Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Saṃyuttanikāyo

相应部

Saḷāyatanavaggo

六处品

1. Saḷāyatanasaṃyuttaṃ

1. 六处相应

1. Aniccavaggo

1. 无常品

1. Ajjhattāniccasuttaṃ

1. 内无常经

1. Evaṃ [Pg.236] 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 –

1. 如是我闻。一时，世尊住舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。那时，世尊告诸比丘：“诸比丘！”“尊者！”那些比丘回答世尊。世尊说了这番话：

‘‘Cakkhuṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ aniccaṃ. Yadaniccaṃ…pe… ghānaṃ aniccaṃ. Yadaniccaṃ…pe… jivhā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Kāyo anicco. Yadaniccaṃ…pe… mano anicco. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati[Pg.237], manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.

“诸比丘，眼是无常的。凡是无常的，即是苦；凡是苦的，即是无我。凡是无我的，对此应当以正慧如实观：‘此非我所，此非我，此非我之我。’耳是无常的……鼻是无常的……舌是无常的。凡是无常的，即是苦；凡是苦的，即是无我。凡是无我的，对此应当以正慧如实观：‘此非我所，此非我，此非我之我。’身是无常的……意是无常的。凡是无常的，即是苦；凡是苦的，即是无我。凡是无我的，对此应当以正慧如实观：‘此非我所，此非我，此非我之我。’诸比丘，如是观之有闻圣弟子，于眼厌离，于耳厌离，于鼻厌离，于舌厌离，于身厌离，于意厌离。因厌离而离染，因离染而解脱，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。’”第一。

2. Ajjhattadukkhasuttaṃ

2. 内苦经

2. ‘‘Cakkhuṃ, bhikkhave, dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ… jivhā dukkhā… kāyo dukkho… mano dukkho. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Dutiyaṃ.

2. “诸比丘，眼是苦。凡是苦的，即是无我；凡是无我的，应当以正慧如实地观察：‘此非我所，我非此，此非我之我。’耳是苦……乃至……鼻是苦……舌是苦……身是苦……意是苦。凡是苦的，即是无我；凡是无我的，应当以正慧如实地观察：‘此非我所，我非此，此非我之我。’如是观者……乃至……他了知：‘……于此轮回状态，再无后有。’”第二经。

3. Ajjhattānattasuttaṃ

3. 内无我经

3. ‘‘Cakkhuṃ, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ anattā…pe… ghānaṃ anattā… jivhā anattā… kāyo anattā… mano anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Tatiyaṃ.

3. “诸比丘，眼是无我。凡是无我的，应当以正慧如实地观察：‘此非我所，我非此，此非我之我。’耳是无我……乃至……鼻是无我……舌是无我……身是无我……意是无我。凡是无我的，应当以正慧如实地观察：‘此非我所，我非此，此非我之我。’如是观者……乃至……他了知：‘……于此轮回状态，再无后有。’”第三经。

4. Bāhirāniccasuttaṃ

4. 外无常经

4. ‘‘Rūpā, bhikkhave, aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Catutthaṃ.

4. “诸比丘，色是无常。凡无常者，即是苦；凡是苦者，即是无我。凡无我者，应以正慧如实见：‘此非我所，此非是我，此非我之我。’声……香……味……触……法是无常。凡无常者，即是苦；凡是苦者，即是无我。凡无我者，应以正慧如实见：‘此非我所，此非是我，此非我之我。’诸比丘，如是见的多闻圣弟子，于色亦厌离，于声亦厌离，于香亦厌离，于味亦厌离，于触亦厌离，于法亦厌离。厌离而离贪；因离贪而解脱；于解脱时，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，为此，无有后作。’”第四。

5. Bāhiradukkhasuttaṃ

5. 外苦经

5. ‘‘Rūpā[Pg.238], bhikkhave, dukkhā. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Pañcamaṃ.

5. “诸比丘，色是苦。凡是苦者，即是无我；凡无我者，应以正慧如实见：‘此非我所，此非是我，此非我之我。’声……香……味……触……法是苦。凡是苦者，即是无我；凡无我者，应以正慧如实见：‘此非我所，此非是我，此非我之我。’如是见……乃至……他了知：‘……为此，无有后作。’”第五。

6. Bāhirānattasuttaṃ

6. 外无我经

6. ‘‘Rūpā, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Chaṭṭhaṃ.

6. “诸比丘，色是无我。凡无我者，应以正慧如实见：‘此非我所，此非是我，此非我之我。’声……香……味……触……法是无我。凡无我者，应以正慧如实见：‘此非我所，此非是我，此非我之我。’如是见……乃至……他了知：‘……为此，无有后作。’”第六。

7. Ajjhattāniccātītānāgatasuttaṃ

7. 内无常过去未来经

7. ‘‘Cakkhuṃ, bhikkhave, aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ aniccaṃ… ghānaṃ aniccaṃ… jivhā aniccā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anicco…pe… mano anicco atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Sattamaṃ.

7. “诸比丘，过去与未来的眼是无常的，更何况是现在的呢！诸比丘，如是见的多闻圣弟子，对过去的眼无所顾恋；不欣喜于未来的眼；为现在眼的厌离、离贪、灭尽而行道。耳是无常的……鼻是无常的……过去与未来的舌是无常的，更何况是现在的呢！诸比丘，如是见的多闻圣弟子，对过去的舌无所顾恋；不欣喜于未来的舌；为现在舌的厌离、离贪、灭尽而行道。身是无常的……意是无常的，是过去与未来的，更何况是现在的呢！诸比丘，如是见的多闻圣弟子，对过去的意无所顾恋；不欣喜于未来的意；为现在意的厌离、离贪、灭尽而行道。”第七。

8. Ajjhattadukkhātītānāgatasuttaṃ

8. 内苦过去未来经

8. ‘‘Cakkhuṃ[Pg.239], bhikkhave, dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ…pe… jivhā dukkhā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo dukkho…pe… mano dukkho atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Aṭṭhamaṃ.

8. “诸比丘，过去、未来的眼是苦，何况是现在的呢！诸比丘，如是见的有闻圣弟子对过去的眼无所顾念，不喜乐未来的眼，为对现在的眼厌离、离贪、灭尽而行道。耳是苦……乃至……鼻是苦……乃至……过去、未来的舌是苦，何况是现在的呢！诸比丘，如是见的有闻圣弟子对过去的舌无所顾念，不喜乐未来的舌，为对现在的舌厌离、离贪、灭尽而行道。身是苦……乃至……过去、未来的意是苦，何况是现在的呢！诸比丘，如是见的有闻圣弟子对过去的意无所顾念，不喜乐未来的意，为对现在的意厌离、离贪、灭尽而行道。”第八。

9. Ajjhattānattātītānāgatasuttaṃ

9. 内无我过去未来经

9. ‘‘Cakkhuṃ, bhikkhave, anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ anattā…pe… ghānaṃ anattā…pe… jivhā anattā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anattā…pe… mano anattā atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Navamaṃ.

9. “诸比丘，过去、未来的眼是无我，更何况是现在的呢！诸比丘，如是见的多闻圣弟子，对过去的眼不顾念，不欣喜未来的眼，为对现在的眼厌离、离贪、灭尽而行道。耳是无我……乃至……鼻是无我……乃至……过去、未来的舌是无我，更何况是现在的呢！诸比丘，如是见的多闻圣弟子，对过去的舌不顾念，不欣喜未来的舌，为对现在的舌厌离、离贪、灭尽而行道。身是无我……乃至……过去、未来的意是无我，更何况是现在的呢！诸比丘，如是见的多闻圣弟子，对过去的意不顾念，不欣喜未来的意，为对现在的意厌离、离贪、灭尽而行道。”第九。

10. Bāhirāniccātītānāgatasuttaṃ

10. 外无常过去未来经

10. ‘‘Rūpā, bhikkhave, aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu [Pg.240] anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Dasamaṃ.

10. “诸比丘，过去、未来的色是无常，更何况是现在的呢！诸比丘，如是见的多闻圣弟子，对过去的色不顾念，不欣喜未来的色，为对现在的色厌离、离贪、灭尽而行道。声音……气味……味道……所触……过去、未来的法是无常，更何况是现在的呢！诸比丘，如是见的多闻圣弟子，对过去的法不顾念，不欣喜未来的法，为对现在的法厌离、离贪、灭尽而行道。”第十。

11. Bāhiradukkhātītānāgatasuttaṃ

11. 外苦过去未来经

11. ‘‘Rūpā, bhikkhave, dukkhā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti…pe. …. Ekādasamaṃ.

11. “比丘们，过去、未来的色是苦，更何况是现在呢！比丘们，如是见的有闻圣弟子，对过去的色无所顾念，不欣喜于未来的色，为对现在的色厌离、离贪、灭尽而行道。”……第十一。

12. Bāhirānattātītānāgatasuttaṃ

12. 外无我过去未来经

12. ‘‘Rūpā, bhikkhave, anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti. Dvādasamaṃ.

12. “比丘们，过去、未来的色是无我，更何况是现在呢！比丘们，如是见的有闻圣弟子，对过去的色无所顾念，不欣喜于未来的色，为对现在的色厌离、离贪、灭尽而行道。声音……香……味……所触……过去、未来的法是无我，更何况是现在呢！比丘们，如是见的有闻圣弟子，对过去的法无所顾念，不欣喜于未来的法，为对现在的法厌离、离贪、灭尽而行道。”第十二。

Aniccavaggo paṭhamo.

无常品第一

Tassuddānaṃ –

此品摄颂：

Aniccaṃ dukkhaṃ anattā ca, tayo ajjhattabāhirā;

Yadaniccena tayo vuttā, te te ajjhattabāhirāti.

无常、苦与无我，三经皆分内外；以“凡无常者”说三经，彼等亦分内外。

2. Yamakavaggo

2. 双品

1. Paṭhamapubbesambodhasuttaṃ

1. 正觉前经第一

13. Sāvatthinidānaṃ[Pg.241]. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko sotassa…pe… ko ghānassa… ko jivhāya… ko kāyassa… ko manassa assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo. Yo cakkhusmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ cakkhussa nissaraṇaṃ. Yaṃ sotaṃ…pe… yaṃ ghānaṃ…pe… yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo. Yaṃ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṃ jivhāya ādīnavo. Yo jivhāya chandarāgavinayo chandarāgappahānaṃ, idaṃ jivhāya nissaraṇaṃ. Yaṃ kāyaṃ…pe… yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo. Yaṃ mano anicco dukkho vipariṇāmadhammo, ayaṃ manassa ādīnavo. Yo manasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ manassa nissaraṇa’’’nti.

13. 舍卫城因缘。“诸比丘，往昔我尚未证得正等觉，还是菩萨时，曾有此念：‘眼有何乐味，有何过患，有何出离？耳……鼻……舌……身……意有何乐味，有何过患，有何出离？’诸比丘，我曾有此念：‘缘于眼而生起的快乐与喜悦，此即眼之乐味。眼是无常、苦、变易之法，此即眼之过患。于眼调伏欲贪、断除欲贪，此即眼之出离。缘于耳……缘于鼻……缘于舌而生起的快乐与喜悦，此即舌之乐味。舌是无常、苦、变易之法，此即舌之过患。于舌调伏欲贪、断除欲贪，此即舌之出离。缘于身……缘于意而生起的快乐与喜悦，此即意之乐味。意是无常、苦、变易之法，此即意之过患。于意调伏欲贪、断除欲贪，此即意之出离。’”

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Paṭhamaṃ.

诸比丘，只要我于此六内处，尚未如实了知其味为味、患为患、离为离，诸比丘，我就不于有天、有魔、有梵之世间，于有沙门、婆罗门、天、人之众生中，宣称我已现等觉无上正等觉。诸比丘，而当我于此六内处，已如实了知其味为味、患为患、离为离时，我才于有天、有魔、有梵之世间，于有沙门、婆罗门、天、人之众生中，宣称我已现等觉无上正等觉。并且，我的智见生起：“我解脱不动，此是最后生，今后无再有。”’第一。

2. Dutiyapubbesambodhasuttaṃ

2. 第二正觉前经

14. ‘‘Pubbeva [Pg.242] me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saddānaṃ…pe… ko gandhānaṃ… ko rasānaṃ… ko phoṭṭhabbānaṃ… ko dhammānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo. Yaṃ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṃ rūpānaṃ ādīnavo. Yo rūpesu chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ. Yaṃ sadde… gandhe… rase… phoṭṭhabbe… yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo. Yaṃ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṃ dhammānaṃ ādīnavo. Yo dhammesu chandarāgavinayo chandarāgappahānaṃ, idaṃ dhammānaṃ nissaraṇa’’’nti.

14. 诸比丘，我于觉悟前，尚未圆满觉悟，身为菩萨时，曾有此念：“色的乐味为何？过患为何？出离为何？声的……香的……味的……触的……法的乐味为何？过患为何？出离为何？”诸比丘，我当时有此念：“缘于色而生起的乐与喜悦，此即是色的乐味。色是无常、苦、变易之法，此即是色的过患。于诸色中，调伏欲贪、断除欲贪，此即是色的出离。缘于声……香……味……触……缘于法而生起的乐与喜悦，此即是法的乐味。法是无常、苦、变易之法，此即是法的过患。于诸法中，调伏欲贪、断除欲贪，此即是法的出离。”

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Dutiyaṃ.

诸比丘，只要我对此六外处，未能如实地将其乐味作为乐味、过患作为过患、出离作为出离而彻知，我就未曾在有天、有魔、有梵的世间，在有沙门、婆罗门、天、人的众生中，宣称“我已现证无上正等觉”。诸比丘，而当我对此六外处，已如实地将其乐味作为乐味、过患作为过患、出离作为出离而彻知，我才在有天、有魔、有梵的世间，在有沙门、婆罗门、天、人的众生中，宣称“我已现证无上正等觉”。于我生起智见：“我之解脱不动摇，此是最后生，今后无再有。”’

3. Paṭhamaassādapariyesanasuttaṃ

3. 第一寻求乐味经

15. ‘‘Cakkhussāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo cakkhussa assādo tadajjhagamaṃ. Yāvatā cakkhussa assādo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo cakkhussa ādīnavo tadajjhagamaṃ. Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ cakkhussa nissaraṇaṃ tadajjhagamaṃ. Yāvatā cakkhussa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Sotassāhaṃ[Pg.243], bhikkhave… ghānassāhaṃ, bhikkhave… jivhāyāhaṃ bhikkhave, assādapariyesanaṃ acariṃ. Yo jivhāya assādo tadajjhagamaṃ. Yāvatā jivhāya assādo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo jivhāya ādīnavo tadajjhagamaṃ. Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ jivhāya nissaraṇaṃ tadajjhagamaṃ. Yāvatā jivhāya nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Manassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo manassa assādo tadajjhagamaṃ. Yāvatā manassa assādo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo manassa ādīnavo tadajjhagamaṃ. Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ manassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā manassa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

15. “诸比丘，我曾寻求眼之乐味。凡眼之乐味，我已证得。眼之乐味，尽其所有，我已以智慧善见。诸比丘，我曾寻求眼之过患。凡眼之过患，我已证得。眼之过患，尽其所有，我已以智慧善见。诸比丘，我曾寻求眼之出离。凡眼之出离，我已证得。眼之出离，尽其所有，我已以智慧善见。诸比丘，我曾寻求耳……诸比丘，我曾寻求鼻……诸比丘，我曾寻求舌之乐味。凡舌之乐味，我已证得。舌之乐味，尽其所有，我已以智慧善见。诸比丘，我曾寻求舌之过患。凡舌之过患，我已证得。舌之过患，尽其所有，我已以智慧善见。诸比丘，我曾寻求舌之出离。凡舌之出离，我已证得。舌之出离，尽其所有，我已以智慧善见。诸比丘，我曾寻求意之乐味。凡意之乐味，我已证得。意之乐味，尽其所有，我已以智慧善见。诸比丘，我曾寻求意之过患。凡意之过患，我已证得。意之过患，尽其所有，我已以智慧善见。诸比丘，我曾寻求意之出离。凡意之出离，我已证得。意之出离，尽其所有，我已以智慧善见。”

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Tatiyaṃ.

“诸比丘，只要我尚未如实了知此六内处的乐味是乐味、过患是过患、出离是出离……乃至我已证知，我的智见才生起：‘我的解脱不可动摇，此是最后生，如今不再有后有。’”第三经。

4. Dutiyaassādapariyesanasuttaṃ

4. 第二乐味寻经

16. ‘‘Rūpānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo rūpānaṃ assādo tadajjhagamaṃ. Yāvatā rūpānaṃ assādo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo rūpānaṃ ādīnavo tadajjhagamaṃ. Yāvatā rūpānaṃ ādīnavo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ rūpānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā rūpānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Saddānāhaṃ, bhikkhave… gandhānāhaṃ, bhikkhave… rasānāhaṃ, bhikkhave… phoṭṭhabbānāhaṃ, bhikkhave… dhammānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo dhammānaṃ assādo tadajjhagamaṃ. Yāvatā dhammānaṃ assādo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo dhammānaṃ ādīnavo tadajjhagamaṃ. Yāvatā dhammānaṃ ādīnavo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ dhammānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā dhammānaṃ nissaraṇaṃ, paññāya [Pg.244] me taṃ sudiṭṭhaṃ.

16. “诸比丘，我曾寻求色的乐味。凡是色的乐味，我已通达。所有色的乐味，我皆以慧善见。诸比丘，我曾寻求色的过患。凡是色的过患，我已通达。所有色的过患，我皆以慧善见。诸比丘，我曾寻求色的出离。凡是色的出离，我已通达。所有色的出离，我皆以慧善见。诸比丘，于声……于香……于味……于触……诸比丘，我曾寻求法的乐味。凡是法的乐味，我已通达。所有法的乐味，我皆以慧善见。诸比丘，我曾寻求法的过患。凡是法的过患，我已通达。所有法的过患，我皆以慧善见。诸比丘，我曾寻求法的出离。凡是法的出离，我已通达。所有法的出离，我皆以慧善见。”

‘‘Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti. Catutthaṃ.

“诸比丘，只要我于此六外处，尚未如实了知其味为味、过患为过患、出离为出离……乃至我已证知，我的智见才得以生起：‘我心解脱不动，此是最后生，如今再无后有。’”第四。

5. Paṭhamanoceassādasuttaṃ

5. 初若无乐味经

17. ‘‘No cedaṃ, bhikkhave, cakkhussa assādo abhavissa, nayidaṃ sattā cakkhusmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṃ sārajjanti. No cedaṃ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṃ sattā cakkhusmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṃ nibbindanti. No cedaṃ, bhikkhave, cakkhussa nissaraṇaṃ abhavissa, nayidaṃ sattā cakkhusmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṃ tasmā sattā cakkhusmā nissaranti. No cedaṃ, bhikkhave, sotassa assādo abhavissa… no cedaṃ, bhikkhave, ghānassa assādo abhavissa… no cedaṃ, bhikkhave, jivhāya assādo abhavissa, nayidaṃ sattā jivhāya sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. No cedaṃ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṃ sattā jivhāya nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. No cedaṃ, bhikkhave, jivhāya nissaraṇaṃ abhavissa, nayidaṃ sattā jivhāya nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṃ, tasmā sattā jivhāya nissaranti. No cedaṃ, bhikkhave, kāyassa assādo abhavissa… no cedaṃ, bhikkhave, manassa assādo abhavissa, nayidaṃ sattā manasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṃ sārajjanti. No cedaṃ, bhikkhave, manassa ādīnavo abhavissa, nayidaṃ sattā manasmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṃ nibbindanti. No cedaṃ, bhikkhave, manassa nissaraṇaṃ abhavissa, nayidaṃ sattā manasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṃ, tasmā sattā manasmā nissaranti.

17. “诸比丘，如果眼没有乐味，众生就不会对眼贪着。诸比丘，正因为眼有乐味，所以众生才对眼贪着。诸比丘，如果眼没有过患，众生就不会对眼厌离。诸比丘，正因为眼有过患，所以众生才对眼厌离。诸比丘，如果眼没有出离，众生就不会从眼出离。诸比丘，正因为眼有出离，所以众生才从眼出离。诸比丘，如果耳没有乐味……诸比丘，如果鼻没有乐味……诸比丘，如果舌没有乐味，众生就不会对舌贪着。诸比丘，正因为舌有乐味，所以众生才对舌贪着。诸比丘，如果舌没有过患，众生就不会对舌厌离。诸比丘，正因为舌有过患，所以众生才对舌厌离。诸比丘，如果舌没有出离，众生就不会从舌出离。诸比丘，正因为舌有出离，所以众生才从舌出离。诸比丘，如果身没有乐味……诸比丘，如果意没有乐味，众生就不会对意贪着。诸比丘，正因为意有乐味，所以众生才对意贪着。诸比丘，如果意没有过患，众生就不会对意厌离。诸比丘，正因为意有过患，所以众生才对意厌离。诸比丘，如果意没有出离，众生就不会从意出离。诸比丘，正因为意有出离，所以众生才从意出离。”

‘‘Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ [Pg.245] assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Pañcamaṃ.

“诸比丘，只要众生对这六内处，未能如实了知其乐味为乐味、过患为过患、出离为出离，诸比丘，那么众生就还未从这有天、有魔、有梵的世间，以及有沙门、婆罗门、天、人的众生中出离、离系、解脱，以无边际的心而住。诸比丘，而当众生对这六内处，如实了知其乐味为乐味、过患为过患、出离为出离时，诸比丘，那时众生便从这有天、有魔、有梵的世间，以及有沙门、婆罗门、天、人的众生中出离、离系、解脱，以无边际的心而住。”第五。

6. Dutiyanoceassādasuttaṃ

6. 第二若无乐味经

18. ‘‘No cedaṃ, bhikkhave, rūpānaṃ assādo abhavissa, nayidaṃ sattā rūpesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ assādo, tasmā sattā rūpesu sārajjanti. No cedaṃ, bhikkhave, rūpānaṃ ādīnavo abhavissa, nayidaṃ sattā rūpesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ ādīnavo, tasmā sattā rūpesu nibbindanti. No cedaṃ, bhikkhave, rūpānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā rūpehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ nissaraṇaṃ, tasmā sattā rūpehi nissaranti. No cedaṃ, bhikkhave, saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ assādo abhavissa, nayidaṃ sattā dhammesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ assādo, tasmā sattā dhammesu sārajjanti. No cedaṃ, bhikkhave, dhammānaṃ ādīnavo abhavissa, nayidaṃ sattā dhammesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ ādīnavo, tasmā sattā dhammesu nibbindanti. No cedaṃ, bhikkhave, dhammānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā dhammehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ nissaraṇaṃ, tasmā sattā dhammehi nissaranti.

18. “诸比丘，如果色没有乐味，众生就不会贪著于色。诸比丘，正因为色有乐味，所以众生才贪著于色。诸比丘，如果色没有过患，众生就不会厌离于色。诸比丘，正因为色有过患，所以众生才厌离于色。诸比丘，如果色没有出离，众生就不会出离于色。诸比丘，正因为色有出离，所以众生才出离于色。诸比丘，如果声音没有乐味……乃至如果法没有乐味，众生就不会贪著于法。诸比丘，正因为法有乐味，所以众生才贪著于法。诸比丘，如果法没有过患，众生就不会厌离于法。诸比丘，正因为法有过患，所以众生才厌离于法。诸比丘，如果法没有出离，众生就不会出离于法。诸比丘，正因为法有出离，所以众生才出离于法。”

‘‘Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā [Pg.246] pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī’’ti. Chaṭṭhaṃ.

“诸比丘，乃至众生于此六外处，未能如实了知其味为味、患为患、离为离，诸比丘，彼等众生则未从此有天、有魔、有梵之世间，及此有沙门婆罗门、天人之众生中，出离、不相应、解脱，以超越界限之心而住。诸比丘，而当众生于此六外处，如实了知其味为味、患为患、离为离，尔时，诸比丘，彼等众生则从此有天、有魔、有梵之世间，及此有沙门婆罗门、天人之众生中，出离、不相应、解脱，以超越界限之心而住。”第六。

7. Paṭhamābhinandasuttaṃ

7. 第一欢喜经

19. ‘‘Yo, bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā’’ti vadāmi.

19. “诸比丘，凡欢喜眼者，彼即欢喜苦。凡欢喜苦者，我说彼未解脱于苦。凡欢喜耳者……乃至……凡欢喜鼻者……乃至……凡欢喜舌者，彼即欢喜苦。凡欢喜苦者，我说彼未解脱于苦。凡欢喜身者……乃至……凡欢喜意者，彼即欢喜苦。凡欢喜苦者，我说彼未解脱于苦。”

‘‘Yo ca kho, bhikkhave, cakkhuṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā’’ti vadāmi. Sattamaṃ.

“诸比丘，凡不欢喜眼者，彼即不欢喜苦。凡不欢喜苦者，我说彼已解脱于苦。凡不欢喜耳者……乃至……凡不欢喜鼻者……乃至……凡不欢喜舌者，彼即不欢喜苦。凡不欢喜苦者，我说彼已解脱于苦。凡不欢喜身者……乃至……凡不欢喜意者，彼即不欢喜苦。凡不欢喜苦者，我说彼已解脱于苦。”第七。

8. Dutiyābhinandasuttaṃ

8. 第二欢喜经

20. ‘‘Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā’’ti vadāmi.

20. “诸比丘，凡喜爱色者，即是喜爱苦。凡喜爱苦者，我说其人未从苦中解脱。凡喜爱声……香……味……触……法者，即是喜爱苦。凡喜爱苦者，我说其人未从苦中解脱。”

‘‘Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā’’ti vadāmi. Aṭṭhamaṃ.

“诸比丘，凡不喜爱色者，即是不喜爱苦。凡不喜爱苦者，我说其人已从苦中解脱。凡不喜爱声……香……味……触……法者，即是不喜爱苦。凡不喜爱苦者，我说其人已从苦中解脱。”第八经。

9. Paṭhamadukkhuppādasuttaṃ

9. 第一苦生起经

21. ‘‘Yo[Pg.247], bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo sotassa…pe… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

21. “诸比丘，凡眼之生起、持续、新生、显现，此即是苦之生起、病之持续、老死之显现。凡耳之……鼻之……舌之……身之……凡意之生起、持续、新生、显现，此即是苦之生起、病之持续、老死之显现。”

‘‘Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo sotassa… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo’’ti. Navamaṃ.

“诸比丘，凡眼之息灭、平息、消失，此即是苦之息灭、病之平息、老死之消失。凡耳之……鼻之……舌之……身之……凡意之息灭、平息、消失，此即是苦之息灭、病之平息、老死之消失。”第九经。

10. Dutiyadukkhuppādasuttaṃ

10. 第二苦生起经

22. ‘‘Yo, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

22. “诸比丘，凡色之生起、持续、新生、显现，此即是苦之生起、病之持续、老死之显现。凡声之……香之……味之……触之……凡法之生起、持续、新生、显现，此即是苦之生起、病之持续、老死之显现。”

‘‘Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo’’ti. Dasamaṃ.

“诸比丘，凡是色的灭、寂静、消失，这即是苦的灭，是病的寂静，是老死的消失。凡是声的……乃至……凡是香的……凡是味的……凡是触的……凡是法的灭、寂静、消失，这即是苦的灭，是病的寂静，是老死的消失。”第十。

Yamakavaggo dutiyo.

双品第二。

Tassuddānaṃ –

其摄颂曰：

Sambodhena duve vuttā, assādena apare duve;

No cetena duve vuttā, abhinandena apare duve;

Uppādena duve vuttā, vaggo tena pavuccatīti.

以正觉说二经，以味说另二经；以“若无”说二经，以欢喜说另二经；亦以生起说二经，是故称为品。

3. Sabbavaggo

3. 一切品

1. Sabbasuttaṃ

1. 一切经

23. Sāvatthinidānaṃ[Pg.248]. ‘‘Sabbaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, sabbaṃ? Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – idaṃ vuccati, bhikkhave, sabbaṃ. Yo, bhikkhave, evaṃ vadeyya – ‘ahametaṃ sabbaṃ paccakkhāya aññaṃ sabbaṃ paññāpessāmī’ti, tassa vācāvatthukamevassa ; puṭṭho ca na sampāyeyya, uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmi’’nti. Paṭhamaṃ.

23. 舍卫城因缘。“诸比丘，我将为你们宣说一切。你们当听。诸比丘，什么是一切呢？即眼与色、耳与声、鼻与香、舌与味、身与触、意与法——诸比丘，这被称为一切。诸比丘，若有人如是说：‘我将弃置此一切，而宣说另一切’，那仅是言说之事而已；当被问及时，他也无法圆满作答，而且会更增苦恼。此是何因？诸比丘，因其非境界故。”第一。

2. Pahānasuttaṃ

2. 断除经

24. ‘‘Sabbappahānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbappahānāya dhammo? Cakkhuṃ, bhikkhave, pahātabbaṃ, rūpā pahātabbā, cakkhuviññāṇaṃ pahātabbaṃ, cakkhusamphasso pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ…pe… yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ… yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṃ pahātabbaṃ, jivhāsamphasso pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Kāyo pahātabbo… mano pahātabbo, dhammā pahātabbā, manoviññāṇaṃ pahātabbaṃ, manosamphasso pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbappahānāya dhammo’’ti. Dutiyaṃ.

24. “诸比丘，我将为你们宣说为断除一切之法，你们当谛听。诸比丘，什么是为断除一切之法？诸比丘，眼应当断除，色应当断除，眼识应当断除，眼触应当断除，凡缘于眼触而生起的感受，无论是乐、是苦、或是不苦不乐，那也应当断除。……凡缘于耳触而生起的感受……凡缘于鼻触而生起的感受……舌应当断除，味应当断除，舌识应当断除，舌触应当断除，凡缘于舌触而生起的感受，无论是乐、是苦、或是不苦不乐，那也应当断除。身应当断除……意应当断除，法应当断除，意识应当断除，意触应当断除，凡缘于意触而生起的感受，无论是乐、是苦、或是不苦不乐，那也应当断除。诸比丘，这即是为断除一切之法。”第二。

3. Abhiññāpariññāpahānasuttaṃ

3. 证知遍知舍断经

25. ‘‘Sabbaṃ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo? Cakkhuṃ, bhikkhave, abhiññā pariññā pahātabbaṃ, rūpā abhiññā pariññā pahātabbā[Pg.249], cakkhuviññāṇaṃ abhiññā pariññā pahātabbaṃ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ…pe… jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṃ abhiññā pariññā pahātabbaṃ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Kāyo abhiññā pariññā pahātabbo… mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṃ abhiññā pariññā pahātabbaṃ, manosamphasso abhiññā pariññā pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo’’ti. Tatiyaṃ.

25. “诸比丘，我将为你们宣说为了遍知、遍解、舍断一切的法。你们且谛听。诸比丘，什么是为了遍知、遍解、舍断一切的法呢？诸比丘，眼应当被遍知、遍解、舍断；色应当被遍知、遍解、舍断；眼识应当被遍知、遍解、舍断；眼触应当被遍知、遍解、舍断；凡缘眼触而生起的感受，无论是乐、是苦，或是不苦不乐，也应当被遍知、遍解、舍断。……乃至……舌应当被遍知、遍解、舍断；味应当被遍知、遍解、舍断；舌识应当被遍知、遍解、舍断；舌触应当被遍知、遍解、舍断；凡缘舌触而生起的感受，无论是乐、是苦，或是不苦不乐，也应当被遍知、遍解、舍断。身应当被遍知、遍解、舍断……意应当被遍知、遍解、舍断；法应当被遍知、遍解、舍断；意识应当被遍知、遍解、舍断；意触应当被遍知、遍解、舍断；凡缘意触而生起的感受，无论是乐、是苦，或是不苦不乐，也应当被遍知、遍解、舍断。诸比丘，这即是为遍知、遍解、舍断一切的法。”第三。

4. Paṭhamaaparijānanasuttaṃ

4. 初不遍知经

26. ‘‘Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhusamphassaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya…pe… jivhaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ [Pg.250] appajahaṃ abhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

26. 诸比丘，若于一切不以胜智知，不以审察知，不离染，不舍断，则不能灭尽苦。诸比丘，于何者不以胜智知，不以审察知，不离染，不舍断，则不能灭尽苦呢？诸比丘，于眼不以胜智知，不以审察知，不离染，不舍断，则不能灭尽苦。于色……于眼识……于眼触……凡缘眼触而生起的感受，无论是乐、是苦、或是不苦不乐，于此亦不以胜智知，不以审察知，不离染，不舍断，则不能灭尽苦。……于舌……于味……于舌识……于舌触……凡缘舌触而生起的感受，无论是乐、是苦、或是不苦不乐，于此亦不以胜智知，不以审察知，不离染，不舍断，则不能灭尽苦。于身……于意……于法……于意识……于意触……凡缘意触而生起的感受，无论是乐、是苦、或是不苦不乐，于此亦不以胜智知，不以审察知，不离染，不舍断，则不能灭尽苦。诸比丘，确实，于此一切不以胜智知，不以审察知，不离染，不舍断，则不能灭尽苦。

‘‘Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rūpe abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhusamphassaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Catutthaṃ.

诸比丘，实则，若对一切彻知、遍知、离染、舍断，便堪能尽苦。诸比丘，对什么一切若彻知、遍知、离染、舍断，便堪能尽苦呢？诸比丘，若对眼彻知、遍知、离染、舍断，便堪能尽苦。若对色彻知、遍知、离染、舍断，便堪能尽苦。若对眼识彻知、遍知、离染、舍断，便堪能尽苦。若对眼触彻知、遍知、离染、舍断，便堪能尽苦。凡缘眼触而生起的或乐、或苦、或不苦不乐的感受，若也对它彻知、遍知、离染、舍断，便堪能尽苦。……乃至……若对舌彻知、遍知、离染、舍断，便堪能尽苦。味……乃至……舌识……乃至……舌触……乃至……凡缘舌触而生起的或乐、或苦、或不苦不乐的感受，若也对它彻知、遍知、离染、舍断，便堪能尽苦。身……乃至……若对意彻知、遍知、离染、舍断，便堪能尽苦。法……乃至……意识……乃至……意触……乃至……凡缘意触而生起的或乐、或苦、或不苦不乐的感受，若也对它彻知、遍知、离染、舍断，便堪能尽苦。诸比丘，实则，若对此一切彻知、遍知、离染、舍断，便堪能尽苦。”第四。

5. Dutiyaaparijānanasuttaṃ

5. 第二不遍知经

27. ‘‘Sabbaṃ[Pg.251], bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

27. “诸比丘，不彻知、不遍知、不离染、不舍断一切者，不堪于尽苦。诸比丘，不彻知、不遍知、不离染、不舍断何等一切，不堪于尽苦耶？诸比丘，即眼与诸色、眼识及眼识所识之诸法……乃至……舌与诸味、舌识及舌识所识之诸法；身与诸触、身识及身识所识之诸法；意与诸法、意识及意识所识之诸法——诸比丘，这即是那不彻知、不遍知、不离染、不舍断，就不堪于尽苦的一切。”

‘‘Sabbaṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Pañcamaṃ.

“诸比丘，彻知、遍知、离染、舍断一切者，堪于尽苦。诸比丘，彻知、遍知、离染、舍断何等一切，堪于尽苦耶？诸比丘，即眼与诸色、眼识及眼识所识之诸法……乃至……舌与诸味、舌识及舌识所识之诸法；身与诸触、身识及身识所识之诸法；意与诸法、意识及意识所识之诸法——诸比丘，这即是那彻知、遍知、离染、舍断，就堪于尽苦的一切。”第五。

6. Ādittasuttaṃ

6. 炽燃经

28. Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sabbaṃ, bhikkhave, ādittaṃ. Kiñca, bhikkhave, sabbaṃ ādittaṃ? Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi…pe… jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ, jivhāsamphasso āditto. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi…pe… mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’nti vadāmi. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati [Pg.252] vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati …pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsūti. Chaṭṭhaṃ.

28. 一时，世尊与一千比丘，住于伽耶(Gayā)的象头山。尔时，世尊告诸比丘：“诸比丘，一切皆在燃烧。诸比丘，何为一切在燃烧？眼在燃烧，色在燃烧，眼识在燃烧，眼触在燃烧。凡缘于眼触而生起的感受，无论是乐、是苦、或是不苦不乐，那也在燃烧。以何燃烧？我说：以贪火、瞋火、痴火燃烧；以生、老、死、愁、悲、苦、忧、恼燃烧。……舌在燃烧，味在燃烧，舌识在燃烧，舌触在燃烧。凡缘于舌触而生起的感受，无论是乐、是苦、或是不苦不乐，那也在燃烧。以何燃烧？我说：以贪火、瞋火、痴火燃烧；以生、老、死、愁、悲、苦、忧、恼燃烧。……意在燃烧，法在燃烧，意识在燃烧，意触在燃烧。凡缘于意触而生起的感受，无论是乐、是苦、或是不苦不乐，那也在燃烧。以何燃烧？我说：以贪火、瞋火、痴火燃烧；以生、老、死、愁、悲、苦、忧、恼燃烧。诸比丘，如是见的多闻圣弟子，于眼厌离，于色厌离，于眼识厌离，于眼触厌离，亦于缘眼触所生，或乐、或苦、或不苦不乐的感受而厌离。……亦于缘意触所生，或乐、或苦、或不苦不乐的感受而厌离。厌离故离贪，离贪故解脱。于解脱时，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，不受后有。’”世尊作此说已。彼诸比丘心生欢喜，信受世尊所说。于此解说宣说时，彼一千比丘之心，无有执取，由诸漏中解脱。

7. Addhabhūtasuttaṃ

7. 阿达部达经

29. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sabbaṃ, bhikkhave, addhabhūtaṃ. Kiñca, bhikkhave, sabbaṃ addhabhūtaṃ? Cakkhu, bhikkhave, addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ, cakkhusamphasso addhabhūto, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi…pe… jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṃ addhabhūtaṃ, jivhāsamphasso addhabhūto, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi. Kāyo addhabhūto…pe… mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṃ addhabhūtaṃ, manosamphasso addhabhūto, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ. Kena addhabhūtaṃ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūta’nti vadāmi. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati[Pg.253], virāgā vimuccati, vimuttasmiṃ ‘vimutta’miti ñāṇaṃ hoti, ‘khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

29. 如是我闻。一时，世尊住在王舍城(Rājagaha)的竹林迦兰陀园(Veḷuvana Kalandakanivāpa)。尔时，世尊告诸比丘：“诸比丘，一切都被征服。诸比丘，什么是一切都被征服呢？眼被征服，色被征服，眼识被征服，眼触被征服，凡缘眼触所生之受，无论是乐、是苦、或不苦不乐，那也被征服。以何被征服？我说：‘为生、老、死、愁、悲、苦、忧、恼所征服。’……舌被征服，味被征服，舌识被征服，舌触被征服，凡缘舌触所生之受，无论是乐、是苦、或不苦不乐，那也被征服。以何被征服？我说：‘为生、老、死、愁、悲、苦、忧、恼所征服。’身被征服……意被征服，法被征服，意识被征服，意触被征服，凡缘意触所生之受，无论是乐、是苦、或不苦不乐，那也被征服。以何被征服？我说：‘为生、老、死、愁、悲、苦、忧、恼所征服。’诸比丘，如是观的多闻圣弟子，于眼厌离，于色厌离，于眼识厌离，于眼触厌离……凡缘意触所生之受，无论是乐、是苦、或不苦不乐，于彼亦厌离。因厌离而离欲，因离欲而解脱。于解脱时，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，不受后有。’”第七。

8. Samugghātasāruppasuttaṃ

8. 灭尽相应经

30. ‘‘Sabbamaññitasamugghātasāruppaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati. Cakkhuviññāṇaṃ na maññati, cakkhuviññāṇasmiṃ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṃ meti na maññati. Cakkhusamphassaṃ na maññati, cakkhusamphassasmiṃ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati. Jivhāviññāṇaṃ na maññati, jivhāviññāṇasmiṃ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṃ meti na maññati. Jivhāsamphassaṃ na maññati, jivhāsamphassasmiṃ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati. Manoviññāṇaṃ na maññati, manoviññāṇasmiṃ na maññati, manoviññāṇato na maññati, manoviññāṇaṃ meti na maññati. Manosamphassaṃ na maññati, manosamphassasmiṃ na maññati, manosamphassato na maññati, manosamphasso meti na maññati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Sabbaṃ na maññati, sabbasmiṃ na maññati, sabbato na maññati, sabbaṃ meti na maññati. So evaṃ amaññamāno [Pg.254] na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā’’ti. Aṭṭhamaṃ.

30. “诸比丘，我将为你们宣说适合于根除一切妄计的行道。你们要仔细听，善加作意，我要说了。诸比丘，什么是那适合于根除一切妄计的行道呢？在此，比丘不妄计眼是我，不妄计我在眼中，不妄计我从眼而有，不妄计眼是我的；不妄计色是我，不妄计我在色中，不妄计我从色而有，不妄计色是我的；不妄计眼识是我，不妄计我在眼识中，不妄计我从眼识而有，不妄计眼识是我的；不妄计眼触是我，不妄计我在眼触中，不妄计我从眼触而有，不妄计眼触是我的；凡因眼触为缘而生起的感受，无论是乐、苦或不苦不乐，他也不妄计它是我，不妄计我在其中，不妄计我从其中而有，不妄计它是我的……（中略）……不妄计舌是我，不妄计我在舌中，不妄计我从舌而有，不妄计舌是我的；不妄计味是我，不妄计我在味中，不妄计我从味而有，不妄计味是我的；不妄计舌识是我，不妄计我在舌识中，不妄计我从舌识而有，不妄计舌识是我的；不妄计舌触是我，不妄计我在舌触中，不妄计我从舌触而有，不妄计舌触是我的；凡因舌触为缘而生起的感受，无论是乐、苦或不苦不乐，他也不妄计它是我，不妄计我在其中，不妄计我从其中而有，不妄计它是我的……（中略）……不妄计意是我，不妄计我在意中，不妄计我从意而有，不妄计意是我的；不妄计法是我，不妄计我在法中，不妄计我从法而有，不妄计法是我的；不妄计意识是我，不妄计我在意识中，不妄计我从意识而有，不妄计意识是我的；不妄计意触是我，不妄计我在意触中，不妄计我从意触而有，不妄计意触是我的；凡因意触为缘而生起的感受，无论是乐、苦或不苦不乐，他也不妄计它是我，不妄计我在其中，不妄计我从其中而有，不妄计它是我的。他不妄计一切是我，不妄计我在一切中，不妄计我从一切而有，不妄计一切是我的。他如是不妄计，于世间不执取任何事物。不执取者不渴求。不渴求者，即于自身般涅槃。他了知：‘生已尽，梵行已立，应作已作，不复为后有。’诸比丘，这确实就是那适合于根除一切妄计的行道。”第八。

9. Paṭhamasamugghātasappāyasuttaṃ

9. 初根除相应经

31. ‘‘Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati…pe… cakkhuviññāṇaṃ na maññati, cakkhusamphassaṃ na maññati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati…pe… jivhāviññāṇaṃ na maññati, jivhāsamphassaṃ na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati…pe… manoviññāṇaṃ na maññati, manosamphassaṃ na maññati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati. Yāvatā, bhikkhave, khandhadhātuāyatanaṃ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. So evaṃ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti[Pg.255]. Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā’’ti. Navamaṃ.

31. “诸比丘，我将为你们宣说根除一切妄计的行道。你们当谛听。诸比丘，什么是那根除一切妄计的行道呢？在此，诸比丘，比丘不妄计眼，不在眼中妄计，不从眼妄计，不妄计‘眼是我的’。他不妄计色……乃至……不妄计眼识，不妄计眼触，以及凡是缘于眼触而生的或乐、或苦、或不苦不乐的感受，他也不妄计它，不在它之中妄计，不从它妄计，不妄计‘它是我的’。诸比丘，因为，凡是人所妄计的、于其中妄计的、从其中妄计的、妄计为‘我的’，那事物就会变得与所妄计的不同。有变易之性、执著于有的世间，只喜乐于有。……乃至……他不妄计舌，不在舌中妄计，不从舌妄计，不妄计‘舌是我的’。他不妄计味……乃至……不妄计舌识，不妄计舌触，以及凡是缘于舌触而生的或乐、或苦、或不苦不乐的感受，他也不妄计它，不在它之中妄计，不从它妄计，不妄计‘它是我的’。诸比丘，因为，凡是人所妄计的、于其中妄计的、从其中妄计的、妄计为‘我的’，那事物就会变得与所妄计的不同。有变易之性、执著于有的世间，只喜乐于有。……乃至……他不妄计意，不在意中妄计，不从意妄计，不妄计‘意是我的’。他不妄计法……乃至……不妄计意识，不妄计意触，以及凡是缘于意触而生的或乐、或苦、或不苦不乐的感受，他也不妄计它，不在它之中妄计，不从它妄计，不妄计‘它是我的’。诸比丘，因为，凡是人所妄计的、于其中妄计的、从其中妄计的、妄计为‘我的’，那事物就会变得与所妄计的不同。有变易之性、执著于有的世间，只喜乐于有。诸比丘，凡所有蕴、界、处，他也不妄计它，不在它之中妄计，不从它妄计，不妄计‘那是我的’。他如此不作妄计，于世间则无任何执取。无所执取，则无战栗。无所战栗，则亲证涅槃。他了知：‘生已尽，梵行已立，所作已办，不受后有。’诸比丘，这即是那根除一切妄计的行道。”第九。

10. Dutiyasamugghātasappāyasuttaṃ

10. 适于拔除一切臆想经（二）

32. ‘‘Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?

32. “比丘们，我将为你们宣说适于拔除一切臆想之道。你们当谛听。比丘们，那适于拔除一切臆想之道是什么呢？”

‘‘Taṃ kiṃ maññatha, bhikkhave, cakkhuṃ niccaṃ vā aniccaṃ vā’’ti?

“比丘们，你们认为如何？眼是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘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、是变易之法，是否适合这样随观：‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ bhante’’.

“不，世尊。”

‘‘Rūpā…pe… cakkhuviññāṇaṃ… cakkhusamphasso nicco vā anicco vā’’ti?

“色……乃至……眼识……眼触是常还是无常？”

‘‘Anicco, bhante’’…pe….

“世尊，是无常。……乃至……”

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“缘眼触而生起的感受，无论是乐、是苦、还是不苦不乐，那也是常还是无常呢？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘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、是变易之法，是否适合这样随观：‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ, bhante’’…pe….

“不，世尊。……乃至……”

‘‘Jivhā niccā vā aniccā vā’’ti?

“舌是常还是无常？”

‘‘Aniccā bhante’’…pe….

“世尊，是无常。……乃至……”

‘‘Rasā… jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“味……舌识……舌触……乃至……缘舌触而生起的感受，无论是乐、是苦、还是不苦不乐，那也是常还是无常呢？”

‘‘Aniccaṃ, bhante’’…pe… dhammā… manoviññāṇaṃ… manosamphasso nicco vā anicco vāti?

“世尊，是无常。……乃至……法……意识……意触是常还是无常？”

‘‘Anicco, bhante’’.

“世尊，是无常。”

‘‘Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“缘意触而生起的感受，无论是乐、是苦、还是不苦不乐，那也是常还是无常呢？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘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、苦、有变易之法的感受，适合这样反复观察吗？——‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ, bhante’’.

“世尊，不适合这样。”

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti[Pg.256]. Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā’’ti. Dasamaṃ.

“诸比丘，如是见者，多闻圣弟子于眼厌离，于色厌离，于眼识厌离，于眼触厌离。凡缘眼触而生起的感受，无论是乐、是苦、或是不苦不乐，他于彼也厌离。……乃至……于舌厌离，于味厌离……乃至……凡缘舌触而生起的感受，无论是乐、是苦、或是不苦不乐，他于彼也厌离。于意厌离，于法厌离，于意识厌离，于意触厌离。凡缘意触而生起的感受，无论是乐、是苦、或是不苦不乐，他于彼也厌离。厌离而离贪；因离贪而解脱；于解脱时，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，不受后有。’诸比丘，此即是拔除一切妄计的适宜之道。”第十。

Sabbavaggo tatiyo.

第三 一切品

Tassuddānaṃ –

其摄颂：

Sabbañca dvepi pahānā, parijānāpare duve;

Ādittaṃ addhabhūtañca, sāruppā dve ca sappāyā;

Vaggo tena pavuccatīti.

