，我死后将是常、恒、久、不变坏法，我将永恒地如是存续’——他也随观为：‘此非我所，此非我，此非我的我’。他如此随观，对于不存在，他无有忧惧。”

242. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘siyā nu kho, bhante, bahiddhā asati paritassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha bhikkhu ekaccassa evaṃ hoti – ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati paritassanā hotī’’ti.

242. 如是说后，一位比丘对世尊这样说：“尊者，当外在事物不存在时，还会有忧恼吗？”“比丘，会的。”世尊说。“比丘，于此，某人这样想：‘啊，我曾拥有那个，但现在我没有了！但愿我能拥有那个，但我得不到！’他于是忧愁、疲惫、悲叹、捶胸哭号，陷入迷乱。比丘，就是这样，当外在事物不存在时会有忧恼。”

‘‘Siyā pana, bhante, bahiddhā asati aparitassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha bhikkhu ekaccassa na evaṃ hoti – ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti. So na socati [Pg.190] na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati aparitassanā hotī’’ti.

“尊者，那么当外在事物不存在时，还会有不忧恼吗？”“比丘，会的。”世尊说。“比丘，于此，某人不如是想：‘啊，我曾拥有那个，但现在我没有了！但愿我能拥有那个，但我得不到！’他于是不会忧愁、不会疲惫、不会悲叹、不会捶胸哭号，不会陷入迷乱。比丘，就是这样，当外在事物不存在时会不忧恼。”

‘‘Siyā nu kho, bhante, ajjhattaṃ asati paritassanā’’ti? ‘‘Siyā, bhikkhū’’ti – bhagavā avoca. ‘‘Idha, bhikkhu, ekaccassa evaṃ diṭṭhi hoti – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa evaṃ hoti – ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī’’ti.

“尊者，当内在事物不存在时，还会有忧恼吗？”“比丘，会的。”世尊说。“比丘，于此，某人持有这样的见解：‘彼即世间，彼即是我，我死后将成为常、恒、久、不变易法者，我将如是永久存续。’他听闻如来或如来弟子为根除一切见地、执取、缠缚、固执与随眠，为平息一切诸行，为舍弃一切所依，为灭尽渴爱，为离贪，为寂灭，为涅槃而说法。他于是想：‘啊，我将被断灭！啊，我将毁灭！啊，我将不复存在！’他于是忧愁、疲惫、悲叹、捶胸哭号，陷入迷乱。比丘，就是这样，当内在事物不存在时会有忧恼。”

‘‘Siyā pana, bhante, ajjhattaṃ asati aparitassanā’’ti? ‘‘Siyā, bhikkhū’’ti bhagavā avoca. ‘‘Idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa na evaṃ hoti – ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti’’.

“世尊，那么当内在不存在时，还会有不忧虑吗？”“比丘，会的。”世尊说。“比丘，于此，某人不持有这样的见解：‘世间即我，我死后将成为常、恒、久、不变易法，我将如是永久存续。’他听闻如来或如来弟子为根除一切见的立场(diṭṭhiṭṭhāna)、执持(adhiṭṭhāna)、缠缚(pariyuṭṭhāna)、固执(abhinivesa)与随眠(anusaya)，为平息一切行，为舍离一切所依(upadhi)，为灭尽渴爱，为离贪，为寂灭，为涅槃而说法。他不会这样想：‘啊，我将被断灭！啊，我将坏灭！啊，我将不复存在！’他不会忧愁、不会疲惫、不会悲叹、不会捶胸号哭，不会陷入迷乱。比丘，像这样，就是当内在不存在时会不忧虑。”

243. ‘‘Taṃ, bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi [Pg.191] yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya.

243. “诸比丘，你们应当执取这样一种所有物(pariggaha)，它会是常、恒、久、不变易法，能如是永久存续。诸比丘，你们可见到这样一种所有物，它会是常、恒、久、不变易法，能如是永久存续吗？”“不，世尊。”“善哉，诸比丘。诸比丘，我也不曾见到这样一种所有物，它会是常、恒、久、不变易法，能如是永久存续。”

‘‘Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

“诸比丘，你们可以执取那样一种我论取，执取它时，愁、悲、苦、忧、恼就不会生起。诸比丘，你们可见到那样一种我论取，执取它时，愁、悲、苦、忧、恼不会生起吗？”“世尊，没有。”“善哉，诸比丘。诸比丘，我也不曾见到那样一种我论取，执取它时，愁、悲、苦、忧、恼不会生起。

‘‘Taṃ, bhikkhave, diṭṭhinissayaṃ nissayetha yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ diṭṭhinissayaṃ yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, diṭṭhinissayaṃ na samanupassāmi yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’.

“诸比丘，你们可以依止那样一种见依，依止它时，愁、悲、苦、忧、恼就不会生起。诸比丘，你们可见到那样一种见依，依止它时，愁、悲、苦、忧、恼不会生起吗？”“世尊，没有。”“善哉，诸比丘。诸比丘，我也不曾见到那样一种见依，依止它时，愁、悲、苦、忧、恼不会生起。”

244. ‘‘Attani vā, bhikkhave, sati attaniyaṃ me ti assā’’ti?

244. “诸比丘，当有我时，才会有‘我所’吗？”

‘‘Evaṃ, bhante’’.

“是的，世尊。”

‘‘Attaniye vā, bhikkhave, sati attā me ti assā’’ti? ‘‘Evaṃ, bhante’’.

“诸比丘，当有我所时，才会有‘我’吗？”“是的，世尊。”

‘‘Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṃ diṭṭhiṭṭhānaṃ – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti – nanāyaṃ, bhikkhave, kevalo paripūro bāladhammo’’’ti?

“诸比丘，当我与我所，于真实中、于确定中不可得时，那么，那样的见地——‘彼世间即彼我，我死后将成为常、恒、久、无变易法，我将如是永久存续’——诸比丘，这难道不纯粹是圆满的愚人之法吗？”

‘‘Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo’’ti.

“世尊，怎么会不是呢？世尊，这纯粹是圆满的愚人之法。”

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti?

“诸比丘，你们怎么想？色是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“无常，世尊。”

‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā’’ti?

“再者，凡是无常、是苦、是变易法者，还适合将其视为：‘这是我的，我是此，这是我的我’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，这实不适合。”

‘‘Taṃ kiṃ maññatha, bhikkhave, vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

“诸比丘，于意云何？受……想……行……识，是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常的。”

‘‘Yaṃ panāniccaṃ, dukkhaṃ [Pg.192] vā taṃ sukhaṃ vā’’ti?

“再者，凡是无常的，那是苦还是乐？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā’’ti?

“再者，凡是无常、是苦、是变易法者，还适合将其视为：‘这是我的，我是此，这是我的我’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，这实不适合。”

‘‘Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ’’.

“是故，诸比丘，凡所有色，无论是过去、未来、现在，内、外，粗、细，劣、胜，远、近，一切色都应以正慧如实观：‘此非我所，我非此，此非我之我。’凡所有受……凡所有想……凡所有行……凡所有识，无论是过去、未来、现在，内、外，粗、细，劣、胜，远、近，一切识都应以正慧如实观：‘此非我所，我非此，此非我之我。’”

245. ‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati, nibbidā virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi.

245. “诸比丘，如此见的有闻圣弟子，于色厌离，于受厌离，于想厌离，于诸行厌离，于识厌离。因厌离而离染，因离染而解脱，于解脱时，生起‘已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，不再有此〔轮回〕状态。’诸比丘，此比丘亦被称为已拔起门闩者，亦被称为已填平壕沟者，亦被称为已拔除柱桩者，亦被称为无门栓者，亦被称为圣者、已降下旗帜者、已放下重担者、无系缚者。”

‘‘Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

“诸比丘，比丘如何是已拔起门闩者呢？诸比丘，于此，比丘的无明(avijjā)已被舍断，根已切断，如同被砍去顶的棕榈树，已使其不复存在，于未来不再生起。诸比丘，比丘如是成为已拔起门闩者。”

‘‘Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṃsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato, āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti.

“诸比丘，比丘如何是已填平壕沟者呢？诸比丘，于此，比丘导向再有的生死轮回已被舍断，根已切断，如同被砍去顶的棕榈树，已使其不复存在，于未来不再生起。诸比丘，比丘如是成为已填平壕沟者。”

‘‘Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

“诸比丘，比丘如何是已拔除柱桩者呢？诸比丘，于此，比丘的渴爱(taṇhā)已被舍断，根已切断，如同被砍去顶的棕榈树，已使其不复存在，于未来不再生起。诸比丘，比丘如是成为已拔除柱桩者。”

‘‘Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṃyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni, āyatiṃ anuppādadhammāni[Pg.193]. Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

“诸比丘，比丘如何是无门栓者呢？诸比丘，于此，比丘的五下分结(pañca orambhāgiyāni saṃyojanāni)已被舍断，根已切断，如同被砍去顶的棕榈树，已使其不复存在，于未来不再生起。诸比丘，比丘如是成为无门栓者。”

‘‘Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato, āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti.

“诸比丘，比丘如何是圣者、已降下旗帜者、已放下重担者、离缚者呢？诸比丘，于此，比丘的‘我是’之慢已被舍断，根已被切断，如断头棕榈树，已令其不存在，于未来不复生起。诸比丘，比丘如是成为圣者、已降下旗帜者、已放下重担者、离缚者。”

246. ‘‘Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti – ‘idaṃ nissitaṃ tathāgatassa viññāṇa’nti. Taṃ kissa hetu? Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Yathā cāhaṃ na, bhikkhave, yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Pubbe cāhaṃ bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ. Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.

246. “诸比丘，对于这样心解脱的比丘，诸天神连同因陀罗、梵天与生主寻觅亦不可得：‘此如来的识依止于此。’是何原因？诸比丘，我说如来于现法中即不可追寻。诸比丘，我如是说、如是宣称，某些沙门、婆罗门却以不实、空虚、虚假、非有之事诽谤我：‘沙门乔达摩是虚无论者，宣说现存有情的断灭、毁灭、消亡。’诸比丘，我并非如是，我亦不作如是说，那些沙门、婆罗门贤友却以不实、空虚、虚假、非有之事诽谤我：‘沙门乔达摩是虚无论者，宣说现存有情的断灭、毁灭、消亡。’诸比丘，我于往昔及如今，只宣说苦与苦的止息。于此，诸比丘，若有他人辱骂、斥责、恼乱、恼害如来，如来不因此而有愤恨、不悦或心不喜乐。”

‘‘Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ. Tatra ce, bhikkhave, pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti – ‘yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā karīyantī’ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ [Pg.194] kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhākaṃ evamassa – ‘yaṃ kho idaṃ pubbe pariññātaṃ, tattha me evarūpā kārā karīyantī’ti.

“比丘们，倘若有不了知（四圣谛）的他人恭敬、尊重、尊敬、供养如来，于此，比丘们，如来不生欢喜，不生愉悦，心亦不浮动。比丘们，倘若有能了知（四圣谛）的他人恭敬、尊重、尊敬、供养如来，于此，比丘们，如来作如是念：‘他们是对这先前已被遍知的（五蕴）作此等恭敬。’是故，比丘们，倘若有不了知（四圣谛）的他人辱骂、斥责、激怒、恼害你们，于此，你们不应生起愤恨、不悦或心不喜乐。是故，比丘们，倘若有能了知（四圣谛）的他人恭敬、尊重、尊敬、供养你们，于此，你们不应生起欢喜、愉悦或心之浮动。是故，比丘们，倘若有能了知（四圣谛）的他人恭敬、尊重、尊敬、供养你们，于此，你们应作如是念：‘他们是对这先前已被遍知的（五蕴）作此等恭敬。’”

247. ‘‘Tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ, te pajahatha; te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā daheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā dahati vā yathāpaccayaṃ vā karotī’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave…pe… saññā, bhikkhave… saṅkhārā, bhikkhave…pe… viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.

247. “是故，比丘们，凡不属于你们的，你们应舍弃它；你们舍弃它，将为你们带来长久的利益与安乐。比丘们，什么是不属于你们的呢？比丘们，色不属于你们，你们应舍弃它；你们舍弃它，将为你们带来长久的利益与安乐。比丘们，受不属于你们，你们应舍弃它；你们舍弃它，将为你们带来长久的利益与安乐。比丘们，想不属于你们，你们应舍弃它；你们舍弃它，将为你们带来长久的利益与安乐。比丘们，诸行不属于你们，你们应舍弃它们；你们舍弃它们，将为你们带来长久的利益与安乐。比丘们，识不属于你们，你们应舍弃它；你们舍弃它，将为你们带来长久的利益与安乐。比丘们，你们意下如何？若有人将这祇陀林中的草、木、枝、叶携去、焚烧，或随意处置，你们是否会如此想：‘人们携走我们、焚烧我们，或随意处置我们’？”“世尊，不会。”“是何原因？”“世尊，因为那不是我，也不是我所。”“正是如此，比丘们，凡不属于你们的，你们应舍弃它；你们舍弃它，将为你们带来长久的利益与安乐。比丘们，什么是不属于你们的呢？比丘们，色不属于你们，你们应舍弃它；你们舍弃它，将为你们带来长久的利益与安乐。比丘们，受……想……诸行……比丘们，识不属于你们，你们应舍弃它；你们舍弃它，将为你们带来长久的利益与安乐。”

248. ‘‘Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, vaṭṭaṃ tesaṃ natthi paññāpanāya. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ pañcorambhāgiyāni saṃyojanāni [Pg.195] pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyanā’’ti.

248. “比丘们，我所宣说的法是如此善说、显了、开显、昭示、无有缀补。比丘们，在我所宣说的如此善说、显了、开显、昭示、无有缀补的法中，那些已是阿罗汉、漏尽、梵行已立、所作已办、重担已释、己利已得、有结已尽、正智解脱的比丘，已无轮回可为他们安立。比丘们，我所宣说的法是如此善说、显了、开显、昭示、无有缀补。比丘们，在我所宣说的如此善说、显了、开显、昭示、无有缀补的法中，那些已断五下分结的比丘，他们都是化生者，于彼处般涅槃，不从彼界返回。比丘们，我所宣说的法是如此善说、显了、开显、昭示、无有缀补。比丘们，在我所宣说的如此善说、显了、开显、昭示、无有缀补的法中，那些已断三结，贪、瞋、痴已薄的比丘，他们都是一来者，仅来此世间一次，便将终结痛苦。比丘们，我所宣说的法是如此善说、显了、开显、昭示、无有缀补。比丘们，在我所宣说的如此善说、显了、开显、昭示、无有缀补的法中，那些已断三结的比丘，他们都是入流者，不堕恶趣，决定趣向正觉。比丘们，我所宣说的法是如此善说、显了、开显、昭示、无有缀补。比丘们，在我所宣说的如此善说、显了、开显、昭示、无有缀补的法中，那些随法行、随信行的比丘，他们都趣向正觉。比丘们，我所宣说的法是如此善说、显了、开显、昭示、无有缀补。比丘们，在我所宣说的如此善说、显了、开显、昭示、无有缀补的法中，那些对我仅有信心、仅有爱敬的人，他们都趣向天界。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此语。彼诸比丘心怀喜悦，欢喜世尊所说。

Alagaddūpamasuttaṃ niṭṭhitaṃ dutiyaṃ.

第二《蛇《本行》》终。

3. Vammikasuttaṃ

3. 蚁垤经

249. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā kumārakassapo andhavane viharati. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ kumārakassapaṃ etadavoca –

249. 如是我闻。一时，世尊住在舍卫城（Sāvatthī）祇陀林给孤独园。尔时，具寿鸠摩罗迦叶（Kumārakassapa）住在盲林。那时，某位天子，容色绝佳，于后夜时分，以其殊胜的光芒遍照整个盲林，来到具寿鸠摩罗迦叶之处。抵达后，立于一旁。立于一旁后，那位天子对具寿鸠摩罗迦叶说此言：

‘‘Bhikkhu [Pg.196] bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati. Brāhmaṇo evamāha – ‘abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa laṅgiṃ ‘laṅgī, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa laṅgiṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa uddhumāyikaṃ. ‘Uddhumāyikā, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa uddhumāyikaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa dvidhāpathaṃ. ‘Dvidhāpatho, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa dvidhāpathaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa caṅgavāraṃ. ‘Caṅgavāro, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa caṅgavāraṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa kummaṃ. ‘Kummo, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa kummaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa asisūnaṃ. ‘Asisūnā, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa asisūnaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa maṃsapesiṃ. ‘Maṃsapesi, bhadante’ti. Brāhmaṇo evamāha – ‘ukkhipa maṃsapesiṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa nāgaṃ. ‘Nāgo, bhadante’ti. Brāhmaṇo evamāha – ‘tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassā’’’ti.

“比丘，比丘，此蚁垤夜间冒烟，白日燃烧。婆罗门这样说：‘善慧者，拿起刀来，精勤地挖！’善慧者拿起刀精勤地挖掘时，看见了一根门闩。‘尊者，是门闩！’婆罗门说：‘移除门闩！善慧者，拿起刀来，精勤地挖！’善慧者拿起刀精勤地挖掘时，看见一只蟾蜍。‘尊者，是蟾蜍！’婆罗门说：‘移除蟾蜍！善慧者，拿起刀来，精勤地挖！’善慧者拿起刀精勤地挖掘时，看见一条岔路。‘尊者，是岔路！’婆罗门说：‘移除岔路！善慧者，拿起刀来，精勤地挖！’善慧者拿起刀精勤地挖掘时，看见一个过滤器。‘尊者，是一个过滤器！’婆罗门说：‘移除过滤器！善慧者，拿起刀来，精勤地挖！’善慧者拿起刀精勤地挖掘时，看见一只龟。‘尊者，是龟！’婆罗门说：‘移除龟！善慧者，拿起刀来，精勤地挖！’善慧者拿起刀精勤地挖掘时，看见屠刀与砧板。‘尊者，是屠刀与砧板！’婆罗门说：‘移除屠刀与砧板！善慧者，拿起刀来，精勤地挖！’善慧者拿起刀精勤地挖掘时，看见一块肉。‘尊者，是一块肉！’婆罗门说：‘移除肉块！善慧者，拿起刀来，精勤地挖！’善慧者拿起刀精勤地挖掘时，看见一条龙。‘尊者，是龙！’婆罗门说：‘让龙待着，不要触碰龙；应当礼敬龙！’”

‘‘Ime kho tvaṃ, bhikkhu, pañhe bhagavantaṃ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsi. Nāhaṃ taṃ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā’’ti – idamavoca sā devatā. Idaṃ vatvā tatthevantaradhāyi.

“比丘，你当走近世尊，请教这些问题。世尊如何为你解说，你当如何受持。比丘，于此包含天、魔、梵天的世界，于此包含沙门、婆罗门、天与人的人众中，除了如来、如来的弟子，或从我这里听闻者之外，我未见有谁能以对这些问题的解答而令心满意。”那位天神说了这番话。说完之后，就在那里消失了。

250. Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kumārakassapo bhagavantaṃ [Pg.197] etadavoca – ‘‘imaṃ, bhante, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhante, sā devatā maṃ etadavoca – ‘bhikkhu bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati’. Brāhmaṇo evamāha – ‘abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya…pe… ito vā pana sutvāti. Idamavoca, bhante, sā devatā. Idaṃ vatvā tatthevantaradhāyi. ‘Ko nu kho, bhante, vammiko, kā rattiṃ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṃ satthaṃ, kiṃ abhikkhaṇaṃ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṃ caṅgavāraṃ, ko kummo, kā asisūnā, kā maṃsapesi, ko nāgo’’’ti?

250. 其后，当夜晚过去，具寿鸠摩罗迦叶来到世尊之处。他走近后，顶礼世尊，然后坐于一旁。坐于一旁后，具寿鸠摩罗迦叶对世尊说了这番话：“世尊，昨夜，一位容色绝佳的天神，在深夜时分，以其殊胜的光芒遍照整个盲林，来到我这里。他走近后，立于一旁。世尊，立于一旁后，那位天神对我说：‘比丘，比丘，此蚁垤夜间冒烟，白日燃烧。婆罗门这样说：“善慧者，拿起刀来，挖掘吧！”……或从我这里听闻者。’世尊，那位天神说了这番话，说完之后就在那里消失了。那么，世尊，什么是蚁垤？什么是夜间冒烟？什么是白日燃烧？谁是婆罗门？谁是善慧者？什么是刀？什么是挖掘？什么是门闩？什么是青蛙？什么是岔路？什么是滤水器？谁是龟？什么是屠刀与砧板？什么是一块肉？谁是龙？”

251. ‘‘‘Vammiko’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādana-parimaddanabhedana-viddhaṃsana-dhammassa.

251. “比丘，‘蚁垤’，这是对此四大所成之身的同义词，此身由父母所生，靠饭食粥糜长养，具有无常、涂敷、按摩、破坏、散坏的特性。”

‘‘Yaṃ kho, bhikkhu, divā kammante ārabbha rattiṃ anuvitakketi anuvicāreti – ayaṃ rattiṃ dhūmāyanā. Yaṃ kho, bhikkhu, rattiṃ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya ‘manasā’ – ayaṃ divā pajjalanā.

比丘，凡缘于白日所作之业，于夜间寻思、伺察，此是“夜间冒烟”。凡于夜间寻思、伺察后，于白日以身、语、意投入事务，此是“白日燃烧”。

‘‘‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Sumedho’ti kho bhikkhu sekkhassetaṃ bhikkhuno adhivacanaṃ.

“婆罗门”，比丘，实是如来、阿罗汉、正自觉者之名。“善慧者”，比丘，实是有学比丘之名。

‘‘‘Sattha’nti kho, bhikkhu, ariyāyetaṃ paññāya adhivacanaṃ. ‘Abhikkhaṇa’nti kho, bhikkhu, vīriyārambhassetaṃ adhivacanaṃ.

“刀”，比丘，实是圣慧之名。“恒常”，比丘，实是发起精进之名。

‘‘‘Laṅgī’ti kho, bhikkhu, avijjāyetaṃ adhivacanaṃ. Ukkhipa laṅgiṃ, pajaha avijjaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

“门闩”，比丘，实是无明之名。拔除门闩，舍断无明；善慧者，拿起刀来，恒常精勤！——此即是其义。

‘‘‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacanaṃ. Ukkhipa uddhumāyikaṃ, pajaha kodhūpāyāsaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

“青蛙”，比丘，实是暴怒之名。拔除青蛙，舍断暴怒；善慧者，拿起刀来，恒常精勤！——此即是其义。

‘‘‘Dvidhāpatho’ti [Pg.198] kho, bhikkhu, vicikicchāyetaṃ adhivacanaṃ. Ukkhipa dvidhāpathaṃ, pajaha vicikicchaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

“岔路”，比丘，实是疑之名。拔除岔路，舍断疑；善慧者，拿起刀来，恒常精勤！——此即是其义。

‘‘‘Caṅgavāra’nti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacanaṃ, seyyathidaṃ – kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thīnamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. Ukkhipa caṅgavāraṃ, pajaha pañca nīvaraṇe; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

“滤器”，比丘，实是五盖之名，即：贪欲盖、瞋恚盖、昏眠盖、掉悔盖、疑盖。拔除滤器，舍断五盖；善慧者，拿起刀来，恒常精勤！——此即是其义。

‘‘‘Kummo’ti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. Ukkhipa kummaṃ, pajaha pañcupādānakkhandhe; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

“‘龟’，比丘，实是五取蕴的同义词，也就是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。‘善慧者，拿起刀，精勤地移除龟，舍断五取蕴’——此即其义。

‘‘‘Asisūnā’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ – cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, sotaviññeyyānaṃ saddānaṃ…pe… ghānaviññeyyānaṃ gandhānaṃ…pe… jivhāviññeyyānaṃ rasānaṃ…pe… kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Ukkhipa asisūnaṃ, pajaha pañca kāmaguṇe; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

“‘屠刀与砧板’，比丘，实是五种欲乐的同义词，也就是：眼所识知的色，是可意、可爱、可悦、喜爱之相、与欲有关、令人染着的；耳所识知的声……乃至……鼻所识知的香……乃至……舌所识知的味……乃至……身所识知的触，是可意、可爱、可悦、喜爱之相、与欲有关、令人染着的。‘善慧者，拿起刀，精勤地移除屠刀与砧板，舍断五种欲乐’——此即其义。

‘‘‘Maṃsapesī’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. Ukkhipa maṃsapesiṃ, pajaha nandīrāgaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

“‘一块肉’，比丘，实是喜贪的同义词。‘善慧者，拿起刀，精勤地移除肉块，舍断喜贪’——此即其义。

‘‘‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacanaṃ. Tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassāti ayametassa attho’’ti.

“‘龙’，比丘，实是漏尽比丘的同义词。‘令龙安住，莫触恼龙，当敬礼龙’——此即其义。”

Idamavoca bhagavā. Attamano āyasmā kumārakassapo bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。具寿鸠摩罗迦叶心满意足，欢喜于世尊所说。

Vammikasuttaṃ niṭṭhitaṃ tatiyaṃ.

蚁垤经第三终。

4. Rathavinītasuttaṃ

4. 传车经

252. Evaṃ [Pg.199] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṃ vassaṃvuṭṭhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

252. 如是我闻。一时，世尊住在王舍城竹林的迦兰陀迦饲喂处。当时，众多同乡比丘在故乡过完雨安居后，前来拜见世尊。他们走近世尊，顶礼后，坐于一旁。世尊对那些坐于一旁的诸比丘说了这番话：

‘‘Ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito – ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṃ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṃ kattā, attanā ca asaṃsaṭṭho asaṃsaggakathañca bhikkhūnaṃ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṃ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṃ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṃ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīna’’’nti? ‘‘Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito – ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho…pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīna’’’nti.

“诸比丘，在出生地，有哪位比丘受到同是本地人的同梵行比丘们如此称赞：‘自己少欲，亦为诸比丘说少欲之言；自己知足，亦为诸比丘说知足之言；自己独处，亦为诸比丘说独处之言；自己不交涉，亦为诸比丘说不交涉之言；自己发起精进，亦为诸比丘说发起精进之言；自己具足戒，亦为诸比丘说具足戒之言；自己具足定，亦为诸比丘说具足定之言；自己具足慧，亦为诸比丘说具足慧之言；自己具足解脱，亦为诸比丘说具足解脱之言；自己具足解脱知见，亦为诸比丘说具足解脱知见之言；是同梵行者的教诫者、令领悟者、开示者、令受持者、激励者、令欢喜者’？”“世尊，是具寿富楼那·文多尼子(Puṇṇa Mantāṇiputta)，他在出生地受到同是本地人的同梵行比丘们如此称赞：‘自己少欲，亦为诸比丘说少欲之言……是同梵行者的教诫者、令领悟者、开示者、令受持者、激励者、令欢喜者。’”

253. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi – ‘‘lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṃ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo’’ti.

253. 其时，具寿舍利弗正坐在离世尊不远处。于是，具寿舍利弗心想：“具寿文多尼子富楼那真是利得！具寿文多尼子富楼那真是善得！有智慧的同梵行者在导师面前一再地称颂其功德，而导师也随喜赞许。或许我们什么时候能有机会与具寿文多尼子富楼那相会，或许能作一番交谈！”

254. Atha [Pg.200] kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Assosi kho āyasmā puṇṇo mantāṇiputto – ‘‘bhagavā kira sāvatthiṃ anuppatto; sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti.

254. 于是，世尊在王舍城(Rājagaha)随其意乐住毕，即往舍卫城(Sāvatthī)游行。次第游行，抵达舍卫城。当时，世尊住在舍卫城祇陀林给孤独园。具寿文多尼子富楼那听说：“据说世尊已抵达舍卫城，住在祇陀林给孤独园。”

255. Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tenupasaṅkami divāvihārāya.

255. 于是，具寿文多尼子富楼那收拾好卧具，取了衣钵，往舍卫城游行而去。次第游行，来到舍卫城祇陀林给孤独园，去到世尊之处。他顶礼世尊后，坐于一旁。世尊以法语，为坐于一旁的具寿文多尼子富楼那开示、劝导、策励，令其欢喜。其后，具寿文多尼子富楼那，蒙世尊以法语开示、劝导、策励，令其欢喜，便欢喜、随喜世尊所说，从座而起，顶礼世尊，行右绕礼后，前往盲林(Andhavana)作日间住。

256. Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘‘yassa kho tvaṃ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṃ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tena pakkanto divāvihārāyā’’ti.

256. 于是，某位比丘去到具寿舍利弗那里，对具寿舍利弗如是说：“贤友舍利弗，你时常称颂的那位名为富楼那·文多尼子(Puṇṇa Mantāṇiputta)的比丘，蒙世尊以法说开示、鼓励、激励、令其欢喜后，欢喜、随喜世尊所说，从座起身，顶礼世尊，右绕后，已前往盲林(Andhavana)作日住。”

Atha kho āyasmā sāriputto taramānarūpo nisīdanaṃ ādāya āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ piṭṭhito piṭṭhito anubandhi sīsānulokī. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho sāriputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

于是，具寿舍利弗赶紧拿取尼师坛，从后面紧跟着具寿富楼那·文多尼子，目光不离其头。于是，具寿富楼那·文多尼子进入盲林，在一棵树下坐下作日住。具寿舍利弗也进入盲林，在另一棵树下坐下作日住。

Atha [Pg.201] kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca –

于是，具寿舍利弗在傍晚时分从独住中起身，去到具寿富楼那·文多尼子那里，与具寿富楼那·文多尼子相互问候。交换了令人愉悦、值得忆念的问候语后，他坐于一旁。坐于一旁后，具寿舍利弗对具寿富楼那·文多尼子如是说：

257. ‘‘Bhagavati no, āvuso, brahmacariyaṃ vussatī’’ti?

257. “贤友，是在世尊座下修梵行吗？”

‘‘Evamāvuso’’ti.

“是的，贤友。”

‘‘Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

“那么，贤友，在世尊座下修梵行是为了戒清净吗？”

‘‘No hidaṃ, āvuso’’.

“并非如此，贤友。”

‘‘Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

“那么，贤友，在世尊座下修梵行是为了心清净吗？”

‘‘No hidaṃ, āvuso’’.

“并非如此，贤友。”

‘‘Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

“那么，贤友，在世尊座下修梵行是为了见清净吗？”

‘‘No hidaṃ, āvuso’’.

“并非如此，贤友。”

‘‘Kiṃ panāvuso, kaṅkhāvitaraṇavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

“那么，贤友，在世尊座下修梵行是为了度疑清净吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

“那么，贤友，在世尊座下修梵行，是为了道非道知见清净吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

“那么，贤友，在世尊座下修梵行，是为了行道知见清净吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti?

“那么，贤友，在世尊座下修梵行，是为了知见清净吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘‘Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ…pe… kaṅkhāvitaraṇavisuddhatthaṃ…pe… maggāmaggañāṇadassanavisuddhatthaṃ…pe… paṭipadāñāṇadassanavisuddhatthaṃ…pe… kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ āvuso’ti vadesi. Kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī’’ti? ‘‘Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti.

“当我问：‘那么，贤友，在世尊座下修梵行，是为了戒清净吗？’你回答说：‘贤友，并非如此。’当我问：‘那么，贤友，在世尊座下修梵行，是为了心清净吗？’你回答说：‘贤友，并非如此。’当我问：‘那么，贤友，在世尊座下修梵行，是为了见清净吗？……是为了度疑清净吗？……是为了道非道知见清净吗？……是为了行道知见清净吗？……那么，贤友，在世尊座下修梵行，是为了知见清净吗？’你回答说：‘贤友，并非如此。’那么，贤友，究竟是为了什么在世尊座下修梵行呢？”“贤友，在世尊座下修梵行，是为了无取般涅槃。”

‘‘Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbāna’’nti?

“那么，贤友，戒清净就是无取般涅槃吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ panāvuso, cittavisuddhi anupādāparinibbāna’’nti?

“那么，贤友，心清净就是无取般涅槃吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbāna’’nti?

“那么，贤友，见清净就是无取般涅槃吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ panāvuso kaṅkhāvitaraṇavisuddhi anupādāparinibbāna’’nti[Pg.202]?

“那么，贤友，度疑清净就是无取般涅槃吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbāna’’nti?

“那么，贤友，道非道知见清净就是无取般涅槃吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbāna’’nti?

“那么，贤友，行道知见清净就是无取般涅槃吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbāna’’nti?

“贤友，那么，智见清净是无取般涅槃吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbāna’’nti?

“贤友，那么，无取般涅槃是在这些法之外吗？”

‘‘No hidaṃ, āvuso’’.

“贤友，并非如此。”

‘‘‘Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, cittavisuddhi anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbāna’nti…pe… kaṅkhāvitaraṇavisuddhi… maggāmaggañāṇadassanavisuddhi… paṭipadāñāṇadassanavisuddhi… ‘kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbāna’nti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. Yathākathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

“当我问‘贤友，那么，戒清净是无取般涅槃吗？’，你回答‘贤友，并非如此。’当我问‘贤友，那么，心清净是无取般涅槃吗？’，你回答‘贤友，并非如此。’当我问‘贤友，那么，见清净是无取般涅槃吗？’……度疑清净……道非道智见清净……行道智见清净……当我问‘贤友，那么，智见清净是无取般涅槃吗？’，你回答‘贤友，并非如此。’当我问‘贤友，那么，无取般涅槃是在这些法之外吗？’，你回答‘贤友，并非如此。’贤友，那么，对你所说的这番话，应当如何理解其义呢？”

258. ‘‘Sīlavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Cittavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Diṭṭhivisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Kaṅkhāvitaraṇavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Maggāmaggañāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Paṭipadāñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Ñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva [Pg.203] samānaṃ anupādāparinibbānaṃ paññapeyya. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṃ abhavissa, puthujjano parinibbāyeyya. Puthujjano hi, āvuso, aññatra imehi dhammehi. Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

258. “贤友，倘若世尊施设戒清净为无取而般涅槃，那么就是将一个有取的状态施设为无取而般涅槃了。贤友，倘若世尊施设心清净为无取而般涅槃，那么就是将一个有取的状态施设为无取而般涅槃了。贤友，倘若世尊施设见清净为无取而般涅槃，那么就是将一个有取的状态施设为无取而般涅槃了。贤友，倘若世尊施设度疑清净为无取而般涅槃，那么就是将一个有取的状态施设为无取而般涅槃了。贤友，倘若世尊施设道非道知见清净为无取而般涅槃，那么就是将一个有取的状态施设为无取而般涅槃了。贤友，倘若世尊施设行道知见清净为无取而般涅槃，那么就是将一个有取的状态施设为无取而般涅槃了。贤友，倘若世尊施设知见清净为无取而般涅槃，那么就是将一个有取的状态施设为无取而般涅槃了。贤友，倘若在这些法之外有无取而般涅槃，凡夫就将般涅槃了。因为，贤友，凡夫是在这些法之外的。因此，贤友，我将为你作一譬喻；因为在此，有些智者是凭着譬喻而了知所说之义的。”

259. ‘‘Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajjeyya. Tassa antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapeyyuṃ. Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruheyya, paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇeyya, paṭhamaṃ rathavinītaṃ vissajjeyya dutiyaṃ rathavinītaṃ abhiruheyya. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇeyya, dutiyaṃ rathavinītaṃ vissajjeyya, tatiyaṃ rathavinītaṃ abhiruheyya. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇeyya, tatiyaṃ rathavinītaṃ vissajjeyya, catutthaṃ rathavinītaṃ abhiruheyya. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇeyya, catutthaṃ rathavinītaṃ vissajjeyya, pañcamaṃ rathavinītaṃ abhiruheyya. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇeyya, pañcamaṃ rathavinītaṃ vissajjeyya, chaṭṭhaṃ rathavinītaṃ abhiruheyya. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇeyya, chaṭṭhaṃ rathavinītaṃ vissajjeyya, sattamaṃ rathavinītaṃ abhiruheyya. Sattamena rathavinītena sāketaṃ anupāpuṇeyya antepuradvāraṃ. Tamenaṃ antepuradvāragataṃ samānaṃ mittāmaccā ñātisālohitā evaṃ puccheyyuṃ – ‘iminā tvaṃ, mahārāja, rathavinītena sāvatthiyā sāketaṃ anuppatto antepuradvāra’nti? Kathaṃ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā’’ti?

259. “贤友，譬如憍萨罗(Kosala)国波斯匿王(Pasenadi)住于舍卫城(Sāvatthī)时，于娑枳多(Sāketa)有某紧急要务生起。人们便会为他在舍卫城与娑枳多之间备妥七辆接力马车。贤友，憍萨罗王波斯匿从舍卫城出，自内宫门登上第一辆接力马车；乘第一辆接力马车抵达第二辆接力马车处，便舍弃第一辆接力马车，登上第二辆接力马车；乘第二辆接力马车抵达第三辆接力马车处，便舍弃第二辆接力马车，登上第三辆接力马车；乘第三辆接力马车抵达第四辆接力马车处，便舍弃第三辆接力马车，登上第四辆接力马车；乘第四辆接力马车抵达第五辆接力马车处，便舍弃第四辆接力马车，登上第五辆接力马车；乘第五辆接力马车抵达第六辆接力马车处，便舍弃第五辆接力马车，登上第六辆接力马车；乘第六辆接力马车抵达第七辆接力马车处，便舍弃第六辆接力马车，登上第七辆接力马车。他乘第七辆接力马车抵达娑枳多的内宫门。当他抵达内宫门时，他的朋友、臣僚、亲族与血亲会如此问他：‘大王，您是乘这辆接力马车从舍卫城抵达娑枳多内宫门的吗？’贤友，憍萨罗王波斯匿要如何作答，方为善答呢？”

‘‘Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya – ‘idha me sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajji. Tassa me antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapesuṃ. Atha khvāhaṃ sāvatthiyā [Pg.204] nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruhiṃ. Paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇiṃ, paṭhamaṃ rathavinītaṃ vissajjiṃ dutiyaṃ rathavinītaṃ abhiruhiṃ. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇiṃ, dutiyaṃ rathavinītaṃ vissajjiṃ, tatiyaṃ rathavinītaṃ abhiruhiṃ. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇiṃ, tatiyaṃ rathavinītaṃ vissajjiṃ, catutthaṃ rathavinītaṃ abhiruhiṃ. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇiṃ, catutthaṃ rathavinītaṃ vissajjiṃ, pañcamaṃ rathavinītaṃ abhiruhiṃ. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇiṃ, pañcamaṃ rathavinītaṃ vissajjiṃ, chaṭṭhaṃ rathavinītaṃ abhiruhiṃ. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇiṃ, chaṭṭhaṃ rathavinītaṃ vissajjiṃ, sattamaṃ rathavinītaṃ abhiruhiṃ. Sattamena rathavinītena sāketaṃ anuppatto antepuradvāra’nti. Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā’’ti.

“贤友，憍萨罗王波斯匿若如是回答，即为正确回答：‘我住在舍卫城(Sāvatthī)时，在娑枳多(Sāketa)突然有了紧急事务要处理。于是在舍卫城和娑枳多之间，为我准备了七辆接力马车。我从舍卫城的王宫门出来后，登上第一辆接力马车。乘第一辆接力马车到达第二辆接力马车处，我便舍弃第一辆接力马车，登上第二辆接力马车。乘第二辆接力马车到达第三辆接力马车处，我便舍弃第二辆接力马车，登上第三辆接力马车。乘第三辆接力马车到达第四辆接力马车处，我便舍弃第三辆接力马车，登上第四辆接力马车。乘第四辆接力马车到达第五辆接力马车处，我便舍弃第四辆接力马车，登上第五辆接力马车。乘第五辆接力马车到达第六辆接力马车处，我便舍弃第五辆接力马车，登上第六辆接力马车。乘第六辆接力马车到达第七辆接力马车处，我便舍弃第六辆接力马车，登上第七辆接力马车。我乘第七辆接力马车到达了娑枳多的王宫门。’贤友，憍萨罗王波斯匿若如是回答，即为正确回答。”

‘‘Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’’ti.

贤友，正是如此，戒清净仅为了心清净，心清净仅为了见清净，见清净仅为了度疑清净，度疑清净仅为了道非道知见清净，道非道知见清净仅为了行道知见清净，行道知见清净仅为了知见清净，知见清净仅为了无取著般涅槃。贤友，于世尊处修习梵行，正是为了无取著般涅槃。

260. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca – ‘‘konāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī’’ti? ‘‘Puṇṇoti kho me, āvuso, nāmaṃ; mantāṇiputtoti ca pana maṃ sabrahmacārī jānantī’’ti. ‘‘Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Lābhā sabrahmacārīnaṃ, suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ [Pg.205] muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā’’ti.

260. 如是说后，具寿舍利弗对具寿富楼那·慢怛尼子(Puṇṇa Mantāṇiputta)说：“具寿，您名为何？同梵行者们又如何称呼您呢？”“贤友，我的名字是富楼那(Puṇṇa)，同梵行者们则称我为慢怛尼子(Mantāṇiputta)。”“贤友，稀有！贤友，未曾有！正如一位善知导师教诫的多闻弟子，具寿富楼那·慢怛尼子也同样一一审察，解答了甚深的问题。同梵行者们有善利，有大善利，因为他们得以见到具寿富楼那·慢怛尼子，得以亲近承事。即使同梵行者们以布为头垫顶戴着具寿富楼那·慢怛尼子而行，若能因此得见、得亲近承事，于他们也是善利，也是大善利。于我们也是善利，也是大善利，因为我们得以见到具寿富楼那·慢怛尼子，得以亲近承事。”

Evaṃ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṃ sāriputtaṃ etadavoca – ‘‘ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī’’ti? ‘‘Upatissoti kho me, āvuso, nāmaṃ; sāriputtoti ca pana maṃ sabrahmacārī jānantī’’ti. ‘‘Satthukappena vata kira, bho, sāvakena saddhiṃ mantayamānā na jānimha – ‘āyasmā sāriputto’ti. Sace hi mayaṃ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. Lābhā sabrahmacārīnaṃ suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ sāriputtaṃ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṃ sāriputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ sāriputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā’’ti.

如是说时，具寿富楼那·弥多罗尼子(Puṇṇa Mantāṇiputta)对具寿舍利弗这么说：“具寿叫什么名字？同梵行者们又如何称呼您呢？”“贤友，我的名字是伍巴谛萨，同梵行者们则称我为舍利弗。”“啊！我们正与一位堪比导师的弟子交谈，却不知道是具寿舍利弗！如果我们知道是具寿舍利弗，恐怕连这么多话也说不出口了。稀有啊，贤友！未曾有啊，贤友！正如一位多闻、善知导师教诫的弟子，具寿舍利弗也如此一一审思明察，提出了这些甚深的问题。同梵行者们有善利，有大善利，他们得以见到具寿舍利弗，得以亲近承事。即使同梵行者们将具寿舍利弗放在头顶的软垫上顶戴而行，而得以见到、得以亲近承事，他们也有善利，他们也有大善利。我们也有善利，我们也有大善利，我们得以见到具寿舍利弗，得以亲近承事。”

Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.

就这样，那两位大龙相互随喜了对方的善说。

Rathavinītasuttaṃ niṭṭhitaṃ catutthaṃ.

第四《传车经》终。

5. Nivāpasuttaṃ

5. 食饵经

261. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

261. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)的祇陀林给孤独园。当时，世尊对比丘们说：“比丘们！”那些比丘回答世尊：“尊者！”世尊这么说：

‘‘Na[Pg.206], bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ – ‘imaṃ me nivāpaṃ nivuttaṃ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṃ dīghamaddhānaṃ yāpentū’ti. Evañca kho, bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ – ‘imaṃ me nivāpaṃ nivuttaṃ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjissanti, mattā samānā pamādaṃ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṃ nivāpe’ti.

“诸比丘，播撒食饵者为鹿群撒下食饵，并非如此想：‘愿这些鹿群吃了我撒下的食饵后，能长寿、色泽美好，长久地存活。’诸比丘，播撒食饵者实是如此为鹿群撒下食饵的：‘这些鹿群会进入，贪著地吃我撒下的食饵；它们进入后贪著地吃食时，将会变得沉醉；沉醉时，它们将会变得放逸；放逸时，它们在这食饵处就将任我处置了。’”

262. ‘‘Tatra, bhikkhave, paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

262. “诸比丘，在那里，第一批鹿群进入，贪著地吃了播撒食饵者撒下的食饵。它们在那里贪著地吃食时，变得沉醉；沉醉时，它们变得放逸；放逸时，它们在播撒食饵者的食饵处任其处置。诸比丘，就这样，第一批鹿群没能逃脱播撒食饵者的威力。”

263. ‘‘Tatra, bhikkhave, dutiyā migajātā evaṃ samacintesuṃ – ‘ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

263. “诸比丘，在那里，第二类鹿群如此思量：‘那些第一类鹿群，前去猎人所播撒的那个食饵处，贪著地吃了食物。它们在那里贪著地吃食时，变得陶醉；陶醉时，变得放逸；放逸时，在猎人的那个食饵处任其宰割。就这样，那些第一类鹿群没能逃脱猎人的威力。不如我们完全戒除食饵，戒除那令人恐惧的食物，进入林野深处居住吧。’于是它们完全戒除了食饵，戒除那令人恐惧的食物，进入林野深处居住。到了夏季最后一个月，草料和水耗尽时，它们的身体变得极度瘦弱。当它们的身体变得极度瘦弱时，力量和精力都衰退了。力量和精力衰退后，它们又回到了猎人所播撒的那个食饵那里。它们前去那里，贪著地吃了食物。它们在那里贪著地吃食时，变得陶醉；陶醉时，变得放逸；放逸时，在猎人的那个食饵处任其宰割。诸比丘，就这样，那些第二类鹿群也没能逃脱猎人的威力。”

264. ‘‘Tatra[Pg.207], bhikkhave, tatiyā migajātā evaṃ samacintesuṃ – ‘ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ – ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti. Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti. Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

264. “诸比丘，在那里，第三批鹿群如此思量：‘那些第一批鹿群，对于猎人所播撒的这片饵场……（略）……就这样，那些第一批鹿群未能逃脱猎人的威力。至于那些第二批鹿群，它们曾如此思量：“那些第一批鹿群，对于猎人所播撒的这片饵场……（略）……就这样，那些第一批鹿群未能逃脱猎人的威力。不如我们完全戒除吃诱饵，戒除因恐惧而食，进入森林深处居住吧。”于是它们完全戒除了吃诱饵，戒除因恐惧而食，进入森林深处居住。到了夏季最后一月，草水耗尽时，它们的身体变得极度消瘦。它们身体极度消瘦，体力精力便衰退了。体力精力衰退后，它们返回了猎人所播撒的那片饵场。它们进入那里，贪著地吃食。它们进入那里，贪著地吃食时，变得陶醉；陶醉时，变得放逸；放逸时，便在那饵场中任由猎人处置。就这样，第二批鹿群也未能逃脱猎人的威力。不如我们靠近猎人所播撒的这片饵场，建造一个住处。在那里建造住处后，我们将不进入猎人所播撒的这片饵场，不贪著地吃食。不进入、不贪著地吃食时，我们将不会变得陶醉；不陶醉时，我们将不会变得放逸；不放逸时，我们在这饵场中将不会任由猎人处置。’于是，它们靠近猎人所播撒的这片饵场，建造了一个住处。在那里建造住处后，它们不进入猎人所播撒的这片饵场，不贪著地吃了食物。它们在那里不进入、不贪著地吃食时，没有变得陶醉；不陶醉时，没有变得放逸；不放逸时，它们在那饵场中没有任由猎人处置。”

‘‘Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – ‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā; imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ [Pg.208] jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma – appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyu’nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Addasaṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu. Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

“比丘们，在那里，猎人及其同伙产生了这样的想法：‘这第三群鹿真是狡猾，会耍花招！这第三群鹿真有神通，如同非人！它们享用这播撒的食饵，而我们却不知道它们的来处或去处。不如我们用大竿网将这食饵地连同整个区域都围绕起来——或许我们就能看见第三群鹿的住处，它们就是从那里前往食饵地的。’于是他们用大竿网将那食饵地连同整个区域都围绕了起来。比丘们，猎人及其同伙确实看见了第三群鹿的住处，它们就是从那里前往食饵地的。比丘们，就这样，那第三群鹿也未能从猎人的掌控中逃脱。”

265. ‘‘Tatra, bhikkhave, catutthā migajātā evaṃ samacintesuṃ – ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu…pe… evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te tatiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu…pe… evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa [Pg.209] amusmiṃ nivāpe’ti. Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

265. “诸比丘，在那里，第四类鹿群如是共同思量：‘那些第一类鹿群……（略）……未能从播撒饵料的猎人的掌控中解脱。那些第二类鹿群……（略）……也未能从播撒饵料的猎人的掌控中解脱。那些第三类鹿群……（略）……也未能从播撒饵料的猎人的掌控中解脱。我们何不靠近猎人所播撒的这片饵料地，在那里造一处居所呢？在那里造了居所后，我们不进入猎人所播撒的这片饵料地，不贪著地食用食物。不进入、不贪著地食用食物时，我们便不会陷入陶醉；不陶醉，我们便不会陷入放逸；保持不放逸，我们在这片饵料地里，便不会为猎人所任意宰制。’于是，它们靠近猎人所播撒的这片饵料地，造了一处居所。在那里造了居所后，它们不进入猎人所播撒的这片饵料地，不贪著地食用食物。它们在那里不进入、不贪著地食用食物时，没有陷入陶醉；不陶醉，它们没有陷入放逸；保持不放逸，它们在那片饵料地里，没有为猎人所任意宰制。”

‘‘Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi – ‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti. Na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīti [Pg.210] daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyu’nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīti daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Addasaṃsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu. Evañhi te tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti. Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

“那时，猎人及其随从这样想：‘这第三群鹿真是狡猾诡诈，这第三群鹿真像是有神通的非人，它们享用着播撒的诱饵，我们却不知道它们的来处和去处。我们何不用大围网从四面八方将这片播撒诱饵之地完全围起来，或许就能看到第三群鹿的住处，即它们前去执取诱饵的地方。’于是，他们用大围网从四面八方将那片播撒诱饵之地完全围了起来。猎人及其随从看见了第三群鹿的住处，即它们前去执取诱饵的地方。就这样，那第三群鹿也没能从猎人的掌控中逃脱。于是，它们想：‘我们何不到猎人及其随从去不了的地方安住下来。在那里安住后，不进入猎人播撒诱饵之地，不贪著地食用食物。不进入、不贪著地食用食物，我们就不会生起沉醉，不沉醉就不会放逸，不放逸就不会在那诱饵地里任由猎人摆布了。’于是，它们到猎人及其随从去不了的地方安住下来。在那里安住后，它们不进入猎人播撒诱饵之地，不贪著地食用食物。它们在那里不进入、不贪著地食用食物，因此没有生起沉醉，不沉醉因此没有放逸，不放逸因此没有在那片猎人的诱饵地里任由其摆布。”

‘‘Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – ‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā. Imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma catutthānaṃ migajātānaṃ āsayaṃ passeyyāma yattha te gāhaṃ gaccheyyu’nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Neva kho, bhikkhave, addasaṃsu nevāpiko ca nevāpikaparisā ca catutthānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ gaccheyyuṃ. Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – ‘sace kho mayaṃ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti. Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuñcissanti. Yaṃnūna mayaṃ catutthe migajāte ajjhupekkheyyāmā’ti. Ajjhupekkhiṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte. Evañhi te, bhikkhave, catutthā migajātā parimucciṃsu nevāpikassa iddhānubhāvā.

诸比丘，当时，猎人与猎人眷属这样想：“这第四类鹿群真是狡猾、奸诈啊！这第四类鹿群真是有神通力啊！它们像是非人。它们享用这播撒的饵食，我们却不知道它们的来处或去处。不如我们用巨大的带竿网，将这播撒饵食之处连同所有区域从四面八方彻底围起来，或许我们能看见第四类鹿群的住处，即它们前去取食的地方。”于是他们用巨大的带竿网，将那播撒饵食之处连同所有区域从四面八方彻底围了起来。诸比丘，猎人与猎人眷属确实没有看见第四类鹿群的住处，即它们前去取食的地方。诸比丘，当时，猎人与猎人眷属又这样想：“如果我们惊扰了第四类鹿群，它们被惊扰后会去惊扰其他鹿群，而那些鹿群被惊扰后又会去惊扰另外的鹿群。这样一来，所有的鹿群就会完全舍弃这片播撒的饵食。不如我们对第四类鹿群置之不理吧。”于是，诸比丘，猎人与猎人眷属确实对第四类鹿群置之不理了。诸比丘，就这样，那第四类鹿群摆脱了猎人的势力范围。

266. ‘‘Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – nivāpoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Nevāpikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṃ adhivacanaṃ. Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṃ adhivacanaṃ.

266. 诸比丘，我作此譬喻，是为了阐明义理。此中义理如下：诸比丘，“饵食”，实是五欲的别名。诸比丘，“猎人”，实是恶者魔罗(Māra)的别名。诸比丘，“猎人眷属”，实是魔罗眷属的别名。诸比丘，“鹿群”，实是沙门、婆罗门的别名。

267. ‘‘Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṃ ime paṭhame samaṇabrāhmaṇe vadāmi.

267. “诸比丘，于此，那些第一批沙门、婆罗门，趋近并沉迷于魔罗所播撒的饵食与世间诱惑，而享用其食。他们因趋近并沉迷地享用其食而陷入沉醉；沉醉之后，便陷入放逸；放逸之后，于此饵食与世间诱惑中，便任由魔罗随意摆布。诸比丘，就这样，那些第一批沙门、婆罗门未能从魔罗的威力中解脱。诸比丘，犹如那些第一批鹿群，我说这些第一批沙门、婆罗门，其譬喻亦然。”

268. ‘‘Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ [Pg.211] āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Te tattha sākabhakkhāpi ahesuṃ, sāmākabhakkhāpi ahesuṃ, nīvārabhakkhāpi ahesuṃ, daddulabhakkhāpi ahesuṃ, haṭabhakkhāpi ahesuṃ, kaṇabhakkhāpi ahesuṃ, ācāmabhakkhāpi ahesuṃ, piññākabhakkhāpi ahesuṃ, tiṇabhakkhāpi ahesuṃ, gomayabhakkhāpi ahesuṃ, vanamūlaphalāhārā yāpesuṃ pavattaphalabhojī.

268. “诸比丘，在那里，第二类沙门、婆罗门如是思量：‘那些第一类沙门、婆罗门，趋近并沉迷于魔罗所撒的诱饵和那些世间诱饵，享用那些食物。他们趋近并沉迷地享用食物时，陷入了沉醉；沉醉之后，他们陷入了放逸；放逸之后，对于那些诱饵和世间诱饵，他们便为魔罗所任意摆布。如此，那些第一类沙门、婆罗门未能从魔罗的威力中解脱。我们何不完全远离享用诱饵和世间诱饵，戒除可畏的享用，进入林野居住呢？’于是，他们完全远离了享用诱饵和世间诱饵，戒除了可畏的享用，进入林野居住。在那里，他们当中有食野菜者，有食稊米者，有食野米者，有食皮革者，有食苔藓者，有食碎米者，有食米汤者，有食油粕者，有食草者，有食牛粪者；他们以林中的根果为食而维生，食用自然掉落的果实。”

‘‘Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne cetovimutti parihāyi. Cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṃ ime dutiye samaṇabrāhmaṇe vadāmi.

“在夏季的最后一个月，当草和水耗尽时，他们的身体变得极其消瘦。由于身体极其消瘦，他们的体力和精力都衰退了。由于体力和精力衰退，他们的住林意乐（cetovimutti）也衰退了。由于住林意乐衰退，他们又回到魔罗所撒下的饵食和那些世间诱饵中。他们在那里沉迷其中，贪著地享用那些饵食。他们享用着饵食，沉醉贪著，便陷入陶醉；既已陶醉，便耽于放逸；既已放逸，在那饵食和世间诱饵中，便任由魔罗随意摆布。诸比丘，就这样，那第二类沙门、婆罗门也未能从魔罗的势力范围中解脱。诸比丘，就像那第二类鹿群一样，我说这些第二类沙门、婆罗门也是如此。”

269. ‘‘Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā lokāmisā [Pg.212] paṭiviramiṃsu. Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Te tattha sākabhakkhāpi ahesuṃ…pe… pavattaphalabhojī. Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmise’’ti.

269. “诸比丘，当时，第三类沙门、婆罗门如此思量：‘那些第一批沙门、婆罗门……（如前所述）……未能从魔罗的势力范围中解脱。而第二批沙门、婆罗门也曾思量第一批的失败，于是他们完全远离诱饵食物与世间饵，远离那因恐惧而有的受用，深入林野中居住。他们在那里或食野菜……（中略）……或以自落果为食而维生。到了夏季最后一个月，草水枯竭时，他们的身体变得极度羸弱。当他们身体极度羸弱时，体力与精力便衰退了；体力与精力衰退后，心解脱也衰退了；心解脱衰退后，他们又返回魔罗所撒的那个诱饵与那些世间饵。他们在那里趋近后，沉迷地受用食物，因此陷入沉醉，因沉醉而放逸，因放逸而在那诱饵和世间饵中，任由魔罗随意摆布。就这样，那第二批沙门、婆罗门也未能从魔罗的势力范围中解脱。那么，我等何不靠近魔罗所撒的此诱饵与此等世间饵而建立住处，在彼处建立住处后，对于魔罗所撒的此诱饵与此等世间饵，不趋近、不沉迷地受用食物；不趋近、不沉迷地受用食物时，我等将不陷入沉醉；不沉醉时，我等将不陷入放逸；不放逸时，我等将不会在那诱饵和世间饵中，任由魔罗随意摆布呢？’”

‘‘Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu. Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Api ca kho evaṃdiṭṭhikā ahesuṃ – sassato loko itipi, asassato loko itipi; antavā loko itipi, anantavā loko itipi; taṃ jīvaṃ taṃ sarīraṃ itipi, aññaṃ jīvaṃ aññaṃ sarīraṃ itipi; hoti tathāgato paraṃ maraṇā itipi, na hoti tathāgato paraṃ maraṇā itipi, hoti ca na ca hoti tathāgato paraṃ maraṇā itipi, neva hoti na na hoti tathāgato paraṃ maraṇā itipi. Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā [Pg.213] na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṃ ime tatiye samaṇabrāhmaṇe vadāmi.

“他们依靠魔罗所播撒的那诱饵及此等世间诱饵而建立住处。他们在那里建立住处后，不耽溺、不贪著地享用食物。他们如此享用而不生迷醉，因不迷醉而不放逸，因不放逸，在那诱饵和世间诱饵中，他们不为魔罗所任意支配。然而，他们却持有这样的见解：‘世界是常恒的’，或‘世界是非常恒的’；‘世界是有边的’，或‘世界是无边的’；‘命即是身’，或‘命异于身’；‘如来死后存在’，或‘如来死后不存在’，或‘如来死后既存在又不存在’，或‘如来死后既非存在也非不存在’。诸比丘，就这样，那第三类沙门、婆罗门也未能从魔罗的权势中解脱。诸比丘，犹如那第三类鹿群，我说这第三类沙门、婆罗门与它们相仿。”

270. ‘‘Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu…pe…. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā …pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu…pe…. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

270. 比丘们，当时，第四类沙门婆罗门这样思量：“诚然，那些第一类沙门婆罗门……如此，他们未能从魔罗的权势范围中解脱。那些第二类沙门婆罗门……如此，他们也未能从魔罗的权势范围中解脱。那些第三类沙门婆罗门……如此，他们也未能从魔罗的权势范围中解脱。不如我们依止魔罗所撒的此诱饵与此等世间诱惑而建立住处。在那里建立住处后，我们将不执取、不迷恋地享用魔罗所撒的此诱饵与此等世间诱惑。不执取、不迷恋地享用时，我们便不陷入沉醉；不沉醉，便不至于放逸；不放逸，对于此诱饵与此世间诱惑，我们便不会被魔罗任意摆布。”

‘‘Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu. Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu. Amattā samānā [Pg.214] na pamādaṃ āpajjiṃsu. Appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Api ca kho evaṃdiṭṭhikā ahesuṃ sassato loko itipi…pe… neva hoti na na hoti tathāgato paraṃ maraṇā itipi. Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappeyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

“他们依止魔罗所撒的诱饵与这些世间饵食而建立住处。在那里建立住处后，他们不粘著、不迷恋于魔罗所撒的诱饵与这些世间饵食，而享用食物。他们如此不粘著、不迷恋地享用食物，不至于沉醉。因不沉醉，故不放逸。因不放逸，故在魔罗的那诱饵与那世间饵食中，不为魔罗所任意支配。然而，他们持有这样的见解：‘世界是常恒的’……乃至……‘众生死后非有非无’。就这样，这第三类沙门、婆罗门也未能从魔罗的势力中解脱。（他们想：）‘我们应当在魔罗与魔罗眷属所不到之处建立住处。在那里建立住处后，我们将不粘著、不迷恋于魔罗所撒的诱饵与这些世间饵食，而享用食物；如此不粘著、不迷恋地享用食物，我们将不至于沉醉；因不沉醉，我们将不至于放逸；因不放逸，我们在魔罗的那诱饵与那世间饵食中，将不为魔罗所任意支配。’”

‘‘Te yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṃ ime catutthe samaṇabrāhmaṇe vadāmi.