“一切与二舍断，另有二遍知；炽燃、镇伏、相应，及二适宜；以此说为一品。”

4. Jātidhammavaggo

4. 生法品

1-10. Jātidhammādisuttadasakaṃ

1-10. 生法等十经

33. Sāvatthinidānaṃ. Tatra kho…pe… ‘‘sabbaṃ, bhikkhave, jātidhammaṃ. Kiñca, bhikkhave, sabbaṃ jātidhammaṃ? Cakkhu, bhikkhave, jātidhammaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso jātidhammo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ…pe… jivhā… rasā… jivhāviññāṇaṃ… jivhāsamphasso… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Kāyo…pe... mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi… cakkhuviññāṇepi… cakkhusamphassepi…pe… nāparaṃ itthattāyāti pajānātī’’ti. Paṭhamaṃ.

33. 舍卫城因缘。在那里……“诸比丘，一切皆是生法。诸比丘，何为一切皆是生法？诸比丘，眼是生法。色……眼识……眼触是生法。凡缘眼触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是生法。……乃至……舌……味……舌识……舌触……凡缘舌触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是生法。身……乃至……意是生法，法是生法，意识是生法，意触是生法。凡缘意触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是生法。诸比丘，如是见的多闻圣弟子，于眼厌离，于色……于眼识……于眼触……乃至……他了知：‘再无后有。’”第一。

34. ‘‘Sabbaṃ, bhikkhave, jarādhammaṃ…pe… saṃkhittaṃ. Dutiyaṃ.

34. “诸比丘，一切皆是老法。……（简说）。第二。”

35. ‘‘Sabbaṃ, bhikkhave, byādhidhammaṃ…pe…. Tatiyaṃ.

35. “诸比丘，一切皆是病法。……（简说）。第三。”

36. ‘‘Sabbaṃ, bhikkhave, maraṇadhammaṃ…pe…. Catutthaṃ.

36. “诸比丘，一切皆是死法。……（简说）。第四。”

37. ‘‘Sabbaṃ, bhikkhave, sokadhammaṃ…pe…. Pañcamaṃ.

37. “诸比丘，一切皆是忧法。……（简说）。第五。”

38. ‘‘Sabbaṃ, bhikkhave, saṃkilesikadhammaṃ…pe…. Chaṭṭhaṃ.

38. “诸比丘，一切皆是染污法。……（简说）。第六。”

39. ‘‘Sabbaṃ[Pg.257], bhikkhave, khayadhammaṃ…pe…. Sattamaṃ.

39. “诸比丘，一切皆是尽法。……（简说）。第七。”

40. ‘‘Sabbaṃ, bhikkhave, vayadhammaṃ…pe…. Aṭṭhamaṃ.

40. “诸比丘，一切皆是衰灭法。……（简说）。第八。”

41. ‘‘Sabbaṃ, bhikkhave, samudayadhammaṃ…pe…. Navamaṃ.

41. “诸比丘，一切皆是集法。……（简说）。第九。”

42. ‘‘Sabbaṃ, bhikkhave, nirodhadhammaṃ…pe…. Dasamaṃ.

42. “诸比丘，一切皆是灭法。……（简说）。第十。”

Jātidhammavaggo catuttho.

生法品第四。

Tassuddānaṃ –

此品之摄颂：

Jātijarābyādhimaraṇaṃ, soko ca saṃkilesikaṃ;

Khayavayasamudayaṃ, nirodhadhammena te dasāti.

生、老、病、死，忧、染污，尽、衰灭、集，与灭法，此为十经。

5. Sabbaaniccavaggo

5. 一切无常品

1-9. Aniccādisuttanavakaṃ

1-9. 无常等九经

43. Sāvatthinidānaṃ. Tatra kho…pe… ‘‘sabbaṃ, bhikkhave, aniccaṃ. Kiñca, bhikkhave, sabbaṃ aniccaṃ? Cakkhu, bhikkhave, aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ…pe… jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Kāyo anicco…pe… mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti [Pg.258] ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Paṭhamaṃ.

43. 缘于舍卫城。在那里……“诸比丘，一切是无常。诸比丘，什么是一切无常？诸比丘，眼是无常，色是无常，眼识是无常，眼触是无常。凡缘眼触所生之受，无论是乐、是苦、或是不苦不乐，彼亦无常。……舌是无常，味是无常，舌识是无常，舌触是无常。凡缘舌触所生之受，无论是乐、是苦、或是不苦不乐，彼亦无常。身是无常……意是无常，法是无常，意识是无常，意触是无常。凡缘意触所生之受，无论是乐、是苦、或是不苦不乐，彼亦无常。诸比丘，如是见的多闻圣弟子，于眼亦厌离，于色亦厌离，于眼识亦厌离，于眼触亦厌离。凡缘眼触所生之受，无论是乐、是苦、或是不苦不乐，于彼亦厌离。……于意亦厌离，于法亦厌离，于意识亦厌离，于意触亦厌离。凡缘意触所生之受，无论是乐、是苦、或是不苦不乐，于彼亦厌离。厌离而离贪；因离贪而解脱；于解脱时，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，再无后有。’”第一。

44. ‘‘Sabbaṃ, bhikkhave, dukkhaṃ…pe…. Dutiyaṃ.

44. “诸比丘，一切是苦。……第二。”

45. ‘‘Sabbaṃ, bhikkhave, anattā…pe…. Tatiyaṃ.

45. “诸比丘，一切是无我。……第三。”

46. ‘‘Sabbaṃ, bhikkhave, abhiññeyyaṃ…pe…. Catutthaṃ.

46. “诸比丘，一切应被证知。……第四。”

47. ‘‘Sabbaṃ, bhikkhave, pariññeyyaṃ…pe…. Pañcamaṃ.

47. “诸比丘，一切应被遍知。……第五。”

48. ‘‘Sabbaṃ, bhikkhave, pahātabbaṃ…pe…. Chaṭṭhaṃ.

48. “诸比丘，一切应被舍断。……（略）……第六。”

49. ‘‘Sabbaṃ, bhikkhave, sacchikātabbaṃ…pe…. Sattamaṃ.

49. “诸比丘，一切应被亲证。……（略）……第七。”

50. ‘‘Sabbaṃ, bhikkhave, abhiññāpariññeyyaṃ…pe…. Aṭṭhamaṃ.

50. “诸比丘，一切应以胜智被遍知。……（略）……第八。”

51. ‘‘Sabbaṃ, bhikkhave, upaddutaṃ…pe…. Navamaṃ.

51. “诸比丘，一切是受困扰的。……（略）……第九。”

10. Upassaṭṭhasuttaṃ

10. 被逼迫经

52. ‘‘Sabbaṃ, bhikkhave, upassaṭṭhaṃ. Kiñca, bhikkhave, sabbaṃ upassaṭṭhaṃ? Cakkhu, bhikkhave, upassaṭṭhaṃ, rūpā upassaṭṭhā, cakkhuviññāṇaṃ upassaṭṭhaṃ, cakkhusamphasso upassaṭṭho. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ…pe… jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṃ upassaṭṭhaṃ, jivhāsamphasso upassaṭṭho. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Kāyo upassaṭṭho… mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṃ upassaṭṭhaṃ, manosamphasso upassaṭṭho. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti[Pg.259]. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dasamaṃ.

52. “比丘们，一切都被逼恼。比丘们，什么是一切被逼恼？比丘们，眼被逼恼，色被逼恼，眼识被逼恼，眼触被逼恼。凡缘于眼触而生起的受，无论是乐、是苦、或是不苦不乐，那也被逼恼。……乃至……舌被逼恼，味被逼恼，舌识被逼恼，舌触被逼恼。凡缘于舌触而生起的受，无论是乐、是苦、或是不苦不乐，那也被逼恼。身被逼恼……意被逼恼，法被逼恼，意识被逼恼，意触被逼恼。凡缘于意触而生起的受，无论是乐、是苦、或是不苦不乐，那也被逼恼。比丘们，如是见的多闻圣弟子，于眼也厌离，于色也厌离，于眼识也厌离，于眼触也厌离。凡缘于眼触而生起的受，无论是乐、是苦、或是不苦不乐，于那也厌离。……乃至……于意也厌离，于法也厌离，于意识也厌离，于意触也厌离。凡缘于意触而生起的受，无论是乐、是苦、或是不苦不乐，于那也厌离。因厌离而离欲，因离欲而解脱，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，不再有此有。’”

Sabbaaniccavaggo pañcamo.

一切无常品第五终。

Tassuddānaṃ –

此品之摄颂：

Aniccaṃ dukkhaṃ anattā, abhiññeyyaṃ pariññeyyaṃ;

Pahātabbaṃ sacchikātabbaṃ, abhiññeyyapariññeyyaṃ ;

Upaddutaṃ upassaṭṭhaṃ, vaggo tena pavuccatīti.

《无常经》、《苦经》、《无我经》、《应遍知经》、《应遍了知经》、《应断经》、《应作证经》、《遍知遍了知经》、《被扰乱经》、《被逼迫经》，因此称为一品。

Saḷāyatanavagge paṭhamapaṇṇāsako samatto.

《六处品》第一五十经结束。

Tassa vagguddānaṃ –

此五十经之品摄颂为：

Aniccavaggaṃ yamakaṃ, sabbaṃ vaggaṃ jātidhammaṃ;

Aniccavaggena paññāsaṃ, pañcamo tena pavuccatīti.

《无常品》、《双品》、《一切品》、《生法品》，与《无常品》共五十经，因此称为第五品。

6. Avijjāvaggo

6. 无明品

1. Avijjāpahānasuttaṃ

1. 断除无明经

53. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti?

53. 舍卫城(Sāvatthī)因缘。那时，一位比丘前往世尊之处，抵达后顶礼世尊，然后坐于一旁。坐于一旁的比丘对世尊这样说：“尊者，怎样知，怎样见，无明被舍弃，明生起？”

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Dhamme [Pg.260]… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti. Paṭhamaṃ.

“比丘，知见眼为无常者，无明被舍弃，明生起。知见色为无常者，无明被舍弃，明生起。知见眼识……眼触……以及任何缘于眼触而生的或乐、或苦、或不苦不乐的感受，也知见其为无常者，无明被舍弃，明生起。知见耳……鼻……舌……身……意为无常者，无明被舍弃，明生起。知见法……意识……意触……以及任何缘于意触而生的或乐、或苦、或不苦不乐的感受，也知见其为无常者，无明被舍弃，明生起。比丘，对于如此知、如此见者，无明被舍弃，明生起。”第一。

2. Saṃyojanapahānasuttaṃ

2. 断结经

54. ‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato, saṃyojanā pahīyantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato saṃyojanā pahīyanti. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā pahīyantī’’ti. Dutiyaṃ.

54. “尊者，如何知、如何见，诸结即被舍断呢？”“比丘，知见眼为无常者，诸结即被舍断。色……眼识……眼触……以及缘于眼触而生的感受，无论是乐、是苦、或是不苦不乐，也知见其为无常者，诸结即被舍断。耳……鼻……舌……身……意……法……意识……意触……以及缘于意触而生的感受，无论是乐、是苦、或是不苦不乐，也知见其为无常者，诸结即被舍断。比丘，如此知、如此见者，诸结即被舍断。”第二。

3. Saṃyojanasamugghātasuttaṃ

3. 断结经

55. ‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato saṃyojanā samugghātaṃ gacchantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Rūpe anattato… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā samugghātaṃ gacchantī’’ti. Tatiyaṃ.

55. “尊者，如何知、如何见，诸结即被根除呢？”“比丘，知见眼为无我者，诸结即被根除。色为无我……眼识……眼触……以及缘于眼触而生的感受，无论是乐、是苦、或是不苦不乐，也知见其为无我者，诸结即被根除。耳……鼻……舌……身……意……法……意识……意触……以及缘于意触而生的感受，无论是乐、是苦、或是不苦不乐，也知见其为无我者，诸结即被根除。比丘，如此知、如此见者，诸结即被根除。”第三。

4. Āsavapahānasuttaṃ

4. 舍断漏经

56. ‘‘Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā pahīyantī’’ti…pe…. Catutthaṃ.

56. “尊者，如何知、如何见，诸漏即被舍断呢？”……（内容同上，将“无常”改为“无我”即可）第四。

5. Āsavasamugghātasuttaṃ

5. 根除漏经

57. ‘‘Kathaṃ [Pg.261] nu kho, bhante, jānato, kathaṃ passato āsavā samugghātaṃ gacchantī’’ti…pe…. Pañcamaṃ.

57. “尊者，如何知，如何见，诸漏被根除呢？”……第五。

6. Anusayapahānasuttaṃ

6. 舍断随眠经

58. ‘‘Kathaṃ nu kho…pe… anusayā pahīyantī’’ti…pe…. Chaṭṭhaṃ.

58. “尊者，如何知……诸随眠被舍断呢？”……第六。

7. Anusayasamugghātasuttaṃ

7. 根除随眠经

59. ‘‘Kathaṃ nu kho…pe… anusayā samugghātaṃ gacchantī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato anusayā samugghātaṃ gacchanti…pe… sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato anusayā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato anusayā samugghātaṃ gacchantī’’ti. Sattamaṃ.

59. “尊者，如何知……诸随眠被根除呢？”“比丘，对知见眼为无我者，诸随眠被根除。……耳……鼻……舌……身……意……法……意识……意触……以及任何缘意触而生的或乐、或苦、或不苦不乐的感受，也对知见其为无我者，诸随眠被根除。比丘，就是这样，对如此知、如此见者，诸随眠被根除。”第七。

8. Sabbupādānapariññāsuttaṃ

8. 遍知一切执取经

60. ‘‘Sabbupādānapariññāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariññāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’nti pajānāti. Sotañca paṭicca sadde ca uppajjati… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’nti [Pg.262] pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariññāya dhammo’’ti. Aṭṭhamaṃ.

60. “诸比丘，我将为你们宣说为了遍知一切执取的法。你们当听。诸比丘，何为为了遍知一切执取的法？缘眼与色，生起眼识。三者之会合是触。以触为缘而有受。诸比丘，如是观者，有闻圣弟子于眼亦厌离，于色亦厌离，于眼识亦厌离，于眼触亦厌离，于受亦厌离。因厌离而离贪，因离贪而解脱，由于解脱，他了知：‘我的执取已被遍知。’缘耳与声……缘鼻与香……缘舌与味……缘身与所触……缘意与法，生起意识。三者之会合是触。以触为缘而有受。诸比丘，如是观者，有闻圣弟子于意亦厌离，于法亦厌离，于意识亦厌离，于意触亦厌离，于受亦厌离。因厌离而离贪，因离贪而解脱，由于解脱，他了知：‘我的执取已被遍知。’诸比丘，此即为了遍知一切执取的法。”第八。

9. Paṭhamasabbupādānapariyādānasuttaṃ

9. 第一一切执取遍尽经

61. ‘‘Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādāna’nti pajānāti…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādāna’nti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo’’ti. Navamaṃ.

61. “诸比丘，我将为你们宣说遍尽一切执取之法，你们当谛听。诸比丘，何为遍尽一切执取之法？缘眼与色而生起眼识，三者之会合为触，以触为缘而有受。诸比丘，如此观见的多闻圣弟子，于眼亦厌离，于色亦厌离，于眼识亦厌离，于眼触亦厌离，于受亦厌离。因厌离而离贪，因离贪而解脱，由解脱而了知：‘我的执取已遍尽。’……乃至……缘舌与味而生起舌识……乃至……缘意与法而生起意识，三者之会合为触，以触为缘而有受。诸比丘，如此观见的多闻圣弟子，于意亦厌离，于法亦厌离，于意识亦厌离，于意触亦厌离，于受亦厌离。因厌离而离贪，因离贪而解脱，由解脱而了知：‘我的执取已遍尽。’诸比丘，此即是遍尽一切执取之法。”第九。

10. Dutiyasabbupādānapariyādānasuttaṃ

10. 第二遍尽一切执取经

62. ‘‘Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo’’?

62. “诸比丘，我将为你们宣说遍尽一切执取之法，你们当谛听。诸比丘，何为遍尽一切执取之法？”

‘‘Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“诸比丘，你们怎么认为？眼是常，还是无常？”

‘‘Aniccaṃ, bhante’’.

“大德，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那会是苦，还是乐？”

‘‘Dukkhaṃ, bhante’’.

“大德，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、是苦、是变易之法，还适合将它看作‘此是我的，此是我，此是我的自我’吗？”

‘‘No hetaṃ, bhante’’.

“不，大德，这确实不适合。”

‘‘Rūpā…pe… cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

“色……乃至……眼识，是常，还是无常？”

‘‘Aniccaṃ, bhante’’…pe….

“大德，是无常。”……

‘‘Cakkhusamphasso nicco vā anicco vā’’ti?

“眼触是常，或非常？”

‘‘Anicco, bhante’’…pe….

“世尊，非常。”……

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“凡缘眼触而生之受，无论是乐、是苦、或是不苦不乐，彼亦是常，或非常？”

‘‘Aniccaṃ, bhante’’…pe….

“世尊，非常。”……

‘‘Sotaṃ… ghānaṃ… jivhā… kāyo… mano… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi niccaṃ vā aniccaṃ vā’’ti?

“耳……鼻……舌……身……意……法……意识……意触……凡缘意触而生之受，无论是乐、是苦、或是不苦不乐，彼亦是常，或非常？”

‘‘Aniccaṃ[Pg.263], bhante’’.

“世尊，非常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡非常者，彼是苦，或是乐？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是非常、是苦、是变易法者，还适合如此看待——‘这是我的，我是此，这是我的自我’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，实不适合。”

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo’’ti. Dasamaṃ.

“诸比丘，如是观时，多闻圣弟子于眼亦厌离，于色亦厌离，于眼识亦厌离，于眼触亦厌离；于缘眼触而生之受，无论是乐、是苦、或是不苦不乐，于彼亦厌离。……于舌亦厌离，于味亦厌离，于舌识亦厌离，于舌触亦厌离；于缘舌触而生之受……于意亦厌离，于法亦厌离，于意识亦厌离，于意触亦厌离；于缘意触而生之受，无论是乐、是苦、或是不苦不乐，于彼亦厌离。由厌离而离染，由离染而解脱，于解脱时，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，应作已作，不受后有。’诸比丘，此即为遍尽一切取之法。”第十。

Avijjāvaggo chaṭṭho.

无明品第六

Tassuddānaṃ –

其摄颂——

Avijjā saṃyojanā dve, āsavena duve vuttā;

Anusayā apare dve, pariññā dve pariyādinnaṃ;

Vaggo tena pavuccatīti.

无明与结二部，与漏共二说；其后二随眠，二遍知、遍尽；由此称为品。

7. Migajālavaggo

7. 弥伽罗品

1. Paṭhamamigajālasuttaṃ

1. 第一弥伽罗经

63. Sāvatthinidānaṃ. Atha kho āyasmā migajālo yena bhagavā…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – ‘‘‘ekavihārī, ekavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī’’ti?

63. 缘起于舍卫城。尔时，具寿弥伽罗(Migajālo)前往世尊之处……坐于一旁后，具寿弥伽罗对世尊说：“世尊，所谓‘独住者，独住者’。世尊，在何种程度上是独住者，又在何种程度上是有同伴而住者呢？”

‘‘Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya [Pg.264] tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Santi…pe… santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni; atha kho sadutiyavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa appahīnā. Tasmā sadutiyavihārī’’ti vuccati.

“弥伽罗，有眼所识之色，其为可意、可爱、可悦、悦意、与欲相关、引人染著者。若比丘于此欢喜、称赞、执持而住，则于彼欢喜、称赞、执持而住者，喜爱生起。有喜爱，则有贪染；有贪染，则有结缚。弥伽罗，与喜爱之结相应的比丘，即被称为‘有同伴而住者’。……弥伽罗，有舌所识之味……若比丘……即被称为‘有同伴而住者’。弥伽罗，如是而住的比丘，即便居住于林野僻静之卧坐处，寂静无声、少有喧嚣、人迹罕至、适于独处、适于宴坐，仍被称为‘有同伴而住者’。此是何因？因渴爱是其同伴，而彼尚未舍断。是故，其被称为‘有同伴而住者’。”

‘‘Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavisaṃyutto kho, migajāla, bhikkhu ekavihārīti vuccati…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Atha kho ekavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa pahīnā. Tasmā ekavihārīti vuccatī’’ti. Paṭhamaṃ.

“弥伽阇罗，确实有眼所识知的色，是可欲的、可爱的、可喜的、悦意的、引生欲染的、令人染著的。如果比丘不欢喜、不称赞、不执取而住，对于那不欢喜、不称赞、不执取而住的他，喜便会息灭。喜不存在，则贪染不存在；贪染不存在，则结缚不存在。弥伽阇罗，与喜结不相应的比丘，被称为独住者。……弥伽阇罗，确实有舌所识知的味……弥伽阇罗，确实有意识知的法，是可欲的、可爱的、可喜的、悦意的、引生欲染的、令人染著的。如果比丘不欢喜、不称赞、不执取而住，对于那不欢喜、不称赞、不执取而住的他，喜便会息灭。喜不存在，则贪染不存在；贪染不存在，则结缚不存在。弥伽阇罗，与喜结不相应的比丘，被称为独住者。弥伽阇罗，如此而住的比丘，即使住在村边，与比丘、比丘尼、优婆塞、优婆夷、国王、王之大臣、外道、外道弟子们混居，仍被称为独住者。这是什么缘故呢？渴爱是他的第二伴侣，而那渴爱已被他舍断。因此，他被称为独住者。”第一。

2. Dutiyamigajālasuttaṃ

2. 第二弥伽阇罗经

64. Atha [Pg.265] kho āyasmā migajālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

64. 尔时，具寿弥伽阇罗(Migajāla)前往世尊之处……坐于一旁。坐于一旁的具寿弥伽阇罗对世尊说：“善哉，世尊！请世尊为我略说法要，我听闻世尊之法后，得以独自远离，不放逸、热忱、自我策励而住。”

‘‘Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi.

“弥伽罗，诚然，有眼所识之色，其为可欲、可爱、可意、悦意、引生爱欲、令人染著。若比丘对此深生欢喜、称赞、执持而住，于彼深生欢喜、称赞、执持而住者，欢喜即生起。弥伽罗，我说：‘由欢喜之集，则有苦之集。’……乃至……弥伽罗，复有舌所识之味……乃至……弥伽罗，复有意所识之法，其为可欲、可爱、可意、悦意、引生爱欲、令人染著。若比丘对此深生欢喜、称赞、执持而住，于彼深生欢喜、称赞、执持而住者，欢喜即生起。弥伽罗，我说：‘由欢喜之集，则有苦之集。’”

‘‘Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmī’’ti.

“弥伽罗，复有眼所识之色，其为可欲、可爱、可意、悦意、引生爱欲、令人染著。若比丘对此不深生欢喜、不称赞、不执持而住，于彼不深生欢喜、不称赞、不执持而住者，欢喜即灭。弥伽罗，我说：‘由欢喜之灭，则有苦之灭。’……乃至……弥伽罗，复有舌所识之味……乃至……弥伽罗，复有意所识之法，其为可欲、可爱、可意、悦意、引生爱欲、令人染著。若比丘对此不深生欢喜、不称赞、不执持而住，于彼不深生欢喜、不称赞、不执持而住者，欢喜即灭。弥伽罗，我说：‘由欢喜之灭，则有苦之灭。’”

Atha kho āyasmā migajālo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva [Pg.266] dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro ca panāyasmā migajālo arahataṃ ahosīti. Dutiyaṃ.

尔时，具寿弥伽阇罗(Migajāla)对世尊所说，欢喜、随喜，从座而起，礼敬世尊，右绕后离去。其后，具寿弥伽阇罗独自于僻静处，不放逸、热忱、策励自心而住，不久即于现法中，亲身以殊胜智证知、作证、具足并安住于那无上梵行之终点——良家子们正是为此而正确地从在家出家，进入无家生活。他了知：“生已尽，梵行已立，所作已办，于此再无后作。”具寿弥伽阇罗成为诸阿罗汉之一。第二经竟。

3. Paṭhamasamiddhimārapañhāsuttaṃ

3. 萨弥提问魔经第一

65. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā samiddhi yena bhagavā…pe… bhagavantaṃ etadavoca – ‘‘‘māro, māro’ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā’’ti?

65. 一时，世尊住在王舍城(Rājagaha)的竹林迦兰陀迦园(Veḷuvane Kalandakanivāpe)。尔时，具寿萨弥提(Samiddhi)前往世尊之处……（中略）……对世尊这么说：“世尊，所谓‘魔、魔’。世尊，在何种程度上，可说有魔，或有魔之施设呢？”

‘‘Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi sotaṃ, atthi saddā, atthi sotaviññāṇaṃ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi ghānaṃ, atthi gandhā, atthi ghānaviññāṇaṃ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṃ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṃ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.

“萨弥提(Samiddhi)，确实，凡是有眼、有色、有眼识、有眼识所识之法，那里就有死，或死的施设。有耳、有声、有耳识、有耳识所识之法，那里就有死，或死的施设。有鼻、有香、有鼻识、有鼻识所识之法，那里就有死，或死的施设。有舌、有味、有舌识、有舌识所识之法，那里就有死，或死的施设。有身、有触、有身识、有身识所识之法，那里就有死，或死的施设。有意、有法、有意识、有意识所识之法，那里就有死，或死的施设。”

‘‘Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi sotaṃ…pe… natthi ghānaṃ…pe… natthi jivhā, natthi rasā, natthi jivhāviññāṇaṃ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi kāyo…pe…. Natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā’’ti. Tatiyaṃ.

“萨弥提，再者，确实，凡是没有眼、没有色、没有眼识、没有眼识所识之法，那里就没有死，也没有死的施设。没有耳……乃至……没有鼻……乃至……没有舌、没有味、没有舌识、没有舌识所识之法，那里就没有死，也没有死的施设。没有身……乃至……没有意、没有法、没有意识、没有意识所识之法，那里就没有死，也没有死的施设。”第三经。

4. Samiddhisattapañhāsuttaṃ

4. 萨弥提众生问经

66. ‘‘‘Satto, satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā’’ti…pe…. Catutthaṃ.

66. “世尊，人们说‘众生，众生’。世尊，在何种程度上，才会有众生或众生的施设呢？”……乃至……第四经。

5. Samiddhidukkhapañhāsuttaṃ

5. 萨弥提苦问经

67. ‘‘‘Dukkhaṃ[Pg.267], dukkha’nti, bhante, vuccati. Kittāvatā nu kho, bhante, dukkhaṃ vā assa dukkhapaññatti vā’’ti…pe…. Pañcamaṃ.

67. “世尊，人们说‘苦，苦’。世尊，在何等程度上，才有苦或苦的施设呢？”……（中略）……第五经。

6. Samiddhilokapañhāsuttaṃ

6. 三弥提问世间经

68. ‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā’’ti? Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti…pe… atthi jivhā…pe… atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā.

68. “世尊，人们说‘世间，世间’。世尊，在何等程度上，才有世间或世间的施设呢？”“三弥提，凡有眼、有色、有眼识、有眼识所应识之法，于彼即有世间或世间的施设。……（中略）……有舌……（中略）……有意、有法、有意识、有意识所应识之法，于彼即有世间或世间的施设。”

‘‘Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā…pe… natthi jivhā…pe… natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā’’ti. Chaṭṭhaṃ.

“三弥提，凡无眼、无色、无眼识、无眼识所应识之法，于彼即无世间或世间的施设。……（中略）……无舌……（中略）……无意、无法、无意识、无意识所应识之法，于彼即无世间或世间的施设。”第六经。

7. Upasenaāsīvisasuttaṃ

7. 优波先那毒蛇经

69. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre. Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti. Atha kho āyasmā upaseno bhikkhū āmantesi – ‘‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī’’ti.

69. 一时，具寿舍利弗与具寿优波先那住在王舍城的寒林，位于蛇首坡（Sappasoṇḍikapabbhāra）。其时，有毒蛇落于具寿优波先那身上。于是，具寿优波先那对众比丘说：“贤友们，来，将我这身体抬上床榻，趁此身还未在此处散坏如一把糠秕之前，将之抬到外面去。”

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ upasenaṃ etadavoca – ‘‘na kho pana mayaṃ passāma āyasmato upasenassa kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmaṃ. Atha ca panāyasmā upaseno evamāha – ‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī’’’ti. ‘‘Yassa nūna, āvuso sāriputta, evamassa – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama [Pg.268] jivhāti vā… ahaṃ manoti vā mama manoti vā’. Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmo. Mayhañca kho, āvuso sāriputta, na evaṃ hoti – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā’. Tassa mayhañca kho, āvuso sāriputta, kiṃ kāyassa vā aññathattaṃ bhavissati, indriyānaṃ vā vipariṇāmo’’ti!

如是说时，具寿舍利弗对具寿优波先那说了这番话：“我们实未见具寿优波先那的身体有何变异，或诸根有何变坏。然而具寿优波先那却如是说：‘贤友们，来，将我这身体抬到卧床上，在我这身体还未在此处散坏如同一握糠秕之前，将之抬到外面去。’” “诚然，舍利弗贤友，若有某人起如是念：‘我是眼’或‘眼是我的’……乃至‘我是舌’或‘舌是我的’……‘我是意’或‘意是我的’，舍利弗贤友，对他而言，才会有身体的变异或诸根的变坏。然而，舍利弗贤友，我则不如是念：‘我是眼’或‘眼是我的’……乃至‘我是舌’或‘舌是我的’……乃至‘我是意’或‘意是我的’。舍利弗贤友，对我而言，身体怎么会有变异，诸根又怎么会有变坏呢？”

‘‘Tathā hi panāyasmato upasenassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayo susamūhato. Tasmā āyasmato upasenassa na evaṃ hoti – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā’’’ti. Atha kho te bhikkhū āyasmato upasenassa kāyaṃ mañcakaṃ āropetvā bahiddhā nīhariṃsu. Atha kho āyasmato upasenassa kāyo tattheva vikiri; seyyathāpi bhusamuṭṭhīti. Sattamaṃ.

“诚然，具寿优波先那长夜以来，我执我所执之慢随眠已被善拔。是故，具寿优波先那不如是念：‘我是眼’或‘眼是我的’……乃至‘我是舌’或‘舌是我的’……乃至‘我是意’或‘意是我的’。”尔时，彼诸比丘将具寿优波先那的身体抬到卧床上，移到外面。其后，具寿优波先那的身体就在那里散坏，如同一握糠秕。第七。

8. Upavāṇasandiṭṭhikasuttaṃ

8. 优波瓦纳现见经

70. Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca – ‘‘‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti?

70. 那时，具寿优波瓦纳前往世尊之处……坐于一旁后，对世尊说：“世尊，常说‘法是现见的，法是现见的’。世尊，法在何种程度上是现见的、无时的、来见的、能引导的、智者们各别亲证的呢？”

‘‘Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

“优波瓦纳，于此，比丘以眼见色后，既觉知色，也觉知对色的贪。并且，他了知于内在诸色中存在的贪，了知：‘我于内在诸色中有贪。’优波瓦纳，比丘以眼见色后，既觉知色，也觉知对色的贪，并且了知于内在诸色中存在的贪，了知：‘我于内在诸色中有贪。’优波瓦纳，法也如此是现见的、无时的、来见的、能引导的、智者们各别亲证的。”……

‘‘Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ rasesu [Pg.269] rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

“再者，优波瓦纳，比丘以舌尝味后，既觉知味，也觉知对味的贪。并且，他了知于内在诸味中存在的贪，了知：‘我于内在诸味中有贪。’优波瓦纳，比丘以舌尝味后，既觉知味，也觉知对味的贪，并且了知于内在诸味中存在的贪，了知：‘我于内在诸味中有贪。’优波瓦纳，法也如此是现见的、无时的、来见的、能引导的、智者们各别亲证的。”……

‘‘Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca. Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti…pe… paccattaṃ veditabbo viññūhī’’ti…pe….

“再者，优波瓦纳，比丘以意了知法后，既感受法，也感受法贪。他了知于内在诸法存在的贪：‘我于内在诸法有贪。’优波瓦纳，比丘以意了知法后，既感受法，也感受法贪，他了知于内在诸法存在的贪：‘我于内在诸法有贪。’优波瓦纳，法亦如是为现见……智者们当于各自心中亲证。’……”

‘‘Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti, no ca rūparāgappaṭisaṃvedī. Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedīhi kho hoti, no ca rūparāgappaṭisaṃvedī. Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti…pe….

“于此，优波瓦纳，比丘以眼见色后，感受色，而不感受色贪。他了知于内在诸色不存在的贪：‘我于内在诸色无贪。’优波瓦纳，比丘以眼见色后，仅仅感受色，而不感受色贪。他了知于内在诸色不存在的贪：‘我于内在诸色无贪。’优波瓦纳，法亦如是为现见的、无时的、欢迎来看的、导向的、智者们当各自亲证的。’……”

‘‘Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedīhi kho hoti, no ca rasarāgappaṭisaṃvedī. Asantañca ajjhattaṃ rasesu rāgaṃ ‘natthi me ajjhattaṃ rasesu rāgo’ti pajānāti…pe….

“再者，优波瓦纳，比丘以舌尝味后，仅仅感受味，而不感受味贪。他了知于内在诸味不存在的贪：‘我于内在诸味无贪。’……”

‘‘Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī. Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’’ti. Aṭṭhamaṃ.

“再者，优波瓦纳，比丘以意了知法后，只是感受法者，而非感受法贪者。他了知于内不存在对诸法之贪：‘于我内，对诸法之贪不存在。’优波瓦纳，比丘以意了知法后，只是感受法者，而非感受法贪者。他了知于内不存在对诸法之贪：‘于我内，对诸法之贪不存在。’优波瓦纳，如是，此法是现见的、无时的、来见的、导向的、智者各自当证知的。”第八。

9. Paṭhamachaphassāyatanasuttaṃ

9. 初六触处经

71. ‘‘Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ [Pg.270] tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti.

71. “诸比丘，任何比丘不如实知六触处的集起、灭没、乐味、过患、出离，此比丘则梵行未住，远离此法与律。”

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘etthāhaṃ, bhante, anassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī’’ti.

如是说已，某位比丘对世尊如此说：“世尊，我于此已沉沦。世尊，我确实不如实知六触处的集起、灭没、乐味、过患与出离。”

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

“比丘，你意下如何？你是否视眼为‘此是我的，此是我，此是我的我’？”

‘‘No hetaṃ, bhante’’.

“并非如此，世尊。”

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

“善哉，比丘！比丘，于此，你对眼当如是如实以正慧善见：‘此非我的，我非此，此非我的我。’此即是苦的终结。……乃至……你是否视舌为‘此是我的，此是我，此是我的我’？”

‘‘No hetaṃ, bhante’’.

“并非如此，世尊。”

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

“善哉，比丘！比丘，在此，你将对舌如实地以正慧善见：‘此非我所，此非我，此非我之我。’此即是苦的终结。……乃至……你是否视意为‘此是我所，此是我，此是我之我’？”

‘‘No hetaṃ, bhante’’.

“并非如此，世尊。”

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassā’’ti. Navamaṃ.

“善哉，比丘！比丘，在此，你将对意如实地以正慧善见：‘此非我所，此非我，此非我之我。’此即是苦的终结。”第九经。

10. Dutiyachaphassāyatanasuttaṃ

10. 第二六触处经

72. ‘‘Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti.

72. “诸比丘，若有任何比丘，不如实了知六触处的集、灭、味、患、离，彼未行梵行，远离于此法与律。”

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī’’ti.

如是说已，某位比丘对世尊说：“世尊，我于此已沉沦，已彻底沉沦。世尊，我确实不如实了知六触处的集、灭、味、患、离。”

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

“比丘，你意下如何？你是否视眼为‘此非我所，此非我，此非我之我’？”

‘‘Evaṃ, bhante’’.

“如是，世尊。”

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ paṭhamaṃ phassāyatanaṃ pahīnaṃ bhavissati [Pg.271] āyatiṃ apunabbhavāya…pe….

“善哉，比丘！比丘，在此，你将对眼如实地以正慧善见：‘此非我所，此非我，此非我之我。’如此，你的此第一触处将被断除，为未来不再生故。……乃至……”

‘‘Jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

“你是否视舌为‘此非我所，此非我，此非我之我’？”

‘‘Evaṃ, bhante’’.

“如是，世尊。”

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ catutthaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

“善哉，比丘！比丘，于此，你将以正慧如实地善见舌：‘此非我所，此非我，此非我之我。’如此，你的这第四触处将被断除，于未来不再生起……乃至……”

‘‘Manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

“你观察意为‘此非我所，此非我，此非我之我’吗？”

‘‘Evaṃ, bhante’’.

“如是，世尊。”

‘‘Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ chaṭṭhaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāyā’’ti. Dasamaṃ.

“善哉，比丘！比丘，于此，你将以正慧如实地善见意：‘此非我所，此非我，此非我之我。’如此，你的这第六触处将被断除，于未来不再生起。”第十经。

11. Tatiyachaphassāyatanasuttaṃ

11. 第三六触处经

73. ‘‘Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā’’ti.

73. “诸比丘，任何比丘若不如实了知六触处的集、灭、味、患、离，他则梵行未住，他远离此法与律。”

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī’’ti.

如是说后，一位比丘对世尊说：“世尊，我于此沉沦了，彻底沉沦了！世尊，我确实不如实了知六触处的集、灭、味、患、离。”

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“比丘，你认为如何？眼是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“无常，世尊。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“是苦，世尊。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、是苦、是变易法者，是否适合视之为‘此是我所，此是我，此是我之我’呢？”

‘‘No hetaṃ, bhante’’.

“不适合，世尊。”

‘‘Sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā’’ti?

“耳……鼻……舌……身……意是常还是无常呢？”

‘‘Anicco, bhante’’.

“无常，世尊。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“是苦，世尊。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“再者，凡是无常、苦、变易法之心，适合这样观察吗——‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ, bhante’’.

“世尊，这不适合。”

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Ekādasamaṃ.

“比丘，如是见者，多闻圣弟子于眼亦厌离，于耳亦厌离，于鼻亦厌离，于舌亦厌离，于身亦厌离，于意亦厌离。因厌离而离贪，因离贪而解脱，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，不再有后有。’”第十一。

Migajālavaggo sattamo.

弥伽遮罗品第七

Tassuddānaṃ –

其摄颂——

Migajālena [Pg.272] dve vuttā, cattāro ca samiddhinā;

Upaseno upavāṇo, chaphassāyatanikā tayoti.

弥伽遮罗说二经，三弥提说四经；优波先那、优波瓦纳，及三部六触处经。

8. Gilānavaggo

8. 病患品

1. Paṭhamagilānasuttaṃ

1. 第一病经

74. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti.

74. 舍卫城(Sāvatthī)因缘。尔时，有一位比丘来到世尊之处……坐于一旁后，那位比丘对世尊说：“世尊，在某寺院中，有一位新学、无名的比丘，他患病、受苦、病重。善哉，世尊！愿世尊出于慈愍，前往那位比丘之处。”

Atha kho bhagavā navavādañca sutvā gilānavādañca, ‘‘appaññāto bhikkhū’’ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti?

那时，世尊听闻了关于新学比丘与病比丘的谈论，得知有一位不知名的比丘，便前往那位比丘之处。那位比丘远远看见世尊前来，看见后，便在床上挪动身体。那时，世尊对那位比丘说：“比丘，不必了，你不要在床上挪动身体。此处有已铺设好的座位，我将坐在那里。”世尊便在已铺设好的座位上坐下。坐下后，世尊对那位比丘说：“比丘，你尚能忍耐吗？尚能维持吗？痛苦的感受是减退而非增长吗？其减退可知，而非增长吗？”

‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo’’ti.

“世尊，我不能忍耐，不能维持。我强烈的痛苦感受正在增长，而非减退；其增长可知，而非减退。”

‘‘Kacci te, bhikkhu, na kiñci kukkuccaṃ, na koci vippaṭisāro’’ti?

“比丘，你没有任何担忧，没有任何懊悔吗？”

‘‘Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro’’ti.

“世尊，确实，我有不小的担忧，不小的懊悔。”

‘‘Kacci pana taṃ, bhikkhu, attā sīlato upavadatī’’ti?

“那么，比丘，在戒行方面，你自己会责备自己吗？”

‘‘Na kho maṃ, bhante, attā sīlato upavadatī’’ti.

“世尊，在戒行方面，我自己实不责备自己。”

‘‘No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti?

“比丘，如果你自己在戒行方面实不责备自己，那么你的担忧是什么？你的懊悔又是什么呢？”

‘‘Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti[Pg.273].

“世尊，我实不知晓世尊所说的法是为了戒清净。”

‘‘No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī’’ti?

“比丘，如果你确实不知晓我所说的法是为了戒清净，那么，比丘，你知晓我所说的法是为了什么呢？”

‘‘Rāgavirāgatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

“世尊，我实知晓世尊所说的法是为了离贪。”

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. Taṃ kiṃ maññasi bhikkhu, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“善哉，善哉，比丘！比丘，你确实善知我所说的法是为了离贪。比丘，我所说的法正是为了离贪。比丘，你认为如何，眼是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常的。”

‘‘Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā’’ti?

“……耳……鼻……舌……身……意是常还是无常？”

‘‘Anicco, bhante’’.

“世尊，是无常的。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“那无常的，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?

“那无常、苦、变易法者，是否适合如此看待：‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ, bhante’’.

“世尊，实非如此。”

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī’’ti.

“比丘，如是见者，多闻圣弟子于眼亦厌离，于耳亦厌离……乃至……于意亦厌离。因厌离而离贪，因离贪而解脱，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，不受后有。’”

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhuno virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Paṭhamaṃ.

世尊说了此语。那位比丘心生欢喜，欣受世尊所说。于此解说被宣说时，那位比丘生起了远尘离垢的法眼：“凡是集法，皆是灭法。”第一经终。

2. Dutiyagilānasuttaṃ

2. 第二病经

75. Atha kho aññataro bhikkhu…pe… bhagavantaṃ etadavoca – ‘‘amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’’ti.

75. 尔时，有一位比丘……对世尊说此言：“世尊，在某某寺院，有一位新学、无名的比丘，他患病、痛苦、病重。善哉，世尊，愿世尊出于慈愍，前往那位比丘之处。”

Atha kho bhagavā navavādañca sutvā gilānavādañca, ‘‘appaññāto bhikkhū’’ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – ‘‘kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ [Pg.274] paññāyati no abhikkamo’’ti?

那时，世尊听闻了关于一位新比丘和病比丘的谈论，得知“那是一位不知名的比丘”后，便前往那位比丘的住处。那位比丘远远看见世尊前来，便在床上移动身体。于是，世尊对那位比丘说：“好了，比丘，你不要在床上移动。这里有铺设好的座位，我将坐在那里。”世尊在铺设好的座位上坐下。坐下后，世尊对那位比丘说：“比丘，你还忍受得住吗？还维持得了吗？你的苦受是正在减退，而非增长吗？能看得出是在减退，而不是在增长吗？”

‘‘Na me, bhante, khamanīyaṃ, na yāpanīyaṃ…pe… na kho maṃ, bhante, attā sīlato upavadatī’’ti.

“世尊，我忍受不住，也维持不了了……世尊，我的内心在戒行上并不自责。”

‘‘No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro’’ti?

“比丘，既然你的内心在戒行上并不自责，那你又有什么忧虑和追悔呢？”

‘‘Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

“世尊，我并不知道世尊所教导的法是为了戒的清净。”

‘‘No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī’’ti?

“比丘，你如果不知道我所教导的法是为了戒的清净，那么，比丘，你认为我教导的法是为了什么呢？”

‘‘Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

“世尊，我知道世尊所教导的法，是为了无取般涅槃。”

‘‘Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, anupādāparinibbānatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito.

“善哉，善哉，比丘！比丘，你正确地了知我所教导的法是为了无取般涅槃。比丘，我所教导的法，确实是为了无取般涅槃。

‘‘Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“比丘，你认为如何？眼是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“……耳……鼻……舌……身……意……意识……意触……以及缘于意触而生的，无论是乐受、苦受，或是不苦不乐受，那感受也是常还是无常呢？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“再者，凡是无常的，那是苦还是乐呢？”

‘‘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，还适合将它看作‘这是我的，我是此，这是我的我’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，那确实不适合。”

‘‘Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi… manoviññāṇepi… manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

“比丘，如此观察的多闻圣弟子，对眼厌离……乃至……对意厌离，对意识也厌离，对意触也厌离。凡是由于意触为缘所生的或乐、或苦、或不苦不乐的感受，他也对那厌离。因厌离而离贪，因离贪而解脱，于解脱时，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，为此更无所作。’”

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṃ vimuccīti. Dutiyaṃ.

世尊说了这番话。那位比丘心生欢喜，欣然接受世尊的言教。当此解说被讲述时，那位比丘的心，因无所执取，而从诸漏中解脱了。第二经。

3. Rādhaaniccasuttaṃ

3. 罗陀无常经

76. Atha kho āyasmā rādho…pe… ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu[Pg.275], yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo. Kiñca, rādha, aniccaṃ tatra te chando pahātabbo? Cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo…pe… jivhā… kāyo… mano anicco. Tatra te chando pahātabbo. Dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo’’ti. Tatiyaṃ.

76. 那时，具寿罗陀……坐在一旁。具寿罗陀对世尊说：“世尊，请您为我简要地说法，我听了您的法后，将独自隐退，不放逸、精勤、决意地安住。”“罗陀，凡是无常的，你应当在那里舍弃欲求。罗陀，什么是无常的，你应当在那里舍弃欲求呢？眼是无常的，色是无常的，眼识……眼触……凡是由眼触为缘而生起的感受，无论是乐、是苦、还是不苦不乐，那也是无常的。你应当在那里舍弃欲求……舌……身……意是无常的。你应当在那里舍弃欲求。法……意识……意触……凡是由意触为缘而生起的感受，无论是乐、是苦、还是不苦不乐，那也是无常的。你应当在那里舍弃欲求。罗陀，凡是无常的，你应当在那里舍弃欲求。”第三经。

4. Rādhadukkhasuttaṃ

4. 罗陀苦经

77. ‘‘Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo. Kiñca, rādha, dukkhaṃ? Cakkhu kho, rādha, dukkhaṃ. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassa…pe… adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo…pe… mano dukkho… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo’’ti. Catutthaṃ.

77. “罗陀，凡是苦的，你应当在那里舍弃欲求。罗陀，什么是苦呢？罗陀，眼是苦的，你应当在那里舍弃欲求。色是苦的……眼识是苦的……眼触是苦的……凡由眼触为缘而生起的感受，无论是乐、是苦、还是不苦不乐，那也是苦的。你应当在那里舍弃欲求……意是苦的……法是苦的……意识是苦的……意触是苦的……凡由意触为缘而生起的感受，无论是乐、是苦、还是不苦不乐，那也是苦的。你应当在那里舍弃欲求。罗陀，凡是苦的，你应当在那里舍弃欲求。”第四经。

5. Rādhaanattasuttaṃ

5. 罗陀无我经

78. ‘‘Yo kho, rādha, anattā tatra te chando pahātabbo. Ko ca, rādha, anattā? Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā…pe… mano anattā… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā. Tatra te chando pahātabbo. Yo kho, rādha, anattā tatra te chando pahātabbo’’ti. Pañcamaṃ.

78. “罗陀，凡无我者，你于彼应断除欲求。罗陀，何者为无我？罗陀，眼是无我，你于彼应断除欲求。色……眼识……眼触……凡缘眼触而生起者……乃至……意是无我……法……意识……意触……凡缘意触而生起的感受，无论是乐、是苦、或是不苦不乐，彼亦是无我，你于彼应断除欲求。罗陀，凡无我者，你于彼应断除欲求。”第五。

6. Paṭhamaavijjāpahānasuttaṃ

6. 第一断无明经

79. Atha [Pg.276] kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

79. 尔时，有一位比丘来到世尊之处……坐于一旁后，那位比丘对世尊说：“世尊，是否有一法，因断此法，比丘的无明即被断除，明即生起？”

‘‘Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

“比丘，确实有一法，因断此法，比丘的无明即被断除，明即生起。”

‘‘Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

“世尊，是哪一法，因断此法，比丘的无明即被断除，明即生起？”

‘‘Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

“比丘，无明即是此一法，因断此法，比丘的无明即被断除，明即生起。”

‘‘Kathaṃ pana, bhante, jānato, kathaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

“世尊，比丘如何知、如何见，无明才被断除，明才生起？”

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ, cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati…pe… manaṃ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti. Chaṭṭhaṃ.