他们在魔罗及其眷属的非行境处建立了住处。在那里建立了住处后，他们不接近、不沉迷于魔罗所播撒的此诱饵及此等世间饵，而食用食物。他们在那儿不接近、不沉迷地食用食物，不陷入憍醉；因不憍醉，不陷入放逸；因不放逸，对于那诱饵和世间饵，魔罗无法对他们为所欲为。比丘们，如是，彼第四类沙门、婆罗门从魔罗的神通威力中解脱。比丘们，犹如彼第四类鹿，我说此第四类沙门、婆罗门与彼相似。

271. ‘‘Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

271. 比丘们，如何是魔罗及其眷属的非行境呢？于此，比丘们，比丘远离诸欲，远离诸不善法，进入并安住于具足寻、伺，由远离而生的喜、乐的初禅。比丘们，此比丘被称为：已使魔罗盲目，已摧毁魔罗之眼令其无迹，已至恶者不见之处。

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

再者，比丘们，比丘寻、伺寂灭，内净，心专一，进入并安住于无寻、无伺，由定而生的喜、乐的第二禅。比丘们，此比丘……乃至……已至恶者不见之处。

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti [Pg.215] ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

再者，比丘们，比丘因离喜而住于舍，具念、正知，以身感受乐，即圣者们所宣说的“舍、念、乐住”，进入并安住于第三禅。比丘们，此比丘……乃至……已至恶者不见之处。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

复次，诸比丘，比丘离乐、离苦，先已灭喜、忧，成就非苦非乐、舍念清净的第四禅而住。诸比丘，此比丘被称为令魔罗盲目者，毁坏魔罗之眼而无迹可寻者，为恶者所不见者。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

复次，诸比丘，比丘完全超越色想，有对想灭尽，不作意种种想，思惟“虚空无边”，成就空无边处而住。诸比丘，此比丘被称为令魔罗盲目者，毁坏魔罗之眼而无迹可寻者，为恶者所不见者。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

复次，诸比丘，比丘完全超越空无边处，思惟“识无边”，成就识无边处而住。诸比丘，此比丘被称为令魔罗盲目者，毁坏魔罗之眼而无迹可寻者，为恶者所不见者。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

复次，诸比丘，比丘完全超越识无边处，思惟“无所有”，成就无所有处而住。诸比丘，此比丘被称为令魔罗盲目者，毁坏魔罗之眼而无迹可寻者，为恶者所不见者。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

复次，诸比丘，比丘完全超越无所有处，成就非想非非想处而住。诸比丘，此比丘被称为令魔罗盲目者，毁坏魔罗之眼而无迹可寻者，为恶者所不见者。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika’’nti.

复次，诸比丘，比丘完全超越非想非非想处，成就想受灭定而住。他以智慧观见，诸漏已尽。诸比丘，此比丘被称为令魔罗盲目者，毁坏魔罗之眼而无迹可寻者，为恶者所不见者，已渡过世间执著者。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊作此说。彼诸比丘心怀悦豫，欢喜世尊所说。

Nivāpasuttaṃ niṭṭhitaṃ pañcamaṃ.

诱饵经第五终。

6. Pāsarāsisuttaṃ

6. 罗网堆经

272. Evaṃ [Pg.216] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ – ‘‘cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.

272. 如是我闻。一时，世尊住于舍卫城(Sāvatthī)祇陀林给孤独园。尔时，世尊于上午时分，穿好下衣，取衣钵，为乞食故进入舍卫城。尔时，众多比丘前往具寿阿难之处；抵达后对具寿阿难说：“贤友阿难，我等已久未于世尊面前听闻法谈。善哉，贤友阿难，我等希望能有机会于世尊面前听闻法谈。”“既然如此，具寿们，请前往罗摩迦(Rammaka)婆罗门的净修处，或许能有机会于世尊面前听闻法谈。”“好的，贤友。”彼等比丘应诺了具寿阿难。

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – ‘‘āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitu’’nti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.

尔时，世尊在舍卫城乞食已，饭后从行乞归来时，对具寿阿难说：“来，阿难，我们去东园鹿母讲堂作日住。”具寿阿难应诺世尊：“好的，世尊。”于是，世尊与具寿阿难一同前往东园鹿母讲堂作日住。尔时，世尊于傍晚时分从独住处起身，对具寿阿难说：“来，阿难，我们去东门楼(Pubbakoṭṭhaka)洗浴身体。”具寿阿难应诺世尊：“好的，世尊。”

273. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

273. 尔时，世尊与具寿阿难一同前往东门浴场洗浴。在东门浴场洗浴后，他上岸来，只着一件衣站立，晾干身体。尔时，具寿阿难对世尊说：“世尊，这不远处是婆罗门罗摩迦(Rammaka)的净修处。世尊，罗摩迦婆罗门的净修处令人喜爱；世尊，罗摩迦婆罗门的净修处令人心生欢喜。善哉，世尊！请世尊出于怜悯，前往罗摩迦婆罗门的净修处。”世尊默然应允。

Atha [Pg.217] kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāyanuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā’’ti? ‘‘Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto’’ti. ‘‘Sādhu, bhikkhave! Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā, ariyo vā tuṇhībhāvo’’.

尔时，世尊前往罗摩迦婆罗门的净修处。当时，众多比丘正聚集在罗摩迦婆罗门的净修处进行法谈。尔时，世尊站在门楼外，等待他们谈话结束。尔时，世尊知道他们谈话结束后，便清了清喉咙，敲了门。那些比丘就为世尊开了门。尔时，世尊进入罗摩迦婆罗门的净修处，在已铺设的座位上坐下。坐下后，世尊对比丘们说：“诸比丘，你们现在聚集在一起谈论什么呢？你们中断的谈话又是什么？”“世尊，我们正是以世尊为缘由的法谈尚未结束，世尊就到了。”“善哉，诸比丘！你们这些因信心舍离家庭、出家为无家生活的良家子，聚集进行法谈，这正是适合你们的。诸比丘，当你们集会时，有两件事可做：或作法谈，或持圣默然。”

274. ‘‘Dvemā, bhikkhave, pariyesanā – ariyā ca pariyesanā, anariyā ca pariyesanā.

274. 比丘们，有两种遍求：圣遍求与非圣遍求。

‘‘Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati.

比丘们，何为非圣遍求？比丘们，于此，某人自己有生法，却只遍求有生法；自己有老法，却只遍求有老法；自己有病法，却只遍求有病法；自己有死法，却只遍求有死法；自己有愁法，却只遍求有愁法；自己有杂染法，却只遍求有杂染法。

‘‘Kiñca, bhikkhave, jātidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ. Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati.

比丘们，你们称什么为有生法？比丘们，子女与妻子是有生法，奴婢是有生法，山羊与绵羊是有生法，鸡与猪是有生法，象、牛、马、母马是有生法，金与银是有生法。比丘们，这些确实是有生法，是执取物。于此，此有情贪着、沉迷、深陷其中，自己有生法，却只遍求有生法。

‘‘Kiñca, bhikkhave, jarādhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ[Pg.218], jātarūparajataṃ jarādhammaṃ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṃyeva pariyesati.

比丘们，你们称什么为有老法？比丘们，子女与妻子是有老法，奴婢是有老法，山羊与绵羊是有老法，鸡与猪是有老法，象、牛、马、母马是有老法，金与银是有老法。比丘们，这些确实是有老法，是执取物。于此，此有情贪着、沉迷、深陷其中，自己有老法，却只遍求有老法。

‘‘Kiñca, bhikkhave, byādhidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ, kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.

比丘们，你们称什么为有病法？比丘们，子女与妻子是有病法，奴婢是有病法，山羊与绵羊是有病法，鸡与猪是有病法，象、牛、马、母马是有病法。比丘们，这些确实是有病法，是执取物。于此，此有情贪着、沉迷、深陷其中，自己有病法，却只遍求有病法。

‘‘Kiñca, bhikkhave, maraṇadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ, kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.

“诸比丘，你们说什么是有死法呢？诸比丘，子女与妻子是有死法，奴婢是有死法，山羊与绵羊是有死法，鸡与猪是有死法，象、牛、马、骡是有死法。诸比丘，这些事物是有死法，是执取。于此，有情贪着、昏昧、沉溺，自身是有死法，却只寻求有死法。”

‘‘Kiñca, bhikkhave, sokadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṃyeva pariyesati.

“诸比丘，你们说什么是有愁法呢？诸比丘，子女与妻子是有愁法，奴婢是有愁法，山羊与绵羊是有愁法，鸡与猪是有愁法，象、牛、马、骡是有愁法。诸比丘，这些事物是有愁法，是执取。于此，有情贪着、昏昧、沉溺，自身是有愁法，却只寻求有愁法。”

‘‘Kiñca, bhikkhave, saṃkilesadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, saṃkilesadhammaṃ, dāsidāsaṃ saṃkilesadhammaṃ, ajeḷakaṃ saṃkilesadhammaṃ, kukkuṭasūkaraṃ saṃkilesadhammaṃ, hatthigavāssavaḷavaṃ saṃkilesadhammaṃ, jātarūparajataṃ saṃkilesadhammaṃ. Saṃkilesadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Ayaṃ, bhikkhave, anariyā pariyesanā.

“诸比丘，你们说什么是有杂染法呢？诸比丘，子女与妻子是有杂染法，奴婢是有杂染法，山羊与绵羊是有杂染法，鸡与猪是有杂染法，象、牛、马、骡是有杂染法，金与银是有杂染法。诸比丘，这些事物是有杂染法，是执取。于此，有情贪着、昏昧、沉溺，自身是有杂染法，却只寻求有杂染法。诸比丘，此即非圣寻。”

275. ‘‘Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno maraṇadhamme [Pg.219] ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Ayaṃ, bhikkhave, ariyā pariyesanā.

275. 诸比丘，何为圣寻？诸比丘，于此，某人自身是有生法者，了知有生法中的过患后，寻求那无生、无上、离轭安稳的涅槃；自身是有老法者，了知有老法中的过患后，寻求那无老、无上、离轭安稳的涅槃；自身是有病法者，了知有病法中的过患后，寻求那无病、无上、离轭安稳的涅槃；自身是有死法者，了知有死法中的过患后，寻求那不死、无上、离轭安稳的涅槃；自身是有愁法者，了知有愁法中的过患后，寻求那无愁、无上、离轭安稳的涅槃；自身是有杂染法者，了知有杂染法中的过患后，寻求那无杂染、无上、离轭安稳的涅槃。诸比丘，此为圣寻。

276. ‘‘Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kiṃ nu kho ahaṃ attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno…pe… byādhidhammo samāno… maraṇadhammo samāno… sokadhammo samāno… attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi? Yaṃnūnāhaṃ attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyya’nti.

276. “诸比丘，我在正觉之前，尚未证得正觉，还是菩萨的时候，自身是有生法者，却寻求有生法者；自身是有老法者，却寻求有老法者；自身是有病法者，却寻求有病法者；自身是有死法者，却寻求有死法者；自身是有愁法者，却寻求有愁法者；自身是有杂染法者，却寻求有杂染法者。诸比丘，我当时这样想：‘我自身是有生法者，为何却寻求有生法者？自身是有老法者……病法者……死法者……愁法者……自身是有杂染法者，为何却寻求有杂染法者？我何不，自身是有生法者，在知晓了有生法者的过患后，寻求那无生、无上、安稳离轭的涅槃？自身是有老法者，在知晓了有老法者的过患后，寻求那无老、无上、安稳离轭的涅槃？自身是有病法者，在知晓了有病法者的过患后，寻求那无病、无上、安稳离轭的涅槃？自身是有死法者，在知晓了有死法者的过患后，寻求那不死、无上、安稳离轭的涅槃？自身是有愁法者，在知晓了有愁法者的过患后，寻求那无愁、无上、安稳离轭的涅槃？自身是有杂染法者，在知晓了有杂染法者的过患后，寻求那无杂染、无上、安稳离轭的涅槃？’”

277. ‘‘So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni [Pg.220] vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ. Upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhikkhave, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

277. 诸比丘，后来，我尚年轻，黑发，具足美好的青春，处于初青年华，在父母不愿意、满脸泪水、哭泣之时，剃除须发，穿上袈裟，从在家出家，进入无家生活。我如是出家后，作为善的探求者，寻访无上寂静殊胜境，于是我前往阿罗逻·卡拉玛(Āḷāro Kālāmo)之处。前往后，我对阿罗逻·卡拉玛说了这番话：“贤友卡拉玛，我希望在此法与律中修习梵行。”诸比丘，当我这么说时，阿罗逻·卡拉玛对我说了这番话：“具寿请住下！此法是这样的：有智慧的人于此法中，不久即可凭自己亲身以胜智了知、作证、具足自己老师的教法而安住。”诸比丘，我确实没有多久，很快就学完了那个法。诸比丘，我确实仅仅凭着那点唇舌功夫、言语复述，就宣说知论与长老论，并且声称：“我知，我见。”我自己如此声称，他人也如此认可。诸比丘，我当时生起这样的想法：“阿罗逻·卡拉玛并非仅仅出于信心而宣说此法，说：‘我亲自以胜智了知、作证、具足此法而安住’；确实，阿罗逻·卡拉玛是对此法知之、见之而安住的。”

‘‘Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti ? Evaṃ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

诸比丘，那时我前往阿罗逻·卡拉玛(Āḷāra Kālāma)所在之处。抵达后，我对阿罗逻·卡拉玛说了这番话：“贤友卡拉玛，您宣说‘我已亲身以殊胜智了知、作证、具足此法而住’，是到何种程度呢？”诸比丘，听了这话，阿罗逻·卡拉玛便宣说了无所有处。诸比丘，我当时这样想：“不仅阿罗逻·卡拉玛有信，我也有信；不仅阿罗逻·卡拉玛有精进，我也有精进；不仅阿罗逻·卡拉玛有念，我也有念；不仅阿罗逻·卡拉玛有定，我也有定；不仅阿罗逻·卡拉玛有慧，我也有慧。阿罗逻·卡拉玛宣说‘我已亲身以殊胜智了知、作证、具足此法而住’，我何不为作证此法而努力呢？”诸比丘，我确实在不久之后，便迅速地亲身以殊胜智了知、作证、具足了那个法而住。

‘‘Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ –

诸比丘，那时我前往阿罗逻·卡拉玛所在之处。抵达后，我对阿罗逻·卡拉玛说了这番话：

‘Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

“贤友卡拉玛，您是以此等程度，亲身以殊胜智了知、作证、具足而宣说此法的吗？”

‘Ettāvatā [Pg.221] kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.

“贤友，我正是以此等程度，亲身以殊胜智了知、作证、具足而宣说此法。”

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

“贤友，我也正是以此等程度，亲身以殊胜智了知、作证、具足此法而住。”

‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

“贤友，我们真是得利了，贤友，我们真是幸运，能见到像具寿您这样的同梵行者。我亲自证知、现证、通达后宣说的法，您也亲自证知、现证、通达后安住；您亲自证知、现证、通达后安住的法，我也亲自证知、现证、通达后宣说。如此，我所知的法，您也知道；您所知的法，我也知道。如此，我怎么样，您也怎么样；您怎么样，我也怎么样。来吧，贤友，现在我们两人一起来领导这个团体吧。”诸比丘，阿罗逻·卡拉玛（Āḷāro Kālāmo）作为我的老师，却把我这个弟子放在与他自己同等的地位，并以崇高的敬意尊敬我。诸比丘，我当时这样想：“这个法不能导向厌离、离贪、灭尽、寂静、证智、正觉、涅槃，最多只能导向无所有处之生起。”于是，诸比丘，我不满足于那个法，对它厌离后就离开了。

278. ‘‘So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhikkhave, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho [Pg.222] ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.

278. 诸比丘，我那时寻求善法，追求无上寂静的涅槃，就前往郁陀迦·罗摩子（Udaka Rāmaputta）那里。到了之后，我对郁陀迦·罗摩子说：“贤友，我想在此法与律中修习梵行。”诸比丘，听我这么说后，郁陀迦·罗摩子对我说：“具寿请安住。此法便是如此，有智慧的人于此，不久即可凭自己的殊胜智，亲证、达成其师之教而安住。”诸比丘，我不久就迅速地通晓了那个法。诸比丘，我仅凭口头的言说与复述，就能宣说知论与长老论，并且宣称‘我知，我见’，我自己如此宣称，他人也如此承认。诸比丘，我当时这样想：“罗摩宣说此法，并非仅凭信心而宣称‘我由自己以殊胜智亲证、达成而安住’；罗摩确实是对此法亲知、亲见而安住的。”

‘‘Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi, na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

“比丘们，那时我前往罗摩子郁陀迦之处。抵达后，我对罗摩子郁陀迦说：‘贤友，罗摩是以何种程度宣说此法，自称“我已自证、现证、具足而住”呢？’比丘们，我这样说后，罗摩子郁陀迦宣说了非想非非想处。于是，比丘们，我心想：‘不仅罗摩有信，我亦有信；不仅罗摩有精进，我亦有精进；不仅罗摩有念，我亦有念；不仅罗摩有定，我亦有定；不仅罗摩有慧，我亦有慧。罗摩宣说此法，自称“我已自证、现证、具足而住”，我何不为作证此法而努力呢？’比丘们，我不久之后，便迅速地自证、现证、具足而住于此法。”

‘‘Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ –

“比丘们，那时我前往罗摩子郁陀迦之处；抵达后，我对罗摩子郁陀迦如此说道：”

‘Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

“贤友，罗摩是仅以此程度，宣说他已自证、现证、具足此法吗？”

‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.

“贤友，罗摩正是以此程度，宣说他已自证、现证、具足此法。”

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

“贤友，我也仅以此程度，自证、现证、具足此法而安住。”

‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti[Pg.223]. Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

“贤友，我们真是得到了，贤友，我们真是善得了，我们能见到像具寿您这样的同梵行者。罗摩自己证知、作证、成就后所宣说的法，您也自己证知、作证、成就后安住于其中。您自己证知、作证、成就后安住于其中的法，正是罗摩自己证知、作证、成就后所宣说的。罗摩所证知的法，您也知道；您所知道的法，罗摩也证知。罗摩是怎样，您也是怎样；您是怎样，罗摩也是怎样。来吧，贤友，现在请您来带领这个团体吧！’诸比丘，郁陀伽·罗摩子是我的同梵行者，却将我置于老师的地位，并以崇高的敬意尊敬我。诸比丘，我当时这样想：‘此法不导向厌离、离欲、灭尽、寂止、证智、正觉、涅槃，仅仅导向投生于非想非非想处。’于是，诸比丘，我因不满足于此法，对它感到厌离，便离开了。”

279. ‘‘So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, bhikkhave, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, bhikkhave, tattheva nisīdiṃ – alamidaṃ padhānāyāti.

279. 诸比丘，我为寻求何为善法，寻觅无上寂静胜境，于摩揭陀(Magadha)次第游行，抵达优楼频螺(Uruvelā)的塞纳村(Senānigama)。在那里，我看见一处悦意的地带、一片令人净信的林苑，以及一条流淌的河，河岸白净，渡口美好，令人愉悦，四周还有可供乞食的村庄。诸比丘，我心生此念：“啊，这地带真是悦意，林苑也令人净信，河流在流淌，河岸白净，渡口美好，令人愉悦，四周还有可供乞食的村庄。此地确实足以让求精进的良家子来精进！”于是，诸比丘，我就在那里坐下，心想：“此地足以精进。”

280. ‘‘So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

280. 诸比丘，诚然，我自身是有生之法，了知有生之法的过患后，寻求那无生、无上、离系安稳的涅槃，我证得了那无生、无上、离系安稳的涅槃。我自身是有老之法，了知有老之法的过患后，寻求那不老、无上、离系安稳的涅槃，我证得了那不老、无上、离系安稳的涅槃。我自身是有病之法，了知有病之法的过患后，寻求那无病、无上、离系安稳的涅槃，我证得了那无病、无上、离系安稳的涅槃。我自身是有死之法，了知有死之法的过患后，寻求那不死、无上、离系安稳的涅槃，我证得了那不死、无上、离系安稳的涅槃。我自身是有忧之法，了知有忧之法的过患后，寻求那无忧、无上、离系安稳的涅槃，我证得了那无忧、无上、离系安稳的涅槃。我自身是有杂染之法，了知有杂染之法的过患后，寻求那无杂染、无上、离系安稳的涅槃，我证得了那无杂染、无上、离系安稳的涅槃。于我，知见生起：“我的解脱不可动摇，此是最后生，如今再无后有。”

281. ‘‘Tassa [Pg.224] mayhaṃ, bhikkhave, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

281. 诸比丘，我生起此念：“我所证得的此法，甚深、难见、难觉、寂静、殊胜、非寻思所行、微细、智者所知。而此众生，乐于欲乐、耽于欲乐、喜于欲乐。对于乐于欲乐、耽于欲乐、喜于欲乐的众生而言，此理甚难得见，亦即此缘性与缘起法。此理亦甚难得见，亦即一切行之止息、一切依之舍离、爱尽、离欲、灭、涅槃。若我说法，而他人不能了知我法，这对我将是疲劳，这对我将是烦恼。”此外，诸比丘，这些前所未闻、不可思议的偈颂，于我心中显现：

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

我艰辛所得此法，今实不宜宣说；为贪瞋所制者，此法不易善了知。

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’’’ti.

逆流而上，精妙甚深，难见微细；贪欲深染、为无明黑暗所覆者，不能得见。

282. ‘‘Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti. Atha kho, bhikkhave, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

282. “诸比丘，我如是思惟时，心倾向闲静，不欲说法。诸比丘，娑婆主梵天以心了知我心之所念，便作是念：‘世间真要坏灭，世间真要亡失，因如来、阿罗汉、正等觉者之心倾向闲静，不欲说法。’于是，诸比丘，娑婆主梵天犹如力士屈伸臂间，从梵天界消失，显现于我面前。尔时，诸比丘，娑婆主梵天将上衣偏搭于一肩，向我合掌，对我言：‘尊者，请世尊说法！善逝，请说法！有诸众生尘垢轻微，因不闻法而退堕，当有能了知法者。’诸比丘，娑婆主梵天说此语已，复说偈言：”

‘Pāturahosi [Pg.225] magadhesu pubbe,Dhammo asuddho samalehi cintito;

Apāpuretaṃ amatassa dvāraṃ,Suṇantu dhammaṃ vimalenānubuddhaṃ.

“往昔于摩揭陀，曾出现由染污者所思之不净法；请开启此不死之门，愿众生听闻无垢者所觉之法。”

‘Sele yathā pabbatamuddhaniṭṭhito,Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko,Avekkhassu jātijarābhibhūtaṃ.

“犹如立于岩山之巅，能遍观一切众生；具慧普眼者，亦复如是，请登上法所成之殿堂，无忧者，俯视沉于忧悲、为生老所征服之众生。”

‘Uṭṭhehi vīra vijitasaṅgāma,Satthavāha aṇaṇa vicara loke;

Desassu bhagavā dhammaṃ,Aññātāro bhavissantī’’’ti.

“奋起吧，英雄！战胜者！商主！无债者！请游行世间！世尊，请宣说正法，将有能了知者！””

283. ‘‘Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni anupalittāni udakena; evameva kho ahaṃ, bhikkhave, buddhacakkhunā [Pg.226] lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, bhikkhave, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –

283. “诸比丘，那时我既知晓梵天之请求，亦缘于对众生之悲悯，便以佛眼观察世间。诸比丘，我以佛眼观察世间时，见有尘垢微薄、尘垢深厚之众生；有利根、钝根之众生；有善相、恶相之众生；有易教化、难教化之众生；亦有见后世与罪过为可畏而住者，及不见后世与罪过为可畏而住者。譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生于水中，长于水中，未出水面，于水下受其滋养；有些青莲、红莲或白莲，生于水中，长于水中，住于与水面齐平之处；有些青莲、红莲或白莲，生于水中，长于水中，已出水面而住，不为水所沾染。诸比丘，正是如此，我以佛眼观察世间时，见有尘垢微薄、尘垢深厚之众生；有利根、钝根之众生；有善相、恶相之众生；有易教化、难教化之众生；亦有见后世与罪过为可畏而住者，及不见后世与罪过为可畏而住者。于是，诸比丘，我以偈颂回答娑婆主梵天——”

‘Apārutā tesaṃ amatassa dvārā,Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,Dhammaṃ paṇītaṃ manujesu brahme’’’ti.

“为彼等已开甘露之门，有耳者请发起信心。梵天，我曾因念及说法之劳烦，未向人们宣说此精妙、胜妙之法。”

‘‘Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

“诸比丘，那时，娑婆主梵天心想：‘我已蒙世尊应允说法。’于是向我顶礼，右绕之后，就在那里消失了。”

284. ‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

284. “诸比丘，我当时生起此念：‘我应先为谁说法呢？谁能迅速了知此法呢？’诸比丘，我当时生起此念：‘这位阿罗逻·卡拉玛(Āḷāra Kālāma)具慧、练达、聪睿，长久以来慧眼少尘。我何不先为阿罗逻·卡拉玛说法，他必能迅速了知此法。’尔时，诸比丘，有天神来到我这里，对我说道：‘尊者，阿罗逻·卡拉玛已命终七日。’我亦生起智见：‘阿罗逻·卡拉玛已命终七日。’诸比丘，我当时生起此念：‘阿罗逻·卡拉玛实为大损失。若他听闻此法，必能迅速了知。’”

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya[Pg.227], khippameva ājāneyyā’ti.

“诸比丘，我当时生起此念：‘我应先为谁说法呢？谁能迅速了知此法呢？’诸比丘，我当时又生起此念：‘这位罗摩子优陀迦(Udaka Rāmaputta)具慧、练达、聪睿，长久以来慧眼少尘。我何不先为罗摩子优陀迦说法，他必能迅速了知此法。’尔时，诸比丘，有天神来到我这里，对我说道：‘尊者，罗摩子优陀迦已于昨夜命终。’我亦生起智见：‘罗摩子优陀迦已于昨夜命终。’诸比丘，我当时生起此念：‘罗摩子优陀迦实为大损失。若他听闻此法，必能迅速了知。’”

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’nti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, bhikkhave, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.

诸比丘，我当时这样想：“我应先为谁说法呢？谁能迅速了知此法呢？”诸比丘，我当时又这样想：“五群比丘对我助益甚多，他们在我勇猛精进时曾前来侍奉。我当先为五群比丘说法。”诸比丘，我当时又想：“如今五群比丘住在何处呢？”诸比丘，我以清净、超人之天眼，看见五群比丘住在波罗奈（Bārāṇasī）的仙人堕处（Isipatana）鹿野苑。于是，诸比丘，我在优楼频螺（Uruvelā）随宜安住后，便向波罗奈游行而去。

285. ‘‘Addasā kho maṃ, bhikkhave, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto! Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’ti? Evaṃ vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –

285. 诸比丘，裸行顺命外道优波迦（Upaka）在伽耶（Gaya）与菩提树之间，于漫长道途中遇见我。见到我后，他对我如此说道：“贤友，您的诸根明净，肤色纯净皎洁！贤友，您是依谁而出家？谁是您的老师？您信奉谁的法？”诸比丘，当他如此说时，我以偈颂对裸行顺命外道优波迦说：

‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.

我胜一切，知一切，于诸法中不染着；舍离一切，爱尽解脱，我自亲证，当指谁为师？

‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

我无师长，亦无等伦；于天人世间，我无匹敌者。

‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

我实世间阿罗汉，我乃无上之导师；我是唯一正等觉，已得清凉与寂灭。

‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhi’nti.

为转法轮，我往迦尸城而去；于此盲昧世间中，击响不死甘露鼓。

‘Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino’ti!

贤友，如你所宣称，你堪为无尽的胜利者（anantajina）！

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.

“凡已证得漏尽者，实为如我之胜者；我已战胜诸恶法，是故，优波迦，我为胜者。”

‘‘Evaṃ [Pg.228] vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

“诸比丘，如是说已，裸行顺命外道优波迦言：‘贤友，或应如是。’言毕，摇头，取岔路而去。”

286. ‘‘Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṃ paṭiggahetabbaṃ. Api ca kho āsanaṃ ṭhapetabbaṃ, sace ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.

286. “诸比丘，其后我次第游行，至波罗奈(Bārāṇasī)仙人堕处(Isipatana)鹿野苑，即五位比丘所在之处。诸比丘，五位比丘从远处见我前来。见已，互相约定：‘贤友们，此沙门乔达摩(Gotama)前来，他生活奢逸，舍弃精勤，复归于奢逸。不应礼敬他，不应起立迎接，不应接取其衣钵。然可为其设置座位，若他愿意，便会坐下。’诸比丘，然我越是走近，五位比丘越是不能遵守其约定。一些人前来迎接，接取我的衣钵；一些人铺设座位；一些人准备洗足水。然彼等仍以名字及‘贤友’之称来称呼我。”

‘‘Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya[Pg.229]. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Dutiyampi kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko…pe… upasampajja viharissathā’ti. Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti?

“如是说已，诸比丘，我对五比丘说：‘诸比丘，莫以名字及“贤友”之称呼唤如来。诸比丘，如来是阿罗汉、正等觉者。诸比丘，你们要倾耳谛听，我已证得不死，我将教诫，我将说法。你们依所教而行，不久之后，便会于现法中，以自己的证智，亲证、具足并安住于那无上梵行的终点，良家子们正是为此，才从在家正确地出家，趣向无家。’如是说已，诸比丘，五比丘对我说：‘贤友乔达摩，你以那样的行仪、那样的行道、那样的苦行，尚且未能证得超人之法、圣者智见之殊胜，如今你耽于利养，舍弃精进，重返于利养，又怎能证得超人之法、圣者智见之殊胜呢？’如是说已，诸比丘，我对五比丘说：‘诸比丘，如来并非耽于利养，未舍弃精进，也未重返于利养。诸比丘，如来是阿罗汉、正等觉者。诸比丘，你们要倾耳谛听，我已证得不死，我将教诫，我将说法。你们依所教而行，不久之后，便会于现法中，以自己的证智，亲证、具足并安住于那无上梵行的终点，良家子们正是为此，才从在家正确地出家，趣向无家。’诸比丘，五比丘第二次对我说：‘贤友乔达摩，你以那样的行仪、那样的行道、那样的苦行，尚且未能证得超人之法、圣者智见之殊胜，如今你耽于利养，舍弃精进，重返于利养，又怎能证得超人之法、圣者智见之殊胜呢？’诸比丘，我第二次对五比丘说：‘诸比丘，如来并非耽于利养……（乃至）……具足并安住。’诸比丘，五比丘第三次对我说：‘贤友乔达摩，你以那样的行仪、那样的行道、那样的苦行，尚且未能证得超人之法、圣者智见之殊胜，如今你耽于利养，舍弃精进，重返于利养，又怎能证得超人之法、圣者智见之殊胜呢？’”

‘‘Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta’nti ? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

如是说后，诸比丘，我对五比丘说：“诸比丘，你们可曾记得我在此之前有过这样的宣说？”“世尊，不曾有过。”“诸比丘，如来是阿罗汉、正等觉者。你们当倾听，不死已被证得，我将教诫，我将说法。你们若依教奉行，不久之后，即能于现法中，以自证智作证、具足而住于那无上梵行之终，良家子正是为此而正确地从家出家、趣于非家。”

‘‘Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Tayopi sudaṃ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Atha kho, bhikkhave, pañcavaggiyā [Pg.230] bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā byādhidhammā samānā…pe… attanā maraṇadhammā samānā… attanā sokadhammā samānā… attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu. Ñāṇañca pana nesaṃ dassanaṃ udapādi – ‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

“诸比丘，我得以令五比丘众了知。诸比丘，有时我教诫两位比丘，三位比丘去乞食。三位比丘乞食带回的食物，我们六人就靠这些维持生命。诸比丘，有时我教诫三位比丘，两位比丘去乞食。两位比丘乞食带回的食物，我们六人就靠这些维持生命。于是，诸比丘，五比丘众被我如此教导、如此训诫，他们自身是有生法者，于生法中见其过患后，寻求无生、无上、离轭安稳的涅槃，证得了无生、无上、离轭安稳的涅槃；自身是有老法者，于老法中见其过患后，寻求不老、无上、离轭安稳的涅槃，证得了不老、无上、离轭安稳的涅槃；自身是有病法者……自身是有死法者……自身是有愁法者……自身是有杂染法者，于杂染法中见其过患后，寻求无杂染、无上、离轭安稳的涅槃，证得了无杂染、无上、离轭安稳的涅槃。于彼等，智与见生起：‘我等解脱不动摇，此为最后生，今无后有。’”

287. ‘‘Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. ‘Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ na pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘na anayamāpannā na byasanamāpannā na [Pg.231] yathākāmakaraṇīyā pāpimato’.

287. “诸比丘，有此五种感官欲乐。是哪五种呢？眼所识知的色，是可欲的、可爱的、可意的、悦人的、与欲有关的、引人染著的；耳所识知的声……鼻所识知的香……舌所识知的味……身所识知的触，是可欲的、可爱的、可意的、悦人的、与欲有关的、引人染著的。诸比丘，此等即是五种感官欲乐。诸比丘，若有任何沙门或婆罗门，于此五种感官欲乐，执取、沉迷、深陷，不见其过患，无出离之慧而受用者，当知他们是：‘已遭不幸，已遭灾祸，为魔罗随心所欲者。’譬如，诸比丘，林野之鹿被束缚而卧于罗网堆上，当知它是：‘已遭不幸，已遭灾祸，为猎人随心所欲者。当猎人前来时，它将无法去往想去之处。’正是如此，诸比丘，若有任何沙门或婆罗门，于此五种感官欲乐，执取、沉迷、深陷，不见其过患，无出离之慧而受用者，当知他们是：‘已遭不幸，已遭灾祸，为魔罗随心所欲者。’而诸比丘，若有任何沙门或婆罗门，于此五种感官欲乐，不执取、不沉迷、不深陷，见过患，有出离之慧而受用者，当知他们是：‘未遭不幸，未遭灾祸，不为魔罗随心所欲者。’”

‘‘Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

诸比丘，譬如林中之鹿，未被捆缚而卧于陷阱堆上。于此应如是知：“其未遭不幸，未遭灾祸，猎人尚不能对其任意所为。而当猎人前来时，它将随意离去。”诸比丘，正是如此，若有任何沙门或婆罗门，于此五种欲乐，不贪著、不沉迷、不深陷，见其过患，具出离之慧而受用者，对他们应如是知：“其未遭不幸，未遭灾祸，恶者不能对其任意所为。”

‘‘Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

诸比丘，譬如林中之鹿，于林野间漫游，坦然行走，坦然站立，坦然安坐，坦然躺卧。此是何因？诸比丘，因其未入猎人之视野故。诸比丘，正是如此，有比丘远离诸欲，远离诸不善法，有寻有伺，具足并安住于由远离所生、具喜与乐的初禅。诸比丘，此比丘被称为：已令魔罗盲目，已毁魔眼而无迹，已脱离恶者之视线。

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

复次，诸比丘，有比丘寻、伺寂灭，内净、心专一，无寻无伺，具足并安住于由定所生、具喜与乐的第二禅。诸比丘，此比丘被称为……已脱离恶者之视线。

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

复次，诸比丘，有比丘离喜而住于舍，具念、正知，以身感受乐，即圣者所宣说之“舍、念、乐住”，具足并安住于第三禅。诸比丘，此比丘被称为……已脱离恶者之视线。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“再者，诸比丘，比丘舍乐、舍苦，并且先前已灭喜、忧，进入并安住于不苦不乐、舍念清净的第四禅。诸比丘，此比丘被称为已使魔罗盲目，已摧毁魔眼使其无迹可寻，已从恶者的视野中消失。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“再者，诸比丘，比丘完全超越一切色想，灭尽有对想，不作意种种想，思惟‘虚空无边’，进入并安住于空无边处。诸比丘，此比丘被称为已使魔罗盲目，已摧毁魔眼使其无迹可寻，已从恶者的视野中消失。”

‘‘Puna [Pg.232] caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“再者，诸比丘，比丘完全超越空无边处，思惟‘识无边’，进入并安住于识无边处。诸比丘，此比丘被称为已使魔罗盲目，已摧毁魔眼使其无迹可寻，已从恶者的视野中消失。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“再者，诸比丘，比丘完全超越识无边处，思惟‘无所有’，进入并安住于无所有处。诸比丘，此比丘被称为已使魔罗盲目，已摧毁魔眼使其无迹可寻，已从恶者的视野中消失。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“再者，诸比丘，比丘完全超越无所有处，进入并安住于非想非非想处。诸比丘，此比丘被称为已使魔罗盲目，已摧毁魔眼使其无迹可寻，已从恶者的视野中消失。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. Tiṇṇo loke visattikaṃ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato’’ti.

“再者，诸比丘，比丘完全超越非想非非想处，进入并安住于想受灭；他以智慧见到之后，诸漏已尽。诸比丘，此比丘被称为已使魔罗盲目，摧毁魔眼使其无迹可寻，已从恶者的视野中消失。他已渡过世间的执着，无畏而行，无畏而住，无畏而坐，无畏而卧。这是什么缘故呢？诸比丘，因为他已脱离了恶者的范围。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘对世尊所说心生欢喜，欣然信受。

Pāsarāsisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

陷阱堆经第六终。

7. Cūḷahatthipadopamasuttaṃ

7. 小象迹喻经

288. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa. Addasā kho jāṇussoṇi brāhmaṇo pilotikaṃ paribbājakaṃ dūratova āgacchantaṃ. Disvāna pilotikaṃ paribbājakaṃ etadavoca –

288. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。当时，阇奴索尼(Jāṇussoṇi)婆罗门乘坐着全白的母马车，于正午时分从舍卫城出来。阇奴索尼婆罗门远远地看见游行者毕罗提迦(Pilotika)前来。看见后，便对游行者毕罗提迦说了这番话：

‘‘Handa, kuto nu bhavaṃ vacchāyano āgacchati divādivassā’’ti?

“那么，婆蹉延(Vacchāyana)尊者，您这正午时分从何处来？”

‘‘Ito hi kho ahaṃ[Pg.233], bho, āgacchāmi samaṇassa gotamassa santikā’’ti.

“先生，我正是从沙门乔达摩的座下前来。”

‘‘Taṃ kiṃ maññati, bhavaṃ vacchāyano, samaṇassa gotamassa paññāveyyattiyaṃ?

“那么，婆蹉延(Vacchāyana)尊者，您对沙门乔达摩的智慧明辨有何看法？

‘‘Paṇḍito maññe’’ti.

您认为他是智者吗？”

‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti.

“先生，我算什么，我怎能了知沙门乔达摩的智慧明辨呢！能了知沙门乔达摩智慧明辨的人，想必也只有像他那样的人吧。”

‘‘Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti.

“婆蹉延(Vacchāyana)尊者，您确实是以崇高的赞誉来称赞沙门乔达摩啊。”

‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi?

“先生，我算什么，我怎能称赞沙门乔达摩呢？

‘‘Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussāna’’nti.

“那位乔达摩尊者，乃为受赞者所赞，是天人中的最胜者。”

‘‘Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno’’ti ?

“婆蹉延(Vacchāyana)尊者，您是见到何等义利，而对沙门乔达摩如此深生净信呢？”

‘‘Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. So niṭṭhaṃ gaccheyya – ‘mahā vata, bho, nāgo’ti. Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

“先生，譬如一位善巧的象林人进入象林。他在象林中看见巨大的象足迹，纵长而横阔。他便得出结论：‘啊，真是一头大象！’先生，正是这样，当我见到沙门乔达摩的四种足迹时，我便得出结论：‘世尊是正等觉者，法为世尊所善说，世尊的声闻僧团是善行道者。’”

289. ‘‘Katamāni cattāri? Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu [Pg.234] samaṇasseva gotamassa sāvakā sampajjanti. Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

289. “是哪四种呢？尊者，我在此见到一些刹帝利智者，他们聪慧，通晓他人的论说，如同能射穿毛发的弓箭手，他们仿佛以智慧破除他人的邪见而行。他们听说：‘沙门乔达摩将要来到某某村庄或市镇。’他们便准备问题：‘我们去见沙门乔达摩，要这样问他。如果他这样回答，我们就这样诘难他；如果他不这样回答，我们也要这样诘难他。’他们听说：‘沙门乔达摩已抵达某某村庄或市镇。’他们便去到沙门乔达摩所在之处。沙门乔达摩为他们说法，开示、劝导、激励，令他们欢喜。他们被沙门乔达摩以法开示、劝导、激励，而心生欢喜后，根本不敢问沙门乔达摩问题，又怎能诘难他呢？实则他们反而成为了沙门乔达摩的弟子。尊者，当我在沙门乔达摩身上见到这第一个足迹时，我便得出结论：‘世尊是正等觉者，法为世尊所善说，世尊的弟子僧团是善行道者。’”

‘‘Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite…pe… gahapatipaṇḍite…pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evaṃpissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te samaṇo gotamo pabbājeti. Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṃsu – ‘manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma; mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’’’ti.

“再者，朋友，我看见这里有些博学的婆罗门……有些博学的居士……有些博学的沙门，他们精于辩论，如同射穿毫毛者般，以智慧射穿他人的邪见。他们听说：‘沙门乔达摩将要来到某村某镇。’便预先准备问题：‘我们要去拜访沙门乔达摩，这样问他。如果他这样回答，我们就这样诘难他；如果他那样回答，我们也那样诘难他。’他们听说：‘沙门乔达摩已经来到某村某镇。’便前往拜见沙门乔达摩。沙门乔达摩以法开示他们，劝导、激励，令他们欢喜。这些被沙门乔达摩以法开示、劝导、激励，令他们欢喜的人，不但不再向沙门乔达摩提问，又怎么会诘难他呢？他们反而向沙门乔达摩请求允许他们舍弃在家生活而出家。沙门乔达摩便让他们出家。他们在那里出家后，远离尘嚣，精进、热忱、专心修行，不久便以自身智慧，在当生亲证并安住于那无上的梵行终点——良家子们正是为了这个目的，如法地舍弃在家生活而出家。他们这样说：‘朋友，我们险些毁灭了！朋友，我们险些就完了！因为我们以前不是沙门却自称是沙门，不是婆罗门却自称是婆罗门，不是阿罗汉却自称是阿罗汉。现在我们才是真正的沙门，现在我们才是真正的婆罗门，现在我们才是真正的阿罗汉！’朋友，当我在沙门乔达摩身上看见这第四个足迹时，我便得出结论：‘世尊是正等觉者，法为世尊善说，世尊的声闻僧团是善行者。’”

‘‘Yato [Pg.235] kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’’’ti.

“诸君，自从我于沙门乔达摩处见到这四种足迹，我便得出结论：‘世尊是正等觉者，法为世尊所善说，世尊的弟子僧团是善行者。’”

290. Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi – ‘‘namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa. Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo’’ti! Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca – ‘‘na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

290. 如此说时，婆罗门阇奴索尼(Jāṇussoṇi)从全由白母马拉的车上下来，整理上衣袒露一肩，向着世尊所在的方向合掌，三次发出感兴语：“礼敬彼世尊、阿罗汉、正等觉者！礼敬彼世尊、阿罗汉、正等觉者！礼敬彼世尊、阿罗汉、正等觉者！或许我们有朝一日能与乔达摩尊者相遇，或许能有些交谈！”于是，婆罗门阇奴索尼前往世尊之处；到达后，与世尊互相问候，交换了亲切友好的言辞后，坐于一旁。坐于一旁的婆罗门阇奴索尼，将他与游行者皮洛提迦(Pilotika)的所有谈话都禀告了世尊。如此说后，世尊对婆罗门阇奴索尼说了这番话：“婆罗门，仅凭这些，象迹譬喻还未详细圆满。不过，婆罗门，象迹譬喻如何详细圆满，你且谛听，善作意之，我当为说。”“好的，尊者。”婆罗门阇奴索尼回答世尊。世尊说了这番话：

291. ‘‘Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

291. 婆罗门，譬如一位善巧的象林人进入象林。他在象林中看见一个巨大的象足迹，纵长而横宽。那位善巧的象林人尚且不会得出结论：“啊，真是一头大公象！”那是什么原因呢？婆罗门，因为在象林中，有名为“侏儒”（vāmanikā）的大脚母象，这可能是她们的足迹。

‘‘So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

他跟随着那足迹。在跟随的时候，他在象林中看见一个巨大的象足迹，纵长而横宽，并且在高处有摩擦的痕迹。那位善巧的象林人尚且不会得出结论：“啊，真是一头大公象！”那是什么原因呢？婆罗门，因为在象林中，有名为“高挑稀牙”（uccā kāḷārikā）的大脚母象，这可能是她们的足迹。

‘‘So [Pg.236] tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

他跟随着那足迹。在跟随的时候，他在象林中看见一个巨大的象足迹，纵长而横宽，在高处有摩擦的痕迹，并且在高处有被象牙戳刺的痕迹。那位善巧的象林人尚且不会得出结论：“啊，真是一头大公象！”那是什么原因呢？婆罗门，因为在象林中，有名为“高挑花苞齿”（uccā kaṇerukā）的大脚母象，这可能是她们的足迹。

‘‘So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ. Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā. So niṭṭhaṃ gacchati – ‘ayameva so mahānāgo’ti.

他跟随着那足迹。在跟随的时候，他在象林中看见一个巨大的象足迹，纵长而横宽，在高处有摩擦的痕迹，在高处有被象牙戳刺的痕迹，并且在高处有折断的树枝。他看见了那头公象，或在树下，或在空地，或行走，或站立，或坐，或卧。他于是得出结论：“这正是那头大公象。”

‘‘Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

婆罗门，正是如此，于此世间，有如来出现，是阿罗汉、正等觉者、明行足、善逝、世间解、无上调御丈夫、天人师、佛、世尊。他于此有天、有魔、有梵之世间，于此有沙门、婆罗门、天、人之众生，亲自以殊胜智证悟后而教示。他所教示之法，初善、中善、后善，义理具足，言辞具足；他阐明完全圆满、极其清净的梵行。居士、或居士之子、或生于某个家族者，听闻此法。他听闻此法后，于如来处获得信心。他具足此所获之信心，如是思惟：“在家生活是束缚，是尘垢之道；出家则是空旷之处。住家者不易行此完全圆满、极其清净、如经磨亮的海螺般的梵行。我何不剃除须发，穿上袈裟，从在家而出，过无家的生活呢？”他在后来，舍弃或少或多的财富，舍弃或少或多的亲属，剃除须发，穿上袈裟，从在家而出，过无家的生活。

292. ‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo [Pg.237] nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

292. 他如是出家已，受持比丘们的学处与正命，舍断杀生，远离杀生，放下刀杖，有惭，具足慈悲，为饶益一切有情众生，心怀慈悯而住。

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

舍断不与取，远离不与取，予而后取，期待所予，以无盗心、清净之自身而住。

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

舍断非梵行，而为梵行者，远离、禁绝男女交合之秽行。

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

舍断妄语，远离妄语，是实语者、实语连结者、言语坚固者、言语诚信者，不欺瞒世人。

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

舍断离间语，远离离间语。他不会在此处听闻后，为离间此等人，而到彼处述说；或在彼处听闻后，为离间彼等人，而到此处述说。如是，他使分裂者和合，为和合者增上，乐于和合，喜于和合，欣悦于和合，说使人和合之语。

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

舍断粗恶语，远离粗恶语。他说的话，是无过失、悦耳、可爱、入心、文雅、为众人所爱、为众人所喜的。

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

舍断杂秽语，远离杂秽语。他是时语者、实语者、义语者、法语者、律语者，于适时宣说堪存记于心、有理据、有边际、与义相应之语。

293. ‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā [Pg.238] paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavāpaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

293. 他远离毁坏种子类与植物类，一日一食，夜晚不食，远离非时食；远离观听歌舞、音乐与娱乐表演；远离佩戴花鬘、涂香及化妆打扮之事；远离高广大床；远离接受金银；远离接受生谷；远离接受生肉；远离接受妇女、少女；远离接受女仆、男仆；远离接受山羊、绵羊；远离接受鸡、猪；远离接受象、牛、马、母马；远离接受田地与土地；远离充当使者与奔走传信；远离买卖；远离不实的秤、钱币与量器；远离贿赂、欺骗、欺诈与不正当的行为；远离砍伐、杀害、捆绑、拦路抢劫、掠夺与暴行。

294. ‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

294. 他满足于蔽身之衣与果腹之食。他无论去到何方，都随身携带而行。犹如鸟雀，无论飞往何处，都仅以双翼为负担而飞翔；同样地，比丘满足于蔽身之衣与果腹之食，无论去到何方，都随身携带而行。他具足此圣戒蕴，于内心中感受无过之乐。

295. ‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

295. 他以眼见色时，不执取其相，亦不执取其细相。因为当他安住于不防护眼根时，贪欲、忧恼等邪恶不善法即会流入；为此，他实践防护，守护眼根，于眼根达到防护。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法时，不执取其相，亦不执取其细相。因为当他安住于不防护意根时，贪欲、忧恼等邪恶不善法即会流入；为此，他实践防护，守护意根，于意根达到防护。他具足此圣根律仪，于内感受无染之乐。

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṃghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte [Pg.239] khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

彼于前进后退时，具足正知；于观看瞻视时，具足正知；于屈伸时，具足正知；于穿僧伽梨、持衣钵时，具足正知；于食、饮、嚼、尝时，具足正知；于大小便利时，具足正知；于行、住、坐、卧、醒、语、默时，具足正知。

296. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādappadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādappadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

296. 彼具足此圣戒蕴，具足此圣根律仪，具足此圣念与正知，亲近寂静之卧坐处——森林、树下、山岳、峡谷、山窟、墓地、丛林、旷野、稻草堆。彼于食后，从乞食返回，结跏趺坐，端正其身，置念于面前。彼舍离世间之贪欲，以离贪之心而住，从贪欲中净化其心；舍离瞋害，以无瞋之心，对一切有情众生怀有利益安乐的悲悯而住，从瞋害中净化其心；舍离昏沉与睡眠，以离昏沉睡眠而住，具光明想，具念、正知，从昏沉与睡眠中净化其心；舍离掉举与追悔，以不掉举、内心寂静而住，从掉举与追悔中净化其心；舍离疑惑，以度越疑惑而住，于诸善法无疑，从疑惑中净化其心。

297. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

297. 彼舍离此五盖——心之随染，令慧软弱者，远离诸欲，远离诸不善法，有寻有伺，进入并安住于离生喜乐的初禅。婆罗门，此亦被称为如来之足迹、如来所摩擦处、如来所标识处。然而，圣弟子尚未因此而达于决断：“世尊是正等觉者，法乃世尊所善说，世尊之弟子僧团是善行道者。”

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.

复次，婆罗门，比丘因寻与伺的止息，内心洁净，心志专一，无寻、无伺，具足由定而生的喜乐，成就第二禅而住。婆罗门，此亦……乃至……“世尊的弟子僧团是善行者”。

‘‘Puna [Pg.240] caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.

复次，婆罗门，比丘因离喜而住于舍，具念、正知，以身感受乐，成就第三禅而住，此即圣者所宣说的“舍、念、乐住者”。婆罗门，此亦……乃至……“世尊的弟子僧团是善行者”。

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

复次，婆罗门，比丘因断乐及断苦，并因先前喜、忧的灭尽，不苦不乐，舍念清净，成就第四禅而住。婆罗门，此亦称为“如来足迹”，亦称为“如来所倚”，亦称为“如来所触”。然而，圣弟子尚未得出此定论：“世尊是正等觉者，法为世尊所善说，世尊的弟子僧团是善行者。”

298. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

298. 他于如是等持、清净、皎洁、无垢、离随烦恼、柔软、堪任、住立、已达不动之心，引导其心以证宿住随念智。他随念种种宿住，即：一生、二生……（中略）……如是，他随念具有行相、具有细节的种种宿住。婆罗门，这亦被称为如来足迹，亦被称为如来所履，亦被称为如来所印。然而，圣弟子尚未达到究竟的结论：“世尊是正等觉者，法由世尊善说，世尊的弟子僧团是善行者。”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

他于如是等持、清净、皎洁、无垢、离随烦恼、柔软、堪任、住立、已达不动之心，引导其心以证有情死生智。他以清净、超人之天眼……（中略）……了知诸有情随其业而投生。婆罗门，这亦被称为如来足迹，亦被称为如来所履，亦被称为如来所印。然而，圣弟子尚未达到究竟的结论：“世尊是正等觉者，法由世尊善说，世尊的弟子僧团是善行者。”

299. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya [Pg.241] cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

299. 当他这样心已得定、清净、皎洁、无垢、离诸随烦恼、柔软、堪任、住立、已达不动时，他就将心转向诸漏尽智。他如实了知“这是苦”，如实了知“这是苦集”，如实了知“这是苦灭”，如实了知“这是导向苦灭之道”。他如实了知“这些是诸漏”，如实了知“这是诸漏集”，如实了知“这是诸漏灭”，如实了知“这是导向诸漏灭之道”。婆罗门，这也称为如来之足迹、如来之所擦、如来之所触刻。然而，圣弟子尚未达到究竟，但他得出了结论：“世尊是正等觉者，法由世尊善说，世尊的弟子僧团是善行道者。”

‘‘Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī’’ti.

当他这样知道、这样看见时，心就从欲漏解脱，心也从有漏解脱，心也从无明漏解脱。于解脱时，生起“已解脱”之智。他了知：“生已尽，梵行已立，所作已办，为此再无余事。”婆罗门，这也称为如来之足迹、如来之所擦、如来之所触刻。婆罗门，至此，圣弟子即已达到究竟，即：“世尊是正等觉者，法由世尊善说，世尊的弟子僧团是善行道者。”婆罗门，至此，象迹喻方才详尽圆满。’

Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说已，生闻婆罗门对世尊说：“尊者乔达摩，好极了！尊者乔达摩，好极了！尊者乔达摩，譬如扶正颠倒之物，揭示被覆盖之物，为迷者指路，或于暗中持油灯，心想“有眼者能见诸色”；尊者乔达摩亦复如是，以种种方式开示了法。我今归依尊者乔达摩、归依法、归依比丘僧。愿尊者乔达摩接受我为优婆塞，从今日起，终生归依。”

Cūḷahatthipadopamasuttaṃ niṭṭhitaṃ sattamaṃ.

小象迹喻经第七终。

8. Mahāhatthipadopamasuttaṃ

8. 大象迹喻经

300. Evaṃ [Pg.242] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca – ‘‘seyyathāpi, āvuso, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena; evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṃ gacchanti. Katamesu catūsu? Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce’’.

300. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。尔时，具寿舍利弗对比丘们说：“贤友们，比丘们！”那些比丘回答具寿舍利弗：“贤友！”具寿舍利弗说：“贤友们，譬如所有地上行走的生物的足迹，全都被象迹所含摄；象迹因其巨大，在其中被称为第一。贤友们，正是如此，所有善法，全都被四圣谛所含摄。是哪四个呢？苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭之道的圣谛。”

301. ‘‘Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena, pañcupādānakkhandhā dukkhā. Katame cāvuso, pañcupādānakkhandhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

301. 贤友们，什么是苦圣谛？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼亦是苦，求不得亦是苦；简言之，五取蕴是苦。贤友们，什么是五取蕴？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

‘‘Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāya rūpaṃ.

贤友们，什么是色取蕴？即四种大种，以及四种大种所造色。

‘‘Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

贤友们，什么是四种大种？即地界、水界、火界、风界。

302. ‘‘Katamā cāvuso, pathavīdhātu? Pathavīdhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. Ayaṃ vuccatāvuso, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

302. 贤友们，什么是地界？地界有内、外两种。贤友们，什么是内地界？凡是内在、自身、坚硬、粗糙、被执取者，即：发、毛、爪、齿、皮、肉、筋、骨、骨髓、肾、心、肝、肋膜、脾、肺、大肠、小肠、胃中物、粪便，以及其他任何内在、自身、坚硬、粗糙、被执取者。贤友们，此被称为内地界。无论是内地界，还是外地界，皆是地界。当以正慧如实观察：“此非我所，我非此，此非我之我。”如是，以正慧如实观察后，即对地界生起厌离，心亦从地界离染。

‘‘Hoti [Pg.243] kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati. Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hoti. Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

“贤友，有这样的时刻：当外水界被扰动时，彼时外地界即消失。贤友，对于那如此巨大的外地界，尚且会显现其无常性、坏灭性、衰败性、变异性，何况对此为渴爱所执取、仅住片刻的身体，还会起‘我’、‘我所’、‘我是’之想吗？于是，他于此便无此执取。”

‘‘Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti, so evaṃ pajānāti – ‘uppannā kho me ayaṃ sotasamphassajā dukkhavedanā. Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca’. So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

“贤友，若有他人辱骂、诽谤、恼乱、恼害比丘，他如此了知：‘我这由耳触所生的苦受已经生起。它是有缘而生，非无缘而生。缘何而生？缘触而生。’他观察触是无常，观察受是无常，观察想是无常，观察行是无常，观察识是无常。他的心只跃入以界为所缘，于此明净、安住、胜解。”

‘‘Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti – pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti – ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde – ‘‘ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya na me so tena sāsanakaro’’ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṃ buddhānaṃ sāsana’nti.

“贤友，倘若他人以不悦意、不喜爱、不中意的方式侵扰那位比丘——或以拳击，或以土块击，或以棍棒打，或以刀刃砍。他如此了知：‘此身确实是如此自性，在这样的身上，拳击亦会发生，土块击亦会发生，棍棒打亦会发生，刀刃砍亦会发生。’而且，世尊在《锯喻教诫》(Kakacūpamovāda)中曾说：‘诸比丘，即便卑劣的盗贼以双柄锯子锯断你们的肢节，若有人于此心生恶意，他因此就不是奉行我教法者。’我的精进将是发起的、不松懈的，念已现前、不忘失，身已轻安、不躁动，心已得定、成一境。现在，任凭拳击、土块击、棍棒打、刀刃砍落于此身，此乃诸佛之教法，我必奉行。”

‘‘Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata [Pg.244] me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

“贤友，如果那位比丘这样随念佛，这样随念法，这样随念僧，与善相关的舍心却不能确立，他因此而战栗，生起悚惧：‘我实无所得，非我所得；我实为恶得，非为善得，因为我这样随念佛，这样随念法，这样随念僧，与善相关的舍心却不能确立。’贤友，譬如儿媳看见公公会战栗，会生起悚惧；正是这样，贤友，如果那位比丘这样随念佛，这样随念法，这样随念僧，与善相关的舍心却不能确立，他因此而战栗，生起悚惧：‘我实无所得，非我所得；我实为恶得，非为善得，因为我这样随念佛，这样随念法，这样随念僧，与善相关的舍心却不能确立。’贤友，如果那位比丘这样随念佛，这样随念法，这样随念僧，与善相关的舍心能够确立，他因此而心生欢喜。贤友，仅此，比丘亦已多有所作。”

303. ‘‘Katamā cāvuso, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

303. “贤友，什么是水界？水界有内在的，也有外在的。贤友，什么是内在的水界？凡是内在的、自身的，属于水、具有凝聚性、为业所执持者，例如：胆汁、痰、脓、血、汗、脂肪、眼泪、膏油、唾液、鼻涕、滑液、尿，以及其他任何内在的、自身的，属于水、具有凝聚性、为业所执持者——贤友，这被称为内在水界。无论是内在的水界还是外在的水界，都只是水界。应当以正慧如实观察它：‘这不是我的，我不是这个，这不是我的自我。’这样以正慧如实见到后，就会对水界厌离，心于水界离染。”

‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde [Pg.245] sattatālampi udakaṃ saṇṭhāti, chattālampi udakaṃ saṇṭhāti, pañcatālampi udakaṃ saṇṭhāti, catuttālampi udakaṃ saṇṭhāti, titālampi udakaṃ saṇṭhāti, dvitālampi udakaṃ saṇṭhāti, tālamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattaporisampi udakaṃ saṇṭhāti, chapporisampi udakaṃ saṇṭhāti, pañcaporisampi udakaṃ saṇṭhāti, catupporisampi udakaṃ saṇṭhāti, tiporisampi udakaṃ saṇṭhāti, dviporisampi udakaṃ saṇṭhāti, porisamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde aḍḍhaporisampi udakaṃ saṇṭhāti, kaṭimattampi udakaṃ saṇṭhāti, jāṇukamattampi udakaṃ saṇṭhāti, gopphakamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo, yaṃ mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti. Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmīti’ vā? Atha khvāssa notevettha hoti…pe… tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

“贤友，有这样的时节：外在的水界骚动，它冲走村庄，冲走市镇，冲走城市，冲走国土，冲走国土的区域。贤友，有这样的时节：大海里的水退去一百由旬，退去两百由旬，退去三百由旬，退去四百由旬，退去五百由旬，退去六百由旬，退去七百由旬。贤友，有这样的时节：大海里的水只剩下七多罗树高，只剩下六多罗树高，只剩下五多罗树高，只剩下四多罗树高，只剩下三多罗树高，只剩下两多罗树高，只剩下仅一多罗树高。贤友，有这样的时节：大海里的水只剩下七人高，只剩下六人高，只剩下五人高，只剩下四人高，只剩下三人高，只剩下两人高，只剩下仅一人高。贤友，有这样的时节：大海里的水只剩下半人高，只到腰部，只到膝盖，只到脚踝。贤友，有这样的时节：大海里甚至没有能沾湿一指节的水。贤友，如此巨大的外水界，尚且会显现其无常性、消尽性、坏灭性、变异性。更何况对此由渴爱所执取、仅存片刻的身体，又岂会有‘我’、‘我的’或‘我是’之见呢？于他而言，于此实无此见……贤友，若比丘如是随念佛，如是随念法，如是随念僧，依止于善的舍心得以建立，他因此而心生喜悦。贤友，仅此，比丘已多有所作。”

304. ‘‘Katamā cāvuso, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

304. “贤友，什么是火界？火界，有内在的，亦有外在的。贤友，什么是内在的火界？凡是内在的、自身的、热的、属热性的、依身而存者，即是：身体赖以发热、赖以衰老、赖以烧灼者，以及所食、所饮、所嚼、所尝之物赖以完全消化者；以及其他任何内在的、自身的、热的、属热性的、依身而存者——贤友，这被称为内在的火界。无论是内在的火界，还是外在的火界，此皆只是火界。对此，应以正慧如实地观见：‘这不是我的，我不是这个，这不是我的自我。’如是以正慧如实见到后，便对火界厌离，心于火界离染。”

‘‘Hoti [Pg.246] kho so, āvuso, samayo yaṃ bāhirā tejodhātu pakuppati. Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. Sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyati. Hoti kho so, āvuso, samayo yaṃ kukkuṭapattenapi nhārudaddulenapi aggiṃ gavesanti. Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti…pe… tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

贤友，有这样的时节，外在的火界(tejodhātu)发作。它焚烧村庄，焚烧市镇，焚烧城市，焚烧国土，焚烧国土区域。它蔓延至青草地、道路、山岩、水边或怡人之地，便因无燃料而熄灭。贤友，有这样的时节，人们用鸡毛或筋腱来寻找火。贤友，如此巨大的外在火界，尚且会显现其无常性、消逝性、衰败性、变异性。更何况这由渴爱所执取、仅住片刻的身体，又岂能有“我”、“我的”或“我是”之念？于此，他实无此执……贤友，比丘若如是随念佛，如是随念法，如是随念僧，依于善法的舍心得以确立，他因此而心生欢喜。贤友，至此，比丘已多有所作。

305. ‘‘Katamā cāvuso, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṃ netaṃ mama nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṃ virājeti.

305. 贤友，什么是风界(vāyodhātu)？风界，或为内在，或为外在。贤友，什么是内在的风界？凡于内、于己，有风、风所至、为执取者，即：上行风、下行风、腹中风、肠中风、流遍肢节风、出息、入息，乃至任何其他于内、于己，有风、风所至、为执取者——贤友，这称为内在的风界。无论是内在的风界，还是外在的风界，此皆是风界而已。对此，应以正慧如其真实见：“这不是我的，这不是我，这不是我的我。”如是以正慧如实见到后，便对风界厌离，心于风界离染。

‘‘Hoti kho so, āvuso, samayo yaṃ bāhirā vāyodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ gimhānaṃ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṃ pariyesanti, ossavanepi [Pg.247] tiṇāni na icchanti. Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

贤友，有时外在的风界会变动。它吹走村庄，吹走市镇，吹走城市，吹走国土，吹走国土的一部分。贤友，有时在夏季的最后一个月，人们用棕榈叶扇或扇子求风，而连屋檐下的草叶也一动不动。贤友，对于如此巨大的外在风界，尚且能了知其无常性，了知其坏灭性，了知其衰败性，了知其变异性，更何况对这由渴爱所执取、仅住片刻的身体，又岂会有“我”、“我所”或“我是”的执著呢？于是，于此，他便无此执著。

‘‘Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti. So evaṃ pajānāti, uppannā kho me ayaṃ sotasamphassajā dukkhā vedanā. Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca. Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

贤友，若有比丘为他人所辱骂、呵斥、激怒、恼害，他当如是了知：“我这由耳触所生的苦受已经生起。它是缘起的，非无缘而起。缘何而起？缘于触。”他观触是无常，受是无常，想是无常，行是无常，识是无常。他的心唯以界为所缘，跃入、清净、安住、胜解。

‘‘Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde ‘‘ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro’’ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṃ buddhānaṃ sāsana’nti.

“贤友，如果他人以不悦、不喜、不快的方式侵扰那位比丘，即用手、瓦砾、棍棒或刀剑触碰他，他当这样了知：‘此身即是如此，在这样的身体上，手的触碰会发生，瓦砾的触碰会发生，棍棒的触碰会发生，刀剑的触碰会发生。世尊在《锯喻教诫》中确实说过：“比丘们，即使卑劣的盗贼用两端有柄的锯子锯断你们的肢体，谁若于此心生恶意，他就不是我教导的奉行者。”’我的精进将是已发起的、不退缩的，念已现前、不迷乱，身已轻安、不焦躁，心已得定、专一。现在，任凭手的触碰、瓦砾的触碰、棍棒的触碰、刀剑的触碰，发生在这身体上吧。这才是奉行诸佛的教导。’”

‘‘Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhātī’ti. Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce [Pg.248] bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti. Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

“贤友，如果那位比丘这样随念佛，这样随念法，这样随念僧，而依善之舍不能安住，他因此感到惊惧，生起悚惧：‘我实无利，我实无得！我实得之不善，我实未得善得！我这样随念佛，这样随念法，这样随念僧，而依善之舍却不能安住。’贤友，譬如儿媳见到公公而感到惊惧，生起悚惧；正是这样，贤友，如果那位比丘这样随念佛，这样随念法，这样随念僧，而依善之舍不能安住，他因此感到惊惧，生起悚惧：‘我实无利，我实无得！我实得之不善，我实未得善得！我这样随念佛，这样随念法，这样随念僧，而依善之舍却不能安住。’贤友，如果那位比丘这样随念佛，这样随念法，这样随念僧，而依善之舍得以安住，他因此而心生欢喜。贤友，仅此，该比丘也已多有所作。”

306. ‘‘Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agāraṃ tveva saṅkhaṃ gacchati; evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpaṃ tveva saṅkhaṃ gacchati. Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattikañceva cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti. Evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati.

306. 贤友，譬如缘于木、藤、草与泥，被围绕的空间便得名为“屋舍”；贤友，正是如此，缘于骨、筋、肉与皮，被围绕的空间便得名为“色”。贤友，若内眼完好，而外色不来到范围，且无彼相应之作意，则彼相应之识的部分即不显现。贤友，若内眼完好，外色来到范围，但无彼相应之作意，则彼相应之识的部分亦不显现。贤友，然而，当内眼完好，外色来到范围，且有彼相应之作意时，如是，彼相应之识的部分便得以显现。于此状态下，其色即摄于色取蕴；其受即摄于受取蕴；其想即摄于想取蕴；其诸行即摄于行取蕴；其识即摄于识取蕴。

‘‘So evaṃ pajānāti – ‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. Vuttaṃ kho panetaṃ bhagavatā – ‘yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatīti. Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu [Pg.249] upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ, so dukkhanirodho’ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

他如此了知：“这五取蕴确实是这样集合、聚集、和合的。世尊曾说：‘见缘起者即见法，见法者即见缘起。’而这五取蕴，正是缘所生法。于此五取蕴中，凡有欲、执着、随爱、执取，彼即是苦集；于此五取蕴中，凡调伏欲贪、断除欲贪，彼即是苦灭。”贤友，仅此，比丘亦已多所成办。

‘‘Ajjhattikañceva, āvuso, sotaṃ aparibhinnaṃ hoti…pe… ghānaṃ aparibhinnaṃ hoti… jivhā aparibhinnā hoti… kāyo aparibhinno hoti… mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṃ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti, evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati. So evaṃ pajānāti – ‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. Vuttaṃ kho panetaṃ bhagavatā – ‘‘yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatī’’ti. Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho’ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hotī’’ti.

“贤友，如果内在的耳根没有损坏……乃至……鼻根没有损坏……舌根没有损坏……身根没有损坏……有分心没有损坏，而外在的诸法不进入其范围，且无相应的作意，那么，相应的识就不会出现。贤友，如果内在的有分心没有损坏，而外在的诸法进入其范围，但无相应的作意，那么，相应的识也不会出现。贤友，当内在的有分心没有损坏，外在的诸法进入其范围，且有相应的作意时，这样，相应的识才会出现。对于处在那种状态者，其色被摄入色取蕴；其受被摄入受取蕴；其想被摄入想取蕴；其行被摄入行取蕴；其识被摄入识取蕴。他这样了知：‘原来这五取蕴就是这样集合、聚集、和合的。’世尊曾说：‘见缘起者即见法，见法者即见缘起。’而这五取蕴正是缘生法。于此五取蕴中，凡有欲求、执着、爱乐、沉湎，即是苦集。于此五取蕴中，凡有调伏欲贪、断除欲贪，即是苦灭。贤友，仅此，比丘就已多所成办。”

Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

具寿舍利弗说此语。彼等比丘心生欢喜，欣悦于具寿舍利弗所说。

Mahāhatthipadopamasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

大象迹喻经第八终。

9. Mahāsāropamasuttaṃ

9. 大心材本行

307. Evaṃ [Pg.250] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

307. 如是我闻。一时，世尊住于王舍城(Rājagaha)的鹫峰山(Gijjhakūṭa)，当时提婆达多(Devadatta)离去不久。那时，世尊就提婆达多的事，对诸比丘说：

‘‘Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti – ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

“诸比丘，于此，有某位良家子因信仰而从在家出家，成为无家者，他想：‘我陷入生、老、死、愁、悲、苦、忧、恼之中，陷入苦，为苦所困。但愿能了知这纯粹苦蕴的终结。’他这样出家后，获得了利养、恭敬和名声。他因那利养、恭敬和名声而心满意足，诸愿圆满。他因那利养、恭敬和名声而自赞毁他：‘我有利养、恭敬和名声，而其他这些比丘则默默无闻，影响力小。’他因那利养、恭敬和名声而沉醉、放逸，陷入放逸。由于放逸，他住在苦中。”

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto[Pg.251], appeva nāma imassa kevalassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

“诸比丘，譬如有人为求心材、寻觅心材、遍求心材，他走到一棵挺立着、有心材的大树旁，却越过心材，越过边材，越过树皮，越过外皮，砍下枝叶带走，还以为是心材。有眼之人看见他后会这样说：‘这位先生实不知心材，不知边材，不知树皮，不知外皮，不知枝叶。这位先生如此为求心材、寻觅心材、遍求心材，他走到一棵挺立着、有心材的大树旁，却越过心材，越过边材，越过树皮，越过外皮，砍下枝叶带走，还以为是心材。凡是心材所应做之事，他将无法达成其利益。’诸比丘，正是如此，在此，某位良家子因信心而从在家出家，进入无家生活，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼，为苦所陷入，为苦所压迫。或许这纯粹苦蕴的灭尽能被了知！’他如此出家后，获得了利养、恭敬与名声。他因那利养、恭敬与名声而心生欢喜，意愿圆满。他因那利养、恭敬与名声而自赞毁他：‘我是有利养、恭敬与名声者，而其他这些比丘则默默无闻、势力微弱。’他因那利养、恭敬与名声而沉醉、放逸，陷入放逸。当他放逸时，便住于苦。诸比丘，这被称为比丘执取了梵行的枝叶，并以此为满足。”

308. ‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

308. 诸比丘，于此，另有某良家子，出于信心，从在家出家，成为无家者，心想：“我已为生、老、死、愁、悲、苦、忧、恼所沉没，为苦所沉没，为苦所压迫，或许这整个苦蕴的止息能被了知。”他如此出家后，获得利养、恭敬与名声。他并不因那利养、恭敬与名声而心生欢喜，心愿也未圆满。他不因那利养、恭敬与名声而自赞毁他。他不因那利养、恭敬与名声而沉醉、放逸，不陷入放逸。他不放逸，成就戒圆满。他因那戒圆满而心生欢喜，心愿圆满。他因那戒圆满而自赞毁他：“我是持戒者，具善法，而其他这些比丘是破戒者，具恶法。”他因那戒圆满而沉醉、放逸，陷入放逸。放逸之时，便在苦中安住。

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ [Pg.252] atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno; yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

“诸比丘，譬如有人为求心材、寻觅心材、为遍求心材而行，于一棵挺立的巨大有心材之树，却越过心材、越过边材、越过树皮，砍下外皮带走，还以为是心材。有眼者见到他后会这样说：‘这位贤者实不知心材，不知边材，不知树皮，不知外皮，不知枝叶。这位贤者如此为求心材、寻觅心材、为遍求心材而行，于一棵挺立的巨大有心材之树，却越过心材、越过边材、越过树皮，砍下外皮带走，还以为是心材；凡是须以心材成办之事，其目的将无法达成。’”

‘‘Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

“诸比丘，正是这样，在此，有某良家子出于信心，从在家而出家，成为无家者，心想：‘我已为生、老、死、愁、悲、苦、忧、恼所困，为苦所困，为苦所逼，或许能了知这整个苦蕴的止息。’他如此出家后，获得利养、恭敬与名声。他并不因那利养、恭敬与名声而心生欢喜，心愿也未圆满。他不因那利养、恭敬与名声而自赞毁他。他不因那利养、恭敬与名声而沉醉，也不陷入放逸。他因不放逸而成就戒圆满。他因那戒圆满而心生欢喜，心愿圆满。他因那戒圆满而自赞毁他：‘我是持戒者，具善法，而其他这些比丘是破戒者，具恶法。’他因那戒圆满而沉醉，陷入放逸；由于放逸，他便安住于苦。诸比丘，这就被称为比丘抓住了梵行的树皮，并且以此为终点。”

309. ‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno samādhisampadaṃ ārādheti[Pg.253]. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

309. 诸比丘，于此，有某良家子出于信心，从家出家，成为无家者，心想：“我已为生、老、死、愁、悲、苦、忧、恼所困，为苦所困，为苦所逼，但愿能了知这纯粹苦蕴的止息。”他如此出家后，获得利养、恭敬与名声。他并不因那利养、恭敬与名声而心生欢喜，意愿也未圆满。他不因那利养、恭敬与名声而自赞毁他。他不因那利养、恭敬与名声而沉溺，不放逸，不陷入放逸。他不放逸，成就戒的圆满。他因那戒圆满而心生欢喜，但意愿仍未圆满。他不因那戒圆满而自赞毁他。他不因那戒圆满而沉溺，不放逸，不陷入放逸。他不放逸，成就定的圆满。他因那定圆满而心生欢喜，意愿圆满。他因那定圆满而自赞毁他：“我是有定的、心一境性的，而其他比丘是没有定的、心意散乱的。”他因那定圆满而沉溺、放逸，陷入放逸。他既已放逸，便住于苦。

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

诸比丘，譬如有人需要心材、寻求心材、周遍寻求心材，他来到一棵挺立、具心材的高大树木前，却越过心材，越过边材，砍下树皮带走了，还以为是“心材”。有眼之人看见他，会这样说：“这位尊者实在不认识心材，不认识边材，不认识树皮，不认识外皮，也不认识枝叶。这位尊者虽然需要心材、寻求心材、周遍寻求心材，来到这棵挺立、具心材的高大树木前，却越过心材，越过边材，砍下树皮带走了，还以为是‘心材’。凡是需要以心材所应做之事，他也将无法达成其目的。”

‘‘Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya [Pg.254] samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

诸比丘，同样地，在此有某良家子，出于信心，从家出家，过无家生活，心想：“我已陷于生、老、死、愁、悲、苦、忧、恼，为苦所陷，为苦所迫，或许能了知这纯粹苦蕴的灭尽！”他如此出家后，获得了利养、恭敬与名声。他并不因那利养、恭敬与名声而心生欢喜，心愿也未圆满。他不因那利养、恭敬与名声而自赞毁他。他不因那利养、恭敬与名声而沉醉、不放逸，不陷入放逸。他不放逸，成就戒圆满。他因那戒圆满而心生欢喜，但心愿仍未圆满。他不因那戒圆满而自赞毁他。他不因那戒圆满而沉醉、不放逸，不陷入放逸。他不放逸，成就定圆满。他因那定圆满而心生欢喜，心愿圆满。他因那定圆满而自赞毁他：“我是有定的、心一境性的，而其他这些比丘是没有定的、心意散乱的。”他因那定圆满而沉醉、放逸，陷入放逸，当他放逸时，便住于苦。诸比丘，这被称为比丘执取了梵行的树皮，并且以此为终点。

310. ‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi. Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

310. “诸比丘，在此，某位良家子因信而出家，从在家生活进入非家生活，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼，为苦所沉没，为苦所压迫，但愿这整个苦蕴的终结能够被了知！’他如此出家后，获得了利养、恭敬和名声。他因这利养、恭敬和名声而不满意，意愿也未圆满。他不会因此抬高自己，也不会贬低他人。他不会因此沉醉、不放逸、不陷入放逸。他不放逸，从而成就戒具足。他因这戒具足而满意，但意愿仍未圆满。他不会因此抬高自己，也不会贬低他人。他不会因此沉醉、不放逸、不陷入放逸。他不放逸，从而成就定具足。他因这定具足而满意，但意愿仍未圆满。他不会因此抬高自己，也不会贬低他人。他不会因此沉醉、不放逸、不陷入放逸。他不放逸，从而成就知见。他因这知见而满意，意愿也已圆满。他因此抬高自己，贬低他人：‘我知着、见着而住，而其他这些比丘们不知不见而住。’他因这知见而沉醉、放逸、陷入放逸，由于放逸而住于苦中。”

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa [Pg.255] tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

“诸比丘，譬如有人需要心材、寻求心材、为求心材而行，来到一棵挺立的、具有心材的大树前，越过心材，砍下边材带走，以为‘这是心材’。有眼之人看见他，会这么说：‘这位尊者实不识心材，不识边材，不识树皮，不识外皮，不识枝叶。这位尊者需要心材、寻求心材、为求心材而行，来到一棵挺立的、具有心材的大树前，越过心材，砍下边材带走，以为“这是心材”。凡以心材所应成办之事，其目的将无法达成。’同样地，诸比丘，于此，有某位良家子因信而出家，从在家至无家，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼，为苦所困，为苦所迫。或许这纯粹苦蕴的终结，能被了知！’他如此出家后，获得了利养、恭敬、名声。他因那利养、恭敬、名声而不满足，意愿未圆满。他因那利养、恭敬、名声而不自赞、不毁他。他因那利养、恭敬、名声而不沉醉、不放逸、不陷于放逸。他不放逸，成就了戒的圆满。他因那戒的圆满而满足，但意愿仍未圆满。他因那戒的圆满而不自赞、不毁他。他因那戒的圆满而不沉醉、不放逸、不陷于放逸。他不放逸，成就了定的圆满。他因那定的圆满而满足，但意愿仍未圆满。他因那定的圆满而不自赞、不毁他。他因那定的圆满而不沉醉、不放逸、不陷于放逸。他不放逸，成就了知见。他因那知见而满足，意愿已圆满。他因那知见而自赞、毁他：‘我知、我见而住，而其他这些比丘不知、不见而住。’他因那知见而沉醉、放逸、陷于放逸。他因放逸而住于苦。诸比丘，这比丘被称为执取了梵行的边材，并以此达到了终点。”

311. ‘‘Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti[Pg.256], na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

311. “然而，诸比丘，于此，有某位良家子因信仰而出家，从在家至无家，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼之中，为苦所陷，为苦所制，但愿能了知这纯粹苦蕴的灭尽。’他如此出家后，获得了利养、恭敬和名声。他却不因那利养、恭敬和名声而心生满足，意愿未得圆满。他不因那利养、恭敬和名声而自赞毁他。他不因那利养、恭敬和名声而沉醉、放逸、陷入放逸；他住于不放逸，成就戒的圆满。他因那戒的圆满而心生满足，但意愿未得圆满。他不因那戒的圆满而自赞毁他。他不因那戒的圆满而沉醉、放逸、陷入放逸；他住于不放逸，成就定的圆满。他因那定的圆满而心生满足，但意愿未得圆满。他不因那定的圆满而自赞毁他。他不因那定的圆满而沉醉、放逸、陷入放逸；他住于不放逸，成就知见。他因那知见而心生满足，但意愿未得圆满。他不因那知见而自赞毁他。他不因那知见而沉醉、放逸、陷入放逸；他住于不放逸，成就非时解脱。诸比丘，该比丘从那非时解脱中退失，这是不可能、无此机会的。”

‘‘Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāra’nti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāra’nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.

“诸比丘，譬如需要心材、寻找心材、遍寻心材的人，来到一棵挺立、有心材的大树前，只砍下心材，知道‘这是心材’后便拿走离去。有眼之人看见他后会这么说：‘这位尊者确实知道心材，知道边材，知道树皮，知道外皮，知道枝叶。像这样，这位需要心材、寻找心材、遍寻心材的尊者，来到一棵挺立、有心材的大树前，只砍下心材，知道“这是心材”后便拿走离去了。凡是他需要用心材所做之事，其目的也将会达成。’”

‘‘Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So [Pg.257] evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

“诸比丘，正是这样。于此，某位良家子因信而出家，从在家走向非家，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼之中，被苦所困，为苦所缚，但愿能了知这纯粹苦蕴的终结。’他如此出家后，获得了利养、恭敬和名声。但他不因这利养、恭敬和名声而心生欢喜，意愿也未圆满。他不因这利养、恭敬和名声而抬高自己，也不贬低他人。他不因这利养、恭敬和名声而沉醉、放逸、陷入放逸，他保持不放逸，成就了戒的圆满。他因那戒的圆满而心生欢喜，但意愿尚未圆满。他不因那戒的圆满而抬高自己，也不贬低他人。他不因那戒的圆满而沉醉、放逸、陷入放逸，他保持不放逸，成就了定的圆满。他因那定的圆满而心生欢喜，但意愿尚未圆满。他不因那定的圆满而抬高自己，也不贬低他人。他不因那定的圆满而沉醉、放逸、陷入放逸，他保持不放逸，成就了知见。他因那知见而心生欢喜，但意愿尚未圆满。他不因那知见而抬高自己，也不贬低他人。他不因那知见而沉醉、放逸、陷入放逸，他保持不放逸，成就了非时解脱。诸比丘，那比丘从那非时解脱中退失，此事无有是处，无此机会。”

‘‘Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti – etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna’’nti.

“诸比丘，如是，此梵行不为利得、恭敬、名声之利益，不为戒圆满之利益，不为定圆满之利益，不为知见之利益。诸比丘，有此不动心解脱——此梵行即为此义，此为心要，此为究竟。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊作此说。彼诸比丘闻世尊所说，心怀喜悦，欢喜信受。

Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.

大心材《本行》第九终。

10. Cūḷasāropamasuttaṃ

10. 小心材本行

312. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho piṅgalakoccho brāhmaṇo yena [Pg.258] bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsū’’ti? ‘‘Alaṃ, brāhmaṇa, tiṭṭhatetaṃ – sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsūti. Dhammaṃ te, brāhmaṇa, desessāmi, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

312. 如是我闻：一时，世尊住舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。尔时，频伽罗俱舍(Piṅgalakoccha)婆罗门诣世尊所；至已，与世尊互相问候，交换友好、可忆念之语后，坐于一面。坐于一面的频伽罗俱舍婆罗门白世尊言：“乔达摩尊者，那些有僧团、有徒众、为众师、知名、有声望、为宗派之祖、为众人所善敬的沙门、婆罗门，例如：富兰那·迦叶(Pūraṇo Kassapo)、末伽梨·果萨拉(Makkhali Gosālo)、阿耆多·翅舍钦婆罗(Ajito Kesakambalo)、婆浮陀·迦旃延(Pakudho Kaccāyano)、散惹夷·毗罗梨子(Sañcayo Belaṭṭhaputto)、尼乾陀·若提子(Nigaṇṭho Nāṭaputto)，彼等一切人，皆依自称而证知耶？或一切人皆未证知耶？抑或一部分证知，一部分未证知耶？”“且止，婆罗门，置此问——‘彼等一切人，皆依自称而证知耶？或一切人皆未证知耶？抑或一部分证知，一部分未证知耶？’婆罗门，我当为你说法，谛听，善思念之，我当说。”“诚然，乔达摩尊者。”频伽罗俱舍婆罗门回答世尊。世尊说：

313. ‘‘Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

313. 婆罗门，譬如需要心材、寻求心材、为求心材而周行之人，于一棵挺立的、有心材的高大树木，越过心材，越过边材，越过树皮，越过外皮，砍下枝叶后，以为“这是心材”而拿走。有眼之人看见他后，会这么说：“这位尊者确实不了知心材，不了知边材，不了知树皮，不了知外皮，不了知枝叶。像这样，这位需要心材、寻求心材、为求心材而周行之人，于一棵挺立的、有心材的高大树木，越过心材，越过边材，越过树皮，越过外皮，砍下枝叶后，以为‘这是心材’而拿走。凡是心材所应成办之事，他将无法达成其利益。”

314. ‘‘Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya [Pg.259] pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ papaṭikaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

314. 婆罗门，又譬如需要心材、寻求心材、为求心材而周行之人，于一棵挺立的、有心材的高大树木，越过心材，越过边材，越过树皮，砍下外皮后，以为“这是心材”而拿走。有眼之人看见他后，会这么说：“这位尊者确实不了知心材，不了知边材，不了知树皮，不了知外皮，不了知枝叶。像这样，这位需要心材、寻求心材、为求心材而周行之人，于一棵挺立的、有心材的高大树木，越过心材，越过边材，越过树皮，砍下外皮后，以为‘这是心材’而拿走。凡是心材所应成办之事，他将无法达成其利益。”

315. ‘‘Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

315. 婆罗门，譬如有人需要心材、寻求心材、为求心材而周游，于一棵挺立、具心材之大树，越过心材，越过边材，砍下树皮，以为是心材而取之离去。有具眼者见之，则如是言：“这位尊者实不知心材，不知边材，不知树皮，不知外皮，亦不知枝叶。此位尊者需要心材、寻求心材、为求心材而周游，于一棵挺立、具心材之大树，越过心材，越过边材，砍下树皮，以为是心材而取之离去。凡以心材所应成办之事，彼于其利将不得受用。”

316. ‘‘Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkameyya ‘sāra’nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

316. 婆罗门，譬如有人需要心材、寻求心材、为求心材而周游，于一棵挺立、具心材之大树，越过心材，砍下边材，以为是心材而取之离去。有具眼者见之，则如是言：“这位尊者实不知心材，不知边材，不知树皮，不知外皮，亦不知枝叶。此位尊者需要心材、寻求心材、为求心材而周游，于一棵挺立、具心材之大树，越过心材，砍下边材，以为是心材而取之离去。凡以心材所应成办之事，彼于其利将不得受用。”

317. ‘‘Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva [Pg.260] chetvā ādāya pakkameyya ‘sāra’nti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāra’nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.

317. “婆罗门，又譬如，有一位需要心材、寻找心材、为求心材而四处走动的人，他只砍下一棵挺立着、有心材的大树的心材，知道‘这是心材’后便带走。有眼之人看见他，就会这样说：‘这位尊者确实知道心材，知道边材，知道树皮，知道表皮，知道枝叶。就这样，这位需要心材、寻找心材、为求心材而四处走动的尊者，只砍下一棵挺立着、有心材的大树的心材，知道‘这是心材’后便带走了。凡是需以心材成办之事，他都将成就其利益。’”

318. ‘‘Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

318. “婆罗门，正是如此，在此，有某个个人因信仰而从在家出家，成为无家者，心想：‘我陷入了生、老、死、愁、悲、苦、忧、恼，为苦所困，为苦所迫，但愿能了知这纯粹苦蕴的终结！’他如此出家后，获得了利得、恭敬与名声。他因那利得、恭敬与名声而心满意足，意愿圆满。他因那利得、恭敬与名声而抬高自己、贬低他人：‘我有利得、恭敬与名声，而其他这些比丘则默默无闻，影响力小。’对于那些比利得、恭敬与名声更超胜、更殊妙的法，他为了亲证它们，不生起意欲，不努力精进，行为退堕，态度松懈。婆罗门，譬如有个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，却越过心材，越过边材，越过树皮，越过表皮，砍下枝叶，以为是‘心材’而带走。凡是需要用心材来完成的事，他都无法达成其目的。婆罗门，我说此人就如同那譬喻一般。”

319. ‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na [Pg.261] attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ, tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

319. “婆罗门，于此，有一类人因信而出家，从居家生活走向非家生活，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼，为苦所陷，为苦所制，但愿能了知这纯粹苦蕴的终结！’他这样出家后，生起利养、恭敬与名誉。他并不因此利养、恭敬与名誉而心满意足，意愿未得圆满。他不会因此而自赞，也不会贬低他人。对于比利养、恭敬与名誉更超胜、更殊妙的法，为证悟彼等诸法，他生起意欲，勤行精进，心不退缩，亦不松懈。他成就戒行圆满。他因那戒行圆满而心满意足，意愿已得圆满。他因那戒行圆满而自赞，并贬低他人：‘我具足戒行，是善法者；而其他这些比丘，是毁戒者，是恶法者。’对于比戒行圆满更超胜、更殊妙的法，为证悟彼等诸法，他不再生起意欲，不勤行精进，心生退缩，并且松懈。婆罗门，譬如有人需要心材，寻求心材，周行寻觅心材，见到一棵挺立、具足心材的大树，却越过心材，越过肤材，越过树皮，砍下表皮带走，以为‘这是心材’。凡应以心材所成办之事，其目的便无法达成。婆罗门，我说此人即是如此譬喻。”

320. ‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko[Pg.262]. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

320. “婆罗门，在此，有的人因为信而出家，从居家生活走向非家生活，心想：‘我已被生、老、死、愁、悲、苦、忧、恼所压倒，为苦所压倒，为苦所征服，或许能了知这整个苦蕴的止息。’他这样出家后，生起利养、恭敬与名誉。他并不因此而心满意足，也没有完全实现其意愿。他不会因此而自赞，也不会贬低他人。对于那些比利养、恭敬与名誉更上等、更殊胜的法，他生起证悟的意欲，为此努力，意志坚定，毫不松懈。他成就了戒圆满。他因此戒圆满而心满意足，但没有完全实现其意愿。他不会因此戒圆满而自赞，也不会贬低他人。对于那些比戒圆满更上等、更殊胜的法，他生起证悟的意欲，为此努力，意志坚定，毫不松懈。他成就了定圆满。他因此定圆满而心满意足，并完全实现其意愿。他因此定圆满而自赞，并贬低他人：‘我已入定，心专注一境；而其他这些比丘却没有入定，心意散乱。’对于那些比定圆满更上等、更殊胜的法，他不再生起证悟的意欲，也不为此努力，反而意志退转，行持松懈。婆罗门，譬如某人需要心材，寻找心材，四处寻求心材，来到一棵挺立而有心材的大树前，却越过心材，越过边材，砍下树皮带走，还以为是心材。凡是心材所应成就的功用，他都将无法达成。婆罗门，我说此人就像这个譬喻一样。”

321. ‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena…pe… antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo[Pg.263]. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāra’nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

321. “婆罗门，于此，某一类人因信而出家，从家趣于非家，心想：‘我已被生、老、死所困……愿了知此苦蕴的终尽。’他如是出家后，获得了利养、恭敬与名声。他并不因那利养、恭敬与名声而心满意足，意愿也未圆满。他亦不因那利养、恭敬与名声而自赞、贬他。对于比利养、恭敬与名声更超胜、更殊胜的其他诸法，他为了证悟而生起意欲，勤行精进，有不退转之行，亦不懈怠。他成就了戒的圆满。他因那戒的圆满而心满意足，但意愿尚未圆满。他亦不因那戒的圆满而自赞、贬他。对于比戒的圆满更超胜、更殊胜的其他诸法，他为了证悟而生起意欲，勤行精进，有不退转之行，亦不懈怠。他成就了定的圆满。他因那定的圆满而心满意足，但意愿尚未圆满。他亦不因那定的圆满而自赞、贬他。对于比定的圆满更超胜、更殊胜的其他诸法，他为了证悟而生起意欲，勤行精进，有不退转之行，亦不懈怠。他成就了知见。他因那知见而心满意足，意愿圆满。他因那知见而自赞、贬他道：‘我住于知、住于见，而其他这些比丘则住于不知、不见。’对于比知见更超胜、更殊胜的其他诸法，他不再为了证悟而生起意欲，不再勤行精进，反而变得退转、懈怠。婆罗门，譬如有人需要心材，寻求心材，为寻心材而行，来到一棵挺立、具有心材的大树前，却越过心材，砍下浮材带走，还以为‘这是心材’。凡可用心材成办之事，其义利皆不得成就。婆罗门，我说此人即是如此譬喻。”

322. ‘‘Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na [Pg.264] paraṃ vambheti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.

322. “婆罗门，于此，有某一类人，因信而从在家而出家，成为无家者，心想：‘我已陷入生、老、死、愁、悲、苦、忧、恼，为苦所陷，为苦所制。但愿这纯粹苦蕴的终结能够被了知！’他如此出家后，获得了利得、恭敬与名声。他不因那利得、恭敬与名声而心生欢喜，其志向亦未圆满。他不因那利得、恭敬与名声而称扬自己、贬低他人。他为了证得那些比利得、恭敬与名声更超胜、更殊胜的法，生起意欲，努力精进，勤奋不懈，毫不松弛。他成就戒圆满。他因那戒圆满而心生欢喜，但其志向亦未圆满。他不因那戒圆满而称扬自己、贬低他人。他为了证得那些比戒圆满更超胜、更殊胜的法，生起意欲，努力精进，勤奋不懈，毫不松弛。他成就定圆满。他因那定圆满而心生欢喜，但其志向亦未圆满。他不因那定圆满而称扬自己、贬低他人。他为了证得那些比定圆满更超胜、更殊胜的法，生起意欲，努力精进，勤奋不懈，毫不松弛。他成就智见。他因那智见而心生欢喜，但其志向亦未圆满。他不因那智见而称扬自己、贬低他人。他为了证得那些比智见更超胜、更殊胜的法，生起意欲，努力精进，勤奋不懈，毫不松弛。”

323. ‘‘Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

323. “婆罗门，何等法比智见更超胜、更殊胜？婆罗门，于此，比丘远离诸欲，远离诸不善法，有寻有伺，具足住于离生喜乐之初禅。婆罗门，此法亦比智见更超胜、更殊胜。”

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“再者，婆罗门，比丘寻伺寂止，内等净，心一趣性，无寻无伺，具足住于定生喜乐之第二禅。婆罗门，此法亦比智见更超胜、更殊胜。”

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“再者，婆罗门，比丘离喜，住于舍，具念正知，以身感受乐，诸圣者称之为‘舍、念、乐住’，具足住于第三禅。婆罗门，此法亦比智见更超胜、更殊胜。”

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“再者，婆罗门，比丘断乐断苦，先前的喜忧已灭，不苦不乐，具足住于舍念清净之第四禅。婆罗门，此法亦比智见更超胜、更殊胜。”

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“再者，婆罗门，比丘完全超越色想，有对想灭没，不作意种种想，思惟‘虚空无边’，具足住于空无边处。婆罗门，此法亦比智见更超胜、更殊胜。”

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

再者，婆罗门，比丘完全超越空无边处(ākāsānañcāyatana)，作意“识是无边的”，成就并安住于识无边处(viññāṇañcāyatana)。婆罗门，此法亦比智见更为超胜、更为殊胜。

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

再者，婆罗门，比丘完全超越识无边处，作意“无所有”，成就并安住于无所有处(ākiñcaññāyatana)。婆罗门，此法亦比智见更为超胜、更为殊胜。

‘‘Puna [Pg.265] caparaṃ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

再者，婆罗门，比丘完全超越无所有处，成就并安住于非想非非想处(nevasaññānāsaññāyatana)。婆罗门，此法亦比智见更为超胜、更为殊胜。

‘‘Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.

再者，婆罗门，比丘完全超越非想非非想处，成就并安住于想受灭定(saññāvedayitanirodha)，并以智慧观见，彼之诸漏已尽。婆罗门，此法亦比智见更为超胜、更为殊胜。婆罗门，此等诸法亦比智见更为超胜、更为殊胜。

324. ‘‘Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṃyeva chetvā ādāya pakkanto ‘sāra’nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

324. 婆罗门，譬如一个需要心材、寻找心材、为求心材而行的人，来到一棵挺立、巨大且有心材的树木前，他只砍下心材带走，并知道“这是心材”。凡是心材所应成办之事，他皆能成其目的。婆罗门，我说此人，亦与此譬喻相同。

‘‘Iti kho, brāhmaṇa, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, brāhmaṇa, akuppā cetovimutti – etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna’’nti.

是故，婆罗门，此梵行不以利养、恭敬、名声为利益，不以戒具足为利益，不以定具足为利益，亦不以智见为利益。婆罗门，有此不动心解脱(akuppā cetovimutti)——婆罗门，此梵行即以此为目的，此即是心材，此即是终极。

Evaṃ vutte, piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

如是说已，宾伽罗拘蹉(Piṅgalakoccha)婆罗门对世尊说：“善哉，乔达摩尊者，善哉，乔达摩尊者！……从今日起，愿乔达摩尊者忆持我为终生归依的优婆塞。”

Cūḷasāropamasuttaṃ niṭṭhitaṃ dasamaṃ.

《小心材喻经》第十，终。

Opammavaggo niṭṭhito tatiyo.

譬喻品第三，终。

Tassuddānaṃ –

此品摄颂曰：

Moḷiyaphaggunariṭṭhañca nāmo, andhavane kathipuṇṇaṃ nivāpo;

Rāsikaṇerumahāgajanāmo, sārūpamo puna piṅgalakoccho.

《锯喻经》、《蛇喻经》、《蚁丘经》、《传车经》、《饵食经》、《陷阱堆喻经》、《小象迹喻经》、《大象迹喻经》、《大心材喻经》与《小心材喻经》。

4. Mahāyamakavaggo

4. 大双品

1. Cūḷagosiṅgasuttaṃ

1. 小牛角林经

325. Evaṃ [Pg.266] me sutaṃ – ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘mā, samaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī’’ti.

325. 如是我闻：一时，世尊住在纳提迦(Nātika)的砖屋。那时，具寿阿那律、具寿南迪亚和具寿金毗罗，住在牛角娑罗林。其时，世尊于傍晚时分，从宴坐而起，前往牛角娑罗林。守林人远远看见世尊前来，见已，便对世尊说：“沙门，莫入此林。有三位良家子，为求自利而住于此，莫扰其不快。”

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca – ‘‘mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto’’ti. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca – ‘‘abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto’’ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā – eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

具寿阿那律听到守林人与世尊交谈，便对守林人说：“贤友守林人，不要阻止世尊。我们的导师世尊已经到了。”然后，具寿阿那律去到具寿南迪亚和具寿金毗罗那里，对他们说：“诸位具寿请来，诸位具寿请来，我们的导师世尊已经到了。”接着，具寿阿那律、具寿南迪亚和具寿金毗罗一起去迎接世尊——一位接过世尊的衣钵，一位铺设座位，一位准备洗脚水。世尊在铺好的座位上坐下，坐下后洗了脚。那几位具寿向世尊顶礼后，坐在一旁。世尊对坐在一旁的具寿阿那律说：

326. ‘‘Kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā’’ti? ‘‘Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā’’ti. ‘‘Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā’’ti? ‘‘Taggha mayaṃ[Pg.267], bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā’’ti. ‘‘Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā’’ti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya’nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe citta’’nti.

326. “阿那律，你们尚可忍耐吗？尚可维持吗？托钵乞食不疲惫吗？”“世尊，我们尚可忍耐，尚可维持。大德，我们托钵乞食也不疲惫。”“阿那律，你们是否和合、欢喜、不争吵，如水乳交融，以慈爱之眼互相看待而住？”“诚然，大德，我们和合、欢喜、不争吵，如水乳交融，以慈爱之眼互相看待而住。”“阿那律，你们是如何和合、欢喜、不争吵，如水乳交融，以慈爱之眼互相看待而住的呢？”“大德，于此，我这样想：‘我真是获得了利益，真是获得了善利，我能与这样的同梵行者们一同安住。’大德，我对这些具寿，无论公开或私下，都现起慈身业、慈语业与慈意业。大德，我这样想：‘我何不放下自己的心，只随顺这些具寿们的心意而行呢？’于是，大德，我确实放下自己的心，只随顺这些具寿们的心意而行。大德，我们确实身体各异，但我认为心是合一的。”

Āyasmāpi kho nandiyo…pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca – ‘‘mayhampi, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyya’nti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittanti.

具寿南迪亚(Nandiya)也是……乃至……具寿金毗罗(Kimila)也对世尊说了这番话：“世尊，我也是这样想：‘我真是获得了利益，真是获得了善利，我能与这样的同修梵行者一同安住！’世尊，我对这些具寿，无论公开还是私下，都现起慈爱的身业、慈爱的语业、慈爱的意业。世尊，我这样想：‘我何不放下自己的心，随顺这些具寿的心意而行呢？’世尊，我就放下自己的心，随顺这些具寿的心意而行。世尊，我们的身体虽然各异，但我认为心是同一的。”

‘‘Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā’’ti.

“世尊，我们正是这样和合、融洽、无诤，如水乳交融，以慈爱之眼互相看待而安住。”

327. ‘‘Sādhu sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā’’ti? ‘‘Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā’’ti. ‘‘Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā’’ti? ‘‘Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato [Pg.268] piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. So āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattikaṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā’’ti.

327. “善哉，善哉，阿那律！阿那律，你们是否不放逸、精勤、决意而住？”“诚然，世尊，我们不放逸、精勤、决意而住。”“阿那律，你们是如何不放逸、精勤、决意而住的呢？”“世尊，于此，我们当中从村落乞食最先回来的人，他会铺设座位，准备饮用水与用水，安置余食钵。随后从村落乞食回来的人，若有剩余的食物，如果他想吃，就吃；如果不想吃，就丢弃在少草之处，或沉入无生物的水中。他会收拾座位，收拾饮用水与用水，收拾余食钵，打扫食堂。凡是看见饮水瓮、用水瓮或净水瓮空了的人，他会去把它装满。如果他自己无法搬动，便以手势呼唤第二人，两人合力搬运。然而，世尊，我们绝不因此事而出言。而且，世尊，我们每五天会通宵为法集会。世尊，我们就是这样不放逸、精勤、决意而住的。”

328. ‘‘Sādhu sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāma. Ayaṃ kho no, bhante, amhākaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

328. “善哉，善哉，阿那律等！阿那律等，你们如此不放逸、热勤、自我策励而住，是否已证得超越人法的、足以成就圣者的殊胜智见之安乐住？”“世尊，我等岂会没有呢！世尊，于此，我等只要意欲，即远离诸欲，远离诸不善法，有寻有伺，由远离而生喜乐，证得并安住于初禅。世尊，此即是我等不放逸、热勤、自我策励而住时，所证得的超越人法的、足以成就圣者的殊胜智见之安乐住。”

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

“善哉，善哉，阿那律等！阿那律等，为超越此安住、为平息此安住，你们是否已证得另一超越人法的、足以成就圣者的殊胜智见之安乐住？”“世尊，我等岂会没有呢！世尊，于此，我等只要意欲，即平息寻、伺，内有净信，心意专一，无寻无伺，由定而生喜乐，证得并安住于第二禅。世尊，为超越此安住、为平息此安住，此即是我等所证得的另一超越人法的、足以成就圣者的殊胜智见之安乐住。”

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi [Pg.269] no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṃvedema, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

“善哉，善哉，阿那律！阿那律，为超越此安住，为寂止此安住，你们是否已证得其他超越人法、圣智见殊胜的安乐住？”“尊者，岂会没有呢！尊者，于此，我等只要意欲，即因离喜而为舍者、具念、具正知而住，并以身感受乐，成就并安住于诸圣者所称‘舍、念、乐住’之第三禅。尊者，为超越此安住，为寂止此安住，我等已证得此另一超越人法、圣智见殊胜的安乐住。”

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

“善哉，善哉，阿那律！阿那律，为超越此安住，为寂止此安住，你们是否已证得其他超越人法、圣智见殊胜的安乐住？”“尊者，岂会没有呢！尊者，于此，我等只要意欲，即因断乐与断苦，且先已灭喜、忧，成就并安住于不苦不乐、舍念清净的第四禅。尊者，为超越此安住，为寂止此安住，我等已证得此另一超越人法、圣智见殊胜的安乐住。”

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

“善哉，善哉，阿那律们！阿那律们，为超越此安住，为平息此安住，你们是否证得了另一超人法、圣智见殊胜的安乐住？”“世尊，我们岂会没有呢！世尊，于此，我们只要意欲，便完全超越色想，灭尽有对想，不作意种种想，以‘虚空无边’而具足安住于空无边处。世尊，为超越那安住，为平息那安住，我们所证得的，正是此另一超人法、圣智见殊胜的安乐住。”

‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharāma…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāma…pe… sabbaso ākiñcaññāyatanaṃ samatikkamma [Pg.270] nevasaññānāsaññāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti.

“善哉，善哉，阿那律们！阿那律们，为超越此安住，为平息此安住，你们是否证得了另一超人法、圣智见殊胜的安乐住？”“世尊，我们岂会没有呢！世尊，于此，我们只要意欲，便完全超越空无边处，以‘识无边’而具足安住于识无边处；……完全超越识无边处，以‘无所有’而具足安住于无所有处；……完全超越无所有处，而具足安住于非想非非想处。世尊，为超越那安住，为平息那安住，我们所证得的，正是此另一超人法、圣智见殊胜的安乐住。”

329. ‘‘Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. Imamhā ca mayaṃ, bhante, phāsuvihārā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmā’’ti. ‘‘Sādhu sādhu, anuruddhā! Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī’’ti.

329. “善哉，善哉，阿那律！那么，阿那律，为超越此住，为止息此住，你们是否证得了另一上人法，即足以成就圣道的智见殊胜之安乐住？”“世尊，岂会没有呢！世尊，于此，我等只要意欲，即能完全超越非想非非想处，入想受灭而住，且以智慧见到诸漏已尽。世尊，为超越此住，为止息此住，此即是我等所证得的另一上人法，即足以成就圣道的智见殊胜之安乐住。而且，世尊，我等不见有比此安乐住更超胜或更善妙的安乐住。”“善哉，善哉，阿那律！实无比此安乐住更超胜或更善妙的安乐住了。”

330. Atha kho bhagavā āyasmantañca anuruddhaṃ āyasmantañca nandiyaṃ āyasmantañca kimilaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ anusaṃyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṃ anuruddhaṃ etadavocuṃ – ‘‘kiṃ nu kho mayaṃ āyasmato anuruddhassa evamārocimha – ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, yaṃ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṃ khayā pakāsetī’’ti? ‘‘Na kho me āyasmanto evamārocesuṃ – ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, api ca me āyasmantānaṃ cetasā ceto paricca vidito – ‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti. Devatāpi me [Pg.271] etamatthaṃ ārocesuṃ – ‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti. Tamenaṃ bhagavatā pañhābhipuṭṭhena byākata’’nti.

330. 尔时，世尊以法说对具寿阿那律、具寿南迪亚、具寿金毗罗开示、劝导、激励、令其欢喜后，从座起身离去。其后，具寿阿那律、具寿南迪亚、具寿金毗罗随行世尊一段路后返回。于是，具寿南迪亚与具寿金毗罗对具寿阿那律说：“我们可曾对您说过‘我们已获得这些住等至’，而您就在世尊面前为我们宣说到诸漏已尽？”“诸位具寿未曾对我如此说过：‘我们已获得这些住等至。’然我以心遍知诸位具寿之心而了知：‘此等具寿已获得这些住等至。’诸天亦告知我此事：‘此等具寿已获得这些住等至。’此乃世尊提问时，我所作之回答。”

331. Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīgho parajano yakkho bhagavantaṃ etadavoca – ‘‘lābhā vata, bhante, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo’’ti. Dīghassa parajanassa yakkhassa saddaṃ sutvā bhummā devā saddamanussāvesuṃ – ‘lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – ‘‘lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo’’ti. Itiha te āyasmanto tena khaṇena (tena layena) tena muhuttena yāvabrahmalokā viditā ahesuṃ.

331. 尔时，夜叉迪伽·波罗阇那(Dīgha Parajana)前往世尊之处，抵达后，顶礼世尊，立于一旁。立于一旁的夜叉迪伽·波罗阇那对世尊说此言：“尊者，跋耆人实有善利，跋耆民众善得其利！如来、应供、正等觉者，以及此三位良家子——具寿阿那律、具寿南迪亚、具寿金毗罗，住于此地故。”闻夜叉迪伽·波罗阇那之声，地居天众传扬其声：“诸君，跋耆人实有善利，跋耆民众善得其利！如来、应供、正等觉者，以及此三位良家子——具寿阿那律、具寿南迪亚、具寿金毗罗，住于此地故。”闻地居天众之声，四大王天……乃至……忉利天……乃至……夜摩天……乃至……兜率天……乃至……化乐天……乃至……他化自在天……乃至……梵众天众亦传扬其声：“诸君，跋耆人实有善利，跋耆民众善得其利！如来、应供、正等觉者，以及此三位良家子——具寿阿那律、具寿南迪亚、具寿金毗罗，住于此地故。”如是，于彼刹那、于彼顷刻、于彼瞬间，那些具寿们闻名远至梵天界。

‘‘Evametaṃ, dīgha, evametaṃ, dīgha! Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa kulassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi gāmo ete tayo kulaputte [Pg.272] pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi nagaraṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa nagarassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, brāhmaṇā…pe… sabbe cepi, dīgha, vessā…pe… sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussāna’’nti.

“提伽，诚然如是！提伽，诚然如是！提伽，此三位良家子从何家族由在家而出家，若其家族能以净信之心忆念此三位良家子，则对其家族有长久的利益与安乐。提伽，此三位良家子从何宗族由在家而出家，若其宗族能以净信之心忆念此三位良家子，则对其宗族有长久的利益与安乐。提伽，此三位良家子从何村庄由在家而出家，若其村庄能以净信之心忆念此三位良家子，则对其村庄有长久的利益与安乐。提伽，此三位良家子从何城镇由在家而出家，若其城镇能以净信之心忆念此三位良家子，则对其城镇有长久的利益与安乐。提伽，此三位良家子从何城市由在家而出家，若其城市能以净信之心忆念此三位良家子，则对其城市有长久的利益与安乐。提伽，此三位良家子从何地方由在家而出家，若其地方能以净信之心忆念此三位良家子，则对其地方有长久的利益与安乐。提伽，若所有刹帝利能以净信之心忆念此三位良家子，则对所有刹帝利有长久的利益与安乐。提伽，若所有婆罗门……乃至……提伽，若所有吠舍……乃至……提伽，若所有首陀罗能以净信之心忆念此三位良家子，则对所有首陀罗有长久的利益与安乐。提伽，若此有天、有魔、有梵之世界，有沙门婆罗门、天、人之众生，能以净信之心忆念此三位良家子，则对此有天、有魔、有梵之世界，有沙门婆罗门、天、人之众生，有长久的利益与安乐。提伽，当见！此三位良家子是何等地为众多有情之利益、众多有情之安乐、为怜悯世间，为天人之义利、利益、安乐而行道。”

Idamavoca bhagavā. Attamano dīgho parajano yakkho bhagavato bhāsitaṃ abhinandīti.

世尊说此语。提伽·波罗耆那(Dīgha Parajano)夜叉心怀悦豫，欢喜世尊所说。

Cūḷagosiṅgasuttaṃ niṭṭhitaṃ paṭhamaṃ.

小牛角娑罗林经第一终。

2. Mahāgosiṅgasuttaṃ

2. 大牛角娑罗林经

332. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā [Pg.273] ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ. Atha kho āyasmā mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ etadavoca – ‘‘āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā’’ti. ‘‘Evamāvuso’’ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya. Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṃ āyasmantañca mahākassapaṃ āyasmantañca anuruddhaṃ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. Disvāna yenāyasmā revato tenupasaṅkami; upasaṅkamitvā āyasmantaṃ revataṃ etadavoca – ‘‘upasaṅkamantā kho amū, āvuso revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. Āyāmāvuso revata, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā’’ti. ‘‘Evamāvuso’’ti kho āyasmā revato āyasmato ānandassa paccassosi. Atha kho āyasmā ca revato āyasmā ca ānando yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya.

332. 如是我闻。一时，世尊与众多声名远播的长老弟子，即具寿舍利弗、具寿大目犍连、具寿大迦叶、具寿阿那律、具寿瑞瓦达、具寿阿难，以及其他声名远播的长老弟子，共住在牛角娑罗林(Gosiṅgasālavanadāya)。尔时，具寿大目犍连于傍晚时分从独住中起，前往具寿大迦叶之处；抵达后，对具寿大迦叶说此言：“贤友迦叶，来，我们去具寿舍利弗之处听法吧。”“好的，贤友。”具寿大迦叶回答具寿大目犍连。于是，具寿大目犍连、具寿大迦叶与具寿阿那律，同往具寿舍利弗之处听法。具寿阿难看见具寿大目犍连、具寿大迦叶与具寿阿那律正前往具寿舍利弗之处听法。看见之后，便前往具寿瑞瓦达之处；抵达后，对具寿瑞瓦达说此言：“贤友瑞瓦达，那些善士正前往具寿舍利弗之处听法。来，贤友瑞瓦达，我们也去具寿舍利弗之处听法吧。”“好的，贤友。”具寿瑞瓦达回答具寿阿难。于是，具寿瑞瓦达与具寿阿难，同往具寿舍利弗之处听法。

333. Addasā kho āyasmā sāriputto āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavoca – ‘‘etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti? ‘‘Idhāvuso sāriputta, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā [Pg.274] sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

333. 具寿舍利弗远远地看见具寿瑞瓦达和具寿阿难前来。看见后，他对具寿阿难说：“来吧，具寿阿难！欢迎具寿阿难，世尊的侍者、常在世尊身边行者！贤友阿难，牛角娑罗林实乃悦人，夜晚清朗，娑罗树从根到梢都开满了花，我想，天香四溢。贤友阿难，怎样的比丘能令牛角娑罗林增辉呢？”“贤友舍利弗，于此，有比丘多闻，持所闻法，积集所闻法。凡是那些初善、中善、后善，有义有文，宣说完全圆满、清净梵行的法，对这样的法，他皆多闻、受持、言辞娴熟、内心随观、以慧善通达。他以圆满、连贯的文句为四众说法，以根除随眠。贤友舍利弗，正是这样的比丘，能令牛角娑罗林增辉。”

334. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ revataṃ etadavoca – ‘‘byākataṃ kho, āvuso revata, āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma – ‘ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

334. 如此说后，具寿舍利弗对具寿瑞瓦达说：“贤友瑞瓦达，具寿阿难已根据自己的智慧作了回答。现在，于此，我们请问具寿瑞瓦达：‘贤友瑞瓦达，牛角娑罗林实乃悦人，夜晚清朗，娑罗树从根到梢都开满了花，我想，天香四溢；贤友瑞瓦达，怎样的比丘能令牛角娑罗林增辉呢？’”“贤友舍利弗，于此，有比丘乐于独处，喜于独处，致力于内心之止，不离禅那，具足观，是增长空闲住者。贤友舍利弗，正是这样的比丘，能令牛角娑罗林增辉。”

335. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – ‘‘byākataṃ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ anuruddhaṃ pucchāma – ‘ramaṇīyaṃ, āvuso anuruddha, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṃ nemimaṇḍalānaṃ volokeyya; evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

335. 如是说时，具寿舍利弗对具寿阿那律说了这番话：“贤友阿那律，具寿瑞瓦达已依自己的智慧作答。现在，就此事我们来请问具寿阿那律：‘贤友阿那律，这牛角娑罗林(Gosiṅgasālavana)实是赏心悦目，夜晚皎洁，娑罗树全然盛开，宛如天香四溢。贤友阿那律，是怎样的比丘能令此牛角娑罗林增辉呢？’”“贤友舍利弗，于此，有比丘以清净、超人之天眼，观见一千个世界。譬如，贤友舍利弗，明眼之人登上高楼，能观见一千个轮辋；正是如此，贤友舍利弗，比丘以清净、超人之天眼，观见一千个世界。贤友舍利弗，有这样的比丘，就能令此牛角娑罗林增辉。”

336. Evaṃ [Pg.275] vutte, āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca – ‘‘byākataṃ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma – ‘ramaṇīyaṃ, āvuso kassapa, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko hoti paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho hoti asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

336. 如此说时，具寿舍利弗对具寿大迦叶说了这番话：“贤友迦叶，具寿阿那律已依自己的智慧作答了。于此，我们现在要请问具寿大迦叶：‘贤友迦叶，牛角娑罗林实为悦意，夜晚皎洁，娑罗树尽皆盛开，天香仿佛正在飘散。贤友迦叶，由何等比丘，能令牛角娑罗林增辉？’”“贤友舍利弗，于此，有比丘自己是阿兰若行者，亦赞叹阿兰若行之德；自己是乞食者，亦赞叹乞食之德；自己是穿粪扫衣者，亦赞叹穿粪扫衣之德；自己是持三衣者，亦赞叹持三衣之德；自己少欲，亦赞叹少欲之德；自己知足，亦赞叹知足之德；自己独住，亦赞叹独住之德；自己不交际，亦赞叹不交际之德；自己发起精进，亦赞叹发起精进之德；自己具足戒，亦赞叹具足戒之德；自己具足定，亦赞叹具足定之德；自己具足慧，亦赞叹具足慧之德；自己具足解脱，亦赞叹具足解脱之德；自己具足解脱知见，亦赞叹具足解脱知见之德。贤友舍利弗，由如是比丘，能令牛角娑罗林增辉。”

337. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma – ‘ramaṇīyaṃ, āvuso moggallāna, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti, te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

337. 如此说时，具寿舍利弗对具寿大目犍连说：“贤友目犍连，具寿大迦叶已依其辩才作答。于此，现在我们请问具寿大目犍连：‘贤友目犍连，牛角娑罗林实乃赏心悦目，夜晚皎洁，所有娑罗树皆繁花盛开，天香仿佛正在飘散；贤友目犍连，怎样的比丘能令牛角娑罗林增辉呢？’” “贤友舍利弗，于此，有两位比丘谈论阿毗达摩(abhidhamma)，他们互相提问，也互相解答所问，且不致停滞，他们的法谈也随之流畅地进行。贤友舍利弗，这样的比丘能令牛角娑罗林增辉。”

338. Atha [Pg.276] kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma – ‘ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti? ‘‘Idhāvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

338. 那时，具寿大目犍连对具寿舍利弗说了这番话：“贤友舍利弗，我们所有人都已依照各自的才智作了解答。现在我们请问具寿舍利弗：‘贤友舍利弗，牛角娑罗林(Gosiṅgasālavana)令人愉悦，夜晚明净，娑罗树尽皆开花，我想，正有天香飘散；贤友舍利弗，怎样的比丘能使牛角娑罗林增辉呢？’” “贤友目犍连，于此，比丘能掌控自心，而不被心所掌控。他若想于上午时分安住于何种安住成就，即能于上午时分安住于彼安住成就；若想于中午时分安住于何种安住成就，即能于中午时分安住于彼安住成就；若想于傍晚时分安住于何种安住成就，即能于傍晚时分安住于彼安住成就。譬如，贤友目犍连，国王或大臣的衣箱里装满了各种颜色的衣服。他若想于上午时分穿哪一套衣服，即能于上午时分穿上那套衣服；若想于中午时分穿哪一套衣服，即能于中午时分穿上那套衣服；若想于傍晚时分穿哪一套衣服，即能于傍晚时分穿上那套衣服。正是如此，贤友目犍连，比丘能掌控自心，而不被心所掌控。他若想于上午时分安住于何种安住成就，即能于上午时分安住于彼安住成就；若想于中午时分安住于何种安住成就，即能于中午时分安住于彼安住成就；若想于傍晚时分安住于何种安住成就，即能于傍晚时分安住于彼安住成就。贤友目犍连，这样的比丘能使牛角娑罗林增辉。”

339. Atha kho āyasmā sāriputto te āyasmante etadavoca – ‘‘byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ [Pg.277] bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evamāvuso’’ti kho te āyasmanto āyasmato sāriputtassa paccassosuṃ. Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘addasaṃ kho ahaṃ, bhante, āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavocaṃ – ‘etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā ānando maṃ etadavoca – ‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo…pe… anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta! Yathā taṃ ānandova sammā byākaramāno byākareyya. Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā’’ti.