“比丘，知见眼为无常的比丘，其无明被舍断，明生起。色……眼识……眼触……以及任何缘于眼触而生的感受，无论是乐、是苦、或是不苦不乐，知见那感受也为无常的比丘，其无明被舍断，明生起。……乃至……知见意为无常的比丘，其无明被舍断，明生起。法……意识……意触……以及任何缘于意触而生的感受，无论是乐、是苦、或是不苦不乐，知见那感受也为无常的比丘，其无明被舍断，明生起。比丘，如此知、如此见的比丘，其无明被舍断，明生起。”第六。

7. Dutiyaavijjāpahānasuttaṃ

7. 第二舍断无明经

80. Atha kho aññataro bhikkhu…pe… etadavoca – ‘‘atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

80. 那时，一位比丘……如此说：“世尊，是否有一法，因舍断此法，比丘的无明被舍断，明生起？”

‘‘Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

“比丘，确实有一法，因舍断此法，比丘的无明被舍断，明生起。”

‘‘Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti?

“世尊，是哪一法，因舍断此法，比丘的无明被舍断，明生起呢？”

‘‘Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti.

“比丘，无明即是那一法，因舍断此法，比丘的无明被舍断，明生起。”

‘‘Kathaṃ pana, bhante, jānato, kathaṃ passato avijjā pahīyati, vijjā uppajjatī’’ti?

“世尊，如何知、如何见，无明才被舍断，明才生起呢？”

‘‘Idha, bhikkhu, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evañcetaṃ, bhikkhu, bhikkhuno sutaṃ hoti – ‘sabbe dhammā [Pg.277] nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati, cakkhuṃ aññato passati, rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati…pe… manaṃ aññato passati, dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī’’ti. Sattamaṃ.

“于此，比丘，有比丘听闻：‘一切法不应执取。’比丘，当比丘如此听闻‘一切法不应执取’时，他遍知一切法，遍知一切法后，周遍了知一切法，周遍了知一切法后，见一切相为另一者，见眼为另一者，见色……见眼识……见眼触……以及凡是缘于眼触而生起的或乐、或苦、或不苦不乐的感受，他也见之为另一者。……乃至……见意为另一者，见法……见意识……见意触……以及凡是缘于意触而生起的或乐、或苦、或不苦不乐的感受，他也见之为另一者。比丘，对于这样知、这样见的比丘，无明被舍断，明得以生起。”第七。

8. Sambahulabhikkhusuttaṃ

8. 众多比丘经

81. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma – ‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti. Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

81. 那时，众多比丘去到世尊那里，……乃至……坐于一旁后，那些比丘对世尊说了这番话：“世尊，于此，有其他外道游行者这样问我们：‘贤友们，你们为了什么在沙门乔达摩座下修梵行呢？’世尊，当被这样问时，我们如此回答那些外道游行者：‘贤友们，是为了周遍了知苦，而在世尊座下修梵行。’世尊，我们被这样问而如此回答，是否说了世尊所说的话，没有以不实之词诽谤世尊，并且解说了法随法，而没有任何如法的说法与随说会遭受呵责呢？”

‘‘Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Dukkhassa hi, bhikkhave, pariññatthaṃ mayi brahmacariyaṃ vussati. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamaṃ pana taṃ, āvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘cakkhu kho, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… mano dukkho…pe… yampidaṃ [Pg.278] manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho taṃ, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Aṭṭhamaṃ.

“比丘们，诚然，你们被这样询问而这样解说，就是说我所说者，不是以不实诽谤我，是随顺于法而解说，任何如法的言论与随论都不会导致应受呵责的境地。比丘们，诚然，在我这里修梵行，是为了遍知苦。比丘们，如果其他外道游行者这样问你们：‘贤友，在沙门乔达摩处修梵行所要遍知的那个苦，是什么呢？’比丘们，你们被这样问时，应如此为那些其他外道游行者解说：‘贤友，眼是苦，为了遍知它，而在世尊处修梵行。色……乃至……凡缘眼触而生的感受，无论是乐、是苦、或是不苦不乐，那也是苦。为了遍知它，而在世尊处修梵行。……乃至……意是苦……乃至……凡缘意触而生的感受，无论是乐、是苦、或是不苦不乐，那也是苦。为了遍知它，而在世尊处修梵行。贤友，这即是那苦，为了遍知它，而在世尊处修梵行。’比丘们，你们被这样问时，应如此为那些其他外道游行者解说。”第八。

9. Lokapañhāsuttaṃ

9. 世间问经

82. Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

82. 那时，一位比丘去到世尊那里……坐于一旁后，那位比丘对世尊说了这番话：

‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho, bhikkhu, lujjati. Rūpā lujjanti, cakkhuviññāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati…pe… jivhā lujjati…pe… mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī’’ti. Navamaṃ.

“‘世间，世间’，世尊，人们这样说。世尊，在何等程度上，才被称为‘世间’呢？”“比丘，‘会败坏’，因此被称为‘世间’。什么会败坏呢？比丘，眼会败坏，色会败坏，眼识会败坏，眼触会败坏，凡因眼触为缘所生起的感受——无论是乐、是苦，或是不苦不乐——那也会败坏。……舌会败坏……意会败坏，法会败坏，意识会败坏，意触会败坏，凡因意触为缘所生起的感受——无论是乐、是苦，或是不苦不乐——那也会败坏。比丘，‘会败坏’，因此被称为‘世间’。”第九。

10. Phaggunapañhāsuttaṃ

10. 跋求那所问经

83. Atha kho āyasmā phagguno…pe… ekamantaṃ nisinno kho āyasmā phagguno bhagavantaṃ etadavoca –

83. 那时，具寿跋求那（Phagguna）……坐于一旁后，对世尊说了这番话：

‘‘Atthi nu kho, bhante, taṃ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā’’ti?

“世尊，是否存在那样的眼，凭借那样的眼，能够描述已般涅槃、断除戏论、断绝轮回之途、耗尽轮回、超越一切苦的过去诸佛……是否存在那样的舌……世尊，是否存在那样的意，凭借那样的意，能够描述已般涅槃、断除戏论、断绝轮回之途、耗尽轮回、超越一切苦的过去诸佛？”

‘‘Natthi kho taṃ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya [Pg.279] …pe… natthi kho sā, phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā’’ti. Dasamaṃ.

“颇求那，实无有那样的眼，能以之称说那些过去已般涅槃、断绝戏论、断绝轮转之道、灭尽轮转、超越一切苦的诸佛。……（中略）……颇求那，实无有那样的意，能以之称说那些过去已般涅槃、断绝戏论、断绝轮转之道、灭尽轮转、超越一切苦的诸佛。”第十经。

Gilānavaggo aṭṭhamo.

病人品第八。

Tassuddānaṃ –

其摄颂——

Gilānena duve vuttā, rādhena apare tayo;

Avijjāya ca dve vuttā, bhikkhu loko ca phaggunoti.

病者二说，罗陀另三；无明二说，以及比丘、世间与颇求那。

9. Channavaggo

9. 阐那品

1. Palokadhammasuttaṃ

1. 朽坏法经

84. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

84. 舍卫城因缘。尔时，具寿阿难前往世尊之处……乃至……坐于一旁后，具寿阿难对世尊如是说——

‘‘‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko. Kiñca, ānanda, palokadhammaṃ? Cakkhu kho, ānanda, palokadhammaṃ, rūpā palokadhammā, cakkhuviññāṇaṃ palokadhammaṃ, cakkhusamphasso palokadhammo, yampidaṃ cakkhusamphassapaccayā…pe… tampi palokadhammaṃ…pe… jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṃ palokadhammaṃ, jivhāsamphasso palokadhammo, yampidaṃ jivhāsamphassapaccayā…pe… tampi palokadhammaṃ…pe… mano palokadhammo, dhammā palokadhammā, manoviññāṇaṃ palokadhammaṃ, manosamphasso palokadhammo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ. Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko’’ti. Paṭhamaṃ.

“‘世间、世间’，世尊，如是说。世尊，以何义被称为‘世间’呢？”“阿难，凡是败坏法，于圣者之律中，此被称为世间。阿难，何为败坏法？阿难，眼是败坏法，诸色是败坏法，眼识是败坏法，眼触是败坏法，凡缘于眼触……乃至……那也是败坏法……乃至……舌是败坏法，诸味是败坏法，舌识是败坏法，舌触是败坏法，凡缘于舌触……乃至……那也是败坏法……乃至……意是败坏法，诸法是败坏法，意识是败坏法，意触是败坏法，凡缘于意触而生起的感受，无论是乐、是苦、或不苦不乐，那也是败坏法。阿难，凡是败坏法，于圣者之律中，此被称为世间。”第一。

2. Suññatalokasuttaṃ

2. 世间空经

85. Atha [Pg.280] kho āyasmā ānando…pe… bhagavantaṃ etadavoca – ‘‘‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā tasmā suñño lokoti vuccati. Kiñca, ānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Dutiyaṃ.

85. 那时，具寿阿难……对世尊这样说：“世尊，常说‘世界是空，世界是空’。世尊，在何种意义上，被称为‘世界是空’呢？”“阿难，因为它空于我或我所，所以被称为‘世界是空’。阿难，什么空于我或我所呢？阿难，眼空于我或我所；色空于我或我所；眼识空于我或我所；眼触空于我或我所……乃至……凡缘意触而生的或乐、或苦、或不苦不乐的感受，那也空于我或我所。阿难，因为它空于我或我所，所以被称为‘世界是空’。”第二。

3. Saṃkhittadhammasuttaṃ

3. 简略法经

86. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

86. 坐在一旁的具寿阿难对世尊这样说：“世尊，恳请您为我简略说法，我听闻世尊的法后，愿能独居僻静处，不放逸、热忱、自我策励而住。”

‘‘Taṃ kiṃ maññasi, ānanda, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“阿难，你认为如何，眼是常还是无常呢？”

‘‘Aniccaṃ, bhante’’.

“无常，世尊。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“苦，世尊。”

‘‘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，适合这样看待吗：‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ, bhante’’.

“不，世尊，不适合。”

‘‘Rūpā niccā vā aniccā vā’’ti?

“色是常还是无常？”

‘‘Aniccā, bhante’’…pe….

“无常，世尊。”……乃至……

‘‘Cakkhuviññāṇaṃ…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“眼识……乃至……凡缘眼触而生的或乐、或苦、或不苦不乐的感受，那也是常还是无常呢？”

‘‘Aniccaṃ, bhante’’.

“无常，世尊。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“苦，世尊。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso [Pg.281] me attā’’’ti?

“再者，凡是无常、是苦、是变易法，适合如此省察否：‘此是我所，此是我，此是我之我’？”

‘‘No hetaṃ, bhante’’…pe….

“尊者，不适合如此。”……乃至……

‘‘Jivhā niccā vā aniccā vā’’ti?

“舌是常或无常？”

‘‘Aniccā, bhante’’…pe….

“尊者，是无常。”……乃至……

‘‘Jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“舌识……舌触……乃至……凡缘意触所生之受，或乐、或苦、或不苦不乐，彼亦是常或无常？”

‘‘Aniccaṃ, bhante’’.

“尊者，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“再者，凡是无常的，彼是苦或乐？”

‘‘Dukkhaṃ, bhante’’.

“尊者，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，适合如此省察否：‘此是我所，此是我，此是我之我’？”

‘‘No hetaṃ, bhante’’…pe….

“尊者，不适合如此。”……乃至……

‘‘Evaṃ passaṃ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Tatiyaṃ.

“阿难，如是观之有闻圣弟子，于眼亦厌离……乃至……于眼触亦厌离……乃至……于缘意触所生之受，或乐、或苦、或不苦不乐，于彼亦厌离。因厌离而离贪；因离贪而解脱；于解脱时，生起‘已解脱’之智。他了知：‘生已尽，梵行已立，所作已作，为此再无余事。’”第三。

4. Channasuttaṃ

4. 阐陀经

87. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca – ‘‘āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā’’ti. ‘‘Evamāvuso’’ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

87. 一时，世尊住于王舍城竹林迦兰陀园(Kalandakanivāpa)。当时，具寿舍利弗、具寿大纯陀(Mahācunda)与具寿阐陀(Channa)住于鹫峰山。那时，具寿阐陀有疾、受苦、病重。于是，具寿舍利弗于傍晚时分从独住处起身，前往具寿大纯陀之处；抵达后，对具寿大纯陀说：“贤友纯陀，我们去具寿阐陀那里探病吧。”具寿大纯陀回答具寿舍利弗：“好的，贤友。”

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu. Nisajja kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – ‘‘kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’’ti?

于是，具寿舍利弗与具寿大纯陀前往具寿阐陀之处；抵达后，在铺设好的座位上坐下。坐下后，具寿舍利弗对具寿阐陀问道：“贤友阐陀，你尚能忍耐吗？尚可支撑吗？痛苦的感受是减退而非增加吗？其减退之势可知，而非增加之势吗？”

‘‘Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena muddhani abhimattheyya ; evameva kho, āvuso, adhimattā vātā muddhani ūhananti. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi[Pg.282], āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho adhimattā vātā kucchiṃ parikantanti. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, āvuso, adhimatto kāyasmiṃ ḍāho. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvita’’nti.

“贤友舍利弗，我无法忍受，尚难支撑。我剧烈的苦受在增长，不消退；只见增长，不见消退。譬如，贤友，强壮的男子用锋利的剑锋劈开头顶；正是如此，贤友，极其猛烈的风刺穿我的头顶。我无法忍受，尚难支撑……不见消退。譬如，贤友，强壮的男子用坚固的皮绳紧勒头部；正是如此，贤友，头部有极其剧烈的疼痛。我无法忍受，尚难支撑……不见消退。譬如，贤友，熟练的屠牛者或其学徒用锋利的屠牛刀剖割腹部；正是如此，极其猛烈的风切割我的腹部。我无法忍受，尚难支撑……不见消退。譬如，贤友，两个强壮的男子抓住一个更羸弱的人的各支手臂，在炭火坑上烧烤、炙烤；正是如此，贤友，我身体里有极其剧烈的灼热。我无法忍受，尚难支撑，我剧烈的苦受在增长，不消退；只见增长，不见消退。贤友舍利弗，我将取来刀刃，我不欲求生命了。”

‘‘Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā’’ti.

“具寿阐那，请勿执刀。愿具寿阐那存续，我们希望具寿阐那存续。如果具寿阐那没有适宜的食物，我将为具寿阐那寻找适宜的食物。如果具寿阐那没有适宜的药物，我将为具寿阐那寻找适宜的药物。如果具寿阐那没有合适的侍者，我将侍奉具寿阐那。具寿阐那，请勿执刀。愿具寿阐那存续，我们希望具寿阐那存续。”

‘‘Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; atthi me sappāyāni bhojanāni. Napi me natthi sappāyāni bhesajjāni; atthi me sappāyāni bhesajjāni. Napi me natthi patirūpā upaṭṭhākā; atthi me patirūpā upaṭṭhākā. Api ca me, āvuso, satthā pariciṇṇo dīgharattaṃ manāpeneva, no amanāpena. Etañhi, āvuso, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva, no amanāpena. ‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti – evametaṃ, āvuso sāriputta, dhārehī’’ti.

“贤友舍利弗，我并非没有适宜的食物，我有适宜的食物。我并非没有适宜的药物，我有适宜的药物。我并非没有合适的侍者，我有合适的侍者。而且，贤友，我长久以来都是以可意而非不可意的方式侍奉导师。贤友，弟子以可意而非不可意的方式侍奉导师，这对弟子而言是合适的。‘阐那比丘将无过失地执刀’——贤友舍利弗，请你如此受持。”

‘‘Puccheyyāma [Pg.283] mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Pucchāvuso sāriputta, sutvā vedissāmā’’ti.

“如果具寿阐那允许解答问题，我们想请教您一些法义。”“贤友舍利弗，请问，听后便知。”

‘‘Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi…pe… jivhaṃ, āvuso channa, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi…pe… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti?

“贤友阐那(Channa)，你是否观眼、眼识、眼识所应知的诸法为‘这是我的，我是此，这是我的我’？……乃至……舌……乃至……意、意识、意识所应知的诸法为‘这是我的，我是此，这是我的我’？”

‘‘Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… jivhaṃ, āvuso sāriputta, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī’’ti.

“贤友舍利弗，我观眼、眼识、眼识所应知的诸法为‘这不是我的，我不是此，这不是我的我’。……乃至……舌……乃至……意、意识、意识所应知的诸法为‘这不是我的，我不是此，这不是我的我’。”

‘‘Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi… jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī’’ti?

“贤友阐那，于眼、眼识、眼识所应知的诸法中，你见到什么、证知什么，而观眼、眼识、眼识所应知的诸法为‘这不是我的，我不是此，这不是我的我’？……乃至……于舌……乃至……于意、意识、意识所应知的诸法中，你见到什么、证知什么，而观意、意识、意识所应知的诸法为‘这不是我的，我不是此，这不是我的我’？”

‘‘Cakkhusmiṃ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti [Pg.284] samanupassāmi…pe… jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī’’ti.

贤友舍利弗，于眼、眼识及眼识所识法中，见到灭，证知灭后，我如此随观眼、眼识及眼识所识法：“此非我所，我非此，此非我之我。”……（中略）……贤友舍利弗，于舌、舌识及舌识所识法中，见到灭，证知灭后，我如此随观舌、舌识及舌识所识法：“此非我所，我非此，此非我之我。”……（中略）……贤友舍利弗，于意、意识及意识所识法中，见到灭，证知灭后，我如此随观意、意识及意识所识法：“此非我所，我非此，此非我之我。”’

Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – ‘‘tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ – ‘nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi hoti. Passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’’ti.

如是说后，具寿大纯陀对具寿阐那说此言：“贤友阐那，是故于此，亦应恒时善作意彼世尊的此项教导：‘有依者则有动摇，无依者则无动摇。无动摇时则有轻安。有轻安时则无倾向。无倾向时则无来去。无来去时则无死生。无死生时则不在此世，不在他世，亦不在二者之间。此即是苦的终结。’”’

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṃ āharesi.

尔时，具寿舍利弗与具寿大纯陀以此教诫教导具寿阐那后，从座起而离去。于彼诸具寿离去后不久，具寿阐那取来了刀。

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘āyasmatā, bhante, channena satthaṃ āharitaṃ. Tassa kā gati ko abhisamparāyo’’ti? ‘‘Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā’’ti? ‘‘Atthi, bhante, pubbavijjanaṃ nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī’’ti. ‘‘Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Na kho panāhaṃ, sāriputta, ettāvatā saupavajjoti vadāmi. Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi. Taṃ channassa bhikkhuno natthi. ‘Anupavajjaṃ channena bhikkhunā satthaṃ āharita’nti – evametaṃ, sāriputta, dhārehī’’ti. Catutthaṃ.

尔时，具寿舍利弗前往世尊之处，抵达后，顶礼世尊，坐于一旁。坐于一旁的具寿舍利弗对世尊说：“世尊，具寿阐那(Channa)已持刀。他的去处为何？他的来世为何？”“舍利弗，阐那比丘不是在你面前宣告了不再生吗？”“世尊，有一个名叫普巴维阇(Pubbavijjana)的跋耆村，在那里有具寿阐那的亲友家、故旧家与常往来之家。”“舍利弗，阐那比丘确实有那些亲友家、故旧家与常往来之家。然而，舍利弗，我并非仅因此就说他“有再生”。舍利弗，凡是舍弃此身而又执取另一身者，我才称他为“有再生”。阐那比丘没有那样的情况。阐那比丘持刀，是无再生的。舍利弗，你应当如此受持。”第四。

5. Puṇṇasuttaṃ

5. 富楼那经

88. Atha [Pg.285] kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

88. 尔时，具寿富楼那(Puṇṇa)前往世尊之处；抵达后……乃至……坐于一旁的具寿富楼那对世尊说：“世尊，请您善为我简要说法，我听闻世尊之法后，愿能独自远离，不放逸，精勤，策励自心而住。”

‘‘Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi…pe… santi kho, puṇṇa, jivhāviññeyyā rasā…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

“富楼那，有眼所识之色，是可喜、可爱、可意、悦意、与欲相应、引人染著的。若比丘对此欣喜、称赞、执持而住，对于如此欣喜、称赞、执持而住的他，喜便生起。富楼那，我说：‘由喜之集而有苦之集。’……乃至……富楼那，有舌所识之味……乃至……富楼那，有意所识之法，是可喜、可爱、可意、悦意、与欲相应、引人染著的。若比丘对此欣喜、称赞、执持而住，对于如此欣喜、称赞、执持而住的他，喜便生起。富楼那，我说：‘由喜之集而有苦之集。’”

‘‘Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi.

“富楼那，有眼所识之色，是可喜、可爱、可意、悦意、与欲相应、引人染著的。若比丘对此不欣喜、不称赞、不执持而住，对于如此不欣喜、不称赞、不执持而住的他，喜便寂灭。富楼那，我说：‘由喜之灭而有苦之灭。’……乃至……富楼那，有意所识之法，是可喜、可爱、可意、悦意、与欲相应、引人染著的。若比丘对此不欣喜、不称赞、不执持而住，对于如此不欣喜、不称赞、不执持而住的他，喜便寂灭。富楼那，我说：‘由喜之灭而有苦之灭。’”

‘‘Iminā tvaṃ, puṇṇa, mayā saṃkhittena ovādena ovadito katamasmiṃ janapade viharissasī’’ti? ‘‘Atthi, bhante, sunāparanto nāma janapado, tatthāhaṃ viharissāmī’’ti.

“富楼那，你受我此简要教诫后，将要到哪个地方去安住呢？”“世尊，有一个名为苏那巴兰达的地方，我将要去那里安住。”

‘‘Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī’’ti?

“富楼那，苏那巴兰达人是凶恶的；富楼那，苏那巴兰达人是粗暴的。富楼那，如果苏那巴兰达人辱骂你、诃责你，那时你心中会如何呢？”

‘‘Sace maṃ, bhante, sunāparantakā [Pg.286] manussā akkosissanti paribhāsissanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

“世尊，若苏那巴兰达人辱骂我、斥骂我，于此我将如是想：‘这些苏那巴兰达人真是贤善，真是极贤善啊！因为他们没有以手击打我。’世尊，于此我将如是想；善逝，于此我将如是想。”

‘‘Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

“富楼那，但若苏那巴兰达人以手击打你，富楼那，届时你将作何想？”

‘‘Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

“世尊，若苏那巴兰达人以手击打我，于此我将如是想：‘这些苏那巴兰达人真是贤善，真是极贤善啊！因为他们没有以土块击打我。’世尊，于此我将如是想；善逝，于此我将如是想。”

‘‘Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

“富楼那，但若苏那巴兰达人以土块击打你，富楼那，届时你将作何想？”

‘‘Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

“世尊，若苏那巴兰达人以土块击打我，于此我将如是想：‘这些苏那巴兰达人真是贤善，真是极贤善啊！因为他们没有以棍杖击打我。’世尊，于此我将如是想；善逝，于此我将如是想。”

‘‘Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

“富楼那，但若苏那巴兰达人以棍杖击打你，富楼那，届时你将作何想？”

‘‘Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

“世尊，若苏那巴兰达人以棍杖击打我，于此我将如是想：‘这些苏那巴兰达人真是贤善，真是极贤善啊！因为他们没有以刀剑砍刺我。’世尊，于此我将如是想；善逝，于此我将如是想。”

‘‘Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

“富楼那(Puṇṇa)，倘若苏那巴兰达(Sunāparanta)人以刀械攻击你，富楼那，届时你将会如何呢？”

‘‘Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

“世尊，倘若苏那巴兰达人以刀械攻击我，届时我将作如是想：‘这些苏那巴兰达人真是贤善，真是非常贤善啊！因为他们没有用利刃夺走我的生命。’世尊，届时我将作如是想；善逝，届时我将作如是想。”

‘‘Sace [Pg.287] pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī’’ti?

“富楼那(Puṇṇa)，倘若苏那巴兰达人以利刃夺你性命，富楼那，届时你将会如何呢？”

‘‘Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṃ bhavissati – ‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti, taṃ me idaṃ apariyiṭṭhaññeva satthahārakaṃ laddha’nti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī’’ti.

“世尊，倘若苏那巴兰达人以利刃夺我性命，届时我将作如是想：‘那位世尊的弟子中，确实有因对身体和生命感到苦恼、羞耻、厌恶而寻求夺命刀械的人，而我却未经寻求便得到了这夺命的刀械。’世尊，届时我将作如是想；善逝，届时我将作如是想。”

‘‘Sādhu sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade vatthuṃ. Yassa dāni tvaṃ, puṇṇa, kālaṃ maññasī’’ti.

“善哉，善哉，富楼那(Puṇṇa)！富楼那，你具足此调伏与寂止，必能安住于苏那巴兰达(Sunāparanta)国。富楼那，你现在可自行斟酌时机了。”

Atha kho āyasmā puṇṇo bhagavato vacanaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi. Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi. Tenevantaravassena tisso vijjā sacchākāsi. Tenevantaravassena parinibbāyi.

于是，具寿富楼那(Puṇṇa)欢喜、随喜世尊之语，从座而起，向世尊顶礼，右绕，整理卧具，取衣钵，向苏那巴兰达(Sunāparanta)国游行而去。次第游行，抵达苏那巴兰达国。于是，具寿富楼那就在苏那巴兰达国住下。就在那个雨季中，具寿富楼那令五百位优婆塞证悟；就在那个雨季中，令五百位优婆夷证悟；就在那个雨季中，亲证三明；就在那个雨季中，般涅槃。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito, so kālaṅkato. Tassa kā gati ko abhisamparāyo’’ti?

那时，众多比丘前往世尊所在之处……坐于一旁后，那些比丘对世尊这样说：“世尊，那位名叫富楼那(Puṇṇa)的良家子，曾被世尊以简要教诫教导，他已命终。他的趣向如何？他的来世如何？”

‘‘Paṇḍito, bhikkhave, puṇṇo kulaputto, paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Parinibbuto, bhikkhave, puṇṇo kulaputto’’ti. Pañcamaṃ.

“比丘们，富楼那(Puṇṇa)良家子是贤者，他如法随法而行，没有因为法而扰恼我。比丘们，富楼那良家子已经般涅槃。”第五。

6. Bāhiyasuttaṃ

6. 跋希亚经

89. Atha [Pg.288] kho āyasmā bāhiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

89. 那时，具寿跋希亚(Bāhiya)去见世尊……坐于一旁后，具寿跋希亚对世尊这样说：“世尊，善哉！请世尊为我简略说法，我听闻世尊的法后，可以独自远离，不放逸、精勤、专志而住。”

‘‘Taṃ kiṃ maññasi, bāhiya, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“跋希亚(Bāhiya)，你认为如何？眼是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、是苦、是变易法者，是否适合视之为‘此是我的，此是我，此是我的我’呢？”

‘‘No hetaṃ, bhante’’.

“不也，世尊。”

‘‘Rūpā niccā vā aniccā vā’’ti?

“色是常，抑或无常？”

‘‘Aniccā, bhante’’…pe… cakkhuviññāṇaṃ…pe… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“世尊，是无常。”……眼识……眼触……乃至意触为缘所生起的感受，无论是乐、是苦、或是不苦不乐，彼亦是常，抑或无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常者，彼是苦，抑或是乐？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、苦、变易法者，适合如此随观：‘此是我的，此是我，此是我的我’否？”

‘‘No hetaṃ, bhante’’.

“不也，世尊。”

‘‘Evaṃ passaṃ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

“跋希亚，如是观之有闻圣弟子，于眼亦厌离，于色亦厌离，于眼识亦厌离，于眼触亦厌离……乃至意触为缘所生起的感受，无论是乐、是苦、或是不苦不乐，于彼亦厌离。因厌离而离染，因离染而解脱，于解脱时，生起‘已解脱’之智。了知：‘生已尽，梵行已立，所作已办，更无后有。’”

Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Chaṭṭhaṃ.

尔时，具寿跋希亚欢喜、随喜世尊所说，从座起身，顶礼世尊，右绕离去。其后，具寿跋希亚独处闲静，不放逸、热忱、精勤而住，不久即于现法中，为良家子正信出家、舍家趣于非家之目的，自以胜智作证、圆满、安住于彼无上梵行之终。彼证知：“生已尽，梵行已立，所作已办，更无后有。”具寿跋希亚遂成阿罗汉之一。第六。

7. Paṭhamaejāsuttaṃ

7. 初动摇经

90. ‘‘Ejā[Pg.289], bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya; cakkhuviññāṇaṃ na maññeyya, cakkhuviññāṇasmiṃ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṃ meti na maññeyya; cakkhusamphassaṃ na maññeyya, cakkhusamphassasmiṃ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

90. “诸比丘，渴爱(ejā)是病，渴爱是痈，渴爱是箭。是故，诸比丘，如来无有渴爱、已拔箭而住。是故，诸比丘，若比丘希望‘愿我无有渴爱、已拔箭而住’，则不应妄想眼，不应于眼妄想，不应从眼妄想，不应妄想‘眼是我的’；不应妄想色，不应于色妄想，不应从色妄想，不应妄想‘色是我的’；不应妄想眼识，不应于眼识妄想，不应从眼识妄想，不应妄想‘眼识是我的’；不应妄想眼触，不应于眼触妄想，不应从眼触妄想，不应妄想‘眼触是我的’。凡缘于眼触而生起的感受——无论是乐、是苦、或是不苦不乐——对此也不应妄想，不应于其中妄想，不应从其中妄想，不应妄想‘这是我的’。”

‘‘Sotaṃ na maññeyya…pe… ghānaṃ na maññeyya…pe… jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya…pe… jivhāviññāṇaṃ na maññeyya…pe… jivhāsamphassaṃ na maññeyya…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

“不应妄想耳……乃至……不应妄想鼻……乃至……不应妄想舌，不应于舌妄想，不应从舌妄想，不应妄想‘舌是我的’；不应妄想味……乃至……不应妄想舌识……乃至……不应妄想舌触……乃至……凡缘于舌触而生起的感受——无论是乐、是苦、或是不苦不乐——对此也不应妄想，不应于其中妄想，不应从其中妄想，不应妄想‘这是我的’。”

‘‘Kāyaṃ na maññeyya…pe… manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya; dhamme na maññeyya…pe… mano viññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya; sabbaṃ na maññeyya, sabbasmiṃ na maññeyya, sabbato na maññeyya, sabbaṃ meti na maññeyya.

“不应思量身……乃至……不应思量意，不应于意中思量，不应从意思量，不应思量‘意是我所有’；不应思量法……乃至……意识……乃至……意触……乃至……凡缘意触而生起的感受——无论是乐、是苦、或是不苦不乐——对彼亦不应思量，不应于彼中思量，不应从彼思量，不应思量‘彼是我所有’；不应思量一切，不应于一切中思量，不应从一切思量，不应思量‘一切是我所有’。”

‘‘So evaṃ amaññamāno na kiñcipi loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

“如是不思量者，于世间无任何执取。无所执取，则无渴求。无所渴求，则亲身般涅槃。了知：‘生已尽，梵行已立，所作已办，不受后有。’”第七。

8. Dutiyaejāsuttaṃ

8. 第二渴爱经

91. ‘‘Ejā[Pg.290], bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ. Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo. Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya; rūpe na maññeyya… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati…pe….

91. “诸比丘，渴爱是病，渴爱是痈，渴爱是箭。是故，诸比丘，如来住于无渴爱、无箭。是故，诸比丘，若比丘希望‘愿我住于无渴爱、无箭’，他不应思量眼，不应于眼中思量，不应从眼思量，不应思量‘眼是我所有’；不应思量色……乃至……眼识……乃至……眼触……乃至……凡缘眼触而生起的感受——无论是乐、是苦、或是不苦不乐——对彼亦不应思量，不应于彼中思量，不应从彼思量，不应思量‘彼是我所有’。诸比丘，凡是所思量的、于其中思量的、从其思量的、或思量为‘我所有’的，那事物就会因此而变异。有是变异的，而执著于有的世间却只乐于有……乃至……”

‘‘Jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya; rase na maññeyya… jivhāviññāṇaṃ… jivhāsamphassaṃ… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati…pe….

“不应认为舌是我，不应认为我在舌中，不应认为我从舌来，不应认为‘舌是我的’；不应认为味……舌识……舌触……凡缘于舌触而生起的或乐、或苦、或不苦不乐的感受，对此也不应认为是我，不应认为我在其中，不应认为我从其中来，不应认为‘那是我的’。诸比丘，凡是认为，于其中认为，从其中认为，或认为‘那是我的’，那所认为的就会因此而变异。有变异性、执著于有的世间，只乐于有……乃至……”

‘‘Manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati.

“不应认为意是我，不应认为我在意中，不应认为我从意来，不应认为‘意是我的’；……意识……意触……凡缘于意触而生起的或乐、或苦、或不苦不乐的感受，对此也不应认为是我，不应认为我在其中，不应认为我从其中来，不应认为‘那是我的’。诸比丘，凡是认为，于其中认为，从其中认为，或认为‘那是我的’，那所认为的就会因此而变异。有变异性、执著于有的世间，只乐于有。”

‘‘Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya. So evaṃ amaññamāno na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Aṭṭhamaṃ.

“诸比丘，对一切蕴、界、处，也不应认为是我，不应认为我在其中，不应认为我从其中来，不应认为‘那是我的’。他像这样不认为，就在世间不执取任何事物。不执取就不渴求，不渴求则亲证涅槃。他了知：‘生已尽，梵行已立，所作已办，为达此目的，无有余事。’”第八。

9. Paṭhamadvayasuttaṃ

9. 第一双经

92. ‘‘Dvayaṃ [Pg.291] vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, dvayaṃ? Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca – idaṃ vuccati, bhikkhave, dvayaṃ.

92. “诸比丘，我将为你们说示二法。你们当听。诸比丘，什么是二法呢？即眼与色、耳与声、鼻与香、舌与味、身与触、意与法——诸比丘，这被称为二法。”

‘‘Yo, bhikkhave, evaṃ vadeyya – ‘ahametaṃ dvayaṃ paccakkhāya aññaṃ dvayaṃ paññapessāmī’ti, tassa vācāvatthukamevassa. Puṭṭho ca na sampāyeyya. Uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmi’’nti. Navamaṃ.

“诸比丘，若有人如是说：‘我舍弃此二法，另施设其他二法’，那仅是言说之事而已。被问时，他将无法回答，且会更增困窘。此是何因？诸比丘，因其非境界故。”第九。

10. Dutiyadvayasuttaṃ

10. 第二双经

93. ‘‘Dvayaṃ, bhikkhave, paṭicca viññāṇaṃ sambhoti. Kathañca, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhoti? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Cakkhu aniccaṃ vipariṇāmi aññathābhāvi. Rūpā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Cakkhuviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati cakkhusamphasso. Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Sotaṃ…pe….

93. “诸比丘，缘于二法，识生起。诸比丘，如何缘于二法而识生起呢？缘于眼与色，眼识生起。眼是无常的、变易的、转异的。色是无常的、变易的、转异的。如此，此二法是动摇的、有患的、无常的、变易的、转异的。眼识是无常的、变易的、转异的。凡为眼识生起之因、之缘，彼因、彼缘亦是无常的、变易的、转异的。诸比丘，缘于无常之缘而生起的眼识，如何会是常的呢！诸比丘，此三法之会合、集合、和合，此被称为眼触。眼触亦是无常的、变易的、转异的。凡为眼触生起之因、之缘，彼因、彼缘亦是无常的、变易的、转异的。诸比丘，缘于无常之缘而生起的眼触，如何会是常的呢！诸比丘，触已而受，触已而思，触已而想。如此，此等法亦是动摇的、有患的、无常的、变易的、转异的。耳……乃至……”

‘‘Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Jivhā aniccā vipariṇāmī aññathābhāvī. Rasā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Jivhāviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya[Pg.292], sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ jivhāviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati jivhāsamphasso. Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Kāyaṃ…pe….

“缘于舌与味而舌识生起。舌是无常的、变易的、成为别异的。味是无常的、变易的、成为别异的。如此，这二者是动摇的、是困迫的、无常的、变易的、成为别异的。舌识是无常的、变易的、成为别异的。凡是舌识生起的因、舌识生起的缘，那因与缘也是无常的、变易的、成为别异的。诸比丘，缘于无常之缘而生起的舌识，如何会是常的呢？诸比丘，这三法的聚合、集会、和合，这被称为舌触。舌触也是无常的、变易的、成为别异的。凡是舌触生起的因、舌触生起的缘，那因与缘也是无常的、变易的、成为别异的。诸比丘，缘于无常之缘而生起的舌触，如何会是常的呢？诸比丘，由触而感受，由触而思，由触而识别。如此，这些法也是动摇的、是困迫的、无常的、变易的、成为别异的。身……（中略）……”

‘‘Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Mano anicco vipariṇāmī aññathābhāvī. Dhammā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ manoviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati manosamphasso. Manosamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno manosamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Evaṃ kho, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhotī’’ti. Dasamaṃ.

“缘于意与法而意识生起。意是无常的、变易的、有变异性的。法是无常的、变易的、有变异性的。如此，此二者是动摇的、有患的、无常的、变易的、有变异性的。意识是无常的、变易的、有变异性的。凡是意识生起的因、意识生起的缘，那因、那缘也是无常的、变易的、有变异性的。诸比丘，缘于无常之缘而生起的意识，从何而为常呢？诸比丘，凡此三法的聚合、集会、和合，此被称为意触。意触也是无常的、变易的、有变异性的。凡是意触生起的因、意触生起的缘，那因、那缘也是无常的、变易的、有变异性的。诸比丘，缘于无常之缘而生起的意触，从何而为常呢？诸比丘，已触而感受，已触而思，已触而识知。如此，这些法也是动摇的、有患的、无常的、变易的、有变异性的。诸比丘，如是缘于二法而识生起。”第十。

Channavaggo navamo.

阐那品第九。

Tassuddānaṃ –

其摄颂——

Palokasuññā saṃkhittaṃ, channo puṇṇo ca bāhiyo;

Ejena ca duve vuttā, dvayehi apare duveti.

《崩坏》与《空》、《简要》，《阐那》、《富那》与《跋希亚》；以“动摇”说二经，以“二法”说另外二经。

10. Saḷavaggo

10. 六处品

1. Adantaaguttasuttaṃ

1. 不调御不守护经

94. Sāvatthinidānaṃ[Pg.293]. ‘‘Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti’’.

94. 缘起于舍卫城。比丘们，此六触处(phassāyatana)若未被调伏、未被守护、未被保护、未被防护，则会招致痛苦。是哪六者？比丘们，眼触处若未被调伏、未被守护、未被保护、未被防护，则会招致痛苦。……乃至……舌触处若未被调伏、未被守护、未被保护、未被防护，则会招致痛苦。……乃至……意触处若未被调伏、未被守护、未被保护、未被防护，则会招致痛苦。比丘们，这六触处若未被调伏、未被守护、未被保护、未被防护，则会招致痛苦。

‘‘Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā hontī’’ti. Idamavoca bhagavā…pe… etadavoca satthā –

比丘们，此六触处若被善调伏、善守护、善保护、善防护，则会招致安乐。是哪六者？比丘们，眼触处若被善调伏、善守护、善保护、善防护，则会招致安乐。……乃至……舌触处若被善调伏、善守护、善保护、善防护，则会招致安乐。……乃至……意触处若被善调伏、善守护、善保护、善防护，则会招致安乐。比丘们，这六触处若被善调伏、善守护、善保护、善防护，则会招致安乐。世尊说了这番话。……导师说了此偈：

‘‘Saḷeva phassāyatanāni bhikkhavo,Asaṃvuto yattha dukkhaṃ nigacchati;

Tesañca ye saṃvaraṇaṃ avedisuṃ,Saddhādutiyā viharantānavassutā.

比丘们，触处有六种，于此不防护者会遭受痛苦；而那些了知对其防护的人，以信为伴，无染而住。

‘‘Disvāna rūpāni manoramāni,Athopi disvāna amanoramāni;

Manorame rāgapathaṃ vinodaye,Na cāppiyaṃ meti manaṃ padosaye.

看见悦意的色，又或看见不悦意的色；对于悦意的，应去除贪欲之道，也不应因“此非我所喜”而令心生嗔恚。

‘‘Saddañca sutvā dubhayaṃ piyāppiyaṃ,Piyamhi sadde na samucchito siyā;

Athoppiye dosagataṃ vinodaye,Na cāppiyaṃ meti manaṃ padosaye.

听闻悦意与不悦意两种声音；对于悦意的声音，不应沉迷；对于不悦意的，应去除嗔恚，也不应因“此非我所喜”而令心生嗔恚。

‘‘Gandhañca [Pg.294] ghatvā surabhiṃ manoramaṃ,Athopi ghatvā asuciṃ akantiyaṃ;

Akantiyasmiṃ paṭighaṃ vinodaye,Chandānunīto na ca kantiye siyā.

嗅闻芬芳可意之香，亦或嗅闻不净不可意之香；于不可意之香，应去除嗔恚，于可意之香，则不应随欲而行。

‘‘Rasañca bhotvāna asāditañca sāduṃ,Athopi bhotvāna asādumekadā;

Sāduṃ rasaṃ nājjhosāya bhuñje,Virodhamāsādusu nopadaṃsaye.

品尝可口与美味，亦或有时尝到不可口之味；食用美味时不应贪著，于不可口之味不应显露厌恶。

‘‘Phassena phuṭṭho na sukhena majje,Dukkhena phuṭṭhopi na sampavedhe;

Phassadvayaṃ sukhadukkhe upekkhe,Anānuruddho aviruddha kenaci.

为乐触所触，不应沉湎；为苦触所触，亦不应战栗；于此乐苦二触，应住于舍，不随顺亦不违逆任何事物。

‘‘Papañcasaññā itarītarā narā,Papañcayantā upayanti saññino;

Manomayaṃ gehasitañca sabbaṃ,Panujja nekkhammasitaṃ irīyati.

凡夫之人有戏论想，具此想者因戏论而流转；应舍断一切意所生及居家所依，依止出离而行。

‘‘Evaṃ mano chassu yadā subhāvito,Phuṭṭhassa cittaṃ na vikampate kvaci;

Te rāgadose abhibhuyya bhikkhavo,Bhavattha jātimaraṇassa pāragā’’ti. paṭhamaṃ;

如是，当心于六处善修习时，心为所触，于何处皆不动摇；诸比丘，彼等已克服贪与嗔，成为生死之彼岸者。”第一品。

2. Mālukyaputtasuttaṃ

2. 摩罗迦子经

95. Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

95. 尔时，具寿摩罗迦子(Mālukyaputto)前往世尊之处……坐于一旁后，具寿摩罗迦子对世尊说：“尊者，请世尊为我简略说法，愿我听闻世尊之法后，能独自于僻静处，不放逸、精勤、策励自身而住。”

‘‘Ettha [Pg.295] dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma! Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṃkhittena ovādaṃ yācasī’’ti.

“摩罗迦子，于此我当对年轻的比丘们说什么呢！你这比丘，已年老、耆旧、高龄，生命旅程已走到尽头，已届晚年，却还来请求简略的教诫。”

‘‘Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti.

“尊者，我虽然已年老、耆旧、高龄，生命旅程已走到尽头，已届晚年，但请世尊为我简略说法，请善逝为我简略说法，或许我能了知世尊所说之义，或许我能成为世尊所说之法的继承者。”

‘‘Taṃ kiṃ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

“摩罗迦子，你意下如何？那些为眼识所识知、你未见、未曾见过的色，你没有看见，也不会生起‘愿我得见’之心，你对它们会有欲求、贪染或爱恋吗？”“世尊，并非如此。”

‘‘Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

“那些为耳识所识知、你未闻、未曾闻过的声，你没有听见，也不会生起‘愿我得闻’之心，你对它们会有欲求、贪染或爱恋吗？”“世尊，并非如此。”

‘‘Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

“那些为鼻识所识知、你未嗅、未曾嗅过的香，你没有嗅到，也不会生起‘愿我得嗅’之心，你对它们会有欲求、贪染或爱恋吗？”“世尊，并非如此。”

‘‘Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

“那些为舌识所识知、你未尝、未曾尝过的味，你没有尝到，也不会生起‘愿我得尝’之心，你对它们会有欲求、贪染或爱恋吗？”“世尊，并非如此。”

‘‘Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

“那些为身识所识知、你未触、未曾触过的触，你没有接触到，也不会生起‘愿我得触’之心，你对它们会有欲求、贪染或爱恋吗？”“世尊，并非如此。”

‘‘Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’.

“那些为意识所识知、你未了知、未曾了知过的法，你没有了知，也不会生起‘愿我得了知’之心，你对它们会有欲求、贪染或爱恋吗？”“世尊，并非如此。”

‘‘Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati[Pg.296], mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati; tato tvaṃ, mālukyaputta, na tena. Yato tvaṃ, mālukyaputta, na tena; tato tvaṃ, mālukyaputta, na tattha. Yato tvaṃ, mālukyaputta, na tattha; tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. Esevanto dukkhassā’’ti.

“摩罗迦子(Mālukyaputta)，于此，在你所见、所闻、所觉、所识之法中，于所见将仅是所见，于所闻将仅是所闻，于所觉将仅是所觉，于所识将仅是所识。摩罗迦子，当你于所见、所闻、所觉、所识之法中，于所见仅是所见，于所闻仅是所闻，于所觉仅是所觉，于所识仅是所识时；那时，摩罗迦子，你将不因彼而染着。摩罗迦子，当你不因彼而染着时；那时，摩罗迦子，你将不于彼处安住。摩罗迦子，当你不于彼处安住时；那时，摩罗迦子，你就不在此世，不在他世，也不在两者之间。这即是苦的终结。”

‘‘Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi –

“世尊，我已详细了知您所简略宣说的义理——”

‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“见色而失念，作意于爱相；心怀贪染而感受，并执取彼而住。

‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“彼之诸受增长，多种由色而生；贪欲与恼害，令其心受损；如是积集苦，当知去涅槃尚远。”

‘‘Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“闻声而失念，作意于爱相；心怀贪染而感受，并执取彼而住。

‘‘Tassa vaḍḍhanti vedanā, anekā saddasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“彼之诸受增长，多种由声而生；贪欲与恼害，令其心受损；如是积集苦，当知去涅槃尚远。”

‘‘Gandhaṃ ghatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“嗅香而失念，作意于爱相；心怀贪染而感受，并执取彼而住。

‘‘Tassa vaḍḍhanti vedanā, anekā gandhasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“彼之诸受增长，多种由香而生；贪欲与恼害，令其心受损；如是积集苦，当知去涅槃尚远。”

‘‘Rasaṃ bhotvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“尝味而失念，作意于爱相；心怀贪染而感受，并执取彼而住。

‘‘Tassa vaḍḍhanti vedanā, anekā rasasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

彼人诸受增长，众多由味而生；贪欲与恼害，损害其心；如是积集苦者，被称为远离涅槃。

‘‘Phassaṃ [Pg.297] phussa sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

接触触境，作意可爱相，其念遂失；心怀贪染而感受，执取彼境而住。

‘‘Tassa vaḍḍhanti vedanā, anekā phassasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

彼人诸受增长，众多由触而生；贪欲与恼害，损害其心；如是积集苦者，被称为远离涅槃。

‘‘Dhammaṃ ñatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

了知法后，作意可爱相，其念遂失；心怀贪染而感受，执取彼境而住。

‘‘Tassa vaḍḍhanti vedanā, anekā dhammasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

彼人诸受增长，众多由法而生；贪欲与恼害，损害其心；如是积集苦者，被称为远离涅槃。

‘‘Na so rajjati rūpesu, rūpaṃ disvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

彼于诸色不染著，见色之时具念；以离染心感受，且不执取彼而住。

‘‘Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

如是见色与习受，苦恼消减不增长；彼人如是具念行。如是不积集苦者，被称为临近涅槃。

‘‘Na so rajjati saddesu, saddaṃ sutvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

彼于诸声不染著，闻声之时具念；以离染心感受，且不执取彼而住。

‘‘Yathāssa suṇato saddaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

如是闻声与习受，苦恼消减不增长；彼人如是具念行。如是不积集苦者，被称为临近涅槃。

‘‘Na so rajjati gandhesu, gandhaṃ ghatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

彼于诸香不染著，嗅香之时具念；以离染心感受，且不执取彼而住。

‘‘Yathāssa ghāyato gandhaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

如是嗅香与习受，苦恼消减不增长；彼人如是具念行。如是不积集苦者，被称为临近涅槃。

‘‘Na so rajjati rasesu, rasaṃ bhotvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

彼于诸味不染著，尝味之时具念；以离染心感受，且不执取彼而住。

‘‘Yathāssa [Pg.298] sāyato rasaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

“如其尝味，亦受用感受，苦灭尽而不增长。彼如是具念而行；如是不积集苦者，被称为近于涅槃。

‘‘Na so rajjati phassesu, phassaṃ phussa paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“彼于诸触不染著，接触触境时正念现前；以离染之心感受，且不执取于彼而住。

‘‘Yathāssa phusato phassaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

“如其接触触境，亦受用感受，苦灭尽而不增长。彼如是具念而行；如是不积集苦者，被称为近于涅槃。

‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“彼于诸法不染著，了知法时正念现前；以离染之心感受，且不执取于彼而住。

‘‘Yathāssa jānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī’’ti.

“如其了知法，亦受用感受，苦灭尽而不增长。彼如是具念而行；如是不积集苦者，被称为近于涅槃。”

‘‘Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti. ‘‘Sādhu sādhu, mālukyaputta! Sādhu kho tvaṃ, mālukyaputta, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi –

“尊者，对于世尊的简略开示，我已如此详细地了知其义理。”“善哉，善哉，摩罗迦子！你对我简略的开示，能详细了知其义理，实为善哉。

‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“见色而失念，作意可爱相；以染著心感受，并执取于彼而住。

‘‘Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.…pe….

“彼由色所生的诸多感受增长，贪欲与恼害也恼乱其心。如是积集苦者，被称为远离涅槃。……（中略）……

‘‘Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“彼于诸法不染著，了知法时正念现前；以离染之心感受，且不执取于彼而住。

‘‘Yathāssa vijānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī’’ti.

“如其了知法，亦受用感受，苦灭尽而不增长。彼如是具念而行；如是不积集苦者，被称为近于涅槃。”

‘‘Imassa kho, mālukyaputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.

“摩罗迦子，对我所简略开示的，其义理应如是详细地了知。”

Atha [Pg.299] kho āyasmā mālukyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti. Dutiyaṃ.

尔时，具寿摩鲁迦子欢喜、随喜世尊所说，从座起身，顶礼世尊，右绕后离去。其后，具寿摩鲁迦子独自于静处，不放逸、热勤、心已专注而住，不久即为彼目的——良家子为此从家真正出家，入于无家生活——于现法中，以殊胜智自证、作证、具足了无上梵行之终点而住。他证知：“生已尽，梵行已立，所作已办，不受后有。”具寿摩鲁迦子遂成阿罗汉之一。第二经。

3. Parihānadhammasuttaṃ

3. 退减法经

96. ‘‘Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. Taṃ suṇātha. Kathañca, bhikkhave, parihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti…pe….

96. “诸比丘，我将为你们说退减法与不退减法，以及六胜处。你们当谛听。诸比丘，如何是退减法呢？在此，诸比丘，比丘以眼见色后，生起邪恶、不善、能结缚的奔逸思惟。若比丘容忍它，不舍断、不去除、不令其终结、不令其不复存在，比丘当知：‘我于诸善法退减。’此为世尊所说之退减。……（中略）……”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, parihānadhammo hoti.

“复次，诸比丘，比丘以舌尝味后……（中略）……复次，诸比丘，比丘以意知法后，生起邪恶、不善、能结缚的奔逸思惟。若比丘容忍它，不舍断、不去除、不令其终结、不令其不复存在，比丘当知：‘我于诸善法退减。’此为世尊所说之退减。诸比丘，如此即是退减法。”

‘‘Kathañca, bhikkhave, aparihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti…pe….

“诸比丘，如何是不退法？诸比丘，于此，比丘以眼见色后，生起邪恶不善、能结缚的奔逸想。若比丘不耽著彼，舍断、去除、灭除、令其不复存在，诸比丘，比丘当知：‘我于诸善法不退失。’此为世尊所说之不退法。……（中略）”

‘‘Puna [Pg.300] caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, aparihānadhammo hoti.

“再者，诸比丘，比丘以舌尝味后……（中略）再者，诸比丘，比丘以意知法后，生起邪恶不善、能结缚的奔逸想。若比丘不耽著彼，舍断、去除、灭除、令其不复存在，诸比丘，比丘当知：‘我于诸善法不退失。’此为世尊所说之不退法。诸比丘，如是即为不退法。”

‘‘Katamāni ca, bhikkhave, cha abhibhāyatanāni? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – ‘abhibhūtametaṃ āyatanaṃ’. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – ‘abhibhūtametaṃ āyatanaṃ’. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti. Imāni vuccanti, bhikkhave, cha abhibhāyatanānī’’ti. Tatiyaṃ.

“诸比丘，何为六胜处？诸比丘，于此，比丘以眼见色后，不生起邪恶不善、能结缚的奔逸想。诸比丘，比丘当知：‘此处已被克服。’此为世尊所说之胜处。……（中略）再者，诸比丘，比丘以意知法后，不生起邪恶不善法、能结缚的奔逸想。诸比丘，比丘当知：‘此处已被克服。’此为世尊所说之胜处。诸比丘，此等称为六胜处。”第三。

4. Pamādavihārīsuttaṃ

4. 放逸住经

97. ‘‘Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṃ suṇātha. Kathañca, bhikkhave, pamādavihārī hoti? Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati. Cakkhuviññeyyesu rūpesu tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa…pe… pamādavihārī tveva saṅkhaṃ gacchati…pe… manindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti[Pg.301]. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, pamādavihārī hoti.

97. 诸比丘，我将为你们说放逸住者与不放逸住者，你们当听。诸比丘，如何是放逸住者呢？诸比丘，住于不防护眼根者，其心浸染于眼所识之色。彼心被浸染者，则无喜悦。无喜悦时则无喜，无喜时则无轻安，无轻安时则有苦。有苦者心不得定。心不得定时，菩提分法不显现。因菩提分法不显现，故被称为“放逸住者”。……乃至……诸比丘，住于不防护舌根者，其心浸染于舌所识之味，彼心被浸染者……乃至……故被称为“放逸住者”。……乃至……诸比丘，住于不防护意根者，其心浸染于意所识之法，彼心被浸染者，则无喜悦。无喜悦时则无喜，无喜时则无轻安，无轻安时则有苦。有苦者心不得定。心不得定时，菩提分法不显现。因菩提分法不显现，故被称为“放逸住者”。诸比丘，如是为放逸住者。

‘‘Kathañca, bhikkhave, appamādavihārī hoti? Cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati…pe… appamādavihārī tveva saṅkhaṃ gacchati. Manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, appamādavihārī hotī’’ti. Catutthaṃ.

诸比丘，如何为不放逸住者？诸比丘，守护眼根而住时，于眼所识之色，心不染著。彼心不染著者，生起悦；有悦者，生起喜；心有喜者，身轻安；身轻安者，安乐而住；安乐者，心入定；心已得定时，诸法显现。因诸法显现，乃得名为“不放逸住者”。……（中略）……诸比丘，守护舌根而住时……（中略）……乃得名为“不放逸住者”。诸比丘，守护意根而住时，于意所识之法，心不染著。彼心不染著者，生起悦；有悦者，生起喜；心有喜者，身轻安；身轻安者，安乐而住；安乐者，心入定；心已得定时，诸法显现。因诸法显现，乃得名为“不放逸住者”。诸比丘，如是为不放逸住者。’第四。

5. Saṃvarasuttaṃ

5. 防护经

98. ‘‘Saṃvarañca vo, bhikkhave, desessāmi, asaṃvarañca. Taṃ suṇātha. Kathañca, bhikkhave, asaṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

98. “诸比丘，我将为你们宣说防护与不防护。你们当听。诸比丘，如何为不防护？诸比丘，有眼所识之色，是可欲、可喜、可意、可爱、引欲、染著的。若比丘欢喜、称赞、执取而住，诸比丘，比丘当知此事：‘我从诸善法退失。’世尊说此为退失。……乃至……有舌所识之味……乃至……有意识之法，是可欲、可喜、可意、可爱、引欲、染著的。若比丘欢喜、称赞、执取而住，诸比丘，比丘当知此事：‘我从诸善法退失。’世尊说此为退失。诸比丘，如是为不防护。”

‘‘Kathañca, bhikkhave, saṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti [Pg.302] …pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, saṃvaro hotī’’ti. Pañcamaṃ.

“诸比丘，如何为防护？诸比丘，有眼所识之色，是可欲、可喜、可意、可爱、引欲、染著的。若比丘不欢喜、不称赞、不执取而住，诸比丘，比丘当知此事：‘我不从诸善法退失。’世尊说此为不退失。……乃至……有舌所识之味……乃至……有意识之法，是可欲、可喜、可意、可爱、引欲、染著的。若比丘不欢喜、不称赞、不执取而住，比丘当知此事：‘我不从诸善法退失。’世尊说此为不退失。诸比丘，如是为防护。”第五经竟。

6. Samādhisuttaṃ

6. 定经

99. ‘‘Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Cakkhu anicca’nti yathābhūtaṃ pajānāti; ‘rūpā aniccā’ti yathābhūtaṃ pajānāti; ‘cakkhuviññāṇaṃ anicca’nti yathābhūtaṃ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. ‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti…pe… ‘mano anicca’nti yathābhūtaṃ pajānāti. Dhammā… manoviññāṇaṃ… manosamphasso… ‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti. Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti. Chaṭṭhaṃ.

99. “诸比丘，你们应修习定。诸比丘，得定的比丘能如实了知。他如实了知什么呢？他如实了知：‘眼是无常的’；他如实了知：‘色是无常的’；他如实了知：‘眼识是无常的’；他如实了知：‘眼触是无常的’。他如实了知：‘凡缘眼触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是无常的’。……乃至……他如实了知：‘意是无常的’；法……意识……意触……他如实了知：‘凡缘意触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是无常的’。诸比丘，你们应修习定。诸比丘，得定的比丘能如实了知。”第六。

7. Paṭisallānasuttaṃ

7. 静居经

100. ‘‘Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Cakkhu anicca’nti yathābhūtaṃ pajānāti; ‘rūpā aniccā’ti yathābhūtaṃ pajānāti; ‘cakkhuviññāṇaṃ anicca’nti yathābhūtaṃ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. ‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti…pe… ‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anicca’nti yathābhūtaṃ pajānāti. Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti. Sattamaṃ.

100. “诸比丘，你们当勤修静居。诸比丘，安于静居的比丘能如实了知。他如实了知什么呢？他如实了知：‘眼是无常的’；他如实了知：‘色是无常的’；他如实了知：‘眼识是无常的’；他如实了知：‘眼触是无常的’。他如实了知：‘凡缘眼触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是无常的’。……乃至……他如实了知：‘凡缘意触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是无常的’。诸比丘，你们当勤修静居。诸比丘，安于静居的比丘能如实了知。”第七。

8. Paṭhamanatumhākaṃsuttaṃ

8. 第一非汝所经

101. ‘‘Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ[Pg.303]. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Saddā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Sotaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Gandhā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Ghānaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

101. “诸比丘，凡不是你们的，你们应当舍弃。那被舍弃的，将成为你们的利益与安乐。诸比丘，什么不是你们的呢？诸比丘，眼不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。色不是你们的，你们应当舍弃它们。那些被舍弃的，将成为你们的利益与安乐。眼识不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。眼触不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。凡缘于眼触而生起的感受——无论是乐、是苦、或是不苦不乐——那也不是你们的。你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。耳不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。声不是你们的，你们应当舍弃它们。那些被舍弃的，将成为你们的利益与安乐。耳识不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。耳触不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。凡缘于耳触而生起的感受——无论是乐、是苦、或是不苦不乐——那也不是你们的。你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。鼻不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。香不是你们的，你们应当舍弃它们。那些被舍弃的，将成为你们的利益与安乐。鼻识不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。鼻触不是你们的，你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。凡缘于鼻触而生起的感受——无论是乐、是苦、或是不苦不乐——那也不是你们的。你们应当舍弃它。那被舍弃的，将成为你们的利益与安乐。”

Jivhā na tumhākaṃ. Taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Rasā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Jivhāviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Jivhāsamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati …pe….

舌不是你们的。你们当舍弃它。那已被舍弃的，将为你们带来利益与安乐。味不是你们的。你们当舍弃它们。那些已被舍弃的，将为你们带来利益与安乐。舌识不是你们的。你们当舍弃它。那已被舍弃的，将为你们带来利益与安乐。舌触不是你们的。你们当舍弃它。那已被舍弃的，将为你们带来利益与安乐。凡缘于舌触而生起的感受，无论是乐、是苦、或是不苦不乐，那也不是你们的。你们当舍弃它。那已被舍弃的，将为你们带来利益与安乐。……乃至……

Mano na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Dhammā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Manoviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Manosamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

意不是你们的。你们当舍弃它。那已被舍弃的，将为你们带来利益与安乐。法不是你们的。你们当舍弃它们。那些已被舍弃的，将为你们带来利益与安乐。意识不是你们的。你们当舍弃它。那已被舍弃的，将为你们带来利益与安乐。意触不是你们的。你们当舍弃它。那已被舍弃的，将为你们带来利益与安乐。凡缘于意触而生起的感受，无论是乐、是苦、或是不苦不乐，那也不是你们的。你们当舍弃它。那已被舍弃的，将为你们带来利益与安乐。

‘‘Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’’ti?

“比丘们，譬如人们将此祇陀林中的草、木、枝、叶带走、焚烧，或随其所需而处置，难道你们会这样想：‘人们正在带走我们、焚烧我们，或随其所需而处置我们’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，绝非如此。”

‘‘Taṃ kissa hetu’’?

“那是什么原因呢？”

‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti.

“世尊，因为这既不是我，也不是我所。”

‘‘Evameva kho, bhikkhave, cakkhu na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ… cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Aṭṭhamaṃ.

“诸比丘，同样地，眼非你们所有，你们当舍弃它。那被舍弃的，将为你们带来利益与安乐。色非你们所有……眼识……眼触……乃至凡以意触为缘而生的受，无论是乐、是苦、或是不苦不乐，那也非你们所有，你们当舍弃它。那被舍弃的，将为你们带来利益与安乐。”第八。

9. Dutiyanatumhākaṃsuttaṃ

9. 第二非汝所有经

102. ‘‘Yaṃ[Pg.304], bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Yampi, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī’’ti. Navamaṃ.

102. “诸比丘，凡非你们所有的，你们当舍弃它。那被舍弃的，将为你们带来利益与安乐。诸比丘，什么是你们所没有的呢？诸比丘，眼非你们所有，你们当舍弃它。那被舍弃的，将为你们带来利益与安乐。色非你们所有，你们当舍弃它们。那些被舍弃的，将为你们带来利益与安乐。眼识非你们所有，你们当舍弃它。那被舍弃的，将为你们带来利益与安乐。眼触非你们所有，你们当舍弃它。那被舍弃的，将为你们带来利益与安乐……乃至凡以意触为缘而生的受，无论是乐、是苦、或是不苦不乐，那也非你们所有，你们当舍弃它。那被舍弃的，将为你们带来利益与安乐。诸比丘，凡非你们所有的，你们当舍弃它。那被舍弃的，将为你们带来利益与安乐。”第九。

10. Udakasuttaṃ

10. 水经

103. ‘‘Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’nti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṃyeva gaṇḍamūlaṃ palikhataṃ me ‘gaṇḍamūla’nti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’’’nti.

103. “诸比丘，罗摩子优陀迦(Rāmaputta Udaka)曾作是说：‘我确实是知者，我确实是全胜者，我确实已掘除未掘除之痈根。’然而，诸比丘，罗摩子优陀迦实非知者，却自称‘我是知者’；实非全胜者，却自称‘我是全胜者’；其痈根实未掘除，却说‘我已掘除痈根’。诸比丘，于此教法中，比丘作此说，方为正说：‘我确实是知者，我确实是全胜者，我确实已掘除未掘除之痈根。’”

‘‘Kathañca, bhikkhave, vedagū hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti; evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

“诸比丘，如何成为知者？诸比丘，当比丘如实了知六触处之集、灭、味、患、离时，诸比丘，如是，比丘即为知者。”

‘‘Kathañca, bhikkhave, bhikkhu sabbajī hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti; evaṃ kho, bhikkhave, bhikkhu sabbajī hoti.

“诸比丘，比丘如何成为全胜者？诸比丘，当比丘如实了知六触处之集、灭、味、患、离，无取而解脱时，诸比丘，如是，比丘即为全胜者。”

‘‘Kathañca, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti? Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ [Pg.305] mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ. Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā; evaṃ kho, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti.

“诸比丘，比丘之未掘除痈根，如何成为已掘除？诸比丘，‘痈’者，乃对此四大所成之身的异名，此身由父母所生，以米饭粥糜滋养，具无常、涂抹、按摩、分解、破坏之法。诸比丘，‘痈根’者，乃是渴爱的异名。诸比丘，当比丘的渴爱已断、根绝、如截顶之棕榈树般，已使其不复存在、于未来不生起时，诸比丘，如是，比丘之未掘除痈根即成已掘除。”

‘‘Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’nti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṃyeva gaṇḍamūlaṃ ‘palikhataṃ me gaṇḍamūla’nti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇi’’’nti. Dasamaṃ.

“诸比丘，罗摩子优陀迦曾作如是言：‘我实为通达者，我实为全胜者，我实已掘除未掘之疮根。’然而，诸比丘，罗摩子优陀迦实非通达者，却说‘我是通达者’；实非全胜者，却说‘我是全胜者’；疮根实未掘除，却说‘我的疮根已被掘除’。诸比丘，于此教法中，比丘若正说，则当如是说：‘我实为通达者，我实为全胜者，我实已掘除未掘之疮根。’”第十。

Saḷavaggo dasamo.

六处品第十。

Tassuddānaṃ –

其摄颂：

Dve saṃgayhā parihānaṃ, pamādavihārī ca saṃvaro;

Samādhi paṭisallānaṃ, dve natumhākena uddakoti.

二摄受、衰损、放逸住、以及律仪；禅定、独住、二《非汝所有经》、优陀迦。

Saḷāyatanavagge dutiyapaṇṇāsako samatto.

六处篇第二五十集终。

Tassa vagguddānaṃ –

其品摄颂：

Avijjā migajālañca, gilānaṃ channaṃ catutthakaṃ;

Saḷavaggena paññāsaṃ, dutiyo paṇṇāsako ayanti.

无明、鹿网、病患、阐那为第四品，连同六处品共五十经，此为第二五十集。

Paṭhamasatakaṃ.

初百经篇终。

11. Yogakkhemivaggo

11. 离轭安稳品

1. Yogakkhemisuttaṃ

1. 离轭安稳经

104. Sāvatthinidānaṃ. ‘‘Yogakkhemipariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā [Pg.306] piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati. Ayaṃ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo’’ti. Paṭhamaṃ.

104. 舍卫城。“比丘们，我将为你们说示离轭安稳的法门，你们当谛听。比丘们，什么是离轭安稳的法门呢？比丘们，有眼所识知的色，是可喜的、可爱的、可意的、悦人的、与欲相应的、引人染著的。它们已被如来断除，根已被切，已成棕榈树桩，已令其不复存在，于未来成不生之法。他也为了断除它们而教导了方法，是故如来被称为‘离轭安稳者’。……比丘们，有意所识知的法，是可喜的、可爱的、可意的、悦人的、与欲相应的、引人染著的。它们已被如来断除，根已被切，已成棕榈树桩，已令其不复存在，于未来成不生之法。他也为了断除它们而教导了方法，是故如来被称为‘离轭安稳者’。比丘们，这即是离轭安稳的法门。”第一。

2. Upādāyasuttaṃ

2. 执取经

105. ‘‘Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkha’’nti?

105. “比丘们，当什么存在时，执取什么，内在的乐与苦才会生起呢？”

‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe….

“世尊，我们的法以世尊为根本……”

‘‘Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manaṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ. Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“比丘们，当有眼时，执取眼，内在的乐与苦便生起。……当有意时，执取意，内在的乐与苦便生起。比丘们，你们认为眼是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常的。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha’’nti?

“凡是无常、是苦、是变易法，如果不执取它，内在的乐与苦还会生起吗？”

‘‘No hetaṃ bhante’’…pe….

“世尊，并非如此。”……

‘‘Jivhā niccā vā aniccā vā’’ti?

“舌是常还是无常？”

‘‘Aniccā, bhante’’.

“世尊，是无常的。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha’’nti?

“再者，那无常、是苦、是变易法的舌，若不执取它，内在的乐与苦还会生起吗？”

‘‘No hetaṃ, bhante’’…pe….

“不会的，大德。”……

‘‘Mano nicco vā anicco vā’’ti?

“意是常还是无常？”

‘‘Anicco, bhante’’.

“大德，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“再者，凡是无常的意，是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“大德，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkha’’nti?

“再者，那无常、是苦、是变易法的意，若不执取它，内在的乐与苦还会生起吗？”

‘‘No hetaṃ, bhante’’.

“不会的，大德。”

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dutiyaṃ.

“诸比丘，多闻的圣弟子如此观察，对眼也厌离……乃至对意也厌离。因厌离而离贪；因离贪而解脱；于解脱时，生起‘已解脱’之智。他了知：‘生已尽，梵行已立，应作已作，更无后有。’”第二。

3. Dukkhasamudayasuttaṃ

3. 苦集经

106. ‘‘Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ[Pg.307]. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ kho, bhikkhave, dukkhassa samudayo.

106. “诸比丘，我将为你们宣说苦的集起与灭尽。你们且听。诸比丘，什么是苦的集起？缘于眼与色而生起眼识，三者聚合即是触。以触为缘而有受，以受为缘而有渴爱。此即是苦的集起。……乃至……缘于舌与味而生起舌识，三者聚合即是触。以触为缘而有受，以受为缘而有渴爱。此即是苦的集起。……乃至……缘于意与法而生起意识，三者聚合即是触。以触为缘而有受，以受为缘而有渴爱。诸比丘，此即是苦的集起。”

‘‘Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ dukkhassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo’’ti. Tatiyaṃ.

“诸比丘，什么是苦的灭？缘眼与色而眼识生起。三者和合是触。以触为缘而有受；以受为缘而有渴爱。由那渴爱的无余离贪、灭，故取灭；由取灭故有灭；由有灭故生灭；由生灭故老、死、愁、悲、苦、忧、恼灭尽。如是，此纯大苦蕴便灭。此即是苦的灭。……乃至……缘舌与味而舌识生起……乃至……缘意与法而意识生起。三者和合是触。以触为缘而有受；以受为缘而有渴爱。由那渴爱的无余离贪、灭，故取灭；由取灭故有灭；由有灭故生灭；由生灭故老、死、愁、悲、苦、忧、恼灭尽。如是，此纯大苦蕴便灭。诸比丘，此即是苦的灭。”第三。

4. Lokasamudayasuttaṃ

4. 世间集经

107. ‘‘Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo …pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo[Pg.308]; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

107. “诸比丘，我将为你们宣说世间之集与灭，你们当谛听。诸比丘，何为世间之集？缘眼与色而生眼识，三者和合为触。缘触而有受；缘受而有爱；缘爱而有取；缘取而有有；缘有而有生；缘生而有老、死、愁、悲、苦、忧、恼生起。诸比丘，此即世间之集。……乃至……缘舌与味而生舌识……乃至……缘意与法而生意识，三者和合为触。缘触而有受；缘受而有爱；缘爱而有取；缘取而有有；缘有而有生；缘生而有老、死、愁、悲、苦、忧、恼生起。诸比丘，此即世间之集。”

‘‘Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo’’ti. Catutthaṃ.

“诸比丘，什么是世间的灭没呢？缘眼与色而眼识生起。三者和合为触。缘触而有受；缘受而有渴爱。因那渴爱的无余离贪、灭尽，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、恼灭尽。如是，此纯大苦蕴灭尽。诸比丘，这即是世间的灭没。……乃至……缘舌与味……乃至……缘意与法而意识生起。三者和合为触。缘触而有受；缘受而有渴爱。因那渴爱的无余离贪、灭尽，故取灭；因取灭……乃至……如是，此纯大苦蕴灭尽。诸比丘，这即是世间的灭没。”第四经。

5. Seyyohamasmisuttaṃ

5. 我胜经

108. ‘‘Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya kiṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī’’ti?

108. “诸比丘，当什么存在时，执取什么，执著什么，才会生起‘我胜’、‘我等’或‘我劣’之慢呢？”

‘‘Bhagavaṃmūlakā no, bhante, dhammā.

“大德，我们的法以世尊为根本。”

‘‘Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti…pe… jivhāya sati…pe… manasmiṃ sati manaṃ upādāya manaṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“诸比丘，当眼存在时，执取眼，执著眼，就会生起‘我胜’、‘我等’或‘我劣’之慢。……乃至……当舌存在时……乃至……当意存在时，执取意，执著意，就会生起‘我胜’、‘我等’或‘我劣’之慢。诸比丘，你们认为如何？眼是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“大德，是无常的。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，是苦还是乐？”

‘‘Dukkhaṃ, bhante’’.

“大德，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā’’ti?

再者，对于那无常、苦、有变易之法，不执取它，还会有“我为胜”、“我为等”或“我为劣”吗？

‘‘No hetaṃ, bhante’’…pe… jivhā… kāyo nicco vā anicco vā’’ti?

“世尊，并非如此。”……乃至……“舌……身是常还是无常？”

‘‘Anicco, bhante’’…pe….

“世尊，是无常。”……乃至……

‘‘Mano nicco vā anicco vā’’ti?

“意是常还是无常？”

‘‘Anicco, bhante’’.

“世尊，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā [Pg.309] 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, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā’’ti?

“再者，对于那无常、苦、有变易之法，不执取它，还会有‘我为胜’、‘我为等’或‘我为劣’吗？”

‘‘No hetaṃ, bhante’’.

“世尊，并非如此。”

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Pañcamaṃ.

“诸比丘，如是见的多闻圣弟子，于眼亦厌离……乃至……于意亦厌离。因厌离而离欲，因离欲而解脱，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，不受后有。’”

6. Saṃyojaniyasuttaṃ

6. 能生结法经

109. ‘‘Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Cakkhuṃ, bhikkhave, saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… jivhā saṃyojaniyo dhammo…pe… mano saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojana’’nti. Chaṭṭhaṃ.

109. “诸比丘，我将为你们说能生结法与结，你们且听。诸比丘，什么是能生结法？什么是结？诸比丘，眼是能生结法，于其中之欲贪，即是其结。……乃至……舌是能生结法……乃至……意是能生结法，于其中之欲贪，即是其结。诸比丘，此等被称为能生结法，此即是结。”

7. Upādāniyasuttaṃ

7. 可取法经

110. ‘‘Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? Cakkhuṃ, bhikkhave, upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… jivhā upādāniyo dhammo…pe… mano upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādāna’’nti. Sattamaṃ.

110. “诸比丘，我将为你们宣说可执取法与执取，你们当仔细听。诸比丘，什么是可执取法？什么是执取？诸比丘，眼是可执取法，于彼处之欲贪，即是彼处之执取。……乃至……舌是可执取法……乃至……意是可执取法，于彼处之欲贪，即是彼处之执取。诸比丘，这些被称为可执取法，这被称为执取。”第七。

8. Ajjhattikāyatanaparijānanasuttaṃ

8. 内处遍知经

111. ‘‘Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuñca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ… kāyaṃ… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Aṭṭhamaṃ.

111. “诸比丘，不了知、不遍知、不离贪、不舍断眼者，则不能灭尽苦。不了知、不遍知、不离贪、不舍断耳……鼻……舌……身……意者，则不能灭尽苦。诸比丘，了知、遍知、离贪、舍断眼者，则能灭尽苦。……乃至……了知、遍知、离贪、舍断舌……身……意者，则能灭尽苦。”第八。

9. Bāhirāyatanaparijānanasuttaṃ

9. 外处遍知经

112. ‘‘Rūpe[Pg.310], bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā’’ti. Navamaṃ.

112. “诸比丘，不了知、不遍知、不离贪、不舍断色者，则不能灭尽苦。不了知、不遍知、不离贪、不舍断声……香……味……触……法者，则不能灭尽苦。诸比丘，了知、遍知、离贪、舍断色者，则能灭尽苦。了知、遍知、离贪、舍断声……香……味……触……法者，则能灭尽苦。”第九。

10. Upassutisuttaṃ

10. 旁听经

113. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi – ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

113. 一时，世尊住在那提迦（Nātika）的砖屋中。当时，世尊独自静处，宣说此法门：“缘眼与色生起眼识，三者和合为触。缘触而有受，缘受而有爱，缘爱而有取，缘取而有有，缘有而有生，缘生而老、死、愁、悲、苦、忧、恼生起。如是，此纯大苦蕴集起。……乃至……缘意与法生起意识，三者和合为触。缘触而有受，缘受而有爱，缘爱而有取，缘取而有有，缘有而有生，缘生而老、死、愁、悲、苦、忧、恼生起。如是，此纯大苦蕴集起。”

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho[Pg.311]; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

“缘眼与色生起眼识，三者和合为触。缘触而有受，缘受而有爱。由彼爱的无余离贪、灭尽而有取灭，由取灭而有有灭，由有灭而有生滅，由生灭而老、死、愁、悲、苦、忧、恼灭尽。如是，此纯大苦蕴灭尽。……乃至……缘意与法生起意识，三者和合为触。缘触而有受，缘受而有爱。由彼爱的无余离贪、灭尽而有取灭，由取灭……乃至……如是，此纯大苦蕴灭尽。”

Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti. Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. Disvāna taṃ bhikkhuṃ etadavoca – ‘‘assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāya’’nti? ‘‘Evaṃ, bhante’’. ‘‘Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Atthasaṃhitoyaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako’’ti. Dasamaṃ.

那时，有一位比丘站在世尊附近旁听。世尊看见了那位站在附近旁听的比丘。看见后，世尊对那位比丘说：“比丘，你听闻此法门了吗？”“是的，尊者。”“比丘，你当受持此法门，当通晓此法门，当忆持此法门。比丘，此法门与义利相应，是梵行的开端。”第十经。

Yogakkhemivaggo ekādasamo.

离轭安稳品第十一。

Tassuddānaṃ –

其摄颂：

Yogakkhemi upādāya, dukkhaṃ loko ca seyyo ca;

Saṃyojanaṃ upādānaṃ, dve parijānaṃ upassutīti.

离轭安稳、取、苦、世间、我为胜；结、取、二遍知、旁听。

12. Lokakāmaguṇavaggo

12. 世间妙欲品

1. Paṭhamamārapāsasuttaṃ

1. 第一魔罗网经

114. ‘‘Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

114. “诸比丘，有眼所识之色，是可欲、可爱、可意、悦意、与欲相应、引人染着的。若有比丘对此欣喜、称赞、执着而住，诸比丘，此比丘被称为已入魔罗住处，已入魔罗势力，魔罗之网已套其颈。他为魔罗的束缚所缚，任由恶者随意处置。……”

‘‘Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena…pe….

“诸比丘，有舌所识之味，是可欲、可爱、可意、悦意、与欲相应、引人染着的。若有比丘对此欣喜、称赞、执着而住，诸比丘，此比丘被称为已入魔罗住处，已入魔罗势力，魔罗之网已套其颈。他为魔罗的束缚所缚。……”

‘‘Santi[Pg.312], bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato.

“诸比丘，有意识所识之法，是可欲、可爱、可意、悦意、与欲相应、引人染着的。若有比丘对此欣喜、称赞、执着而住，诸比丘，此比丘被称为已入魔罗住处，已入魔罗势力，魔罗之网已套其颈。他为魔罗的束缚所缚，任由恶者随意处置。”

‘‘Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

“诸比丘，确实有眼识所识之色，是可欲、可爱、可意、悦意、与欲俱行、能引染着。若比丘不喜悦、不称赞、不执取而住，诸比丘，此比丘被称为未至魔住处，未入魔掌控，其魔索已解脱。彼已从魔的束缚中解脱，不为恶者随意处置……乃至……”

‘‘Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

“诸比丘，有舌识所识之味，是可欲、可爱、可意、悦意、与欲俱行、能引染着。若比丘不喜悦、不称赞、不执取而住，诸比丘，此比丘被称为未至魔住处，未入魔掌控，其魔索已解脱。彼已从魔的束缚中解脱，不为恶者随意处置……乃至……”

‘‘Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato’’ti. Paṭhamaṃ.

“诸比丘，有意识所识之法，是可欲、可爱、可意、悦意、与欲俱行、能引染着。若比丘不喜悦、不称赞、不执取而住，诸比丘，此比丘被称为未至魔住处，未入魔掌控，其魔索已解脱。彼已从魔的束缚中解脱，不为恶者随意处置。”第一。

2. Dutiyamārapāsasuttaṃ

2. 第二魔索经

115. ‘‘Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

115. “诸比丘，有眼识所识之色，是可欲、可爱、可意、悦意、与欲俱行、能引染着。若比丘喜悦、称赞、执取而住，诸比丘，此比丘被称为：为眼识所识之色所缚，已至魔住处，已入魔掌控，其魔索已被套上。彼为魔的束缚所缚，为恶者随意处置……乃至……”

‘‘Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati [Pg.313] abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

“诸比丘，有舌所识之味……诸比丘，有意所识之法，是可意的、可爱的、悦意的、具可爱相的、与欲贪相连的、能引染著的。若比丘对此欢喜、称赞、执取而住——诸比丘，此比丘被称为于意所识之法中被缚，已入魔之住处，已随魔之意欲，魔之罗网已套其身。他为魔之束缚所缚，为恶者所随意处置……”

‘‘Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

“诸比丘，确实有眼所识之色，是可意的、可爱的、悦意的、具可爱相的、与欲贪相连的、能引染著的。若比丘不对此欢喜、不称赞、不执取而住——诸比丘，此比丘被称为从眼所识之色中解脱，未入魔之住处，未随魔之意欲，魔之罗网已解开。他从魔之束缚中解脱，不为恶者所随意处置……”

‘‘Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato’’ti. Dutiyaṃ.

“诸比丘，有舌所识之味……诸比丘，有意所识之法，是可意的、可爱的、悦意的、具可爱相的、与欲贪相连的、能引染著的。若比丘不对此欢喜、不称赞、不执取而住——诸比丘，此比丘被称为从意所识之法中解脱，未入魔之住处，未随魔之意欲，魔之罗网已解开。他从魔之束缚中解脱，不为恶者所随意处置。”第二。

3. Lokantagamanasuttaṃ

3. 世间边际经

116. ‘‘Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

116. “比丘们，我不说通过行走能知、能见、能到达世界的边际。然而，比丘们，我也不说，未到达世界的边际而能灭尽苦。”世尊说完这话，从座位上起身，进入精舍。那时，在世尊离去后不久，那些比丘们生起此念：“贤友们，世尊为我们简略地举示此纲要，未详细解说义理，就从座位上起身进入精舍：‘比丘们，我不说通过行走能知、能见、能到达世界的边际。然而，比丘们，我也不说，未到达世界的边际而能灭尽苦。’如今，谁能为世尊所简略举示而未详细解说的此纲要，详细地解说义理呢？”

Atha [Pg.314] kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

那时，那些比丘们生起此念：“这位具寿阿难为导师所称赞，亦为有智的同梵行者所尊重。具寿阿难有能力为世尊所简略举示而未详细解说的此纲要，详细地解说义理。我们何不去到具寿阿难那里，向具寿阿难请教此义理呢？”

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

于是，那些比丘去到具寿阿难那里；抵达后，与具寿阿难互相致意，交换了亲切友好的问候，然后在一旁坐下。坐在一旁的那些比丘对具寿阿难这样说：

‘‘Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando’’ti.

“贤友阿难，世尊为我们略说此纲要，未详细分别其义，即从座起，进入精舍：‘诸比丘，我不说以行走能了知、能看见、能到达世界的边际。然而，诸比丘，我也不说未到达世界的边际，就能了结苦。’贤友阿难，世尊离去不久，我们生起此念：‘贤友们，世尊为我们略说此纲要，未详细分别其义，即从座起，进入精舍——“诸比丘，我不说以行走能了知、能看见、能到达世界的边际。然而，诸比丘，我也不说未到达世界的边际，就能了结苦。”谁能为世尊这略说而未详细分别的纲要，详细分别其义理呢？’贤友阿难，我们又生起此念：‘贤友们，这位具寿阿难，为导师所称赞，为有智的同梵行者们所尊重。具寿阿难能够为世尊这略说而未详细分别的纲要，详细分别其义理。我们何不去到具寿阿难那里；去到之后，就此事请教具寿阿难呢？’愿具寿阿难为我们分别解说！”

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā [Pg.315] 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 vo dhāreyyāthā’’ti.

“贤友们，譬如有人需要实木，寻找实木，为了寻找实木而行走，经过一棵挺立、有实木的大树时，竟越过其根、越过其干，而认为应于枝叶中寻找实木。诸位具寿也是如此，导师就在眼前，你们却越过那位世尊，而认为应向我们询问此义。贤友们，那位世尊知其所应知，见其所应见——他是眼，是智，是法，是梵，是演说者，是广说者，是义理的引导者，是不死的施与者，是法主，是如来。那正是你们应当请问世尊此义的时机。世尊如何为你们解答，你们就应如何受持。”

‘‘Addhāvuso ānanda, 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 ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ karitvā’’ti.

“贤友阿难，诚然，世尊知其所应知，见其所应见——他是眼，是智，是法，是梵，是演说者，是广说者，是义理的引导者，是不死的施与者，是法主，是如来。那正是我们应当请问世尊此义的时机。世尊如何为我们解答，我们就应如何受持。再者，具寿阿难既为导师所称赞，亦为有智的同梵行者所尊重。具寿阿难有能力，能为世尊所简略开示而未详细分别的此纲要，详细解说其义。请具寿阿难不辞劳烦，为我们分别解说吧。”

‘‘Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

“贤友们，既然如此，你们当谛听，善思念之，我当说之。”那些比丘回答具寿阿难：“是的，贤友。”具寿阿难说此言：

‘‘Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī? Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Sotena kho, āvuso… ghānena kho, āvuso… jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī[Pg.316]. Kāyena kho, āvuso… manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

“贤友们，世尊为你们简略宣说纲要，未详细分别其义，便从座起身，进入精舍：‘诸比丘，我不说以行走能知、能见、能到达世界之边际。诸比丘，我也不说未到达世界之边际就能作苦的终结。’贤友们，对于世尊简略宣说而未详细分别其义的此纲要，我详细地了知其义。贤友们，在世间，人因此而有世间想、世间慢，这在圣者之律中被称为‘世间’。贤友们，又因何而在世间有世间想、世间慢呢？贤友们，因眼，在世间有世间想、世间慢。贤友们，因耳……贤友们，因鼻……贤友们，因舌，在世间有世间想、世间慢。贤友们，因身……贤友们，因意，在世间有世间想、世间慢。贤友们，在世间，人因此而有世间想、世间慢，这在圣者之律中被称为‘世间’。贤友们，世尊为你们简略宣说纲要，未详细分别其义，便从座起身，进入精舍：‘诸比丘，我不说以行走能知、能见、能到达世界之边际。诸比丘，我也不说未到达世界之边际就能作苦的终结。’贤友们，对于世尊简略宣说而未详细分别其义的此纲要，我对其义是如此详细地了知。再者，诸具寿如果意欲，就应前往世尊那里，请问此义。世尊对你们如何解说，你们就应如何受持。”

‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“是的，贤友。”那些比丘应允了具寿阿难，从座位起身，前往世尊之处；走近后，顶礼世尊，然后坐于一旁。坐于一旁的那些比丘对世尊说了这话：

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ[Pg.317], bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto’’ti.

“世尊，世尊为我等略说此纲要，未详细分别其义，即从座起而入精舍：‘诸比丘，我不说以行走能知、能见、能达世界边际。诸比丘，我亦不说未达世界边际而能作苦之终结。’世尊，世尊离去不久，我等生起此念：‘贤友们，世尊为我等略说此纲要，未详细分别其义，即从座起而入精舍：“诸比丘，我不说以行走能知、能见、能达世界边际。诸比丘，我亦不说未达世界边际而能作苦之终结。”对于世尊所略说而未详细分别其义的此纲要，究竟谁能为之作详细的分别呢？’世尊，我等又生起此念：‘这位具寿阿难，为导师所称赞，亦为有智的同梵行者所尊重。具寿阿难有能力，能为世尊所略说而未详细分别其义的此纲要，作详细的分别。我等何不前往具寿阿难之处，趋前请问此义呢？’于是，世尊，我等便前往具寿阿难之处，趋前请问此义。世尊，具寿阿难即以此等行相、此等文句、此等文字，为我等分别其义。”

‘‘Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho, evañca naṃ dhāreyyāthā’’ti. Tatiyaṃ.

“诸比丘，阿难是智者；诸比丘，阿难是大智者！诸比丘，你们若就此义问我，我也会如阿难所解说的那样解说。这正是它的含义，你们应当如此受持它。”第三经。

4. Kāmaguṇasuttaṃ

4. 欲乐经

117. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu’. Tassa mayhaṃ, bhikkhave, etadahosi – ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’’ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

117. “诸比丘，往昔我尚未正等觉，为菩萨时，曾作是念：‘凡此五种欲乐，曾为我心所触，已成过去、已灭、已变异者，我的心大多驰骋于过去和现在的欲乐，而少驰骋于未来的欲乐。’诸比丘，我复作是念：‘凡此五种欲乐，曾为我心所触，已成过去、已灭、已变异者，于彼，我当为自身故，行不放逸与念，守护于心。’是故，诸比丘，你们亦然，凡彼五种欲乐，曾为你们心所触，已成过去、已灭、已变异者，你们的心大多驰骋于过去和现在的欲乐，而少驰骋于未来的欲乐。是故，诸比丘，你们亦然，凡彼五种欲乐，曾为你们心所触，已成过去、已灭、已变异者，于彼，你们当为自身故，行不放逸与念，守护于心。是故，诸比丘，当知彼处，于其处，眼灭，色想亦灭。当知彼处……乃至……于其处，舌灭，味想亦灭。当知彼处……乃至……于其处，意灭，法想亦灭。当知彼处。’世尊说此语后，从座而起，进入精舍。

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – ‘‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se [Pg.318] āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’’ti?

其时，世尊离去不久，那些比丘生起此念：“贤友们，世尊为我们简略地开示此纲要，而未详细分别其义，便从座起，进入精舍——‘诸比丘，因此，应当了知彼处：于彼处，眼亦灭，色想亦灭；应当了知彼处……（略）……于彼处，舌亦灭，味想亦灭；应当了知彼处……（略）……于彼处，意亦灭，法想亦灭；应当了知彼处。’谁能为世尊所简略开示、而未详细分别其义的此纲要，作详细的义理分别呢？”

Atha kho tesaṃ bhikkhūnaṃ etadahosi – ‘‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’’ti.

其时，那些比丘生起此念：“这位具寿阿难为导师所称赞，亦为有智的同梵行者所尊重。具寿阿难有能力为世尊所简略开示、而未详细分别其义的此纲要，作详细的义理分别。我等何不前往具寿阿难之处，抵达之后，向具寿阿难请问此义呢？”

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

其时，那些比丘前往具寿阿难之处。抵达后，与具寿阿难相互致意，交换了可喜可忆的言语后，坐于一旁。坐于一旁后，那些比丘对具寿阿难说此言：

‘‘Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena [Pg.319] uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando’’ti.

贤友阿难，世尊为我们简略地开示此纲要后，未详细分别其义，便从座而起，进入精舍：“诸比丘，因此，当知彼处，于彼处眼亦灭，色想亦灭；当知彼处……于彼处舌亦灭，味想亦灭；当知彼处……于彼处意亦灭，法想亦灭。”贤友阿难，世尊离去不久后，我们生起此念：‘贤友们，世尊为我们简略地开示此纲要后，未详细分别其义，便从座而起，进入精舍：“诸比丘，因此，当知彼处，于彼处眼亦灭，色想亦灭；当知彼处……于彼处舌亦灭，味想亦灭；当知彼处……于彼处意亦灭，法想亦灭。”谁能为世尊所简略开示而未详细分别的此纲要，详细地分别其义呢？’贤友阿难，我们又生起此念：‘这位具寿阿难为导师所称赞，亦为有智的同梵行者所尊重。具寿阿难有能力为世尊所简略开示而未详细分别的此纲要，详细地分别其义。我们何不前往具寿阿难之处，去到后向具寿阿难请问此义呢？’愿具寿阿难分别之！

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa…pe… vibhajatāyasmā ānando agaruṃ karitvāti.

“贤友们，譬如有人需要心材、寻找心材、为寻求心材而行，于一棵大树……（中略）……愿具寿阿难不以为重，为我等分别解说。”

‘‘Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

“那么，贤友们，请听，善加作意，我将宣说。”“诚然，贤友。”那些比丘回答了具寿阿难。具寿阿难说了这番话：

‘‘Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ – ‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ayaṃ kho, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha; upasaṅkamitvā etamatthaṃ puccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā’’ti.

“贤友们，世尊为你们简略地开示了要点，却未详细分别其义，便从座而起，进入精舍——‘因此，比丘们，于此，当知彼处，于其处眼亦灭，色想亦灭；当知彼处……乃至……于其处意亦灭，法想亦灭。’贤友们，对于世尊所简略开示而未详细分别其义的此要点，我如此详细地了知其义。贤友们，世尊是针对六处之灭而说此话的：‘因此，比丘们，于此，当知彼处，于其处眼亦灭，色想亦灭；当知彼处……乃至……于其处意亦灭，法想亦灭。’贤友们，世尊简略地开示了要点，却未详细分别其义，便从座而起，进入精舍——‘因此，比丘们，于此，当知彼处，于其处眼亦灭，色想亦灭；当知彼处……乃至……于其处意亦灭，法想亦灭。’贤友们，对于世尊所简略开示而未详细分别其义的此要点，我如此详细地了知其义。再者，具寿们，你们若有愿求，就去亲近世尊本人；到了之后，当问此义。世尊如何为你们解答，你们就如何受持。”

‘‘Evamāvuso’’ti [Pg.320] kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“是的，贤友。”那些比丘应允具寿阿难后，从座而起，前往世尊之处；趋前后，礼敬世尊，坐于一旁。坐于一旁后，那些比丘对世尊说了此言：

‘‘Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. ‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto’’ti.

“尊者，世尊为我们简略开示纲要，未详细分别其义，便从座起进入精舍：‘诸比丘，因此，当知彼处，于彼处眼灭，色想亦灭；当知彼处……（乃至）……于彼处舌灭，味想亦灭；当知彼处……（乃至）……于彼处意灭，法想亦灭；当知彼处。’尊者，世尊离去不久，我们生起此念：‘贤友们，世尊为我们简略开示纲要，未详细分别其义，便从座起进入精舍：“诸比丘，因此，当知彼处，于彼处眼灭，色想亦灭；当知彼处……（乃至）……于彼处意灭，法想亦灭；当知彼处。”世尊所简略开示而未详细分别的此纲要，有谁能为我们详细分别其义呢？’尊者，我们又生起此念：‘这位具寿阿难，为导师所称赞，为有智的同梵行者所尊重。具寿阿难有能力，为世尊所简略开示而未详细分别的此纲要，详细分别其义。我们何不去到具寿阿难那里，去到之后，向具寿阿难请教此义呢？’尊者，于是我们便去到具寿阿难那里，去到之后，向具寿阿难请教了此义。尊者，具寿阿难以这些行相、这些文句、这些文辞，为我们分别了其义。”

‘‘Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā’’ti. Catutthaṃ.

“诸比丘，阿难是智者；诸比丘，阿难有大智慧！诸比丘，你们若就此义询问我，我也会如阿难所解说的那样解说。这正是此义，你们应当如是受持。”第四。

5. Sakkapañhasuttaṃ

5. 帝释所问经

118. Ekaṃ [Pg.321] samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti?

118. 一时，世尊住在王舍城(Rājagaha)鹫峰山(Gijjhakūṭa)。尔时，天帝释(Sakko devānamindo)前往世尊所在之处，抵达后，礼敬世尊，立于一旁。立于一旁的天帝释对世尊这样说：“尊者，是何因、何缘，于此，有些众生在现法中不得圆寂？尊者，又是何因、何缘，于此，有些众生在现法中得以圆寂？”

‘‘Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati…pe….