339. 那时，具寿舍利弗对那些具寿们说：“贤友们，我们都已依照各自的智慧作了解答。来吧，贤友们，我们去往世尊之处；走近后，将此事禀告世尊。世尊如何为我们解答，我们就如何受持其义。”那些具寿回答具寿舍利弗说：“好的，贤友。”于是，那些具寿去往世尊之处；走近后，顶礼世尊，然后坐于一旁。坐于一旁的具寿舍利弗对世尊说：“世尊，我从远处看见具寿瑞瓦达和具寿阿难前来。看见后，我对具寿阿难说：‘具寿阿难，请来！善来，世尊的侍者、常在世尊身边者！贤友阿难，牛角娑罗林(Gosiṅgasālavana)实为悦意，夜晚皎洁，娑罗树尽皆开花，我想，天香正在飘散。贤友阿难，由何等比丘，能令牛角娑罗林增辉呢？’世尊，如是说后，具寿阿难对我说道：‘贤友舍利弗，于此，有比丘多闻、持所闻法……为断除随眠。贤友舍利弗，由如是比丘，能令牛角娑罗林增辉。’”“善哉，善哉，舍利弗！阿难的解答，正是他所应作的如实解答。舍利弗，阿难确实是多闻者、持所闻法者、积所闻法者。凡法，初善、中善、后善，有义有文，宣说圆满、遍净之梵行，如是之法，他多有听闻、受持于心、言辞纯熟、意善省察、以见善通达。他为四众说法，其言辞文句圆满、音声连贯，为断除随眠。”

340. ‘‘Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ revataṃ etadavocaṃ – ‘byākataṃ kho, āvuso revata āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma – ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti. Kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā revato maṃ etadavoca – ‘idhāvuso sāriputta bhikkhu paṭisallānārāmo hoti paṭisallānarato[Pg.278], ajjhattaṃ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta! Yathā taṃ revatova sammā byākaramāno byākareyya. Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārāna’’nti.

340. “世尊，他这么说后，我对具寿瑞瓦达说了这番话：‘贤友瑞瓦达，具寿阿难已根据自己的领悟作了解说。现在，于此，我们想请问具寿瑞瓦达：贤友瑞瓦达，牛角娑罗林真是令人喜爱，夜晚皎洁，娑罗树全部盛开，天界的香气仿佛在飘散。贤友瑞瓦达，什么样的比丘能使牛角娑罗林增辉呢？’世尊，我这么说后，具寿瑞瓦达对我说了这番话：‘贤友舍利弗，于此，有比丘乐于独住、喜爱独住，致力于内在的心寂止，不舍禅那，具足观，增益果定。贤友舍利弗，这样的比丘能使牛角娑罗林增辉。’”“善哉，善哉，舍利弗！瑞瓦达若要正确回答，就应如此回答。舍利弗，瑞瓦达确实乐于独住、喜爱独住，致力于内在的心寂止，不舍禅那，具足观，增益果定。”

341. ‘‘Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ anuruddhaṃ etadavocaṃ – ‘byākataṃ kho āvuso anuruddha āyasmatā revatena…pe… kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti. Evaṃ vutte, bhante, āyasmā anuruddho maṃ etadavoca – ‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso…pe… evarūpena kho āvuso sāriputta bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta, yathā taṃ anuruddhova sammā byākaramāno byākareyya. Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketī’’ti.

341. “世尊，如是说时，我对具寿阿那律说：‘贤友阿那律，具寿瑞瓦达已作回答……贤友阿那律，怎样的比丘能令牛角娑罗林辉耀呢？’世尊，如是说时，具寿阿那律对我说：‘贤友舍利弗，于此教法中，有比丘以清净、超人之天眼观千世界。贤友舍利弗，譬如具眼之人……贤友舍利弗，正是由这样的比丘，能令牛角娑罗林辉耀。’”“善哉，善哉，舍利弗！阿那律若要正确回答，就应如此回答。舍利弗，阿那律实以清净、超人之天眼观千世界。”

342. ‘‘Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ mahākassapaṃ etadavocaṃ – ‘byākataṃ kho, āvuso kassapa āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma…pe… kathaṃ rūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte bhante, āyasmā mahākassapo maṃ etadavoca – ‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti…pe… attanā ca paṃsukūliko hoti…pe… attanā ca tecīvariko hoti…pe… attanā ca appiccho hoti…pe… attanā ca santuṭṭho hoti…pe… attanā ca pavivitto hoti…pe… attanā ca asaṃsaṭṭho hoti…pe… attanā ca āraddhavīriyo hoti…pe… attanā ca sīlasampanno hoti…pe… attanā ca samādhisampanno hoti…pe… attanā ca paññāsampanno hoti… attanā ca vimuttisampanno hoti… [Pg.279] attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta! Yathā taṃ kassapova sammā byākaramāno byākareyya. Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī’’ti.

342. “世尊，如是说后，我对具寿大迦叶说：‘贤友迦叶，具寿阿那律已依其己智作答。现在，我们想请问具寿大迦叶……贤友迦叶，是怎样的比丘能使牛角娑罗林增辉呢？’世尊，如是说后，具寿大迦叶对我说：‘贤友舍利弗，于此，比丘自身为阿兰若行者，亦赞叹阿兰若行；自身为常乞食者……自身为粪扫衣者……自身为三衣者……自身为少欲者……自身为知足者……自身为独住者……自身为不杂住者……自身为发起精进者……自身为具足戒者……自身为具足定者……自身为具足慧者……自身为具足解脱者……自身为具足解脱知见者，亦赞叹解脱知见之具足。贤友舍利弗，正是由这样的比丘，能使牛角娑罗林增辉。’”“善哉，善哉，舍利弗！迦叶的回答，正是他所应作的正确回答。舍利弗，因为迦叶自身为阿兰若行者，亦赞叹阿兰若行；自身为常乞食者，亦赞叹常乞食行；自身为粪扫衣者，亦赞叹粪扫衣行；自身为三衣者，亦赞叹三衣行；自身为少欲者，亦赞叹少欲；自身为知足者，亦赞叹知足；自身为独住者，亦赞叹远离；自身为不杂住者，亦赞叹不与人交往；自身为发起精进者，亦赞叹发起精进；自身为具足戒者，亦赞叹戒之具足；自身为具足定者，亦赞叹定之具足；自身为具足慧者，亦赞叹慧之具足；自身为具足解脱者，亦赞叹解脱之具足；自身为具足解脱知见者，亦赞叹解脱知见之具足。”

343. ‘‘Evaṃ vutte, ahaṃ bhante āyasmantaṃ mahāmoggallānaṃ etadavocaṃ – ‘byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma…pe… kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā mahāmoggallāno maṃ etadavoca – ‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti. Te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, sāriputta, yathā taṃ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko’’ti.

343. “世尊，如是说后，我对具寿大目犍连说：‘贤友目犍连，具寿大迦叶已依自己的智慧作答。现在我们想请问具寿大目犍连……贤友目犍连，由何等比丘，能令牛角娑罗林庄严？’世尊，如是说后，具寿大目犍连对我说：‘贤友舍利弗，于此，有两位比丘谈论阿毗达摩。他们互相提问，被问时亦互相解答，且不滞碍，他们的法谈持续不断。贤友舍利弗，由如是比丘，能令牛角娑罗林庄严。’” “善哉，善哉，舍利弗！目犍连正确作答，就当如是。舍利弗，因为目犍连是说法者。”

344. Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘atha khvāhaṃ, bhante, āyasmantaṃ sāriputtaṃ etadavocaṃ – ‘byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni [Pg.280] mayaṃ āyasmantaṃ sāriputtaṃ pucchāma – ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. Kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā sāriputto maṃ etadavoca – ‘idhāvuso, moggallāna, bhikkhu cittaṃ vasaṃ vatteti no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’’ti. ‘‘Sādhu sādhu, moggallāna! Yathā taṃ sāriputtova sammā byākaramāno byākareyya. Sāriputto hi, moggallāna, cittaṃ vasaṃ vatteti no ca sāriputto cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharatī’’ti.

344. 如是说后，具寿大目犍连对世尊说：“世尊，那时，我对具寿舍利弗如是说：‘贤友舍利弗，我们所有人都已依各自的领悟作了解答。现在，我们请问具寿舍利弗：贤友舍利弗，牛角娑罗林(Gosiṅgasālavana)实乃赏心悦目，夜晚月色皎洁，娑罗树全然盛开，天界的香气仿佛弥漫开来。贤友舍利弗，什么样的比丘能为牛角娑罗林增添光彩呢？’” “世尊，如是说后，具寿舍利弗对我如是说：‘贤友目犍连，于此，有比丘能掌控自心，而不为心所转。他若想于上午安住于某种等至，即于上午安住于该等至；若想于中午安住于某种等至，即于中午安住于该等至；若想于傍晚安住于某种等至，即于傍晚安住于该等至。贤友目犍连，譬如国王或王之大臣有满箱各种颜色的衣裳。他若想于上午穿上某套衣裳，即于上午穿上那套衣裳；若想于中午穿上某套衣裳，即于中午穿上那套衣裳；若想于傍晚穿上某套衣裳，即于傍晚穿上那套衣裳。正是如此，贤友目犍连，比丘能掌控自心，而不为心所转。他若想于上午安住于某种等至，即于上午安住于该等至；若想于中午安住于某种等至，即于中午安住于该等至；若想于傍晚安住于某种等至，即于傍晚安住于该等至。贤友目犍连，正是这样的比丘能为牛角娑罗林增添光彩。’” “善哉，善哉，目犍连！舍利弗的回答，正是他应有的正确回答。目犍连，舍利弗确实能掌控自心，而不为心所转。他若想于上午安住于某种等至，即于上午安住于该等至；若想于中午安住于某种等至，即于中午安住于该等至；若想于傍晚安住于某种等至，即于傍晚安住于该等至。”’

345. Evaṃ [Pg.281] vutte, āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘kassa nu kho, bhante, subhāsita’’nti? ‘‘Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyena. Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṃ sobheyya. Idha, sāriputta, bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā – ‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me nānupādāya āsavehi cittaṃ vimuccissatī’ti. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’’ti.

345. 如是说已，具寿舍利弗对世尊说：“尊者，那么谁的说法是善说呢？”“舍利弗，由种种理，你们所有人的说法都是善说。然而，你们也当听我所说，由什么样的比丘能令牛角娑罗林辉耀。舍利弗，于此，有比丘食后，从乞食归来，结跏趺坐，端正其身，置念于前，并立此誓：‘乃至我心不执取，从诸漏解脱，我绝不解此跏趺坐。’舍利弗，由这样的比丘，能令牛角娑罗林辉耀。”

Idamavoca bhagavā. Attamanā te āyasmanto bhagavato bhāsitaṃ abhinandunti.

世尊说此语已。彼诸具寿心怀喜悦，欢喜世尊所说。

Mahāgosiṅgasuttaṃ niṭṭhitaṃ dutiyaṃ.

第二《大牛角经》终。

3. Mahāgopālakasuttaṃ

3. 大牧牛人经

346. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

346. 如是我闻。一时，世尊住于舍卫城(Sāvatthī)祇陀林给孤独园。尔时，世尊告诸比丘：“诸比丘！”彼诸比丘回答世尊：“尊者！”世尊说此言：

‘‘Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye [Pg.282] vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

“诸比丘，具足十一支的牧牛者，不能护养牛群，使其繁盛。是哪十一支呢？诸比丘，于此，牧牛者不知色，不善于相，不能去除蝇卵，不能覆盖伤口，不作熏烟，不知津渡，不知其已饮水，不知道路，不善于牧场，且榨乳无余。对那些为牛父、牛首领的公牛，不以特别的恭敬来恭敬。诸比丘，具足这十一支的牧牛者，不能护养牛群，使其繁盛。正是如此，诸比丘，具足十一法的比丘，不能于此法与律中，获得增长、增广、广大。是哪十一法呢？诸比丘，于此，比丘不知色，不善于相，不能去除恶寻，不能守护根门，不作说法，不知当亲近的博学者，不知法喜，不知圣道，不善于行处，且受取时不知节制。对那些长老、耆宿、久出家、僧团之父、僧团领袖的比丘，不以特别的恭敬来恭敬。”

347. ‘‘Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti.

347. “诸比丘，比丘如何为不知色？诸比丘，于此，比丘对任何色，一切色，不能如实了知：‘此是四大种，及四大种所造色。’诸比丘，如是为比丘不知色。”

‘‘Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.

“诸比丘，比丘如何为不善于相？诸比丘，于此，比丘不如实了知：‘愚者以业为相，智者以业为相。’诸比丘，如是为比丘不善于相。”

‘‘Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti.

“诸比丘，比丘如何是不去除蝇卵者呢？诸比丘，于此，比丘对已生起的欲寻思予以容忍，不舍断、不去除、不使其终结、不令其消失；对已生起的瞋寻思……对已生起的害寻思……对屡屡生起的诸恶不善法予以容忍，不舍断、不去除、不使其终结、不令其消失。诸比丘，这样，比丘就是不去除蝇卵者。”

‘‘Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na [Pg.283] rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti.

“诸比丘，比丘如何是不遮蔽创伤者呢？诸比丘，于此，比丘以眼见色后，执取其相，执取其随相。当他住于不防护眼根时，贪与忧等恶不善法即会流入，他不知为之防护而行道，不守护眼根，不进入眼根之防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意知法后，执取其相，执取其随相。当他住于不防护意根时，贪与忧等恶不善法即会流入，他不知为之防护而行道，不守护意根，不进入意根之防护。诸比丘，这样，比丘就是不遮蔽创伤者。”

‘‘Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti.

“诸比丘，比丘如何是不作烟者呢？诸比丘，于此，比丘不如其所闻、所学而为他人详尽地说法。诸比丘，这样，比丘就是不作烟者。”

‘‘Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati, na paripañhati – ‘idaṃ, bhante, kathaṃ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānī karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ na paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti.

“诸比丘，比丘如何不知津渡？诸比丘，在此，有比丘对于那些多闻、通达传承、持法、持律、持论母的比丘，没有适时地前往请教、询问：‘尊者，这是什么？此是何义？’那些具寿们不为他开显未开显的，不为他阐明未阐明的，并且在诸多能引生疑惑的法上，不为他遣除疑惑。诸比丘，比丘就是这样不知津渡。”

‘‘Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti.

“诸比丘，比丘如何不知已饮？诸比丘，在此，当如来所宣说的法与律被教示时，他不得义味，不得法味，不得与法相应的喜悦。诸比丘，比丘就是这样不知已饮。”

‘‘Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti.

“诸比丘，比丘如何不知道路？诸比丘，在此，比丘不如实了知圣八支道。诸比丘，比丘就是这样不知道路。”

‘‘Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti.

“诸比丘，比丘如何不善巧于行境？诸比丘，在此，比丘不如实了知四念住。诸比丘，比丘就是这样不善巧于行境。”

‘‘Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti.

“诸比丘，比丘如何成为无余榨取者？诸比丘，在此，有具信的居士们带来衣、食、住处、病缘医药资具邀请比丘，而比丘在接受时不知节量。诸比丘，比丘就是这样成为无余榨取者。”

‘‘Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti[Pg.284]? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

诸比丘，比丘如何不以殊胜的恭敬来恭敬那些身为长老、宿德、久出家、僧团之父、僧团领导者的比丘呢？诸比丘，于此，比丘对于那些身为长老、宿德、久出家、僧团之父、僧团领导者的比丘，无论公开或私下，都不现起慈身业；无论公开或私下，都不现起慈语业；无论公开或私下，都不现起慈意业。诸比丘，比丘就是这样不以殊胜的恭敬来恭敬那些身为长老、宿德、久出家、僧团之父、僧团领导者的比丘。

‘‘Imehi kho bhikkhave ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

诸比丘，具足此十一法的比丘，于此法与律中，不堪于达到增长、增盛与广大。

348. ‘‘Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

348. “诸比丘，牧牛人具足十一支，则能守护牛群，使其繁盛。是哪十一支？诸比丘，于此，牧牛人知色，善于相，能去除蝇卵，能覆盖伤口，能生烟，知渡口，知已饮，知道路，善于牧场，且留余乳，并对那些作为牛父、牛领导的公牛致以特别的恭敬。诸比丘，牧牛人具足这十一支，则能守护牛群，使其繁盛。诸比丘，同样地，比丘具足十一法，则能在此法与律中获得增长、增盛、广大。是哪十一法？诸比丘，于此，比丘知色，善于相，能去除蝇卵，能覆盖伤口，能生烟，知渡口，知已饮，知道路，善于行境，且留余乳，并对那些长老、宿德、久出家、僧团之父、僧团领导的比丘致以特别的恭敬。”

349. ‘‘Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpa’nti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti.

349. “诸比丘，比丘如何知色？诸比丘，于此，比丘如实了知一切色，即‘四大种及四大种所造色’。诸比丘，比丘如是知色。”

‘‘Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.

“诸比丘，比丘如何善于相？诸比丘，于此，比丘如实了知：‘愚人以恶业为相，贤者以善业为相。’诸比丘，比丘如是善于相。”

‘‘Kathañca[Pg.285], bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti.

“诸比丘，比丘如何是清除蛆虫者？诸比丘，于此，比丘对已生起的欲寻，不容忍、舍断、遣除、灭尽、令其不复存在；对已生起的瞋寻……对已生起的害寻……对一再已生起的诸邪恶不善法，不容忍、舍断、遣除、灭尽、令其不复存在。诸比丘，比丘如此就是清除蛆虫者。”

‘‘Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti.

“诸比丘，比丘如何是遮盖伤口者？诸比丘，于此，比丘以眼见色后，不取相，不取随相。凡因他住于不防护眼根，贪与忧等邪恶不善法即会流入，他为此而行于防护，守护眼根，达到对眼根的防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意知法后，不取相，不取随相。凡因他住于不防护意根，贪与忧等邪恶不善法即会流入，他为此而行于防护，守护意根，达到对意根的防护。诸比丘，比丘如此就是遮盖伤口者。”

‘‘Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti.

“诸比丘，比丘如何是造烟者？诸比丘，于此，比丘如所闻、如所学，为他人详尽地宣说法。诸比丘，比丘如此就是造烟者。”

‘‘Kathañca, bhikkhave, bhikkhu titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati, paripañhati – ‘idaṃ, bhante, kathaṃ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti.

“诸比丘，比丘如何知晓津要之人？诸比丘，于此，比丘时时前往那些博闻、传承圣教、持法、持律、持论母的比丘处，请益、问难：‘尊者，此是何义？此义为何？’彼等具寿为彼开显未开显者，阐明未阐明者，并于种种疑惑处，为彼遣除疑惑。诸比丘，比丘如是知晓津要之人。”

‘‘Kathañca bhikkhave, bhikkhu pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti.

“诸比丘，比丘如何知已饮？诸比丘，于此，听闻如来所宣说的法与律时，比丘获得义之体验，获得法之体验，获得与法相应的喜悦。诸比丘，比丘如是知已饮。”

‘‘Kathañca[Pg.286], bhikkhave, bhikkhu vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti.

“诸比丘，比丘如何知晓道路？诸比丘，于此，比丘如实了知圣八支道。诸比丘，比丘如是知晓道路。”

‘‘Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti.

“诸比丘，比丘如何善巧于行境？诸比丘，于此，比丘如实了知四念住。诸比丘，比丘如是善巧于行境。”

‘‘Kathañca bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti.

“诸比丘，比丘如何为取用有余者？诸比丘，于此，有信心的居家者邀请比丘接受衣、食、卧具、病缘医药等资具。于此，比丘于接受时知晓分量。诸比丘，比丘如是为取用有余者。”

‘‘Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

诸比丘，比丘如何对那些长老、耆宿、出家已久、为僧团之父、为僧团导师的比丘，致以特等的崇敬？于此，诸比丘，比丘对那些长老、耆宿、出家已久、为僧团之父、为僧团导师的比丘，无论当面或背后，都建立起慈身业；无论当面或背后，都建立起慈语业；无论当面或背后，都建立起慈意业。诸比丘，比丘如是，即为对那些长老、耆宿、出家已久、为僧团之父、为僧团导师的比丘致以特等崇敬者。

‘‘Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitu’’nti.

诸比丘，具足此十一法的比丘，于此法律中，堪能达至增长、繁茂、广大。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此。彼诸比丘心意喜悦，欢喜世尊所说。

Mahāgopālakasuttaṃ niṭṭhitaṃ tatiyaṃ.

《大牧牛经》第三，终。

4. Cūḷagopālakasuttaṃ

4. 小牧牛经

350. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

350. 如是我闻：一时，世尊住于跋耆国(Vajjī)，在恒伽(Gaṅgā)河畔的郁伽遮罗(Ukkacelā)。尔时，世尊召唤诸比丘：“诸比丘！”彼诸比丘对世尊应诺：“尊者！”世尊说此言：

‘‘Bhūtapubbaṃ[Pg.287], bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Atha kho, bhikkhave, gāvo majjhegaṅgāya nadiyā sote āmaṇḍaliyaṃ karitvā tattheva anayabyasanaṃ āpajjiṃsu. Taṃ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāya.

“比丘们，往昔，有一位摩揭陀（Māgadha）国的牧牛人，智慧低劣。他在雨季的最后一月，秋季之时，未详察恒河此岸，未详察彼岸，就在非渡口处驱赶牛群，渡往威德哈（Videha）的北岸。于是，比丘们，牛群在恒河中流盘旋，就在那里遭遇了不幸与毁灭。此为何故？比丘们，因为那位摩揭陀国的牧牛人智慧低劣，在雨季的最后一月，秋季之时，未详察恒河此岸，未详察彼岸，就在非渡口处驱赶牛群，渡往威德哈的北岸。亦复如是，比丘们，任何沙门或婆罗门，若不善于此世，不善于他世；不善于魔之领域，不善于非魔之领域；不善于死神之领域，不善于非死神之领域，那么，那些认为其言论值得听信的人，对他们而言，这将长期导致无益与痛苦。”

351. ‘‘Bhūtapubbaṃ, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. So paṭhamaṃ patāresi ye te usabhā gopitaro gopariṇāyakā. Te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi balavagāvo dammagāvo. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi vacchatare vacchatariyo. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi vacchake kisābalake. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Bhūtapubbaṃ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi. Taṃ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ [Pg.288] tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.

351. “诸比丘，往昔，摩揭陀国有一位具足智慧的牧牛人。在雨季的最后一个月，即秋时，他善观察恒河此岸，善观察彼岸后，仅由渡口令牛群渡至威德哈的北岸。他首先令那些作为牛群首领、能引导牛群的公牛渡过。它们横截恒河水流，安稳地抵达彼岸。其次，他令强壮、已驯服的牛渡过。它们也横截恒河水流，安稳地抵达彼岸。其次，他令年轻的公牛与母牛渡过。它们也横截恒河水流，安稳地抵达彼岸。其次，他令瘦弱的牛犊渡过。它们也横截恒河水流，安稳地抵达彼岸。诸比丘，往昔，有一头刚出生的幼嫩牛犊，依随着母牛的呼唤而被带着，它也横截恒河水流，安稳地抵达彼岸。这是什么原因呢？诸比丘，因为那位摩揭陀国的牧牛人具足智慧，在雨季的最后一个月，即秋时，善观察恒河此岸，善观察彼岸后，仅由渡口令牛群渡至威德哈的北岸。正是如此，诸比丘，凡有任何沙门或婆罗门，善巧于此世，善巧于他世；善巧于魔之领域，善巧于非魔之领域；善巧于死神之领域，善巧于非死神之领域，若有人认为其言说值得听闻、值得信赖，那么，这对他们将有长久的利益与安乐。”

352. ‘‘Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, te tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gatā.

352. “诸比丘，譬如那些作为牛群之父、牛群领袖的公牛，它们横渡恒河之流，安稳地到达了彼岸；同样地，诸比丘，那些阿罗汉比丘——诸漏已尽，梵行已立，所作已办，已舍重担，逮得己利，有结已尽，正慧善解脱——他们已横渡魔罗之流，安稳地到达了彼岸。”

‘‘Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

“诸比丘，譬如那些强壮、已调伏的牛，横渡恒河之流，安稳地到达了彼岸；同样地，诸比丘，那些因断尽五下分结而为化生者，于彼处般涅槃，从彼世界不复还的比丘，他们也将横渡魔罗之流，安稳地到达彼岸。”

‘‘Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

“诸比丘，譬如那些小公牛与小母牛，横渡恒河之流，安稳地到达了彼岸；同样地，诸比丘，那些因断尽三结，贪、嗔、痴薄而为一来者，仅来此世间一次即作苦之终尽的比丘，他们也将横渡魔罗之流，安稳地到达彼岸。”

‘‘Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

“诸比丘，譬如那些瘦弱的牛犊，横渡恒河之流，安稳地到达了彼岸；同样地，诸比丘，那些因断尽三结而为入流者，不堕恶趣，决定，趣向正觉的比丘，他们也将横渡魔罗之流，安稳地到达彼岸。”

‘‘Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā [Pg.289] pāraṃ agamāsi, evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

“诸比丘，譬如那只年幼、刚出生的小牛，随着母牛的叫声，横渡恒河之流，安稳地到达彼岸。诸比丘，正是如此，那些随法行、随信行的比丘，他们也将横渡魔罗之流，安稳地到达彼岸。”

‘‘Ahaṃ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṃ, bhikkhave, ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti.

“诸比丘，我善巧于此世，善巧于他世；善巧于魔罗的领域，善巧于非魔罗的领域；善巧于死神的领域，善巧于非死神的领域。诸比丘，凡认为我之言说当听、当信者，此将为他们带来长久的利益与安乐。”

Idamavoca bhagavā. Idaṃ vatvā sugato athāparaṃ etadavoca satthā –

世尊说了这些。善逝说了这些后，导师又说了以下的话：

‘‘Ayaṃ loko paro loko, jānatā suppakāsito;

Yañca mārena sampattaṃ, appattaṃ yañca maccunā.

“此世及他世，由知者善说；魔罗所能及，死神所不及。

‘‘Sabbaṃ lokaṃ abhiññāya, sambuddhena pajānatā;

Vivaṭaṃ amatadvāraṃ, khemaṃ nibbānapattiyā.

“由正自觉者、了知者，遍知一切世间后，已开启甘露之门，为证安稳涅槃故。

‘‘Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;

Pāmojjabahulā hotha, khemaṃ pattattha bhikkhavo’’ti.

“恶者之流已被断，摧毁粉碎无余存。诸比丘，当大欢喜，当求安稳！”

Cūḷagopālakasuttaṃ niṭṭhitaṃ catutthaṃ.

小牧牛经第四终。

5. Cūḷasaccakasuttaṃ

5. 小萨遮迦经

353. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṃ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ, sāpi mayā vādena vādaṃ samāraddhā [Pg.290] saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’’ti?

353. 如是我闻。一时，世尊住在毗舍离（Vesālī）大林中的重阁讲堂（Kūṭāgārasālā）。尔时，尼乾陀子萨遮迦（Saccaka Nigaṇṭhaputta）住在毗舍离，他能言善辩，自诩为智者，为众人所善许。他在毗舍离的会众中作如是言：“我未曾见任何沙门或婆罗门，无论是僧团之主、徒众之主，还是一派之师，乃至自称为阿罗汉、正等觉者，在与我辩论时，能不摇动、不剧烈摇动、不战栗，腋下不出汗。即使我与一根无情的柱子发起辩论，它也会因我的辩论而摇动、剧烈摇动、战栗。更何况是人呢？”

Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho saccako nigaṇṭhaputto āyasmantaṃ assajiṃ etadavoca – ‘‘kathaṃ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṃbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī’’ti? ‘‘Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati – ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī’’ti. ‘‘Dussutaṃ vata, bho assaji, assumha ye mayaṃ evaṃvādiṃ samaṇaṃ gotamaṃ assumha. Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā’’ti.

那时，具寿阿说示于上午时分，穿好下衣，持衣钵，为乞食进入毗舍离(Vesālī)。尼乾陀子萨遮迦正在毗舍离经行，远远看见具寿阿说示前来。看见后，便走向具寿阿说示所在之处；走近后，与具寿阿说示互相问候。说完一番亲切、应忆念的交谈后，立于一旁。立于一旁的尼乾陀子萨遮迦对具寿阿说示说：“阿说示贤者，沙门乔达摩是如何教导弟子的？沙门乔达摩对弟子们的教诫，大部分是关于哪一方面的呢？”“阿耆毗舍那(Aggivessana)，世尊是这样教导弟子的，世尊对弟子们的教诫，大部分是关于这一方面的：‘诸比丘，色无常，受无常，想无常，行无常，识无常。诸比丘，色无我，受无我，想无我，行无我，识无我。一切行无常，一切法无我。’阿耆毗舍那，世尊就是这样教导弟子的，世尊对弟子们的教诫，大部分就是关于这一方面的。”“阿说示贤者，我们听闻沙门乔达摩持此论说，实为恶闻！或许我们什么时候能与那位乔达摩尊者相会，或许能有一些交谈，或许能使他远离那邪恶的见解！”

354. Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca – ‘‘abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissati. Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṃ, seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya[Pg.291], evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākiḷañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissatī’’ti. Tatrekacce licchavī evamāhaṃsu – ‘‘kiṃ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṃ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṃ āropessatī’’ti? Ekacce licchavī evamāhaṃsu – ‘‘kiṃ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṃ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṃ āropessatī’’ti? Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.

354. 尔时，约有五百位离车人(Licchavī)因某件要事，于议事堂(santhāgāra)集会。其时，尼乾陀子(Nigaṇṭhaputta)萨遮迦(Saccaka)前往那些离车人之处；抵达后，他对那些离车人说此言：“诸位离车人，请前来！诸位离车人，请前来！今日我将与沙门乔达摩(Gotama)论议。倘若沙门乔达摩能像他那著名的弟子，名为阿说示(Assaji)的比丘那样，对我确立其论点，我就将以言论将其论点拖来拽去，反复折服，犹如强壮的男子抓住长毛羊的毛，向前拖、四处拽、来回扯。犹如强壮的酿酒厂工匠将巨大的酿酒席垫(soṇḍikākiḷañja)投入深水池中，抓住其角，向前拖、四处拽、来回扯，我也将如此以言论将其论点拖来拽去，反复折服。犹如强壮的酒鬼抓住酒杯的边缘，倒过来摇、翻过来摇、反复地摇，我也将如此以言论将其论点颠来倒去，反复折服。犹如一头六十岁的大象进入深池，玩一种名为‘洗麻’(sāṇadhovika)的游戏，我想我也将与沙门乔达摩玩一场‘洗麻’式的游戏。诸位离车人，请前来！诸位离车人，请前来！今日我将与沙门乔达摩论议。”当时，一部分离车人如此说道：“是沙门乔达摩将驳斥尼乾陀子萨遮迦的论点呢，还是尼乾陀子萨遮迦将驳斥沙门乔达摩的论点呢？”另一部分离车人如此说道：“尼乾陀子萨遮迦算得了什么，能驳斥世尊的论点？必定是世尊驳斥尼乾陀子萨遮迦的论点。”于是，尼乾陀子萨遮迦在约五百位离车人的簇拥下，前往大林中的重阁讲堂(kūṭāgārasālā)。

355. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotama’’nti. ‘‘Esa, aggivessana, bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno’’ti. Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ mahāvanaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tepi kho licchavī appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā [Pg.292] saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

355. 当时，众多比丘正在空地上经行。这时，尼乾陀子萨遮迦来到那些比丘那里，抵达后对他们说：“诸位，现在那位乔达摩尊者住在哪里？我们想见那位乔达摩尊者。”“阿耆毗舍那(Aggivessana)，世尊进入大林，正在某棵树下坐着度过白昼。”于是，尼乾陀子萨遮迦与众多离车人一同进入大林，来到世尊那里。抵达后，与世尊相互致意问候，说完一番令人欢喜、值得记忆的交谈后，坐于一旁。那些离车人中，一些人向世尊顶礼后坐于一旁；一些人与世尊相互致意问候，说完一番令人欢喜、值得记忆的交谈后，坐于一旁；一些人向着世尊的方向合掌后，坐于一旁；一些人在世尊面前报上自己的姓名与氏族后，坐于一旁；一些人则默然坐于一旁。

356. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘puccheyyāhaṃ bhavantaṃ gotamaṃ kiñcideva desaṃ, sace me bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, aggivessana, yadākaṅkhasī’’ti. ‘‘Kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī’’ti? ‘‘Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati – ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī’’ti.

356. 坐在一旁的尼乾陀子萨遮迦(Saccaka Nigaṇṭhaputto)对世尊这样说：“尊者乔达摩，倘若您能给予我解答问题的机会，我欲请教您某个问题。”“阿耆毗舍那(Aggivessana)，你问吧，任何你想问的。”“再者，尊者乔达摩，您是如何教导弟子的？在您对弟子们的教导中，哪一部分是普遍施行的呢？”“阿耆毗舍那，我如此教导弟子，在对弟子们的教导中，这一部分是普遍施行的：‘诸比丘，色无常，受无常，想无常，行无常，识无常。诸比丘，色无我，受无我，想无我，行无我，识无我。一切行无常，一切法无我。’阿耆毗舍那，我就是如此教导弟子，在对弟子们的教导中，这一部分是普遍施行的。”

‘‘Upamā maṃ, bho gotama, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, aggivessanā’’ti bhagavā avoca.

“尊者乔达摩，我心中现起一个譬喻。”“阿耆毗舍那，就让它显现吧。”世尊说道。

‘‘Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete balakaraṇīyā kammantā karīyanti. Evameva kho, bho gotama, rūpattāyaṃ purisapuggalo rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, vedanattāyaṃ purisapuggalo vedanāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saññattāyaṃ purisapuggalo saññāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saṅkhārattāyaṃ purisapuggalo saṅkhāresu patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, viññāṇattāyaṃ purisapuggalo viññāṇe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavatī’’ti.

“尊者乔达摩，譬如所有这些种子类和植物类，都依止于地、立足于地，而达到增长、繁茂、广大。就这样，这些种子类和植物类达到增长、繁茂、广大。又譬如，尊者乔达摩，所有这些以力所作的事业，都依止于地、立足于地而被完成。就这样，这些以力所作的事业被完成。正是如此，尊者乔达摩，这个以色为我的人，立足于色而产生福或非福；这个以受为我的人，立足于受而产生福或非福；这个以想为我的人，立足于想而产生福或非福；这个以行为我的人，立足于诸行而产生福或非福；这个以识为我的人，立足于识而产生福或非福。”

‘‘Nanu tvaṃ, aggivessana, evaṃ vadesi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’’’ti? ‘‘Ahañhi, bho gotama[Pg.293], evaṃ vadāmi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’ti, ayañca mahatī janatā’’ti.

“阿耆毗舍那，你不是这么说吗：‘色是我，受是我，想是我，诸行是我，识是我’？”“尊者乔达摩，我确实这么说：‘色是我，受是我，想是我，诸行是我，识是我’，这广大的民众也这么说。”

‘‘Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṃ, aggivessana, sakaññeva vādaṃ nibbeṭhehī’’ti. ‘‘Ahañhi, bho gotama, evaṃ vadāmi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’’’ti.

“阿耆毗舍那，广大的民众能为你做什么呢？来，阿耆毗舍那，你就阐明自己的论点吧。”“尊者乔达摩，我确实这么说：‘色是我，受是我，想是我，诸行是我，识是我’。”

357. ‘‘Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā’’ti? ‘‘Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṃ gaṇānaṃ – seyyathidaṃ, vajjīnaṃ mallānaṃ – vattati sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? Vatteyya, bho gotama, vattituñca marahatī’’ti.

357. “然则，阿耆毗舍那，我今当于此处反问于你，你随己意回答。阿耆毗舍那，你意下如何？一位灌顶的刹帝利王，于自己的领土上，是否有权力处死当杀者、罚没当罚者、驱逐当逐者？譬如憍萨罗(Kosala)国的波斯匿王(Pasenadi)，又譬如摩揭陀(Magadha)国的韦提希子(Vedehiputta)阿闍世王(Ajātasattu)？”“乔达摩尊者，一位灌顶的刹帝利王，于自己的领土上，确有权力处死当杀者、罚没当罚者、驱逐当逐者，譬如憍萨罗国的波斯匿王，又譬如摩揭陀国的韦提希子阿闍世王。乔达摩尊者，即使是这些联盟与部族——譬如跋耆人(Vajjī)和末罗人(Malla)——于自己的领土上，也有权力处死当杀者、罚没当罚者、驱逐当逐者。更何况是一位灌顶的刹帝利王，譬如憍萨罗国的波斯匿王，又譬如摩揭陀国的韦提希子阿闍世王呢？乔达摩尊者，此权力是有的，也理应有。”

‘‘Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? Evaṃ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? Dutiyampi [Pg.294] kho saccako nigaṇṭhaputto tuṇhī ahosi. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. Yo koci, aggivessana tathāgatena yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī’’ti.

“阿耆毗舍那，你意下如何？你曾说‘色是我的我’，你对那色能行使权力说：‘愿我的色如此，愿我的色不如此’吗？”听了这话，尼乾子萨遮迦(Saccaka Nigaṇṭhaputta)默然不语。世尊第二次对尼乾子萨遮迦说了此话：“阿耆毗舍那，你意下如何？你曾说‘色是我的我’，你对那色能行使权力说：‘愿我的色如此，愿我的色不如此’吗？”尼乾子萨遮迦第二次仍然默然不语。于是世尊对尼乾子萨遮迦说：“阿耆毗舍那，现在回答，现在不是你沉默的时候。阿耆毗舍那，任何人被如来问及合乎正法的问题，到第三次还不回答，他的头颅就在此处碎为七片。”

Tena kho pana samayena vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa uparivehāsaṃ ṭhito hoti – ‘sacāyaṃ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati etthevassa sattadhā muddhaṃ phālessāmī’ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati saccako ca nigaṇṭhaputto. Atha kho saccako nigaṇṭhaputto bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī bhagavantaṃ etadavoca – ‘‘pucchatu maṃ bhavaṃ gotamo, byākarissāmī’’ti.

其时，金刚手(Vajirapāṇi)夜叉(yakkha)手持一柄铁制、炽燃、灼热、发光的金刚杵，立于尼乾子萨遮迦上方的空中，心想：“倘若此尼乾子萨遮迦被世尊问及合乎正法的问题，到第三次还不回答，我当场就将他的头颅击碎为七片。”那位金刚手夜叉，只有世尊与尼乾子萨遮迦看见。于是，尼乾子萨遮迦恐惧、惊悚、毛发竖立，只向世尊寻求守护，只向世尊寻求庇护，只向世尊寻求归依，便对世尊说：“尊者乔达摩，请问我，我将回答。”

358. ‘‘Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.

358. “阿耆毗舍那，你意下如何？你曾说‘色是我的我’，你对那色能行使权力说：‘愿我的色如此，愿我的色不如此’吗？”“并非如此，尊者乔达摩。”

‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘vedanā me attā’ti, vattati te tissaṃ vedanāyaṃ vaso – evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.

“阿耆毗舍那，请你作意；阿耆毗舍那，作意后请回答。你的前言与后语实不相符。阿耆毗舍那，你意下如何？你这样说：‘受是我的我’，那么在那受上，你的意愿能行得通吗？——‘愿我的受是这样，愿我的受不是那样’？”“并非如此，尊者乔达摩。”

‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘saññā me attā’ti, vattati te tissaṃ saññāyaṃ vaso – evaṃ me saññā hotu, evaṃ me saññā mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.

“阿耆毗舍那，请你作意；阿耆毗舍那，作意后请回答。你的前言与后语实不相符。阿耆毗舍那，你意下如何？你这样说：‘想是我的我’，那么在那想上，你的意愿能行得通吗？——‘愿我的想是这样，愿我的想不是那样’？”“并非如此，尊者乔达摩。”

‘‘Manasi [Pg.295] karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso – evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’’nti? ‘‘No hidaṃ, bho gotama’’.

“阿耆毗舍那，请你作意；阿耆毗舍那，作意后请回答。你的前言与后语实不相符。阿耆毗舍那，你意下如何？你这样说：‘诸行是我的我’，那么在那些行上，你的意愿能行得通吗？——‘愿我的诸行是这样，愿我的诸行不是那样’？”“并非如此，尊者乔达摩。”

‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘viññāṇaṃ me attā’ti, vattati te tasmiṃ viññāṇe vaso – evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.

“阿耆毗舍那，请你作意；阿耆毗舍那，作意后请回答。你的前言与后语实不相符。阿耆毗舍那，你意下如何？你这样说：‘识是我的我’，那么在那识上，你的意愿能行得通吗？——‘愿我的识是这样，愿我的识不是那样’？”“并非如此，尊者乔达摩。”

‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hidaṃ, bho gotama’’.

“阿耆毗舍那，请作意；阿耆毗舍那，作意后请回答。你的前言与后语实不相符。阿耆毗舍那，你认为如何？色是常还是无常？”“贤者乔达摩，是无常。”“那无常者，是苦还是乐？”“贤者乔达摩，是苦。”“那无常、苦、变易之法，是否适合这样审视：‘这是我的，我是此，这是我的我’？”“贤者乔达摩，实不适合。”

‘‘Taṃ kiṃ maññasi, aggivessana, vedanā…pe… saññā…pe… saṅkhārā…pe… taṃ kiṃ maññasi, aggivessana, viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hidaṃ, bho gotama’’.

“阿耆毗舍那，你认为如何？受……想……行……阿耆毗舍那，你认为如何？识是常还是无常？”“贤者乔达摩，是无常。”“那无常者，是苦还是乐？”“贤者乔达摩，是苦。”“那无常、苦、变易之法，是否适合这样审视：‘这是我的，我是此，这是我的我’？”“贤者乔达摩，实不适合。”

‘‘Taṃ kiṃ maññasi, aggivessana, yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṃ vā dukkhaṃ parijāneyya, dukkhaṃ vā parikkhepetvā vihareyyā’’ti? ‘‘Kiñhi siyā, bho gotama? No hidaṃ, bho gotamā’’ti.

“阿耆毗舍那，你认为如何？若有人执著于苦，趋向于苦，沉迷于苦，并如此审视苦：‘这是我的，我是此，这是我的我’，他难道能亲身遍知苦，或灭尽苦而住吗？”“贤者乔达摩，这怎么可能呢？贤者乔达摩，这实不可能。”

‘‘Taṃ kiṃ maññasi, aggivessana, nanu tvaṃ evaṃ sante dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti? ‘‘Kiñhi no siyā, bho gotama? Evametaṃ bho gotamā’’ti.

“阿耆毗舍那，你认为如何？既然如此，你难道不正是执著于苦，趋向于苦，沉迷于苦，并如此审视苦：‘这是我的，我是此，这是我的我’吗？”“贤者乔达摩，怎会不是呢？贤者乔达摩，正是如此。”

359. ‘‘Seyyathāpi[Pg.296], aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tattha pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ? Evameva kho tvaṃ, aggivessana, mayā sakasmiṃ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. Bhāsitā kho pana te esā, aggivessana, vesāliyaṃ parisati vācā – ‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’ti? Tuyhaṃ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṃ vinibhinditvā bhūmiyaṃ patiṭṭhitāni. Mayhaṃ kho pana, aggivessana, natthi etarahi kāyasmiṃ sedo’’ti. Iti bhagavā tasmiṃ parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari. Evaṃ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

359. “阿耆毗舍那（Aggivessana），譬如有人需要心材，寻找心材，为求心材而行，拿着锋利的斧头进入森林。他在那里看到一棵巨大的芭蕉树干，笔直、新嫩、内无实芯。他从根部将它砍断，砍断根部后，又砍断顶部，砍断顶部后，再剥开层层叶鞘。当他剥开层层叶鞘时，连软材也得不到，何况是心材呢？阿耆毗舍那，你也是这样。当我根据你自己的论说来诘问、追问、审问你时，你却是空洞、虚浮、理屈词穷。阿耆毗舍那，你不是曾在毗舍离（Vesālī）的会众中说过这样的话吗：‘我未曾见过任何沙门或婆罗门，有僧团者、有教团者、为教团师者，乃至自称是阿罗汉、正等觉者，当他与我展开论辩时，能不摇动、不颤动、不晃动，腋下不出汗的。即使我以论辩挑战无情的木柱，它也会摇动、颤动、晃动，何况是人呢？’可是，阿耆毗舍那，现在你的一些汗珠已从额头渗出，穿透上衣，滴落在地上了。而我，阿耆毗舍那，现在身上却没有汗。”于是，世尊在会众中显露其金色之身。此言说已，尼乾子萨遮迦（Saccako nigaṇṭhaputto）默然、窘迫、垂肩、低头、沮丧、无言以对地坐着。

360. Atha kho dummukho licchaviputto saccakaṃ nigaṇṭhaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā bhagavantaṃ etadavoca – ‘‘upamā maṃ, bhagavā, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, dummukhā’’ti bhagavā avoca. ‘‘Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrāssa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ pokkharaṇiṃ ogāhetvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhāpeyyuṃ. Yaññadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṃ sambhañjeyyuṃ [Pg.297] sampalibhañjeyyuṃ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ puna otarituṃ, seyyathāpi pubbe. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṃ upasaṅkamituṃ yadidaṃ vādādhippāyo’’ti. Evaṃ vutte, saccako nigaṇṭhaputto dummukhaṃ licchaviputtaṃ etadavoca – ‘‘āgamehi tvaṃ, dummukha, āgamehi tvaṃ, dummukha ( ) na mayaṃ tayā saddhiṃ mantema, idha mayaṃ bhotā gotamena saddhiṃ mantema.

360. 这时，离车子杜穆科见到尼乾子萨遮迦沉默不语、羞愧、垂肩、低头、沮丧、无言以对，便对世尊说：“世尊，我想起一个譬喻。”世尊说：“杜穆科，你说吧。”“世尊，譬如在村庄或市镇不远处有个池塘，那里有只螃蟹。那时，世尊，许多童男或童女从那个村庄或市镇出来，走到那个池塘边；走近后，他们进入池塘，把那只螃蟹从水中捞起来，放在陆地上。世尊，每当那螃蟹伸出任何一足，那些童男或童女就用木棍或瓦片将其砍断、砸碎、彻底粉碎。世尊，就这样，那螃蟹所有的足都被砍断、砸碎、彻底粉碎后，就不能像以前那样再回到那个池塘里去了。同样地，世尊，尼乾子萨遮迦所有那些扭曲、游移和挣扎的论点，也都被世尊全部砍断、砸碎、彻底粉碎了；现在，世尊，尼乾子萨遮迦再也不能为了辩论的目的来见世尊了。”此话说完，尼乾子萨遮迦对离车子杜穆科说：“且慢，杜穆科，且慢！我们不是在与你谈话，我们是在与乔达摩尊者谈话。”

361. ‘‘Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā. Vilāpaṃ vilapitaṃ maññe. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti? ‘‘Idha, aggivessana, mama sāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti.

361. “尊者乔达摩，我们以及其他众多沙门、婆罗门的这种说法，暂且搁置吧。我认为那只是空谈。那么，尊者乔达摩的弟子要到何等程度，才算是遵行教诫、奉行教导、已度越疑惑、已离犹豫、已达无畏、不依赖他人而安住于导师的教法中呢？”“阿耆毗舍那（Aggivessana），在此，我的弟子对于任何色，无论是过去、未来、现在，内在的或外在的，粗大的或微细的，低劣的或高尚的，远的或近的，对于这一切色，都以正慧如实地见：‘这不是我的，我不是这个，这不是我的自我。’对于任何受……想……行……对于任何识，无论是过去、未来、现在，内在的或外在的，粗大的或微细的，低劣的或高尚的，远的或近的，对于这一切识，都以正慧如实地见：‘这不是我的，我不是这个，这不是我的自我。’阿耆毗舍那，正是到了这种程度，我的弟子才算是遵行教诫、奉行教导、已度越疑惑、已离犹豫、已达无畏、不依赖他人而安住于导师的教法中。”

‘‘Kittāvatā pana, bho gotama, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti? ‘‘Idha, aggivessana, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na [Pg.298] meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Ettāvatā kho, aggivessana, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti – dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṃ karoti māneti pūjeti – buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’’ti.

“乔达摩尊者，比丘以何种程度而成为阿罗汉、漏尽者、梵行已立者、所作已办者、重担已卸者、已达己利者、有结已尽者、以正智解脱者呢？”“于此，阿耆毗舍那，比丘对任何色，无论是过去、未来、现在，内、外，粗、细，劣、胜，远、近，对所有色，以正慧如实见到：‘这不是我的，我不是这个，这不是我的我’，如此无所执取而解脱；对任何受……想……行……识，无论是过去、未来、现在，内、外，粗、细，劣、胜，远、近，对所有识，以正慧如实见到：‘这不是我的，我不是这个，这不是我的我’，如此无所执取而解脱。阿耆毗舍那，比丘以如此程度，即是阿罗汉、漏尽者、梵行已立者、所作已办者、重担已卸者、已达己利者、有结已尽者、以正智解脱者。阿耆毗舍那，如此心解脱的比丘，具足三种无上：见无上、行道无上、解脱无上。阿耆毗舍那，如此心解脱的比丘，唯对如来恭敬、尊重、尊崇、供养——‘彼世尊是佛陀，为觉悟而说法；彼世尊是调御者，为调伏而说法；彼世尊是寂静者，为寂静而说法；彼世尊是度越者，为度越而说法；彼世尊是般涅槃者，为般涅槃而说法。’”

362. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Siyā hi, bho gotama, hatthiṃ pabhinnaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, pajjalitaṃ aggikkhandhaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, āsīvisaṃ ghoravisaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

362. 如是说已，尼乾子萨遮对世尊说此言：“乔达摩尊者，我们实是毁坏者，我们实是狂妄者，竟认为能以言论攻击乔达摩尊者。乔达摩尊者，人遭遇发狂的象，或可得安稳，但遭遇乔达摩尊者，实不可得安稳。乔达摩尊者，人遭遇炽燃的火聚，或可得安稳，但遭遇乔达摩尊者，实不可得安稳。乔达摩尊者，人遭遇剧毒的毒蛇，或可得安稳，但遭遇乔达摩尊者，实不可得安稳。乔达摩尊者，我们实是毁坏者，我们实是狂妄者，竟认为能以言论攻击乔达摩尊者。愿乔达摩尊者与比丘僧团一同，接受我明日的饭食。”世尊默然应允。

363. Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṃ viditvā te licchavī āmantesi – ‘‘suṇantu me bhonto licchavī, samaṇo [Pg.299] me gotamo nimantito svātanāya saddhiṃ bhikkhusaṅghena. Tena me abhihareyyātha yamassa patirūpaṃ maññeyyāthā’’ti. Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṃ abhihariṃsu. Atha kho nigaṇṭhaputto sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho saccako nigaṇṭhaputto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho saccako nigaṇṭhaputto bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘yamidaṃ, bho gotama, dāne puññañca puññamahī ca taṃ dāyakānaṃ sukhāya hotū’’ti. ‘‘Yaṃ kho, aggivessana, tādisaṃ dakkhiṇeyyaṃ āgamma avītarāgaṃ avītadosaṃ avītamohaṃ, taṃ dāyakānaṃ bhavissati. Yaṃ kho, aggivessana, mādisaṃ dakkhiṇeyyaṃ āgamma vītarāgaṃ vītadosaṃ vītamohaṃ, taṃ tuyhaṃ bhavissatī’’ti.

363. 尔时，尼乾子萨遮迦得知世尊应允后，对诸离车说：“诸位离车，请听我说，我已邀请沙门乔达摩与比丘僧团明日赴食。因此，请为我带来你们认为合适的食物。”于是，那些离车人在当夜过后，为尼乾子萨遮迦送来了五百份熟食。那时，尼乾子萨遮迦在自己的园林中备妥精美的嚼食与啖食后，派人告知世尊时辰：“乔达摩尊者，时候到了，食物已备妥。”于是，世尊于上午时分，穿好衣，持衣钵，前往尼乾子萨遮迦的园林。抵达后，与比丘僧团一同在铺设好的座位上坐下。那时，尼乾子萨遮迦亲手以精美的嚼食与啖食供养以佛陀为首的比丘僧团，使他们满足、饱足。其后，尼乾子萨遮迦见世尊用食完毕，手已离开食钵，便取一低座，坐于一旁。坐于一旁后，尼乾子萨遮迦对世尊说：“乔达摩尊者，愿此布施的功德与功德之广大，为施者们带来安乐。”“阿耆毗舍那，凡是依于像你这样未离贪、未离嗔、未离痴的应供者，其功德将归于施者们。阿耆毗舍那，凡是依于像我这样已离贪、已离嗔、已离痴的应供者，其功德将归于你。”

Cūḷasaccakasuttaṃ niṭṭhitaṃ pañcamaṃ.

《小萨遮迦经》第五终。

6. Mahāsaccakasuttaṃ

6. 大萨遮迦经

364. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, saccako [Pg.300] nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā’’ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca –

364. 如是我闻：一时，世尊住在毗舍离(Vesālī)大林中的重阁讲堂(Kūṭāgārasālā)。那时，世尊于上午时分，穿好衣，持衣钵，欲入毗舍离乞食。这时，尼乾陀子萨遮(Saccaka Nigaṇṭhaputta)为散步而经行、漫步，走向大林重阁讲堂。具寿阿难从远处看见尼乾陀子萨遮前来，见到后，便对世尊说：“世尊，这位尼乾陀子萨遮来了，他好议论，自诩为智者，为众人所称善。世尊，此人实欲毁谤佛、毁谤法、毁谤僧。善哉，世尊，请您出于慈愍稍坐片刻。”世尊就在已铺设好的座位上坐下。这时，尼乾陀子萨遮走到世尊那里，与世尊互相问候，说完一番可喜可念的交谈后，坐于一旁。坐于一旁的尼乾陀子萨遮对世尊说：

365. ‘‘Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa. Tassa mayhaṃ, bho gotama, evaṃ hoti – ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvana’’’nti.

365. “乔达摩，有一些沙门、婆罗门致力于身的修习，而不致力于心的修习。乔达摩，他们确实会感受身之苦受。乔达摩，过去曾发生：当为身之苦受所触时，大腿会僵硬，心脏会破裂，热血会从口中涌出，甚至会达到癫狂、心乱。乔达摩，他的心是随顺于身的，随身而转。那是什么原因呢？因为心未被修习。再者，乔达摩，有一些沙门、婆罗门致力于心的修习，而不致力于身的修习。乔达摩，他们确实会感受心之苦受。乔达摩，过去曾发生：当为心之苦受所触时，大腿会僵硬，心脏会破裂，热血会从口中涌出，甚至会达到癫狂、心乱。乔达摩，他的身是随顺于心的，随心而转。那是什么原因呢？因为身未被修习。乔达摩，我因此这样想：‘确实，乔达摩的弟子们是致力于心的修习，而不致力于身的修习。’”

366. ‘‘Kinti pana te, aggivessana, kāyabhāvanā sutā’’ti? ‘‘Seyyathidaṃ – nando vaccho, kiso saṃkicco, makkhali gosālo – etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā [Pg.301] paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā…pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti…pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti…pe… sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī’’ti.

366. “阿耆毗湿舍那，那么，你听闻过怎样的身的修习呢？”“乔达摩尊者，就如难陀·婆蹉(Nando Vaccho)、翅舍·僧耆蹉(Kiso Saṅkicco)、末伽梨·果萨拉(Makkhali Gosālo)。乔达摩尊者，他们是裸行者，行为无所约束，舔手为净。他们不受‘请来’之食，不受‘请留’之食，不受特地带来之食，不受特意准备之食，不受邀请之食。他们不受从罐口所施之食，不受从筐口所施之食，不受越过门槛所施之食，不受越过木棍所施之食，不受越过臼杵所施之食。不受正在用餐的两人中一人所施之食，不受孕妇所施之食，不受哺乳妇女所施之食，不受与男人有染的女人所施之食，不受于食物分配处所施之食，不受有狗待食之处的布施，不受苍蝇群集之处的布施。不食鱼，不食肉，不饮苏拉酒，不饮迷丽耶酒，不饮米醋。他们或只到一户人家乞食，只食一口；或到两户人家乞食，食两口……乃至或到七户人家乞食，食七口。他们以一小份食物维生，以两小份食物维生……乃至以七小份食物维生。或隔一日食，或隔二日食……乃至或隔七日食。如是，他们安住于精勤修行，乃至每半月才轮流受食。”

‘‘Kiṃ pana te, aggivessana, tāvatakeneva yāpentī’’ti? ‘‘No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā’’ti.

“阿耆毗湿舍那，那么，他们仅凭那些就能维生吗？”“不，乔达摩尊者。有时，乔达摩尊者，他们也吃上等的嚼食(khādanīya)，享用上等的饭食，品尝上等的尝食，喝上等的饮料。他们以此令此身获得体力，令其增长，令其肥胖。”

‘‘Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā’’ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

“阿耆毗湿舍那，他们舍弃了先前的苦行，而后又滋养身体，如此，这个身体便只有增长与损耗。那么，阿耆毗湿舍那，你听闻过怎样的心的修习呢？”当尼乾子萨遮迦被世尊问及心的修习时，他无法回答。

367. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

367. 于是，世尊对尼乾陀子萨迦说：“阿耆婆娑那，你先前所说的那个身修习，在圣律中并非如法的身修习。阿耆婆娑那，你尚且不知身修习，又怎能知心修习呢？再者，阿耆婆娑那，何谓未修身与未修心者，何谓已修身与已修心者，你且谛听，善作意之，我当为说。”尼乾陀子萨迦应诺世尊：“好的，尊者。”世尊说道：

368. ‘‘Kathañca[Pg.302], aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.

368. “阿耆婆娑那，如何是未修身与未修心者呢？阿耆婆娑那，于此，无闻凡夫生起乐受。他为乐受所触，便贪爱于乐，并陷入对乐的贪爱。他的那份乐受息灭了。因乐受息灭，苦受便生起。他为苦受所触，便忧愁、疲惫、悲叹、捶胸哭号，陷入迷乱。阿耆婆娑那，对他而言，已生起的乐受，因身未修习故，占据其心而住；已生起的苦受，因心未修习故，占据其心而住。阿耆婆娑那，对任何人，若像这样于此两种情况下，已生起的乐受因身未修习而占据其心，已生起的苦受因心未修习而占据其心，阿耆婆娑那，如此即为未修身与未修心者。”

369. ‘‘Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā’’ti.

369. “阿耆毗舍那，怎样是身已修习、心已修习呢？阿耆毗舍那，于此教法中，有闻圣弟子生起乐受。他为乐受所触，却不贪著于乐，也不陷入对乐的贪著。他的那乐受会息灭。因乐受的息灭，苦受生起。他为苦受所触，却不忧愁，不疲惫，不悲叹，不捶胸号哭，不陷入迷乱。阿耆毗舍那，对他而言，已生起的乐受，因身已修习故，不占据其心而存续；已生起的苦受，因心已修习故，不占据其心而存续。阿耆毗舍那，对任何人，若像这样于两个方面，已生起的乐受因身已修习故，不占据其心而存续；已生起的苦受因心已修习故，不占据其心而存续。阿耆毗舍那，这样就是身已修习、心已修习。”

370. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā’’ti. ‘‘Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi[Pg.303]. Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ vijjatī’’ti.

370. “我正是这样对乔达摩尊者心生净信！因为乔达摩尊者确实是身已修习、心已修习。”“阿耆毗舍那，你这话确实是针对着说的，但我将为你解说。阿耆毗舍那，自从我剃除须发，披上袈裟，从在家出家而入于非家以来，对我而言，‘已生起的乐受将占据心而存续’或‘已生起的苦受将占据心而存续’——这样的情形是不存在的。”

‘‘Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā’’ti.

“尊者乔达摩，想必不会生起那样的乐受——当其生起时，会持续占据着心；尊者乔达摩，想必不会生起那样的苦受——当其生起时，会持续占据着心。”

371. ‘‘Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā [Pg.304] sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’’’ti.

371. “阿耆毗舍那，怎会没有呢？阿耆毗舍那，我为尚未正等觉的菩萨时，在未正等觉之前，曾有此念：‘居家生活充满障碍，是尘垢之道；出家则为空旷之地。住家者要圆满、清净、如磨光螺贝般修持此梵行，实为不易。我何不剃除须发，穿上袈裟，从在家而出家，过无家的生活呢？’阿耆毗舍那，后来，我尚年轻，头发乌黑，正值青春年华，处于人生的第一阶段，在父母不愿、泪流满面、哭泣之时，剃除须发，穿上袈裟，从在家而出家，过无家的生活。我如此出家后，为探求何为善，寻觅无上寂静的妙境，便去到阿罗逻·迦兰(Āḷāro Kālāmo)之处。抵达后，我对阿罗逻·迦兰说：‘贤友迦兰，我欲于此法与律中修持梵行。’阿耆毗舍那，我这样说后，阿罗逻·迦兰对我说：‘具寿请住下。此法如此，有智之士不久即可亲自以亲证智证得、达成并安住于自己老师的学说。’阿耆毗舍那，我没过多久，很快便学完了那个法。阿耆毗舍那，我仅凭口头言说、言辞复述，便宣说‘我知’之论与‘我已稳固’之论，并且声称：‘我知，我见。’我和其他人都是如此。阿耆毗舍那，我心想：‘阿罗逻·迦兰宣说此法，并非仅凭信心而宣称：“我已亲自以亲证智证得、达成并安住于此法”，阿罗逻·迦兰确实是对此法知之、见之而安住。’”

‘‘Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

“阿耆毗舍那（Aggivessana），其后，我往诣阿罗逻·卡拉玛（Āḷāro Kālāmo）之处。抵达后，我对阿罗逻·卡拉玛作是言：‘贤友卡拉玛，您宣说于此法已由自己亲证、作证、具足而住，其程度为何？’阿耆毗舍那，如是说后，阿罗逻·卡拉玛宣说了无所有处（ākiñcaññāyatana）。阿耆毗舍那，我生此念：‘非独阿罗逻·卡拉玛有信，我亦有信；非独阿罗逻·卡拉玛有精进，我亦有精进；非独阿罗逻·卡拉玛有念，我亦有念；非独阿罗逻·卡拉玛有定，我亦有定；非独阿罗逻·卡拉玛有慧，我亦有慧。阿罗逻·卡拉玛宣说于彼法已由自己亲证、作证、具足而住，我何不为作证彼法而精勤呢？’阿耆毗舍那，我不久即迅速地于彼法由自己亲证、作证、具足而住。”

‘‘Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti [Pg.305] kho, aggivessana, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

“阿耆毗舍那，那时，我前往阿罗逻·卡拉玛(Āḷāra Kālāma)所在之处。走近后，我对阿罗逻·卡拉玛说了这番话：‘贤友卡拉玛，您是仅于此程度，亲自以殊胜智了知、作证、成就而宣说此法的吗？’‘贤友，我确实是于此程度，亲自以殊胜智了知、作证、成就而宣说此法。’‘贤友，我也于此程度，亲自以殊胜智了知、作证、成就而安住于此法。’‘贤友，我们真有收获！贤友，我们真是善得！我们得见像您这样的具寿同梵行者。如此，我亲自以殊胜智了知、作证、成就而宣说的法，您也亲自以殊胜智了知、作证、成就而安住于其中；您亲自以殊胜智了知、作证、成就而安住的法，我也亲自以殊胜智了知、作证、成就而宣说。如此，我所知的法，您也知道；您所知的法，我也知道。如此，我如何，您也如何；您如何，我也如何。来吧，贤友！现在让我们两人一起来领导这个团体吧。’阿耆毗舍那，阿罗逻·卡拉玛就这样，他虽是我的老师，却将我这弟子置于与他自己同等的地位，并以崇高的供养来供养我。阿耆毗舍那，我当时这样想：‘此法不导向厌离，不导向离贪，不导向灭，不导向寂静，不导向殊胜智，不导向正觉，不导向涅槃，它仅只为了投生于无所有处。’阿耆毗舍那，于是我对那法不以为足，从那法中厌离而离开了。”

372. ‘‘So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso rāmo, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi; na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya [Pg.306] padaheyya’nti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

372. “阿耆毗舍那，我为求何为善，寻访无上寂静之境，于是去到郁陀迦·罗摩子之处；去到之后，我对郁陀迦·罗摩子这样说：‘贤友，我想要在这法与律中修梵行。’阿耆毗舍那，听了这话，郁陀迦·罗摩子对我说：‘具寿请住下，此法是如此，智者不久就能自己亲证其师之教法，并安住其中。’阿耆毗舍那，我不久就迅速学会了那个法。阿耆毗舍那，我仅凭口诵言说，就宣说智慧之论与长老之论，我与他人都同样宣称‘我知我见’。阿耆毗舍那，我当时这样想：‘罗摩宣称自己亲证此法并安住其中，并非仅凭信心。罗摩确实是知见此法而安住的。’于是，阿耆毗舍那，我再去到郁陀迦·罗摩子处，对他说：‘贤友，罗摩宣称自己亲证并安住其中的法，究竟到了什么程度呢？’阿耆毗舍那，听了这话，郁陀迦·罗摩子宣说了非想非非想处(nevasaññānāsaññāyatana)。阿耆毗舍那，我当时这样想：‘并非只有罗摩有信，我也有信；并非只有罗摩有精进，我也有精进；并非只有罗摩有念，我也有念；并非只有罗摩有定，我也有定；并非只有罗摩有慧，我也有慧。我何不为亲证罗摩所宣称的安住之法而精勤呢？’阿耆毗舍那，我不久就迅速地亲证了那个法，并安住其中。”

‘‘Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

“阿耆毗舍那（Aggivessana），那时，我前往郁陀迦·罗摩子（Udaka Rāmaputta）那里，到了之后，我对郁陀迦·罗摩子说：‘贤友，罗摩亲自证知、现证、成就而宣说的此法，就仅此而已吗？’他说：‘贤友，罗摩亲自证知、现证、成就而宣说的此法，就是到此为止。’我说：‘贤友，我也是亲自证知、现证、成就而安住于此法。’他说：‘贤友，我们真是幸运，真是善得，能见到像您这样具寿的同梵行者。罗摩亲自证知、现证、成就而宣说的法，您也亲自证知、现证、成就而安住；您亲自证知、现证、成就而安住的法，罗摩也亲自证知、现证、成就而宣说。罗摩所证知的法，您也证知；您所证知的法，罗摩也证知。因此，罗摩是怎样的人，您也是怎样的人；您是怎样的人，罗摩也是怎样的人。来吧，贤友，现在请您来带领这个团体。’阿耆毗舍那，就这样，郁陀迦·罗摩子作为我的同梵行者，却将我置于老师的地位，并以极大的恭敬来尊敬我。阿耆毗舍那，那时我心中这样想：‘此法不导向厌离、离贪、灭尽、寂静、证智、正觉与涅槃，仅只导向非想非非想处之生。’阿耆毗舍那，于是我不满足于那法，便从其厌离而离去了。”

373. ‘‘So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, aggivessana, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa [Pg.307] padhānāyā’ti. So kho ahaṃ, aggivessana, tattheva nisīdiṃ ‘alamidaṃ padhānāyā’ti.

373. 阿耆毗舍那，我为求善法，探求无上寂静胜道，于摩揭陀次第游行，抵达优楼频螺(Uruvelā)的塞那尼聚落(Senānigama)。于彼处，我见到令人悦乐的地界、令人净信的林薮，以及一条流淌的河流，水色清澈，渡口良好，令人悦乐，四周还有可供乞食的村庄。阿耆毗舍那，我当时心生此念：“啊，此地界实令人悦乐，林薮实令人净信，河流流淌，水色清澈，渡口良好，令人悦乐，四周还有可供乞食的村庄。此地实适于欲精勤的良家子为之精勤！”于是，阿耆毗舍那，我心想：“此地适于精勤”，便就在彼处坐下。

374. ‘‘Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

374. “阿耆毗舍那，于我心中浮现了三个譬喻，虽然并非奇特，却是前所未闻的。阿耆毗舍那，譬如一块潮湿、带液的木头被放入水中，这时有个人拿着上钻木前来，心想：‘我要生火，我要让火出现。’阿耆毗舍那，你认为如何？那个人拿着上钻木，摩擦这块潮湿、带液且浸在水中的木头，能够生起火来，让火出现吗？”“乔达摩，不能。”“这是什么原因呢？”“乔达摩，因为那块木头是潮湿、带液的，而且还被浸泡在水中。那个人只会是徒劳与疲惫而已。”“正是如此，阿耆毗舍那，凡有任何沙门或婆罗门，身心皆未远离诸欲而住，他们内在对于诸欲的欲贪、欲爱、欲迷、欲渴、欲热恼，未被善断、未被善息，那么即使这些尊者沙门婆罗门感受到由策励而生的剧烈、粗暴、苦涩的痛苦感受，他们也不堪于智、于见、于无上正等觉。即使这些尊者沙门婆罗门没有感受到由策励而生的剧烈、粗暴、苦涩的痛苦感受，他们也不堪于智、于见、于无上正等觉。阿耆毗舍那，这就是于我心中浮现的第一个譬喻，虽然并非奇特，却是前所未闻的。”

375. ‘‘Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa [Pg.308] bhāgī assāti. Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā’’.

375. “阿耆毗舍那，于我心中又浮现了第二个譬喻，此譬喻非同寻常，为往昔所未曾听闻。阿耆毗舍那，譬如一块潮湿带液的木头，远离水而置于陆地。这时，有个人拿着上钻木前来，心想：‘我将生火，我将让火出现。’阿耆毗舍那，你意下如何？那个人拿着上钻木，摩擦这块远离水而置于陆地的潮湿带液的木头，能否生起火来，让火出现呢？”“不能，乔达摩尊者。”“这是什么原因呢？”“乔达摩尊者，因为那块木头虽然远离水而置于陆地，却是一块潮湿带液的木头，那个人只会徒劳疲惫而已。”“正是如此，阿耆毗舍那，凡有沙门或婆罗门，身心虽已远离诸欲而住，但他们内在对于诸欲的欲贪、欲爱、欲迷、欲渴、欲热，未被善断，未善平息。那些沙门、婆罗门尊者，即便感受到因精进而产生的剧烈、粗重、苦涩的苦受，他们就不具备证得智见与无上正等觉的能力。那些沙门、婆罗门尊者，即便没有感受到因精进而产生的剧烈、粗重、苦涩的苦受，他们也同样不具备证得智见与无上正等觉的能力。阿耆毗舍那，这便是我心中浮现的第二个譬喻，非同寻常，为往昔所未曾听闻。”

376. ‘‘Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti. ‘‘Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.’’

376. “阿耆毗舍那（Aggivessana），我心中又显现了第三个譬喻，前所未闻，甚为奇特。阿耆毗舍那，譬如有一块干燥、无脂的木头，远离水而置于旱地。这时，有个人带着取火器前来，心想：‘我要生火，我要让火出现。’阿耆毗舍那，你认为如何？这个人拿着取火器，摩擦这块远离水而置于旱地的干燥、无脂的木头，能生起火来，让火出现吗？”“是的，乔达摩（Gotama）。”“这是什么缘故呢？”“乔达摩，因为那是干燥、无脂的木头，而且已经远离水而置于旱地了。”“正是如此，阿耆毗舍那。有些沙门或婆罗门，他们的身心都远离欲乐，并且他们对诸欲的欲求、欲爱、欲迷、欲渴与欲焦热，在内心被善断、善平息，即使这些尊贵的沙门婆罗门体验到由精进而生的痛苦、剧烈、粗糙、苦涩的感受，他们也能够获得智、见与无上正等觉。即使这些尊贵的沙门婆罗门没有体验到由精进而生的痛苦、剧烈、粗糙、苦涩的感受，他们也能够获得智、见与无上正等觉。阿耆毗舍那，这就是在我心中显现的第三个前所未闻、奇特的譬喻。阿耆毗舍那，这三个前所未闻、奇特的譬喻就这样在我心中显现。”

377. ‘‘Tassa [Pg.309] mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

377. “阿耆毗舍那，我当时这么想：‘我何不用牙齿紧咬牙齿，舌抵上颚，以心来强力抑制、压迫、折磨心呢？’于是，阿耆毗舍那，我便用牙齿紧咬牙齿，舌抵上颚，以心来强力抑制、压迫、折磨心。阿耆毗舍那，当我用牙齿紧咬牙齿，舌抵上颚，以心来强力抑制、压迫、折磨心时，汗水从腋窝流出。阿耆毗舍那，譬如一个强壮的人抓住一个较弱的人的头或肩膀，强力抑制、压迫、折磨他；同样地，阿耆毗舍那，当我用牙齿紧咬牙齿，舌抵上颚，以心来强力抑制、压迫、折磨心的时候，汗水也从腋窝流出。阿耆毗舍那，我已发起精进，毫不退转，正念现前，没有忘失，但我的身体因被那痛苦的精进所刺迫，变得紧绷而不得平静。阿耆毗舍那，即使这样，所生起的痛苦感受也没有占据我的心。”

378. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

378. “阿耆毗舍那，我这么想：‘我何不修习无息禅呢？’于是，阿耆毗舍那，我便从口和鼻中止了出入息。阿耆毗舍那，当我从口和鼻中止出入息时，有极大的风声从我耳窍中出来。譬如铁匠的风箱被鼓动时会发出极大的声音，正是这样，阿耆毗舍那，当我从口和鼻中止出入息时，有极大的风声从我耳窍中出来。阿耆毗舍那，我的精进已然发起，毫不退转；念已现前，不曾忘失。然而，我被那痛苦的精勤所刺迫，身体也因此变得焦躁不安，不得安息。阿耆毗舍那，即使是这样生起的苦受，也不能占据我的心而停留。”

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato [Pg.310] ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

“阿耆毗舍那（Aggivessana），那时的我生起此念：‘我何不修习无出入息禅呢？’阿耆毗舍那，于是我从口、从鼻、从耳止住了出入息。阿耆毗舍那，当我从口、从鼻、从耳止住出入息时，有极强的风上冲于头。阿耆毗舍那，譬如强壮的男子用锋利的锥尖钻刺头部；阿耆毗舍那，正是如此，当我从口、从鼻、从耳止住出入息时，有极强的风上冲于头。阿耆毗舍那，然而我的精进已然发起，毫不退缩；念已现前，没有迷忘。但由于那精勤的逼迫，我的身体变得焦躁不安，不得轻安。阿耆毗舍那，即使如此，于我生起的这等苦受，也无法占据我的心而住。”

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

“阿耆毗舍那，我生起这样的念头：‘我何不修习无出入息禅那呢？’于是，阿耆毗舍那，我便从口、鼻、耳止息了出入息。阿耆毗舍那，当我从口、鼻、耳止息出入息时，头部便生起剧烈的头痛。譬如，阿耆毗舍那，强壮的男子用坚固的皮索紧紧勒住头部，同样地，阿耆毗舍那，当我从口、鼻、耳止息出入息时，头部便生起剧烈的头痛。然而，阿耆毗舍那，我已发起不退的精进，安住不忘的正念。但我的身体焦躁不安，不得平静，因被那痛苦的精勤所折磨。阿耆毗舍那，即使生起如此的苦受，也未能占据我的心。”

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena [Pg.311] govikantanena kucchiṃ parikanteyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

阿耆毗舍那(Aggivessana)，我曾这样想：“我何不修习无出入息禅？”于是，阿耆毗舍那，我从口、鼻、耳抑制了出入息。阿耆毗舍那，当我从口、鼻、耳抑制出入息时，有猛烈的风切割我的腹部。譬如，阿耆毗舍那，犹如熟练的屠牛夫或其学徒，以锋利的屠刀切割腹部；正是如此，阿耆毗舍那，当我从口、鼻、耳抑制出入息时，有猛烈的风切割我的腹部。阿耆毗舍那，我的精进已然发起，毫不退缩；正念现前，毫不迷忘。然而，我的身体因那痛苦的精勤而焦躁、不得平息，为那精勤所刺迫。阿耆毗舍那，即使是这样生起的痛苦感受，也未能占据我的心而停留。

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, napi kālaṅkaroti, arahaṃ samaṇo gotamo, vihārotveva so arahato evarūpo hotī’ti.

阿耆毗舍那，我心想：“我何不修习无入出息禅那呢？”于是，阿耆毗舍那，我从口、鼻、耳止息了入出息。阿耆毗舍那，当我从口、鼻、耳止息入出息时，身体生起了极度的灼热。阿耆毗舍那，譬如两个大力士抓住一个较弱之人的各支手臂，在炭火坑上烧烤、炙烤；同样地，阿耆毗舍那，当我从口、鼻、耳止息入出息时，身体生起了极度的灼热。阿耆毗舍那，我发起了不退转的精进，建立了不失的正念。然而，我的身体却因那剧苦的精勤而焦躁不安，不得平息，为那精勤所刺迫。阿耆毗舍那，即使生起如此的苦受，也未能占据我的心。阿耆毗舍那，有诸天看见我，说道：“沙门乔达摩已经命终了。”有些天神说：“沙门乔达摩尚未命终，但正在命终。”又有些天神说：“沙门乔达摩既没有命终，也不正在命终。沙门乔达摩是阿罗汉，这正是阿罗汉的安住，阿罗汉的安住就是如此。”

379. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā [Pg.312] etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘hala’nti vadāmi.

379. 阿耆毗舍那，我曾有此念：“我何不完全断绝食物呢？”于是，阿耆毗舍那，诸天前来我处，对我说道：“仁者，请勿完全断绝食物。你若完全断绝食物，我们将从你的毛孔注入天界精华，你将因此得以维生。”阿耆毗舍那，我复有此念：“我若声称完全不食，而这些诸天却从我的毛孔注入天界精华使我维生，这对我来说便是妄语。”于是，阿耆毗舍那，我拒绝了那些诸天，说道：“不可。”

380. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsa’nti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopāṇasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā [Pg.313] tāyevappāhāratāya.

380. “阿耆婆蹉（Aggivessana），我当时生起这样的念头：‘我何不只摄取少许、一掬一掬的食物，无论是绿豆汤、马豆汤、豌豆汤，还是大豆汤呢？’于是，阿耆婆蹉，我便只摄取少许、一掬一掬的食物，无论是绿豆汤、马豆汤、豌豆汤，还是大豆汤。阿耆婆蹉，当我只摄取如此少许、一掬一掬的食物，无论是绿豆汤、马豆汤、豌豆汤，还是大豆汤时，我的身体变得极度羸弱。譬如阿私提迦藤（āsītika）或迦罗藤（kāḷa）的关节，由于饮食极少，我的诸肢节也变得犹如那样。譬如骆驼的足印，由于饮食极少，我的臀部也变得犹如那样。譬如一串珠子，由于饮食极少，我的脊椎骨也变得高低不平犹如那样。譬如朽坏老屋的椽木散乱崩坏，由于饮食极少，我的肋骨也变得散乱崩坏犹如那样。譬如深井中的水影星光，看起来深邃下陷，由于饮食极少，我眼窝里的眼珠也看起来深邃下陷犹如那样。譬如一颗刚摘下的嫩苦葫芦，因风吹日晒而皱缩干瘪，由于饮食极少，我的头皮也变得皱缩干瘪犹如那样。”

‘‘So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

“阿耆婆蹉，我想触摸腹部的皮肤，却只摸到脊椎骨；我想触摸脊椎骨，却只摸到腹部的皮肤。阿耆婆蹉，由于我吃得太少，我的腹部皮肤都贴到了脊椎骨上。阿耆婆蹉，由于吃得太少，当我要大小便时，就在原地脸朝下倒地。阿耆婆蹉，我想让身体得到安适，就用手抚摩肢体。阿耆婆蹉，当我用手抚摩肢体时，因为吃得太少，根部腐烂的毛发就从身体上脱落下来。阿耆婆蹉，人们看到我就这样说：‘沙门乔达摩是黑的。’有些人这样说：‘沙门乔达摩不是黑的，是褐色的。’还有些人这样说：‘沙门乔达摩既不是黑的，也不是褐色，沙门乔达摩的皮肤是鱼灰色的。’阿耆婆蹉，因为吃得太少，我原本清净光亮的肤色都已受损。”

381. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra [Pg.314] akusalehi dhammehī’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

381. 阿耆毗舍那（Aggivessana），我当时这样想：“过去任何沙门或婆罗门因努力而感受到的猛烈、粗厉、苦涩的痛受，以此为顶，无过于此。未来任何沙门或婆罗门将因努力而感受到的猛烈、粗厉、苦涩的痛受，亦以此为顶，无过于此。现在任何沙门或婆罗门正因努力而感受到的猛烈、粗厉、苦涩的痛受，亦以此为顶，无过于此。然而我以这剧烈的苦行，仍未证得超越人法、足以成就圣者的殊胜智见。难道有其他通往觉悟的道路吗？”阿耆毗舍那，我又这样想：“我忆起，在我父亲释迦族人（Sakka）的农耕仪式上，我坐在凉爽的阎浮树荫下，远离诸欲，远离诸不善法，有寻有伺，进入并安住于离生喜乐的初禅。难道这就是通往觉悟的道路吗？”阿耆毗舍那，我随念而生起识：“这正是通往觉悟的道路。”阿耆毗舍那，我又想：“我为何要害怕那远离诸欲、远离诸不善法的乐呢？”阿耆毗舍那，我又这样想：“我不害怕那远离诸欲、远离诸不善法的乐。”

382. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.

382. 阿耆毗舍那，我当时这样想：“以如此极度消瘦的身体，不容易证得那安乐。我何不食用粗食，即米饭和麦饼呢？”于是，阿耆毗舍那，我食用了粗食，即米饭和麦饼。阿耆毗舍那，当时有五位比丘侍奉我，心想：“沙门乔达摩无论证得什么法，都会告诉我们。”阿耆毗舍那，当我食用了粗食，即米饭和麦饼后，那五位比丘就对我感到厌离而离去，说：“沙门乔达摩已耽于丰裕，偏离了精勤，退转于丰裕。”

383. ‘‘So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

383. 阿耆毗舍那（Aggivessana），我食用了粗食，获得体力后，远离诸欲，远离诸不善法，有寻（vitakka）有伺（vicāra），具足离生喜乐，我进入并安住于初禅。阿耆毗舍那，我如此生起的乐受，并不能占据我的心。寻、伺平息后，我进入并安住于第二禅，它具足内净、心一境性，无寻无伺，由定而生喜乐。阿耆毗舍那，我如此生起的乐受，并不能占据我的心。离喜之后，我安住于舍（upekkhā），具念（sati）、正知（sampajañña），以身感受乐，进入并安住于圣者们所宣说的“具舍、具念、乐住者”的第三禅。阿耆毗舍那，我如此生起的乐受，并不能占据我的心。舍断乐、舍断苦，以及先前早已灭没的喜、忧，我进入并安住于不苦不乐、舍念清净的第四禅。阿耆毗舍那，我如此生起的乐受，并不能占据我的心。

384. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi[Pg.315], seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

384. 当心如此得定、清净、明洁、无瑕、离秽、柔软、适业、稳固、达到不动时，我将心倾向于宿住随念智。我忆起许多种种宿住，即：一生……（中略）……如是，我忆起许多种种具有行相、具有细节的宿住。阿耆毗舍那（Aggivessana），此乃于初夜时分，我所证得的第一明；无明已破，明已生；黑暗已破，光明已生，犹如为那不放逸、热诚、精进而住者一般。阿耆毗舍那，即使是如此生起的乐受，亦不占据我的心而住。

385. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

385. 当心如此得定、清净、明洁、无瑕、离秽、柔软、适业、稳固、达到不动时，我将心倾向于有情死生智。我以清净、超越人眼的天眼，看见有情们正在死亡、正在投生；我了知他们为卑劣、高尚，美丽、丑陋，往善趣、往恶趣，了知有情们随其业而行。……（中略）……阿耆毗舍那，此乃于中夜时分，我所证得的第二明；无明已破，明已生；黑暗已破，光明已生，犹如为那不放逸、热诚、精进而住者一般。阿耆毗舍那，即使是如此生起的乐受，亦不占据我的心而住。

386. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā [Pg.316] taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

386. 当心如此得定、清净、明洁、无瑕、离随烦恼、柔软、适业、稳固、达到不动时，我为证得诸漏尽智而将心转向。我如实了知：“此是苦。”我如实了知：“此是苦集。”我如实了知：“此是苦灭。”我如实了知：“此是导向苦灭之道。”我如实了知：“此是诸漏。”我如实了知：“此是漏集。”我如实了知：“此是漏灭。”我如实了知：“此是导向漏灭之道。”我如此知、如此见，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。于解脱中，生起“我已解脱”之智。我了知：“生已尽，梵行已立，所作已办，不受后有。”阿耆威舍那，此是我于后夜时分所证得的第三明；无明已被破除，明已生起；黑暗已被破除，光明已生起，犹如为不放逸、热诚、精勤而住者那样。阿耆威舍那，如此生起的乐受，亦不能占据我的心而住。

387. ‘‘Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati – ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. ‘Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’’ti.

387. “阿耆毗舍那，我自知曾为数百众说法。然而，他们中每一个人都这样认为：‘沙门乔达摩是专门为我说法。’阿耆毗舍那，不应作此想。如来为他人说法，只是为了令其了悟。阿耆毗舍那，我于那说法的结尾，就在那先前的定相中，于内安住己心，令其安定，使之专一，令得等持，我恒常安住于此。”

‘‘Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā’’ti? ‘‘Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā’’ti. ‘‘Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī’’ti? ‘‘Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

“乔达摩尊者，此乃可信，诚如阿罗汉、正等正觉者之言。然乔达摩尊者，您可知自己白天睡眠？”“阿耆毗舍那，我自知于夏季最后一个月，饭后自乞食归，将僧伽梨叠为四层铺设，右胁而卧，具念正知而入眠。”“乔达摩尊者，有些沙门、婆罗门称此为住于痴迷。”“阿耆毗舍那，仅凭此，不能说是痴迷或非痴迷。再者，阿耆毗舍那，如何是痴迷、如何非痴迷，你且谛听，善思念之，我当为说。”“诚然，尊者。”尼乾子萨遮迦应诺世尊。世尊说此言：

388. ‘‘Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

388. “阿耆毗舍那，若有任何人之诸漏——染污的、引致后有的、有苦恼的、有苦报的、于未来引生老死的——尚未断除，我称此人为‘痴迷者’。阿耆毗舍那，实因诸漏未断，故为痴迷者。阿耆毗舍那，若有任何人之诸漏——染污的、引致后有的、有苦恼的、有苦报的、于未来引生老死的——已被断除，我称此人为‘不痴迷者’。阿耆毗舍那，实因诸漏已断，故为不痴迷者。”

‘‘Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā[Pg.317]. Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā, evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti.

阿耆吠舍那，诚然，如来所有导致染污、带来后有、具有忧恼、有苦果、于未来导致生老死的诸漏，皆已被舍断，根已被截断，已成多罗树桩，已令其不存在，于未来有不生之法。阿耆吠舍那，譬如，一棵顶部被截断的多罗树不能够再生长；阿耆吠舍那，正是如此，如来所有导致染污、带来后有、具有忧恼、有苦果、于未来导致生老死的诸漏，皆已被舍断，根已被截断，已成多罗树桩，已令其不存在，于未来有不生之法。

389. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ…pe… ajitaṃ kesakambalaṃ… pakudhaṃ kaccāyanaṃ… sañjayaṃ belaṭṭhaputtaṃ… nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, aggivessana, kālaṃ maññasī’’ti.

389. 如是说已，尼乾子萨遮迦对世尊说：“稀有，尊者乔达摩！未曾有，尊者乔达摩！尊者乔达摩被如此一再逼问，被以言辞道理诘难，肤色却愈发清净，面容愈发明亮，正如彼阿罗汉、正等觉者。尊者乔达摩，我深知曾与富兰那·迦叶(Pūraṇa Kassapa)论议。当我与他论议时，他便顾左右而言他，将话题引至题外，并显露出愤怒、憎恨与不悦。然而尊者乔达摩被如此一再逼问，被以言辞道理诘难，肤色却愈发清净，面容愈发明亮，正如彼阿罗汉、正等觉者。尊者乔达摩，我深知曾与末伽梨·果萨拉(Makkhali Gosāla)……阿耆多·翅舍钦婆罗(Ajita Kesakambala)……婆浮陀·迦旃延(Pakudha Kaccāyana)……删阇夜·毗罗梨子(Sañjaya Belaṭṭhaputta)……尼乾陀·若提子(Nigaṇṭha Nāṭaputta)论议。当我与他论议时，他便顾左右而言他，将话题引至题外，并显露出愤怒、憎恨与不悦。然而尊者乔达摩被如此一再逼问，被以言辞道理诘难，肤色却愈发清净，面容愈发明亮，正如彼阿罗汉、正等觉者。尊者乔达摩，如今我等当告辞，我等多务，有许多事待办。”“阿耆吠舍那，你现在认为何时适宜，即可。”

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

其时，尼乾子萨遮迦对世尊所说感到欢喜、随喜后，从座位起身离去。

Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

第六《大萨遮迦经》终。

7. Cūḷataṇhāsaṅkhayasuttaṃ

7. 小爱尽经

390. Evaṃ [Pg.318] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti?

390. 如是我闻。一时，世尊住舍卫城（Sāvatthī）东园（Pubbārāma）鹿母讲堂（Migāramātupāsāda）。尔时，天帝释（Sakko devānamindo）前往世尊之处；至已，顶礼世尊，退立一面。立于一面时，天帝释白世尊言：“大德，比丘以何等程度，可简略地称为爱尽解脱者、已达究竟者、究竟安稳者、究竟梵行者、究竟终结者，为天人中之最胜者？”

‘‘Idha, devānaminda, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti; sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti; sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti – sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti.

“天帝，于此，有比丘听闻：‘一切法皆不适于执取。’天帝，比丘如是听闻‘一切法皆不适于执取’，他即胜知一切法；胜知一切法已，遍知一切法；遍知一切法已，感受任何受——乐受、苦受或不苦不乐受——他于彼诸受中，住随观无常，住随观离贪，住随观寂灭，住随观舍遣。他于彼诸受中，住随观无常、随观离贪、随观寂灭、随观舍遣，于世间无所执取。无所执取，故不渴求；不渴求，故自身便得寂灭。他了知：‘生已尽，梵行已立，所作已办，不受后有。’天帝，以此，比丘可简略地称为爱尽解脱者、已达究竟者、究竟安稳者、究竟梵行者、究竟终结者，为天人中之最胜者。”

Atha kho sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

尔时，天帝释欢喜、随喜世尊所说，顶礼世尊，右绕已，即于其处消失不见。

391. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kiṃ nu kho so yakkho bhagavato bhāsitaṃ abhisamecca anumodi udāhu no; yaṃnūnāhaṃ taṃ yakkhaṃ jāneyyaṃ – yadi vā so yakkho bhagavato bhāsitaṃ abhisamecca [Pg.319] anumodi yadi vā no’’ti? Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – pubbārāme migāramātupāsāde antarahito devesu tāvatiṃsesu pāturahosi. Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti. Addasā kho sakko devānamindo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘ehi kho, mārisa moggallāna, svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyaṃ akāsi yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Sakkopi kho devānamindo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca – ‘‘yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā’’ti.

391. 尔时，具寿大目犍连坐于世尊不远处。于是，具寿大目犍连心生此念：“那位夜叉是理解了世尊所说而随喜，还是没有呢？我应当去查明，那位夜叉究竟是理解了世尊所说而随喜，还是没有呢？”于是，具寿大目犍连犹如力士屈伸手臂一般，从东园(Pubbārāma)的鹿母讲堂(Migāramātupāsāda)消失，出现于三十三天(Tāvatiṃsa)中。尔时，天帝释(Sakko devānamindo)正在一白杧园中，由五百种天乐围绕、侍奉，享受天福。天帝释远远看见具寿大目犍连前来。看见后，便屏退了那五百种天乐，然后前往具寿大目犍连之处；上前对具寿大目犍连说：“来，贤友目犍连！善来，贤友目犍连！贤友目犍连，您真是许久才有此机缘前来啊！请坐，贤友目犍连，这座位已铺设好了。”具寿大目犍连便在铺设好的座位上坐下。天帝释也取了一个较低的座位，坐于一旁。坐于一旁后，具寿大目犍连对天帝释说：“憍尸迦(Kosiya)，世尊是如何简要地开示爱尽解脱(taṇhāsaṅkhayavimutti)的呢？善哉，我等亦愿有分听闻此法说。”

392. ‘‘Mayaṃ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā – appeva sakena karaṇīyena, api ca devānaṃyeva tāvatiṃsānaṃ karaṇīyena. Api ca, mārisa moggallāna, sussutaṃyeva hoti suggahitaṃ sumanasikataṃ sūpadhāritaṃ, yaṃ no khippameva antaradhāyati. Bhūtapubbaṃ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, mārisa moggallāna, saṅgāme devā jiniṃsu, asurā parājiniṃsu. So kho ahaṃ, mārisa moggallāna, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṃ nāma pāsādaṃ māpesiṃ. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṃ niyyūhaṃ. Ekekasmiṃ niyyūhe satta satta kūṭāgārasatāni. Ekamekasmiṃ kūṭāgāre satta satta accharāyo. Ekamekissā accharāya satta satta paricārikāyo. Iccheyyāsi no tvaṃ[Pg.320], mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṃ daṭṭhu’’nti? Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.

392. “贤友目犍连，我们事务繁多，要务在身——我们自己的事务尚少，更多的是忉利天诸天的事务。再者，贤友目犍连，我们对法纵使善听、善持、善作意、善忆持，也会很快忘失。贤友目犍连，往昔曾有天神与阿修罗列阵交战。在那场战争中，天神众获胜，阿修罗众战败。贤友目犍连，我打赢了那场战争，凯旋归来后，便化现了一座名为胜利殿(Vejayanta)的宫殿。贤友目犍连，胜利殿有一百零一座门楼，每一座门楼里有七百座尖顶阁，每一座尖顶阁里有七位天女，每一位天女有七位侍女。贤友目犍连，您是否愿意看一看胜利殿的令人愉悦之处呢？”具寿大目犍连默然应允。

393. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṃsu. Addasaṃsu kho sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ; disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Seyyathāpi nāma suṇisā sasuraṃ disvā ottappati hirīyati, evameva sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti – ‘‘idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṃ; idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyaka’’nti. ‘‘Sobhati idaṃ āyasmato kosiyassa, yathā taṃ pubbe katapuññassa. Manussāpi kiñcideva rāmaṇeyyakaṃ disvā evamāhaṃsu – ‘sobhati vata bho yathā devānaṃ tāvatiṃsāna’nti. Tayidaṃ āyasmato kosiyassa sobhati, yathā taṃ pubbe katapuññassā’’ti. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘atibāḷhaṃ kho ayaṃ yakkho pamatto viharati. Yaṃnūnāhaṃ imaṃ yakkhaṃ saṃvejeyya’’nti. Atha kho āyasmā mahāmoggallāno tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā vejayantaṃ pāsādaṃ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi. Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṃsā acchariyabbhutacittajātā ahesuṃ – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṃ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī’’ti! Atha kho āyasmā mahāmoggallāno sakkaṃ devānamindaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā sakkaṃ devānamindaṃ etadavoca – ‘‘yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā’’ti.

393. 尔时，天帝释与毗沙门(Vessavaṇa)大王，以具寿大目犍连为前导，前往胜利殿(Vejayanta)。天帝释的侍女们远远看见具寿大目犍连前来，见后，因畏惧、羞愧而各自进入自己的房间。譬如儿媳见到公公后感到畏惧、羞愧，正是如此，天帝释的侍女们见到具寿大目犍连后，因畏惧、羞愧而各自进入自己的房间。尔时，天帝释与毗沙门大王引导具寿大目犍连于胜利殿中经行、游览，说：“贤友目犍连，请看此胜利殿的美妙之处；贤友目犍连，请看此胜利殿的美妙之处。”“憍尸迦(Kosiya)，此殿甚为壮丽，正如往昔已作福者。人间的人们见到任何美妙之景，亦如是说：‘啊，真是壮丽，犹如忉利天(Tāvatiṃsa)诸天所有！’憍尸迦，此殿甚为壮丽，正如往昔已作福者。”尔时，具寿大目犍连心生此念：“此夜叉住于极度放逸。我何不令此夜叉生起悚惧？”于是，具寿大目犍连施展如是神通，以大脚趾令胜利殿摇动、震动、晃动。尔时，天帝释、毗沙门大王及忉利天诸天，心生希有、未曾有之想：“诸位，此沙门的大神力、大威力，实乃奇特，实乃未曾有！竟能以大脚趾令此天宫摇动、震动、晃动！”尔时，具寿大目犍连知天帝释已生悚惧、身毛竖立，便对天帝释说：“憍尸迦，世尊是如何略说爱尽解脱的呢？善哉！我等亦愿得以听闻此法。”

394. ‘‘Idhāhaṃ[Pg.321], mārisa moggallāna, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsiṃ. Ekamantaṃ ṭhito kho ahaṃ, mārisa moggallāna, bhagavantaṃ etadavocaṃ – ‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’’nti?

394. “贤友目犍连，我前往世尊之处；上前礼敬世尊后，立于一旁。贤友目犍连，我立于一旁后，对世尊这么说：‘尊者，比丘应达到何种程度，方能简要地成为爱尽解脱者，达究竟、得究竟安稳、成究竟梵行、至究竟圆满，为天人中之最胜者呢？’”

‘‘Evaṃ vutte, mārisa moggallāna, bhagavā maṃ etadavoca – ‘idha, devānaminda, bhikkhuno sutaṃ hoti – sabbe dhammā nālaṃ abhinivesāyā’ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho me, mārisa moggallāna, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsī’’ti.

“贤友目犍连，如此说后，世尊对我说了这些话：‘天帝，于此，有比丘听闻：“一切法皆不应执取。”天帝，当比丘如此听闻“一切法皆不应执取”时，他遍知一切法；遍知一切法后，他彻知一切法；彻知一切法后，无论他感受何种受——乐、苦或不苦不乐——他都于彼等受中，安住于随观无常、随观离贪、随观寂灭、随观舍遣。当他于彼等受中安住于随观无常、随观离贪、随观寂灭、随观舍遣时，他在世间无所执取。无所执取，他就不忧惧；不忧惧，他自身即般涅槃。他了知：“生已尽，梵行已立，所作已办，不受后有。”天帝，简要地说，比丘就是以这种程度成为爱尽解脱者，达究竟、得究竟安稳、成究竟梵行、至究竟圆满，为天人中之最胜者。’贤友目犍连，世尊就是这样为我简要地宣说了爱尽解脱。”

Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – devesu tāvatiṃsesu antarahito pubbārāme migāramātupāsāde pāturahosi. Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṃ devānamindaṃ etadavocuṃ – ‘‘eso nu te, mārisa, so bhagavā satthā’’ti? ‘‘Na kho me, mārisa, so bhagavā satthā. Sabrahmacārī me eso āyasmā mahāmoggallāno’’ti. ‘‘Lābhā te, mārisa, (suladdhaṃ te, mārisa) yassa te sabrahmacārī evaṃmahiddhiko evaṃmahānubhāvo! Aho nūna te so bhagavā satthā’’ti.

于是，具寿大目犍连欢喜、随喜天帝释所说，然后——犹如强壮的男子伸出弯曲的手臂，或收回伸出的手臂——就在忉利天(Tāvatiṃsa)中消失，而出现在东园(Pubbārāma)的鹿母讲堂(Migāramātupāsāda)。具寿大目犍连刚离开不久，天帝释的侍女们就对天帝释说：“尊主，那一位是您的导师世尊吗？”“不，诸位，那一位不是我的导师世尊。那是我的同梵行者，具寿大目犍连。”“尊主，您真有幸，真是善得！您的同梵行者尚且有如此大神力、大威力，啊，您的导师世尊该是何等伟大啊！”

395. Atha [Pg.322] kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca – ‘‘abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā’’ti ? ‘‘Abhijānāmahaṃ, moggallāna, idha sakko devānamindo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, moggallāna, sakko devānamindo maṃ etadavoca – ‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussāna’’nti.

395. 于是，具寿大目犍连前往世尊之处。抵达后，他顶礼世尊，然后坐在一旁。坐在一旁后，具寿大目犍连对世尊说：“世尊，您是否记得曾为某个有大威力的著名夜叉(yakkha)简要地宣说过渴爱灭尽解脱？”“我记得，目犍连。那时，天帝释来我这里。抵达后，他顶礼我，然后站在一旁。目犍连，站于一旁的天帝释对我说了这话：‘世尊，简要而言，一位比丘在何种程度上，才算是渴爱灭尽解脱，已达究竟、究竟安稳、究竟梵行、究竟圆满，是天人中最殊胜者呢？’”

Evaṃ vutte ahaṃ, moggallāna, sakkaṃ devānamindaṃ etadavocaṃ ‘‘idha devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho ahaṃ, moggallāna, abhijānāmi sakkassa devānamindassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā’’ti.

“目犍连，如此说后，我对天帝释说了这些话：‘天帝，于此，有比丘听闻：“一切法皆不应执取。”天帝，当比丘如此听闻“一切法皆不应执取”时，他了知一切法；了知一切法后，他遍知一切法；遍知一切法后，无论他感受什么感受——乐、苦或不苦不乐——他都于那些感受中安住于随观无常、随观离贪、随观寂灭、随观舍遣。当他于那些感受中安住于随观无常、随观离贪、随观寂灭、随观舍遣时，他在世间无所执取。无所执取，他就不惊怖；不惊怖，他自己就般涅槃。他了知：“生已尽，梵行已立，所作已办，为此（目的），再无他事。”天帝，比丘就是这样以渴爱尽而简要解脱，已达究竟终、究竟安稳、究竟梵行、究竟终结，是天人中最殊胜者。’目犍连，我就是这样记得曾为天帝释简要地宣说过渴爱尽解脱。”

Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。具寿大目犍连心生欢喜，对世尊所说非常悦服。

Cūḷataṇhāsaṅkhayasuttaṃ niṭṭhitaṃ sattamaṃ.

小渴爱尽经第七终。

8. Mahātaṇhāsaṅkhayasuttaṃ

8. 大渴爱尽经

396. Evaṃ [Pg.323] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti. Assosuṃ kho sambahulā bhikkhū – ‘‘sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ – ‘‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti? ‘‘Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti. Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti – ‘‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’’ti. Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti.

396. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。尔时，有位名为萨提(Sāti)的比丘，是渔夫之子，生起如是恶见：“我如此了知世尊所说之法：正是此识流转、轮回，而非他者。”众多比丘听闻：“据说名为萨提、渔夫之子的比丘生起了如是恶见：‘我如此了知世尊所说之法：正是此识流转、轮回，而非他者。’”于是，彼等比丘前往渔夫之子萨提比丘之处。抵达后，对渔夫之子萨提比丘说：“贤友萨提，你确实生起了如是恶见：‘我如此了知世尊所说之法：正是此识流转、轮回，而非他者’吗？”“诸位贤友，我确实如此了知世尊所说之法：正是此识流转、轮回，而非他者。”于是，彼等比丘欲令渔夫之子萨提比丘舍离此恶见，便反复盘问、追问、质询他：“贤友萨提，莫作是说，莫诽谤世尊！诽谤世尊实为不善，世尊不会作如是说。贤友萨提，世尊已由多种方式宣说识是缘生的，无缘则识无从生起。”然而，渔夫之子萨提比丘虽为彼等比丘如是反复盘问、追问、质询，却仍强力、错误地执持并固守彼恶见，宣称：“诸位贤友，我确实如此了知世尊所说之法：正是此识流转、轮回，而非他者。”

397. Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ [Pg.324] – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha – ‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti? Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca – ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha – ‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati – ‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’nti. Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.

397. 由于那些比丘无法使渔夫之子比丘萨提（Sāti）舍弃此恶见，他们便去到世尊那里。抵达后，他们顶礼世尊，然后坐在一旁。坐在一旁的那些比丘对世尊说：“世尊，一位名为萨提、渔夫之子的比丘生起了这样的恶见：‘我这样了知世尊所教导的法：正是此识流转、轮回，而非他者。’世尊，我们听说名为萨提、渔夫之子的比丘生起了这样的恶见：‘我这样了知世尊所教导的法：正是此识流转、轮回，而非他者。’于是，世尊，我们去到渔夫之子比丘萨提那里。抵达后，我们对渔夫之子比丘萨提说：‘萨提贤友，你真的生起了这样的恶见吗：“我这样了知世尊所教导的法：正是此识流转、轮回，而非他者”？’世尊，我们这样说后，渔夫之子比丘萨提对我们说：‘贤友们，我确实这样了知世尊所教导的法：正是此识流转、轮回，而非他者。’于是，世尊，我们想让渔夫之子比丘萨提舍弃此恶见，便反复盘问、追问、质询他：‘萨提贤友，不要这样说，不要诽谤世尊！诽谤世尊是不好的，世尊不会这样说。萨提贤友，世尊已用多种方式说明识是缘起的，除了缘，识的生起是不存在的。’然而，世尊，渔夫之子比丘萨提虽然被我们如此反复盘问、追问、质询，却依然强力地执取、坚持那恶见，宣称：‘贤友们，我确实这样了知世尊所教导的法：正是此识流转、轮回，而非他者。’世尊，由于我们无法使渔夫之子比丘萨提舍弃此恶见，我们才来向世尊禀告此事。”

398. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi – ‘satthā taṃ, āvuso sāti, āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – ‘‘satthā taṃ, āvuso sāti, āmantetī’’ti. ‘‘Evamāvuso’’ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ [Pg.325] abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca – ‘‘saccaṃ kira, te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’’nti? ‘‘Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anañña’’nti. ‘‘Katamaṃ taṃ, sāti, viññāṇa’’nti? ‘‘Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī’’ti. ‘‘Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti? Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti.

398. 尔时，世尊对一位比丘说：“来，比丘，你用我的话去召唤渔夫之子萨提比丘(Sāti Kevaṭṭaputta)，说：‘贤友萨提，导师在召唤你。’”“是的，世尊。”那比丘回答世尊后，便去到渔夫之子萨提比丘那里。抵达后，他对渔夫之子萨提比丘说：“贤友萨提，导师在召唤你。”“好的，贤友。”渔夫之子萨提比丘回答那比丘后，便去到世尊那里。抵达后，他顶礼世尊，然后坐在一旁。世尊对坐在一旁的渔夫之子萨提比丘说：“萨提，据说你生起了这样的邪见，这是真的吗：‘我如此了知世尊所教导的法，即正是此识在流转、轮回，而非他者’？”“世尊，我确实如此了知世尊所教导的法：正是此识在流转、轮回，而非他者。”“萨提，那个识是什么？”“世尊，就是这个能说、能感受者，在处处感受善恶业的果报。”“你这愚人！你究竟从谁那里了知我曾这样教导过法？愚人，我岂不是已用多种方式说明识是缘起的，除了缘，识的生起是不存在的吗？然而你这愚人，却以自己的错误执取，既诽谤我们，又自掘根基，且招致许多非福德。愚人，那将长久地为你的不利与痛苦。”

399. Atha kho bhagavā bhikkhū āmantesi – ‘‘taṃ kiṃ maññatha, bhikkhave, api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye’’ti? ‘‘Kiñhi siyā bhante? No hetaṃ, bhante’’ti. Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – ‘‘paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī’’ti. Atha kho bhagavā bhikkhū āmantesi – ‘‘tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī’’ti? ‘‘No hetaṃ, bhante! Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’’ti. ‘‘Sādhu sādhu, bhikkhave! Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavoti. Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati [Pg.326] pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.

399. 于是，世尊对比丘们说：“比丘们，你们怎么想？这位渔夫之子萨提比丘，于此法与律中，还能产生些许暖热吗？”“世尊，这怎么可能呢？世尊，绝非如此。”当这么说时，渔夫之子萨提比丘沉默、羞愧、垂肩、低头、沮丧，无言以对地坐着。于是，世尊见渔夫之子萨提比丘沉默、羞愧、垂肩、低头、沮丧，无言以对，便对渔夫之子萨提比丘说：“愚人，你将因自己这邪恶的见解而被识知。我现在要询问比丘们。”于是，世尊对比丘们说：“比丘们，你们是否也如此理解我所教导的法，就像这位渔夫之子萨提比丘，由于自己的错误执取而诽谤我们，毁灭自己，并招致许多不善？”“世尊，绝非如此！因为世尊已用多种方式向我们说明识是缘起的，除了缘，识的生起是不存在的。”“善哉，善哉，比丘们！你们能如此理解我所教导的法，这很好。比丘们，我确实已用多种方式对你们说明识是缘起的，除了缘，识的生起是不存在的。然而，这位渔夫之子萨提比丘，由于自己的错误执取而诽谤我们，毁灭自己，并招致许多不善。那将为这愚人带来长期的不利与痛苦。”

400. ‘‘Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇaṃtveva saṅkhyaṃ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati; ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇaṃtveva saṅkhyaṃ gacchati; jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati; kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati; manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.

400. 诸比丘，识依何缘而生起，即依彼缘而得名。识依眼与色而生起，即得名为眼识；识依耳与声而生起，即得名为耳识；识依鼻与香而生起，即得名为鼻识；识依舌与味而生起，即得名为舌识；识依身与触而生起，即得名为身识；识依意与法而生起，即得名为意识。

‘‘Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati; sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati; tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati; gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati; thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati; saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati. Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghāṇaviññāṇaṃtveva saṅkhyaṃ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.

比丘们，譬如火缘何而燃，即依彼而得名。缘木柴而燃，即得名为木柴火；缘木片而燃，即得名为木片火；缘草而燃，即得名为草火；缘牛粪而燃，即得名为牛粪火；缘谷糠而燃，即得名为谷糠火；缘垃圾而燃，即得名为垃圾火。正是如此，比丘们，识缘何而生，即依彼而得名。缘眼与色而生，即得名为眼识；缘耳与声而生，即得名为耳识；缘鼻与香而生，即得名为鼻识；缘舌与味而生，即得名为舌识；缘身与触而生，即得名为身识；缘意与法而生，即得名为意识。

401. ‘‘Bhūtamidanti, bhikkhave, passathā’’ti?

401. 比丘们，你们见“此已生成”吗？

‘‘Evaṃ, bhante’’.

是的，大德。

‘‘Tadāhārasambhavanti, bhikkhave, passathā’’ti?

比丘们，你们见“彼由食而有”吗？

‘‘Evaṃ, bhante’’.

是的，大德。

‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā’’ti?

比丘们，你们见“因彼食灭，凡已生成者，皆是灭法”吗？

‘‘Evaṃ, bhante’’.

是的，大德。

‘‘Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā’’ti?

比丘们，当对“此已生成，或非已生成？”感到疑惑时，疑就生起吗？

‘‘Evaṃ, bhante’’.

是的，大德。

‘‘Tadāhārasambhavaṃ nossūti, bhikkhave[Pg.327], kaṅkhato uppajjati vicikicchā’’ti?

比丘们，当对“彼由食而有，或非由食而有？”感到疑惑时，疑就生起吗？

‘‘Evaṃ, bhante’’.

是的，大德。

‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā’’ti?

比丘们，对于“因那因的息灭，凡是已生成的，它是有灭法，还是无灭法呢？”而犹豫者，疑会生起吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī’’ti?

比丘们，当以正慧如实看见“此是已生成的”时，那疑便被舍断了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī’’ti?

比丘们，当以正慧如实看见“它由因而生”时，那疑便被舍断了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī’’ti?

比丘们，当以正慧如实看见“因那因的息灭，凡是已生成的，即是灭法”时，那疑便被舍断了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?

比丘们，于此，你们对“此是已生成的”也已无疑惑了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?

比丘们，于此，你们对“它由因而生”也已无疑惑了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā’’ti?

比丘们，于此，你们对“因那因的息灭，凡是已生成的，即是灭法”也已无疑惑了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?

比丘们，“此是已生成的”，已被你们以正慧如实善见了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?

比丘们，“它由因而生”，已被你们以正慧如实善见了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭha’’nti?

比丘们，“因那因的息灭，凡是已生成的，即是灭法”，已被你们以正慧如实善见了吗？

‘‘Evaṃ, bhante’’.

是的，世尊。

‘‘Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā’’ti?

比丘们，倘若你们依附、珍爱、贪求、执为我所于这如此清净、如此明净的见解，那么，比丘们，你们还会了解我所教导的筏喻法是为了渡越，而非为了执取吗？

‘‘No hetaṃ, bhante’’.

绝非如此，世尊。

‘‘Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā’’ti?

比丘们，倘若你们不依附、不嬉戏、不贪求、不执取此如此清净、如此明净之见，那么，比丘们，你们是否了知我所教导的筏喻法，是为了渡越，而非为了执取吗？

‘‘Evaṃ, bhante’’.

是的，大德。

402. ‘‘Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

402. 比丘们，有四种食，能令已生众生得以存续，或资助求生众生。是哪四种呢？或粗或细的抟食，触为第二，意思为第三，识为第四。

‘‘Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

比丘们，这四种食以何为因，以何为集，以何为生，以何为源？

‘‘Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

这四种食以渴爱为因，以渴爱为集，以渴爱为生，以渴爱为源。

‘‘Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

比丘们，此渴爱又以何为因，以何为集，以何为生，以何为源？

‘‘Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

渴爱以受为因，以受为集，以受为生，以受为源。

‘‘Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

比丘们，此受又以何为因，以何为集，以何为生，以何为源？

‘‘Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā[Pg.328].

受以触为因，以触为集，以触为生，以触为源。

‘‘Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

比丘们，此触又以何为因，以何为集，以何为生，以何为源？

‘‘Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.

触以六处为因，以六处为集，以六处为生，以六处为源。

‘‘Saḷāyatanaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

比丘们，此六处又以何为因，以何为集，以何为生，以何为源？

‘‘Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.

六处以名色为因，以名色为集，以名色为生，以名色为源。

‘‘Nāmarūpaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

比丘们，此名色又以何为因，以何为集，以何为生，以何为源？

‘‘Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.

名色以识为因，以识为集，以识为生，以识为源。

‘‘Viññāṇaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

比丘们，此识又以何为因，以何为集，以何为生，以何为源？

‘‘Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.

识以行为因，以行为集，以行为生，以行为源。

‘‘Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

比丘们，此诸行以何为因，以何为集，以何为生，以何为源？

‘‘Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

诸行以无明为因，以无明为集，以无明为生，以无明为源。

‘‘Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.’’’

比丘们，如此，以无明为缘而有行；以行为缘而有识；以识为缘而有名色；以名色为缘而有六处；以六处为缘而有触；以触为缘而有受；以受为缘而有渴爱；以渴爱为缘而有取；以取为缘而有有；以有为缘而有生；以生为缘，老、死、愁、悲、苦、忧、恼生起。如是，此纯大苦蕴集起。

403. ‘‘Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Jātipaccayā, bhante, jarāmaraṇaṃ; evaṃ no ettha hoti – jātipaccayā jarāmaraṇa’’nti. ‘‘Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Bhavapaccayā, bhante, jāti; evaṃ no ettha hoti – bhavapaccayā jātī’’ti. ‘‘Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Upādānapaccayā, bhante, bhavo; evaṃ no ettha hoti – upādānapaccayā bhavo’’ti. ‘‘Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ, taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Taṇhāpaccayā, bhante, upādānaṃ; evaṃ no ettha hoti – taṇhāpaccayā upādāna’’nti. ‘‘Vedanāpaccayā [Pg.329] taṇhāti iti kho panetaṃ vuttaṃ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Vedanāpaccayā, bhante, taṇhā; evaṃ no ettha hoti – vedanāpaccayā taṇhā’’ti. ‘‘Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Phassapaccayā, bhante, vedanā; evaṃ no ettha hoti – phassapaccayā vedanā’’ti. ‘‘Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saḷāyatanapaccayā, bhante, phasso; evaṃ no ettha hoti – saḷāyatanapaccayā phasso’’ti. ‘‘Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Nāmarūpapaccayā, bhante, saḷāyatanaṃ; evaṃ no ettha hoti – nāmarūpapaccayā saḷāyatana’’nti. ‘‘Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Viññāṇapaccayā, bhante, nāmarūpaṃ; evaṃ no ettha hoti – viññāṇapaccayā nāmarūpa’’nti. ‘‘Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saṅkhārapaccayā, bhante, viññāṇaṃ; evaṃ no ettha hoti – saṅkhārapaccayā viññāṇa’’nti. ‘‘Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Avijjāpaccayā, bhante, saṅkhārā; evaṃ no ettha hoti – avijjāpaccayā saṅkhārā’’ti.

403. “‘缘生有老死’，此话是我所说。诸比丘，缘生有老死，是这样，还是不是？于此，你们作何想？”“世尊，缘生有老死。我们于此亦作是想：‘缘生有老死’。”“‘缘有有生’，此话是我所说。诸比丘，缘有有生，是这样，还是不是？于此，你们作何想？”“世尊，缘有有生。我们于此亦作是想：‘缘有有生’。”“‘缘取有有’，此话是我所说。诸比丘，缘取有有，是这样，还是不是？于此，你们作何想？”“世尊，缘取有有。我们于此亦作是想：‘缘取有有’。”“‘缘爱有取’，此话是我所说。诸比丘，缘爱有取，是这样，还是不是？于此，你们作何想？”“世尊，缘爱有取。我们于此亦作是想：‘缘爱有取’。”“‘缘受有爱’，此话是我所说。诸比丘，缘受有爱，是这样，还是不是？于此，你们作何想？”“世尊，缘受有爱。我们于此亦作是想：‘缘受有爱’。”“‘缘触有受’，此话是我所说。诸比丘，缘触有受，是这样，还是不是？于此，你们作何想？”“世尊，缘触有受。我们于此亦作是想：‘缘触有受’。”“‘缘六处有触’，此话是我所说。诸比丘，缘六处有触，是这样，还是不是？于此，你们作何想？”“世尊，缘六处有触。我们于此亦作是想：‘缘六处有触’。”“‘缘名色有六处’，此话是我所说。诸比丘，缘名色有六处，是这样，还是不是？于此，你们作何想？”“世尊，缘名色有六处。我们于此亦作是想：‘缘名色有六处’。”“‘缘识有名色’，此话是我所说。诸比丘，缘识有名色，是这样，还是不是？于此，你们作何想？”“世尊，缘识有名色。我们于此亦作是想：‘缘识有名色’。”“‘缘行有识’，此话是我所说。诸比丘，缘行有识，是这样，还是不是？于此，你们作何想？”“世尊，缘行有识。我们于此亦作是想：‘缘行有识’。”“‘缘无明有行’，此话是我所说。诸比丘，缘无明有行，是这样，还是不是？于此，你们作何想？”“世尊，缘无明有行。我们于此亦作是想：‘缘无明有行’。”

404. ‘‘Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

404. 善哉，诸比丘！诸比丘，你们也应如是说，我也如是说：此有故彼有，此生故彼生。亦即：以无明为缘，诸行生起；以诸行为缘，识生起；以识为缘，名色生起；以名色为缘，六处生起；以六处为缘，触生起；以触为缘，受生起；以受为缘，爱生起；以爱为缘，取生起；以取为缘，有生起；以有为缘，生便生起；以生为缘，老、死、愁、悲、苦、忧、恼生起。如是，此纯粹苦蕴便集起。

‘‘Avijjāyatveva [Pg.330] asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

唯因无明无余离染而灭，故诸行灭；因诸行灭，故识灭；因识灭，故名色灭；因名色灭，故六处灭；因六处灭，故触灭；因触灭，故受灭；因受灭，故爱灭；因爱灭，故取灭；因取灭，故有灭；因有灭，故生灭；因生灭，故老、死、愁、悲、苦、忧、恼息灭。如是，此纯粹苦蕴便得以息灭。

405. ‘‘Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ; jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Jātinirodhā, bhante, jarāmaraṇanirodho; evaṃ no ettha hoti – jātinirodhā jarāmaraṇanirodho’’ti. ‘‘Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ; bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Bhavanirodhā, bhante, jātinirodho; evaṃ no ettha hoti – bhavanirodhā jātinirodho’’ti. ‘‘Upādānanirodhā bhavanirodhoti iti kho panetaṃ vuttaṃ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Upādānanirodhā, bhante, bhavanirodho; evaṃ no ettha hoti – upādānanirodhā bhavanirodho’’ti. ‘‘Taṇhānirodhā upādānanirodhoti iti kho panetaṃ vuttaṃ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Taṇhānirodhā, bhante, upādānanirodho; evaṃ no ettha hoti – taṇhānirodhā upādānanirodho’’ti. ‘‘Vedanānirodhā taṇhānirodhoti iti kho panetaṃ vuttaṃ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Vedanānirodhā, bhante, taṇhānirodho; evaṃ no ettha hoti – vedanānirodhā taṇhānirodho’’ti. ‘‘Phassanirodhā vedanānirodhoti iti kho panetaṃ vuttaṃ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Phassanirodhā, bhante, vedanānirodho; evaṃ no ettha hoti – phassanirodhā vedanānirodho’’ti. ‘‘Saḷāyatananirodhā phassanirodhoti iti kho panetaṃ vuttaṃ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā[Pg.331], kathaṃ vā ettha hotīti? Saḷāyatananirodhā, bhante, phassanirodho; evaṃ no ettha hoti – saḷāyatananirodhā phassanirodho’’ti. ‘‘Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṃ vuttaṃ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṃ no ettha hoti – nāmarūpanirodhā saḷāyatananirodho’’ti. ‘‘Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṃ vuttaṃ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṃ no ettha hoti – viññāṇanirodhā nāmarūpanirodho’’ti. ‘‘Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṃ vuttaṃ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Saṅkhāranirodhā, bhante, viññāṇanirodho; evaṃ no ettha hoti – saṅkhāranirodhā viññāṇanirodho’’ti. ‘‘Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ; avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī’’ti? ‘‘Avijjānirodhā, bhante, saṅkhāranirodho; evaṃ no ettha hoti – avijjānirodhā saṅkhāranirodho’’ti.