“天帝释，有眼识所识知的色，是可喜的、可爱的、可意的、悦人的、与欲相应、引人染著的。若比丘对此欢喜、称扬、执持而住，对于如此欢喜、称扬、执持而住的他，其识便依止于彼，执取于彼。天帝释，有执取的比丘不得圆寂。……乃至……

‘‘Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

“天帝释，有舌识所识知的味……乃至……天帝释，有意识所识知的法，是可喜的、可爱的、可意的、悦人的、与欲相应、引人染著的。若比丘对此欢喜、称扬、执持而住，对于如此欢喜、称扬、执持而住的他，其识便依止于彼，执取于彼。天帝释，有执取的比丘不得圆寂。天帝释，这即是因，这即是缘，因此于此有些众生在现法中不得圆寂。”

‘‘Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati…pe….

天帝释，确实有眼识所识之色，是可欲的、可爱的、可意的、悦人的、与欲有关的、引人染著的。若比丘不喜悦、不称赞、不执持而住，对于那不喜悦、不称赞、不执持而住的他，识则不依于彼，亦无其取。天帝释，无取的比丘即般涅槃……（中略）……

‘‘Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu [Pg.322] parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Pañcamaṃ.

天帝释，确实有舌识所识之味……（中略）……天帝释，确实有意识所识之法，是可欲的、可爱的、可意的、悦人的、与欲有关的、引人染著的。若比丘不喜悦、不称赞、不执持而住，对于那不喜悦、不称赞、不执持而住的他，识则不依于彼，亦无其取。天帝释，无取的比丘即般涅槃。天帝释，此即是因，此即是缘，某些有情因此于现法中般涅槃。”第五。

6. Pañcasikhasuttaṃ

6. 五髻经

119. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Santi kho, pañcasikha, cakkhuviññeyyā rūpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, pañcasikha, bhikkhu no parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti’’.

119. 一时，世尊住王舍城鹫峰山。尔时，五髻乾闼婆天子(Pañcasikho Gandhabbadevaputto)前往世尊之处。抵达后，礼敬世尊，然后立于一旁。立于一旁的五髻乾闼婆天子对世尊如是说：“世尊，是何因、何缘，于此，某些有情于现法中不得般涅槃？世尊，复是何因、何缘，于此，某些有情于现法中得般涅槃？”“五髻，有眼所识之色……乃至……五髻，有意所识之法，是可喜、可爱、可意、悦意、引欲、染著的。若比丘欣喜、称赞、执著于彼，那么对于这样住立的他，识便会依之而生，且有所执取。五髻，有执取的比丘不得般涅槃。五髻，此即是因，此即是缘，于此，某些有情于现法中不得般涅槃。”

‘‘Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, pañcasikha, bhikkhu parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Chaṭṭhaṃ.

“五髻，有眼所识之色，是可喜、可爱、可意……乃至……五髻，有意所识之法，是可喜、可爱、可意、悦意、引欲、染著的。若比丘不欣喜、不称赞、不执著于彼，那么对于这样住立的他，识便不会依之而生，也不会有所执取。五髻，无执取的比丘得般涅槃。五髻，此即是因，此即是缘，于此，某些有情于现法中得般涅槃。”第六。

7. Sāriputtasaddhivihārikasuttaṃ

7. 舍利弗共住弟子经

120. Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu āyasmantaṃ sāriputtaṃ etadavoca – ‘‘saddhivihāriko[Pg.323], āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto’’ti.

120. 一时，具寿舍利弗住在舍卫城祇陀林给孤独园。那时，有一位比丘前往具寿舍利弗所在之处；到达后，与具寿舍利弗互相问候，交谈了一些值得欢喜、值得铭记的话后，便坐在一旁。坐在一旁的那位比丘对具寿舍利弗说：“贤友舍利弗，您的一位同住弟子比丘已舍弃学处而还俗了。”

‘‘Evametaṃ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa. ‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti netaṃ ṭhānaṃ vijjati. ‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti ṭhānametaṃ vijjati.

“贤友，对于根门不守护、饮食不知量、觉醒不精勤者，事情就是如此。‘贤友，那位比丘根门不守护，饮食不知量，觉醒不精勤，却能终生行持圆满清净的梵行’——此事无有是处。‘贤友，那位比丘根门守护，饮食知量，精勤于觉醒，而能终生行持圆满清净的梵行’——此事有是处。”

‘‘Kathañcāvuso, indriyesu guttadvāro hoti? Idhāvuso, 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… 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. Evaṃ kho, āvuso, indriyesu guttadvāro hoti.

“贤友，如何是于诸根守护门呢？贤友，于此，比丘以眼见色已，不取相，不取随相。彼若住于眼根不律仪，贪、忧等恶不善法即会因之流入。彼为防护此根而行道，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……以意知法已，不取相，不取随相。彼若住于意根不律仪，贪、忧等恶不善法即会因之流入。彼为防护此根而行道，守护意根，成就意根之防护。贤友，如是即为于诸根守护门。”

‘‘Kathañcāvuso, bhojane mattaññū hoti? Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, āvuso, bhojane mattaññū hoti.

“贤友，如何是于饮食知量呢？贤友，于此，比丘如理省察而食用食物：‘不为嬉戏，不为骄慢，不为庄严，不为美化，仅为此身之住立、维持，为止息饥饿之苦，为资助梵行。如是，我将击退旧受，不令新受生起，我亦将得以存续、无过失且安乐而住。’贤友，如是即为于饮食知量。”

‘‘Kathañcāvuso, jāgariyaṃ anuyutto hoti? Idhāvuso, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno, uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, āvuso, jāgariyaṃ [Pg.324] anuyutto hoti. Tasmātihāvuso, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā’ti. Evañhi vo, āvuso, sikkhitabba’’nti. Sattamaṃ.

“贤友，如何是致力于警醒？贤友，于此，比丘白日经行、坐，从诸障法中净化其心。于夜间初夜，经行、坐，从诸障法中净化其心。于夜间中夜，行右胁狮子卧，足与足稍稍相叠，具念正知，作起身想。于夜间后夜，起身，经行、坐，从诸障法中净化其心。贤友，如此即是致力于警醒。是故，贤友，当如是学：‘我等当守护诸根门，于食知量，致力于警醒。’贤友，你们确实应如是学。”第七。

8. Rāhulovādasuttaṃ

8. 罗睺罗教诫经

121. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – ‘‘gaṇhāhi, rāhula, nisīdanaṃ. Yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

121. 一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。尔时，世尊于闲静处独处，心中生起如是思惟：“罗睺罗的能令解脱成熟之法，确实已成熟。我实应于诸漏灭尽上，进一步教导罗睺罗。”于是，世尊于上午时分，著衣持钵，为食入舍卫城。食后，从乞食处返回，对具寿罗睺罗说：“罗睺罗，取坐具，我等去盲林(Andhavana)作日住。”“是的，世尊。”具寿罗睺罗应诺世尊后，取了坐具，从后紧随世尊。

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti – ‘‘ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī’’ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

那时，有数千天神跟随世尊，心想：“今天世尊将进一步教导具寿罗睺罗灭尽诸漏。”于是，世尊进入盲林，在一棵树下铺设好的座位上坐下。具寿罗睺罗也向世尊顶礼后，在一旁坐下。世尊对坐在一旁的具寿罗睺罗这样说道：

‘‘Taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vā’’ti?

“罗睺罗，你认为如何？眼是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘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?

“凡是无常、是苦、是变易法，是否适合这样看待：‘这是我的，我是这个，这是我的我’？”

‘‘No hetaṃ, bhante’’. ( )

“世尊，那不适合。”

‘‘Rūpā niccā vā aniccā vā’’ti?

“色是常还是无常？”

‘‘Aniccā, bhante’’…pe….

“世尊，是无常。”……乃至……

‘‘Cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

“眼识是常还是无常？”

‘‘Aniccaṃ, bhante’’…pe….

“世尊，是无常。”……乃至……

‘‘Cakkhusamphasso nicco vā anicco vā’’ti?

“眼触是常还是无常？”

‘‘Anicco, bhante’’…pe….

“世尊，是无常。”……乃至……

‘‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā’’ti?

“凡是缘于眼触而生起的受、想、行、识，那也是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常。”

‘‘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[Pg.325], eso me attā’’’ti?

“凡是无常、是苦、是变易法，是否适合这样看待：‘这是我的，我是这个，这是我的我’？”

‘‘No hetaṃ, bhante’’…pe….

“世尊，那不适合。”……乃至……

‘‘Jivhā niccā vā aniccā vā’’ti?

“舌是常还是无常？”

‘‘Aniccā, bhante’’…pe….

“世尊，是无常。”……乃至……

‘‘Jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

“舌识是常还是无常？”

‘‘Aniccaṃ, bhante’’…pe….

“世尊，是无常。”……乃至……

‘‘Jivhāsamphasso nicco vā anicco vā’’ti?

“舌触是常还是无常？”

‘‘Anicco, bhante’’…pe….

“世尊，是无常。”……乃至……

‘‘Yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā’’ti?

“凡是缘于舌触而生起的受、想、行、识，那也是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“尊者，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“尊者，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、是苦、是变易法，是否适合这样看待：‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ, bhante’’…pe….

“尊者，这不适合。”……乃至……

‘‘Mano nicco vā anicco vā’’ti?

“意是常还是无常呢？”

‘‘Anicco, bhante’’.

“尊者，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“尊者，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、是苦、是变易法，是否适合这样看待：‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ, bhante’’.

“尊者，这不适合。”

‘‘Dhammā niccā vā aniccā vā’’ti?

“法是常还是无常呢？”

‘‘Aniccā, bhante’’…pe….

“尊者，是无常。”……乃至……

‘‘Manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

“意识是常还是无常？”

‘‘Aniccaṃ, bhante’’…pe….

“尊者，是无常。”……乃至……

‘‘Manosamphasso nicco vā anicco vā’’ti?

“意触是常还是无常？”

‘‘Anicco, bhante’’…pe….

“尊者，是无常。”……乃至……

‘‘Yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā’’ti?

“凡缘于意触而生的受、想、行、识，那也是常还是无常呢？”

‘‘Aniccaṃ, bhante’’.

“尊者，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“尊者，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、是苦、是变易法，是否适合这样看待：‘这是我的，我是此，这是我的我’？”

‘‘No hetaṃ, bhante’’.

“尊者，这不适合。”

‘‘Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe….

“罗睺罗，如是见的有闻圣弟子，于眼生厌离，于色生厌离，于眼识生厌离，于眼触生厌离，也于任何缘于眼触而生的受、想、行、识生厌离……乃至……于舌生厌离，于味生厌离，于舌识生厌离，于舌触生厌离，也于任何缘于舌触而生的受、想、行、识生厌离……乃至……”

‘‘Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

“于意亦厌离，于法亦厌离，于意识亦厌离，于意触亦厌离，于此以意触为缘所生起的感受、认知、造作、识知，亦于彼厌离。厌离而离贪；因离贪而解脱；于解脱时，生起‘已解脱’之智。他了知：‘生已尽，梵行已立，应作已作，不再有此有。’”

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Anekānañca [Pg.326] devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti. Aṭṭhamaṃ.

世尊说此语。具寿罗睺罗心生欢喜，欣悦于世尊所说。于此解说被宣说时，具寿罗睺罗之心无所取著而从诸漏解脱。亦有成千上万的天神生起离尘、离垢之法眼：“凡是集法，皆是灭法。”第八。

9. Saṃyojaniyadhammasuttaṃ

9. 能生结法经

122. ‘‘Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo taṃ tattha saṃyojana’’nti. Navamaṃ.

122. “诸比丘，我将为你们说能生结之法与结，你们当听。诸比丘，什么是能生结之法，什么是结？诸比丘，有眼所识之色，是可意、可爱、可喜、悦意、与欲相应、能引染著者。诸比丘，这些被称为能生结之法。于彼处之欲贪，即是彼处之结。……诸比丘，有舌所识之味……诸比丘，有意所识之法，是可意、可爱、可喜、悦意、与欲相应、能引染著者。诸比丘，这些被称为能生结之法。于彼处之欲贪，即是彼处之结。”第九。

10. Upādāniyadhammasuttaṃ

10. 能生取之法经

123. ‘‘Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo taṃ tattha upādāna’’nti. Dasamaṃ.

123. “诸比丘，我将为你们宣说能引生执取之法与执取，你们当听。诸比丘，什么是能引生执取之法？什么是执取？诸比丘，有眼所识之色，为可欲、可喜、可意、爱形、与欲相应、能引染著。诸比丘，此等称为能引生执取之法。于彼处之欲贪，即是于彼处之执取。……乃至……诸比丘，有舌所识之味……乃至……诸比丘，有意所识之法，为可欲、可喜、可意、爱形、与欲相应、能引染著。诸比丘，此等称为能引生执取之法。于彼处之欲贪，即是于彼处之执取。”第十经。

Lokakāmaguṇavaggo dvādasamo.

世间欲乐品第十二。

Tassuddānaṃ –

其摄颂曰：

Mārapāsena dve vuttā, lokakāmaguṇena ca;

Sakko pañcasikho ceva, sāriputto ca rāhulo;

Saṃyojanaṃ upādānaṃ, vaggo tena pavuccatīti.

魔罗网二说，世间欲乐亦二；帝释与五髻，舍利弗与罗睺罗；结与执取，故说为一品。

13. Gahapativaggo

13. 居士品

1. Vesālīsuttaṃ

1. 毗舍离经

124. Ekaṃ [Pg.327] samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti?

124. 一时，世尊住于毗舍离大林之重阁讲堂。尔时，毗舍离人优伽（Ugga）长者前往世尊之处；至已，坐于一旁。坐于一旁的毗舍离人优伽长者对世尊说：“世尊，是何因、何缘，于此有些有情于现法中不般涅槃？复次，世尊，是何因、何缘，于此有些有情于现法中得般涅槃？”

‘‘Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

“居士，有眼识所能识知的色，是可喜、可爱、可意、喜爱之形色、与欲相应、引人染著的。如果比丘对此欣喜、称赞、执著，其识便依止于彼，并执取于彼。居士，有执取的比丘不般涅槃……居士，有舌识所能识知的味……居士，有意所能识知的法，是可喜、可爱、可意、喜爱之形色、与欲相应、引人染著的。如果比丘对此欣喜、称赞、执著，其识便依止于彼，并执取于彼。居士，有执取的比丘不般涅槃。居士，此即是因，此即是缘，因此有些众生于现法中不般涅槃。”

‘‘Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno[Pg.328], gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Paṭhamaṃ.

“居士，有眼识所能识知的色，是可喜、可爱、可意、喜爱之形色、与欲相应、引人染著的。如果比丘不欣喜、不称赞、不执著，其识便不依止于彼，亦不执取于彼。居士，不执取的比丘般涅槃……居士，有舌识所能识知的味……居士，有意所能识知的法，是可喜、可爱、可意、喜爱之形色、与欲相应、引人染著的。如果比丘不欣喜、不称赞、不执著，其识便不依止于彼，亦不执取于彼。居士，不执取的比丘般涅槃。居士，此即是因，此即是缘，因此有些众生于现法中般涅槃。”第一。

2. Vajjīsuttaṃ

2. 跋耆经

125. Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati hatthigāmako bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Dutiyaṃ.

125. 一时，世尊住在跋耆(Vajjī)的象村(Hatthigāma)。那时，象村的居家士乌伽(Ugga)去到世尊那里，抵达后，坐在一旁。坐在一旁的象村居家士乌伽对世尊说：“世尊，是什么因、什么缘，使得此世间有些众生于现法中不能般涅槃？又是什么因、什么缘，使得此世间有些众生于现法中能般涅槃？”（应如前经详细展开）。居家士，这就是因，这就是缘，使得此世间有些众生于现法中能般涅槃。第二。

3. Nāḷandasuttaṃ

3. 那烂陀经

126. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho, upāli gahapati, bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Tatiyaṃ.

126. 一时，世尊住在那烂陀(Nāḷandā)的跋瓦瑞咖(Pāvārika)庵婆林。那时，居家士伍巴利(Upāli)去到世尊那里……坐在一旁后，居家士伍巴利对世尊说：“世尊，是什么因、什么缘，使得此世间有些众生于现法中不能般涅槃？又是什么因、什么缘，使得此世间有些众生于现法中能般涅槃？”（应如前经详细展开）。居家士，这就是因，这就是缘，使得此世间有些众生于现法中能般涅槃。第三。

4. Bhāradvājasuttaṃ

4. 巴罗多迦经

127. Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme. Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca – ‘‘ko nu kho, bho bhāradvāja, hetu [Pg.329] ko paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti? ‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’ti. Ayaṃ kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti.

127. 一时，具寿宾头卢颇罗堕(Piṇḍolabhāradvāja)住在憍赏弥(Kosambī)的瞿师陀园(Ghositārāma)。尔时，优填(Udena)王前往具寿宾头卢颇罗堕之处，抵达后，与具寿宾头卢颇罗堕互相问候，交换了亲切友好的言辞后，坐于一旁。坐于一旁的优填王对具寿宾头卢颇罗堕说：“尊者巴罗多迦(Bhāradvāja)，是何因、何缘，令此等年轻的比丘，年少黑发，具足美好青春，处于人生初年，未曾在欲乐中嬉戏，却能终生行持圆满、清净的梵行，并得以长久持续呢？”“大王，此乃彼知者、见者、阿罗汉、正等觉者世尊所说：‘比丘们，你们来！于如母者，当立母想；于如姐妹者，当立姐妹想；于如女者，当立女想。’大王，此即是因，此即是缘，令此等年轻的比丘，年少黑发，具足美好青春，处于人生初年，未曾在欲乐中嬉戏，却能终生行持圆满、清净的梵行，并得以长久持续。”

‘‘Lolaṃ kho, bho bhāradvāja, cittaṃ. Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti. Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti?

“尊者巴罗多迦，心确实是摇摆不定的。有时于如母者，贪法亦会生起；于如姐妹者，贪法亦会生起；于如女者，贪法亦会生起。尊者巴罗多迦，是否还有其他因、其他缘，能令此等年轻比丘……得以长久持续呢？”

‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha – 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. Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti. ‘‘Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ hoti. Ye ca kho te, bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti. Appekadā, bho bhāradvāja, asubhato manasi [Pg.330] karissāmīti subhatova āgacchati. Atthi nu kho, bho bhāradvāja, añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī’’ti?

“大王，那位知者、见者、阿罗汉、正等觉者的世尊曾如此说：‘来，比丘们，你们当观察此身：从脚底向上，从发梢向下，以皮肤为界，充满种种不净。此身中有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨头、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、大肠、小肠、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、眼泪、油脂、唾液、鼻涕、滑液、尿。’大王，这也是一因、一缘，因此这些年轻、年少、黑发的比丘……乃至……能长久持续。”“巴罗多迦贤友，对那些身已修习、戒已修习、心已修习、慧已修习的比丘而言，此事容易。而对那些身未修习、戒未修习、心未修习、慧未修习的比丘而言，此事困难。巴罗多迦贤友，有时候，当想著作意为不净时，反而会生起净想。巴罗多迦贤友，是否还有其他因、其他缘，因此这些年轻、年少、黑发的比丘……乃至……能长久持续呢？”

‘‘Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha manindriyaṃ; manindriye saṃvaraṃ āpajjathā’ti. Ayampi kho, mahārāja, hetu ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī’’ti.

“大王，这确实是那位知者、见者、阿罗汉、正等觉者世尊所说：‘来，比丘们，你们当住于守护根门。以眼见色后，莫执取其相，莫执取其随相。凡是住于不防护眼根者，贪与忧等恶不善法即会流入；当为防护此而行持，当守护眼根，当成就眼根之防护。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法后，莫执取其相，莫执取其随相。凡是住于不防护意根者，贪与忧等恶不善法即会流入；当为防护此而行持，当守护意根，当成就意根之防护。’大王，这也是因，这也是缘，由此，这些年轻的比丘——乌发，青春美好，正值韶华，未曾在欲乐中嬉戏——能尽其一生修行圆满、清净的梵行，并使之长久持续。”

‘‘Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja! Yāva subhāsitaṃ cidaṃ, bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena. Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentīti. Ahampi kho, bho bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā parisahanti. Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṃvutehi indriyehi antepuraṃ pavisāmi, na maṃ tathā [Pg.331] tasmiṃ samaye lobhadhammā parisahanti. Abhikkantaṃ, bho bhāradvāja; abhikkantaṃ, bho bhāradvāja! Seyyathāpi, bho bhāradvāja, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.

“真是奇妙啊，巴罗多迦尊者！真是未曾有啊，巴罗多迦尊者！那位知者、见者、阿罗汉、正自觉者的世尊所说的，是何等的善说啊！巴罗多迦尊者，正是此因，正是此缘，这些年轻的比丘们，年少乌发，具足美好的青春，处于人生的初阶，未曾于欲乐中嬉戏，才能终生修行圆满、清净的梵行，并使之长久持续。巴罗多迦尊者，当我在某个时候，以不防护的身、不防护的语、不防护的心，没有安住的念，不守护诸根而进入后宫时，那时，贪欲之法便极度地征服我。巴罗多迦尊者，而当我在某个时候，以防护的身、防护的语、防护的心，安住的念，守护诸根而进入后宫时，那时，贪欲之法便不能那样地征服我。太好了，巴罗多迦尊者！太好了，巴罗多迦尊者！巴罗多迦尊者，这就像扶正倒置之物，揭开覆盖之物，为迷路者指明道路，或在暗处持油灯，好让有眼之人能看见色。正是这样，具寿巴罗多迦以种种方式阐明了法。巴罗多迦尊者，我今皈依那位世尊，皈依法与比丘僧团。愿具寿巴罗多迦接受我为优婆塞，从今日起，终生皈依。”第四品。

5. Soṇasuttaṃ

5. 输那经

128. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo gahapatiputto bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, soṇa, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Pañcamaṃ.

128. 一时，世尊住在王舍城(Rājagaha)竹林(Veḷuvana)的迦兰陀迦饲喂处(Kalandakanivāpa)。那时，居士子索那(Soṇa)去到世尊那里；抵达后，向世尊顶礼，然后坐在一旁。坐在一旁的居士子索那对世尊说：“世尊，是何因、何缘，于此，一些有情在现法中不得般涅槃？世尊，又是何因、何缘，于此，一些有情在现法中得般涅槃呢？”（应如前经广说。）“索那，此即是因，此即是缘，于此，一些有情在现法中得般涅槃。”第五。

6. Ghositasuttaṃ

6. 瞿师罗经

129. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami…pe… ekamantaṃ nisinno kho ghosito gahapati āyasmantaṃ ānandaṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante ānanda, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? ‘‘Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā [Pg.332] vedanā…pe… saṃvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā…pe… saṃvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā’’ti. Chaṭṭhaṃ.

129. 一时，具寿阿难在憍赏弥（Kosambī）的瞿师罗园安住。那时，瞿师罗居士去到具寿阿难那里……坐于一旁后，瞿师罗居士对具寿阿难说了这番话：“阿难尊者，常说‘界的差别，界的差别’。尊者，世尊所说的界的差别，是到什么程度呢？”“居士，有眼界，有可喜的色，也有眼识；缘于能引生乐受的触，生起乐受。居士，有眼界，有不可喜的色，也有眼识；缘于能引生苦受的触，生起苦受。居士，有眼界，有能引生舍受的色，也有眼识；缘于能引生不苦不乐受的触，生起不苦不乐受。……居士，有舌界，有可喜的味，也有舌识；缘于能引生乐受的触，生起乐受。居士，有舌界，有不可喜的味，也有舌识；缘于能引生苦受的触，生起苦受。居士，有舌界，有能引生舍受的味，也有舌识；缘于能引生不苦不乐受的触，生起不苦不乐受。……居士，有意界，有可喜的法，也有意识；缘于能引生乐受的触，生起乐受。居士，有意界，有不可喜的法，也有意识；缘于能引生苦受的触，生起苦受。居士，有意界，有能引生舍受的法，也有意识；缘于能引生不苦不乐受的触，生起不苦不乐受。居士，世尊所说的界的差别，就是到如此程度。”第六。

7. Hāliddikānisuttaṃ

7. 哈利迪咖尼经

130. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami…pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ, bhante, bhagavatā – ‘dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’nti. Kathaṃ nu kho, bhante, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’’nti? ‘‘Idha, gahapati, bhikkhu cakkhunā rūpaṃ disvā ‘manāpaṃ ittheta’nti pajānāti cakkhuviññāṇaṃ sukhavedaniyañca. Phassaṃ paṭicca uppajjati sukhā vedanā. Cakkhunā kho paneva rūpaṃ disvā ‘amanāpaṃ ittheta’nti pajānāti cakkhuviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Cakkhunā kho paneva rūpaṃ disvā ‘upekkhāṭṭhāniyaṃ [Pg.333] ittheta’nti pajānāti cakkhuviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.

130. 一时，具寿摩诃迦旃延住在阿槃提(Avanti)的拘楼罗伽(Kuraraghara)，位于波婆多山(Papāta)。那时，居士哈利迪咖尼去到具寿摩诃迦旃延那里……坐到一旁后，居士哈利迪咖尼对具寿摩诃迦旃延说了这番话：“尊者，世尊曾说：‘缘于种种界，生起种种触；缘于种种触，生起种种受。’尊者，如何是缘于种种界而生起种种触，又缘于种种触而生起种种受呢？”“居士，于此，比丘以眼见色，了知‘此是可意的’。缘于眼识与能感受乐的触，乐受生起。再者，以眼见色，了知‘此是不可意的’。缘于眼识与能感受苦的触，苦受生起。再者，以眼见色，了知‘此是舍处’。缘于眼识与能感受不苦不乐的触，不苦不乐受生起。”

‘‘Puna caparaṃ, gahapati, bhikkhu sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya ‘manāpaṃ ittheta’nti pajānāti manoviññāṇaṃ sukhavedaniyañca. Phassaṃ paṭicca uppajjati sukhā vedanā. Manasā kho paneva dhammaṃ viññāya ‘amanāpaṃ ittheta’nti pajānāti manoviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Manasā kho paneva dhammaṃ viññāya ‘upekkhāṭṭhāniyaṃ ittheta’nti pajānāti manoviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānatta’’nti. Sattamaṃ.

“再者，居士，比丘以耳听闻声音后……以鼻嗅闻气味后……以舌品尝味道后……以身接触所触后……以意了知法后，了知‘此是可意的’；缘于意识及可乐受触，生起乐受。又，以意了知法后，了知‘此是不可意的’；缘于意识及可苦受触，生起苦受。又，以意了知法后，了知‘此是舍置处’；缘于意识及可不苦不乐受触，生起不苦不乐受。居士，就是这样，缘于界的不同，生起触的不同；缘于触的不同，生起受的不同。”第七。

8. Nakulapitusuttaṃ

8. 那拘罗父经

131. Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati[Pg.334]. Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti’’.

131. 一时，世尊住在跋伽国(Bhagga)苏苏摩罗山(Susumāragira)的贝沙迦拉林(Bhesakaḷāvane)鹿野苑(Migadāye)中。那时，那拘罗父居士来到世尊之处……坐于一旁后，那拘罗父居士对世尊说：“世尊，是何因何缘，于此，某些众生于现法中不得般涅槃？世尊，又是何因何缘，于此，某些众生于现法中得般涅槃呢？”“居士，有眼所识之色，是可喜的、可爱的、可意的、令人喜爱的、与欲相应的、引人贪染的。若比丘对其欣喜、称誉、执取而住，对于如此欣喜、称誉、执取而住的他，识便依附于其上，并有了执取。居士，有执取的比丘不得般涅槃。……（乃至）……居士，有舌所识之味……（乃至）……居士，有意所识之法，是可喜的、可爱的、可意的、令人喜爱的、与欲相应的、引人贪染的。若比丘对其欣喜、称誉、执取而住，对于如此欣喜、称誉、执取而住的他，识便依附于其上，并有了执取。居士，有执取的比丘不得般涅槃。居士，这即是因，这即是缘，由此某些众生于现法中不得般涅槃。”

‘‘Santi ca kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhunābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Aṭṭhamaṃ.

“居士，确实有眼识所识知的色，是可喜、可爱、可意、悦爱之相、与欲相应、可染着的。倘若比丘不欢喜、不称扬、不执持而住，对于那不欢喜、不称扬、不执持而住者，其识则不依于彼，亦无取于彼。居士，无所取的比丘即般涅槃。……（中略）……居士，确实有舌识所识知的味……（中略）……居士，确实有意所识知的法，是可喜、可爱、可意、悦爱之相、与欲相应、可染着的。倘若比丘不欢喜、不称扬、不执持而住，对于那不欢喜、不称扬、不执持而住者，其识则不依于彼，亦无取于彼。居士，无所取的比丘即般涅槃。居士，此即是因，此即是缘，某些有情因此于现法中即般涅槃。”第八。

9. Lohiccasuttaṃ

9. 罗希迦经

132. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṃ. Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti – ‘‘ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā’’ti. Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca – ‘‘mā māṇavakā saddamakattha; dhammaṃ vo bhāsissāmī’’ti. Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ. Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi –

132. 一时，具寿摩诃迦旃延住在阿槃提(Avantī)的摩迦罗迦吒(Makkarakaṭa)，于林野孤邸中。其时，罗希迦婆罗门的众多拾柴的少年弟子，前往具寿摩诃迦旃延的林野孤邸。抵达后，他们在孤邸的周围来回走动、四处徘徊，大声喧哗，做着各种嬉戏，说道：“这些剃头沙门是商贾，出身卑劣，是梵天足生之辈，却受到这些主人的恭敬、尊重、尊崇、供养、敬奉！”于是，具寿摩诃迦旃延从住处出来，对那些少年说：“少年们，莫要喧哗，我将为你们说法。”如是说后，那些少年便安静下来。其时，具寿摩诃迦旃延以偈颂对那些少年说——

‘‘Sīluttamā pubbatarā ahesuṃ,Te brāhmaṇā ye purāṇaṃ saranti;

Guttāni dvārāni surakkhitāni,Ahesuṃ tesaṃ abhibhuyya kodhaṃ.

往昔忆念古法的婆罗门，曾是持戒最胜者；他们降伏忿怒，诸根善得守护。

‘‘Dhamme [Pg.335] ca jhāne ca ratā ahesuṃ,Te brāhmaṇā ye purāṇaṃ saranti;

Ime ca vokkamma japāmaseti,Gottena mattā visamaṃ caranti.

往昔忆念古法的婆罗门，曾乐于法与禅。而这些人却背离此德，言“我等诵读”，因种姓而骄慢，行为乖违。

‘‘Kodhābhibhūtā puthuattadaṇḍā,Virajjamānā sataṇhātaṇhesu;

Aguttadvārassa bhavanti moghā,Supineva laddhaṃ purisassa vittaṃ.

被忿怒所降伏，大行惩罚，于有贪者、无贪者，行为败坏；不守护根门者，其行虚妄，犹如人在梦中所得之财。

‘‘Anāsakā thaṇḍilasāyikā ca;

Pāto sinānañca tayo ca vedā.

绝食、卧于粗地、清晨沐浴以及三吠陀，

‘‘Kharājinaṃ jaṭāpaṅko, mantā sīlabbataṃ tapo;

Kuhanā vaṅkadaṇḍā ca, udakācamanāni ca.

粗糙兽皮、结发、牙垢、咒语、戒禁、苦行、欺诈、曲杖以及以水漱洗，

‘‘Vaṇṇā ete brāhmaṇānaṃ, katā kiñcikkhabhāvanā;

Cittañca susamāhitaṃ, vippasannamanāvilaṃ;

Akhilaṃ sabbabhūtesu, so maggo brahmapattiyā’’ti.

这些是婆罗门的表象，是为了些许利益而为；而那善得等持、清澈无秽、于一切众生无有粗暴的心，才是通往梵界之道。

Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ – ‘‘yagghe! Bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante ekaṃsena apavadati, paṭikkosatī’’ti? Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano. Atha kho lohiccassa brāhmaṇassa etadahosi – ‘‘na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ paribhāseyyaṃ. Yaṃnūnāhaṃ upasaṅkamitvā puccheyya’’nti.

其时，那些青年婆罗门心怀忿怒与不悦，前往罗希迦婆罗门之处。抵达后，他们对罗希迦婆罗门说：“尊者，您可知，沙门摩诃迦旃延正彻底毁谤、斥责婆罗门的圣典！”听闻此言，罗希迦婆罗门也心生忿怒与不悦。其后，罗希迦婆罗门心想：“我仅仅听信这些青年之言，就去辱骂、斥责沙门摩诃迦旃延，这于我实为不当。我何不亲自前去问个究竟。”

Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo [Pg.336] āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā’’ti? ‘‘Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā’’ti. ‘‘Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo’’ti? ‘‘Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo –

那时，罗希迦(Lohicca)婆罗门与那些青年们一同前往具寿摩诃迦旃延(Mahākaccāna)之处。抵达后，与具寿摩诃迦旃延互致一番可喜可忆念的问候，然后坐于一旁。坐于一旁的罗希迦婆罗门对具寿摩诃迦旃延说此言：“尊者迦旃延(Kaccāna)，我们许多拾柴的弟子青年们来过这里吗？”“婆罗门，你的许多拾柴的弟子青年们确实来过这里。”“那么，尊者迦旃延与那些青年们有过任何交谈吗？”“婆罗门，我与那些青年们确实有过一些交谈。”“那么，尊者迦旃延与那些青年们是怎样交谈的呢？”“婆罗门，我与那些青年们的交谈是这样的——”

‘‘Sīluttamā pubbatarā ahesuṃ,Te brāhmaṇā ye purāṇaṃ saranti;

…Pe…;

Akhilaṃ sabbabhūtesu,So maggo brahmapattiyā’’ti.

“往昔诸婆罗门，忆念古昔之法，曾为戒行最上；……（中略）……于一切众生无有粗暴，此即为达梵之道。”

‘‘Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo’’ti.

“婆罗门，我与那些青年们的交谈就是这样。”

‘‘‘Aguttadvāro’ti bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī’’ti? ‘‘Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, aguttadvāro hotī’’ti. ‘‘Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.

“‘尊者迦旃延说：“不守护根门。”’‘尊者迦旃延，怎样才算是不守护根门呢？’‘婆罗门，于此，某人以眼见色后，于可喜之色，他心生耽著；于不可喜之色，他心生瞋恚。他念不现前而住，心思狭隘，且不如实了知那能令已生起的诸恶不善法无余息灭的心解脱、慧解脱。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法后，于可喜之法，他心生耽著；于不可喜之法，他心生瞋恚。他念不现前而住，心思狭隘，且不如实了知那能令已生起的诸恶不善法无余息灭的心解脱、慧解脱。婆罗门，如此即为不守护根门。’‘尊者迦旃延，真是奇妙！尊者迦旃延，真是稀有！尊者迦旃延竟将不守护根门者，如实地称为不守护根门者！’

‘‘‘Guttadvāro’ti [Pg.337] bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, guttadvāro hotī’’ti? ‘‘Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, guttadvāro hotī’’ti.

“‘守护根门’，尊者迦旃延说。尊者迦旃延，如何才算是守护根门呢？”“婆罗门，于此，比丘以眼见色后，于可意之色，心不沉湎；于不可意之色，心不厌恶。他安住于已建立的念，具无量心，并且如实了知那心解脱、慧解脱，于其中，他那些已生起的恶不善法无余寂灭。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，于可意之法，心不沉湎；于不可意之法，心不厌恶。他安住于已建立的念，具无量心，并且如实了知那心解脱、慧解脱，于其中，他那些已生起的恶不善法无余寂灭。婆罗门，如此，即为守护根门。”

‘‘Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu. Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Navamaṃ.

“尊者迦旃延，真是稀有！尊者迦旃延，真是未曾有！尊者迦旃延善说了何为守护根门者！尊者迦旃延，妙哉！尊者迦旃延，妙哉！譬如扶正颠倒，揭示覆盖，为迷路者指明道路，或于暗中持油灯，令有眼者得见诸色；尊者迦旃延亦复如是，以种种方便，阐明正法。尊者迦旃延，我今归依彼世尊、法与比丘僧伽。愿尊者迦旃延忆持我为优婆塞，从今日起，终生归依。犹如尊者迦旃延前往摩羯罗迦多(Makkarakata)的诸优婆塞家，亦请同样地前往罗希迦家。于彼处，若有童男童女礼敬、迎接尊者迦旃延，奉上座位或水，此将为他们带来长久的利益与安乐。”第九。

10. Verahaccānisuttaṃ

10. 维拉哈迦尼经

133. Ekaṃ samayaṃ āyasmā udāyī kāmaṇḍāyaṃ viharati todeyyassa brāhmaṇassa ambavane. Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ [Pg.338] āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – ‘‘yagghe, bhoti, jāneyyāsi ! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī’’ti.

133. 一时，具寿优陀夷住在迦曼陀（Kāmaṇḍā）城多迭亚婆罗门的芒果园。当时，维拉哈迦尼姓婆罗门女的一位年轻弟子前去拜见具寿优陀夷；抵达后，与具寿优陀夷互相愉悦地问候，在说完值得记忆的交谈后，坐于一旁。具寿优陀夷为坐于一旁的这位年轻人以法开示、劝导、激励、使之欢喜。于是，这位年轻人被具寿优陀夷以法开示、劝导、激励、使之欢喜后，便从座位上起身，前去拜见维拉哈迦尼姓婆罗门女；抵达后，对维拉哈迦尼姓婆罗门女说了这番话：“夫人，您当知晓！沙门优陀夷宣说法，此法初善、中善、后善，具义具文，并阐明了完全圆满、纯净的梵行。”

‘‘Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā’’ti. ‘‘Evaṃ bhotī’’ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘adhivāsetu kira, bhavaṃ, udāyi, amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhatta’’nti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘bhaṇa, samaṇa, dhamma’’nti. ‘‘Bhavissati, bhagini, samayo’’ti vatvā uṭṭhāyāsanā pakkami.

“那么，年轻人，你替我邀请沙门优陀夷明天来用饭吧。”“好的，夫人。”那年轻人应允了维拉哈迦尼(Verahaccāni)氏的婆罗门女，便前往具寿优陀夷所在之处；走近后，他对具寿优陀夷说：“尊者优陀夷，我们老师的妻子，维拉哈迦尼氏的婆罗门女，请您接受明日的饭食。”具寿优陀夷默然应允。其后，具寿优陀夷于那一夜过后，在上午时分穿好下衣，持衣钵，前往维拉哈迦尼氏的婆罗门女的住所；抵达后，便在已铺设的座位上坐下。于是，维拉哈迦尼氏的婆罗门女亲手以精美的嚼食与啖食供养具寿优陀夷，使其满足、饱足。之后，维拉哈迦尼氏的婆罗门女见具寿优陀夷食毕、手已离钵，便穿上鞋履，坐在高座上，蒙着头，对具寿优陀夷说：“沙门，请说法吧。”具寿优陀夷说：“姐妹，将会有时机的。”说完，便从座位上起身离开了。

Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā [Pg.339] verahaccānigottaṃ brāhmaṇiṃ etadavoca – ‘‘yagghe, bhoti, jāneyyāsi! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī’’ti.

那年轻人第二次前往具寿优陀夷之处；到了之后，与具寿优陀夷互相问候。说完一番值得欣悦、值得忆念的交谈后，坐于一旁。具寿优陀夷为坐于一旁的那位年轻人以法开示、劝导、激励、使之欢喜。于是，那年轻人第二次被具寿优陀夷以法开示、劝导、激励、使之欢喜后，便从座位上起身，前往维拉哈迦尼族婆罗门女之处；到了之后，对维拉哈迦尼族婆罗门女说了这番话：“夫人，请听，您当知晓！沙门优陀夷宣说法要，初善、中善、后善，具义具文，并开显了完全圆满、清净的梵行。”

‘‘Evamevaṃ pana tvaṃ, māṇavaka, samaṇassa udāyissa vaṇṇaṃ bhāsasi. Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamma’nti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto’’ti. ‘‘Tathā hi pana tvaṃ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā etadavoca – ‘bhaṇa, samaṇa, dhamma’nti. Dhammagaruno hi te bhavanto dhammagāravā’’ti. ‘‘Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā’’ti. ‘‘Evaṃ, bhotī’’ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – ‘‘adhivāsetu kira bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhatta’’nti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.

“年轻人，你竟如此称赞沙门优陀夷。然而，当沙门优陀夷被要求‘沙门，请说法’时，他却说‘姐妹，会有时机的’，然后从座位上起身离开了。”“可是，夫人，那是因为您当时穿着鞋履，坐在高座上，蒙着头说‘沙门，请说法’。那些尊者是尊重法、恭敬法的。”“那么，年轻人，你替我邀请沙门优陀夷明天来接受饭食供养吧。”“好的，夫人。”那年轻人答应了维拉哈迦尼族婆罗门女后，就去拜访具寿优陀夷，然后对具寿优陀夷说：“尊者优陀夷，我们老师的妻子维拉哈迦尼族婆罗门女，请您接受她为明天准备的饭食吧。”具寿优陀夷默然同意了。

Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā orohitvā nīce āsane nisīditvā sīsaṃ vivaritvā āyasmantaṃ udāyiṃ etadavoca – ‘‘kismiṃ nu kho, bhante, sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti?

那时，具寿优陀夷于夜晚过后，清晨时分着衣持钵，前往维拉哈迦尼族婆罗门女的住处；抵达后，即于所设之座坐下。维拉哈迦尼族婆罗门女亲手以精美的嚼食与啖食供养具寿优陀夷，使其满足、饱足。其后，维拉哈迦尼族婆罗门女见具寿优陀夷食毕，手已离钵，便脱下鞋履，坐于低座，除去头巾，对具寿优陀夷说道：“尊者，于何者有时，诸阿罗汉施设苦乐？于何者无时，诸阿罗汉不施设苦乐？”

‘‘Cakkhusmiṃ kho, bhagini, sati arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapenti…pe… jivhāya sati arahanto sukhadukkhaṃ paññapenti, jivhāya asati arahanto sukhadukkhaṃ na paññapenti…pe…. Manasmiṃ sati arahanto sukhadukkhaṃ paññapenti, manasmiṃ asati arahanto sukhadukkhaṃ na paññapentī’’ti.

“贤妹，于眼有时，诸阿罗汉施设苦乐；于眼无时，诸阿罗汉不施设苦乐。……乃至……于舌有时，诸阿罗汉施设苦乐；于舌无时，诸阿罗汉不施设苦乐。……乃至……于意有时，诸阿罗汉施设苦乐；于意无时，诸阿罗汉不施设苦乐。”

Evaṃ vutte, verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ etadavoca – ‘‘abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya[Pg.340], paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ ayyena udāyinā anekapariyāyena dhammo pakāsito. Esāhaṃ, ayya udāyi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsikaṃ maṃ ayyo udāyī dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

如是说后，维拉哈迦尼族婆罗门女对具寿优陀夷说此言：“善哉，尊者！善哉，尊者！譬如将颠倒者扶正，将覆盖者揭开，为迷路者指明道路，于黑暗中持油灯，令有眼者得见诸色；尊者优陀夷亦如是，以种种方便开示了法。尊者优陀夷，我今归依彼世尊、法与比丘僧团。愿尊者优陀夷忆持我为优婆夷，从今日起，乃至命终，皆悉归依。”第十。

Gahapativaggo terasamo.

家主品第十三。

Tassuddānaṃ –

此品之摄颂：

Vesālī vajji nāḷandā, bhāradvāja soṇo ca ghosito;

Hāliddiko nakulapitā, lohicco verahaccānīti.

毗舍离、跋耆、那烂陀，巴罗多迦、索那与瞿师多；诃梨提迦、那拘罗父，罗希迦、维拉哈迦尼。

14. Devadahavaggo

14. 天臂品

1. Devadahasuttaṃ

1. 天臂经

134. Ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – ‘‘nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ [Pg.341] sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi…pe… santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmī’’ti. Paṭhamaṃ.

134. 一时，世尊住在释迦族一个名为天臂（Devadaha）的市镇。在那里，世尊对比丘们说：“诸比丘，我并非说所有比丘都应于六触处行不放逸，我也并非说所有比丘都无须于六触处行不放逸。诸比丘，对于那些阿罗汉、漏尽者、梵行已立、所作已作、已舍重担、逮得己利、尽诸有结、正智解脱的比丘，我对他们说，无须于六触处行不放逸。是何缘故？他们已行不放逸，不可能再放逸。而诸比丘，对于那些尚是有学、心尚未得达、为求无上瑜伽安稳而住的比丘，我对他们说，应于六触处行不放逸。是何缘故？诸比丘，有眼所识之色，有可喜的，亦有不可喜的。它们一再接触，但不会占据他的心而留住。因其心不被占据，故精进已发起而不退屈，念已现前而不迷乱，身已轻安而不焦躁，心已得定而专一。诸比丘，我正是见到此不放逸之果，才对那些比丘说，应于六触处行不放逸。……（中略）……诸比丘，有意识所识之法，有可喜的，亦有不可喜的。它们一再接触，但不会占据他的心而留住。因其心不被占据，故精进已发起而不退屈，念已现前而不迷乱，身已轻安而不焦躁，心已得定而专一。诸比丘，我正是见到此不放逸之果，才对那些比丘说，应于六触处行不放逸。”第一。

2. Khaṇasuttaṃ

2. 时机经

135. ‘‘Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ; akantarūpaṃyeva passati, no kantarūpaṃ; amanāparūpaṃyeva passati, no manāparūpaṃ. Yaṃ kiñci sotena saddaṃ suṇāti…pe… yaṃ kiñci ghānena gandhaṃ ghāyati…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci kāyena phoṭṭhabbaṃ phusati…pe… yaṃ kiñci manasā dhammaṃ vijānāti aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpaṃ; akantarūpaṃyeva vijānāti, no kantarūpaṃ; amanāparūpaṃyeva vijānāti, no manāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati iṭṭharūpaṃyeva passati, no aniṭṭharūpaṃ; kantarūpaṃyeva passati, no akantarūpaṃ; manāparūpaṃyeva passati, no amanāparūpaṃ…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci manasā dhammaṃ vijānāti iṭṭharūpaṃyeva vijānāti, no aniṭṭharūpaṃ; kantarūpaṃyeva vijānāti, no akantarūpaṃ; manāparūpaṃyeva vijānāti, no amanāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāyā’’ti. Dutiyaṃ.

135. “诸比丘，此乃汝之利得，此乃汝之善得，汝等已得行梵行之时机。诸比丘，我曾见过名为‘六触处’的地狱。在那里，眼见任何色，只见不可喜之色，不见可喜之色；只见不悦意之色，不见悦意之色；只见不称心之色，不见称心之色。耳闻任何声……鼻嗅任何香……舌尝任何味……身触任何所触……意知任何法，只见不可喜之法，不知可喜之法；只见不悦意之法，不知悦意之法；只见不称心之法，不知称心之法。诸比丘，此乃汝之利得，此乃汝之善得，汝等已得行梵行之时机。诸比丘，我曾见过名为‘六触处’的天界。在那里，眼见任何色，只见可喜之色，不见不可喜之色；只见悦意之色，不见不悦意之色；只见称心之色，不见不称心之色……舌尝任何味……意知任何法，只见可喜之法，不知不可喜之法；只见悦意之法，不知不悦意之法；只见称心之法，不知不称心之法。诸比丘，此乃汝之利得，此乃汝之善得，汝等已得行梵行之时机。”

3. Paṭhamarūpārāmasuttaṃ

3. 初喜爱色经

136. ‘‘Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā, bhikkhave[Pg.342], devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Gandhārāmā… rasārāmā… phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati’’. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

136. “诸比丘，天与人乐于色，喜于色，欣于色。诸比丘，天与人因色的变易、离染、灭而住于苦。诸比丘，天与人乐于声，喜于声，欣于声。诸比丘，天与人因声的变易、离染、灭而住于苦。乐于香……乐于味……乐于触……诸比丘，天与人乐于法，喜于法，欣于法。诸比丘，天与人因法的变易、离染、灭而住于苦。而诸比丘，如来、阿罗汉、正等觉者，如实了知色之集、灭、味、患、离后，不乐于色，不喜于色，不欣于色。诸比丘，如来因色的变易、离染、灭而住于乐。声……香……味……触……如实了知法之集、灭、味、患、离后，不乐于法，不喜于法，不欣于法。诸比丘，如来因法的变易、离染、灭而住于乐。”世尊说了这番话。善逝说完此话，导师接着又说：

‘‘Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;

Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.

“色声味香触法全，所欲所爱亦所喜；世言其有至于斯。

‘‘Sadevakassa lokassa, ete vo sukhasammatā;

Yattha cete nirujjhanti, taṃ tesaṃ dukkhasammataṃ.