405. “‘生灭故，老死灭’，此是我所说。诸比丘，生灭故，老死灭，抑或不然？于此，汝等意下如何？”“大德，生灭故，老死灭。于此，我们亦如是认为：‘生灭故，老死灭’。”“‘有灭故，生灭’，此是我所说。诸比丘，有灭故，生灭，抑或不然？于此，汝等意下如何？”“大德，有灭故，生灭。于此，我们亦如是认为：‘有灭故，生灭’。”“‘取灭故，有灭’，此是我所说。诸比丘，取灭故，有灭，抑或不然？于此，汝等意下如何？”“大德，取灭故，有灭。于此，我们亦如是认为：‘取灭故，有灭’。”“‘爱灭故，取灭’，此是我所说。诸比丘，爱灭故，取灭，抑或不然？于此，汝等意下如何？”“大德，爱灭故，取灭。于此，我们亦如是认为：‘爱灭故，取灭’。”“‘受灭故，爱灭’，此是我所说。诸比丘，受灭故，爱灭，抑或不然？于此，汝等意下如何？”“大德，受灭故，爱灭。于此，我们亦如是认为：‘受灭故，爱灭’。”“‘触灭故，受灭’，此是我所说。诸比丘，触灭故，受灭，抑或不然？于此，汝等意下如何？”“大德，触灭故，受灭。于此，我们亦如是认为：‘触灭故，受灭’。”“‘六处灭故，触灭’，此是我所说。诸比丘，六处灭故，触灭，抑或不然？于此，汝等意下如何？”“大德，六处灭故，触灭。于此，我们亦如是认为：‘六处灭故，触灭’。”“‘名色灭故，六处灭’，此是我所说。诸比丘，名色灭故，六处灭，抑或不然？于此，汝等意下如何？”“大德，名色灭故，六处灭。于此，我们亦如是认为：‘名色灭故，六处灭’。”“‘识灭故，名色灭’，此是我所说。诸比丘，识灭故，名色灭，抑或不然？于此，汝等意下如何？”“大德，识灭故，名色灭。于此，我们亦如是认为：‘识灭故，名色灭’。”“‘行灭故，识灭’，此是我所说。诸比丘，行灭故，识灭，抑或不然？于此，汝等意下如何？”“大德，行灭故，识灭。于此，我们亦如是认为：‘行灭故，识灭’。”“‘无明灭故，行灭’，此是我所说。诸比丘，无明灭故，行灭，抑或不然？于此，汝等意下如何？”“大德，无明灭故，行灭。于此，我们亦如是认为：‘无明灭故，行灭’。”

406. ‘‘Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

406. “善哉，诸比丘。诸比丘，你们也应如是说，我也如是说——此无则彼无，此灭则彼灭。即是：无明灭故行灭，行灭故识灭，识灭故名色灭，名色灭故六处灭，六处灭故触灭，触灭故受灭，受灭故爱灭，爱灭故取灭，取灭故有灭，有灭故生灭，生灭故老死、愁、悲、苦、忧、恼皆息灭。如是，此纯粹苦蕴得以息灭。”

407. ‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha – ‘ahesumha nu kho mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhāna’’’nti?

407. “诸比丘，你们这样知、这样见，还会追逐过去世而想：‘我们过去世存在过吗？我们过去世不存在过吗？我们过去世曾是什么？我们过去世曾是怎样？我们过去世曾是什么，后来又成了什么呢？’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，不会的。”

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ [Pg.332] vā paṭidhāveyyātha – bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhāna’’nti?

“诸比丘，你们这样知、这样见，还会追逐未来世而想：‘我们未来世将会存在吗？我们未来世将不会存在吗？我们未来世将会是什么？我们未来世将会是怎样？我们未来世将会是什么，后来又会成为什么呢？’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，不会的。”

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī assatha – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃgāmī bhavissatī’’ti?

“诸比丘，你们这样知、这样见，还会在现在世，于自身生起疑惑：‘我存在吗？我不存在吗？我是什么？我是怎样？此有情从何而来，又将去往何处呢？’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，不会的。”

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – satthā no garu, satthugāravena ca mayaṃ evaṃ vademā’’ti?

“诸比丘，你们这样知、这样见，还会这样说：‘导师是我等之尊，我等因恭敬导师才如此说’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，并非如此。”

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā’’ti?

“诸比丘，你们这样知、这样见，还会这样说：‘沙门如是说，我等亦是沙门，故如是说’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，并非如此。”

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā’’ti?

“诸比丘，你们这样知、这样见，还会指认另一位导师吗？”

‘‘No hetaṃ, bhante’’.

“世尊，并非如此。”

‘‘Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā’’ti?

“诸比丘，你们这样知、这样见，还会重新采纳众多沙门、婆罗门的那些誓愿与迷信吉礼，并执之为核心吗？”

‘‘No hetaṃ, bhante’’.

“世尊，并非如此。”

‘‘Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā’’ti.

“诸比丘，你们所说的，不正是你们自己所知、自己所见、自己所通达的吗？”

‘‘Evaṃ, bhante’’.

“正是如此，世尊。”

‘‘Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṃ veditabbena viññūhi. Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi – iti yantaṃ vuttaṃ, idametaṃ paṭicca vutta’’nti.

“善哉，诸比丘。诸比丘，我已用此现见、无时、来见、导向、智者各别当知的法引导了你们。‘诸比丘，此法是现见的、无时的、来见的、导向的、智者各别当知的’，我所说的这句话，正是缘此而说。”

408. ‘‘Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti – evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti. Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ. Tamenaṃ, bhikkhave, mātā [Pg.333] navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ. Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti. Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ – vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti – cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.

408. 诸比丘，实则，由三事和合而有入胎。于此，若父母交合，母亲不处适时，且中有未现前，则不入胎。于此，若父母交合，母亲正处适时，而中有未现前，亦不入胎。诸比丘，而当父母交合，母亲正处适时，且香阴现前——如是三事和合，方有入胎。诸比丘，其母怀此重担之胎，以腹荷负九月或十月，冒着极大的生命危险。诸比丘，母亲经九月或十月后，亦冒着极大的生命危险，产下此重担。其既出生，母亲以己血哺育之。诸比丘，于圣者之律中，所谓母乳，即是此血。诸比丘，彼童子随年岁增长、诸根成熟，便玩耍彼等孩童之玩具，即：小犁、击棒、翻转、风车、叶杯、小车、小弓。诸比丘，彼童子随年岁增长、诸根成熟，具足、圆满于五欲而受用——以眼所识之色，其为可意、可爱、可悦、喜爱之相、伴随欲乐、令人染著；以耳所识之声……以鼻所识之香……以舌所识之味……以身所识之触，其为可意、可爱、可悦、喜爱之相、伴随欲乐、令人染著。

409. ‘‘So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā [Pg.334] bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

409. “他以眼见色时，于可爱之色生起贪著，于不可爱之色生起瞋恚，身念不现前而住，心狭隘。他不如实了知那心解脱、慧解脱——于彼处，那些恶不善法无余灭尽。他如此陷入随顺与违逆，感受任何乐受、苦受或不苦不乐受，他欢喜、称赞、执取于那感受。当他欢喜、称赞、执取于那感受时，喜贪(nandī)便生起。于诸受中之喜贪，即是取；以其取为缘而有有，以有为缘而有生，以生为缘而有老、死、愁、悲、苦、忧、恼。如是，此纯大苦蕴集起。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法时，于可爱之法生起贪著，于不可爱之法生起瞋恚，身念不现前而住，心狭隘。他不如实了知那心解脱、慧解脱——于彼处，那些恶不善法无余灭尽。他如此陷入随顺与违逆，感受任何乐受、苦受或不苦不乐受，他欢喜、称赞、执取于那感受。当他欢喜、称赞、执取于那感受时，喜贪便生起。于诸受中之喜贪，即是取；以其取为缘而有有，以有为缘而有生，以生为缘而有老、死、愁、悲、苦、忧、恼。如是，此纯大苦蕴集起。”

410. ‘‘Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyya’’’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajati.

410. 诸比丘，于此，如来出现于世，是阿罗汉、正等觉者、明行具足者、善逝、世间解、无上调御丈夫、天人导师、佛、世尊。他于此世界，连同天界、魔界、梵天界，及沙门、婆罗门、天、人等众，亲身以胜智证悟后而宣说。他所说的法，初善、中善、后善，义理圆满，言辞善巧；他开示完全圆满、遍净的梵行。居士、居士子，或生于其他任何家族者，听闻此法。他听闻此法后，于如来处获得信心。他具足此所得之信，如此思惟：“在家生活狭隘，是尘垢之道；出家则如空旷之地。住家者，实难行此完全圆满、完全清净、如经打磨之海螺般皎洁的梵行。我何不剃除须发，披上袈裟，从家趣于非家？”其后，他舍弃或多或少的财富，舍弃或大或小的亲属圈，剃除须发，披上袈裟，从家趣于非家。

411. ‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

411. 他如是出家，受持比丘们的学处与生活，舍弃杀生，远离杀生，放下棍棒与武器，有惭心，具悲悯，为一切有情众生的利益与安乐而住。

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.

他舍弃不与取，远离不与取，只取所予，只期盼所予，以不盗、清净之身而住。

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.

他舍弃非梵行，成为梵行者，远离鄙俗之行，戒绝淫欲此等村俗之法。

‘‘Musāvādaṃ [Pg.335] pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

舍断妄语，远离妄语，是实语者、信实语者、言语坚定者、言语可信者，不欺骗世人。

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.

舍断离间语，远离离间语。从此处听闻，不为离间这些人而向彼处说；或从彼处听闻，不为离间那些人而向此处说。如是，是分裂者的和合者，是和合者的增进者，乐于和合，喜于和合，欢喜和合，说和合之语。

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

舍断粗恶语，远离粗恶语。彼言无过失、悦耳、可爱、入心、文雅、为众人所爱、为众人所喜，说如是语。

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

舍断绮语，远离绮语。是应时语者、真实语者、利益语者、如法语者、如律语者。于适时说值得铭记于心、有理据、有边际、具利益之语。

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcana-nikati-sāciyogā paṭivirato hoti, chedana-vadhabandhanaviparāmosa-ālopa-sahasākārā paṭivirato hoti.

他远离毁坏种子类与植物类；奉行一食，远离夜食，远离非时食；远离观赏舞蹈、歌唱、音乐与表演；远离佩戴花环、涂抹香料与装饰打扮；远离高广大床；远离接受金银；远离接受生谷；远离接受生肉；远离接受妇女与少女；远离接受奴婢；远离接受山羊与绵羊；远离接受鸡与猪；远离接受象、牛、马与母马；远离接受田地与宅地；远离从事遣使与传信；远离买卖；远离欺诈的秤、伪币与假量具；远离贿赂、欺骗、欺诈与诡计；远离砍伐、杀害、捆绑、拦路抢劫、掠夺与暴力。

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati[Pg.336]. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

他满足于资身之衣与资腹之食。他无论行至何处，皆携之而行。犹如鸟雀无论飞至何处，皆仅携其双翼而飞。如是，比丘满足于资身之衣与资腹之食。他无论行至何处，皆携之而行。他具足此圣戒蕴，于内体验无过之乐。

‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

彼比丘以眼见色后，不执取相，不执取随相。若彼住于不防护眼根，贪婪与忧恼诸恶不善法即会流入；为防护于此，彼实行、守护眼根，成就眼根之防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意知法后，不执取相，不执取随相。若彼住于不防护意根，贪婪与忧恼诸恶不善法即会流入；为防护于此，彼实行、守护意根，成就意根之防护。彼具足此圣根律仪，于内感受无染之乐。

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

彼比丘前进后退时具足正知，前瞻后顾时具足正知，屈伸肢体时具足正知，在穿僧伽梨、持衣钵时具足正知，食、饮、嚼、尝时具足正知，大小便利时具足正知，行、住、坐、卧、醒、语、默时具足正知。

412. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato), iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya [Pg.337] abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī, sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

412. 彼比丘具足此圣戒蕴，（具足此圣知足，）具足此圣根律仪，具足此圣念与正知，受用远离的坐卧处——森林、树下、山岳、峡谷、岩洞、墓地、林野、露天处、草堆。他食后，从乞食处返回，便结跏趺坐，端正身体，将念安立于面前。他于世间舍离贪欲，以离贪之心安住，从贪欲净化其心；舍离嗔恚与恶意，以无嗔之心安住，哀愍一切有情，从嗔恚与恶意净化其心；舍离昏沉与迟钝，以远离昏沉与迟钝安住，具光明想，具念与正知，从昏沉与迟钝净化其心；舍离掉举与追悔，以不掉举安住，内心寂静，从掉举与追悔净化其心；舍离疑惑，以度脱疑惑安住，于诸善法无疑，从疑惑净化其心。

413. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati.

413. 彼比丘舍弃此五盖——心的随染、智慧的削弱者，远离诸欲，远离诸不善法，进入并安住于有寻、有伺、离生喜乐的初禅。再者，诸比丘，比丘因寻、伺平息，进入并安住于内心净信、心念专一、无寻、无伺、定生喜乐的第二禅……第三禅……第四禅。

414. ‘‘So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati [Pg.338] nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukka’’nti.

414. 他以眼见色时，于可爱之色不生贪着，于不可爱之色不生瞋恚；他安住于已建立的身念，心无量。他如实了知那心解脱、慧解脱，于彼处，那些恶不善法被无余地灭尽。他如此舍离了随顺与违逆，无论感受任何乐受、苦受或不苦不乐受，他都不欣喜、不称扬、不执取该感受。由于他不欣喜、不称扬、不执取该感受，他对诸受的喜贪便得以灭尽。因喜贪灭尽而取灭尽，因取灭尽而有灭尽，因有灭尽而生灭尽，因生滅尽而老、死、愁、悲、苦、忧、恼皆灭尽。如此，这整个苦蕴便得以灭尽。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法时，于可爱之法不生贪着，于不可爱之法不生瞋恚；他安住于已建立的身念，心无量。他如实了知那心解脱、慧解脱，于彼处，那些恶不善法被无余地灭尽。他如此舍离了随顺与违逆，无论感受任何乐受、苦受或不苦不乐受，他都不欣喜、不称扬、不执取该感受。由于他不欣喜、不称扬、不执取该感受，他对诸受的喜贪便得以灭尽。因喜贪灭尽而取灭尽，因取灭尽而有灭尽，因有灭尽而生灭尽，因生灭尽而老、死、愁、悲、苦、忧、恼皆灭尽。如此，这整个苦蕴便得以灭尽。比丘们，你们当受持我这简要的爱尽解脱，并当了知渔夫之子萨提(Sāti)比丘，已被大贪爱网、贪爱僧伽梨所缠缚。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘心意满足，对世尊所说感到欢喜。

Mahātaṇhāsaṅkhayasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

大爱尽经第八终。

9. Mahāassapurasuttaṃ

9. 大马邑经

415. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

415. 如是我闻：一时，世尊住在鸯伽(Aṅga)国一个名叫马邑(Assapura)的市镇。在那里，世尊对众比丘说：“诸比丘！”那些比丘回答世尊：“尊者！”世尊说了这番话：

‘‘Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

“诸比丘，人们知道你们是‘沙门，沙门’。你们被问到‘你们是谁’时，也承认‘我们是沙门’。诸比丘，你们既有此名号，又作此承认，就应当这样学：‘那些能成就沙门、成就婆罗门的法，我们将受持而行。这样，我们这个“沙门”的名号才会真实，这个承认才会如实。我们受用谁的衣、食、卧具、病缘医药资具，他们对我们所作的这些善行将有大果报、大利益，而我们这次出家也将不会空过，会结成果实、获得增益。’诸比丘，你们应当这样学。

416. ‘‘Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā[Pg.339], alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

416. “诸比丘，什么是能成就沙门、成就婆罗门的法呢？‘我们将具足惭与愧。’诸比丘，你们应当这样学。然而，诸比丘，你们或许会这样想：‘我们已具足惭愧，这样就够了，这样就完成了，我们已达到沙门之义，我们没有更高、更应做的事了。’你们或许会仅因此而感到满足。诸比丘，我告诉你们，我让你们知道：当还有更高、更应做之事时，愿你们这些追求沙门之义者的沙门之义不要退失。

417. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

417. “诸比丘，什么是更超胜的应作之事呢？‘我们的身行将是清净的，显露、开显、无瑕隙且善防护。并且以那清净的身行，我们将不称扬自己，也不贬低他人。’诸比丘，你们应当这样学习。诸比丘，你们或许会有这样的想法：‘我们已具足惭愧，我们的身行已清净；仅此已足，仅此已办，我们的沙门果已被证得，我们无有更高应作之事。’便仅因此而感到满足。诸比丘，我告诉你们，我告知你们：‘对于求沙门果的你们，当尚有更超胜的应作之事时，沙门果切勿退失。’”

418. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

418. “诸比丘，什么是更超胜的应作之事呢？‘我们的语行将是清净的，显露、开显、无瑕隙且善防护。并且以那清净的语行，我们将不称扬自己，也不贬低他人。’诸比丘，你们应当这样学习。诸比丘，你们或许会有这样的想法：‘我们已具足惭愧，我们的身行已清净，语行已清净；仅此已足，仅此已办，我们的沙门果已被证得，我们无有更高应作之事。’便仅因此而感到满足。诸比丘，我告诉你们，我告知你们：‘对于求沙门果的你们，当尚有更超胜的应作之事时，沙门果切勿退失。’”

419. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana [Pg.340] parisuddhamanosamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

419. “诸比丘，什么是更超胜的应行之事？‘我等之意行将清净，显明、敞露、无瑕隙且善防护。复因彼清净意行，我等既不自赞，亦不毁他。’诸比丘，你们应如是学。诸比丘，你们或许会如是思惟：‘我等已具足惭愧，身行已清净，语行已清净，意行已清净；仅此已足，仅此已办，我等沙门之义已达，无有任何更超胜的应行之事。’你们可能会仅于此而满足。诸比丘，我向你们宣告，我向你们告知：当有更超胜的应行之事时，愿你们此等追求沙门之义者，沙门之义不致退失。”

420. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

420. “诸比丘，什么是更超胜的应行之事？‘我等之活命将清净，显明、敞露、无瑕隙且善防护。复因彼清净活命，我等既不自赞，亦不毁他。’诸比丘，你们应如是学。诸比丘，你们或许会如是思惟：‘我等已具足惭愧，身行已清净，语行已清净，意行已清净，活命已清净；仅此已足，仅此已办，我等沙门之义已达，无有任何更超胜的应行之事。’你们可能会仅于此而满足。诸比丘，我向你们宣告，我向你们告知：当有更超胜的应行之事时，愿你们此等追求沙门之义者，沙门之义不致退失。”

421. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha [Pg.341] samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

421. “诸比丘，还有什么更高的所应做呢？‘我们将守护诸根之门：以眼见色时，不取相，不取随相。因为若于眼根不守护而住，贪与忧等邪恶不善法就会流入，故我们将为防护彼而行道，我们将守护眼根，我们将达成于眼根的防护。以耳闻声时……以鼻嗅香时……以舌尝味时……以身触所触时……以意知法时，不取相，不取随相。因为若于意根不守护而住，贪与忧等邪恶不善法就会流入，故我们将为防护彼而行道，我们将守护意根，我们将达成于意根的防护。’诸比丘，你们应当如是学习。诸比丘，你们或许会这样想：‘我们已具足惭愧，身行已清净，语行已清净，意行已清净，活命已清净，我们已守护诸根之门；这样就足够了，这样就完成了，我们的沙门义已达成，没有什么更高的所应做了。’你们或许会仅因此而感到满足。诸比丘，我告诉你们，我向你们宣告：追求沙门义的你们，当还有更高的所应做时，莫让沙门义退失。”

422. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

422. “诸比丘，还有什么更超胜的要务呢？‘我们应于食知量，如理省察后受用食物，不为嬉戏，不为骄慢，不为装饰，不为庄严，只是为了此身的维持与存续，为了止息饥饿的恼害，为了资助梵行。如此，我们将消除旧的感受，不令新的感受生起，我们的生命将得以维持，无有罪过，安乐而住。’诸比丘，你们应当如是学习。诸比丘，或许你们会这样想：‘我们已具足惭愧，身行已清净，语行已清净，意行已清净，活命已清净，我们已守护诸根门，于食知量；到此已足矣，到此已完成，我们已证得沙门果，我们已无更超胜的要务。’你们或许会仅此便感到满足。诸比丘，我向你们宣告，我向你们阐明：‘当有更超胜的要务时，你们这些追求沙门果者，切勿让沙门果退失。’”

423. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Jāgariyaṃ anuyuttā bhavissāma, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho [Pg.342] manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

423. “比丘们，还有什么更进一步应做之事呢？‘我们将致力于觉醒，白日里以经行与宴坐，从诸盖法净化其心。于初夜时分，以经行与宴坐，从诸盖法净化其心。于中夜时分，行狮子卧，右胁而卧，一足置于另一足上，具念与正知，作意于起身之想。于后夜时分，起身之后，以经行与宴坐，从诸盖法净化其心。’比丘们，你们应当如此修学。然而，比丘们，你们或许会这么想：‘我们具足惭与愧，身行清净，语行清净，意行清净，活命清净，守护诸根门，于食知量，致力于觉醒；仅此已足，仅此已办，我们已达沙门义，无复有更进一步所应作者。’你们或许会仅此便生满足。比丘们，我告诉你们，我向你们宣告：‘当尚有更进一步应做之事时，你们这些追求沙门义者，切莫令沙门义退失。’”

424. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

424. “诸比丘，还有什么更进一步应做之事呢？‘我们将具足正念与正知：于前进、后退时保持正知，于观看、环顾时保持正知，于屈、伸时保持正知，于持僧伽梨、钵、衣时保持正知，于食、饮、嚼、尝时保持正知，于大小便时保持正知，于行、住、坐、卧、醒、语、默时保持正知。’诸比丘，你们应当如此学习。然而，诸比丘，你们或许会这么想：‘我们具足惭与愧，身行清净，语行清净，意行清净，活命清净；我们守护诸根门，饮食知量，致力于觉醒，具足正念与正知。仅此已足，仅此已办，我们已达沙门之义，无复有更进一步所应作者。’你们或许会仅此便生满足。诸比丘，我告诉你们，我向你们宣告：‘你们这些追求沙门之义者，当有更进一步应做之事时，切莫令沙门之义退失。’”

425. ‘‘Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati, ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati[Pg.343], ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

425. 诸比丘，尚有何更进一步应为之事？于此，有比丘前往闲静的住处——森林、树下、山、岩洞、山窟、墓地、林薮、露天处、草堆。他食后自托钵返回，结跏趺坐，端正其身，置念于面前。他舍离世间的贪欲(abhijjhā)，以离贪欲之心而住，从贪欲中净化其心；舍离嗔恚、恶意(byāpādapadosaṃ)，以无嗔害之心而住，怜悯一切有情众生之利益，从嗔恚、恶意中净化其心；舍离昏沉、睡眠(thīnamiddha)，以离昏沉、睡眠而住，具光明想，具念、正知，从昏沉、睡眠中净化其心；舍离掉举、恶作(uddhaccakukkucca)，不掉举，内心寂静而住，从掉举、恶作中净化其心；舍离疑(vicikicchā)，度越疑而住，于诸善法无疑，从疑中净化其心。

426. ‘‘Seyyathāpi, bhikkhave, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ, tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

426. 诸比丘，譬如有人借债经营事业，他的那些事业成功了。他清偿了所有旧债本金，并且还有盈余可以养妻。他会这么想：“我先前借债经营事业，我的那些事业成功了。我清偿了所有旧债本金，并且还有盈余可以养妻。”他因此而获得喜悦，感到欣悦。

‘‘Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

“诸比丘，譬如有人患病、痛苦、病重，他会食不下咽，身上也无体力。过了一段时间，他从那病中痊愈，食欲恢复，身上也有了体力。他会这么想：‘我先前患病、痛苦、病重，食不下咽，身上也无体力。如今我已从那病中痊愈，食欲恢复，身上也有了体力。’他因此而获得喜悦，感到欣悦。”

‘‘Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

“诸比丘，譬如有人被囚于监牢。过了一段时间，他从那监牢中获释，安稳无惧，且财物无任何损失。他会这么想：‘我先前被囚于监牢，如今我已从那监牢中获释，安稳无惧，且财物无任何损失。’他因此而获得喜悦，感到欣悦。”

‘‘Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ [Pg.344] anattādhīno parādhīno na yenakāmaṃgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

“诸比丘，譬如有人身为奴隶，身不自主，依附于人，不能随意去想去的地方。过了一段时间，他从奴役中解脱，身得自主，不再依附于人，成为自由人，能随意去想去的地方。他会这么想：‘我先前身为奴隶，身不自主，依附于人，不能随意去想去的地方。如今我已从奴役中解脱，身得自主，不再依附于人，成为自由人，能随意去想去的地方。’他因此而获得喜悦，感到欣悦。”

‘‘Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

“诸比丘，譬如一个富有资财之人，踏上荒漠长途。后来，他安稳无惧地渡过那荒漠，且财物无任何损失。他会这么想：‘我先前富有资财，踏上荒漠长途。如今我已安稳无惧地渡过那荒漠，且财物无任何损失。’他因此而获得喜悦，感到欣悦。”

‘‘Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati. Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

“诸比丘，正是如此，比丘于自身中省察未断的五盖，犹如债务、犹如疾病、犹如监牢、犹如奴役、犹如荒漠长途。诸比丘，譬如无债、譬如无病、譬如出狱、譬如自由、譬如安稳之地；正是如此，比丘于自身中省察已断的五盖。”

427. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

427. 彼比丘舍断此五盖——心的随染、慧的无力因——远离诸欲，远离诸不善法，具足有寻、有伺、离生喜乐的初禅而住。他即以此身，为离生喜乐所浸润、遍润、充满、遍布，其全身无有少许不为离生喜乐所遍满。诸比丘，譬如熟练的沐浴师或其学徒，于铜盘中撒下沐浴粉，不断洒水揉捏。彼沐浴粉团为水分所渗透、浸润，内外悉为水分所遍满，然不滴漏。诸比丘，正是如此，比丘即以此身，为离生喜乐所浸润、遍润、充满、遍布，其全身无有少许不为离生喜乐所遍满。

428. ‘‘Puna [Pg.345] caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

428. 复次，诸比丘，比丘因寻、伺平息，内有净信，心达一境，无寻、无伺，具足定生之喜乐，成就第二禅而住。他即以此身，为定生之喜乐所浸润、渗透、充满、遍布，其全身无有少分不为定生之喜乐所遍满。诸比丘，譬如有一湖泊，水由泉涌，其东方、西方、北方、南方皆无入水口，天亦不时降下相应的雨水。然而，即从彼湖泊涌出清凉水流，浸润、渗透、充满、遍布彼湖，彼湖全身无有少分不为清凉之水所遍满。正是如此，诸比丘，比丘即以此身，为定生之喜乐所浸润、渗透、充满、遍布，其全身无有少分不为定生之喜乐所遍满。

429. ‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

429. 复次，诸比丘，比丘因离喜而住于舍，具念、具正知，以身感受乐。他成就并安住于第三禅，对此，圣者们宣说为：“有舍、具念、乐住者”。他以此无喜之乐浸润、遍润、充满、遍满此身，其全身无有任何一处不为无喜之乐所遍满。诸比丘，譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲生于水中，长于水中，未出水面，沉浸水中而生长，它们从顶至根，皆为清凉之水所浸润、遍润、充满、遍满，其全体无有任何一处不为清凉之水所遍满。正是如此，诸比丘，比丘以此无喜之乐浸润、遍润、充满、遍满此身，其全身无有任何一处不为无喜之乐所遍满。

430. ‘‘Puna [Pg.346] caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

430. 再者，诸比丘，比丘因舍离乐、舍离苦，以及先前喜、忧的灭没，进入并安住于不苦不乐、由舍而生的念之清净的第四禅。他以清净、皎洁之心遍满此身而坐，其身体的任何部分，无不为清净、皎洁之心所遍满。譬如，诸比丘，有人以洁白之布连同头部一起覆盖而坐，其身体的任何部分，无不为洁白之布所覆盖。正是如此，诸比丘，比丘以清净、皎洁之心遍满此身而坐，其身体的任何部分，无不为清净、皎洁之心所遍满。

431. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya, so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

431. 当心如此得定、清净、皎洁、无垢、离诸随染、柔软、适业、稳固、达至不动时，他将心导向宿住随念智（pubbenivāsānussatiñāṇa）。他随念种种宿住，即：一生、二生……乃至……如此连同行相与详情，随念种种宿住。比丘们，譬如有人从自己的村庄去到另一个村庄，又从那个村庄去到另一个村庄，然后从那个村庄回到自己的村庄。他会这样想：“我从自己的村庄去了那个村庄，在那里我这样站立、这样坐下、这样说话、这样沉默；又从那个村庄去了那个村庄，在那里我这样站立、这样坐下、这样说话、这样沉默；我正是从那个村庄回到了自己的村庄。”同样地，比丘们，比丘随念种种宿住，即：一生、二生……乃至……如此连同行相与详情，随念种种宿住。

432. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte [Pg.347] suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti…pe… seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi. Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti…pe….

432. “彼比丘，当心如此安定、清净、洁白、无垢、离诸染污、柔软、堪任、稳固、达至不动时，他引导其心倾向于了知众生死生之智。他以清净、超越人眼的天眼，看见众生死亡、再生，卑劣、高贵，美色、丑色，善趣、恶趣，了知众生随业而行……譬如，比丘们，有两间门户相对的房屋。一位有眼之人站在中间，能看见人们进入房屋、离开房屋，经行、往来。同样地，比丘以清净、超越人眼的天眼，看见众生死亡、再生，卑劣、高贵，美色、丑色，善趣、恶趣，了知众生随业而行……”

433. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

433. “彼比丘，当心如此安定、清净、洁白、无垢、离诸染污、柔软、堪任、稳固、达至不动时，他引导其心倾向于诸漏尽智。他如实了知：‘此是苦。’如实了知：‘此是苦之集。’如实了知：‘此是苦之灭。’如实了知：‘此是导向苦灭之道。’他如实了知：‘此是诸漏。’如实了知：‘此是漏之集。’如实了知：‘此是漏之灭。’如实了知：‘此是导向漏灭之道。’对于如此知、如此见的他，心从欲漏解脱，心从有漏解脱，心从无明漏解脱。于解脱中，生起‘我已解脱’之智。他了知：‘我生已尽，梵行已立，所作已办，不受后有。’”

‘‘Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipīti. Evameva kho, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… nāparaṃ itthattāyāti pajānāti.

“比丘们，譬如在山顶有一水池，清澈、澄净、不浑浊。有眼之人立于岸边，得以看见贝螺、砂砾碎瓦，以及游动或静止的鱼群。他会如此思惟：‘此水池清澈、澄净、不浑浊。于此，有此等贝螺、砂砾碎瓦，以及游动或静止的鱼群。’比丘们，正是如此，比丘如实了知：‘此是苦。’……乃至……了知：‘于此状态，无有后有。’”

434. ‘‘Ayaṃ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṃ’itipi. Kathañca, bhikkhave, bhikkhu samaṇo hoti? Samitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā[Pg.348], āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.

434. “比丘们，此比丘被称为‘沙门’，亦名‘婆罗门’、‘已沐浴者’、‘通达者’、‘清净者’、‘圣者’、‘阿罗汉’。比丘们，比丘如何成为沙门？于彼，导致杂染、再有、愁恼、苦果，于未来导致生、老、死的恶不善法，皆已寂静。比丘们，正是如此，比丘成为沙门。”

‘‘Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? Bāhitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.

“比丘们，比丘如何成为婆罗门？于彼，导致杂染、再有、愁恼、苦果，于未来导致生、老、死的恶不善法，皆已排除。比丘们，正是如此，比丘成为婆罗门。”

‘‘Kathañca, bhikkhave, bhikkhu nhātako hoti? Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.

“比丘们，比丘如何成为已沐浴者？于彼，导致杂染、再有、愁恼、苦果，于未来导致生、老、死的恶不善法，皆已洗净。比丘们，正是如此，比丘成为已沐浴者。”

‘‘Kathañca, bhikkhave, bhikkhu vedagū hoti? Viditāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

“比丘们，比丘如何成为通达者？于彼，导致杂染、再有、愁恼、苦果，于未来导致生、老、死的恶不善法，皆已了知。比丘们，正是如此，比丘成为通达者。”

‘‘Kathañca, bhikkhave, bhikkhu sottiyo hoti? Nissutāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.

诸比丘，比丘如何是清净者？于彼比丘，诸恶不善法，能致染污、能致后有、能致热恼、能感苦果、于未来能致生老死者，皆已离脱。诸比丘，如是，比丘是为清净者。

‘‘Kathañca, bhikkhave, bhikkhu ariyo hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.

诸比丘，比丘如何是圣者？于彼比丘，诸恶不善法，能致染污、能致后有、能致热恼、能感苦果、于未来能致生老死者，皆已远离。诸比丘，如是，比丘是为圣者。

‘‘Kathañca, bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī’’ti.

诸比丘，比丘如何是阿罗汉？于彼比丘，诸恶不善法，能致染污、能致后有、能致热恼、能感苦果、于未来能致生老死者，皆已远离。诸比丘，如是，比丘是为阿罗汉。

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊作此说。彼诸比丘心意满足，欢喜世尊所说。

Mahāassapurasuttaṃ niṭṭhitaṃ navamaṃ.

大马邑经第九终。

10. Cūḷaassapurasuttaṃ

10. 小马邑经

435. Evaṃ [Pg.349] me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha. Tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ – ‘yā samaṇasāmīcippaṭipadā taṃ paṭipajjissāma; evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

435. 如是我闻。一时，世尊住于鸯伽国(Aṅga)，一个名为马邑(Assapura)的鸯伽人市镇。于其处，世尊告诸比丘：“诸比丘！”彼诸比丘回答世尊：“尊者！”世尊作此说：“诸比丘，人们皆知汝等为‘沙门，沙门’。当被问及‘汝等是谁’时，汝等亦自承为‘我等是沙门’。诸比丘，汝等既有此名号、有此承诺，即当如是学：‘我等当行沙门之相应正行。如是，我等此名号将为真实，此承诺将为如实；我等所受用之衣、食、住处、病缘医药资具，彼等施主于我等所作之供养，将有大果、大利益；我等之出家亦将不空过，有果、有增益。’诸比丘，汝等实应如是学。”

436. ‘‘Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṃ appahīnaṃ hoti, saṭhassa sāṭheyyaṃ appahīnaṃ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti – imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ appahānā ‘na samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Seyyathāpi, bhikkhave, matajaṃ nāma āvudhajātaṃ ubhatodhāraṃ pītanisitaṃ. Tadassa saṅghāṭiyā sampārutaṃ sampaliveṭhitaṃ. Tathūpamāhaṃ, bhikkhave, imassa bhikkhuno pabbajjaṃ vadāmi.

436. 诸比丘，比丘如何是不行沙门正行？诸比丘，若有比丘，贪婪未断，瞋恚未断，忿怒未断，怨恨未断，抹煞未断，争强未断，嫉妒未断，悭吝未断，欺诈未断，虚伪未断，恶欲未断，邪见未断——诸比丘，因未断此等沙门之垢秽、沙门之过失、沙门之渣滓，此等能引恶趣、能令感受恶趣苦报之法，故我说他“不行沙门正行”。诸比丘，譬如有名为“死生”（mataja）之武器，双刃锋利，善加磨砺，为鞘所覆，所缠。诸比丘，我说此比丘之出家，与此譬喻相同。

437. ‘‘Nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, acelakassa acelakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave[Pg.350], udakorohakassa udakorohaṇamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.

437. 诸比丘，我不说仅因穿着僧伽梨就是沙门。诸比丘，我不说仅因裸体就是沙门。诸比丘，我不说仅因身染尘垢就是沙门。诸比丘，我不说仅因入水就是沙门。诸比丘，我不说仅因住在树下就是沙门。诸比丘，我不说仅因住在露地就是沙门。诸比丘，我不说仅因常站立就是沙门。诸比丘，我不说仅因按期进食就是沙门。诸比丘，我不说仅因诵念咒语就是沙门。诸比丘，我不说仅因结发就是沙门。

‘‘Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ saṅghāṭikaṃ kareyyuṃ, saṅghāṭikattameva samādapeyyuṃ – ‘ehi tvaṃ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṃ pahīyissati, saṭhassa sāṭheyyaṃ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṃ, bhikkhave, saṅghāṭikampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ paḷāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhikaṃ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.

“诸比丘，如果对于穿着僧伽梨者，仅凭穿着僧伽梨，贪欲者的贪欲就能被断除，有瞋恚心者的瞋恚就能被断除，易怒者的愤怒就能被断除，有怨恨者的怨恨就能被断除，贬损者的贬损就能被断除，好胜者的争胜就能被断除，嫉妒者的嫉妒就能被断除，悭吝者的悭吝就能被断除，狡诈者的狡诈就能被断除，虚伪者的虚伪就能被断除，有恶欲者的恶欲就能被断除，有邪见者的邪见就能被断除，那么他的朋友、同伴、亲戚、血亲就会让他一出生就穿着僧伽梨，并会让他受持穿着僧伽梨，说：‘来，贤面者，你来穿着僧伽梨吧。你穿着僧伽梨，仅凭穿着僧伽梨，你这贪欲者的贪欲就将被断除，有瞋恚心者的瞋恚就将被断除，易怒者的愤怒就将被断除，有怨恨者的怨恨就将被断除，贬损者的贬损就将被断除，好胜者的争胜就将被断除，嫉妒者的嫉妒就将被断除，悭吝者的悭吝就将被断除，狡诈者的狡诈就将被断除，虚伪者的虚伪就将被断除，有恶欲者的恶欲就将被断除，有邪见者的邪见就将被断除。’诸比丘，因为我在此看到，某些穿着僧伽梨者，却依然有贪欲、有瞋恚心、易怒、有怨恨、贬损、好胜、嫉妒、悭吝、狡诈、虚伪、有恶欲、有邪见，所以我不说穿着僧伽梨者的沙门性仅在于穿着僧伽梨。”

‘‘Acelakassa ce, bhikkhave…pe… rajojallikassa ce, bhikkhave…pe… udakorohakassa ce, bhikkhave…pe… rukkhamūlikassa ce, bhikkhave…pe… abbhokāsikassa ce, bhikkhave…pe… ubbhaṭṭhakassa ce, bhikkhave…pe… pariyāyabhattikassa ce, bhikkhave…pe… mantajjhāyakassa ce, bhikkhave…pe… jaṭilakassa [Pg.351] ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ jaṭilakaṃ kareyyuṃ, jaṭilakattameva samādapeyyuṃ – ‘ehi tvaṃ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati…pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṃ, bhikkhave, jaṭilakampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ palāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhiṃ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.

“诸比丘，如果对裸行者而言……（中略）……如果对尘垢行者而言……（中略）……如果对入水行者而言……（中略）……如果对树下住者而言……（中略）……如果对露地住者而言……（中略）……如果对常立者而言……（中略）……如果对次第食者而言……（中略）……如果对诵咒者而言……（中略）……诸比丘，如果对结发者而言，仅凭蓄持发髻，贪婪者的贪婪就能被舍离，有瞋害心者的瞋害就能被舍离，易怒者的愤怒就能被舍离，结怨者的怨恨就能被舍离，贬损者的贬损就能被舍离，争胜者的争胜就能被舍离，嫉妒者的嫉妒就能被舍离，悭吝者的悭吝就能被舍离，奸诈者的奸诈就能被舍离，虚伪者的虚伪就能被舍离，恶欲者的恶欲就能被舍离，邪见者的邪见就能被舍离，那么他的朋友、同伴、血缘亲属就会让他一生下来就做结发者，就会让他受持结发者的身份，说：‘来，贤友，你去做结发者吧。你做了结发者，仅凭蓄持发髻，你的贪婪就将被舍离，你的瞋害就将被舍离，你的愤怒就将被舍离……（中略）……你的恶欲就将被舍离，你的邪见就将被舍离。’然而，诸比丘，因为我在此见到某个结发者，仍是贪婪、有瞋害心、易怒、结怨、贬损、争胜、嫉妒、悭吝、奸诈、虚伪、有恶欲、持邪见，所以，我不说对结发者而言，仅凭蓄持发髻便具备沙门性。”

438. ‘‘Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṃ pahīnaṃ hoti, saṭhassa sāṭheyyaṃ pahīnaṃ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti – imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ pahānā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati ( ). Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato [Pg.352] ( ) pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

438. “诸比丘，比丘如何行于沙门正行呢？诸比丘，任何比丘，若其贪欲已断除，瞋害已断除，愤怒已断除，怨恨已断除，抹杀已断除，争胜已断除，嫉妒已断除，悭吝已断除，狡诈已断除，虚伪已断除，恶欲已断除，邪见已断除——诸比丘，我说，因断除了此等导致恶趣、感受苦报的沙门污垢、沙门过失、沙门渣滓，我称之为‘行于沙门正行’者。他见到自己已从所有这些恶不善法中清净。当他见到自己已从所有这些恶不善法中清净时，便生起喜悦；喜悦者生起喜；心喜者身轻安；身轻安者感受乐；有乐者心入定。”

‘‘So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ vineyya ghammapariḷāhaṃ…pe… pacchimāya cepi disāya puriso āgaccheyya…pe… uttarāya cepi disāya puriso āgaccheyya…pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṃ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ, vineyya ghammapariḷāhaṃ. Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi…pe… vessakulā cepi…pe… suddakulā cepi…pe… yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.

彼比丘以慈俱心遍满一方而住，同样地遍满第二方、第三方、第四方。如是，于上下、四维、一切处，视一切如己，对一切有情世界，以慈俱心，广大、崇高、无量、无怨、无恼，遍满而住。以悲俱心……以喜俱心……以舍俱心遍满一方而住，同样地遍满第二方、第三方、第四方。如是，于上下、四维、一切处，视一切如己，对一切有情世界，以舍俱心，广大、崇高、无量、无怨、无恼，遍满而住。诸比丘，譬如有一莲池，水清澈、甘甜、凉爽、清净，有善妙的渡口，令人愉悦。若有人从东方来，为暑热所灼，为暑热所困，疲惫、口渴、干渴。他来到此莲池，便可消除口渴，消除暑热的灼烧……若有人从西方来……若有人从北方来……若有人从南方来。无论从何处来的人，为暑热所灼，为暑热所困，疲惫、口渴、干渴。他来到此莲池，便可消除口渴，消除暑热的灼烧。诸比丘，正是如此，若有刹帝利族姓者，从家出家，行无家生活，他依止如来所开示的法与律，如是修习慈、悲、喜、舍，获得内心的寂静。因内心的寂静，我说他已行于沙门正行。若有婆罗门族姓者……若有吠舍族姓者……若有首陀罗族姓者……无论从任何族姓，从家出家，行无家生活，他依止如来所开示的法与律，如是修习慈、悲、喜、舍，获得内心的寂静。因内心的寂静，我说他已行于沙门正行。

‘‘Khattiyakulā [Pg.353] cepi agārasmā anagāriyaṃ pabbajito hoti. So ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hoti. Brāhmaṇakulā cepi…pe… vessakulā cepi… suddakulā cepi… yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hotī’’ti.

“纵使自刹帝利族，从家出家，入于非家，彼亦因诸漏已尽，于现法中，以自证智亲证，具足无漏之心解脱、慧解脱而住。因诸漏已尽，而为沙门。自婆罗门族、吠舍族、首陀罗族亦复如是。纵使自任何族，从家出家，入于非家，彼亦因诸漏已尽，于现法中，以自证智亲证，具足无漏之心解脱、慧解脱而住。因诸漏已尽，而为沙门。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此语已。彼诸比丘心怀悦豫，欢喜世尊所说。

Cūḷaassapurasuttaṃ niṭṭhitaṃ dasamaṃ.

小马邑经第十终。

Mahāyamakavaggo niṭṭhito catuttho.

大双品第四终。

Tassuddānaṃ –

其摄颂曰：

Giñjakasālavanaṃ pariharituṃ, paññavato puna saccakanisedho;

Mukhavaṇṇapasīdanatāpindo, kevaṭṭaassapurajaṭilena.

《小牛角经》、《大牛角经》、《大牧牛人经》、《小牧牛人经》、《大萨遮经》、《小萨遮经》、《小爱尽经》、《大爱尽经》、《大马邑经》与《小马邑经》。

5. Cūḷayamakavaggo

5. 小对品

1. Sāleyyakasuttaṃ

1. 娑罗经

439. Evaṃ [Pg.354] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

439. 如是我闻。一时，世尊在憍萨罗国游行，与大比丘僧团一起，抵达了憍萨罗国一个名叫娑罗（Sālā）的婆罗门村。娑罗的婆罗门及家主们听说：“诸位，那位沙门乔达摩，释迦子，从释迦族出家，正与大比丘僧团在憍萨罗国游行，已抵达娑罗。关于那位乔达摩尊者，有这样美好的名声传扬开来：‘彼世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他于此世界，连同天、魔、梵，于此众生，连同沙门、婆罗门、天、人，皆亲身以证智作证后而宣说。他所教导之法，初善、中善、后善，义理圆满，言辞善美；他阐明了完全圆满、清净的梵行。’得见如是诸阿罗汉，实为善哉！”

Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘ko nu kho, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti?

那时，萨罗村(Sāleyyakā)的婆罗门与家主们前往世尊之处。抵达后，一些人礼敬世尊，然后坐于一旁；一些人与世尊互相寒暄，说了些友善且值得忆念的话后，坐于一旁；一些人向着世尊所在之处合掌后，坐于一旁；一些人在世尊面前通报姓名后，坐于一旁；一些人则默然坐于一旁。坐于一旁后，萨罗村的婆罗门与家主们对世尊说：“贤者乔达摩，是何因何缘，此处有些众生，身坏命终之后，投生到恶趣、恶道、堕处、地狱？贤者乔达摩，又是何因何缘，此处有些众生，身坏命终之后，投生到善趣、天界呢？”

‘‘Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu [Pg.355] kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“家主们，正是由于非法行与邪行，此处有些众生，身坏命终之后，投生到恶趣、恶道、堕处、地狱。家主们，正是由于如法行与正行，此处有些众生，身坏命终之后，投生到善趣、天界。”

‘‘Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu, yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā’’ti. ‘‘Tena hi, gahapatayo, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –

“贤者乔达摩，对于您这简略宣说而未详细分析其义的话，我们无法详细了知其义。善哉，愿贤者乔达摩为我们说法，好让我们能详细了知您这简略宣说而未详细分析其义的话的含义。”“那么，家主们，你们要仔细听，善加作意，我将为你们说。”“是的，贤者。”萨罗村的婆罗门与家主们应诺了世尊。世尊说了这番话：

440. ‘‘Tividhaṃ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

440. “家主们，以身有三种不如法行、不平等行，以语有四种不如法行、不平等行，以意有三种不如法行、不平等行。”

‘‘Kathañca, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.

“家主们，以身行不如法行、不平等行有哪三种呢？家主们，在此，某人杀生，残忍、血手、专注于杀害打击，对一切有情众生无有悲悯。”

‘‘Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“再者，为不与取者。凡他人之财物用具，或在村中，或在林中，于此不与之物，以偷盗想而取。”

‘‘Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti.

“再者，为邪淫者。于母所护、父所护、父母所护、兄弟所护、姐妹所护、亲族所护、宗族所护、法所护之女，及有夫之女、受治罚之女，乃至暂以花环为记之女，与如是等女，作出行非礼之事。家主们，如是为三种以身所作之不如法行、不平等行。”

‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti[Pg.356], so ajānaṃ vā āha – ‘jānāmī’ti, jānaṃ vā āha – ‘na jānāmī’ti, apassaṃ vā āha – ‘passāmī’ti, passaṃ vā āha – ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

“家主们，以语行不如法行、不平等行有哪四种呢？家主们，在此，某人为妄语者。或在会堂，或在众人中，或在亲族中，或在团体中，或在王家中，被引为证人而受诘问：‘喂，善人！汝所知者，当如实言。’彼人不知而言‘我知’，或知而言‘我不知’；不见而言‘我见’，或见而言‘不见’。如是，或为己故，或为他故，或为些微利养故，知而妄语。”

‘‘Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

“再者，为两舌者。此闻往彼说，为离间此众；彼闻来此说，为离间彼众。如是，破坏和合，助长分裂，乐于不和，喜于不和，悦于不和，说引生不和之语。”

‘‘Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

又，彼为恶口者。凡言语是斥责的、粗暴的、令他人痛苦的、刺伤他人的、近于愤怒的、不导向定的，他说如是语。

‘‘Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti.

又，彼为绮语者。彼为非时语者、非实语者、无义语者、非法语者、非律语者。他说不应珍藏于心之语，于非时说，无有根据，无有限量，不与义利相应。居士们，如是，语的非法行、非正行有四种。

‘‘Kathañca, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’’’ti!

居士们，意的非法行、非正行如何有三种呢？居士们，于此，某人为贪欲者，对他人之财产资具，彼如是贪求：“善哉！愿他人之物为我所有！”

‘‘Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’’’nti.

又，彼有瞋恚心，怀有瞋恚意向：“愿此诸有情或被杀害，或被杀戮，或被断绝，或被毁灭，或愿其不存在！”

‘‘Micchādiṭṭhiko kho pana hoti viparītadassano – ‘natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā[Pg.357], natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

又，彼为邪见者，持有颠倒见，谓：“布施无果，供养无果，祭祀无果；善作、恶作业无果报；无此世间，无他世间；于母无恩，于父无恩；无化生有情；世间无正行、正向，能于此世间、他世间自证知、作证后而宣说的沙门、婆罗门。”居士们，如是，意的非法行、非正行有三种。

‘‘Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

居士们，如是，以非法行、非正行为因，于此，某些有情身坏命终后，往生于恶趣、苦趣、堕处、地狱。

441. ‘‘Tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti, tividhaṃ manasā dhammacariyāsamacariyā hoti.

441. 居士们，身的法行、正行有三种，语的法行、正行有四种，意的法行、正行有三种。

‘‘Kathañca, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

“居士们，如何以身行三种法行、正行呢？居士们，于此，有人舍离杀生，戒除杀生，放下棍棒与刀剑，有惭愧心，富有慈悲，为一切有情众生的利益而怜悯他们，如此而住。

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“舍离不与取，戒除不与取。凡他人之财物用具，无论在村落或在林野，皆不以偷盗之心，取其不与之物。

‘‘Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti.

“舍离欲邪行，戒除欲邪行。凡有母护、父护、父母护、兄弟护、姊妹护、亲族护、氏族护、法护之女，以及有夫之妇、有刑罚守护之女，乃至仅以花环订婚之女，于此等女，皆不与之行淫。居士们，如此，以身所行之法行、正行，即有此三种。

‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha – ‘na jānāmī’ti, jānaṃ vā āha – ‘jānāmī’ti, apassaṃ vā āha – ‘na passāmī’ti, passaṃ vā āha [Pg.358] – ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

“居士们，如何以语行四种法行、正行呢？居士们，于此，有人舍离妄语，戒除妄语。或在会堂，或在议会，或在亲族中，或在团体中，或在王家中，被传唤作证，受人质询：‘喂，善人，请说出你所知之事！’彼人若不知，则言：‘我不知’；若知，则言：‘我知’；若未见，则言：‘我未见’；若见，则言：‘我见’。如是，彼不为自身故，不为他人故，亦不为任何微利故，而故意说妄语。

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

“舍离两舌，戒除两舌。不为此处所闻，往告彼处，以离间此众；亦不为彼处所闻，来告此处，以离间彼众。如是，离者令和，合者增益。乐于和合，喜于和合，悦于和合，恒说和合之语。

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā – tathārūpiṃ vācaṃ bhāsitā hoti.

舍弃粗恶语，远离粗恶语。凡是无过失、悦耳、可爱、触动人心、文雅、众人喜爱、众人欢喜的言语，他说那样的言语。

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti.

舍弃绮语，远离绮语。他是适时语者、真实语者、利益语者、法语者、律语者；他说值得珍藏的言语，在适当时机，有根据、有分限、与利益相关。诸位家主，如此，有四种语的法行、正行。

‘‘Kathañca, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti!

诸位家主，如何有三种意的法行、正行呢？诸位家主，于此，有人不贪婪，对他人的财富与用具，他不生起贪欲之心：“啊！愿他人的财物为我所有！”

‘‘Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti.

又，他有不瞋恚之心，无败坏之心念：“愿这些有情无怨、无害、无恼，愿他们快乐地维持自己！”

‘‘Sammādiṭṭhiko kho pana hoti aviparītadassano – ‘atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti.

又，他有正见，所见不颠倒：“有布施，有供养，有祭祀；有善行、恶作业的果与异熟；有此世，有他世；有母，有父；有化生有情；世间有沙门、婆罗门，他们是正至、正行者，以亲身证智，作证此世、他世后而宣说。”诸位家主，如此，有三种意的法行、正行。

‘‘Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

诸位家主，正是由于此法行、正行，于此，有些有情在身坏命终之后，往生于善趣、天界。

442. ‘‘Ākaṅkheyya [Pg.359] ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

442. 居士们，如果法行、正行者希望：“啊，愿我身坏命终之后，投生为大富刹帝利(khattiyamahāsāla)！”此事是可能发生的，他身坏命终之后，会投生为大富刹帝利。这是什么缘故呢？因为他是法行、正行者。

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ…pe… gahapatimahāsālānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

居士们，如果法行、正行者希望：“啊，愿我身坏命终之后，投生为大富婆罗门(brāhmaṇamahāsāla)……乃至投生为大富居士(gahapatimahāsāla)！”此事是可能发生的，他身坏命终之后，会投生为大富居士。这是什么缘故呢？因为他是法行、正行者。

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

居士们，如果法行、正行者希望：“啊，愿我身坏命终之后，投生于四大王天(Cātumahārājika)诸天之中！”此事是可能发生的，他身坏命终之后，会投生于四大王天诸天之中。这是什么缘故呢？因为他是法行、正行者。

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ…pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

居士们，如果法行、正行者希望：“啊，愿我身坏命终之后，投生于三十三天(Tāvatiṃsa)、夜摩天(Yāma)、兜率天(Tusita)、化乐天(Nimmānaratī)、他化自在天(Paranimmitavasavattī)……乃至梵众天(Brahmakāyika)的诸天之中！”此事是可能发生的，他身坏命终之后，会投生于梵众天诸天之中。这是什么缘故呢？因为他是法行、正行者。

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

居士们，如果行法、行正者希望：“啊，愿我身坏命终之后，投生为诸光天(Ābhā)的同伴！”这确实是可能的，他身坏命终之后，能投生为诸光天的同伴。这是什么缘故呢？因为他是行法、行正者。

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ…pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ… vehapphalānaṃ devānaṃ… avihānaṃ [Pg.360] devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ … ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

居士们，如果行法、行正者希望：“啊，愿我身坏命终之后，投生为少光天(Parittābha)、无量光天(Appamāṇābha)、光音天(Ābhassara)、少净天(Parittasubha)、无量净天(Appamāṇasubha)、遍净天(Subhakiṇhā)、广果天(Vehapphala)、无烦天(Aviha)、无热天(Atappa)、善见天(Sudassā)、善现天(Sudassī)、色究竟天(Akaniṭṭhā)、空无边处天、识无边处天、无所有处天，乃至非想非非想处天(Nevasaññānāsaññāyatana)诸天的同伴！”这确实是可能的，他身坏命终之后，能投生为非想非非想处天诸天的同伴。这是什么缘故呢？因为他是行法、行正者。

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī’’ti.

居士们，如果行法、行正者希望：“啊，愿我因诸漏已尽，于现法中亲身以殊胜智现证，成就并安住于无漏的心解脱、慧解脱！”这确实是可能的，他能因诸漏已尽，于现法中亲身以殊胜智现证，成就并安住于无漏的心解脱、慧解脱。这是什么缘故呢？因为他是行法、行正者。

443. Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.

443. 如是说后，萨罗村(Sāleyyaka)的婆罗门居士们对世尊说：“善哉，尊者乔达摩！善哉，尊者乔达摩！犹如扶正已倒下者，或揭开已覆盖者，或为迷路者指示道路，或于暗中持油灯，令有眼者得见色。正是这样，尊者乔达摩以种种方式开示了法。我们归依尊者乔达摩、法、以及比丘僧。愿尊者乔达摩忆持我们为优婆塞，从今日起，终生归依。”

Sāleyyakasuttaṃ niṭṭhitaṃ paṭhamaṃ.

萨罗村经第一终。

2. Verañjakasuttaṃ

2. 维兰迦经

444. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ [Pg.361] kho verañjakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

444. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。尔时，维兰迦的婆罗门居士们因某要事而客居于舍卫城。维兰迦的婆罗门居士们听说：“诸位，从释迦族出家的释迦子沙门乔达摩，正住在舍卫城祇陀林给孤独园。关于这位尊者乔达摩，有这样的美誉传扬：‘彼世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他于此世界，包含天、魔、梵，乃至沙门、婆罗门、天与人，自我证知、作证后而宣说。他所教导的法，初善、中善、后善，义理具足，言辞具足；他阐明完全圆满、清净的梵行。得见这样的阿罗汉，实为善哉！”

Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘ko nu kho, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti?

于是，维兰迦的婆罗门居士们来到世尊那里。到了之后，一些人顶礼世尊后，坐于一旁；一些人与世尊互相问候，交换了可喜可亲的言辞后，坐于一旁；一些人向着世尊所在的方向合掌后，坐于一旁；一些人在世尊面前通报姓名族姓后，坐于一旁；一些人则默然坐于一旁。坐于一旁后，维兰迦的婆罗门居士们对世尊说：“尊者乔达摩，是何因，是何缘，于此，一些有情身坏命终后，投生于苦界、恶趣、堕处、地狱？尊者乔达摩，又是何因，是何缘，于此，一些有情身坏命终后，投生于善趣、天界呢？”

‘‘Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“居士们，由于行非法、行不正，于此，一些有情身坏命终后，投生于苦界、恶趣、堕处、地狱。居士们，由于行如法、行正直，于此，一些有情身坏命终后，投生于善趣、天界。”

‘‘Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ [Pg.362] ājāneyyāmā’’ti. ‘‘Tena hi, gahapatayo, suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –

“我们未能详细了知尊者乔达摩这番简略宣说而未分别其义的义理。善哉，愿尊者乔达摩为我们说法，使我们能详细了知尊者乔达摩这番简略宣说而未分别其义的义理。”“那么，居士们，你们当谛听，善加作意，我将要说了。”“是的，尊者。”维兰迦的婆罗门居士们回答了世尊。世尊便说了这番话：

445. ‘‘Tividhaṃ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṃ vācāya adhammacārī visamacārī hoti, tividhaṃ manasā adhammacārī visamacārī hoti.

445. “居士们，确实，以身行非法、行不正有三种，以语行非法、行不正有四种，以意行非法、行不正有三种。

‘‘Kathañca, gahapatayo, tividhaṃ kāyena adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ… taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā… tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacārī visamacārī hoti.

“居士们，如何以身行非法、行不正有三种呢？在此，居士们，有人杀生、残忍、手染鲜血，热衷于杀戮与伤害，对一切有情众生没有悲悯。他又行不与取，凡他人之物、他人资具……他以盗心取其不与之物。他又行于欲邪行，对那些为母亲所守护……的女子，他行于此等邪行。居士们，像这样，以身行非法、行不正有三种。

‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā… sampajānamusā bhāsitā hoti. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā… vaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī… apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti.

“居士们，如何以语行非法、行不正有四种呢？在此，居士们，有人说妄语，去到会堂中……他故意说谎。他又说离间语，从这里听了去那里说……说引生不和的话。他又说粗恶语，凡是言语如刺、粗暴……他说那样的话。他又说绮语，非时说……无节制、不合义利。居士们，像这样，以语行非法、行不正有四种。

‘‘Kathañca, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco abhijjhālu hoti…pe… taṃ mamassā’ti. Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ime sattā haññantu vā… mā vā ahesu’nti. Micchādiṭṭhiko kho pana hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ… sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti.

“居士们，如何以意行非法、行不正有三种呢？在此，居士们，有人怀有贪欲……他贪求道：“啊，愿那是我的！”他又心怀嗔恚，意念败坏，想：“愿这些众生被杀害……愿他们不存在！”他又怀有邪见，有颠倒见，认为：“没有布施，没有祭祀……世间没有那些亲证后而宣说的沙门、婆罗门。”居士们，像这样，以意行非法、行不正有三种。

‘‘Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

居士们，确实如此，由于行非法、行不正为因，于此，某些有情在身坏命终之后，投生于苦界、恶趣、堕处、地狱。

446. ‘‘Tividhaṃ [Pg.363] kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṃ vācāya dhammacārī samacārī hoti, tividhaṃ manasā dhammacārī samacārī hoti.