“天人世间咸认为，此等事物为安乐；此等事物寂灭处，彼等认为皆是苦。

‘‘Sukhaṃ diṭṭhamariyebhi, sakkāyassa nirodhanaṃ;

Paccanīkamidaṃ hoti, sabbalokena passataṃ.

“圣者视有身之灭为乐，此见与一切世间相违。

‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato;

Yaṃ pare dukkhato āhu, tadariyā sukhato vidū.

“他人所说之乐，圣者说彼为苦；他人所说之苦，圣者知彼为乐。

‘‘Passa dhammaṃ durājānaṃ, sammūḷhettha aviddasu;

Nivutānaṃ tamo hoti, andhakāro apassataṃ.

“当观此难知之法，无智者于此深为迷惑；于被障蔽者是黑暗，于不见者是昏暗。”

‘‘Satañca vivaṭaṃ hoti, āloko passatāmi;

Santike na vijānanti, maggā dhammassa akovidā.

于善人则为显现，如光于见者；愚人不善巧于法，虽近而不知。

‘‘Bhavarāgaparetebhi, bhavarāgānusārībhi ;

Māradheyyānupannehi, nāyaṃ dhammo susambudho.

为贪求存在所困者，随贪求存在而行者，堕入魔罗领域者，此法不易善觉。

‘‘Ko [Pg.343] nu aññatra mariyebhi, padaṃ sambuddhumarahati;

Yaṃ padaṃ sammadaññāya, parinibbanti anāsavā’’ti. tatiyaṃ;

“除圣者外，谁能觉悟此境？善知此境，无漏者般涅槃。”第三。

4. Dutiyarūpārāmasuttaṃ

4. 第二乐色经

137. ‘‘Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā… gandhārāmā… rasārāmā … phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo na dhammarato na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī’’ti. Catutthaṃ.

137. “诸比丘，天与人乐于色、喜于色、悦于色。诸比丘，天与人因色的变异、离贪、灭尽而住于苦。乐于声……乐于香……乐于味……乐于触……诸比丘，天与人乐于法、喜于法、悦于法。诸比丘，天与人因法的变异、离贪、灭尽而住于苦。然而，诸比丘，如来、阿罗汉、正等觉者，如实知色的集、灭、味、患、离后，不乐于色、不喜于色、不悦于色。诸比丘，如来因色的变异、离贪、灭尽而住于乐。如实知声……香……味……触……法的集、灭、味、患、离后，不乐于法、不喜于法、不悦于法。诸比丘，如来因法的变异、离贪、灭尽而住于乐。”第四。

5. Paṭhamanatumhākaṃsuttaṃ

5. 第一非汝等经

138. ‘‘Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, cakkhu na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ[Pg.344]; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissatī’’ti. Pañcamaṃ.

138. “诸比丘，凡不属于你们的，你们应当舍弃它。那被舍弃之物，将为你们带来利益与安乐。诸比丘，什么不属于你们呢？诸比丘，眼不属于你们，你们应当舍弃它。那被舍弃之物，将为你们带来利益与安乐……乃至……舌不属于你们，你们应当舍弃它。那被舍弃之物，将为你们带来利益与安乐……乃至……意不属于你们，你们应当舍弃它。那被舍弃之物，将为你们带来利益与安乐。诸比丘，譬如在这祇陀林里，所有草、木、枝、叶，有人或取走，或焚烧，或随意处置，你们岂会这样想：‘有人取走我们，焚烧我们，或随意处置我们’吗？”“大德，不会这样想。”“那是什么原因呢？”“大德，因为那不是我们的我，也不是我所有。”“诸比丘，正是如此，眼不属于你们，你们应当舍弃它。那被舍弃之物，将为你们带来利益与安乐……乃至……舌不属于你们，你们应当舍弃它。那被舍弃之物，将为你们带来利益与安乐……乃至……意不属于你们，你们应当舍弃它。那被舍弃之物，将为你们带来利益与安乐。”第五。

6. Dutiyanatumhākaṃsuttaṃ

6. 第二非汝等所有经

139. ‘‘Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane…pe… evameva kho, bhikkhave, rūpā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissantī’’ti. Chaṭṭhaṃ.

139. “诸比丘，凡不属于你们的，你们应当舍弃它。那被舍弃之物，将为你们带来利益与安乐。诸比丘，什么不属于你们呢？诸比丘，色不属于你们，你们应当舍弃它们。那些被舍弃之物，将为你们带来利益与安乐。声……香……味……触……法不属于你们，你们应当舍弃它们。那些被舍弃之物，将为你们带来利益与安乐。诸比丘，譬如在这祇陀林里……乃至……诸比丘，正是如此，色不属于你们，你们应当舍弃它们。那些被舍弃之物，将为你们带来利益与安乐。”第六。

7. Ajjhattāniccahetusuttaṃ

7. 内无常因经

140. ‘‘Cakkhuṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, cakkhu kuto niccaṃ bhavissati…pe… jivhā aniccā. Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati…pe… mano anicco. Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

140. “诸比丘，眼是无常。眼生起之因与缘，亦是无常。诸比丘，由无常所生之眼，何能为常？……舌是无常。舌生起之因与缘，亦是无常。诸比丘，由无常所生之舌，何能为常？……意是无常。意生起之因与缘，亦是无常。诸比丘，由无常所生之意，何能为常？诸比丘，如是见者，多闻圣弟子于眼亦厌离……于舌亦厌离……于意亦厌离。厌离故离贪，离贪故解脱。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，不再有此有。’”第七。

8. Ajjhattadukkhahetusuttaṃ

8. 内苦因经

141. ‘‘Cakkhuṃ, bhikkhave, dukkhaṃ. Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, cakkhu kuto sukhaṃ bhavissati…pe… jivhā dukkhā. Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati…pe… mano dukkho. Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Aṭṭhamaṃ.

141. “诸比丘，眼是苦。眼生起之因与缘，亦是苦。诸比丘，由苦所生之眼，何能为乐？……舌是苦。舌生起之因与缘，亦是苦。诸比丘，由苦所生之舌，何能为乐？……意是苦。意生起之因与缘，亦是苦。诸比丘，由苦所生之意，何能为乐？如是见者……他了知：‘生已尽，梵行已立，所作已办，不再有此有。’”第八。

9. Ajjhattānattahetusuttaṃ

9. 内无我因经

142. ‘‘Cakkhuṃ[Pg.345], bhikkhave, anattā. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati…pe… jivhā anattā. Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati…pe… mano anattā. Yopi hetu yopi paccayo manassa uppādāya, sopi anattā. Anattasambhūto, bhikkhave, mano kuto attā bhavissati! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Navamaṃ.

142. “诸比丘，眼是无我。任何眼生起的因与缘，那也是无我。诸比丘，由无我所生的眼，如何能是我？……舌是无我。任何舌生起的因与缘，那也是无我。诸比丘，由无我所生的舌，如何能是我？……意是无我。任何意生起的因与缘，那也是无我。诸比丘，由无我所生的意，如何能是我？如是观者……他了知：‘生已尽，梵行已立，所作已办，再无此世。’”第九经。

10. Bāhirāniccahetusuttaṃ

10. 外无常因经

143. ‘‘Rūpā, bhikkhave, aniccā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dasamaṃ.

143. “诸比丘，色是无常。任何色生起的因与缘，那也是无常。诸比丘，由无常所生的色，如何能是常？声……香……味……触……法是无常。任何法生起的因与缘，那也是无常。诸比丘，由无常所生的法，如何能是常？如是观者……他了知：‘生已尽，梵行已立，所作已办，再无此世。’”第十经。

11. Bāhiradukkhahetusuttaṃ

11. 外苦因经

144. ‘‘Rūpā, bhikkhave, dukkhā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Ekādasamaṃ.

144. “诸比丘，色是苦。任何色生起的因与缘，那也是苦。诸比丘，由苦所生的色，如何能是乐？声……香……味……触……法是苦。任何法生起的因与缘，那也是苦。诸比丘，由苦所生的法，如何能是乐？如是观者……他了知：‘生已尽，梵行已立，所作已办，再无此世。’”第十一经。

12. Bāhirānattahetusuttaṃ

12. 外无我因经

145. ‘‘Rūpā, bhikkhave, anattā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, dhammā [Pg.346] kuto attā bhavissanti! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi… gandhesupi… rasesupi… phoṭṭhabbesupi… dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Dvādasamaṃ.

145. “诸比丘，色是无我。凡是色生起之因、缘，彼亦是无我。诸比丘，由无我所生之色，如何能是我？声……香……味……触……法是无我。凡是法生起之因、缘，彼亦是无我。诸比丘，由无我所生之法，如何能是我？诸比丘，如是观的多闻圣弟子厌离于色，厌离于声……香……味……触……法。因厌离而离贪，因离贪而解脱；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，不受后有。’”第十二经。

Devadahavaggo cuddasamo.

天湖品第十四

Tassuddānaṃ –

其摄颂——

Devadaho khaṇo rūpā, dve natumhākameva ca;

Hetunāpi tayo vuttā, duve ajjhattabāhirāti.

天湖、刹那、色，二非汝等；以因说三，内外二种。

15. Navapurāṇavaggo

15. 新旧品

1. Kammanirodhasuttaṃ

1. 业灭经

146. ‘‘Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṃ kammanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamañca, bhikkhave, purāṇakammaṃ? Cakkhu, bhikkhave, purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ…pe… jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā…pe… mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo. Idaṃ vuccati, bhikkhave, purāṇakammaṃ. Katamañca, bhikkhave, navakammaṃ? Yaṃ kho, bhikkhave, etarahi kammaṃ karoti kāyena vācāya manasā, idaṃ vuccati, bhikkhave, navakammaṃ. Katamo ca, bhikkhave, kammanirodho? Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati, ayaṃ vuccati, bhikkhave, kammanirodho. Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, kammanirodhagāminī paṭipadā. Iti kho, bhikkhave, desitaṃ mayā purāṇakammaṃ, desitaṃ [Pg.347] navakammaṃ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā. Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Paṭhamaṃ.

146. “诸比丘，我将为你们宣说新业与旧业、业的止息，以及导向业止息的行道。你们当谛听，善作意，我将宣说。诸比丘，何为旧业？诸比丘，眼是旧业，应被看作是有为的、由思所成、是感受之因。……乃至……舌是旧业，应被看作是有为的、由思所成、是感受之因。……乃至……意是旧业，应被看作是有为的、由思所成、是感受之因。诸比丘，这被称为旧业。诸比丘，何为新业？诸比丘，凡现在以身、语、意所造的业，这被称为新业。诸比丘，何为业的止息？诸比丘，凡因身业、语业、意业的止息而触证解脱，这被称为业的止息。诸比丘，何为导向业止息的行道？此即八圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比丘，这被称为导向业止息的行道。如是，诸比丘，我已为你们宣说旧业，已宣说新业，已宣说业的止息，已宣说导向业止息的行道。诸比丘，导师为求弟子们的利益、哀愍他们，出于哀愍而应为弟子们所做之事，我已为你们完成。诸比丘，这里有树下，这里有空寂处。诸比丘，你们当禅修，莫放逸，莫于日后追悔。此即我们对你们的教诫。”第一。

2. Aniccanibbānasappāyasuttaṃ

2. 导向涅槃的无常经

147. ‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṃ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṃ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṃ aniccanti passati, manosamphasso aniccoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Dutiyaṃ.

147. “诸比丘，我将为你们说适合于涅槃的行道。你们当听……（中略）……诸比丘，什么是适合于涅槃的行道呢？于此，诸比丘，比丘观眼为无常，观色为无常，观眼识为无常，观眼触为无常。凡缘眼触而生的受，或乐、或苦、或不苦不乐，他也观其为无常……（中略）……观舌为无常，观味为无常，观舌识为无常，观舌触为无常，凡缘舌触而生的受，或乐、或苦、或不苦不乐，他也观其为无常……（中略）……观意为无常，观法为无常，观意识为无常，观意触为无常，凡缘意触而生的受，或乐、或苦、或不苦不乐，他也观其为无常。诸比丘，这即是适合于涅槃的行道。”第二。

3. Dukkhanibbānasappāyasuttaṃ

3. 苦相应适合涅槃经

148. ‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, cakkhuṃ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṃ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati…pe… jivhā dukkhāti passati…pe… mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṃ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi [Pg.348] dukkhanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Tatiyaṃ.

148. “比丘们，我将为你们说适于涅槃的行道。你们当听……比丘们，那适于涅槃的行道是什么呢？于此，比丘们，有比丘观眼是苦，观色是苦，观眼识是苦，观眼触是苦，缘眼触而生的任何感受，无论是乐、是苦或是不苦不乐，他也观其为苦……（中略）……观舌是苦……（中略）……观意是苦，观法是苦，观意识是苦，观意触是苦，缘意触而生的任何感受，无论是乐、是苦或是不苦不乐，他也观其为苦。比丘们，这即是那适于涅槃的行道。”第三经。

4. Anattanibbānasappāyasuttaṃ

4. 无我适于涅槃经

149. ‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṃ anattāti passati, cakkhusamphasso anattāti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati…pe… mano anattāti passati, dhammā anattāti passati, manoviññāṇaṃ anattāti passati, manosamphasso anattāti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Catutthaṃ.

149. “比丘们，我将为你们说适于涅槃的行道。你们当听……比丘们，那适于涅槃的行道是什么呢？于此，比丘们，一位比丘观眼是无我，观色是无我，观眼识是无我，观眼触是无我，缘眼触而生的任何感受，无论是乐、是苦或是不苦不乐，他也观其为无我……（中略）……观意是无我，观法是无我，观意识是无我，观意触是无我，缘意触而生的任何感受，无论是乐、是苦或是不苦不乐，他也观其为无我。比丘们，这即是那适于涅槃的行道。”第四经。

5. Nibbānasappāyapaṭipadāsuttaṃ

5. 适于涅槃行道经

150. ‘‘Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā’’ti?

150. “诸比丘，我将为你们宣说适于涅槃的行道。你们当谛听……诸比丘，什么是适于涅槃的行道呢？诸比丘，你们认为如何？眼是常还是无常呢？”

‘‘Aniccaṃ, bhante’’.

“尊者，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“尊者，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、是苦、是变易法者，是否适于视之为‘此是我的，此是我，此是我的我’呢？”

‘‘No hetaṃ, bhante’’.

“尊者，实不适于此。”

‘‘Rūpā niccā vā aniccā vā’’ti?

“色是常还是无常呢？”

‘‘Aniccā, bhante’’…pe….

“尊者，是无常。”……

‘‘Cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā’’ti?

“眼识……眼触……凡缘于意触而生的感受，无论是乐、是苦、或是不苦不乐，那也是常还是无常呢？”

‘‘Aniccaṃ, bhante’’.

“尊者，是无常。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“尊者，是苦。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“凡是无常、是苦、是变易法者，是否适于视之为‘此是我的，此是我，此是我的我’呢？”

‘‘No hetaṃ, bhante’’.

“尊者，实不适于此。”

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati …pe… nāparaṃ itthattāyāti pajānāti. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā’’ti. Pañcamaṃ.

“诸比丘，多闻圣弟子如是见，则于眼厌离，于色厌离，于眼识厌离，于眼触厌离……凡缘于意触而生的感受，无论是乐、是苦、或是不苦不乐，亦于彼厌离。因厌离而离贪，因离贪而解脱……了知：‘……于此不再有。’诸比丘，这确实就是适于涅槃的行道。”第五。

6. Antevāsikasuttaṃ

6. 弟子经

151. ‘‘Anantevāsikamidaṃ[Pg.349], bhikkhave, brahmacariyaṃ vussati anācariyakaṃ. Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati. Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

151. “诸比丘，当无弟子、无师地行此梵行。诸比丘，有弟子、有师的比丘住于苦，不安乐。诸比丘，无弟子、无师的比丘住于乐，安乐而住。诸比丘，比丘如何为有弟子、有师，住于苦，不安乐？在此，诸比丘，比丘以眼见色后，生起奔逸、能结缚的诸恶不善法。那些法住于其内，恶不善法住于其内，是故被称为‘有弟子者’。那些法支配他，恶不善法支配他，是故被称为‘有师者’。……”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

“再者，诸比丘，比丘以舌尝味后，生起奔逸、能结缚的诸恶不善法。那些法住于其内，恶不善法住于其内，是故被称为‘有弟子者’。那些法支配他，恶不善法支配他，是故被称为‘有师者’。……”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṃ, na phāsu viharati.

“再者，诸比丘，比丘以意知法后，生起奔逸、能结缚的诸恶不善法。那些法住于其内，恶不善法住于其内，是故被称为‘有弟子者’。那些法支配他，恶不善法支配他，是故被称为‘有师者’。诸比丘，如是，有弟子、有师的比丘住于苦，不安乐。”

‘‘Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

“诸比丘，比丘如何无弟子、无师而安乐、舒适地安住？诸比丘，于此，比丘以眼见色后，不生起奔逸、能结缚的邪恶不善法。彼法不住于其内，邪恶不善法不住于其内。是故，被称为‘无弟子者’。彼法不支配他，邪恶不善法不支配他。是故，被称为‘无师者’。……（中略）……”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa [Pg.350] anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

“再者，诸比丘，比丘以舌尝味后，不生起奔逸、能结缚的邪恶不善法。彼法不住于其内，邪恶不善法不住于其内。是故，被称为‘无弟子者’。彼法不支配他，邪恶不善法不支配他。是故，被称为‘无师者’。……（中略）……”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati. Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati. Anācariyakaṃ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ, na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharatī’’ti. Chaṭṭhaṃ.

“再者，诸比丘，比丘以意知法后，不生起奔逸、能结缚的邪恶不善法。彼法不住于其内，邪恶不善法不住于其内，是故，被称为‘无弟子者’。彼法不支配他，邪恶不善法不支配他，是故，被称为‘无师者’。诸比丘，如此，无弟子、无师的比丘安乐、舒适地安住。诸比丘，当无弟子、无师地行此梵行。诸比丘，有弟子、有师的比丘痛苦地安住，不得舒适。诸比丘，无弟子、无师的比丘安乐、舒适地安住。”第六。

7. Kimatthiyabrahmacariyasuttaṃ

7. 梵行所为何事经

152. ‘‘Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṃ vussatī’ti. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamaṃ panāvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

152. “比丘们，若其他外道游行者如此问你们：‘贤友，在沙门乔达摩处修梵行是为了什么？’比丘们，被如此问时，你们应如此回答那些外道游行者：‘贤友，是为了遍知苦，而在世尊处修梵行。’比丘们，若那些外道游行者又如此问：‘贤友，那么，是为遍知何种苦，而在沙门乔达摩处修梵行呢？’比丘们，被如此问时，你们应如此回答那些外道游行者——”

‘‘Cakkhu kho, āvuso, dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā dukkhā; tesaṃ pariññāya bhagavati brahmacariyaṃ vussati. Cakkhuviññāṇaṃ dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Cakkhusamphasso dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… jivhā dukkhā… mano dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho, āvuso[Pg.351], dukkhaṃ; yassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Sattamaṃ.

“‘贤友，眼是苦，为遍知它，而在世尊处修梵行。色是苦，为遍知它们，而在世尊处修梵行。眼识是苦，为遍知它，而在世尊处修梵行。眼触是苦，为遍知它，而在世尊处修梵行。凡缘眼触而生的感受，或乐、或苦、或不苦不乐，彼亦是苦；为遍知它，而在世尊处修梵行。……乃至……舌是苦……意是苦，为遍知它，而在世尊处修梵行。……乃至……凡缘意触而生的感受，或乐、或苦、或不苦不乐，彼亦是苦；为遍知它，而在世尊处修梵行。贤友，这即是苦，为遍知它，而在世尊处修梵行。’比丘们，被如此问时，你们应如此回答那些外道游行者。”第七。

8. Atthinukhopariyāyasuttaṃ

8. 有法门经

153. ‘‘Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’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 – ‘‘atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti.

153. “诸比丘，是否存在一种方法，比丘依此方法，除去信，除去喜好，除去传闻，除去对行相的思择，除去对邪见的审察认可，而记说阿罗汉果：‘我了知：生已尽，梵行已立，应作已作，于此（轮回）状态，无有后有’？”“世尊，我等之法，以世尊为根本，以世尊为导师，以世尊为归依处。善哉，世尊！唯愿世尊为我等阐明此说之义。听闻世尊所说后，诸比丘将受持之。”“那么，诸比丘，你们要听，要善作意，我将为你们说。”“是的，世尊。”那些比丘回答世尊。世尊说：“诸比丘，确实存在一种方法，比丘依此方法，除去信，除去喜好，除去传闻，除去对行相的思择，除去对邪见的审察认可，而记说阿罗汉果：‘我了知：生已尽，梵行已立，应作已作，于此（轮回）状态，无有后有’。”

‘‘Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya…pe… aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ[Pg.352], bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti…pe….

“诸比丘，是何种方法，比丘依据此方法，非由信……非由对见解的审察忍可，而记说究竟智：‘我了知：生已尽，梵行已立，所作已办，于此更无后有’呢？诸比丘，于此，比丘以眼见色后，若有内在的贪、瞋、痴，则了知‘我内在有贪、瞋、痴’；若无内在的贪、瞋、痴，则了知‘我内在无贪、瞋、痴’。诸比丘，比丘以眼见色后，若有内在的贪、瞋、痴，则了知‘我内在有贪、瞋、痴’；若无内在的贪、瞋、痴，则了知‘我内在无贪、瞋、痴’。诸比丘，此等法难道应由信而得知，或由喜好而得知，或由传闻而得知，或由行相的寻思而得知，或由对见解的审察忍可而得知吗？”“世尊，并非如此。”“诸比丘，此等法难道不应以慧见后而得知吗？”“世尊，正是如此。”“诸比丘，这即是该方法，比丘依据此方法，非由信，非由喜好，非由传闻，非由行相的寻思，非由对见解的审察忍可，而记说究竟智：‘我了知：生已尽，梵行已立，所作已办，于此更无后有。’”

‘‘Puna caparaṃ, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ…pe… rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti …pe….

“再者，比丘们，比丘以舌尝味后，若内有贪、瞋、痴，则了知‘我内有贪、瞋、痴’；若内无贪、瞋、痴，则了知‘我内无贪、瞋、痴’。比丘们，此即以舌尝味后，若内有贪、瞋、痴，则了知‘我内有贪、瞋、痴’；若内无贪、瞋、痴，则了知‘我内无贪、瞋、痴’。比丘们，这些法，是应由信而知，应由喜好而知，应由听闻传承而知，应由思惟行相而知，还是应由对见解的审思忍可而知呢？”“并非如此，世尊。”“比丘们，这些法，难道不应是以慧亲见而知吗？”“是的，世尊。”“比丘们，这也是一个法门，依此法门，比丘非由信，非由喜好，非由听闻传承，非由思惟行相，非由对见解的审思忍可，而记说究竟智：‘我了知：生已尽，梵行已立，所作已办，不受后有。’”

‘‘Puna caparaṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanume, bhikkhave, dhammā paññāya disvā veditabbā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu [Pg.353] aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī’’ti. Aṭṭhamaṃ.

“再者，诸比丘，比丘以意了知法后，若于内实有贪、瞋、痴，则了知：‘我于内有贪、瞋、痴’；若于内实无贪、瞋、痴，则了知：‘我于内无贪、瞋、痴’。诸比丘，比丘以意了知法后，若于内实有贪、瞋、痴，则了知：‘我于内有贪、瞋、痴’；若于内实无贪、瞋、痴，则了知：‘我于内无贪、瞋、痴’——诸比丘，这些法是应由信而知，应由喜好而知，应由传闻而知，应由对行相的思惟而知，还是应由对见的审虑认可而知呢？”“并非如此，世尊。”“诸比丘，这些法难道不是应以慧亲见而知吗？”“诚然，世尊。”“诸比丘，这亦是法门，依此法门，比丘舍离信，舍离喜好，舍离传闻，舍离对行相的思惟，舍离对见的审虑认可，而宣告究竟智：‘我了知：“生已尽，梵行已立，应作已作，于此生不再有。”’”第八。

9. Indriyasampannasuttaṃ

9. 根具足经

154. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī’’ti?

154. 尔时，有一位比丘来到世尊之处……坐于一旁后，那位比丘对世尊说：“世尊，所谓‘根具足者，根具足者’，世尊，如何才算是根具足呢？”

‘‘Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati…pe… jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati…pe… manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati. Nibbindaṃ virajjati…pe… vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, bhikkhu, indriyasampanno hotī’’ti. Navamaṃ.

“比丘，若于眼根随观生灭而住，则厌离眼根……（略）……若于舌根随观生灭而住，则厌离舌根……（略）……若于意根随观生灭而住，则厌离意根。因厌离而离贪……（略）……于解脱时，生起‘我已解脱’之智。了知：‘生已尽，梵行已立，所作已办，于此状态，无有后有。’比丘，仅以此，即为诸根具足者。”第九。

10. Dhammakathikapucchasuttaṃ

10. 说法者问经

155. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammakathiko, dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī’’ti?

155. 尔时，有一位比丘来到世尊之处……（略）……坐于一旁后，那位比丘对世尊说此言：“尊者，所谓‘说法者，说法者’。尊者，以何而为说法者？”

‘‘Cakkhussa ce, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya…pe… jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya…pe… manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. Manassa [Pg.354] ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā’’ti. Dasamaṃ.

“比丘，若为眼之厌离、离贪、灭尽而说法，则堪称为‘说法比丘’。比丘，若为眼之厌离、离贪、灭尽而行道，则堪称为‘法随法行比丘’。比丘，若因眼之厌离、离贪、灭尽而无取解脱，则堪称为‘现法得涅槃比丘’。……（略）……比丘，若为舌之厌离、离贪、灭尽而说法，则堪称为‘说法比丘’。……（略）……比丘，若为意之厌离、离贪、灭尽而说法，则堪称为‘说法比丘’。比丘，若为意之厌离、离贪、灭尽而行道，则堪称为‘法随法行比丘’。比丘，若因意之厌离、离贪、灭尽而无取解脱，则堪称为‘现法得涅槃比丘’。”第十。

Navapurāṇavaggo pañcadasamo.

第五新旧品结束。

Tassuddānaṃ –

其摄颂：

Kammaṃ cattāri sappāyā, anantevāsi kimatthiyā;

Atthi nu kho pariyāyo, indriyakathikena cāti.

业、四适宜、无间弟子、何义、有方法、根与说法者。

Saḷāyatanavagge tatiyapaṇṇāsako samatto.

《六处篇》第三五十经结束。

Tassa vagguddānaṃ –

其品摄颂：

Yogakkhemi ca loko ca, gahapati devadahena ca;

Navapurāṇena paṇṇāso, tatiyo tena vuccatīti.

离轭安稳、世间、居士、天湖，以及新旧品，是故称为第三五十经。

16. Nandikkhayavaggo

16. 喜尽品

1. Ajjhattanandikkhayasuttaṃ

1. 内喜尽经

156. ‘‘Aniccaṃyeva, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu jivhaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā…pe… cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu manaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Paṭhamaṃ.

156. “诸比丘，比丘见确实无常的眼为‘无常’，此即是他的正见。正确地见后，他便厌离。因喜的灭尽而有贪的灭尽；因贪的灭尽而有喜的灭尽。因喜与贪的灭尽，心被称为‘善解脱’。……诸比丘，比丘见确实无常的舌为‘无常’，此即是他的正见。正确地见后，他便厌离。因喜的灭尽而有贪的灭尽；因贪的灭尽……心被称为‘善解脱’。……诸比丘，比丘见确实无常的意为‘无常’，此即是他的正见。正确地见后，他便厌离。因喜的灭尽而有贪的灭尽；因贪的灭尽而有喜的灭尽。因喜与贪的灭尽，心被称为‘善解脱’。”第一。

2. Bāhiranandikkhayasuttaṃ

2. 外喜尽经

157. ‘‘Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo[Pg.355]. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Anicceyeva, bhikkhave, bhikkhu sadde… gandhe… rase… phoṭṭhabbe… dhamme aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Dutiyaṃ.

157. “诸比丘，比丘见确实无常的色为‘无常’，此即是他的正见。正确地见后，他便厌离。因喜的灭尽而有贪的灭尽；因贪的灭尽而有喜的灭尽。因喜与贪的灭尽，心被称为‘善解脱’。诸比丘，比丘见确实无常的声……香……味……触……法为‘无常’，此即是他的正见。正确地见后，他便厌离。因喜的灭尽而有贪的灭尽；因贪的灭尽而有喜的灭尽。因喜与贪的灭尽，心被称为‘善解脱’。”第二。

3. Ajjhattaaniccanandikkhayasuttaṃ

3. 内无常喜尽经

158. ‘‘Cakkhuṃ, bhikkhave, yoniso manasi karotha; cakkhāniccatañca yathābhūtaṃ samanupassatha. Cakkhuṃ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṃ samanupassanto cakkhusmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sotaṃ, bhikkhave, yoniso manasi karotha… ghānaṃ… jivhaṃ, bhikkhave, yoniso manasi karotha; jivhāniccatañca yathābhūtaṃ samanupassatha. Jivhaṃ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṃ samanupassanto jivhāyapi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Kāyaṃ… manaṃ, bhikkhave, yoniso manasi karotha; manāniccatañca yathābhūtaṃ samanupassatha. Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Tatiyaṃ.

158. “诸比丘，你们当如理作意于眼，当如实观察眼的无常。诸比丘，比丘如理作意于眼、如实观察眼的无常时，也对眼厌离。因喜的灭尽而贪灭尽，因贪的灭尽而喜灭尽。因喜与贪的灭尽，心被称为善解脱。诸比丘，你们当如理作意于耳……鼻……诸比丘，你们当如理作意于舌，当如实观察舌的无常。诸比丘，比丘如理作意于舌、如实观察舌的无常时，也对舌厌离。因喜的灭尽而贪灭尽，因贪的灭尽而喜灭尽。因喜与贪的灭尽，心被称为善解脱。身……诸比丘，你们当如理作意于意，当如实观察意的无常。诸比丘，比丘如理作意于意、如实观察意的无常时，也对意厌离。因喜的灭尽而贪灭尽，因贪的灭尽而喜灭尽。因喜与贪的灭尽，心被称为善解脱。”第三经。

4. Bāhiraaniccanandikkhayasuttaṃ

4. 外无常喜尽经

159. ‘‘Rūpe, bhikkhave, yoniso manasi karotha; rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sadde… gandhe… rase… phoṭṭhabbe… dhamme, bhikkhave, yoniso manasi karotha; dhammāniccatañca yathābhūtaṃ samanupassatha. Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṃ samanupassanto dhammesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī’’ti. Catutthaṃ.

159. “诸比丘，你们应当如理作意于色，如实观察色的无常。诸比丘，比丘如理作意于色、如实观察色的无常，便对色生起厌离。喜尽则贪尽，贪尽则喜尽。由喜与贪的灭尽，心被称为‘善解脱’。声……香……味……触……诸比丘，你们应当如理作意于法，如实观察法的无常。诸比丘，比丘如理作意于法、如实观察法的无常，便对法生起厌离。喜尽则贪尽，贪尽则喜尽。由喜与贪的灭尽，心被称为‘善解脱’。”第四。

5. Jīvakambavanasamādhisuttaṃ

5. 耆婆芒果园定经

160. Ekaṃ [Pg.356] samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti…pe… ‘‘samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… jivhā aniccāti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā aniccāti yathābhūtaṃ okkhāyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī’’ti. Pañcamaṃ.

160. 一时，世尊住在王舍城(Rājagaha)耆婆芒果园(Jīvakambavana)。在那里，世尊称呼比丘们：“诸比丘！”……“诸比丘，你们当修习定。诸比丘，对于已得定的比丘，法如实显现。什么法如实显现呢？‘眼是无常’，如此如实显现；‘色是无常’，如此如实显现；‘眼识是无常’，如此如实显现；‘眼触是无常’，如此如实显现；‘缘于眼触而生起的任何感受，无论是乐、是苦、或是不苦不乐，那也是无常’，如此如实显现。……‘舌是无常’，如此如实显现……‘意是无常’，如此如实显现；‘法是无常’，如此如实显现……‘缘于意触而生起的任何感受，无论是乐、是苦、或是不苦不乐，那也是无常’，如此如实显现。诸比丘，你们当修习定。诸比丘，对于已得定的比丘，法如实显现。”第五。

6. Jīvakambavanapaṭisallānasuttaṃ

6. 耆婆芒果园静修经

161. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi…pe… ‘‘paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Paṭisallāne bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī’’ti. Chaṭṭhaṃ.

161. 一时，世尊住在王舍城耆婆芒果园。在那里，世尊对诸比丘说：……“诸比丘，你们应当致力于独处。诸比丘，对于独住的比丘，法如实显现。什么法如实显现呢？‘眼是无常’，如此如实显现；‘色是无常’，如此如实显现；‘眼识是无常’，如此如实显现；‘眼触是无常’，如此如实显现；‘凡缘于眼触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是无常’，如此如实显现。……‘意是无常’，如此如实显现；法……意识……意触……‘凡缘于意触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是无常’，如此如实显现。诸比丘，你们应当致力于独处。诸比丘，对于独住的比丘，法如实显现。”第六。

7. Koṭṭhikaaniccasuttaṃ

7. 拘絺罗无常经

162. Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā koṭṭhiko bhagavantaṃ etadavoca [Pg.357] – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti.

162. 那时，具寿摩诃拘絺罗(Mahākoṭṭhika)前往世尊之处……坐于一旁的具寿拘絺罗对世尊这样说：“大德，恳请世尊为我简要说法，我听闻世尊的法后，愿能独自远离，不放逸、热忱、策励自心而住。”

‘‘Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, aniccaṃ? Cakkhu kho, koṭṭhika, aniccaṃ; tatra te chando pahātabbo. Rūpā aniccā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Cakkhusamphasso anicco; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… jivhā aniccā; tatra te chando pahātabbo. Rasā aniccā; tatra te chando pahātabbo. Jivhāviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Jivhāsamphasso anicco; tatra te chando pahātabbo. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… mano anicco; tatra te chando pahātabbo. Dhammā aniccā; tatra te chando pahātabbo. Manoviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Manosamphasso anicco; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo’’ti. Sattamaṃ.

“拘絺罗，凡是无常的，你应当于彼舍弃欲。拘絺罗，什么是无常的呢？拘絺罗，眼是无常的，你应当于彼舍弃欲。色是无常的，你应当于彼舍弃欲。眼识是无常的，你应当于彼舍弃欲。眼触是无常的，你应当于彼舍弃欲。凡缘眼触而生起的受，无论是乐、是苦、或是不苦不乐，那也是无常的，你应当于彼舍弃欲。……乃至……舌是无常的，你应当于彼舍弃欲。味是无常的，你应当于彼舍弃欲。舌识是无常的，你应当于彼舍弃欲。舌触是无常的，你应当于彼舍弃欲。凡缘舌触而生起的受，无论是乐、是苦、或是不苦不乐，那也是无常的，你应当于彼舍弃欲。……乃至……意是无常的，你应当于彼舍弃欲。法是无常的，你应当于彼舍弃欲。意识是无常的，你应当于彼舍弃欲。意触是无常的，你应当于彼舍弃欲。凡缘意触而生起的受，无论是乐、是苦、或是不苦不乐，那也是无常的，你应当于彼舍弃欲。拘絺罗，凡是无常的，你应当于彼舍弃欲。”第七经。

8. Koṭṭhikadukkhasuttaṃ

8. 拘絺罗苦经

163. Atha kho āyasmā mahākoṭṭhiko…pe… bhagavantaṃ etadavoca – ‘‘sādhu me, bhante…pe… vihareyya’’nti. ‘‘Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, dukkhaṃ? Cakkhu kho, koṭṭhika, dukkhaṃ; tatra te chando pahātabbo. Rūpā dukkhā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Cakkhusamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo…pe… jivhā dukkhā; tatra te chando pahātabbo…pe… mano dukkho; tatra te chando pahātabbo. Dhammā dukkhā; tatra te chando pahātabbo. Manoviññāṇaṃ dukkhaṃ[Pg.358]; tatra te chando pahātabbo. Manosamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo’’ti. Aṭṭhamaṃ.

163. 那时，具寿摩诃拘ṭṭhita……乃至……对世尊这样说：“尊者，请允许我……乃至……愿我安住。”“拘ṭṭhita，凡是苦，你都应在那里断除欲求。拘ṭṭhita，什么是苦呢？拘ṭṭhita，眼是苦，你应在那里断除欲求。色是苦，你应在那里断除欲求。眼识是苦，你应在那里断除欲求。眼触是苦，你应在那里断除欲求。凡缘眼触而生的受，无论是乐、是苦、或是不苦不乐，那也是苦，你应在那里断除欲求。……乃至……舌是苦，你应在那里断除欲求。……乃至……意是苦，你应在那里断除欲求。法是苦，你应在那里断除欲求。意识是苦，你应在那里断除欲求。意触是苦，你应在那里断除欲求。凡缘意触而生的受，无论是乐、是苦、或是不苦不乐，那也是苦，你应在那里断除欲求。拘ṭṭhita，凡是苦，你都应在那里断除欲求。”第八。

9. Koṭṭhikaanattasuttaṃ

9. 果替噶无我经

164. Ekamantaṃ…pe… vihareyyanti. ‘‘Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. Ko ca, koṭṭhika, anattā? Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. Rūpā anattā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ anattā; tatra te chando pahātabbo. Cakkhusamphasso anattā; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo …pe… jivhā anattā; tatra te chando pahātabbo…pe… mano anattā; tatra te chando pahātabbo. Dhammā anattā; tatra te chando pahātabbo. Manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo. Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo’’ti. Navamaṃ.

164. “果替噶，凡是无我，你应当于彼处断除欲求。果替噶，什么是无我呢？果替噶，眼是无我，你应当于彼处断除欲求。色是无我，你应当于彼处断除欲求。眼识是无我，你应当于彼处断除欲求。眼触是无我，你应当于彼处断除欲求。凡缘眼触而生起的受，无论是乐、是苦、或是不苦不乐，那也是无我，你应当于彼处断除欲求。……舌是无我，你应当于彼处断除欲求。……意是无我，你应当于彼处断除欲求。法是无我，你应当于彼处断除欲求。意识……意触……凡缘意触而生起的受，无论是乐、是苦、或是不苦不乐，那也是无我，你应当于彼处断除欲求。果替噶，凡是无我，你应当于彼处断除欲求。”第九经。

10. Micchādiṭṭhipahānasuttaṃ

10. 断除邪见经

165. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno so bhikkhu bhagavantaṃ etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato micchādiṭṭhi pahīyatī’’ti?

165. 尔时，有一位比丘来到世尊之处……坐于一面后，那位比丘对世尊这样说道：“尊者，要如何知、如何见，才能断除邪见呢？”

‘‘Cakkhuṃ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati. Rūpe aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhuviññāṇaṃ aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhusamphassaṃ aniccato jānato passato micchādiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato micchādiṭṭhi pahīyatī’’ti. Dasamaṃ.

“比丘，知见眼为无常者，其邪见即被断除。知见色为无常者，其邪见即被断除。知见眼识为无常者，其邪见即被断除。知见眼触为无常者，其邪见即被断除。……凡缘意触而生起的受，无论是乐、是苦、或是不苦不乐，知见彼亦为无常者，其邪见即被断除。比丘，如是知、如是见者，其邪见即被断除。”第十经。

11. Sakkāyadiṭṭhipahānasuttaṃ

11. 断除有身见经

166. Atha [Pg.359] kho aññataro bhikkhu…pe… etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato sakkāyadiṭṭhi pahīyatī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhuviññāṇaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhusamphassaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato sakkāyadiṭṭhi pahīyatī’’ti. Ekādasamaṃ.

166. 那时，一位比丘……说了这番话：“尊者，怎样知、怎样见，有身见(sakkāyadiṭṭhi)才被舍断呢？”“比丘，知眼为苦、见眼为苦，有身见即被舍断。知色为苦、见色为苦，有身见即被舍断。知眼识为苦、见眼识为苦，有身见即被舍断。知眼触为苦、见眼触为苦，有身见即被舍断……乃至，凡缘于意触而生起的或乐、或苦、或不苦不乐的感受，也知其为苦、见其为苦，有身见即被舍断。比丘，就是这样知、这样见，有身见才被舍断。”第十一经。

12. Attānudiṭṭhipahānasuttaṃ

12. 断除我随见经

167. Atha kho aññataro bhikkhu…pe… etadavoca – ‘‘kathaṃ nu kho, bhante, jānato kathaṃ passato attānudiṭṭhi pahīyatī’’ti? ‘‘Cakkhuṃ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati. Rūpe anattato jānato passato attānudiṭṭhi pahīyati. Cakkhuviññāṇaṃ anattato jānato passato attānudiṭṭhi pahīyati. Cakkhusamphassaṃ anattato jānato passato attānudiṭṭhi pahīyati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyati…pe… jivhaṃ anattato jānato passato attānudiṭṭhi pahīyati…pe… manaṃ anattato jānato passato attānudiṭṭhi pahīyati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī’’ti. Dvādasamaṃ.

167. 那时，一位比丘……说了这番话：“尊者，怎样知、怎样见，我随见(attānudiṭṭhi)才被舍断呢？”“比丘，知眼为无我、见眼为无我，我随见即被舍断；知色为无我、见色为无我，我随见即被舍断；知眼识为无我、见眼识为无我，我随见即被舍断；知眼触为无我、见眼触为无我，我随见即被舍断；凡缘于眼触而生起的或乐、或苦、或不苦不乐的感受，也知其为无我、见其为无我，我随见即被舍断……乃至……知舌为无我、见舌为无我，我随见即被舍断……乃至……知意为无我、见意为无我，我随见即被舍断；知法为无我、见法为无我，我随见即被舍断；知意识为无我、见意识为无我，我随见即被舍断；知意触为无我、见意触为无我，我随见即被舍断；凡缘于意触而生起的或乐、或苦、或不苦不乐的感受，也知其为无我、见其为无我，我随见即被舍断。”第十二经。

Nandikkhayavaggo soḷasamo.

欢喜尽品第一完。

Tassuddānaṃ –

其摄颂曰：

Nandikkhayena cattāro, jīvakambavane duve;

Koṭṭhikena tayo vuttā, micchā sakkāya attanoti.

由欢喜灭尽说四经，于耆婆芒果园说二经；由拘絺罗说三经：邪见、有身见、我见。

17. Saṭṭhipeyyālavaggo

17. 六十略品

1. Ajjhattaaniccachandasuttaṃ

1. 内无常欲经

168. ‘‘Yaṃ[Pg.360], bhikkhave, aniccaṃ, tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo chando pahātabbo…pe… jivhā aniccā; tatra vo chando pahātabbo…pe… mano anicco; tatra vo chando pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo’’ti.

168. “诸比丘，凡是无常的，于彼，你们当断欲。诸比丘，什么是无常的呢？诸比丘，眼是无常的，于彼，你们当断欲。……乃至……舌是无常的，于彼，你们当断欲。……乃至……意是无常的，于彼，你们当断欲。诸比丘，凡是无常的，于彼，你们当断欲。”

2. Ajjhattaaniccarāgasuttaṃ

2. 内无常贪经

169. ‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo…pe… jivhā aniccā; tatra vo rāgo pahātabbo…pe… mano anicco; tatra vo rāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo’’ti.

169. “诸比丘，凡是无常的，于彼，你们当断贪。诸比丘，什么是无常的呢？诸比丘，眼是无常的，于彼，你们当断贪。……乃至……舌是无常的，于彼，你们当断贪。……乃至……意是无常的，于彼，你们当断贪。诸比丘，凡是无常的，于彼，你们当断贪。”

3. Ajjhattaaniccachandarāgasuttaṃ

3. 内无常欲贪经

170. ‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo…pe… jivhā aniccā; tatra vo chandarāgo pahātabbo…pe… mano anicco; tatra vo chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo’’ti.

170. “诸比丘，凡是无常的，于彼，你们当断欲贪。诸比丘，什么是无常的呢？诸比丘，眼是无常的，于彼，你们当断欲贪。……乃至……舌是无常的，于彼，你们当断欲贪。……乃至……意是无常的，于彼，你们当断欲贪。诸比丘，凡是无常的，于彼，你们当断欲贪。”

4-6. Dukkhachandādisuttaṃ

4-6. 苦欲等经

171-173. ‘‘Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Cakkhu, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā dukkhā…pe… mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, dukkhaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

171-173. “诸比丘，凡是苦，于彼，你们当断欲，当断贪，当断欲贪。诸比丘，什么是苦呢？诸比丘，眼是苦，于彼，你们当断欲，当断贪，当断欲贪。……乃至……舌是苦……乃至……意是苦，于彼，你们当断欲，当断贪，当断欲贪。诸比丘，凡是苦，于彼，你们当断欲，当断贪，当断欲贪。”

7-9. Anattachandādisuttaṃ

7-9. 无我欲等经

174-176. ‘‘Yo[Pg.361], bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

174-176. 比丘们，凡是无我的，你们应当于彼断除欲，断除贪，断除欲贪。比丘们，什么是无我呢？比丘们，眼是无我，你们应当于彼断除欲，断除贪，断除欲贪。……乃至……舌是无我，你们应当于彼断除欲，断除贪，断除欲贪。……乃至……意是无我，你们应当于彼断除欲，断除贪，断除欲贪。比丘们，凡是无我的，你们应当于彼断除欲，断除贪，断除欲贪。

10-12. Bāhirāniccachandādisuttaṃ

10-12.外无常欲等经

177-179. ‘‘Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

177-179. 比丘们，凡是无常的，你们应当于彼断除欲，断除贪，断除欲贪。比丘们，什么是无常呢？比丘们，色是无常的，你们应当于彼断除欲，断除贪，断除欲贪。声是无常的，你们应当于彼断除欲，断除贪，断除欲贪。香是无常的，你们应当于彼断除欲，断除贪，断除欲贪。味是无常的，你们应当于彼断除欲，断除贪，断除欲贪。触是无常的，你们应当于彼断除欲，断除贪，断除欲贪。法是无常的，你们应当于彼断除欲，断除贪，断除欲贪。比丘们，凡是无常的，你们应当于彼断除欲，断除贪，断除欲贪。

13-15. Bāhiradukkhachandādisuttaṃ

13-15.外苦欲等经

180-182. ‘‘Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

180-182. “诸比丘，凡为苦者，于彼，汝等应舍断欲，应舍断贪，应舍断欲贪。诸比丘，何者为苦？诸比丘，色为苦，于彼，汝等应舍断欲，应舍断贪，应舍断欲贪。声……香……味……触……法为苦，于彼，汝等应舍断欲，应舍断贪，应舍断欲贪。诸比丘，凡为苦者，于彼，汝等应舍断欲，应舍断贪，应舍断欲贪。”

16-18. Bāhirānattachandādisuttaṃ

16-18. 外无我欲等经

183-185. ‘‘Yo[Pg.362], bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo’’ti.

183-185. “诸比丘，凡为无我者，于彼，汝等应舍断欲，应舍断贪，应舍断欲贪。诸比丘，何者为无我？诸比丘，色为无我，于彼，汝等应舍断欲，应舍断贪，应舍断欲贪。声……香……味……触……法为无我，于彼，汝等应舍断欲，应舍断贪，应舍断欲贪。诸比丘，凡为无我者，于彼，汝等应舍断欲，应舍断贪，应舍断欲贪。”

19. Ajjhattātītāniccasuttaṃ

19. 19. 内过去无常经

186. ‘‘Cakkhu, bhikkhave, aniccaṃ atītaṃ…pe… jivhā aniccā atītā…pe… mano anicco atīto. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

186. “诸比丘，过去之眼是无常的……过去之舌是无常的……过去之意是无常的。诸比丘，多闻圣弟子如是见，则于眼厌离……于舌厌离……于意厌离。因厌离而离贪，因离贪而解脱，于解脱时，生起‘我已解脱’之智。他了知：‘生已尽，梵行已立，所作已作，不为如是存在而有后有。’”

20. Ajjhattānāgatāniccasuttaṃ

20. 20. 内未来无常经

187. ‘‘Cakkhu, bhikkhave, aniccaṃ anāgataṃ…pe… jivhā aniccā anāgatā…pe… mano anicco anāgato. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

187. “诸比丘，未来之眼是无常的……未来之舌是无常的……未来之意是无常的。如是见……他了知：‘不为如是存在而有后有。’”

21. Ajjhattapaccuppannāniccasuttaṃ

21. 21. 内现在无常经

188. ‘‘Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ…pe… jivhā aniccā paccuppannā…pe… mano anicco paccuppanno. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

188. “诸比丘，现在的眼是无常的……现在的舌是无常的……现在的意是无常的。如是见者……了知‘为此，无有余事’。”

22-24. Ajjhattātītādidukkhasuttaṃ

22-24. 内过去等苦经

189-191. ‘‘Cakkhu, bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā dukkhā atītā anāgatā paccuppannā…pe… mano dukkho atīto anāgato paccuppanno. Evaṃ passaṃ, bhikkhave…pe… nāparaṃ itthattāyāti pajānātī’’ti.

189-191. “诸比丘，过去的、未来的、现在的眼是苦的……过去的、未来的、现在的舌是苦的……过去的、未来的、现在的意是苦的。诸比丘，如是见者……了知‘为此，无有余事’。”

25-27. Ajjhattātītādianattasuttaṃ

25-27. 内过去等无我经

192-194. ‘‘Cakkhu[Pg.363], bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

192-194. “诸比丘，过去的、未来的、现在的眼是无我的……过去的、未来的、现在的舌是无我的……过去的、未来的、现在的意是无我的。如是见者……了知‘为此，无有余事’。”

28-30. Bāhirātītādianiccasuttaṃ

28-30. 外过去等无常经

195-197. ‘‘Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

195-197. “诸比丘，过去的、未来的、现在的色是无常的。声……香……味……所触……过去的、未来的、现在的法是无常的。如是见者……了知‘为此，无有余事’。”

31-33. Bāhirātītādidukkhasuttaṃ

31-33. 外过去等苦经

198-200. ‘‘Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

198-200. “诸比丘，过去的、未来的、现在的色是苦的。声……香……味……所触……过去的、未来的、现在的法是苦的。如是见者……了知‘为此，无有余事’。”

34-36. Bāhirātītādianattasuttaṃ

34-36. 外过去等无我经

201-203. ‘‘Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

201-203. “诸比丘，过去的、未来的、现在的色是无我的。声……香……味……所触……过去的、未来的、现在的法是无我的。如是见者……了知‘为此，无有余事’。”

37. Ajjhattātītayadaniccasuttaṃ

37. 内过去无常经

204. ‘‘Cakkhu, bhikkhave, aniccaṃ atītaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā atītā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco atīto. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

204. “诸比丘，过去的眼是无常的。凡是无常的，就是苦；凡是苦的，就是无我。凡是无我的，那应当以正慧如实地观照：‘这不是我的，我不是此，这不是我的我。’……过去的舌是无常的……过去的意是无常的……如是观者……他了知：‘为了此事，再无其它应作之事。’”

38. Ajjhattānāgatayadaniccasuttaṃ

38. 内在未来无常经

205. ‘‘Cakkhu[Pg.364], bhikkhave, aniccaṃ anāgataṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā anāgatā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco anāgato. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave…pe… nāparaṃ itthattāyāti pajānātī’’ti.

205. “诸比丘，未来的眼是无常的。凡是无常的，就是苦；凡是苦的，就是无我。凡是无我的，那应当以正慧如实地观照：‘这不是我的，我不是此，这不是我的我。’……未来的舌是无常的……未来的意是无常的……诸比丘，如是观者……他了知：‘为了此事，再无其它应作之事。’”

39. Ajjhattapaccuppannayadaniccasuttaṃ

39. 内在现前无常经

206. ‘‘Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco paccuppanno. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

206. “诸比丘，当下的眼是无常的。凡是无常的，即是苦；凡是苦的，即是无我；凡是无我，就应以正慧如是如实见：‘此非我所，此非是我，此非我之我。’……乃至……当下的舌是无常的。凡是无常的，即是苦；凡是苦的，即是无我；凡是无我，就应以正慧如是如实见：‘此非我所，此非是我，此非我之我。’……乃至……当下的意是无常的。凡是无常的，即是苦；凡是苦的，即是无我；凡是无我，就应以正慧如是如实见：‘此非我所，此非是我，此非我之我。’如是见者……乃至……他了知‘于此，再无所作’。”

40-42. Ajjhattātītādiyaṃdukkhasuttaṃ

40-42. 内在过去等苦经

207-209. ‘‘Cakkhu, bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā dukkhā…pe… mano dukkho atīto anāgato paccuppanno. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

207-209. “诸比丘，眼，无论是过去、未来或当下，都是苦。凡是苦的，即是无我；凡是无我，就应以正慧如是如实见：‘此非我所，此非是我，此非我之我。’……乃至……舌是苦……乃至……意，无论是过去、未来或当下，都是苦。凡是苦的，即是无我；凡是无我，就应以正慧如是如实见：‘此非我所，此非是我，此非我之我。’如是见者……乃至……他了知‘于此，再无所作’。”

43-45. Ajjhattātītādiyadanattasuttaṃ

43-45. 内在过去等无我经

210-212. ‘‘Cakkhu, bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ [Pg.365] yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

210-212. “诸比丘，眼，无论是过去、未来或当下，都是无我。凡是无我，就应以正慧如是如实见：‘此非我所，此非是我，此非我之我。’……乃至……舌是无我……乃至……意，无论是过去、未来或当下，都是无我。凡是无我，就应以正慧如是如实见：‘此非我所，此非是我，此非我之我。’如是见者……乃至……他了知‘于此，再无所作’。”

46-48. Bāhirātītādiyadaniccasuttaṃ

46-48. 外在过去等无常经

213-215. ‘‘Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

213-215. “诸比丘，过去、未来、现在的色是无常的。凡是无常的，即是苦；凡是苦的，即是无我；凡是无我的，对此，应以正慧如实地见：‘这不是我的，这不是我，这不是我的我。’声……香……味……触……法是过去、未来、现在无常的。凡是无常的，即是苦；凡是苦的，即是无我；凡是无我的，对此，应以正慧如实地见：‘这不是我的，这不是我，这不是我的我。’如是见者……（中略）……他了知：‘为此，再无其它应作之事。’”

49-51. Bāhirātītādiyaṃdukkhasuttaṃ

49-51. 外在过去等苦经

216-218. ‘‘Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

216-218. “诸比丘，过去、未来、现在的色是苦的。凡是苦的，即是无我；凡是无我的，对此，应以正慧如实地见：‘这不是我的，这不是我，这不是我的我。’声……香……味……触……法是过去、未来、现在苦的。凡是苦的，即是无我；凡是无我的，对此，应以正慧如实地见：‘这不是我的，这不是我，这不是我的我。’如是见者……（中略）……他了知：‘为此，再无其它应作之事。’”

52-54. Bāhirātītādiyadanattasuttaṃ

52-54. 外在过去等无我经

219-221. ‘‘Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

219-221. “诸比丘，过去、未来、现在的色是无我的。凡是无我的，对此，应以正慧如实地见：‘这不是我的，这不是我，这不是我的我。’声……香……味……触……法是过去、未来、现在无我的。凡是无我的，对此，应以正慧如实地见：‘这不是我的，这不是我，这不是我的我。’如是见者……（中略）……他了知：‘为此，再无其它应作之事。’”

55. Ajjhattāyatanaaniccasuttaṃ

55. 内在处无常经

222. ‘‘Cakkhu[Pg.366], bhikkhave, aniccaṃ…pe… jivhā aniccā…pe… mano anicco. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

222. “比丘们，眼是无常……（略）……舌是无常……（略）……意是无常。如是见者……（略）……了知：‘于此，无有余事。’”

56. Ajjhattāyatanadukkhasuttaṃ

56. 内处苦经

223. ‘‘Cakkhu, bhikkhave, dukkhaṃ…pe… jivhā dukkhā…pe… mano dukkho. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

223. “比丘们，眼是苦……（略）……舌是苦……（略）……意是苦。如是见者……（略）……了知：‘于此，无有余事。’”

57. Ajjhattāyatanaanattasuttaṃ

57. 内处无我经

224. ‘‘Cakkhu, bhikkhave, anattā…pe… jivhā anattā…pe… mano anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

224. “比丘们，眼是无我……（略）……舌是无我……（略）……意是无我。如是见者……（略）……了知：‘于此，无有余事。’”

58. Bāhirāyatanaaniccasuttaṃ

58. 外处无常经

225. ‘‘Rūpā, bhikkhave, aniccā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

225. “比丘们，色是无常，声……香……味……触……法是无常。如是见者……（略）……了知：‘于此，无有余事。’”

59. Bāhirāyatanadukkhasuttaṃ

59. 外处苦经

226. ‘‘Rūpā, bhikkhave, dukkhā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

226. “比丘们，色是苦，声……香……味……触……法是苦。如是见者……（略）……了知：‘于此，无有余事。’”

60. Bāhirāyatanaanattasuttaṃ

60. 外处无我经

227. ‘‘Rūpā, bhikkhave, anattā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti.

227. “比丘们，色是无我，声……香……味……触……法是无我。如是见者……（略）……了知：‘于此，无有余事。’”

Saṭṭhipeyyālavaggo sattarasamo.

六十略说品第十七

Tassuddānaṃ –

其摄颂曰——

Chandenaṭṭhārasa honti, atītena ca dve nava;

Yadaniccāṭṭhārasa vuttā, tayo ajjhattabāhirā;

Peyyālo saṭṭhiko vutto, buddhenādiccabandhunāti.

以欲有十八，以过去亦二九；说“凡无常”十八，内外各有三；日亲之佛陀，说六十略说。

Suttantāni saṭṭhi.

经六十篇。

18. Samuddavaggo

18. 海品

1. Paṭhamasamuddasuttaṃ

1. 第一海经

228. ‘‘‘Samuddo[Pg.367], samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Cakkhu, bhikkhave, purisassa samuddo; tassa rūpamayo vego. Yo taṃ rūpamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari cakkhusamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo…pe… jivhā, bhikkhave, purisassa samuddo; tassa rasamayo vego. Yo taṃ rasamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari jivhāsamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo…pe… mano, bhikkhave, purisassa samuddo; tassa dhammamayo vego. Yo taṃ dhammamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari manosamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ; tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’’ti. Idamavoca…pe… satthā –

228. “‘海，海’，诸比丘，未听闻正法的凡夫这样说。诸比丘，这在圣者的教法中不是海。诸比丘，这只是大水聚、大水域。诸比丘，于人而言，眼是海，其冲力由色所成。凡能忍受此色所成之冲力者，诸比丘，此人被称为已渡过具足波浪、漩涡、恶兽、罗刹的眼海；已渡，已达彼岸，住立于陆地的婆罗门。……（略）……诸比丘，于人而言，舌是海，其冲力由味所成。凡能忍受此味所成之冲力者，诸比丘，此人被称为已渡过具足波浪、漩涡、恶兽、罗刹的舌海；已渡，已达彼岸，住立于陆地的婆罗门。……（略）……诸比丘，于人而言，意是海，其冲力由法所成。凡能忍受此法所成之冲力者，诸比丘，此人被称为已渡过具足波浪、漩涡、恶兽、罗刹的意海；已渡，已达彼岸，住立于陆地的婆罗门。”世尊说了这番话。……（略）……导师——

‘‘Yo imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,Saūmiṃ sāvaṭṭaṃ sabhayaṃ duttaraṃ accatari;

Sa vedagū vusitabrahmacariyo,Lokantagū pāragatoti vuccatī’’ti. paṭhamaṃ;

“凡渡过此具足恶兽、罗刹，具足波浪、漩涡，具足怖畏、难以渡越的海洋；彼为达智者，梵行已立，已达世界边际，被称为已到彼岸者。”第一经。

2. Dutiyasamuddasuttaṃ

2. 第二海经

229. ‘‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā, apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati…pe….

229. “‘海，海’，诸比丘，未听闻正法的凡夫这样说。诸比丘，这在圣者的教法中不是海。诸比丘，这只是大水聚、大水域。诸比丘，有眼所识之色，是可欲的、可喜的、可意的、可爱的、与欲有关的、令人染著的。诸比丘，这在圣者的教法中被称为海。于此，这包含天、魔、梵的世界，连同沙门、婆罗门、天与人的众生，大多都已沉没，如线团般纠缠，如乱丝结，如文阇草、巴拔草，不能超越恶趣、苦趣、堕处、轮回。……（略）……”

‘‘Santi[Pg.368], bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo. Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti.

“诸比丘，有舌所识之味……乃至……诸比丘，有意所识之法，其为可喜、可爱、可意、悦意、与欲有关、能引生贪著。诸比丘，于圣者之律中，此被称为海。于此，此世间连同天、魔、梵，此众生连同沙门、婆罗门、天与人，大多沉溺其中，如乱线缠结，如线团缠结，如门折草与灯心草，不能超越恶处、恶趣、堕处、轮回。”

‘‘Yassa rāgo ca doso ca, avijjā ca virājitā;

So imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ, saūmibhayaṃ duttaraṃ accatari.

“其贪、嗔与痴，皆已离染；彼已渡此难渡之海，此海有鳄、有罗刹、有波涛、有怖畏。”

‘‘Saṅgātigo maccujaho nirupadhi, pahāsi dukkhaṃ apunabbhavāya;

Atthaṅgato so na puneti, amohayī, maccurājanti brūmī’’ti. dutiyaṃ;

“超越执著，舍弃死亡，无有依执；为不再有而舍弃了苦。彼已寂灭，不再复返，已令死王迷惑，我如是说。”第二。

3. Bāḷisikopamasuttaṃ

3. 鱼钩本行

230. ‘‘Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ aññataro āmisacakkhu maccho gileyya. Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.

230. “诸比丘，譬如渔夫将带饵的鱼钩投入深水湖中。某只贪饵之鱼将其吞下。诸比丘，如此，那吞下鱼钩的鱼，便遭遇不幸，遭遇灾祸，任由渔夫随意处置。”

Evameva kho, bhikkhave, chayime baḷisā lokasmiṃ anayāya sattānaṃ vadhāya pāṇinaṃ. Katame cha? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe….

“诸比丘，正是如此，于世间有此六种鱼钩，为众生之不幸，为有情之杀戮。是哪六种？诸比丘，有眼所识之色，其为可喜、可爱、可意、悦意、与欲有关、能引生贪著。若有比丘欣喜、称誉、执著于彼，诸比丘，此比丘被称为已吞鱼钩者，已遭遇魔之不幸，已遭遇毁灭，可任由恶者随意处置。……乃至……诸比丘，有舌所识之味……乃至……”

Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.

诸比丘，有意所识之法，是所欲的、可爱的、悦意的、可喜相的、与欲有关的、能引生贪著的。若比丘对此欢喜、称赞、执持而住，诸比丘，此比丘被称为吞了魔罗之钩者，已遭不幸，已遭毁灭，可为恶者随欲所为。

‘‘Santi [Pg.369] ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato…pe….

诸比丘，有眼所识之色，是所欲的、可爱的、悦意的、可喜相的、与欲有关的、能引生贪著的。若比丘不欢喜、不称赞、不执持而住，诸比丘，此比丘被称为未吞魔罗之钩者，已破坏鱼钩，已彻底破坏鱼钩，未遭不幸，未遭毁灭，不可为恶者随欲所为。……乃至……

‘‘Santi, bhikkhave, jivhāviññeyyā rasā…pe…. Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato’’ti. Tatiyaṃ.

“诸比丘，有舌所识之味……乃至……诸比丘，有意所识之法，是所欲的、可爱的、悦意的、可喜相的、与欲有关的、能引生贪著的。若比丘不欢喜、不称赞、不执持而住，诸比丘，此比丘被称为未吞魔罗之钩者，已破坏鱼钩，已彻底破坏鱼钩，未遭不幸，未遭毁灭，不可为恶者随欲所为。”第三经竟。

4. Khīrarukkhopamasuttaṃ

4. 乳树本行

231. ‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno…pe….

231. “诸比丘，任何比丘或比丘尼，于眼所识之色，若其贪存在，其嗔存在，其痴存在，且其贪未断，其嗔未断，其痴未断，则即使微少的眼所识之色来到其眼根范围，也必完全占据其心，何况大量的呢！那是什么原因呢？诸比丘，因为其贪存在，其嗔存在，其痴存在，其贪未断，其嗔未断，其痴未断……乃至……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi…pe….

诸比丘，任何比丘或比丘尼，于舌识所识之味，其贪存在……乃至……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so [Pg.370] atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

诸比丘，任何比丘或比丘尼，于意识所识之法，其贪存在，其嗔存在，其痴存在；其贪未断，其嗔未断，其痴未断。那么，即使微少的意识所识之法来到其意的范围，也完全占据彼之心，何况是大量的呢！此是何因？诸比丘，因为其贪存在，其嗔存在，其痴存在；其贪未断，其嗔未断，其痴未断。

‘‘Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīra’’nti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Yañhi, bhante, khīraṃ taṃ atthī’’ti.

“诸比丘，譬如乳树——无论是菩提树、榕树、波浪叶榕还是优昙婆罗树——幼嫩而稚弱。如果有人用锋利的斧头从任何地方劈开它，会流出乳汁吗？”“是的，尊者。”“那是什么原因呢？”“因为，尊者，它里面有乳汁。”

‘‘Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno…pe….

诸比丘，正是如此，任何比丘或比丘尼，于眼识所识之色，其贪存在，其嗔存在，其痴存在；其贪未断，其嗔未断，其痴未断。那么，即使微少的眼识所识之色来到其眼的范围，也完全占据彼之心，何况是大量的呢！此是何因？诸比丘，因为其贪存在，其嗔存在，其痴存在；其贪未断，其嗔未断，其痴未断……乃至……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi…pe….

诸比丘，任何比丘或比丘尼，于舌识所识之味，其贪存在……乃至……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

诸比丘，任何比丘或比丘尼，若于意所识之法，其贪存在，其嗔存在，其痴存在，其贪未断，其嗔未断，其痴未断，那么即使微劣的意所识之法来到其意的范围，也必定占据其心；何况是殊胜的呢！此是何因？诸比丘，因为其贪存在，其嗔存在，其痴存在，其贪未断，其嗔未断，其痴未断。

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so [Pg.371] pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno…pe….

诸比丘，任何比丘或比丘尼，若于眼所识之色，其贪不存在，其嗔不存在，其痴不存在，其贪已断，其嗔已断，其痴已断，那么即使殊胜的眼所识之色来到其眼的范围，也绝不占据其心；何况是微劣的呢！此是何因？诸比丘，因为其贪不存在，其嗔不存在，其痴不存在，其贪已断，其嗔已断，其痴已断……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno. Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Yañhi, bhante, khīraṃ taṃ natthī’’ti.

诸比丘，无论任何比丘或比丘尼，对于舌所识之味……乃至……对于意所识之法，贪欲不存在，嗔恚不存在，愚痴不存在；贪欲已被断，嗔恚已被断，愚痴已被断。那么，即使殊胜的意所识之法进入意的境域，也不能占据其心；何况是微劣的呢！此是何因？诸比丘，因为贪欲不存在，嗔恚不存在，愚痴不存在；贪欲已被断，嗔恚已被断，愚痴已被断。诸比丘，譬如一棵乳树——无论是菩提树(assattha)、榕树(nigrodha)、毗罗叉树(pilakkha)或优昙婆罗树(udumbara)——干枯、腐朽、历经多年。若有人用锋利的斧头从任何地方劈开它，会流出乳汁吗？”“不会的，尊者。”“此是何因？”“尊者，因为那乳汁已不存在了。”

‘‘Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno…pe….

诸比丘，正是如此，无论任何比丘或比丘尼，对于眼所识之色，贪欲不存在，嗔恚不存在，愚痴不存在；贪欲已被断，嗔恚已被断，愚痴已被断。那么，即使殊胜的眼所识之色进入眼的境域，也不能占据其心；何况是微劣的呢！此是何因？诸比丘，因为贪欲不存在，嗔恚不存在，愚痴不存在；贪欲已被断，嗔恚已被断，愚痴已被断……乃至……

‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe….

诸比丘，无论任何比丘或比丘尼，对于舌所识之味……乃至……

‘‘Yassa [Pg.372] kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ! Taṃ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno’’ti. Catutthaṃ.

诸比丘，对任何比丘或比丘尼而言，于意所识之法，其贪欲不存在，嗔恚不存在，愚痴不存在；贪欲已断，嗔恚已断，愚痴已断。即使是极大的意所识之法来到其意之所缘，亦不能占据其心，何况是少量的呢！是何缘故？诸比丘，因为其贪欲不存在，嗔恚不存在，愚痴不存在；贪欲已断，嗔恚已断，愚痴已断。”第四。

5. Koṭṭhikasuttaṃ

5. 拘絺罗经

232. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. 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 –

232. 一时，具寿舍利弗与具寿摩诃拘絺罗(Mahākoṭṭhika)住于波罗奈(Bārāṇasī)仙人堕处之鹿野苑(Migadāya)。尔时，具寿摩诃拘絺罗于傍晚时分从宴坐而起，往诣具寿舍利弗之处。诣已，与具寿舍利弗相互致意，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作是言：

‘‘Kiṃ nu kho, āvuso sāriputta, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ …pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojana’’nti?

“贤友舍利弗，是眼为色之结，抑或色为眼之结？……是舌为味之结，抑或味为舌之结？……是意为法之结，抑或法为意之结？”

‘‘Na kho, āvuso koṭṭhika, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

“贤友拘絺罗，眼不是色的系缚，色也不是眼的系缚。凡于此二者，缘之而生起欲贪，此即是其系缚。……舌不是味的系缚，味也不是舌的系缚。凡于此二者，缘之而生起欲贪，此即是其系缚。……意不是法的系缚，法也不是意的系缚。凡于此二者，缘之而生起欲贪，此即是其系缚。”

‘‘Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ [Pg.373] vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, na odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanaṃ.

“贤友，譬如一头黑牛和一头白牛，被同一条绳或轭拴在一起。若有人如是说：‘黑牛是白牛的系缚，白牛是黑牛的系缚。’他这样说，可说是正说吗？”“贤友，此非正说。”“贤友，黑牛不是白牛的系缚，白牛也不是黑牛的系缚。而那条将它们拴在一起的绳或轭，才是此处的系缚。”

‘‘Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

“正是如此，贤友，眼不是色的系缚，色也不是眼的系缚。凡于此二者，缘之而生起欲贪，此即是其系缚。……舌不是味的系缚……意不是法的系缚，法也不是意的系缚。凡于此二者，缘之而生起欲贪，此即是其系缚。”

‘‘Cakkhu vā, āvuso, rūpānaṃ saṃyojanaṃ abhavissa, rūpā vā cakkhussa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe….

“贤友，若眼是色的结缚，或色是眼的结缚，则此为了善尽苦边的梵行生活将不显现。贤友，正因为眼不是色的结缚，色不是眼的结缚；于彼处，缘此二者而生起的欲贪，才是彼处的结缚。是故，为了善尽苦边的梵行生活得以显现。……乃至……”

‘‘Jivhā, āvuso, rasānaṃ saṃyojanaṃ abhavissa, rasā vā jivhāya saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe….

“贤友，若舌是味的结缚，或味是舌的结缚，则此为了善尽苦边的梵行生活将不显现。贤友，正因为舌不是味的结缚，味不是舌的结缚；于彼处，缘此二者而生起的欲贪，才是彼处的结缚。是故，为了善尽苦边的梵行生活得以显现。……乃至……”

‘‘Mano vā, āvuso, dhammānaṃ saṃyojanaṃ abhavissa, dhammā vā manassa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, āvuso, na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

“贤友，若意是法的结缚，或法是意的结缚，则此为了善尽苦边的梵行生活将不显现。贤友，正因为意不是法的结缚，法不是意的结缚；于彼处，缘此二者而生起的欲贪，才是彼处的结缚。是故，为了善尽苦边的梵行生活得以显现。”

‘‘Imināpetaṃ[Pg.374], āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

“贤友，亦应以此理趣了知：眼不是色的结缚，色不是眼的结缚，而于彼处，缘此二者生起的欲贪，才是彼处的结缚。……乃至……舌不是味的结缚……乃至……意不是法的结缚，法不是意的结缚，而于彼处，缘此二者生起的欲贪，才是彼处的结缚。”

‘‘Saṃvijjati kho, āvuso, bhagavato cakkhu. Passati bhagavā cakkhunā rūpaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato sotaṃ. Suṇāti bhagavā sotena saddaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato ghānaṃ. Ghāyati bhagavā ghānena gandhaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato jivhā. Sāyati bhagavā jivhāya rasaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato kāyo. Phusati bhagavā kāyena phoṭṭhabbaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā. Saṃvijjati kho, āvuso, bhagavato mano. Vijānāti bhagavā manasā dhammaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

贤友，世尊确实有眼。世尊以眼见色。世尊无有欲贪。世尊心善解脱。贤友，世尊确实有耳。世尊以耳闻声。世尊无有欲贪。世尊心善解脱。贤友，世尊确实有鼻。世尊以鼻嗅香。世尊无有欲贪。世尊心善解脱。贤友，世尊确实有舌。世尊以舌尝味。世尊无有欲贪。世尊心善解脱。贤友，世尊确实有身。世尊以身触所触。世尊无有欲贪。世尊心善解脱。贤友，世尊确实有意。世尊以意了知法。世尊无有欲贪。世尊心善解脱。

‘‘Iminā kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ. Na sotaṃ… na ghānaṃ… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na kāyo… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojana’’nti. Pañcamaṃ.

贤友，应以此理趣得知：眼不是色的结缚，色也不是眼的结缚；而缘于彼二者所生起的欲贪，那才是此处的结缚。耳……鼻……舌不是味的结缚，味也不是舌的结缚；而缘于彼二者所生起的欲贪，那才是此处的结缚。身……意不是法的结缚，法也不是意的结缚；而缘于彼二者所生起的欲贪，那才是此处的结缚。”第五。

6. Kāmabhūsuttaṃ

6. 迦摩浮经

233. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā kāmabhū sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ [Pg.375] kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kāmabhū āyasmantaṃ ānandaṃ etadavoca –

233. 一时，具寿阿难与具寿迦摩浮(Kāmabhū)住在憍赏弥(Kosambī)的瞿师多园(Ghositārāma)。尔时，具寿迦摩浮于傍晚时分从独住处起来，前往具寿阿难之处。抵达后，与具寿阿难互相问候，交换了可喜、可忆念的言语，然后坐于一旁。坐于一旁的具寿迦摩浮对具寿阿难说了这番话：

‘‘Kiṃ nu kho, āvuso ānanda, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ…pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojana’’nti?

“贤友阿难，究竟是眼为诸色之结，还是诸色为眼之结？……究竟是舌为诸味之结，还是诸味为舌之结？……究竟是意为诸法之结，还是诸法为意之结？”

‘‘Na kho, āvuso kāmabhū, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

“贤友迦摩浮，眼非诸色之结，诸色亦非眼之结。凡于彼处，缘此二者而生起之欲贪，彼即是结。……舌非诸味之结，诸味亦非舌之结……意非诸法之结，诸法亦非意之结；凡于彼处，缘此二者而生起之欲贪，彼即是结。”

‘‘Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā, taṃ tattha saṃyojanaṃ. Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ…pe… na jivhā…pe… na mano…pe… yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojana’’nti. Chaṭṭhaṃ.

“贤友，譬如一头黑公牛与一头白公牛，被同一根绳索或同一条轭绳所结合。若有人如是说：‘黑公牛是白公牛的结，白公牛是黑公牛的结。’他这样说，是正确地说吗？”“贤友，这并非如此。”“贤友，黑公牛不是白公牛的结，白公牛也不是黑公牛的结。它们被同一根绳索或同一条轭绳所结合，那绳索或轭绳才是那里的结。贤友，正是如此，眼不是色的结，色也不是眼的结……乃至……舌……乃至……意……乃至……凡缘于此二者而生起的欲与贪，那才是那里的结。”第六。

7. Udāyīsuttaṃ

7. 优陀夷经

234. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca udāyī kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca –

234. 一时，具寿阿难与具寿优陀夷住于憍赏弥(Kosambī)的瞿师罗园(Ghositārāma)。尔时，具寿优陀夷于傍晚时分从宴坐处起身，前往具寿阿难之处，抵达后，与具寿阿难互相致意，交换了亲切愉悦、值得忆念的言谈，然后坐于一旁。坐于一旁的具寿优陀夷对具寿阿难如是说：

‘‘Yatheva [Pg.376] nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – ‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti?

“贤友阿难，正如世尊以种种方式宣说、开显、阐明此身为无我——‘如是，此身为无我’；是否也能同样地说明、教导、施设、建立、开显、分析、阐明此识为无我——‘如是，此识为无我’？”

‘‘Yatheva kho, āvuso udāyī, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – ‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti.

贤友优陀夷，正如世尊以种种方式宣说、开显、阐明此身，谓：“亦因此故，此身为无我”；同样地，亦能指示、教说、施设、建立、开显、分别、阐明此识，谓：“亦因此故，此识为无我”。

‘‘Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti? ‘‘Evamāvuso’’ti. ‘‘Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Api nu kho cakkhuviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti…pe….

“贤友，缘于眼与色而生起眼识，是吗？”“是的，贤友。”“贤友，若眼识生起之因与缘，完全、彻底、无余地灭尽，眼识还会显现吗？”“不会，贤友。”“贤友，世尊亦以此理宣说、开显、阐明：‘亦因此故，此识为无我’。”……

‘‘Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇa’’nti? ‘‘Evamāvuso’’ti. ‘‘Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho jivhāviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti…pe….

“贤友，缘于舌与味而生起舌识，是吗？”“是的，贤友。”“贤友，若舌识生起之因与缘，完全、彻底、无余地灭尽，舌识还会显现吗？”“不会，贤友。”“贤友，世尊亦以此理宣说、开显、阐明：‘亦因此故，此识为无我’。”……

‘‘Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇa’’nti? ‘‘Evamāvuso’’ti. ‘‘Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho manoviññāṇaṃ paññāyethā’’ti? ‘‘No hetaṃ, āvuso’’. ‘‘Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’’’ti.

“贤友，缘于意与法而生起意识，是吗？”“是的，贤友。”“贤友，若意识生起之因与缘，完全、彻底、无余地灭尽，意识还会显现吗？”“不会，贤友。”“贤友，世尊亦以此理宣说、开显、阐明：‘亦因此故，此识为无我’。”

‘‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha [Pg.377] passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṃ! Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṃ na attaniyaṃ samanupassati. So evaṃ asamanupassanto na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti. Sattamaṃ.

“贤友，譬如有人需要心材，寻觅心材，为求心材而行，他拿著利斧进入森林。他在那里看见一株巨大、正直、新发、未腐朽的芭蕉树干。他从根部将它砍断，从根部砍断后，又从顶部砍断，从顶部砍断后，再剥开它的叶卷。他在那里连虚软之物也得不到，何况心材呢！贤友，比丘也是如此，于六触处不见有我，亦不见有我所。他这样不见，于世间便无任何执取。无所执取，故不渴求。无所渴求，故自身证得圆寂。他了知：‘生已尽，梵行已立，所作已办，不受后有。’”第七。

8. Ādittapariyāyasuttaṃ

8. 燃火法门经

235. ‘‘Ādittapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo? Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā, tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

235. “诸比丘，我将为你们说示燃火法门，你们当谛听。诸比丘，何为燃火法门？诸比丘，宁可以烧热、炽燃、灼亮、发光的铁条遍刺眼根，实不应于眼所识知之色，以随相的方式执取其相。诸比丘，若识住于贪著其相之味，或贪著其随相之味，若于彼时命终，则有此可能，他将趣向两种趣之一：地狱或畜生胎。诸比丘，我正是见到此过患，才如是说。”

‘‘Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṅkareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

诸比丘，宁可用锋利、烧红、炽燃、发光的铁锥刺穿耳根，也绝不应于耳识所识之声执取其总相或细相。诸比丘，若识为总相之味或细相之味所缚而住，此人若于彼时命终，则有此可能，将趣向二趣之一：地狱或畜生界。诸比丘，我正是见到此过患，才如是说。

‘‘Varaṃ[Pg.378], bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

诸比丘，宁可用锋利、烧红、炽燃、发光的指甲刀割裂鼻根，也绝不应于鼻识所识之香执取其总相或细相。诸比丘，若识为总相之味或细相之味所缚而住，此人若于彼时命终，则有此可能，将趣向二趣之一：地狱或畜生界。诸比丘，我正是见到此过患，才如是说。

‘‘Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

诸比丘，宁可用锋利、烧红、炽燃、发光的剃刀割裂舌根，也绝不应于舌识所识之味执取其总相或细相。诸比丘，若识为总相之味或细相之味所缚而住，此人若于彼时命终，则有此可能，将趣向二趣之一：地狱或畜生界。诸比丘，我正是见到此过患，才如是说。

‘‘Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho. Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya. Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā. Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

“诸比丘，宁可用锋利、炽燃、烧得火红、发光的矛刺穿身根，实不应于身识所识知的所触，以随相的方式执取其相。诸比丘，识若执著于相味而住，或执著于随相味而住，若于尔时命终，则有此可能，即他会趣向二趣之一：地狱或畜生胎。诸比丘，我正是见到此过患，才如是说。”

‘‘Varaṃ, bhikkhave, sottaṃ. Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya. Imaṃ khvāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.

“诸比丘，宁可睡眠。诸比丘，我说睡眠对有生命者而言是贫瘠的，我说其是无果的，我说其是迷蒙的。但实不应生起那样的寻思，以致于受其控制而分裂僧团。诸比丘，我正是见到此对有生命者贫瘠的过患，才如是说。”

‘‘Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati – ‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’’’.

“诸比丘，于此，有闻圣弟子如是省思：‘暂且放下被烧热、炽燃、烧得火红、发光的铁条刺穿眼根之事。我且只作意此事：即眼是无常的，色是无常的，眼识是无常的，眼触是无常的，凡缘眼触而生的受，无论是乐、是苦、或是不苦不乐，那也是无常的。’”

‘‘Tiṭṭhatu [Pg.379] tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco, yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.

“‘暂且放下被锋利、炽燃、烧得火红、发光的铁刺刺穿耳根之事。我且只作意此事：即耳是无常的，声是无常的，耳识是无常的，耳触是无常的，凡缘耳触而生的受，无论是乐、是苦、或是不苦不乐，那也是无常的。’

‘‘Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco, yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

“以烧得通红、炽燃、发光的锋利指甲刀割除鼻根，此事暂且不论。那么，我只作意此事，即是：鼻是无常的，诸香是无常的，鼻识是无常的，鼻触是无常的，凡缘于鼻触而生起的感受……那也是无常的。”

‘‘Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… tampi aniccaṃ.

“以烧得通红、炽燃、发光的锋利剃刀割断舌根，此事暂且不论。那么，我只作意此事，即是：舌是无常的，诸味是无常的，舌识是无常的，舌触是无常的，凡缘于舌触而生起的……那也是无常的。”

‘‘Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ. Handāhaṃ idameva manasi karomi – iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco, yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

“以烧得通红、炽燃、发光的锋利长矛剥离身根，此事暂且不论。那么，我只作意此事，即是：身是无常的，诸所触是无常的，身识是无常的，身触是无常的，凡缘于身触而生起的感受……那也是无常的。”

‘‘Tiṭṭhatu tāva sottaṃ. Handāhaṃ idameva manasi karomi – iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’’.

“睡眠暂且不论。那么，我只作意此事，即是：意是无常的，诸法是无常的，意识是无常的，意触是无常的，凡缘于意触而生起的感受，无论是乐、是苦、或是不苦不乐，那也是无常的。”

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo’’ti. Aṭṭhamaṃ.

“比丘们，如是见者，多闻圣弟子于眼亦厌离，于色亦厌离，于眼识亦厌离，于眼触亦厌离……乃至……凡缘意触所生起之受，或乐、或苦、或不苦不乐，于彼亦厌离。厌离而离贪，因离贪而解脱，于解脱时，生起‘我已解脱’之智。了知：‘生已尽，梵行已立，所作已办，不受后有。’比丘们，此即炽燃教说，正法教说。”第八。

9. Paṭhamahatthapādopamasuttaṃ

9. 第一手足本行

236. ‘‘Hatthesu[Pg.380], bhikkhave, sati ādānanikkhepanaṃ paññāyati; pādesu sati abhikkamapaṭikkamo paññāyati; pabbesu sati samiñjanapasāraṇaṃ paññāyati; kucchismiṃ sati jighacchā pipāsā paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

236. “比丘们，有手，则知有取有舍；有足，则知有进有退；有节，则知有屈有伸；有腹，则知有饥有渴。比丘们，正是如此，有眼，则因眼触之缘而于内生起乐、苦……乃至……有舌，则因舌触之缘而于内生起乐、苦……乃至……有意，则因意触之缘而于内生起乐、苦……乃至……”

‘‘Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na paññāyati; pādesu asati abhikkamapaṭikkamo na paññāyati; pabbesu asati samiñjanapasāraṇaṃ na paññāyati; kucchismiṃ asati jighacchā pipāsā na paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkha’’nti. Navamaṃ.

“比丘们，无手，则不知有取有舍；无足，则不知有进有退；无节，则不知有屈有伸；无腹，则不知有饥有渴。比丘们，正是如此，无眼，则因眼触之缘而于内不生起乐、苦……乃至……无舌，则因舌触之缘而不生起……乃至……无意，则因意触之缘而于内不生起乐、苦。”第九。

10. Dutiyahatthapādopamasuttaṃ

10. 第二手足本行

237. ‘‘Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti; pādesu sati abhikkamapaṭikkamo hoti; pabbesu sati samiñjanapasāraṇaṃ hoti; kucchismiṃ sati jighacchā pipāsā hoti. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

237. “诸比丘，有手则有取放；有足则有来去；有关节则有屈伸；有腹则有饥渴。诸比丘，正是如此，有眼，则缘眼触而于内生起乐与苦……乃至……有舌……乃至……有意，则缘意触而于内生起乐与苦……乃至……”

‘‘Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na hoti; pādesu asati abhikkamapaṭikkamo na hoti; pabbesu asati samiñjanapasāraṇaṃ na hoti; kucchismiṃ asati jighacchā pipāsā na hoti. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkha’’nti. Dasamaṃ.

“诸比丘，无手则无取放；无足则无来去；无关节则无屈伸；无腹则无饥渴。诸比丘，正是如此，无眼，则不会因眼触而于内生起乐与苦……乃至……无舌，则不会因舌触而生起……乃至……无意，则不会因意触而于内生起乐与苦。”第十。

Samuddavaggo aṭṭharasamo.

海品第十八

Tassuddānaṃ –

此品之摄颂：

Dve [Pg.381] samuddā bāḷisiko, khīrarukkhena koṭṭhiko;

Kāmabhū udāyī ceva, ādittena ca aṭṭhamaṃ;

Hatthapādūpamā dveti, vaggo tena pavuccatīti.

二《海经》、《钓者经》，《乳树经》与《拘絺罗经》；《迦摩浮经》与《优陀夷经》，以及第八《炽燃经》；二篇《手足《本行》》，故此得名为一品。

19. Āsīvisavaggo

19. 毒蛇品

1. Āsīvisopamasuttaṃ

1. 毒蛇本行

238. ‘‘Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṃ vuṭṭhāpetabbā, kālena kālaṃ nhāpetabbā, kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā. Yadā ca kho te, ambho purisa, imesaṃ catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ aññataro vā aññataro vā kuppissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi, maraṇamattaṃ vā dukkhaṃ. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

238. “诸比丘，譬如四条威力猛烈、毒性剧烈的毒蛇。这时有个人前来，他想活命，不想死亡，希求安乐，厌恶痛苦。有人会对他说：‘喂，男子，这四条威力猛烈、毒性剧烈的毒蛇，你须时时令其起身，时时为之沐浴，时时喂食，时时令其安卧。喂，男子，当这四条威力猛烈、毒性剧烈的毒蛇中，任何一条发怒时，你就会因此遭遇死亡，或如死之苦。喂，男子，你所应做之事，即当做之。’”

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – ‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṃ passissāma tattheva jīvitā voropessāmāti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

“诸比丘，那时，那人因害怕四条威力猛烈、毒性剧烈的毒蛇，便朝任何方向逃跑。有人会对他说：‘喂，男子，有五个追杀的敌人在你身后紧紧追来，〔心想〕：“无论在何处看见他，就在何处夺其性命。”喂，男子，你所应做之事，即当做之。’”

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṃ passissāmi tattheva siro pātessāmīti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

“诸比丘，那时，那人因害怕四条威力猛烈、毒性剧烈的毒蛇，又害怕五个追杀的敌人，便朝任何方向逃跑。有人会对他说：‘喂，男子，有第六个拔剑在手的内应杀手在你身后紧紧追来，〔心想〕：“无论在何处看见他，就在何处砍下他的头。”喂，男子，你所应做之事，即当做之。’”

‘‘Atha [Pg.382] kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha. So passeyya suññaṃ gāmaṃ. Yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. Yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. Tamenaṃ evaṃ vadeyyuṃ – ‘idāni, ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā pavisanti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’’’ti.

比丘们，那时，那个人因害怕四条威力猛烈、剧毒的蛇，害怕五个杀人越货的敌人，害怕第六个举着剑、作为内应的杀人者，而无论朝哪个方向逃跑。他会看到一个空村。他进入任何一间屋子，都发现只是空荡、虚无、空寂。他触摸任何一个器皿，都发现只是空荡、虚无、空寂。有人会对他说：“喂，男子，毁村的盗贼们现在正进入这座空村。喂，男子，你该做什么，就做吧！”

‘‘Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha. So passeyya mahantaṃ udakaṇṇavaṃ orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ. Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Atha kho, bhikkhave, tassa purisassa 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 gaccheyya’’’nti.

比丘们，那时，那个人因害怕四条威力猛烈、剧毒的蛇，害怕五个杀人越货的敌人，害怕第六个举着剑、作为内应的杀人者，害怕毁村的盗贼，而无论朝哪个方向逃跑。他会看到一个大水域，此岸充满危险与恐怖，彼岸安稳而无恐怖，却没有用以从此岸到彼岸的渡船或桥梁。比丘们，那时，那个人会这样想：“这个大水域，此岸充满危险与恐怖，彼岸安稳而无恐怖，却没有用以从此岸到彼岸的渡船或桥梁。不如我收集草、木、枝、叶，绑成一个筏，依靠那个筏，用手脚努力，安全地到达彼岸。”

‘‘Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.

诸比丘，那时，那人收集草、木、枝、叶，捆扎成筏，依靠那筏，手足并用而努力，得以安稳地到达彼岸。已渡过、已到彼岸，彼已除恶者，立于陆上。

‘‘Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayañcettha attho – cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.

诸比丘，我为说明义理而作此比喻。此中义理为：诸比丘，所谓“四条凶猛、剧毒的毒蛇”，此乃对四大种的称谓，即地界、水界、火界、风界。

‘‘Pañca [Pg.383] vadhakā paccatthikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.

诸比丘，所谓“五位杀者、怨敌”，此乃对五取蕴的称谓，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

‘‘Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.

诸比丘，所谓“第六位挥舞着剑的随行杀者”，此乃对喜贪的称谓。

‘‘Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati…pe… jivhāto cepi naṃ, bhikkhave…pe… manato cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.

诸比丘，所谓“空村”，此乃对六内处的称谓。诸比丘，若有智慧、干练、贤明之比丘，以眼审察于它，则显现为无实、空虚、空寂……乃至……以舌……乃至……诸比丘，若有智慧、干练、贤明之比丘，以意审察于它，则显现为无实、空虚、空寂。

‘‘Corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; sotaṃ, bhikkhave…pe… ghānaṃ, bhikkhave…pe… jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; kāyo, bhikkhave…pe… mano, bhikkhave, haññati manāpāmanāpesu dhammesu.

诸比丘，所谓“劫掠村庄的盗贼”，此乃对六外处的称谓。诸比丘，眼于可意与不可意的色中被伤害；诸比丘，耳……乃至……诸比丘，鼻……乃至……诸比丘，舌于可意与不可意的味中被伤害；诸比丘，身……乃至……诸比丘，意于可意与不可意的法中被伤害。

‘‘Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ – kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.

诸比丘，“大洪流”，实是这四种暴流的同义词，即：欲暴流、有暴流、见暴流、无明暴流。

‘‘Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṃ adhivacanaṃ.

诸比丘，“此岸有忧患、有怖畏”，实是有身的同义词。

‘‘Pārimaṃ tīraṃ khemaṃ appaṭibhayanti kho, bhikkhave, nibbānassetaṃ adhivacanaṃ.

诸比丘，“彼岸安稳、无怖畏”，实是涅槃的同义词。

‘‘Kullanti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

诸比丘，“筏”，实是圣八支道的同义词，即：正见……乃至……正定。

‘‘Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ.

诸比丘，“以手足努力”，实是发起精进的同义词。

‘‘Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacana’’nti. Paṭhamaṃ.

诸比丘，“已渡，已达彼岸，立于陆地之婆罗门”，实是阿罗汉的同义词。’第一。

2. Rathopamasuttaṃ

2. 车喻经

239. ‘‘Tīhi[Pg.384], bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi tīhi? Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṃ anuyutto.

239. 诸比丘，比丘具足三法，于现法中多住于乐与喜悦，且为诸漏的灭尽奠定了基础。是哪三法？守护根门，于饮食知量，致力于保持清醒。

‘‘Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro 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… 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. Seyyathāpi, bhikkhave, subhūmiyaṃ cātumahāpathe 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, bhikkhu imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati, saṃyamāya sikkhati, damāya sikkhati, upasamāya sikkhati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

“诸比丘，比丘如何守护根门呢？诸比丘，在此，比丘以眼见色时，不取其相，不取其随相；因为若他住于不防护眼根，贪欲和忧愁这些恶的不善法便会流入。他为防护而行道，守护眼根，于眼根达成防护。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法时，不取其相，不取其随相；因为若他住于不防护意根，贪欲和忧愁这些恶的不善法便会流入，他为防护而行道，守护意根，于意根达成防护。诸比丘，譬如在平坦的四衢道上，一辆由良马所套之车停放着，备妥了鞭策。一位善巧的驯马师、驾车人登上该车，左手执缰，右手持鞭，便能随心所欲地驱车前往或返回。诸比丘，正是如此，比丘为守护此六根而修学，为自制而修学，为调伏而修学，为寂静而修学。诸比丘，比丘就是这样守护根门的。”

‘‘Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Seyyathāpi, bhikkhave, puriso vaṇaṃ ālimpeyya [Pg.385] yāvadeva rohanatthāya, seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

“诸比丘，比丘如何于饮食知量呢？诸比丘，于此，比丘如理思择后受用食物：‘不为嬉戏，不为骄慢，不为肥壮，不为美饰，仅为此身之维持、存续，为止息（饥饿之）苦，为资助梵行。如是，我将平息旧（苦）受，不令新（苦）受生起，我将得以存续、无过失与安乐住。’诸比丘，犹如有人涂药于疮，仅为使其愈合；又如有人润滑车轴，仅为运载货物。诸比丘，正是如此，比丘如理思择后受用食物：‘不为嬉戏，不为骄慢，不为肥壮，不为美饰，仅为此身之维持、存续，为止息（饥饿之）苦，为资助梵行。如是，我将平息旧（苦）受，不令新（苦）受生起，我将得以存续、无过失与安乐住。’诸比丘，正是如此，比丘于饮食知量。”

‘‘Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti. Dutiyaṃ.

“诸比丘，比丘如何是致力于警醒者？诸比丘，于此，比丘于白日，以经行、以宴坐，从诸障法净化其心。于夜之初分，以经行、以宴坐，从诸障法净化其心。于夜之中分，右胁而卧，行狮子卧，一足叠于另一足上，具念正知，作起身想。于夜之后分，起身之后，以经行、以宴坐，从诸障法净化其心。诸比丘，比丘如是致力于警醒。诸比丘，具足此三法的比丘，于现法中多住于乐与喜悦，并且为灭尽诸漏而作了努力。”第二。

3. Kummopamasuttaṃ

3. 龟本行

240. ‘‘Bhūtapubbaṃ, bhikkhave, kummo kacchapo sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Siṅgālopi kho, bhikkhave, sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Addasā kho, bhikkhave, kummo kacchapo siṅgālaṃ dūratova gocarapasutaṃ. Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati. Siṅgālopi kho, bhikkhave, addasa kummaṃ kacchapaṃ dūratova gocarapasutaṃ. Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṃ kacchapaṃ paccupaṭṭhito ahosi – ‘yadāyaṃ kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ abhininnāmessati, tattheva naṃ gahetvā uddālitvā khādissāmī’ti. Yadā kho, bhikkhave, kummo kacchapo [Pg.386] soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṃ alabhamāno.