446. 居士们，确实，以身行法、行正有三种；以语行法、行正有四种；以意行法、行正有三种。

‘‘Kathañca, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa… taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācāraṃ pahāya… tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti.

居士们，如何是以身行法、行正有三种呢？居士们，于此，某人舍断杀生，远离杀生，放下棍杖，放下刀剑，有惭，具悲悯心，怜悯一切众生的利益而住。他舍断不与取，远离不与取，不以盗心取他人未给予之物。他舍断欲邪行……不与那样的女性发生关系。居士们，确实如此，以身行法、行正有三种。

‘‘Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā…pe… na sampajānamusā bhāsitā hoti. Pisuṇaṃ vācaṃ pahāya… samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya… kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti.

居士们，如何是以语行法、行正有四种呢？居士们，于此，某人舍断妄语，远离妄语……他不说故意的妄语。他舍断离间语……说使人和合的话。他舍断粗恶语……说柔和的话。他舍断绮语……说适时、有据、有限度、与义相应的话。居士们，确实如此，以语行法、行正有四种。

‘‘Kathañca, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti ‘aho vata yaṃ parassa, taṃ mamassā’ti. Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti. Sammādiṭṭhiko kho pana hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ… sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti.

“诸居士，如何以三方面意行法、行正呢？于此，诸居士，有人不贪婪。凡他人之资财用具，他不会觊觎道：‘啊，但愿他人之物为我所有！’他实则心无嗔恚，意念无嗔害，心想：‘愿此等众生无怨、无害、无恼，愿他们快乐地护持自己！’他实则具有正见，所见不颠倒，认为：‘有布施，有供养……有沙门、婆罗门于世间，由自己以胜智亲证后而宣说。’诸居士，如此，乃以三方面意行法、行正。”

‘‘Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“诸居士，正是由于行法、行正，于此，一些众生身坏命终后，投生于善趣、天界。”

447. ‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya’nti[Pg.364]; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

447. “诸居士，若行法、行正者希望：‘啊，愿我身坏命终后，得生为刹帝利大富豪之同伴！’此事是可能发生的，他身坏命终后，即得生为刹帝利大富豪之同伴。此是何因？因为他正是行法、行正者。”

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“诸居士，若行法、行正者希望：‘啊，愿我身坏命终后，得生为婆罗门大富豪或居士大富豪之同伴！’此事是可能发生的，他身坏命终后，即得生为居士大富豪之同伴。此是何因？因为他正是行法、行正者。”

‘‘Ākaṅkeyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“居士们，若有行法行正者希望：‘善哉！愿我身坏命终后，得生为四大王天(Cātumahārājika)诸天之同伴！’此事是可能的，彼人身坏命终后，可能会得生为四大王天诸天之同伴。此是何因？因为彼人是行法行正者。”

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“居士们，若有行法行正者希望：‘善哉！愿我身坏命终后，得生为忉利天(Tāvatiṃsa)诸天之同伴……焰摩天(Yāma)诸天之同伴……兜率天(Tusita)诸天之同伴……化乐天(Nimmānaratī)诸天之同伴……他化自在天(Paranimmitavasavattī)诸天之同伴……梵身天(Brahmakāyika)诸天之同伴！’此事是可能的，彼人身坏命终后，可能会得生为梵身天诸天之同伴。此是何因？因为彼人是行法行正者。”

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“居士们，若有行法行正者希望：‘善哉！愿我身坏命终后，得生为光天(Ābhā)诸天之同伴！’此事是可能的，彼人身坏命终后，可能会得生为光天诸天之同伴。此是何因？因为彼人是行法行正者。”

‘‘Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ…pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ … vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ [Pg.365] devānaṃ… ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya’nti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

家主们，如果如法而行、正直而行者期望：“啊，愿我身坏命终之后，得与少光天众……乃至……无量光天众……光音天众……少净天众……无量净天众……遍净天众……广果天众……无烦天众……无热天众……善见天众……善现天众……色究竟天众……空无边处天众……识无边处天众……无所有处天众……非想非非想处天众共生！”此事可能，他身坏命终之后，确实得与非想非非想处天众共生。是何缘故？因为他正是如此如法而行、正直而行。

‘‘Ākaṅkheyya ce gahapatayo dhammacārī samacārī – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti; ṭhānaṃ kho panetaṃ vijjati, ‘yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī’’’ti.

家主们，如果如法而行、正直而行者期望：“啊，愿我由诸漏已尽，于现法中，亲自证知、现证、成就并安住于无漏的心解脱、慧解脱！”此事可能，他确实能由诸漏已尽，于现法中，亲自证知、现证、成就并安住于无漏的心解脱、慧解脱。是何缘故？因为他正是如此如法而行、正直而行。

448. Evaṃ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.

448. 如是说已，维兰迦的婆罗门、居士们白世尊言：“绝妙，乔达摩尊者！绝妙，乔达摩尊者！乔达摩尊者，譬如扶正颠倒之物，揭示被覆盖之物，为迷路者指示道路，或于黑暗中持油灯，令有眼者得见诸色。正是这样，乔达摩尊者以种种方式开示了法。我等今归依乔达摩尊者、法及比丘僧团。愿乔达摩尊者忆持我等，从今日起，乃至命终，归依为优婆塞。”

Verañjakasuttaṃ niṭṭhitaṃ dutiyaṃ.

第二维兰迦经终。

3. Mahāvedallasuttaṃ

3. 大广说经

449. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca [Pg.366] –

449. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。尔时，具寿摩诃拘絺罗(Mahākoṭṭhika)于日暮时分，从宴坐而起，往诣具寿舍利弗(Sāriputta)所。至已，与具寿舍利弗共相问候，交换可喜可忆之言后，坐于一面。坐于一面已，具寿摩诃拘絺罗对具寿舍利弗说：

‘‘‘Duppañño duppañño’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī’’ti?

“贤友，所谓‘劣慧，劣慧’。贤友，以何而说为‘劣慧’呢？”

‘‘‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.

“贤友，因其‘不了知，不了知’，故说为‘劣慧’。”

‘‘Kiñca nappajānāti? ‘Idaṃ dukkha’nti nappajānāti, ‘ayaṃ dukkhasamudayo’ti nappajānāti, ‘ayaṃ dukkhanirodho’ti nappajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti nappajānāti. ‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī’’ti.

“不了知什么呢？不了知‘此是苦’，不了知‘此是苦之集’，不了知‘此是苦之灭’，不了知‘此是导向苦灭之道’。贤友，因其‘不了知，不了知’，故说为‘劣慧’。”

‘‘‘Sādhāvuso’ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttariṃ pañhaṃ apucchi –

“善哉，贤友！”具寿摩诃拘絺罗(Mahākoṭṭhika)对具寿舍利弗所说感到欢喜、随喜，又进一步问具寿舍利弗：

‘‘‘Paññavā paññavā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññavāti vuccatī’’ti?

“贤友，说‘有慧者，有慧者’。贤友，究竟以何而被称为‘有慧者’呢？”

‘‘‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.

“贤友，因为‘了知，了知’，因此被称为‘有慧者’。”

‘‘Kiñca pajānāti? ‘Idaṃ dukkha’nti pajānāti, ‘ayaṃ dukkhasamudayo’ti pajānāti, ‘ayaṃ dukkhanirodho’ti pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti pajānāti. ‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī’’ti.

“了知什么呢？了知‘此是苦’，了知‘此是苦之集’，了知‘此是苦之灭’，了知‘此是导向苦灭之道’。贤友，因为‘了知，了知’，因此被称为‘有慧者’。”

‘‘‘Viññāṇaṃ viññāṇa’nti, āvuso, vuccati. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī’’ti?

“贤友，说‘识，识’。贤友，究竟以何而被称为‘识’呢？”

‘‘‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.

“贤友，因为‘识别，识别’，因此被称为‘识’。”

‘‘Kiñca vijānāti? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī’’ti.

“识别什么呢？识别乐，也识别苦，也识别不苦不乐。贤友，因为‘识别，识别’，因此被称为‘识’。”

‘‘Yā cāvuso, paññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti? ‘‘Yā cāvuso, paññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Yaṃ hāvuso, pajānāti taṃ vijānāti, yaṃ vijānāti taṃ pajānāti. Tasmā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti.

“贤友，此慧与此识——这些法是相应的，还是不相应的？能否将这些法一一分离，而宣示其差别呢？”“贤友，此慧与此识——这些法是相应的，非不相应。且无法将这些法一一分离，而宣示其差别。贤友，凡所了知者，即是所识别者；凡所识别者，即是所了知者。是故，这些法是相应的，非不相应。且无法将这些法一一分离，而宣示其差别。”

‘‘Yā cāvuso, paññā yañca viññāṇaṃ – imesaṃ dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ kiṃ nānākaraṇa’’nti? ‘‘Yā cāvuso, paññā yañca viññāṇaṃ – imesaṃ [Pg.367] dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ paññā bhāvetabbā, viññāṇaṃ pariññeyyaṃ. Idaṃ nesaṃ nānākaraṇa’’nti.

“贤友，此慧与此识——对于这些相应而非不相应的法，其差别为何？”“贤友，此慧与此识——对于这些相应而非不相应的法，慧当修习，识当遍知。此即其差别。”

450. ‘‘‘Vedanā vedanā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, vedanāti vuccatī’’ti?

450. “贤友，被称为‘受，受’。贤友，以何义被称为‘受’呢？”

‘‘‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.

“贤友，因为‘感受，感受’，因此被称为‘受’。”

‘‘Kiñca vedeti? Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. ‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī’’ti.

“又感受什么呢？感受乐，感受苦，感受不苦不乐。贤友，因为‘感受，感受’，因此被称为‘受’。”

‘‘‘Saññā saññā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, saññāti vuccatī’’ti?

“贤友，被称为‘想，想’。贤友，以何义被称为‘想’呢？”

‘‘‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.

“贤友，因为‘认知，认知’，因此被称为‘想’。”

‘‘Kiñca sañjānāti? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī’’ti.

“又认知什么呢？认知青色，认知黄色，认知红色，认知白色。贤友，因为‘认知，认知’，因此被称为‘想’。”

‘‘Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti? ‘‘Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Yaṃ hāvuso, vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vijānāti. Tasmā ime dhammā saṃsaṭṭhā no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti.

“贤友，此受、此想与此识，这些法是结合的还是分离的？能否分别、辨别出这些法的差异呢？”“贤友，此受、此想与此识，这些法是结合的，非分离的。不能分别、辨别出这些法的差异。贤友，所感受的，即被认知；所认知的，即被识知。因此，这些法是结合的，非分离的。不能分别、辨别出这些法的差异。”

451. ‘‘Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṃ neyya’’nti?

451. “贤友，以脱离五根、清净的意识，可知何法？”

‘‘Nissaṭṭhena āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṃ neyyaṃ, ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ neyyaṃ, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ neyya’’nti.

“贤友，以脱离五根、清净的意识，应知空无边处为‘虚空无边’，应知识无边处为‘识无边’，应知无所有处为‘一无所有’。”

‘‘Neyyaṃ panāvuso, dhammaṃ kena pajānātī’’ti?

“贤友，又以何法了知所应知之法呢？”

‘‘Neyyaṃ kho, āvuso, dhammaṃ paññācakkhunā pajānātī’’ti.

“贤友，以智慧之眼了知所应知之法。”

‘‘Paññā panāvuso, kimatthiyā’’ti?

“贤友，智慧是为了什么呢？”

‘‘Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā’’ti.

“贤友，智慧是为了证知、遍知与舍断。”

452. ‘‘Kati [Pg.368] panāvuso, paccayā sammādiṭṭhiyā uppādāyā’’ti?

452. “贤友，正见生起的因缘有几种呢？”

‘‘Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya – parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā’’ti.

“贤友，正见生起的因缘有两个：从他闻法音与如理作意。贤友，这就是正见生起的两个因缘。”

‘‘Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā’’ti?

“贤友，由几支所资助的正见，是有心解脱果与心解脱效益，以及慧解脱果与慧解脱效益的呢？”

‘‘Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā’’ti.

“贤友，由五支所资助的正见，是有心解脱果与心解脱效益，以及慧解脱果与慧解脱效益的。于此，贤友，正见为戒所资助，为闻所资助，为论议所资助，为止所资助，为观(vipassanā)所资助。贤友，由这五支所资助的正见，是有心解脱果与心解脱效益，以及慧解脱果与慧解脱效益的。”

453. ‘‘Kati panāvuso, bhavā’’ti?

453. “贤友，有几种有呢？”

‘‘Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo’’ti.

“贤友，有是这三种：欲有、色有、无色有。”

‘‘Kathaṃ panāvuso, āyatiṃ punabbhavābhinibbatti hotī’’ti?

“贤友，在未来，如何有再有之生起呢？”

‘‘Avijjānīvaraṇānaṃ kho, āvuso, sattānaṃ taṇhāsaṃyojanānaṃ tatratatrābhinandanā – evaṃ āyatiṃ punabbhavābhinibbatti hotī’’ti.

“贤友，对于为无明所障蔽、为贪爱所结缚的众生，因其处处欢喜，如是在未来有再有之生起。”

‘‘Kathaṃ panāvuso, āyatiṃ punabbhavābhinibbatti na hotī’’ti?

“贤友，在未来，如何不有再有之生起呢？”

‘‘Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā – evaṃ āyatiṃ punabbhavābhinibbatti na hotī’’ti.

“贤友，因无明离染而明生起，因贪爱灭尽，如是在未来不有再有之生起。”

454. ‘‘Katamaṃ panāvuso, paṭhamaṃ jhāna’’nti?

454. “贤友，什么是初禅呢？”

‘‘Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati – idaṃ vuccati, āvuso, paṭhamaṃ jhāna’’nti.

“贤友，于此，比丘远离诸欲，远离诸不善法，有寻、有伺，具足离生喜乐，进入并安住于初禅。贤友，这称为初禅。”

‘‘Paṭhamaṃ panāvuso, jhānaṃ katiaṅgika’’nti?

“贤友，那么，初禅有几支呢？”

‘‘Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgikaṃ. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgika’’nti.

“贤友，初禅有五支。贤友，于此，进入初禅的比丘，有寻、有伺、有喜、有乐与心一境性生起。贤友，初禅就是这样具有五支。”

‘‘Paṭhamaṃ panāvuso, jhānaṃ kataṅgavippahīnaṃ kataṅgasamannāgata’’nti?

“贤友，那么，初禅舍弃了哪几支，又具备了哪几支呢？”

‘‘Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno kāmacchando pahīno [Pg.369] hoti, byāpādo pahīno hoti, thīnamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgata’’nti.

“贤友，初禅舍弃五支、具备五支。贤友，当比丘进入初禅时，欲贪已被舍断，瞋恚已被舍断，惛沉、睡眠已被舍断，掉举、追悔已被舍断，疑已被舍断；并且有寻、有伺、有喜、有乐与心一境性生起。贤友，初禅就是这样舍弃五支、具备五支。”

455. ‘‘Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ, na aññamaññassa gocaravisayaṃ paccanubhontānaṃ, kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī’’ti?

455. “贤友，有此五根，所缘各异，行境各异，互不体验彼此的所缘行境。此即：眼根、耳根、鼻根、舌根、身根。贤友，对于所缘各异、行境各异、互不体验彼此所缘行境的此五根，什么是它们的所依？又是什么在体验它们的所缘行境呢？”

‘‘Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ, na aññamaññassa gocaravisayaṃ paccanubhontānaṃ, mano paṭisaraṇaṃ, mano ca nesaṃ gocaravisayaṃ paccanubhotī’’ti.

“贤友，此五根所缘各异，行境各异，不体验彼此的行境所缘。也就是：眼根、耳根、鼻根、舌根、身根。贤友，对于这所缘各异、行境各异、不体验彼此行境所缘的五根，意是其依止，意也体验其行境所缘。”

456. ‘‘Pañcimāni, āvuso, indriyāni, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imāni kho, āvuso, pañcindriyāni kiṃ paṭicca tiṭṭhantī’’ti?

456. “贤友，有此五根，也就是：眼根、耳根、鼻根、舌根、身根。贤友，此五根依何而住？”

‘‘Pañcimāni, āvuso, indriyāni, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. Imāni kho, āvuso, pañcindriyāni āyuṃ paṭicca tiṭṭhantī’’ti.

“贤友，有此五根，也就是：眼根、耳根、鼻根、舌根、身根。贤友，此五根依寿而住。”

‘‘Āyu panāvuso, kiṃ paṭicca tiṭṭhatī’’ti?

“贤友，寿又依何而住？”

‘‘Āyu usmaṃ paṭicca tiṭṭhatī’’ti.

“寿依暖而住。”

‘‘Usmā panāvuso, kiṃ paṭicca tiṭṭhatī’’ti?

“贤友，暖又依何而住？”

‘‘Usmā āyuṃ paṭicca tiṭṭhatī’’ti.

“暖依寿而住。”

‘‘Idāneva kho mayaṃ, āvuso, āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘āyu usmaṃ paṭicca tiṭṭhatī’ti. Idāneva pana mayaṃ, āvuso, āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘usmā āyuṃ paṭicca tiṭṭhatī’ti.

“贤友，我们刚才才如此理解具寿舍利弗所说：‘寿依暖而住’。贤友，我们现在又如此理解具寿舍利弗所说：‘暖依寿而住’。”

‘‘Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

“贤友，此话之义当如何理解？”

‘‘Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṃ paṭicca ābhā paññāyati, ābhaṃ paṭicca acci paññāyati; evameva kho, āvuso, āyu usmaṃ paṭicca tiṭṭhati, usmā āyuṃ paṭicca tiṭṭhatī’’ti.

“那么，贤友，我为你作一譬喻；于此教法中，有些智者通过譬喻能了知所说之义。贤友，譬如燃烧的油灯，依火焰而有光明可见，依光明而有火焰可见；正是如此，贤友，寿依暖而住，暖依寿而住。”

457. ‘‘Teva [Pg.370] nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā’’ti? ‘‘Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. Te ca hāvuso, āyusaṅkhārā abhaviṃsu te vedaniyā dhammā, na yidaṃ saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyetha. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyatī’’ti.

457. “贤友，命行与感受法是同一的，还是命行是其一，感受法是另一呢？”“贤友，命行与感受法并非同一。贤友，倘若命行与感受法是同一的，那么已入想受灭定的比丘，其出定则不可知。贤友，正因为命行是其一，感受法是另一，所以已入想受灭定的比丘，其出定是可知的。”

‘‘Yadā nu kho, āvuso, imaṃ kāyaṃ kati dhammā jahanti; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetana’’nti?

“贤友，当有几法舍离此身后，此身才会被抛弃、被丢弃地躺着，犹如无心识的木头呢？”

‘‘Yadā kho, āvuso, imaṃ kāyaṃ tayo dhammā jahanti – āyu usmā ca viññāṇaṃ; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetana’’nti.

“贤友，当寿、暖与识这三法舍离此身后，此身就被抛弃、被丢弃地躺着，犹如无心识的木头。”

‘‘Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – imesaṃ kiṃ nānākaraṇa’’nti?

“贤友，那已死、命终者，与那已入想受灭定的比丘——此二者有何差别呢？”

‘‘Yvāyaṃ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – idaṃ nesaṃ nānākaraṇa’’nti.

“贤友，那已死、命终者，其身行已止息、已寂静，语行已止息、已寂静，心行已止息、已寂静，寿已尽，暖已消，诸根已毁坏。而那已入想受灭定的比丘，其身行亦已止息、已寂静，语行亦已止息、已寂静，心行亦已止息、已寂静，但寿未尽，暖未消，诸根极为清明。贤友，那已死、命终者，与那已入想受灭定的比丘——此即是他们二者的差别。”

458. ‘‘Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti?

458. “贤友，不苦不乐心解脱的等至有几多缘呢？”

‘‘Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti.

“贤友，有四种因缘能证入不苦不乐心解脱。贤友，于此，比丘因舍离乐、舍离苦，以及先前已灭除喜与忧，遂进入并安住于不苦不乐、由舍而得念清净的第四禅。贤友，此即证入不苦不乐心解脱的四种因缘。”

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā’’ti?

“贤友，又有多少因缘能证入无相心解脱呢？”

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā [Pg.371] – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā’’ti.

“贤友，有两种因缘能证入无相心解脱：即不作意一切相，以及作意于无相界。贤友，此即证入无相心解脱的两种因缘。”

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā’’ti?

“贤友，又有多少因缘能使无相心解脱安住呢？”

‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā – sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā’’ti.

“贤友，有三种因缘能使无相心解脱安住：即不作意一切相，作意于无相界，以及先前的决意。贤友，此即能使无相心解脱安住的三种因缘。”

‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā’’ti?

“贤友，又有多少因缘能从无相心解脱出定呢？”

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya – sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā’’ti.

“贤友，有两种因缘能从无相心解脱出定：即作意一切相，以及不作意无相界。贤友，此即能从无相心解脱出定的两种因缘。”

459. ‘‘Yā cāyaṃ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti – ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nāna’’nti?

459. “贤友，此无量心解脱、无所有心解脱、空心解脱、无相心解脱——这些法是义异文亦异，还是义同文有异？”

‘‘Yā cāyaṃ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti – atthi kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; atthi ca kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā, byañjanameva nānaṃ’’.

“贤友，这无量心解脱、无所有处心解脱、空心解脱、无相心解脱——贤友，确实有这样一种理路，依此理路，这些法义理与文句各异；贤友，也确实有这样一种理路，依此理路，这些法义理相同，只是文句不同。”

‘‘Katamo cāvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca’’?

“贤友，是怎样的理路，依此理路，这些法义理与文句各异呢？”

‘‘Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho [Pg.372] tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ vuccatāvuso, appamāṇā cetovimutti’’.

“贤友，在此，比丘以与慈俱行之心，遍满一方而住；像那样第二方，像那样第三方，像那样第四方。像这样，上、下、横向，于一切处，对一切众生，以与慈俱行的、广大的、崇高的、无量的、无怨、无害之心，遍满包含一切的世界而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心，遍满一方而住；像那样第二方，像那样第三方，像那样第四方。像这样，上、下、横向，于一切处，对一切众生，以与舍俱行的、广大的、崇高的、无量的、无怨、无害之心，遍满包含一切的世界而住。贤友，这被称为无量心解脱。”

‘‘Katamā cāvuso, ākiñcaññā cetovimutti’’?

“贤友，什么是无所有处心解脱呢？”

‘‘Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccatāvuso, ākiñcaññā cetovimutti’’.

“贤友，在此，比丘完全地超越识无边处，作意‘无任何所有’，进入并安住于无所有处。贤友，这被称为无所有处心解脱。”

‘‘Katamā cāvuso, suññatā cetovimutti’’?

“贤友，什么是空心解脱呢？”

‘‘Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Ayaṃ vuccatāvuso, suññatā cetovimutti’’.

“贤友，在此，比丘去到林野、或去到树下、或去到空静处，如此省察：‘此身空无我及我所。’贤友，这被称为空心解脱。”

‘‘Katamā cāvuso, animittā cetovimutti’’?

“贤友，什么是无相心解脱呢？”

‘‘Idhāvuso, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccatāvuso, animittā cetovimutti. Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca’’.

贤友，于此，有比丘因不作意一切相，进入无相心定而住。贤友，此被称为无相心解脱。贤友，此即是其理趣，依此理趣，此等诸法义异文亦异。

‘‘Katamo cāvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ’’?

贤友，然则，是何理趣，依此理趣，此等诸法义同而文异呢？

‘‘Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te [Pg.373] khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti.

贤友，贪是作限量者，嗔是作限量者，痴是作限量者。彼等于漏尽比丘已被舍断，根已被切，如截顶之多罗树，已成无有，于未来为不生之法。贤友，所有无量心解脱，不动心解脱于其中被称为最上。而彼不动心解脱，空于贪，空于嗔，空于痴。贤友，贪是障碍，嗔是障碍，痴是障碍。彼等于漏尽比丘已被舍断，根已被切，如截顶之多罗树，已成无有，于未来为不生之法。贤友，所有无所有心解脱，不动心解脱于其中被称为最上。而彼不动心解脱，空于贪，空于嗔，空于痴。贤友，贪是作相者，嗔是作相者，痴是作相者。彼等于漏尽比丘已被舍断，根已被切，如截顶之多罗树，已成无有，于未来为不生之法。贤友，所有无相心解脱，不动心解脱于其中被称为最上。而彼不动心解脱，空于贪，空于嗔，空于痴。贤友，此即是其理趣，依此理趣，此等诸法义同而文异。

Idamavocāyasmā sāriputto. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṃ abhinandīti.

具寿舍利弗说了此语。具寿摩诃拘絺罗心生欢喜，随喜具寿舍利弗所说。

Mahāvedallasuttaṃ niṭṭhitaṃ tatiyaṃ.

大毗陀罗经第三终。

4. Cūḷavedallasuttaṃ

4. 小问答经

460. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca – ‘‘‘sakkāyo sakkāyo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā’’ti? ‘‘Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā’’ti.

460. 如是我闻。一时，世尊住在王舍城(Rājagaha)的竹林迦兰陀园(Kalandakanivāpa)。那时，优婆塞毘舍佉(Visākha)去到比丘尼法施(Dhammadinnā)那里；上前礼敬法施比丘尼，然后坐在一旁。坐在一旁后，优婆塞毘舍佉对法施比丘尼说：“尊者，人们常说‘有身(sakkāya)、有身’。尊者，世尊所说的有身是什么呢？”“贤友毘舍佉，这五取蕴(upādānakkhandhā)是世尊所说的有身，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。贤友毘舍佉，这五取蕴是世尊所说的有身。”

‘‘Sādhayye’’ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi – ‘‘‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā’’ti? ‘‘Yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā’’ti.

“善哉，尊者！”优婆塞毘舍佉欢喜、随喜法施比丘尼所说，并进一步提问：“尊者，人们常说‘有身集(sakkāyasamudaya)、有身集’。尊者，世尊所说的有身集是什么呢？”“贤友毘舍佉，正是那导致再生(ponobbhavikā)、伴随喜贪(nandīrāgasahagatā)、处处耽著(tatratatrābhinandinī)的渴爱(taṇhā)，即：欲爱(kāmataṇhā)、有爱(bhavataṇhā)、无有爱(vibhavataṇhā)。贤友毘舍佉，这就是世尊所说的有身集。”

‘‘‘Sakkāyanirodho [Pg.374] sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā’’ti?

“尊者，人们常说‘有身灭(sakkāyanirodho)、有身灭’。尊者，世尊所说的有身灭是什么呢？”

‘‘Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā’’ti.

“贤友毘舍佉，凡是对那渴爱的无余离欲灭尽、舍弃、放下、解脱、不执著，贤友毘舍佉，这即是世尊所说的有身灭。”

‘‘‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā’’ti?

“尊者，有言‘导向有身灭的行道（sakkāyanirodhagāminī paṭipadā），导向有身灭的行道’。尊者，世尊所说的导向有身灭的行道是什么呢？”

‘‘Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti.

“贤友毘舍佉，这圣八支道（ariyo aṭṭhaṅgiko maggo）正是世尊所说的导向有身灭的行道，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。”

‘‘Taññeva nu kho, ayye, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādāna’’nti? ‘‘Na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna’’nti.

“尊者，是执取（upādāna）就是那五取蕴呢，还是执取在五取蕴之外呢？”“贤友毘舍佉，执取既非那五取蕴，亦非在五取蕴之外。贤友毘舍佉，凡于五取蕴中的欲贪（chandarāga），那就是此处的执取。”

461. ‘‘Kathaṃ panāyye, sakkāyadiṭṭhi hotī’’ti? ‘‘Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi hotī’’ti.

461. “尊者，有身见（sakkāyadiṭṭhi）如何生起呢？”“贤友毘舍佉，在此，无闻凡夫（assutavā puthujjano），不见圣者，不善巧圣法，于圣法未受调伏；不见善人，不善巧善人法，于善人法未受调伏，他视色为我，或视我为有色者，或视色在我中，或视我在色中。对受、想、行也是如此。他视识为我，或视我为有识者，或视识在我中，或视我在识中。贤友毘舍佉，有身见如是生起。”

‘‘Kathaṃ panāyye, sakkāyadiṭṭhi na hotī’’ti?

“尊者，有身见又如何不生起呢？”

‘‘Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ…pe… na saññaṃ… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ[Pg.375], na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī’’ti.

“贤友毘舍佉，于此，有闻圣弟子得见诸圣者，善巧于圣法，于圣法中善受教导；得见诸善士，善巧于善士法，于善士法中善受教导。彼不观色为我，不观我为有色者，不观色于我中，亦不观我于色中。不观受……不观想……不观行……不观识为我，不观我为有识者，不观识于我中，亦不观我于识中。贤友毘舍佉，如是则无有身见。”

462. ‘‘Katamo panāyye, ariyo aṭṭhaṅgiko maggo’’ti?

462. “大姐，那么，什么是圣八支道呢？”

‘‘Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti. ‘‘Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato’’ti?

“贤友毘舍佉，此即圣八支道，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。”“大姐，那么，圣八支道是有为的还是无为的呢？”

‘‘Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato’’ti.

“贤友毘舍佉，圣八支道是有为的。”

‘‘Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito’’ti?

“大姐，是圣八支道含摄三蕴，还是三蕴含摄圣八支道呢？”

‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti.

“贤友毘舍佉，并非圣八支道含摄三蕴，而是三蕴含摄圣八支道。贤友毘舍佉，凡是正语、正业、正命，此等诸法被含摄于戒蕴中。凡是正精进、正念、正定，此等诸法被含摄于定蕴中。凡是正见、正思惟，此等诸法被含摄于慧蕴中。”

‘‘Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā’’ti?

“大姐，那么，什么是定？哪些法是定的相？哪些法是定的资具？什么是定的修习？”

‘‘Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā’’ti.

“贤友毘舍佉，心的一境性(ekaggatā)即是定(samādhi)；四念处(satipaṭṭhāna)是定相(samādhinimitta)；四正勤(sammappadhāna)是定资具(samādhiparikkhāra)。对这些法的修习(āsevanā)、培育(bhāvanā)、多作(bahulīkamma)，于此，此即是修定(samādhibhāvanā)。”

463. ‘‘Kati panāyye, saṅkhārā’’ti?

463. “尊者，行(saṅkhāra)有几种呢？”

‘‘Tayome, āvuso visākha, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti.

“贤友毘舍佉，有三种行：身行(kāyasaṅkhāra)、语行(vacīsaṅkhāra)、心行(cittasaṅkhāra)。”

‘‘Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro’’ti?

“尊者，什么是身行，什么是语行，什么是心行？”

‘‘Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’’ti.

“贤友毘舍佉，出入息(assāsapassāsa)是身行，寻(vitakka)与伺(vicāra)是语行，想(saññā)与受(vedanā)是心行。”

‘‘Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro’’ti?

“尊者，为何出入息是身行？为何寻与伺是语行？为何想与受是心行？”

‘‘Assāsapassāsā kho, āvuso [Pg.376] visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti.

“贤友毘舍佉，出入息是身所生的(kāyika)，此等法与身相连(kāyappaṭibaddha)，是故出入息为身行。贤友毘舍佉，先有寻、伺，而后才发语，是故寻、伺为语行。想与受是心所(cetasika)，此等法与心相连(cittappaṭibaddha)，是故想与受为心行。”

464. ‘‘Kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī’’ti?

464. “尊者，想受灭等持(saññāvedayitanirodhasamāpatti)是如何成就的呢？”

‘‘Na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissa’nti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.

“贤友毘舍佉，正在进入想受灭等持的比丘，不会生起这样的心：‘我将要进入想受灭等持’，或‘我正在进入想受灭等持’，或‘我已经进入想受灭等持’。然而，他的心先前就已如此培育，而那能引他达到那种状态。”

‘‘Saññāvedayitanirodhaṃ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro’’ti.

“尊者，那么，对于进入想受灭的比丘，是哪些法先寂灭呢？是身行，是语行，还是心行？”“贤友毘舍佉，对于进入想受灭的比丘，先寂灭的是语行，其后是身行，其后是心行。”

‘‘Kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī’’ti?

“尊者，那么，从想受灭定的出定是如何发生的呢？”

‘‘Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa’nti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.

“贤友毘舍佉，从想受灭定出定的比丘，实则不会生起这样的心：‘我将从想受灭定出定’，或‘我正从想受灭定出定’，或‘我已从想受灭定出定’。而是他先前就已如此培育的心，将他引向那种状态。”

‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro’’ti.

“尊者，那么，对于从想受灭定出定的比丘，是哪些法先生起呢？是身行，是语行，还是心行？”“贤友毘舍佉，对于从想受灭定出定的比丘，先生起的是心行，其后是身行，其后是语行。”

‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso [Pg.377] visākha, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso’’ti.

“尊者，那么，有几种触会触及已从想受灭定出定的比丘呢？”“贤友毘舍佉，有三种触会触及已从想受灭定出定的比丘：空触、无相触、无愿触。”

‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāra’’nti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāra’’nti.

“尊者，从想受灭尽定出定的比丘，心倾向于什么？趋向于什么？偏向于什么呢？”“贤友毘舍佉，从想受灭尽定出定的比丘，心倾向于远离，趋向于远离，偏向于远离。”

465. ‘‘Kati panāyye, vedanā’’ti?

465. “尊者，有多少种受呢？”

‘‘Tisso kho imā, āvuso visākha, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā’’ti.

“贤友毘舍佉，有此三种受：乐受、苦受、不苦不乐受。”

‘‘Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā’’ti?

“尊者，什么是乐受，什么是苦受，什么是不苦不乐受呢？”

‘‘Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ – ayaṃ sukhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ – ayaṃ dukkhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – ayaṃ adukkhamasukhā vedanā’’ti.

“贤友毘舍佉，凡是身的或心的、快乐的、愉悦的感受，这是乐受。贤友毘舍佉，凡是身的或心的、痛苦的、不愉悦的感受，这是苦受。贤友毘舍佉，凡是身的或心的、非愉悦非不愉悦的感受，这是不苦不乐受。”

‘‘Sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā’’ti?

“尊者，乐受有何乐，有何苦？苦受有何乐，有何苦？不苦不乐受有何乐，有何苦？”

‘‘Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā’’ti.

“贤友毘舍佉，乐受于存续时是乐，于变易时是苦；苦受于存续时是苦，于变易时是乐；不苦不乐受于了知时是乐，于不了知时是苦。”

‘‘Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī’’ti?

“尊者，于乐受中，有何随眠潜伏？于苦受中，有何随眠潜伏？于不苦不乐受中，有何随眠潜伏？”

‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti.

“贤友毘舍佉，于乐受中，贪随眠潜伏；于苦受中，瞋随眠潜伏；于不苦不乐受中，无明随眠潜伏。”

‘‘Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti?

“尊者，是否于一切乐受中，贪随眠都潜伏？于一切苦受中，瞋随眠都潜伏？于一切不苦不乐受中，无明随眠都潜伏？”

‘‘Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti.

“贤友毘舍佉，贪随眠并非于一切乐受潜伏，瞋随眠并非于一切苦受潜伏，无明随眠并非于一切不苦不乐受潜伏。”

‘‘Sukhāya [Pg.378] panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabba’’nti?

“那么，尊者，于乐受，应舍断什么？于苦受，应舍断什么？于不苦不乐受，应舍断什么？”

‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo’’ti.

“贤友毘舍佉，于乐受，确实应舍断贪随眠；于苦受，应舍断瞋随眠；于不苦不乐受，应舍断无明随眠。”

‘‘Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo’’ti?

“尊者，是否于一切乐受皆应舍断贪随眠，于一切苦受皆应舍断瞋随眠，于一切不苦不乐受皆应舍断无明随眠？”

‘‘Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti? Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. Paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Avijjaṃ tena pajahati, na tattha avijjānusayo anusetī’’ti.

贤友毘舍佉，不是对一切乐受都要断除贪随眠，不是对一切苦受都要断除瞋随眠，不是对一切不苦不乐受都要断除无明随眠。贤友毘舍佉，于此，比丘远离诸欲，远离诸不善法，有寻有伺，由离而生喜与乐，具足初禅而住。他由此舍断贪，于彼，贪随眠不潜伏。贤友毘舍佉，于此，比丘如此省察：“诸圣者如今具足何处而住，我何时才能具足彼处而住？”如是，当他对无上解脱生起渴望时，缘于渴望而生起忧。他由此舍断瞋，于彼，瞋随眠不潜伏。贤友毘舍佉，于此，比丘因舍离乐、舍离苦，以及先前已灭除喜与忧，具足不苦不乐、由舍而念清净的第四禅而住。他由此舍断无明，于彼，无明随眠不潜伏。

466. ‘‘Sukhāya panāyye, vedanāya kiṃ paṭibhāgo’’ti?

466. “尊者，乐受的对应是什么？”

‘‘Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo’’ti.

“贤友毘舍佉，苦受是乐受的对应。”

‘‘Dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo’’ti?

“尊者，苦受的对应是什么？”

‘‘Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo’’ti.

“贤友毘舍佉，乐受是苦受的对应。”

‘‘Adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo’’ti?

“尊者，不苦不乐受的对应是什么？”

‘‘Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo’’ti.

“贤友毘舍佉，无明是不苦不乐受的对应。”

‘‘Avijjāya panāyye, kiṃ paṭibhāgo’’ti?

“尊者，无明的对应是什么？”

‘‘Avijjāya kho, āvuso visākha, vijjā paṭibhāgo’’ti.

“贤友毘舍佉，明是无明的对应。”

‘‘Vijjāya panāyye, kiṃ paṭibhāgo’’ti?

“尊者，明的对应是什么？”

‘‘Vijjāya kho, āvuso visākha, vimutti paṭibhāgo’’ti.

“贤友毘舍佉，解脱是明的对应。”

‘‘Vimuttiyā panāyye, kiṃ paṭibhāgo’’ti?

“尊者，解脱的对应是什么？”

‘‘Vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo’’ti.

“贤友毘舍佉，解脱的同分是涅槃。”

‘‘Nibbānassa panāyye, kiṃ paṭibhāgo’’ti? ‘‘Accayāsi, āvuso visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī’’ti.

“尊者，那么涅槃的同分是什么呢？”“贤友毘舍佉，你已超越了问题，不能把握问题的边际。贤友毘舍佉，梵行浸入涅槃，以涅槃为归宿，以涅槃为终结。贤友毘舍佉，你若愿意，可前往拜见世尊请教此义，并依世尊的解释而受持。”

467. Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca – ‘‘paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa attho. Evañca naṃ dhārehī’’ti.

467. 于是，优婆塞毘舍佉对法施比丘尼所说感到欢喜、随喜，从座而起，礼敬法施比丘尼，右绕后，前往世尊之处。抵达后，他礼敬世尊，坐于一旁。坐于一旁的优婆塞毘舍佉，将他与法施比丘尼的全部谈话都禀告了世尊。如是禀告后，世尊对优婆塞毘舍佉说：“毘舍佉，法施比丘尼是贤智的；毘舍佉，法施比丘尼是大慧的。毘舍佉，你若以此义问我，我也会如法施比丘尼所解释的那样解释。此即是其义，你当如是受持。”’

Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.

世尊说了此话。优婆塞毘舍佉心满意足，欢喜于世尊所说。

Cūḷavedallasuttaṃ niṭṭhitaṃ catutthaṃ.

《小韦达拉经》第四，终。

5. Cūḷadhammasamādānasuttaṃ

5. 小法受持经

468. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave[Pg.380], dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ’’.

468. 如是我闻。一时，世尊住于舍卫城(Sāvatthī)祇陀林给孤独园。尔时，世尊召唤众比丘：“比丘们！”那些比丘应诺世尊：“尊者！”世尊说：“比丘们，有这四种受持法。是哪四种呢？比丘们，有一种受持法，当下安乐，未来苦报；比丘们，有一种受持法，当下痛苦，未来也苦报；比丘们，有一种受持法，当下痛苦，未来乐报；比丘们，有一种受持法，当下安乐，未来也乐报。”

469. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi kāmesu doso’ti. Te kāmesu pātabyataṃ āpajjanti. Te kho moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṃsu – ‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – ‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti, ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse māluvāsipāṭikā phaleyya. Atha kho taṃ, bhikkhave, māluvābījaṃ aññatarasmiṃ sālamūle nipateyya. Atha kho, bhikkhave, yā tasmiṃ sāle adhivatthā devatā sā bhītā saṃviggā santāsaṃ āpajjeyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṃ samassāseyyuṃ – ‘mā bhavaṃ bhāyi, mā bhavaṃ bhāyi; appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā’ti. Atha kho taṃ, bhikkhave, māluvābījaṃ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṃ, na upacikā uṭṭhaheyyuṃ, bījañca panassa taṃ pāvussakena meghena abhippavuṭṭhaṃ [Pg.381] sammadeva viruheyya. Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṃ sālaṃ upaniseveyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – ‘kiṃsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ – ‘‘mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā’’ti; sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti. Sā taṃ sālaṃ anuparihareyya. Sā taṃ sālaṃ anupariharitvā upari viṭabhiṃ kareyya. Upari viṭabhiṃ karitvā oghanaṃ janeyya. Oghanaṃ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – ‘idaṃ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ – ‘‘mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ abījaṃ vā panassā’’ti. Yañcāhaṃ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti. Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘natthi kāmesu doso’ti. Te kāmesu pātabyataṃ āpajjanti. Te moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṃsu – ‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti. Te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Te tattha dukkhā tibbā kharā [Pg.382] kaṭukā vedanā vedayanti. Te evamāhaṃsu – ‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti. Ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

469. “诸比丘，什么是现时乐而未来有苦果的法受持？诸比丘，有些沙门、婆罗门有这样的言论，有这样的见解：‘在欲乐中没有过患。’他们沉溺于欲乐，他们被束发髻的女游行者服侍。他们说：‘为何那些尊者沙门、婆罗门，在见到欲乐中未来的危险后，宣说要舍断欲乐，教导要遍知欲乐呢？这年轻、柔软、令人毫毛竖立的女游行者手臂的接触是快乐的！’他们沉溺于欲乐。他们沉溺于欲乐后，身坏命终，往生于恶处、恶趣、堕处、地狱。他们在那里感受着剧烈、粗硬、猛烈的苦受。他们说：‘那些尊者沙门、婆罗门，正是见到了欲乐中这个未来的危险，才宣说要舍断欲乐，教导要遍知欲乐。因为我们现在正因欲乐之故，以欲乐为因，感受着这些剧烈、粗硬、猛烈的苦受！’ 诸比丘，譬如夏季最后一个月，蔓草果荚迸裂。诸比丘，那时，那颗蔓草种子掉落在某棵娑罗树下。诸比丘，那时，住在该娑罗树上的天神会感到害怕、恐惧、战栗。诸比丘，那时，住在该娑罗树上的天神的朋友、同僚、亲族、血亲，以及园林神、森林神、树神，和住在药草、禾草、林木上的天神们，会聚集起来这样安慰他：‘尊者，请勿害怕！尊者，请勿害怕！或许这颗蔓草种子会被孔雀吞食，或被巨蜥吃掉，或被鹿吃掉，或被林火焚烧，或被林业工人拔除，或被白蚁侵食，或者它是不育的种子！’ 诸比丘，然而那颗蔓草种子既没有被孔雀吞食，没有被巨蜥吃掉，没有被鹿吃掉，没有被林火焚烧，没有被林业工人拔除，没有被白蚁侵食，它反而是能发育的种子，被季风雨水充分浸润后，顺利地生长起来。那蔓草藤年轻、柔软、令人毫毛竖立、垂悬而下，它攀附在那棵娑罗树上。 诸比丘，那时，住在该娑罗树上的天神会这样想：‘为何那些尊者朋友、同僚、亲族、血亲，以及园林神、森林神、树神，和住在药草、禾草、林木上的天神们，在见到蔓草种子中未来的危险后，聚集起来这样安慰我——“尊者，请勿害怕！尊者，请勿害怕！或许这颗蔓草种子会被孔雀吞食，或被巨蜥吃掉，或被鹿吃掉，或被林火焚烧，或被林业工人拔除，或被白蚁侵食，或者它是不育的种子！”呢？这年轻、柔软、令人毫毛竖立、垂悬而下的蔓草藤的接触是快乐的！’那藤蔓便缠绕那棵树。它缠绕那棵树后，在上方形成冠盖，形成冠盖后，又向下蔓延，向下蔓延后，折断了那棵娑罗树的诸多大枝干。 诸比丘，那时，住在该娑罗树上的天神会这样想：‘那些尊者朋友、同僚、亲族、血亲，以及园林神、森林神、树神，和住在药草、禾草、林木上的天神们，正是见到了蔓草种子中这个未来的危险，才聚集起来这样安慰我——“尊者，请勿害怕！尊者，请勿害怕！或许这颗蔓草种子会被孔雀吞食，或被巨蜥吃掉，或被鹿吃掉，或被林火焚烧，或被林业工人拔除，或被白蚁侵食，或者它是不育的种子！”。而我正因这蔓草种子之故，感受着剧烈、粗硬、猛烈的苦受！’ 诸比丘，正是如此，有些沙门、婆罗门有这样的言论，有这样的见解：‘在欲乐中没有过患。’他们沉溺于欲乐，他们被束发髻的女游行者服侍。他们说：‘为何那些尊者沙门、婆罗门，在见到欲乐中未来的危险后，宣说要舍断欲乐，教导要遍知欲乐呢？这年轻、柔软、令人毫毛竖立的女游行者手臂的接触是快乐的！’他们沉溺于欲乐。他们沉溺于欲乐后，身坏命终，往生于恶处、恶趣、堕处、地狱。他们在那里感受着剧烈、粗硬、猛烈的苦受。他们说：‘那些尊者沙门、婆罗门，正是见到了欲乐中这个未来的危险，才宣说要舍断欲乐，教导要遍知欲乐。因为我们现在正因欲乐之故，以欲乐为因，感受着这些剧烈、粗硬、猛烈的苦受！’诸比丘，这被称为现时乐而未来有苦果的法受持。”

470. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṃ [Pg.383] kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

470. “诸比丘，什么是现世受苦，未来亦得苦报之法受持呢？诸比丘，于此，某人是裸行者，行为无所遮禁，以舌舔手者；不接受‘来，贤者’之请，不接受‘请留步，贤者’之请；不接受送来的食物，不接受特意准备的食物，不接受邀请；他不从罐口接食，不从篮口接食，不跨门槛受食，不跨木杖受食，不跨木杵受食；不从正在用餐的两人中受食；不从孕妇处受食，不从哺乳妇女处受食，不从与男性交合之妇女处受食；不从约定施食之处受食，不从有狗待立之处受食，不从苍蝇群集之处受食；不食鱼，不食肉，不饮米酒，不饮烈酒，不饮酸粥。他或是一家一抟食者，或是二家二抟食者……乃至七家七抟食者。或以一小份食物维生，或以两小份食物维生……或以七小份食物维生。或隔一日食，或隔二日食……或隔七日食。如是，他致力于半月一次的轮流受食。他或食蔬菜，或食稗子，或食野稻，或食皮革屑，或食苔藓，或食碎米，或食米汤，或食油渣，或食草，或食牛粪；以森林中的根与果维生，食自落的果实。他或穿粗麻衣，或穿混麻衣，或穿裹尸布，或穿粪扫衣，或穿树皮衣，或穿羚羊皮，或穿拼缀的羚羊皮衣，或穿俱舍草衣，或穿树皮纤维衣，或穿木片衣，或穿人毛毯，或穿马尾毛毯，或穿猫头鹰羽衣。他是拔除须发者，致力于拔除须发之修行；他是常立者，拒绝坐具；他是蹲踞者，致力于蹲踞之修行；他是卧荆棘者，睡卧在荆棘床上；他致力于一日三次入水之修行。如是，他致力于种种折磨、烧灼身体的修行。他身坏命终后，往生于恶处、恶趣、堕处、地狱。诸比丘，这被称为现世受苦，未来亦得苦报之法受持。”

471. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

471. “诸比丘，何为现前是苦，而未来有乐果的受持法？诸比丘，于此，有某人天性是强贪者(tibbarāgajātiko)，他恒常感受由贪所生之苦与忧；天性是强瞋者(tibbadosajātiko)，他恒常感受由瞋所生之苦与忧；天性是强痴者(tibbamohajātiko)，他恒常感受由痴所生之苦与忧。他与苦俱，与忧俱，乃至泪流满面、哭泣着，行持圆满、清净的梵行。他身坏命终后，投生于善趣、天界。诸比丘，这被称为现前是苦，而未来有乐果的受持法。”

472. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānānī’’ti.

472. “诸比丘，什么是现世安乐且未来有乐报的法受持呢？诸比丘，于此，有人天生不具强烈的贪欲，他就不必常常感受由贪欲所生的苦与忧；天生不具强烈的瞋恚，他就不必常常感受由瞋恚所生的苦与忧；天生不具强烈的愚痴，他就不必常常感受由愚痴所生的苦与忧。他远离诸欲，远离诸不善法，有寻有伺，具足住于由远离所生的、充满喜与乐的初禅。寻、伺止息，内安靖，心专一，无寻无伺，具足住于由定所生的、充满喜与乐的第二禅……第三禅……具足住于第四禅。他身坏命终后，往生善趣、天界。诸比丘，这被称为现世安乐且未来有乐报的法受持。诸比丘，这些就是四种法受持。”

Idamavoca [Pg.384] bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘心满意足，欢喜世尊所说。

Cūḷadhammasamādānasuttaṃ niṭṭhitaṃ pañcamaṃ.

《小法受持经》第五，终。

6. Mahādhammasamādānasuttaṃ

6. 大法受持经

473. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘yebhuyyena, bhikkhave, sattā evaṃkāmā evaṃchandā evaṃadhippāyā – ‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyu’nti. Tesaṃ, bhikkhave, sattānaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Tatra tumhe, bhikkhave, kaṃ hetuṃ paccethā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

473. 如是我闻。一时，世尊住舍卫城（Sāvatthī）祇陀林给孤独园。尔时，世尊召唤诸比丘：“诸比丘！”彼诸比丘回答世尊：“尊者！”世尊如是说：“诸比丘，大多数众生有如是欲、如是愿、如是思：‘善哉！愿不可欲、不可爱、不合意的诸法损减，而可欲、可爱、合意的诸法增长。’然而，诸比丘，对于那些有如是欲、如是愿、如是思的众生，其不可欲、不可爱、不合意的诸法反而增长，而可欲、可爱、合意的诸法反而损减。诸比丘，于此，你们认为是什么原因呢？”“尊者，我等之法，以世尊为根本，以世尊为引导，以世尊为归宿。善哉，尊者！惟愿世尊开示此说之义；诸比丘听闻世尊所说后，必当受持。”“既然如此，诸比丘，谛听，善思念之，我当为说。”“唯然，尊者。”彼诸比丘回答世尊。世尊如是说：

474. ‘‘Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā [Pg.385] abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

474. “诸比丘，于此，无闻凡夫不见圣者，不善巧于圣法，未于圣法受调伏；不见善士，不善巧于善士法，未于善士法受调伏。他不知当亲近之法与不当亲近之法，不知当奉行之法与不当奉行之法。于是，他亲近不当亲近之法，不亲近当亲近之法；奉行不当奉行之法，不奉行当奉行之法。由于他亲近不当亲近之法，不亲近当亲近之法，奉行不当奉行之法，不奉行当奉行之法，其不可喜、不可爱、不可意的诸法便增长，而可喜、可爱、可意的诸法便衰退。此是何因？诸比丘，对无智者而言，法即如是。”

‘‘Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

“诸比丘，多闻圣弟子，是见过圣者的，是通达圣法的，是在圣法中善于受教的；是见过善人的，是通达善人法的，是在善人法中善于受教的。他知道应该亲近的法，知道不应该亲近的法；知道应该奉行的法，知道不应该奉行的法。他既知应亲近与不应亲近之法，应奉行与不应奉行之法，故不亲近不应亲近之法，而亲近应亲近之法；不奉行不应奉行之法，而奉行应奉行之法。因其不亲近不应亲近之法而亲近应亲近之法，不奉行不应奉行之法而奉行应奉行之法，故不可欲、不可爱、不合意的诸法衰减，可欲、可爱、合意的诸法增长。此是何因？诸比丘，因为对于智者，此事本就如此。”

475. ‘‘Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

475. “诸比丘，有此四种法之受持。是哪四种？诸比丘，有一种法之受持，现法是苦，未来亦是苦异熟；诸比丘，有一种法之受持，现法是乐，而未来是苦异熟；诸比丘，有一种法之受持，现法是苦，而未来是乐异熟；诸比丘，有一种法之受持，现法是乐，未来亦是乐异熟。”

476. ‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

476. “诸比丘，于此，某种法的受持是当下苦，且未来有苦果，无智、具足无明者不如实了知：‘此法的受持确实是当下苦，且未来有苦果。’他因无智、具足无明，不如实了知，故而奉行、不舍离该法。因他奉行、不舍离该法，故不可爱、不合意、不悦意的诸法增长，可爱、合意、悦意的诸法减损。此是何因？诸比丘，无智者正是如此。

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ [Pg.386] āyatiṃ dukkhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

“诸比丘，于此，某种法的受持是当下乐，而未来有苦果，无智、具足无明者不如实了知：‘此法的受持确实是当下乐，而未来有苦果。’他因无智、具足无明，不如实了知，故而奉行、不舍离该法。因他奉行、不舍离该法，故不可爱、不合意、不悦意的诸法增长，可爱、合意、悦意的诸法减损。此是何因？诸比丘，无智者正是如此。

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

“诸比丘，于此，某种法的受持是当下苦，而未来有乐果，无智、具足无明者不如实了知：‘此法的受持确实是当下苦，而未来有乐果。’他因无智、具足无明，不如实了知，故而不奉行、舍离该法。因他不奉行、舍离该法，故不可爱、不合意、不悦意的诸法增长，可爱、合意、悦意的诸法减损。此是何因？诸比丘，无智者正是如此。

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

诸比丘，于此，有某种法的受持是现世安乐且未来有乐之果报，无智、为无明所笼罩者不如实了知：“此法的受持，实乃现世安乐且未来有乐之果报。”彼无智、为无明所笼罩者，因不如实了知，故不修习、舍离彼法。于彼凡夫，因其不修习、舍离彼法，故不可意、不可爱、不可喜之法增长，可意、可爱、可喜之法衰减。此为何因？诸比丘，无智者正是如此。

477. ‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

477. 诸比丘，于此，有某种法的受持是现世痛苦且未来有苦之果报，有智、为明所具足者如实了知：“此法的受持，实乃现世痛苦且未来有苦之果报。”彼有智、为明所具足者，因如实了知，故不修习、舍离彼法。于彼弟子，因其不修习、舍离彼法，故不可意、不可爱、不可喜之法衰减，可意、可爱、可喜之法增长。此为何因？诸比丘，有智者正是如此。

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato[Pg.387], aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

诸比丘，于此，有某种法的受持是现世安乐但未来有苦之果报，有智、为明所具足者如实了知：“此法的受持，实乃现世安乐但未来有苦之果报。”彼有智、为明所具足者，因如实了知，故不修习、舍离彼法。于彼弟子，因其不修习、舍离彼法，故不可意、不可爱、不可喜之法衰减，可意、可爱、可喜之法增长。此为何因？诸比丘，有智者正是如此。

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

诸比丘，在那当中，有一种法的受持是现法苦，未来乐异熟，有智者、具足明者对此如实了知：“此法的受持确实是现法苦，未来乐异熟。”他作为有智者、具足明者，如实了知后，便亲近它，不舍弃它。当他亲近它、不舍弃它时，那些不悦意、不合意、不称心的法便会消退，而悦意、合意、称心的法便会增长。这是什么原因呢？诸比丘，事情就是这样，对有智者来说本就如此。

‘‘Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipāka’nti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

诸比丘，在那当中，有一种法的受持是现法也乐，未来也乐异熟，有智者、具足明者对此如实了知：“此法的受持确实是现法也乐，未来也乐异熟。”他作为有智者、具足明者，如实了知后，便亲近它，不舍弃它。当他亲近它、不舍弃它时，那些不悦意、不合意、不称心的法便会消退，而悦意、合意、称心的法便会增长。这是什么原因呢？诸比丘，事情就是这样，对有智者来说本就如此。

478. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi [Pg.388] dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

478. “诸比丘，何为现法苦、未来苦果之法的受持？诸比丘，于此，某人伴随着苦与忧而杀生，并因杀生之缘而感受苦与忧；伴随着苦与忧而不与取，并因不与取之缘而感受苦与忧；伴随着苦与忧而行欲邪行，并因欲邪行之缘而感受苦与忧；伴随着苦与忧而妄语，并因妄语之缘而感受苦与忧；伴随着苦与忧而说离间语，并因离间语之缘而感受苦与忧；伴随着苦与忧而说粗恶语，并因粗恶语之缘而感受苦与忧；伴随着苦与忧而说绮语，并因绮语之缘而感受苦与忧；伴随着苦与忧而有贪欲，并因贪欲之缘而感受苦与忧；伴随着苦与忧而心怀瞋恚，并因瞋恚之缘而感受苦与忧；伴随着苦与忧而有邪见，并因邪见之缘而感受苦与忧。他身坏命终之后，投生于恶趣、恶道、堕处、地狱。诸比丘，这被称为现法苦、未来苦果之法的受持。”

479. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

479. 诸比丘，何为现法乐、未来苦异熟之法受持？诸比丘，于此，某人伴随乐与喜而杀生，且因杀生之缘故而感受乐与喜；伴随乐与喜而不与取，且因不与取之缘故而感受乐与喜；伴随乐与喜而欲邪行，且因欲邪行之缘故而感受乐与喜；伴随乐与喜而妄语，且因妄语之缘故而感受乐与喜；伴随乐与喜而离间语，且因离间语之缘故而感受乐与喜；伴随乐与喜而粗恶语，且因粗恶语之缘故而感受乐与喜；伴随乐与喜而绮语，且因绮语之缘故而感受乐与喜；伴随乐与喜而贪婪，且因贪婪之缘故而感受乐与喜；伴随乐与喜而心怀瞋恚，且因瞋恚之缘故而感受乐与喜；伴随乐与喜而有邪见，且因邪见之缘故而感受乐与喜。他身坏命终后，投生于恶趣、恶道、堕处、地狱。诸比丘，此谓现法乐、未来苦异熟之法受持。

480. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti[Pg.389]; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

480. 诸比丘，何为现法苦、未来乐异熟之受持法？诸比丘，于此，某人与苦俱、与忧俱而远离杀生，亦以远离杀生为缘而感受苦、忧；与苦俱、与忧俱而远离不与取，亦以远离不与取为缘而感受苦、忧；与苦俱、与忧俱而远离欲邪行，亦以远离欲邪行为缘而感受苦、忧；与苦俱、与忧俱而远离妄语，亦以远离妄语为缘而感受苦、忧；与苦俱、与忧俱而远离离间语，亦以远离离间语为缘而感受苦、忧；与苦俱、与忧俱而远离粗恶语，亦以远离粗恶语为缘而感受苦、忧；与苦俱、与忧俱而远离绮语，亦以远离绮语为缘而感受苦、忧；与苦俱、与忧俱而不贪欲，亦以不贪欲为缘而感受苦、忧；与苦俱、与忧俱而心无瞋恚，亦以无瞋恚为缘而感受苦、忧；与苦俱、与忧俱而有正见，亦以正见为缘而感受苦、忧。彼身坏命终之后，往生于善趣、天界。诸比丘，此谓现法苦、未来乐异熟之受持法。

481. ‘‘Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya [Pg.390] veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.

481. “诸比丘，什么是现在乐且未来有乐果的法受持？在此，诸比丘，某人伴随乐与喜而远离杀生，因远离杀生之缘故而感受乐与喜；伴随乐与喜而远离不与取，因远离不与取之缘故而感受乐与喜；伴随乐与喜而远离欲邪行，因远离欲邪行之缘故而感受乐与喜；伴随乐与喜而远离妄语，因远离妄语之缘故而感受乐与喜；伴随乐与喜而远离离间语，因远离离间语之缘故而感受乐与喜；伴随乐与喜而远离粗恶语，因远离粗恶语之缘故而感受乐与喜；伴随乐与喜而远离绮语，因远离绮语之缘故而感受乐与喜；伴随乐与喜而不贪欲，因不贪欲之缘故而感受乐与喜；伴随乐与喜而心无瞋恚，因无瞋恚之缘故而感受乐与喜；伴随乐与喜而具有正见，因正见之缘故而感受乐与喜。他身坏命终之后，往生于善趣、天界。诸比丘，这被称为现在乐且未来有乐果的法受持。诸比丘，这些确实是四种法受持。”

482. ‘‘Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

482. 诸比丘，譬如一只与毒混合的苦葫芦。这时，有名男子前来，他想活命，不想死亡，欲求安乐，厌恶痛苦。人们会对他说：“喂，男子，这只苦葫芦与毒混合。如果你想喝，就喝吧。你喝的时候，它的色、香、味不会让你愉悦；喝下之后，你将趣向死亡，或遭受等同死亡的痛苦。”那名男子不加审察而喝下，不舍弃它。他喝的时候，其色、香、味确实不令他愉悦；喝下之后，他趣向了死亡，或遭受了等同死亡的痛苦。诸比丘，我说，这种现世也苦、未来也有苦果的法的受持，就如同这个譬喻。

483. ‘‘Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkha’nti. So taṃ appaṭisaṅkhāya [Pg.391] piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

483. 诸比丘，譬如一只盛满饮品、具足色香味的铜杯，却与毒混合。这时，有名男子前来，他想活命，不想死亡，欲求安乐，厌恶痛苦。人们会对他说：“喂，男子，这只盛满饮品、具足色香味的铜杯，也与毒混合。如果你想喝，就喝吧。你喝的时候，它的色、香、味确实会让你愉悦；但喝下之后，你将趣向死亡，或遭受等同死亡的痛苦。”那名男子不加审察而喝下，不舍弃它。他喝的时候，其色、香、味确实令他愉悦；但喝下之后，他趣向了死亡，或遭受了等同死亡的痛苦。诸比丘，我说，这种现世乐、未来有苦果的法的受持，就如同这个譬喻。

484. ‘‘Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

484. “诸比丘，譬如腐尿与种种药混合。时，有一患黄病(paṇḍukarogī)之人前来。他人应对其言：‘喂，男子，此乃与种种药混合之腐尿，你若意欲，即可饮之。你饮用时，其色、香、味实不可喜，然饮毕，你将得安乐。’彼人经省察后应当饮用，不应舍弃。彼饮用时，其色、香、味实不可喜，然饮毕，而得安乐。诸比丘，我言此法受持亦复如是，此法受持，现在是苦，未来有乐之果报。”

485. ‘‘Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ dadhiṃ ca madhuṃ ca sappiṃ ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

485. “诸比丘，譬如乳酪、蜂蜜、酥油与糖蜜混合一处。时，有一患血痢(lohitapakkhandiko)之人前来。他人应对其言：‘喂，男子，此乃混合一处之乳酪、蜂蜜、酥油与糖蜜，你若意欲，即可饮之。你饮用时，其色、香、味皆能令汝欢喜，饮毕，汝亦将得安乐。’彼人经省察后应当饮用，不应舍弃。彼饮用时，其色、香、味确实令其欢喜；饮毕，而得安乐。诸比丘，我言此法受持亦复如是，此法受持，现在亦乐，未来亦有乐之果报。”

486. ‘‘Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā’’ti.

486. “诸比丘，譬如雨季最后一月秋时，天空晴朗无云，太阳升上天空，驱散空中一切黑暗，而照耀、炽热、发光。正是如此，诸比丘，此法之受持，于现世安乐，于未来亦有乐果，它破除其他众多沙门、婆罗门的异论，而照耀、炽热、发光。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此语已。彼诸比丘心怀喜悦，欢喜世尊所说。

Mahādhammasamādānasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

大法受持经第六终。

7. Vīmaṃsakasuttaṃ

7. 审察经

487. Evaṃ [Pg.392] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā’’ti. ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

487. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林给孤独园。尔时，世尊告诸比丘：“诸比丘。”彼诸比丘回答世尊：“尊者。”世尊说：“诸比丘，审察之比丘，于不知他人心行之际，为知‘是正等觉者，或非正等觉者’，当于如来作审察。”“世尊，我等之法，以世尊为根本，以世尊为引导，以世尊为归依。善哉，世尊！唯愿世尊开示此说之义，诸比丘从世尊处听闻后，必当受持。”“既然如此，诸比丘，你们当谛听，善思念之，我将为说。”彼诸比丘回答世尊：“唯然，世尊。”世尊说：

488. ‘‘Vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

488. 诸比丘，行考察的比丘，不知他人心行，应就二法——眼所识与耳所识之法——考察如来：“诸杂染的、眼所识与耳所识之法，是否存在于如来？”他如此考察时，便知：“诸杂染的、眼所识与耳所识之法，不存在于如来。”

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

当他如此考察而了知：“诸杂染的、眼所识与耳所识之法，不存在于如来”后，他便进一步考察：“诸混杂的、眼所识与耳所识之法，是否存在于如来？”当他如此考察时，他了知：“诸混杂的、眼所识与耳所识之法，不存在于如来。”

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ [Pg.393] jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti.

当他如此考察而了知：“诸混杂的、眼所识与耳所识之法，不存在于如来”后，他便进一步考察：“诸清净的、眼所识与耳所识之法，是否存在于如来？”当他如此考察时，他了知：“诸清净的、眼所识与耳所识之法，存在于如来。”

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti, tato naṃ uttariṃ samannesati – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, udāhu ittarasamāpanno’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti.

当他如此考察而了知：“诸清净的、眼所识与耳所识之法，存在于如来”后，他便进一步考察：“这位具寿是长久地成就此善法，还是短暂地成就？”当他如此考察时，他了知：“这位具寿是长久地成就此善法，并非短暂地成就。”

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti, tato naṃ uttariṃ samannesati – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṃvijjantassa idhekacce ādīnavā’ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṃvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṃvijjanti. Tamenaṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti.

当审察他时，便如此了知：“这位具寿长时行持此善法，非短暂行持。”于是他更进一步审察：“这位具寿比丘已成名、已得声誉，他于此教法中是否存在某些过患？”诸比丘，只要比丘尚未成名、得誉，他于此教法中便不存在某些过患。而当比丘已成名、得誉时，他于此教法中便会存在某些过患。当审察他时，便如此了知：“这位具寿比丘已成名、已得声誉，他于此教法中不存在某些过患。”

‘‘Yato naṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu saṃdissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṃ tena avajānāti[Pg.394]. Sammukhā kho pana metaṃ bhagavato sutaṃ sammukhā paṭiggahitaṃ – abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.

“当审察时，他这样了知：‘这位具寿比丘已获得名声与声望，于此教法中，他不存在某些过患。’于是进一步审察他：‘这位具寿是因无畏而止息，非因有畏而止息；是因贪欲灭尽，离贪之故而不受用诸欲吗？’当审察他时，他这样了知：‘这位具寿是因无畏而止息，非因有畏而止息；是因贪欲灭尽，离贪之故而不受用诸欲。’诸比丘，如果其他人这样问那位比丘：‘具寿，您是依于何种行相、何种理路而这么说：“这位具寿是因无畏而止息，非因有畏而止息；是因贪欲灭尽，离贪之故而不受用诸欲”？’诸比丘，想要正确回答的比丘应当这样回答：‘事实上，这位具寿或住于僧团中，或独自而住，其中有善行者，有恶行者，有教导团体者，于此有耽著利养者，于此有不为利养所染者，但这位具寿不因此而轻视他们。并且，我曾从世尊面前亲闻、亲受此言：“我是因无畏而止息，我非因有畏而止息；是因贪欲灭尽，离贪之故而不受用诸欲。”’

489. ‘‘Tatra, bhikkhave, tathāgatova uttariṃ paṭipucchitabbo – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’’’ti.

489. “诸比丘，于此，只应进一步询问如来：‘凡为眼识与耳识所识知的杂染法，于如来存在，或不存在呢？’诸比丘，如来作答时，会这样回答：‘凡为眼识与耳识所识知的杂染法，于如来不存在。’”

‘‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

“那些混杂的、可被眼识与耳识所了知的法，它们是否存在于如来？”诸比丘，如来作答时，应如是回答：“那些混杂的、可被眼识与耳识所了知的法，它们不存在于如来。”

‘‘Ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassa; etaṃpathohamasmi, etaṃgocaro, no ca tena tammayo’ti.

“那些清净的、可被眼识与耳识所了知的法，它们是否存在于如来？”诸比丘，如来作答时，应如是回答：“那些清净的、可被眼识与耳识所了知的法，它们存在于如来；我以此为道，我以此为行境，然不因此而有贪爱。”

‘‘Evaṃvādiṃ kho, bhikkhave, satthāraṃ arahati sāvako upasaṅkamituṃ dhammassavanāya. Tassa satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathā so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati, satthari pasīdati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, āvuso[Pg.395], bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ, satthari pasīdiṃ – sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.

诸比丘，弟子理应为听闻法而趋近如此说的导师。导师为他宣说越来越殊胜、越来越殊妙、黑白对举的法。诸比丘，随着导师为比丘宣说那越来越殊胜、越来越殊妙、黑白对举的法，那位比丘也同样在那法中，以胜智证知某一法，于诸法中获得确定，对导师生起净信：“世尊是正等觉者，法是由世尊善说的，僧伽是善行道者。”诸比丘，如果其他人这样问那位比丘：“具寿有什么原因，有什么理据，让你如此说——世尊是正等觉者，法是由世尊善说的，僧伽是善行道者？”诸比丘，善于回答的比丘应当这样回答：“贤友，我在此为听闻法而前往世尊所在之处。世尊为我宣说越来越殊胜、越来越殊妙、黑白对举的法。贤友，随着世尊为我宣说那越来越殊胜、越来越殊妙、黑白对举的法，我便同样在那法中，以胜智证知某一法，于诸法中获得了确定，对导师生起了净信：“世尊是正等觉者，法是由世尊善说的，僧伽是善行道者。””

490. ‘‘Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṃ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā; asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Evaṃ kho, bhikkhave, tathāgate dhammasamannesanā hoti. Evañca pana tathāgato dhammatāsusamanniṭṭho hotī’’ti.

490. “诸比丘，任何人若以此等行相、此等句、此等文，于如来之信得以安住、生根、确立，诸比丘，此称为有根据之信，以见为根，坚固，不为沙门、婆罗门、天、魔、梵天或世间任何者所动摇。诸比丘，如此即为对如来的如法审查。并且如来如此已如法地被善加审查。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。彼诸比丘心怀喜悦，欢喜世尊所说。

Vīmaṃsakasuttaṃ niṭṭhitaṃ sattamaṃ.

第七《观察经》终。

8. Kosambiyasuttaṃ

8. 憍赏弥经

491. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī’’ti.

491. 如是我闻：一时，世尊住憍赏弥(Kosambī)瞿师罗园(Ghositārāma)。其时，憍赏弥诸比丘生起斗诤、争吵而陷入诤讼，互相以口刃攻击而住。彼等既不能互相说服，亦不愿被说服；既不能互相审察，亦不愿被审察。尔时，有一比丘往诣世尊所在。诣已，顶礼世尊，却坐一面。坐于一面之比丘白世尊言：“世尊，于此憍赏弥，诸比丘生起斗诤、争吵而陷入诤讼，互相以口刃攻击而住。彼等既不能互相说服，亦不愿被说服；既不能互相审察，亦不愿被审察。”

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi – ‘satthā vo āyasmante āmantetī’’’ti. ‘‘Evaṃ[Pg.396], bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – ‘‘saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ…pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ…pe… na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha? Tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti.

尔时，世尊对某位比丘说：“来，比丘，你用我的话去召唤那些比丘说：‘导师召唤具寿们。’”那位比丘回答：“是的，世尊。”便听从世尊之言，去到那些比丘所在之处。抵达后，他对那些比丘说了这话：“导师召唤具寿们。”那些比丘回答那位比丘：“是的，贤友。”便听从其言，去到世尊所在之处。抵达后，他们礼敬世尊，然后坐于一旁。世尊对坐于一旁的那些比丘说了这话：“比丘们，听说你们生起争论，生起争吵，陷入诤讼，互相以言语为矛彼此刺伤而住，你们既不能互相说服，也无法达成共识；既不能互相审察，也无法达成谅解，这是真的吗？”“是的，世尊。”“比丘们，你们怎么想？当你们生起争论，生起争吵，陷入诤讼，互相以言语为矛彼此刺伤而住时，那时你们对同梵行者，无论当面或背后，慈身业有现前吗？慈语业……乃至……慈意业有现前吗？”“不，世尊。”“比丘们，确实如此，当你们生起争论，生起争吵，陷入诤讼，互相以言语为矛彼此刺伤而住时，那时你们对同梵行者，无论当面或背后，慈身业都没有现前，慈语业……乃至……慈意业都没有现前。那么，你们这些愚人，是知道什么、看见什么，才生起争论，生起争吵，陷入诤讼，互相以言语为矛彼此刺伤而住，既不能互相说服，也无法达成共识；既不能互相审察，也无法达成谅解呢？愚人啊，这必将为你们长久地带来无益与痛苦。”

492. Atha kho bhagavā bhikkhū āmantesi – ‘‘chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

492. 那时，世尊对诸比丘说：“诸比丘，此六法能令人忆念、喜爱、尊重，能导致摄益、无诤、和合、一体。是哪六种呢？诸比丘，于此，比丘对同梵行者，无论当面或背后，都现起慈身业。此法亦能令人忆念、喜爱、尊重，能导致摄益、无诤、和合、一体。”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo [Pg.397] garukaraṇo saṅgahāya avivādāya sāmaggiyā ekibhāvāya saṃvattati.

“再者，诸比丘，比丘对同梵行者，无论当面或背后，都现起慈语业。此法亦能令人忆念、喜爱、尊重，能导致摄益、无诤、和合、一体。”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“再者，诸比丘，比丘对同梵行者，无论当面或背后，都现起慈意业。此法亦能令人忆念、喜爱、尊重，能导致摄益、无诤、和合、一体。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“再者，诸比丘，比丘对于所有那些如法的、如法获得的利养，乃至仅有入于钵中的一份，与具戒的同梵行者共同受用，不作分别。此法亦能令人忆念、喜爱、尊重，能导致摄益、无诤、和合、一体。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“再者，诸比丘，比丘所持有的戒，是不坏、不穿、无斑、无瑕、自在、为智者所赞叹、不为执取所触、能引生定的。对于这样的戒，他与同梵行者，无论当面或背后，都住于戒的平等。此法亦能令人忆念、喜爱、尊重，能导致摄益、无诤、和合、一体。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

再者，诸比丘，比丘对于那圣、出离、能为行者正确导向苦尽之见，与同梵行者无论当面或背后，皆达到见解一致而住。此法亦是令人忆念、喜爱、尊重，导向摄益、无诤、和合、同一。

‘‘Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Imesaṃ kho, bhikkhave, channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ – yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ kūṭaṃ; evameva kho, bhikkhave, imesaṃ channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ [Pg.398] yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.

诸比丘，此六可忆念法，令人喜爱、尊重，导向摄益、无诤、和合、同一。诸比丘，于此六可忆念法中，此为最上，此为摄集，此为结合——即那圣、出离、能为行者正确导向苦尽之见。譬如，诸比丘，于尖顶楼阁，其顶尖为最上，为摄集，为结合；正是如此，诸比丘，于此六可忆念法中，此为最上，此为摄集，此为结合——即那圣、出离、能为行者正确导向苦尽之见。

493. ‘‘Kathañca, bhikkhave, yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyya’nti? Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu thīnamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṃ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti. So evaṃ pajānāti – ‘natthi kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyaṃ. Suppaṇihitaṃ me mānasaṃ saccānaṃ bodhāyā’ti. Idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

493. “诸比丘，此见如何是圣、导向出离，能引导行者正确地灭尽苦呢？诸比丘，于此，比丘去到林野、或去到树下、或去到空寂处，如此省察：‘我内心有无任何未断的缠缚，因该缠缚而心被缠绕，以致不能如实知、如实见呢？’诸比丘，如果比丘被欲贪(kāmarāga)所缠缚，其心即是被缠缚。诸比丘，如果比丘被瞋恚(byāpāda)所缠缚，其心即是被缠缚。诸比丘，如果比丘被惛沉睡眠(thīnamiddha)所缠缚，其心即是被缠缚。诸比丘，如果比丘被掉举追悔(uddhaccakukkucca)所缠缚，其心即是被缠缚。诸比丘，如果比丘被疑(vicikicchā)所缠缚，其心即是被缠缚。诸比丘，如果比丘勤于思考此世，其心即是被缠缚。诸比丘，如果比丘勤于思考来世，其心即是被缠缚。诸比丘，如果比丘生起争端、争吵、陷入争执，住于以口舌之矛互相伤害，其心即是被缠缚。他如此了知：‘我内心实无任何未断的缠缚，因该缠缚而心被缠绕，以致不能如实知、如实见。我心已为觉悟诸谛而善安立。’此为他所证得的第一种智，是圣、出世间、不共于凡夫的。”

494. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbuti’nti? So evaṃ pajānāti – ‘imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbuti’nti. Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

494. 再者，诸比丘，圣弟子如是省察：“我修习、培育、多作此见，能否亲证寂止，能否亲证寂灭？”他如是了知：“我修习、培育、多作此见，得以亲证寂止，得以亲证寂灭。”此为他所证得的第二种智，是圣、出世间、不共于凡夫的。

495. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathā rūpāyāhaṃ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo [Pg.399] vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? So evaṃ pajānāti – ‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. Idamassa tatiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

495. 再者，诸比丘，圣弟子如是省察：“我所具足的此等见，于此教法之外，是否有其他沙门或婆罗门亦具足同等之见？”他如是了知：“我所具足的此等见，于此教法之外，无有其他沙门或婆罗门亦具足同等之见。”此为他所证得的第三种智，是圣、出世间、不共于凡夫的。

496. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa – ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa – ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. So evaṃ pajānāti – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

496. “复次，诸比丘，圣弟子如此思惟：‘见具足之人所具备的法性，我也具备如是法性。’诸比丘，见具足之人具备何等法性呢？诸比丘，此为见具足之人的法性：‘纵然他会违犯某种可由此出离的过患，他也会立即向导师或有智的同梵行者发露、开显、阐明；发露、开显、阐明之后，于未来进入防护。’诸比丘，譬如年幼、幼稚、仰卧的小儿，手或足触及火炭，便会立即缩回；正是如此，诸比丘，此为见具足之人的法性：‘纵然他会违犯某种可由此出离的过患，他也会立即向导师或有智的同梵行者发露、开显、阐明；发露、开显、阐明之后，于未来进入防护。’他如此了知：‘见具足之人所具备的法性，我也具备如是法性。’此为他所证得的第四种圣、出世间、不与凡夫所共之智。”

497. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa – ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; evameva kho, bhikkhave[Pg.400], dhammatā esā diṭṭhisampannassa puggalassa – ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. So evaṃ pajānāti – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

497. 再者，诸比丘，圣弟子如是省察：“具见者所具备的法性，我也具备如是的法性。”诸比丘，具见者具备何等的法性呢？诸比丘，此为具见者的法性：“纵然他致力于同梵行者们的各种大小应作之事，然于增上戒学、增上心学、增上慧学，他仍有强烈的期盼。”譬如，诸比丘，有幼犊的母牛，既吃草也看顾着牛犊；正是如此，诸比丘，此为具见者的法性：“纵然他致力于同梵行者们的各种大小应作之事，然于增上戒学、增上心学、增上慧学，他仍有强烈的期盼。”他如是了知：“具见者所具备的法性，我也具备如是的法性。”此为他所证得的第五种智，是圣、出世间、不共于凡夫的。

498. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti. So evaṃ pajānāti – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa chaṭṭhaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

498. “再者，诸比丘，圣弟子如是省察：‘具足正见之人具备何等之力，我亦具备彼等之力。’诸比丘，具足正见之人具备何等之力？诸比丘，具足正见之人的此等力量是：当如来所宣说的法与律被开示时，他便重视、作意，以全心专注，倾耳听闻法。他如是了知：‘具足正见之人具备何等之力，我亦具备彼等之力。’此为他所证得的第六智，是圣、出世间、不与凡夫所共。

499. ‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. So evaṃ pajānāti – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa sattamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

499. “再者，诸比丘，圣弟子如是省察：‘具足正见之人具备何等之力，我亦具备彼等之力。’诸比丘，具足正见之人具备何等之力？诸比丘，具足正见之人的此等力量是：当如来所宣说的法与律被开示时，他获得义之知解，获得法之知解，获得与法相应的喜悦。他如是了知：‘具足正见之人具备何等之力，我亦具备彼等之力。’此为他所证得的第七智，是圣、出世间、不与凡夫所共。

500. ‘‘Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṃ sattaṅgasamannāgato [Pg.401] kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī’’ti.

500. “诸比丘，对于如是具足七支的圣弟子，其法理为现证须陀洹果已被善加审察。诸比丘，如是具足七支的圣弟子，即是具足须陀洹果者。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说此语。彼诸比丘心怀喜悦，欢喜世尊所说。

Kosambiyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

憍赏弥经第八终。

9. Brahmanimantanikasuttaṃ

9. 梵天劝请经

501. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

501. 如是我闻：一时，世尊住在舍卫城祇陀林给孤独园。尔时，世尊对诸比丘说：“诸比丘。”彼诸比丘回答世尊：“尊者。”世尊说此语：

‘‘Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle. Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti. Atha khvāhaṃ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito tasmiṃ brahmaloke pāturahosiṃ. Addasā kho maṃ, bhikkhave, bako brahmā dūratova āgacchantaṃ; disvāna maṃ etadavoca – ‘ehi kho, mārisa, svāgataṃ, mārisa! Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī’’’ti.

“诸比丘，一时，我住在郁伽陀(Ukkaṭṭhā)的须跋伽林(Subhagavana)，娑罗王树下。诸比丘，当时，婆迦(Baka)梵天生起如此恶见：‘此是常，此是恒，此是永恒，此是圆满，此是不逝之法，此实不生、不老、不死、不逝、不再生，且更无其他出离于此之上。’诸比丘，于是我以心了知婆迦梵天之心所思，犹如力士屈伸臂顷，于郁伽陀的须跋伽林娑罗王树下隐没，而显现于彼梵天界。诸比丘，婆迦梵天遥见我来，见已，对我言：‘来，仁者！善来，仁者！仁者，您许久以来方作此行，来到此处。仁者，此是常，此是恒，此是永恒，此是圆满，此是不逝之法，此实不生、不老、不死、不逝、不再生，且更无其他出离于此之上。’”

Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ – ‘‘avijjāgato vata, bho, bako brahmā; avijjāgato vata, bho, bako brahmā; yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, addhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ [Pg.402] kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati; yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati – ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī’ti; santañca panaññaṃ uttari nissaraṇaṃ ‘natthaññaṃ uttari nissaraṇa’nti vakkhatī’’ti.

诸比丘，如是说时，我对婆迦梵天说了这番话：“贤者，婆迦梵天实为无明所覆！贤者，婆迦梵天实为无明所覆！他明明是无常，却说是常；明明是不坚固，却说是坚固；明明是非永恒，却说是永恒；明明是不圆满，却说是圆满；明明是坏灭法，却说是不坏灭法。并且，于此有生、老、死、逝、再生，他却说：‘于此无生、无老、无死、无逝、无再生。’又，尚有其他更高的出离，他却说：‘没有其他更高的出离。’”

502. ‘‘Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca – ‘bhikkhu, bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Ahesuṃ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā – te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṃ. Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīpasaṃsakā pathavābhinandino, āpapasaṃsakā āpābhinandino, tejapasaṃsakā tejābhinandino, vāyapasaṃsakā vāyābhinandino, bhūtapasaṃsakā bhūtābhinandino, devapasaṃsakā devābhinandino, pajāpatipasaṃsakā pajāpatābhinandino, brahmapasaṃsakā brahmābhinandino – te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – ‘iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho’. Sace kho tvaṃ, bhikkhu, brahmuno vacanaṃ upātivattissasi, seyyathāpi nāma puriso siriṃ āgacchantiṃ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṃ virādheyya, evaṃ sampadamidaṃ, bhikkhu, tuyhaṃ bhavissati. ‘Iṅghaṃ tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho. Nanu tvaṃ, bhikkhu, passasi brahmaparisaṃ sannipatita’nti? Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesi.

502. “诸比丘，那时，恶魔波旬附身于一位梵众天，对我说了这番话：‘比丘，比丘，不要威吓他，不要威吓他！比丘，这位梵天是大梵天，是征服者，未被征服者，见一切者，自在者，主宰者，造作者，化作者，最胜者，安排者，有自在力者，已生及当生众生之父。比丘，在你之前，过去世间有些沙门、婆罗门，呵责地界、厌恶地界；呵责水界、厌恶水界；呵责火界、厌恶火界；呵责风界、厌恶风界；呵责众生、厌恶众生；呵责天神、厌恶天神；呵责生主(Pajāpati)、厌恶生主；呵责梵天、厌恶梵天——他们身坏命终后，安立于下劣之身。然而，比丘，在你之前，过去世间有些沙门、婆罗门，赞叹地界、欣喜地界；赞叹水界、欣喜水界；赞叹火界、欣喜火界；赞叹风界、欣喜风界；赞叹众生、欣喜众生；赞叹天神、欣喜天神；赞叹生主、欣喜生主；赞叹梵天、欣喜梵天——他们身坏命终后，安立于殊胜之身。因此，比丘，我这样对你说：“那么，贤者，梵天对你说了什么，你就照着做，你不要违越梵天的话。”比丘，你若违越梵天的话，就像有人用棍杖击退前来的吉祥，又像，比丘，有人堕入深渊时，手脚都无法抓住地面。比丘，你的处境就会是这样。“那么，贤者，梵天对你说了什么，你就照着做，你不要违越梵天的话。比丘，你难道没有看见这会集的梵众吗？”’诸比丘，恶魔波旬就这样将我引向梵众。”

‘‘Evaṃ [Pg.403] vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ – ‘jānāmi kho tāhaṃ, pāpima; mā tvaṃ maññittho – na maṃ jānātī’ti. Māro tvamasi, pāpima. Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṃgatā. Tuyhañhi, pāpima, evaṃ hoti – ‘esopi me assa hatthagato, esopi me assa vasaṃgato’ti. Ahaṃ kho pana, pāpima, neva tava hatthagato neva tava vasaṃgato’’ti.

诸比丘，当如是说时，我对恶魔波旬说了这番话：“波旬，我实知你；你不要想：‘他不知道我。’波旬，你是魔罗。波旬，凡是梵天、梵众天以及梵辅天，皆已入你手中，皆已受你控制。波旬，你确实是这样想的：‘此人也当入我手中，此人也当受我控制。’然而，波旬，我既不入你手中，亦不受你控制。”

503. ‘‘Evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca – ‘ahañhi, mārisa, niccaṃyeva samānaṃ niccanti vadāmi, dhuvaṃyeva samānaṃ dhuvanti vadāmi, sassataṃyeva samānaṃ sassatanti vadāmi, kevalaṃyeva samānaṃ kevalanti vadāmi, acavanadhammaṃyeva samānaṃ acavanadhamma’nti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṃ vadāmi – ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī’ti. Asantañca panaññaṃ uttari nissaraṇaṃ ‘natthaññaṃ uttari nissaraṇa’nti vadāmi. Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ yāvatakaṃ tuyhaṃ kasiṇaṃ āyu tāvatakaṃ tesaṃ tapokammameva ahosi. Te kho evaṃ jāneyyuṃ – ‘santañca panaññaṃ uttari nissaraṇaṃ atthaññaṃ uttari nissaraṇanti, asantaṃ vā aññaṃ uttari nissaraṇaṃ natthaññaṃ uttari nissaraṇa’nti. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – ‘na cevaññaṃ uttari nissaraṇaṃ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. Sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṃ… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo’ti.

503. 诸比丘，如是说已，婆迦(Bako)梵天对我说了这番话：“贤友，我于本是恒常者，说为‘恒常’；于本是坚固者，说为‘坚固’；于本是永恒者，说为‘永恒’；于本是圆满者，说为‘圆满’；于本是无死殁法者，说为‘无死殁法’。又于不生、不老、不死、不逝、不受生之处，我即说：‘此实是不生、不老、不死、不逝、不受生。’又，因其他更上之出离不存在，我说：‘无有其他更上之出离。’比丘，在你之前，世间曾有沙门、婆罗门，你的全部寿命有多长，他们的苦行就有多长。他们确实会这样知道：‘若实有其他更上之出离，则有其他更上之出离；若实无其他更上之出离，则无其他更上之出离。’比丘，因此我这样对你说：‘你将见不到其他更上之出离，只会成为疲劳与苦恼的承受者。比丘，你若执著于地，就会成为我的近住者、住于我事者，可随我意使唤与驱逐。若执著于水……火……风……诸有情……诸天……生主……梵，你就会成为我的近住者、住于我事者，可随我意使唤与驱逐。”’

‘‘Ahampi kho evaṃ, brahme, jānāmi – sace pathaviṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. ‘Sace āpaṃ… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo’ti api ca te ahaṃ, brahme, gatiñca pajānāmi, jutiñca pajānāmi – evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’’ti.

“梵天，我确实也如此了知——假如我执着地，我将成为你的近侍、你的附庸，任你随意处置、受你支配。‘假如我执着水……火……风……众生……诸天……波旬……梵天，我将成为你的近侍、你的附庸，任你随意处置、受你支配。’而且，梵天，我了知你的境界与威力——‘婆伽梵天(Baka brahmā)有如此大神通，婆伽梵天有如此大威力，婆伽梵天有如此大眷属。’”

‘‘Yathākathaṃ [Pg.404] pana me tvaṃ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi – ‘evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’ti?

“贤友，你究竟是如何了知我的境界与威力，而说‘婆伽梵天有如此大神通，婆伽梵天有如此大威力，婆伽梵天有如此大眷属’呢？”

‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Tāva sahassadhā loko, ettha te vattate vaso.

“日月运行所及，诸方照耀光明；于此千世界中，你的威力通行。

‘‘Paroparañca jānāsi, atho rāgavirāginaṃ;

Itthabhāvaññathābhāvaṃ, sattānaṃ āgatiṃ gati’’nti.

“你了知胜劣有情，亦知有贪与离贪者；了知此有与他有，以及有情之来与去。”

‘‘Evaṃ kho te ahaṃ, brahme, gatiñca pajānāmi jutiñca pajānāmi – ‘evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’ti.

“梵天，我就是如此了知你的境界与威力——‘婆伽梵天有如此大神通，婆伽梵天有如此大威力，婆伽梵天有如此大眷属。’”

504. ‘‘Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṃ cuto idhūpapanno. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Āpaṃ kho ahaṃ, brahme…pe… tejaṃ kho ahaṃ, brahme…pe… vāyaṃ kho ahaṃ, brahme…pe… bhūte kho ahaṃ, brahme…pe… deve kho ahaṃ, brahme…pe… pajāpatiṃ kho ahaṃ, brahme…pe… brahmaṃ kho ahaṃ, brahme…pe… ābhassare kho ahaṃ, brahme…pe… subhakiṇhe kho ahaṃ, brahme… [Pg.405] …pe… vehapphale kho ahaṃ, brahme…pe… abhibhuṃ kho ahaṃ, brahme…pe… sabbaṃ kho ahaṃ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṃ tadabhiññāya sabbaṃ nāpahosiṃ sabbasmiṃ nāpahosiṃ sabbato nāpahosiṃ sabbaṃ meti nāpahosiṃ, sabbaṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo’’ti.

504. “梵天，确实还有另一梵界，那是你不知道也没见过的；而我知道也见过。梵天，有一名为光音天（Ābhassarā）的梵界，你正是从那里死后投生到这里。由于你在此居住太久，那份记忆已经遗失，所以你不知道也没见过；而我知道也见过。梵天，即便如此，我在智证上尚且不与你相等，何况会更低下呢？实际上我正比你更优越。梵天，还有名为遍净天、广果天、阿毗浮天（Abhibhū）的梵界，那是你不知道也没见过的；而我知道也见过。梵天，即便如此，我在智证上尚且不与你相等，何况会更低下呢？实际上我正比你更优越。梵天，我遍知地为地，又遍知了地之地性所不能体验者，因此我不执取地，不执取于地中，不执取从地而来，不执取‘地是我的’，不执言于地。梵天，即便如此，我在智证上尚且不与你相等，何况会更低下呢？实际上我正比你更优越。梵天，我遍知水……乃至……梵天，我遍知火……乃至……梵天，我遍知风……乃至……梵天，我遍知众生……乃至……梵天，我遍知诸天……乃至……梵天，我遍知生主（Pajāpati）……乃至……梵天，我遍知梵天……乃至……梵天，我遍知光音诸天……乃至……梵天，我遍知遍净诸天……乃至……梵天，我遍知广果诸天……乃至……梵天，我遍知阿毗浮……乃至……梵天，我遍知有身为有身，又遍知了有身之有身性所不能体验者，因此我不执取有身，不执取于有身中，不执取从有身而来，不执取‘有身是我的’，不执言于有身。梵天，即便如此，我在智证上尚且不与你相等，何况会更低下呢？实际上我正比你更优越。”

‘‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosī’’ti.

“贤友，如果确实有‘一切’以其‘一切性’所未曾经验者，而你已亲证了它，那么，愿你的话语不致空洞，不致虚妄。”

‘‘‘Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ’, taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalatte ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ’’.

“‘那可知者，不可见、无边、遍照一切’，它不为地的地性所经验，不为水的水性所经验，不为火的火性所经验，不为风的风性所经验，不为诸有情的有情性所经验，不为诸天的天性所经验，不为生主的生主性所经验，不为诸梵天的梵天性所经验，不为光音天的光音天性所经验，不为遍净天的遍净天性所经验，不为广果天的广果天性所经验，不为阿毗浮的阿毗浮性所经验，不为一切的一切性所经验。”

‘‘Handa carahi te, mārisa, passa antaradhāyāmī’’ti. ‘Handa carahi me tvaṃ, brahme, antaradhāyassu, sace visahasī’ti. Atha kho, bhikkhave, bako brahmā ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṃ.

“那么，贤友，你看着，我这就隐没。”“那么，梵天，如果你有能力，就对我隐没吧。”于是，比丘们，婆迦梵天口中说着：‘我要对沙门乔达摩隐没，我要对沙门乔达摩隐没’，但他终究无法对我隐没。

‘‘Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ – ‘handa carahi te brahme antaradhāyāmī’ti. ‘Handa carahi me tvaṃ, mārisa, antaradhāyassu sace visahasī’ti. Atha kho ahaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ – ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhantī’ti. Antarahito imaṃ gāthaṃ abhāsiṃ –

“他这么说后，比丘们，我对婆迦梵天说了这番话：‘那么，梵天，我这就对你隐没。’‘那么，贤友，如果你有能力，就对我隐没吧。’于是，比丘们，我造作了这样的神通变化，以至于婆迦梵天、梵天众和梵辅天只能听到我的声音，却看不见我。隐身后，我说了这首偈颂：”

‘‘Bhavevāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;

Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi’’nti.

“我既见‘有’中怖畏，亦见求‘无有’中的‘有’；于任何‘有’皆不称许，亦不执取于欢喜。”

‘‘Atha [Pg.406] kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṃ mahiddhiko evaṃ mahānubhāvo yathāyaṃ samaṇo gotamo sakyaputto sakyakulā pabbajito. Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ udabbahī’ti.

诸比丘，当时，梵天、梵众天与梵辅天生起了稀有、未曾有之心：“贤友，真是稀有啊！贤友，真是未曾有啊！沙门乔达摩的大神力、大威力！我们在此之前，实未曾见、未曾闻有其他沙门或婆罗门，如这位从释迦族出家的释迦子沙门乔达摩一般，有如此大神力、如此大威力。贤友，对于耽于有、乐于有、喜于有的众生，他竟将有连根拔除了！”

505. ‘‘Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca – ‘sace kho tvaṃ, mārisa, evaṃ pajānāsi, sace tvaṃ evaṃ anubuddho, mā sāvake upanesi, mā pabbajite; mā sāvakānaṃ dhammaṃ desesi, mā pabbajitānaṃ; mā sāvakesu gedhimakāsi, mā pabbajitesu. Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā. Te sāvake upanesuṃ pabbajite, sāvakānaṃ dhammaṃ desesuṃ pabbajitānaṃ, sāvakesu gedhimakaṃsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṃ dhammaṃ desetvā pabbajitānaṃ, sāvakesu gedhitacittā pabbajitesu, kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā. Ahesuṃ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā. Te na sāvake upanesuṃ na pabbajite, na sāvakānaṃ dhammaṃ desesuṃ na pabbajitānaṃ, na sāvakesu gedhimakaṃsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṃ dhammaṃ desetvā na pabbajitānaṃ, na sāvakesu gedhitacittā na pabbajitesu, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – iṅgha tvaṃ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṃ kusalañhi, mārisa, mā paraṃ ovadāhī’ti.

505. “于是，比丘们，恶魔波旬附身于某位梵众天，对我说了这些话：‘贤者，你若如此了知，你若如此觉悟，就不要摄受在家弟子，不要摄受出家者；不要为在家弟子说法，不要为出家者说法；不要对在家弟子贪著，不要对出家者贪著。比丘，在你之前，过去世间有自称是阿罗汉、正等觉者的沙门、婆罗门。他们摄受在家弟子与出家者，为在家弟子与出家者说法，对在家弟子与出家者贪著。他们由于摄受在家弟子与出家者，为在家弟子与出家者说法，对在家弟子与出家者心怀贪著，身坏命终之后，便投生于低劣之身。比丘，在你之前，过去世间也有自称是阿罗汉、正等觉者的沙门、婆罗门。他们不摄受在家弟子，不摄受出家者；不为在家弟子说法，不为出家者说法；不对在家弟子贪著，不对出家者贪著。他们由于不摄受在家弟子与出家者，不为在家弟子与出家者说法，不对在家弟子与出家者心怀贪著，身坏命终之后，便投生于殊胜之身。因此，比丘，我这样对你说：那么，贤者，你应少事，安住于现法乐住。贤者，不宣说才是善的，不要教导他人。’”

‘‘Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ – ‘jānāmi kho tāhaṃ, pāpima, mā tvaṃ maññittho – na maṃ jānātī’ti. Māro tvamasi, pāpima. Na maṃ tvaṃ, pāpima, hitānukampī evaṃ vadesi; ahitānukampī maṃ tvaṃ, pāpima, evaṃ vadesi. Tuyhañhi, pāpima, evaṃ hoti – ‘yesaṃ samaṇo gotamo dhammaṃ desessati, te me visayaṃ upātivattissantī’ti. Asammāsambuddhāva pana te[Pg.407], pāpima, samānā sammāsambuddhāmhāti paṭijāniṃsu. Ahaṃ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. Desentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova. Taṃ kissa hetu? Tathāgatassa, pāpima, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā – te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, pāpima, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā – te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti.

“如是说已，比丘们，我对此恶魔说：‘恶者，我实知你，你莫以为：“他不知我。”恶者，你是魔罗。恶者，你并非为饶益于我而作是说；恶者，你实为损害于我而作是说。恶者，你心生此念：“沙门乔达摩为谁说法，彼等即超我境域。”恶者，彼等非正等觉者，却自称：“我等是正等觉者。”而我，恶者，实为正等觉者，故自称：“我是正等觉者。”恶者，如来为诸声闻说法，亦复如是；如来不为诸声闻说法，亦复如是。恶者，如来引导诸声闻，亦复如是；如来不引导诸声闻，亦复如是。此是何因？恶者，如来所有能染污、引致后有、带来苦恼、有苦果、于未来造成生老死的诸漏，皆已断尽，根已断绝，如棕榈树桩，使其不复存在，于未来为不生之法。恶者，譬如截顶之棕榈树，不能复生；正是如此，恶者，如来所有能染污、引致后有、带来苦恼、有苦果、于未来造成生老死的诸漏，皆已断尽，根已断绝，如棕榈树桩，使其不复存在，于未来为不生之法。’”

‘‘Iti hidaṃ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikaṃteva adhivacana’’nti.

“如是，此说为令魔罗无言，且为回应梵天之邀请，是故此记说得名为‘梵天邀请’。”

Brahmanimantanikasuttaṃ niṭṭhitaṃ navamaṃ.

《梵天邀请经》第九终。

10. Māratajjanīyasuttaṃ

10. 呵斥魔罗经

506. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati. Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho. Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kiṃ nu kho me kucchi garugaro viya ? Māsācitaṃ maññe’’ti. Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Nisajja kho āyasmā mahāmoggallāno paccattaṃ yoniso manasākāsi. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ kucchigataṃ koṭṭhamanupaviṭṭhaṃ. Disvāna [Pg.408] māraṃ pāpimantaṃ etadavoca – ‘‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti. Atha kho mārassa pāpimato etadahosi – ‘‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha – ‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’ti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī’’ti? Atha kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ etadavoca – ‘‘evampi kho tāhaṃ, pāpima, jānāmi, mā tvaṃ maññittho – ‘na maṃ jānātī’ti. Māro tvamasi, pāpima; tuyhañhi, pāpima, evaṃ hoti – ‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha – nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyāti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī’’’ti?

506. 如是我闻。一时，具寿大目犍连(Mahāmoggallāna)住在跋伽国(Bhagga)苏苏摩罗山(Susumāragira)的贝沙迦拉林(Bhesakaḷāvana)鹿野苑(Migadāya)中。那时，具寿大目犍连在露天经行。这时，恶魔波旬(Māra pāpimā)进入具寿大目犍连的腹部，深入肠道。于是，具寿大目犍连心想：“我的腹部怎么这么沉重？我想是塞满了豆子吧。”于是，具寿大目犍连从经行处下来，进入精舍，在铺设好的座位上坐下。坐下后，具寿大目犍连对自己内在如理作意。具寿大目犍连看见恶魔波旬进入腹部、深入肠道。看见后，就对恶魔波旬说：“出去，恶魔！出去，恶魔！不要侵扰如来，不要侵扰如来的弟子。莫要为你自己带来长久的不利与痛苦。”这时，恶魔波旬心想：“这沙门不认识我，也没看见我，就这样说：‘出去，恶魔！出去，恶魔！不要侵扰如来，不要侵扰如来的弟子。莫要为你自己带来长久的不利与痛苦。’就连他的老师都不能迅速地知道我，何况这个弟子怎能知道我呢？”于是，具寿大目犍连对恶魔波旬说：“恶魔，我正是这样知道你的，你不要以为‘他不知道我’。恶魔，你就是魔。恶魔，你心里是这样想的：‘这沙门不认识我，也没看见我，就这样说：“出去，恶魔！出去，恶魔！不要侵扰如来，不要侵扰如来的弟子。莫要为你自己带来长久的不利与痛苦。”连他的老师都不能迅速地知道我，何况这个弟子怎能知道我呢？’”

Atha kho mārassa pāpimato etadahosi – ‘‘jāname kho maṃ ayaṃ samaṇo passaṃ evamāha – ‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’’ti. Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.

那时，恶魔波旬生起此念：“此沙门确实是知道我、看见我，才如此说：‘出去，恶魔！出去，恶魔！莫骚扰如来，莫骚扰如来弟子。莫让你长时不利与痛苦。’”于是，恶魔波旬从具寿大目犍连口中出来，立于门闩上。

507. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ paccaggaḷe ṭhitaṃ; disvāna māraṃ pāpimantaṃ etadavoca – ‘etthāpi kho tāhaṃ, pāpima, passāmi; mā tvaṃ maññittho ‘‘na maṃ passatī’’ti. Eso tvaṃ, pāpima, paccaggaḷe ṭhito. Bhūtapubbāhaṃ, pāpima, dūsī nāma māro ahosiṃ, tassa me kāḷī nāma bhaginī. Tassā tvaṃ putto. So me tvaṃ bhāgineyyo ahosi. Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Yāvatā kho pana, pāpima, kakusandhassa bhagavato [Pg.409] arahato sammāsambuddhassa sāvakā. Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya. Iminā kho evaṃ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi.

507. 具寿大目犍连看见恶魔波旬立于门闩上，看见后对恶魔波旬说：“恶魔，我在这里也看见你；你不要以为‘他看不见我’。恶魔，你正立于门闩上。恶魔，往昔我曾是名为度西的魔，我有一妹，名为迦利(Kāḷī)。你是她的儿子，因此曾是我的外甥。恶魔，那时，拘留孙世尊、阿罗汉、正等觉者出现于世。恶魔，拘留孙世尊、阿罗汉、正等觉者有一双名为毗杜罗(Vidhura)与善生(Sañjīva)的上首弟子，是一双贤善的组合。恶魔，在拘留孙世尊、阿罗汉、正等觉者的所有弟子中，就说法而言，没有一人能与具寿毗杜罗相等。恶魔，由此因缘，具寿毗杜罗才得名“毗杜罗”。”

‘‘Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati. Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti. Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ nisinnaṃ; disvāna tesaṃ etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato! Handa naṃ dahāmā’ti. Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṃkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu. Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi. Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ; disvāna nesaṃ etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito’ti. Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi.

“恶魔，具寿僧耆婆(Sañjīva)即使去到森林、去到树下或去到空寂处，也能毫不费力地进入想受灭定。恶魔，过去，具寿僧耆婆曾在某棵树下入想受灭定而坐。恶魔，牧牛人、牧羊人、农夫和行路人看见具寿僧耆婆在某棵树下入想受灭定而坐；看见后，他们生起这样的想法：‘诸位，真是稀有啊！诸位，真是未曾有啊！这位沙门坐着就命终了！来，我们把他火化了吧！’于是，恶魔，那些牧牛人、牧羊人、农夫和行路人，收集了草、木柴和牛粪，堆积在具寿僧耆婆的身上，点上火后便离开了。其后，恶魔，具寿僧耆婆于当夜过后，从该等持出定，抖了抖诸衣，于上午时分穿好下裙，取了衣钵，进入村庄乞食。恶魔，那些牧牛人、牧羊人、农夫和行路人看见具寿僧耆婆正在乞食；看见后，他们生起这样的想法：‘诸位，真是稀有啊！诸位，真是未曾有啊！这位沙门坐着就命终了，他竟然复活了！’恶魔，就是由于这样的缘由，具寿僧耆婆才有了‘僧耆婆’这个称号。”

508. ‘‘Atha kho, pāpima, dūsissa mārassa etadahosi – ‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā. Yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ – etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī [Pg.410] māro labhetha otāra’nti. Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi – ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti.

508. 恶者，那时，度西魔罗（Dūsī）生起此念：“我实不知此等具戒、具善法之比丘的来处或去处。我何不附身于婆罗门、居士，煽动他们：‘来！你们去辱骂、斥责、激怒、恼害那些具戒、具善法的比丘。或许，当他们被你们辱骂、斥责、激怒、恼害时，其心会生变异，如此度西魔罗便可得其便。’”恶者，于是度西魔罗附身于那些婆罗门、居士，煽动他们：“来！你们去辱骂、斥责、激怒、恼害那些具戒、具善法的比丘。或许，当他们被你们辱骂、斥责、激怒、恼害时，其心会生变异，如此度西魔罗便可得其便。”

‘‘Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti – ‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma ulūko rukkhasākhāyaṃ mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati, evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā ‘‘jhāyinosmā jhāyinosmā’’ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’’ti.

那时，恶魔啊，那些被度西魔附身的婆罗门和居士们，辱骂、呵斥、激怒、骚扰那些具足戒行、秉持善法的比丘们，说：“这些秃头沙门，是些富人、黑法者、从梵天脚背所生的人，自称‘我们是禅修者，我们是禅修者’，垂着肩，低着头，一副懒散的样子，沉思、冥想、凝思、窥察。就像猫头鹰在树枝上寻找老鼠时，沉思、冥想、凝思、窥察；这些秃头沙门也同样是富人、黑法者、从梵天脚背所生的人，自称‘我们是禅修者，我们是禅修者’，垂着肩，低着头，一副懒散的样子，沉思、冥想、凝思、窥察。就像胡狼在河边寻找鱼时，沉思、冥想、凝思、窥察；这些秃头沙门也同样是富人、黑法者、从梵天脚背所生的人，自称‘我们是禅修者，我们是禅修者’，垂着肩，低着头，一副懒散的样子，沉思、冥想、凝思、窥察。就像猫在墙角、水沟或垃圾堆里寻找老鼠时，沉思、冥想、凝思、窥察；这些秃头沙门也同样是富人、黑法者、从梵天脚背所生的人，自称‘我们是禅修者，我们是禅修者’，垂着肩，低着头，一副懒散的样子，沉思、冥想、凝思、窥察。就像不堪重负的驴子在墙角、水沟或垃圾堆里，沉思、冥想、凝思、窥察；这些秃头沙门也同样是富人、黑法者、从梵天脚背所生的人，自称‘我们是禅修者，我们是禅修者’，垂着肩，低着头，一副懒散的样子，沉思、冥想、凝思、窥察。”’

‘‘Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

波旬，在那个时候死去的人，大多数在身坏命终之后，投生于苦界、恶趣、堕处、地狱。

509. ‘‘Atha [Pg.411] kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena – etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti. Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā’ti.

509. 波旬，其时，拘留孙(Kakusandha)世尊、阿罗汉、正等觉者对诸比丘说：“诸比丘，婆罗门与居士们已被度西(Dūsī)魔所附，意图是：‘来，你们去辱骂、呵斥、激怒、恼害有戒行、具善法的比丘们，或许当他们被你们辱骂、呵斥、激怒、恼害时，心会发生改变，这样度西魔就能得到可乘之机。’来，诸比丘，你们当以与慈俱行之心，遍满一方而住；同样地，第二方、第三方、第四方。如是上、下、横，于一切处，对一切众生，以与慈俱行之心，广大、崇高、无量、无怨、无恼，遍满整个世间而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心，遍满一方而住；同样地，第二方、第三方、第四方。如是上、下、横，于一切处，对一切众生，以与舍俱行之心，广大、崇高、无量、无怨、无恼，遍满整个世间而住。”

‘‘Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.

“恶魔，那时，那些比丘被拘留孙世尊、阿罗汉、正等觉者如此教诫，如此训示后，去到林野，或去到树下，或去到空静处，以与慈俱行之心，遍满一个方向而住；像这样，遍满第二、第三、第四个方向而住。如是，于上方、下方、横向，于一切处，对一切有情，以与慈俱行、广大、崇高、无量、无怨、无恼害之心，遍满包含一切的有情世界而住。以与悲俱行之心……乃至……以与喜俱行之心……乃至……以与舍俱行之心，遍满一个方向而住；像这样，遍满第二、第三、第四个方向而住。如是，于上方、下方、横向，于一切处，对一切有情，以与舍俱行、广大、崇高、无量、无怨、无恼害之心，遍满包含一切的有情世界而住。”

510. ‘‘Atha kho, pāpima, dūsissa mārassa etadahosi – ‘evampi kho ahaṃ karonto imesaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā, yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ – etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha [Pg.412] pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti. Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi – ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāra’nti. Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṃ karonti mānenti pūjenti.

510. 恶魔，尔时，魔度西生起此念：“即使我这样做，仍不知此等具戒、具善法比丘的来处或去处。我何不附身于婆罗门、居士，对他们说：‘来！你们当恭敬、尊重、敬奉、供养具戒、具善法的比丘。或许当他们被你们恭敬、尊重、敬奉、供养时，其心会生起变异，如此魔度西便可获得机会。’”恶魔，于是魔度西附身于彼等婆罗门、居士，对他们说：“来！你们当恭敬、尊重、敬奉、供养具戒、具善法的比丘。或许当他们被你们恭敬、尊重、敬奉、供养时，其心会生起变异，如此魔度西便可获得机会。”恶魔，尔时，彼等为魔度西所附之婆罗门、居士，便恭敬、尊重、敬奉、供养彼等具戒、具善法的比丘。

‘‘Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

恶魔，又，于尔时命终之人，大多于身坏命终后，往生于善趣、天界。

511. ‘‘Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena – etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāranti. Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.

511. “彼时，恶魔，拘留孙(Kakusandha)世尊、阿罗汉、正等觉者告诸比丘言：‘诸比丘，婆罗门、居士已被度西(Dūsī)魔所怂恿——“来！你们应当恭敬、尊重、尊敬、供养有戒行、具善法的比丘们。当他们被你们恭敬、尊重、尊敬、供养时，或许心会变异，这样度西魔便可获得可乘之机。”来！诸比丘，你们当于身安住不净随观，于食安住厌恶想，于一切世间安住不喜悦想，于一切行安住无常随观。’”

‘‘Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṃsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.

“彼时，恶魔，彼等比丘蒙拘留孙世尊、阿罗汉、正等觉者如是教诫、如是训示，或往林野，或往树下，或往空闲处，皆于身安住不净随观，于食安住厌恶想，于一切世间安住不喜悦想，于一切行安住无常随观而住。”

512. ‘‘Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṃ piṇḍāya pāvisi. Atha kho, pāpima, dūsī māro aññataraṃ kumārakaṃ [Pg.413] anvāvisitvā sakkharaṃ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṃ vobhindi. Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṃyeva bhagavantaṃ arahantaṃ sammāsambuddhaṃ piṭṭhito piṭṭhito anubandhi. Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho nāgāpalokitaṃ apalokesi – ‘na vāyaṃ dūsī māro mattamaññāsī’ti. Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.

512. “彼时，恶魔，拘留孙世尊、阿罗汉、正等觉者于清晨时分，着衣，持衣钵，由具寿维杜罗(Vidhura)为后随沙门，进入村庄行乞。其时，恶魔，度西魔附身于一少年，手持石块，击打具寿维杜罗之头，头颅遂破。彼时，恶魔，具寿维杜罗头破血流，仍于其后紧随拘留孙世尊、阿罗汉、正等觉者。彼时，恶魔，拘留孙世尊、阿罗汉、正等觉者作象王之回顾，心想：‘此度西魔实不知量！’恶魔，世尊才一回顾，度西魔即从其处殒殁，投生于大地狱。”

‘‘Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti – chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi. Atha kho maṃ, pāpima, nirayapālā upasaṅkamitvā etadavocuṃ – yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya. Atha naṃ tvaṃ jāneyyāsi – ‘vassasahassaṃ me niraye paccamānassā’ti. So kho ahaṃ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṃ mahāniraye apacciṃ. Dasavassasahassāni tasseva mahānirayassa ussade apacciṃ vuṭṭhānimaṃ nāma vedanaṃ vediyamāno. Tassa mayhaṃ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. Evarūpaṃ sīsaṃ hoti, seyyathāpi macchassa.

“恶魔，那大地狱有三个名称：其一为‘六触处’，其一为‘铁桩贯穿’，其一为‘各别感受’。其时，恶魔，狱卒前来对我言道：‘朋友，当你心中的铁桩与另一根交会时，你当知晓：“我于地狱中受煮已千年。”’恶魔，我确于那大地狱中受煮多年、数百年、数千年。又于那大地狱的增地狱中受煮一万年，感受着名为‘出离’之苦受。恶魔，我身如人，头如鱼。”

513.

513.

‘‘Kīdiso nirayo āsi, yattha dūsī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

“是何等地狱，度西(Dūsī)于彼处受煮？因其触怒声闻维杜罗(Vidhura)，以及婆罗门拘留孙(Kakusandha)。”

‘‘Sataṃ āsi ayosaṅkū, sabbe paccattavedanā;

Īdiso nirayo āsi, yattha dūsī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

“有百根铁桩，诸苦各别感受。是如此地狱，度西于彼处受煮，因其触怒声闻维杜罗，以及婆罗门拘留孙。”

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“若有比丘，佛之声闻，能了知此事；黑者(Kaṇha)，汝若触怒如是比丘，将趣入于苦。”

‘‘Majjhe sarassa tiṭṭhanti, vimānā kappaṭṭhāyino;

Veḷuriyavaṇṇā rucirā, accimanto pabhassarā;

Accharā tattha naccanti, puthu nānattavaṇṇiyo.

“大洋之中立天宫，住立一劫不毁动；色如琉璃甚美妙，光芒炽盛极明耀；众多天女于彼舞，形色各异甚殊妙。”

‘‘Yo [Pg.414] etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“若有比丘，佛之声闻，能了知此天宫；黑者(Kaṇha)，汝若触怒如是比丘，将趣入于苦。”

‘‘Yo ve buddhena codito, bhikkhu saṅghassa pekkhato;

Migāramātupāsādaṃ, pādaṅguṭṭhena kampayi.

“有声闻比丘，蒙佛所策励，于僧众注视下，以足拇指震动鹿母讲堂(Migāramātupāsāda)。”

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“若有比丘，佛之声闻，能了知此中缘由；黑者(Kaṇha)，汝若触怒如是比丘，将趣入于苦。”

‘‘Yo vejayantaṃ pāsādaṃ, pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho, saṃvejesi ca devatā.

“彼以足拇指震动胜利殿(Vejayanta)，以神通力为凭，并令诸天神惊惧。”

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“佛之声闻比丘，若能了知此事；汝若触恼如是比丘，将遭受黑暗之苦。”

‘‘Yo vejayantapāsāde, sakkaṃ so paripucchati;

Api vāsava jānāsi, taṇhākkhayavimuttiyo;

Tassa sakko viyākāsi, pañhaṃ puṭṭho yathātathaṃ.

“彼于胜利殿中，询问于帝释：‘帝释，汝可知贪爱尽之诸解脱？’帝释被问此问，如实为彼作答。”

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“佛之声闻比丘，若能了知此事；汝若触恼如是比丘，将遭受黑暗之苦。”

‘‘Yo brahmaṃ paripucchati, sudhammāyābhito sabhaṃ;

Ajjāpi tyāvuso diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassaraṃ.

“彼于善法堂前，无畏问梵天：‘贤友，汝昔所持之见，今日依然持有否？汝于梵界中，得见超越之光明否？’”

‘‘Tassa brahmā viyākāsi, anupubbaṃ yathātathaṃ;

Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu.

“梵天如其次第，如实回答彼：‘尊者，我往昔所持之见，于今已不复有。’”

‘‘Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Sohaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato.

“‘我见梵界中，超越之光明；今日我复何言：我是常、我是恒？’”

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“佛之声闻比丘，若能了知此事；汝若触恼如是比丘，将遭受黑暗之苦。”

‘‘Yo mahāmeruno kūṭaṃ, vimokkhena aphassayi;

Vanaṃ pubbavidehānaṃ, ye ca bhūmisayā narā.

“彼以解脱触及大须弥山顶、阎浮提洲、东胜身洲，以及诸卧地之人。”

‘‘Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“佛之声闻比丘，若能了知此事；汝若触恼如是比丘，将遭受黑暗之苦。”

‘‘Na [Pg.415] ve aggi cetayati, ‘ahaṃ bālaṃ ḍahāmī’ti;

Bālo ca jalitaṃ aggiṃ, āsajja naṃ sa ḍayhati.

“火实不作念：‘我燃烧愚人’；愚人触燃火，反为火所焚。”

‘‘Evameva tuvaṃ māra, āsajja naṃ tathāgataṃ;

Sayaṃ ḍahissasi attānaṃ, bālo aggiṃva saṃphusaṃ.

“魔罗，汝亦如是，触恼于如来；如愚人触火，汝将自烧身。”

‘‘Apuññaṃ pasavī māro, āsajja naṃ tathāgataṃ;

Kinnu maññasi pāpima, na me pāpaṃ vipaccati.

“魔罗触恼如来，已生非福；恶者，汝岂思量：‘我恶无果报’？”

‘‘Karoto cīyati pāpaṃ, cirarattāya antaka;

Māra nibbinda buddhamhā, āsaṃ mākāsi bhikkhusu.

“作恶者恶业增长，长夜受报，终结者！魔罗，当厌离于佛，莫对比丘有所企图。”

‘‘Iti māraṃ atajjesi, bhikkhu bhesakaḷāvane;

Tato so dummano yakkho, natatthevantaradhāyathā’’ti.

“如是比丘于鞞沙伽罗林(Bhesakaḷāvana)，呵责于魔罗；彼忧恼夜叉，遂于彼处隐没。”

Māratajjanīyasuttaṃ niṭṭhitaṃ dasamaṃ.

《呵斥魔罗经》第十终。

Cūḷayamakavaggo niṭṭhito pañcamo.

小双品第五终。

Tassuddānaṃ –

此品总摄颂曰：

Sāleyya verañjaduve ca tuṭṭhi, cūḷamahādhammasamādānañca;

Vīmaṃsakā kosambi ca brāhmaṇo, dūsī ca māro dasamo ca vaggo.

沙梨耶经、维兰迦经，大、小教诫经，小、大法受持经；思察经、憍赏弥经、梵天祈请经，呵斥魔罗经，此为第十品。

Sāleyyavaggo niṭṭhito pañcamo.

沙梨耶品第五终。

Idaṃ vaggānamuddānaṃ –

此为诸品之摄颂——

Mūlapariyāyo ceva, sīhanādo ca uttamo;

Kakaco ceva gosiṅgo, sāleyyo ca ime pañca.

根本法门品、最上狮子吼品、譬喻品、大双品、小双品，此为五品。

Mūlapaṇṇāsakaṃ samattaṃ.

根本五十经究竟。