240. “诸比丘，过去曾有一只龟，于傍晚时分在河岸边觅食。诸比丘，也有一只豺，于傍晚时分在河岸边觅食。诸比丘，那龟远远地看见正在觅食的豺。看见后，便将头等五肢缩进自己的壳里，无有顾虑，默然而住。诸比丘，那豺也远远地看见正在觅食的龟。看见后，便走近那龟；走近后，守在龟旁，心想：‘当这只龟将头等五肢的任何一肢伸出来时，我便当场抓住它，破其甲而食之！’诸比丘，当那龟不将头等五肢的任何一肢伸出来时，那豺因不得其便，便对那龟感到厌烦而离去了。”

‘‘Evameva kho, bhikkhave, tumhepi māro pāpimā satataṃ samitaṃ paccupaṭṭhito – ‘appeva nāmāhaṃ imesaṃ cakkhuto vā otāraṃ labheyyaṃ…pe… jivhāto vā otāraṃ labheyyaṃ…pe… manato vā otāraṃ labheyya’nti. Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha manindriyaṃ, manindriye saṃvaraṃ āpajjatha. Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno – kummamhāva siṅgālo’’ti.

“诸比丘，正是如此，恶魔亦恒常不断地守候着你们，心想：‘或许我能从他们的眼得到可乘之机……乃至……从他们的舌得到可乘之机……乃至……从他们的意得到可乘之机。’是故，诸比丘，你们当住于守护根门。以眼见色后，莫取于相，莫取于随相。由于住于不守护眼根，贪与忧等恶不善法即会流入，你们当为防护此根而行道，当守护眼根，当达成眼根的防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意了知法后，莫取于相，莫取于随相。由于住于不守护意根，贪与忧等恶不善法即会流入，你们当为防护此根而行道，当守护意根，当达成意根的防护。诸比丘，当你们住于守护根门时，那时恶魔因从你们这里得不到可乘之机，就会厌离而退去，就像豺狼从乌龟旁退去一样。”

‘‘Kummo aṅgāni sake kapāle,Samodahaṃ bhikkhu manovitakke;

Anissito aññamaheṭhayāno,Parinibbuto nūpavadeyya kañcī’’ti. tatiyaṃ;

“犹如乌龟将肢体收摄于自己的壳中，比丘亦应收摄心的寻思。无所依止，不恼害他人，烦恼已寂灭，不应非难任何人。”

4. Paṭhamadārukkhandhopamasuttaṃ

4. 第一木块本行

241. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti? ‘‘Evaṃ, bhante’’. ‘‘Sace so, bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchati, na pārimaṃ tīraṃ upagacchati, na majjhe saṃsīdissati, na thale ussīdissati, na manussaggāho gahessati, na [Pg.387] amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Taṃ kissa hetu? Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.

241. 一时，世尊住在憍赏弥(Kosambī)，于恒河(Gaṅgā)岸边。世尊看见一大段木头顺着恒河的水流漂走。看见后，世尊便对比丘们说：“比丘们，你们看见那一大段顺着恒河水流漂走的木头了吗？”“是的，世尊。”“比丘们，如果那段木头不靠近此岸，不靠近彼岸，不在中间沉没，不在陆上搁浅，不被人执取，不被非人执取，不被漩涡执取，内部不腐烂；比丘们，如此，那段木头就会倾向于海，趋向于海，朝向于海。这是什么缘故呢？比丘们，因为恒河的水流是倾向于海，趋向于海，朝向于海的。”

‘‘Evameva kho, bhikkhave, sace tumhepi na orimaṃ tīraṃ upagacchatha, na pārimaṃ tīraṃ upagacchatha; na majjhe saṃsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; evaṃ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Taṃ kissa hetu? Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā’’ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo’’ti?

“比丘们，正是如此，如果你们也不靠近此岸，不靠近彼岸；不在中间沉没，不在陆上搁浅；不被人执取，不被非人执取，不被漩涡执取，不在内部腐烂；比丘们，如此，你们就会倾向于涅槃，趋向于涅槃，朝向于涅槃。这是什么缘故呢？比丘们，因为正见是倾向于涅槃，趋向于涅槃，朝向于涅槃的。”此话讲完，一位比丘对世尊说：“世尊，什么是此岸？什么是彼岸？谁是在中间沉没者？谁是在陆上搁浅者？谁是人执取者？谁是非人执取者？谁是漩涡执取者？什么是内部腐烂的状态？”

‘‘‘Orimaṃ tīra’nti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. ‘Pārimaṃ tīra’nti kho, bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. ‘Majjhe saṃsādo’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṃ adhivacanaṃ.

“比丘，所谓‘此岸’，乃是六内处之同义词。比丘，所谓‘彼岸’，乃是六外处之同义词。比丘，所谓‘中间沉没’，乃是喜贪之同义词。比丘，所谓‘陆上高搁’，乃是我慢之同义词。”

‘‘Katamo ca, bhikkhu, manussaggāho? Idha, bhikkhu, gihīhi saṃsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Ayaṃ vuccati, bhikkhu, manussaggāho.

“比丘，什么是为人所执？在此，有比丘与在家人混杂而住，与他们同喜同忧；在家人快乐时他快乐，在家人痛苦时他痛苦；当有事务生起时，他便亲自投身其中。比丘，这称为为人所执。”

‘‘Katamo ca, bhikkhu, amanussaggāho? Idha, bhikkhu, ekacco aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Ayaṃ vuccati, bhikkhu, amanussaggāho. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

“比丘，什么是为非人所执？在此，有人立愿投生某个天神部类而修梵行，他想：‘我以此戒、或此誓、或此苦行、或此梵行，将成为天神或某一类天神。’比丘，这称为为非人所执。比丘，所谓‘为漩涡所执’，乃是五欲之同义词。”

‘‘Katamo ca, bhikkhu, antopūtibhāvo? Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo [Pg.388] samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Ayaṃ vuccati, bhikkhu, ‘antopūtibhāvo’’’ti.

“比丘，什么是内腐？在此，有某位比丘毁坏戒行，本性邪恶，行为不净而可疑，行为隐秘，非沙门而自称沙门，非梵行者而自称梵行者，内心腐烂，充满欲漏，已成渣滓。比丘，这被称为‘内腐’。”

Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Atha kho nando gopālako bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, na orimaṃ tīraṃ upagacchāmi, na pārimaṃ tīraṃ upagacchāmi, na majjhe saṃsīdissāmi, na thale ussīdissāmi, na maṃ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Tena hi tvaṃ, nanda, sāmikānaṃ gāvo niyyātehī’’ti. ‘‘Gamissanti, bhante, gāvo vacchagiddhiniyo’’ti. ‘‘Niyyāteheva tvaṃ, nanda, sāmikānaṃ gāvo’’ti. Atha kho nando gopālako sāmikānaṃ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘niyyātitā, bhante, sāmikānaṃ gāvo. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho nando gopālako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho…pe… aññataro ca panāyasmā nando arahataṃ ahosīti. Catutthaṃ.

那时，牧牛人难陀(Nanda)站在世尊不远处。于是，牧牛人难陀对世尊说：“大德，我不靠近此岸，不靠近彼岸，不在中间沉没，不在陆上搁浅，不被人捕获，不被非人捕获，不被漩涡捕获，内部也不会腐烂。大德，愿我能在世尊座下出家，得受具足戒。”“难陀，那么你先把牛归还给主人。”“大德，母牛因爱恋牛犊，自会回去。”“难陀，你还是必须将牛归还给主人。”于是，牧牛人难陀将牛归还给主人后，便前往世尊之处。抵达后，他对世尊说：“大德，牛已归还给主人。愿我能在世尊座下出家，得受具足戒。”牧牛人难陀就在世尊座下获得了出家，得受了具足戒。具寿难陀受具足戒后不久，独自于静处……具寿难陀亦成为阿罗汉之一。第四。

5. Dutiyadārukkhandhopamasuttaṃ

5. 第二木材本行

242. Ekaṃ samayaṃ bhagavā kimilāyaṃ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’nti? ‘‘Evaṃ bhante’’…pe… evaṃ vutte, āyasmā kimilo bhagavantaṃ etadavoca – kiṃ nu kho, bhante, orimaṃ tīraṃ…pe… katamo ca, kimila, antopūtibhāvo. Idha, kimila, bhikkhu aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṃ paññāyati. Ayaṃ vuccati, kimila, antopūtibhāvoti. Pañcamaṃ.

242. 一时，世尊住在金毗罗(Kimila)，在恒河岸边。世尊看见一大段木头被恒河水流冲走。看见后，世尊对比丘们说：“比丘们，你们看见那段被恒河水流冲走的大木头了吗？”“是的，世尊。”……如是说后，具寿金毗罗对世尊这样说：“世尊，什么是此岸……？金毗罗，什么是内在腐败呢？于此，金毗罗，有比丘犯下某种染污的罪，从此类罪不见有出离。金毗罗，这被称为内在腐败。”第五。

6. Avassutapariyāyasuttaṃ

6. 漏失法门经

243. Ekaṃ [Pg.389] samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

243. 一时，世尊住在释迦国，在迦毗罗卫(Kapilavatthu)的尼拘律园(Nigrodhārāma)。当时，迦毗罗卫的释迦族人新建了一座集会堂，未曾被沙门、婆罗门或任何人类使用过。于是，迦毗罗卫的释迦族人前往世尊之处；前去礼拜世尊后，坐于一旁。坐于一旁后，迦毗罗卫的释迦族人对世尊这样说：“世尊，迦毗罗卫的释迦族人新建了一座集会堂，未曾被沙门、婆罗门或任何人类使用过。世尊，请世尊首先使用它。世尊首先使用后，迦毗罗卫的释迦族人再使用。这将为迦毗罗卫的释迦族人带来长久的利益和安乐。”世尊默然应允。

Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ – ‘‘sabbasantharisanthataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. Yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – ‘‘abhikkantā kho, gotamā, ratti. Yassa dāni kālaṃ maññathā’’ti[Pg.390]. ‘‘Evaṃ, bhante’’ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

那时，迦毗罗卫（Kāpilavatthu）的释迦族人得知世尊应允后，便从座位起身，向世尊礼敬，右绕后前往新建的集会堂（santhāgāra）。到达后，他们将集会堂遍铺铺垫物，准备好座位，放置好水罐，点亮油灯，然后前往世尊之处禀告说：“尊者，集会堂已遍铺铺垫物，座位也已准备好，水罐已经放好，油灯也已点亮。现在，世尊认为何时适宜，请便。”于是，世尊穿好下衣，取了衣钵，与比丘僧团一起前往新建的集会堂。到达后，世尊洗了脚，进入集会堂，靠着中央的柱子，面向东方坐下。比丘僧团也洗了脚，进入集会堂，靠着西边的墙，面向东方，以世尊为首而坐。迦毗罗卫的释迦族人洗了脚，进入集会堂，靠着东边的墙，面向西方，以世尊为首而坐。然后，世尊为迦毗罗卫的释迦族人以法说开示、劝导、激励、使之欢喜，直到深夜，才遣散他们说：“乔达摩（Gotama）们，夜已深，现在你们认为何时适宜就离开吧。”迦毗罗卫的释迦族人回答世尊说：“是的，尊者。”然后从座位起身，向世尊礼敬，右绕后离去。

Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. Paṭibhātu taṃ, moggallāna, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca – ‘‘avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

那时，世尊在迦毗罗卫的释迦族人刚离开不久，便对具寿大目犍连(Mahāmoggallāna)说：“目犍连，比丘僧众已无昏沉睡眠。目犍连，请你为比丘们说法，我的背酸痛，我要伸展一下。”“是的，世尊。”具寿大目犍连回答世尊。于是，世尊将僧伽梨(saṅghāṭi)折成四叠铺好，以右胁作狮子卧，一足略叠于另一足上，具念正知，心中作起身想。当时，具寿大目犍连对众比丘说：“贤友比丘们！”“贤友。”那些比丘回答具寿大目犍连。具寿大目犍连说道：“贤友们，我将为你们讲说染污法门(avassutapariyāya)与不染污法门(anavassutapariyāya)。你们要谛听，善于作意，我当说。”“是的，贤友。”那些比丘回答具寿大目犍连。具寿大目犍连说道：

‘‘Kathaṃ, āvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto jivhāviññeyyesu rasesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ[Pg.391], labhati māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.

“贤友，如何为有漏呢？贤友，于此，有比丘以眼见色后，对可喜之色生起执著，对不可喜之色生起瞋恚，他身念不现前、心狭隘而住，且不如实了知那心解脱、慧解脱——于此解脱中，那些已生起的恶不善法得以无余息灭。……乃至……以舌尝味……乃至……以意知法后，对可喜之法生起执著，对不可喜之法生起瞋恚，他身念不现前、心狭隘而住，且不如实了知那心解脱、慧解脱——于此解脱中，那些已生起的恶不善法得以无余息灭。贤友，这被称为比丘于眼所识之色有漏，……乃至……于舌所识之味有漏，……乃至……于意所识之法有漏。贤友，对于这样安住的比丘，魔若从眼接近他，魔即能得到可乘之机，魔即能得到所缘。……乃至……魔若从舌接近他，魔即能得到可乘之机，魔即能得到所缘。……乃至……魔若从意接近他，魔即能得到可乘之机，魔即能得到所缘。”

‘‘Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ kolāpaṃ terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ, labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya…pe… uttarāya cepi naṃ disāya…pe… dakkhiṇāya cepi naṃ disāya…pe… heṭṭhimato cepi naṃ…pe… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ. Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.

“贤友，譬如一间干枯腐朽、久经雨淋的芦苇屋或草屋。若有人从东方拿着燃烧的草火把靠近它，火就能得到机会，火就能得到助燃物；若有人从西方拿着燃烧的草火把靠近它……（乃至）……从北方……（乃至）……从南方……（乃至）……从下方……（乃至）……从上方……若有人从任何方向拿着燃烧的草火把靠近它，火就能得到机会，火就能得到助燃物。同样地，贤友，对于这样安住的比丘，若魔从眼根靠近他，魔就能得到机会，魔就能得到所缘……（乃至）……若魔从舌根靠近他……（乃至）……若魔从意根靠近他，魔就能得到机会，魔就能得到所缘。贤友，对于这样安住的比丘，色征服了他，而他没有征服色；声音征服了他，而他没有征服声音；气味征服了他，而他没有征服气味；味道征服了他，而他没有征服味道；所触征服了他，而他没有征服所触；法征服了他，而他没有征服法。贤友，此比丘被称为被色所征服者、被声音所征服者、被气味所征服者、被味道所征服者、被所触所征服者、被法所征服者，是为被征服者，非征服者。他被那些染污的、导致再有的、带来忧恼的、有苦果的、于未来导致生老死的恶不善法所征服。贤友，像这样，就是被漏所湿。”

‘‘Kathañcāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā [Pg.392] dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.

“贤友们，如何为不染湿？贤友们，在此，比丘以眼见色时，对可喜的色不执著，对不可喜的色不嗔恚，身念现前，住于无量心，并如实了知那心解脱与慧解脱，在那里，他所生起的恶不善法完全止息……乃至以舌尝味……乃至以意知法时，对可喜的法不执著，对不可喜的法不嗔恚，身念现前，住于无量心，并如实了知那心解脱与慧解脱，在那里，他所生起的恶不善法完全止息。贤友们，此比丘被称为于眼所识之色不染湿……于意所识之法不染湿。贤友们，像这样安住的比丘，即使魔从眼门来接近他，魔也找不到可乘之机，找不到凭借处……乃至魔从舌门来接近他……乃至魔从意门来接近他，魔也找不到可乘之机，找不到凭借处。”

‘‘Seyyathāpi, āvuso, kūṭāgāraṃ vā sālā vā bahalamattikā addāvalepanā. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ…pe… pacchimāya cepi naṃ… uttarāya cepi naṃ… dakkhiṇāya cepi naṃ… heṭṭhimato cepi naṃ… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ. Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṃkilesike ponobbhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī’’ti.

贤友们，譬如一间楼阁或殿堂，涂抹了厚泥灰。即使有人从东方拿着燃烧的草炬靠近它，火也找不到可乘之机，找不到凭借处……乃至从西方……北方……南方……下方……上方……从任何方向拿着燃烧的草炬靠近它，火也找不到可乘之机，找不到凭借处。同样地，贤友们，像这样安住的比丘，即使魔从眼门来接近他，魔也找不到可乘之机，找不到凭借处……乃至魔从意门来接近他，魔也找不到可乘之机，找不到凭借处。贤友们，像这样安住的比丘，他已胜伏色，而非色胜伏他；他已胜伏声，而非声胜伏他；他已胜伏香，而非香胜伏他；他已胜伏味，而非味胜伏他；他已胜伏触，而非触胜伏他；他已胜伏法，而非法胜伏他。贤友们，这样的比丘被称为胜伏色者、胜伏声者、胜伏香者、胜伏味者、胜伏触者、胜伏法者，是胜伏者，不是被胜伏者，他已胜伏那些染污、导致再有、有忧恼、有苦果、于未来导致生老死的恶不善法。贤友们，这样就是不为烦恼所湿。

Atha [Pg.393] kho bhagavā vuṭṭhahitvā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘sādhu sādhu, moggallāna! Sādhu kho tvaṃ, moggallāna, bhikkhūnaṃ avassutapariyāyañca anavassutapariyāyañca abhāsī’’ti.

于是，世尊从座起身，对具寿大目犍连说：“善哉，善哉，目犍连！目犍连，你很好地为比丘们说了为烦恼所湿的法门与不为烦恼所湿的法门。”

Idamavoca āyasmā mahāmoggallāno. Samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti. Chaṭṭhaṃ.

具寿大目犍连说了这番话。导师予以嘉许。那些比丘心怀欢喜，欣悦于具寿大目犍连所说之法。第六经。

7. Dukkhadhammasuttaṃ

7. 苦法经

244. Yato kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti. Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.

244. 诸比丘，当比丘如实了知一切苦法的集起与灭没时，他便如是见到诸欲。当他如是见欲时，于诸欲的欲贪、欲爱、欲迷、欲恼，便不再潜伏。他便如是了悟行住。当他行住时，贪婪与忧恼等恶不善法便不再潜伏。

‘‘Kathañca, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.

诸比丘，比丘如何如实了知一切苦法的集起与灭没呢？“此是色，此是色的集起，此是色的灭没；此是受……此是想……此是行……此是识，此是识的集起，此是识的灭没。”诸比丘，比丘便是如此如实了知一切苦法的集起与灭没。

‘‘Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā, taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. So iticīticeva kāyaṃ sannāmeyya. Taṃ kissa hetu? Ñāta ñhi, bhikkhave, tassa purisassa imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhanti. Evameva kho[Pg.394], bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.

“诸比丘，比丘如何见诸欲？如是见诸欲时，其于诸欲的欲贪、欲爱、欲昏迷、欲热恼便不再潜伏。诸比丘，譬如有一深过一人的火坑，里面充满了无焰、无烟的燃炭。这时，有一欲生、不欲死、欲乐、厌苦之人前来。有两位强壮的男人各捉其一臂，将他拖向那火坑。他便会向两边扭转身躯。此为何故？诸比丘，因为那人确知：‘我将堕入此火坑，缘此我将遭遇死亡，或濒死之苦。’正是如此，诸比丘，比丘视诸欲如火坑之譬，如是见诸欲时，其于诸欲的欲贪、欲爱、欲昏迷、欲热恼便不再潜伏。”

‘‘Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti ? Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṃ dāyaṃ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya – ‘mā maṃ kaṇṭako’ti. Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako’’ti. Iti viditvā saṃvaro ca asaṃvaro ca veditabbo.

“诸比丘，比丘如何了知行与住，从而于行、住时，贪欲和忧恼等恶不善法不再跟随侵扰？诸比丘，譬如一人进入多刺的树林。其前方有刺，后方有刺，北方有刺，南方有刺，下方有刺，上方亦有刺。他便正念而进，正念而退，心想：‘愿刺不要刺到我！’正是如此，诸比丘，世间凡是可爱可意之色，在圣者之律中，这被称为‘刺’。如是知已，当知防护与不防护。”

‘‘Kathañca, bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

“诸比丘，云何为不防护？诸比丘，于此，有比丘以眼见色后，于可喜之色则极度贪著，于不可喜之色则生嗔恚，身至念不现前而住，心狭小，且不如实了知彼心解脱、慧解脱——于此解脱中，他已生起的诸恶不善法得以无余灭尽。……乃至……以舌尝味后……乃至……以意知法后，于可喜之法则极度贪著，于不可喜之法则生嗔恚，身至念不现前而住，心狭小，且不如实了知彼心解脱、慧解脱——于此解脱中，他已生起的诸恶不善法得以无余灭尽。诸比丘，如是为不防护。”

‘‘Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā [Pg.395] akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, saṃvaro hoti.

“诸比丘，云何为防护？诸比丘，于此，有比丘以眼见色后，于可喜之色则不极度贪著，于不可喜之色则不生嗔恚，身至念现前而住，心无量，且如实了知彼心解脱、慧解脱——于此解脱中，他已生起的诸恶不善法得以无余灭尽。……乃至……以舌尝味后……乃至……以意知法后，于可喜之法则不极度贪著，于不可喜之法则不生嗔恚，身至念现前而住，心无量，且如实了知彼心解脱、慧解脱——于此解脱中，他已生起的诸恶不善法得以无余灭尽。诸比丘，如是为防护。”

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

“诸比丘，彼比丘如是行、如是住，若有时因失念而生起诸恶不善、能引生结缚的奔驰寻思，诸比丘，其念之生起虽缓，然彼能迅速舍断、消除、使其终结、令其不复存在。”

‘‘Seyyathāpi, bhikkhave, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, bhikkhave, tassa ce bhikkhuno evaṃ carato, evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti. Tañce, bhikkhave, bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.

“诸比丘，譬如有人在白天烧得通红的铁锅里滴入两三滴水。诸比丘，水滴的落下是缓慢的，然而它很快就会耗尽、干涸。同样地，诸比丘，若有比丘如此行、如此住，偶尔因失念而生起邪恶不善的、与结相连的寻思，诸比丘，念的生起是缓慢的，然而他很快就能舍弃、去除、消灭它们，使之不复存在。诸比丘，如此，比丘的行与住是已善了知的；当他如此行、如此住时，贪与忧等邪恶不善法就不会潜流。诸比丘，若有国王、大臣、朋友、同伴、亲戚或血亲，带着财富来劝诱那如此行、如此住的比丘说：‘来吧，贤者！这些袈裟为何折磨你？为何剃头持钵到处乞食？来吧，还俗后享受财富，也做些福德之事！’诸比丘，那位如此行、如此住的比丘，会舍弃学处而还俗——此事无有是处。”

‘‘Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddāla-piṭakaṃ ādāya – ‘mayaṃ imaṃ gaṅgaṃ nadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāra’nti. Taṃ kiṃ maññatha, bhikkhave, api nu kho so mahājanakāyo gaṅgaṃ nadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāra’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; sā na sukarā pacchāninnā kātuṃ pacchāpoṇā pacchāpabbhārā. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhikkhave, tañce bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā [Pg.396] vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Yañhi taṃ, bhikkhave, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ, tathā hīnāyāvattissatīti netaṃ ṭhānaṃ vijjatī’’ti. Sattamaṃ.

“诸比丘，譬如恒河向东流，向东倾，向东注。于时，有一大群人带着锄头与篮子前来，说：‘我们要让这条恒河向西流，向西倾，向西注。’诸比丘，你们意下如何？那一群人能让恒河向西流，向西倾，向西注吗？”“不能，世尊。”“此是何因？”“世尊，恒河向东流，向东倾，向东注，要让它向西流，向西倾，向西注，实非易事。那一群人只会徒增疲劳与苦恼而已。”“正是如此，诸比丘，若有比丘如是行、如是住，纵有国王、大臣、朋友、同僚、亲戚或血亲以财富劝诱于他，说：‘来吧，善男子，你何必受这些袈裟的折磨？为何要剃头持钵地行走呢？来吧，还俗去享受财富，也做些功德吧！’诸比丘，一位如是行、如是住的比丘，会舍弃学处而还俗，此事绝无可能。此是何因？诸比丘，因为那颗心已长时倾向远离、倾心远离、趋向远离，要它因此还俗，此事绝无可能。”第七。

8. Kiṃsukopamasuttaṃ

8. 甄叔迦树本行

245. Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

245. 那时，一位比丘去见另一位比丘，走近后对他说：“贤友，一位比丘的见要到什么程度才算是完全清净呢？”“贤友，当一位比丘如实了知六触处的生起和灭没时，贤友，到此程度，比丘的见就是完全清净的。”

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

那时，那位比丘不满意那位比丘的解答，便去到另一位比丘那里。抵达后，他对那位比丘这么说：“贤友，比丘的见达到什么程度才算完全清净呢？”“贤友，当一位比丘如实了知五取蕴的集起与灭去时，贤友，到这个程度，比丘的见就是完全清净的。”

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

那时，那位比丘不满意那位比丘的解答，便去到另一位比丘那里。抵达后，他对那位比丘这么说：“贤友，比丘的见达到什么程度才算完全清净呢？”“贤友，当一位比丘如实了知四大种的集起与灭去时，贤友，到这个程度，比丘的见就是完全清净的。”

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – ‘‘kittāvatā [Pg.397] nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā, kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti.

那时，那位比丘不满意那位比丘的解答，便去到另一位比丘那里。抵达后，他对那位比丘这么说：“贤友，比丘的见达到什么程度才算完全清净呢？”“贤友，当一位比丘如实了知‘凡是集法，一切皆是灭法’时，贤友，到这个程度，比丘的见就是完全清净的。”

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – ‘yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – ‘yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti…pe… yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṃ ( ). Kittāvatā nu kho, bhante, bhikkhuno dassanaṃ suvisuddhaṃ hotī’’ti?

那时，那位比丘对那位比丘的解答不满意，便去见世尊，走近后对世尊说：“世尊，我曾去见一位比丘，走近后问他：‘贤友，比丘的见达到何等程度，才算完全清净呢？’世尊，当我这样说后，那位比丘对我这样说：‘贤友，当一位比丘如实了知六触处的生起与灭没时，贤友，到此程度，比丘的见就是完全清净的。’世尊，我对那位比丘的解答不满意，便去见另一位比丘，走近后问他：‘贤友，比丘的见达到何等程度，才算完全清净呢？’世尊，当我这样说后，那位比丘对我这样说：‘贤友，当一位比丘如实了知五取蕴……四大种的生起与灭没……凡是集法，彼一切皆是灭法，并如实了知时，贤友，到此程度，比丘的见就是完全清净的。’于是，世尊，我对那位比丘的解答不满意，便来见世尊。世尊，比丘的见达到何等程度，才算完全清净呢？”

‘‘Seyyathāpi, bhikkhu, purisassa kiṃsuko adiṭṭhapubbo assa. So yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘kāḷako kho, ambho purisa, kiṃsuko – seyyathāpi jhāmakhāṇū’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ. Atha kho, so bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso[Pg.398], bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘lohitako kho, ambho purisa, kiṃsuko – seyyathāpi maṃsapesī’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘ocīrakajāto kho, ambho purisa, kiṃsuko ādinnasipāṭiko – seyyathāpi sirīso’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘bahalapattapalāso sandacchāyo kho, ambho purisa, kiṃsuko – seyyathāpi nigrodho’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Evameva kho, bhikkhu, yathā yathā adhimuttānaṃ tesaṃ sappurisānaṃ dassanaṃ suvisuddhaṃ hoti, tathā tathā kho tehi sappurisehi byākataṃ.

比丘，譬如有一位从未见过翅子树（kiṃsuka）的人。他去到一位见过翅子树的人那里，走近后，对那人这么说：“先生，翅子树是什么样子的？”那人会这么说：“先生，翅子树是黑色的，就像烧焦的树桩。”比丘，在那个时候，翅子树确实就像那人所见到的那样。于是，比丘，那人对这个人的解答不满意，又去到另一位见过翅子树的人那里；走近后，对那人这么说：“先生，翅子树是什么样子的？”那人会这么说：“先生，翅子树是红色的，就像一块肉。”比丘，在那个时候，翅子树确实就像那人所见到的那样。于是，比丘，那人对这个人的解答不满意，又去到另一位见过翅子树的人那里；走近后，对那人这么说：“先生，翅子树是什么样子的？”那人会这么说：“先生，翅子树长有垂缨，荚果下垂如剑鞘，就像尸利沙树（sirīsa）。”比丘，在那个时候，翅子树确实就像那人所见到的那样。于是，比丘，那人对这个人的解答不满意，又去到另一位见过翅子树的人那里；走近后，对那人这么说：“先生，翅子树是什么样子的？”那人会这么说：“先生，翅子树枝叶繁茂，树荫浓密，就像榕树（nigrodha）。”比丘，在那个时候，翅子树确实就像那人所见到的那样。比丘，正是如此。那些已信解的善士，其知见如何善清净，其所作的解说亦复如是。

‘‘Seyyathāpi, bhikkhu, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ chadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṃ nivāretā, ñātānaṃ pavesetā. Puratthimāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – ‘kahaṃ, bho purisa, imassa nagarassa nagarassāmī’ti? So evaṃ vadeyya – ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya. Pacchimāya disāya āgantvā sīghaṃ dūtayugaṃ…pe… uttarāya disāya… dakkhiṇāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – ‘kahaṃ, bho purisa, imassa nagarassāmī’ti? So evaṃ vadeyya – ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.

比丘，譬如国王有一边境城邑，壁垒坚固，城墙与门楼亦坚固，有六门。那里有一位守门人，贤明、干练、有智慧，能阻止陌生人，放行相识者。从东方来了一对迅捷的使者，会对那守门人如此说道：“喂，男子，此城主在何处？”他会如此回答：“尊者，这位城主正坐在中央的十字路口。”其后，那对迅捷的使者将如实之言禀告城主，便循来路而去。从西方来了一对迅捷的使者……（中略）……从北方……从南方来了一对迅捷的使者，会对那守门人如此说道：“喂，男子，此城主在何处？”他会如此回答：“尊者，这位城主正坐在中央的十字路口。”其后，那对迅捷的使者将如实之言禀告城主，便循来路而去。

‘‘Upamā [Pg.399] kho myāyaṃ, bhikkhu, katā atthassa viññāpanāya. Ayañcettha attho – ‘nagara’nti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. ‘Cha dvārā’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. ‘Dovāriko’ti kho, bhikkhu, satiyā etaṃ adhivacanaṃ. ‘Sīghaṃ dūtayuga’nti kho, bhikkhu, samathavipassanānetaṃ adhivacanaṃ. ‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṃ adhivacanaṃ. ‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. ‘Yathābhūtaṃ vacana’nti kho, bhikkhu, nibbānassetaṃ adhivacanaṃ. ‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā…pe… sammāsamādhissā’’ti. Aṭṭhamaṃ.

比丘，我作此譬喻是为了阐明其义。此中之义是：比丘，“城”是指这个由四大组成的身体，由父母所生，以饭食粥糜滋养，是无常、涂饰、按摩、破坏、毁灭之法。“六门”是指六内处。“守门人”是指念。“一对快速的信使”是指止与观。“城主”是指识。“城中十字路口”是指四大——地界、水界、火界、风界。“如实语”(yathābhūtaṃ vacana)是指涅槃。“来时之道”(yathāgatamagga)是指八支圣道，即：正见……正定。第八。

9. Vīṇopamasuttaṃ

9. 琴喻经

246. ‘‘Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso, tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye cakkhuviññeyyehi rūpehi…pe… yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye manoviññeyyehi dhammehi.

246. “诸比丘，任何比丘或比丘尼，若于眼所识之色生起欲、贪、瞋、痴或心之恚碍，则应从彼制止其心。此道有怖、有险、有荆棘、有丛林，是邪道、是恶道、是难行道。此道为非善人所行，非善人所行之道。‘你不应行此道’——如是，应从眼所识之色制止其心。……乃至……诸比丘，任何比丘或比丘尼……若于意所识之法生起欲、贪、瞋、痴或心之恚碍，则应从彼制止其心。此道有怖、有险、有荆棘、有丛林，是邪道、是恶道、是难行道。此道为非善人所行，非善人所行之道。‘你不应行此道’——如是，应从意所识之法制止其心。”

‘‘Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ. Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otaritvā yāvadatthaṃ madaṃ āpajjeyya pamādaṃ āpajjeyya[Pg.400]; evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati pamādaṃ āpajjati.

“譬如，诸比丘，庄稼已成熟，然守稼者放逸，食稼之牛遂进入田中，随意沉醉、放逸。亦复如是，诸比丘，无闻凡夫于六触处于不守护，于五欲中，随意沉醉、放逸。”

‘‘Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Dutiyampi kho, bhikkhave …pe… tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṃ kiṭṭhaṃ puna otareyya – tameva purimaṃ daṇḍasamphassaṃ samanussaranto. Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.

“诸比丘，譬如庄稼丰熟，守田者不放逸，有一头贪吃庄稼的牛进入那庄稼地。守田者就牢牢抓住它的鼻子；牢牢抓住鼻子后，在两角之间善加制伏；在两角之间善加制伏后，用棍杖狠狠抽打；狠狠抽打后，将它放开。诸比丘，第二次……乃至……诸比丘，第三次，那头贪吃庄稼的牛又进入那庄稼地。守田者就牢牢抓住它的鼻子；牢牢抓住鼻子后，在两角之间善加制伏；在两角之间善加制伏后，用棍杖狠狠抽打；狠狠抽打后，将它放开。诸比丘，这样一来，那头贪吃庄稼的牛，无论是去到村庄或森林，无论是多站立或多坐卧，都不会再进入那庄稼地——因为它不断忆念着先前那棍杖之触。诸比丘，正是如此，当比丘的心于六触处(phassāyatanesu)被制伏、善制伏时，它就在内安住、沉静，成为一境而入定。”

‘‘Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. So vīṇāsaddaṃ suṇeyya. So evaṃ vadeyya – ‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti? Tamenaṃ evaṃ vadeyyuṃ – ‘esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti. So evaṃ vadeyya – ‘gacchatha me, bho, taṃ vīṇaṃ āharathā’ti. Tassa taṃ vīṇaṃ āhareyyuṃ. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ kho sā, bhante, vīṇā yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti. So evaṃ vadeyya – ‘alaṃ me, bho, tāya vīṇāya, tameva me saddaṃ āharathā’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadati[Pg.401], seyyathidaṃ – doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca evāyaṃ, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadatī’ti. So taṃ vīṇaṃ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṃ phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ karitvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuneyya, nadiyā vā sīghasotāya pavāheyya. So evaṃ vadeyya – ‘asatī kirāyaṃ, bho, vīṇā nāma, yathevaṃ yaṃ kiñci vīṇā nāma ettha ca panāyaṃ jano ativelaṃ pamatto palaḷito’ti. Evameva kho, bhikkhave, bhikkhu rūpaṃ samanvesati yāvatā rūpassa gati, vedanaṃ samanvesati yāvatā vedanāya gati, saññaṃ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samanvesati yāvatā viññāṇassa gati. Tassa rūpaṃ samanvesato yāvatā rūpassa gati, vedanaṃ samanvesato…pe… saññaṃ… saṅkhāre… viññāṇaṃ samanvesato yāvatā viññāṇassa gati. Yampissa taṃ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī’’ti. Navamaṃ.

“诸比丘，譬如国王或王的大臣，从未听过琴(vīṇā)声。他听到了琴声，便会这样说：‘朋友，这是什么声音？如此令人染著，如此可爱，如此令人沉醉，如此令人迷恋，如此令人束缚？’人们会这样对他说：‘主公，这乃是名为琴之物，其声如此令人染著，如此可爱，如此令人沉醉，如此令人迷恋，如此令人束缚。’他会这样说：‘朋友们，去为我拿那把琴来。’他们会为他拿来那把琴。他们会对他说：‘主公，这就是那把琴，它的声音如此令人染著，如此可爱，如此令人沉醉，如此令人迷恋，如此令人束缚。’他会这样说：‘朋友们，我不要那把琴，只为我拿那个声音来。’人们会这样对他说：‘主公，这名为琴之物，由众多部件构成，由大量部件组成。它由众多部件组合而发声，即是：缘于琴身(doṇi)、缘于皮革(camma)、缘于琴颈(daṇḍa)、缘于弦钮(upadhāraṇa)、缘于琴弦(tanti)、缘于拨子(koṇa)，以及缘于人之相应的努力，主公，这名为琴之物，由众多部件构成，由大量部件组成，由众多部件组合而发声。’他会把那琴劈成十块或一百块，劈开后，再把它弄成碎片。把它弄成碎片后，用火焚烧；焚烧后，化为灰烬；化为灰烬后，或以大风吹散，或投入湍急的河流中。他会这样说：‘朋友们，这所谓的琴，真是虚妄不实！不仅是这把琴，任何所谓的琴都是如此。然而众人却对此过度放逸、沉迷。’正是如此，诸比丘，比丘探寻色，直至色的范围；探寻受，直至受的范围；探寻想，直至想的范围；探寻行，直至行的范围；探寻识，直至识的范围。当他探寻色，直至色的范围；探寻受……想……行……探寻识，直至识的范围时，凡是他所具有的‘我’、‘我的’或‘我是’之念，于他亦不复存在。”

10. Chappāṇakopamasuttaṃ

10. 六生物本行

247. ‘‘Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṃ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni ca gattāni vilekheyyuṃ. Evañhi so, bhikkhave, puriso bhiyyosomattāya tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṃ – ‘ayañca so āyasmā evaṃkārī evaṃsamācāro asucigāmakaṇṭako’ti. Taṃ kaṇṭakoti iti viditvā saṃvaro ca asaṃvaro ca veditabbo.

247. “诸比丘，譬如有人身有疮口、身有脓疮，进入荆棘丛林。草刺会刺伤他的脚，荆棘叶会刮伤他的身体。诸比丘，那人因此会更加感受到由此而生的痛苦与忧恼。同样地，诸比丘，于此，某位比丘进入村落或森林，会得到说者言：‘这位具寿有如此行为、如此行状，是不净的村落之刺。’当知其为‘刺’后，当知防护与不防护。”

‘‘Kathañca[Pg.402], bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“诸比丘，如何是不防护呢？诸比丘，于此，比丘以眼见色后，于可意色而极执著，于不可意色而生瞋恚，身念不现前，以狭小之心而住。他不如实了知那能使其已生起的恶不善法无余寂灭的心解脱、慧解脱。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法后，于可意法而极执著，于不可意法而生瞋恚，身念不现前，以狭小之心而住，他不如实了知那能使其已生起的恶不善法无余寂灭的心解脱、慧解脱。”

‘‘Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṃ gahetvā daḷhāya rajjuyā bandheyya. Siṅgālaṃ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṃ karitvā ossajjeyya. Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ – ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṃ pāṇakānaṃ balavataro assa tassa te anuvatteyyuṃ, anuvidhāyeyyuṃ vasaṃ gaccheyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṃ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti…pe… mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

“诸比丘，譬如有人捕捉了六种不同领域、不同行境的动物，用坚固的绳索将它们绑缚。他捕捉蛇，用坚固的绳索绑缚；捕捉鳄鱼，用坚固的绳索绑缚；捕捉鸟，用坚固的绳索绑缚；捕捉狗，用坚固的绳索绑缚；捕捉豺，用坚固的绳索绑缚；捕捉猴子，用坚固的绳索绑缚。用坚固的绳索绑缚后，在中间打一个结，然后放开它们。于是，诸比丘，那六种不同领域、不同行境的动物，各自会朝自己的行境领域拉扯——蛇会拉扯，想：‘我要进入蚁穴’；鳄鱼会拉扯，想：‘我要进入水中’；鸟会拉扯，想：‘我要飞向天空’；狗会拉扯，想：‘我要进入村庄’；豺会拉扯，想：‘我要去坟场’；猴子会拉扯，想：‘我要进入森林’。诸比丘，当这六种动物饥饿疲惫时，它们就会跟随、顺从其中最强壮者，为其所控制。诸比丘，正是如此，若有任何比丘对身至念未修习、未多修习，眼根就会将他拉向可意的色境，而不可意的色境则会令他厌恶……乃至……意根就会将他拉向可意的法境，而不可意的法境则会令他厌恶。诸比丘，如此即为不防护。”

‘‘Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca [Pg.403] viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“诸比丘，如何是防护？诸比丘，于此，比丘以眼见色后，于可意色不沉迷，于不可意色不生瞋恚，身念现前、心无量而住。他如实了知那心解脱、慧解脱，于其中，他那些已生起的恶不善法无余止息。……以舌尝味……以意知法后，于可意法不沉迷，于不可意法不生瞋恚，身念现前、心无量而住。他如实了知那心解脱、慧解脱，于其中，他那些已生起的恶不善法无余止息。”

‘‘Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā…pe… kukkuraṃ gahetvā… siṅgālaṃ gahetvā… makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya. Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ – ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṃ vā thambhaṃ vā upatiṭṭheyyuṃ, upanisīdeyyuṃ, upanipajjeyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṃ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti…pe… jivhā nāviñchati manāpiyesu rasesu…pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṃ kho, bhikkhave, saṃvaro hoti.

“诸比丘，譬如有人捕捉了六只不同领域、不同行境的有情，用坚固的绳索捆绑。捕捉蛇，用坚固的绳索捆绑；捕捉鳄鱼，用坚固的绳索捆绑；捕捉鸟……捕捉家犬……捕捉豺……捕捉猴，用坚固的绳索捆绑。用坚固的绳索捆绑后，将它们系于坚固的木桩或石柱上。于是，诸比丘，那六只不同领域、不同行境的有情，各自朝自己的行境领域拉扯——蛇想：‘我将进入蚁丘！’而拉扯；鳄鱼想：‘我将进入水中！’而拉扯；鸟想：‘我将飞向天空！’而拉扯；家犬想：‘我将进入村庄！’而拉扯；豺想：‘我将进入坟场！’而拉扯；猴想：‘我将进入森林！’而拉扯。诸比丘，当那六只有情饥饿疲惫时，它们就会靠近那木桩或石柱，或站、或坐、或卧。诸比丘，正是如此，任何比丘若已修习、多作身至念，眼则不为可意的色所牵引，而不可意的色也不会令他生厌……舌则不为可意的味所牵引……意则不为可意的法所牵引，而不可意的法也不会令他生厌。诸比丘，如是即为防护。”

‘‘‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṃ adhivacanaṃ. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabba’’nti. Dasamaṃ.

“诸比丘，‘坚固的木桩或石柱’，实为身至念的同义词。是故，诸比丘，你们于此应如是学：‘我们的身至念，将得到修习与多作，成为车乘与基石，得以确立、熟习与善于发起。’诸比丘，你们确实应如是学。”第十。

11. Yavakalāpisuttaṃ

11. 麦束经

248. ‘‘Seyyathāpi[Pg.404], bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. Atha cha purisā āgaccheyyuṃ byābhaṅgihatthā. Te yavakalāpiṃ chahi byābhaṅgīhi haneyyuṃ. Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā. Atha sattamo puriso āgaccheyya byābhaṅgihattho. So taṃ yavakalāpiṃ sattamāya byābhaṅgiyā haneyya. Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā. Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṃ haññati manāpāmanāpehi rūpehi…pe… jivhāya haññati manāpāmanāpehi rasehi…pe… manasmiṃ haññati manāpāmanāpehi dhammehi. Sace so, bhikkhave, assutavā puthujjano āyatiṃ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.

248. “诸比丘，譬如有一捆大麦置于四衢道口。其时，有六人手持连枷前来，他们用六支连枷击打那捆大麦。诸比丘，如此，那捆大麦被六支连枷击打，已被重击。其后，有第七人手持连枷前来，他用第七支连枷击打那捆大麦。诸比丘，如此，那捆大麦被第七支连枷击打，则被更重地击打。同样地，诸比丘，未闻法的凡夫于眼处被可意与不可意的色所击打……乃至……于舌处被可意与不可意的味所击打……乃至……于意处被可意与不可意的法所击打。诸比丘，倘若此未闻法的凡夫还筹谋未来再生，诸比丘，如此，此愚人则被更重地击打，犹如那捆被第七支连枷击打的大麦一般。”

‘‘Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, vepacitti asurindo asure āmantesi – ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapura’nti. Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi – ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṃ devasabha’nti. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu. Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammaṃ devasabhaṃ. Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho hoti. Yadā kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – ‘dhammikā kho devā, adhammikā asurā[Pg.405], idheva dānāhaṃ devapuraṃ gacchāmī’ti. Atha kaṇṭhapañcamehi bandhanehi muttaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – ‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṃ asurapuraṃ gamissāmī’ti, atha kaṇṭhapañcamehi bandhanehi baddhaṃ attānaṃ samanupassati. Dibbehi ca pañcahi kāmaguṇehi parihāyati. Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhanaṃ. Tato sukhumataraṃ mārabandhanaṃ. Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato.

“诸比丘！往昔，天众与阿修罗众集结对阵。其时，阿修罗王韦巴吉帝对阿修罗众说：‘诸位，如果在天众与阿修罗众的战争中，阿修罗众获胜，天众战败，你们就用五处系缚捆住天帝释(Sakka)，把他带到我所在的阿修罗城来。’而诸比丘！天帝释也对忉利天众说：‘诸位，如果在天众与阿修罗众的战争中，天众获胜，阿修罗众战败，你们就用五处系缚捆住阿修罗王韦巴吉帝，把他带到我所在的善法堂(Sudhammā devasabhā)来。’诸比丘！在那场战争中，天众获胜，阿修罗众战败。于是，诸比丘，忉利天众用五处系缚捆住阿修罗王韦巴吉帝，把他带到天帝释所在的善法堂。在那里，诸比丘，阿修罗王韦巴吉帝被五处系缚捆着。诸比丘！当阿修罗王韦巴吉帝这样想：‘天众是如法的，阿修罗众是不如法的，如今我就去天城’时，他便见到自己从五处系缚中解脱，并具足、圆满天界的五种欲乐而受用。而诸比丘！当阿修罗王韦巴吉帝这样想：‘阿修罗众是如法的，天众是不如法的，如今我就要去那阿修罗城’时，他便见到自己被五处系缚捆着，并从天界的五种欲乐中退失。诸比丘！韦巴吉帝的束缚就是如此微细，比那更微细的是魔罗(Māra)的束缚。诸比丘！起慢者，为魔罗所缚；不起慢者，即从恶魔(pāpimā)解脱。”

‘‘‘Asmī’ti, bhikkhave, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissa’nti maññitametaṃ, ‘na bhavissa’nti maññitametaṃ, ‘rūpī bhavissa’nti maññitametaṃ, ‘arūpī bhavissa’nti maññitametaṃ, ‘saññī bhavissa’nti maññitametaṃ, ‘asaññī bhavissa’nti maññitametaṃ, ‘nevasaññīnāsaññī bhavissa’nti maññitametaṃ. Maññitaṃ, bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘amaññamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“诸比丘！‘我是’，这是一种慢想；‘这是我’，这是一种慢想；‘我将存在’，这是一种慢想；‘我将不存在’，这是一种慢想；‘我将有色’，这是一种慢想；‘我将无色’，这是一种慢想；‘我将有想’，这是一种慢想；‘我将无想’，这是一种慢想；‘我将非想非非想’，这是一种慢想。诸比丘！慢想是病，慢想是痈，慢想是箭。是故，诸比丘，‘我们当以无慢想的心安住’——诸比丘，你们确实应如是学。”

‘‘‘Asmī’ti, bhikkhave, iñjitametaṃ, ‘ayamahamasmī’ti iñjitametaṃ, ‘bhavissa’nti iñjitametaṃ, ‘na bhavissa’nti iñjitametaṃ, ‘rūpī bhavissa’nti iñjitametaṃ, ‘arūpī bhavissa’nti iñjitametaṃ, ‘saññī bhavissa’nti iñjitametaṃ, ‘asaññī bhavissa’nti iñjitametaṃ, ‘nevasaññīnāsaññī bhavissa’nti iñjitametaṃ. Iñjitaṃ, bhikkhave, rogo, iñjitaṃ gaṇḍo, iñjitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘aniñjamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“诸比丘！‘我是’，这是一种动摇；‘这是我’，这是一种动摇；‘我将存在’，这是一种动摇；‘我将不存在’，这是一种动摇；‘我将有色’，这是一种动摇；‘我将无色’，这是一种动摇；‘我将有想’，这是一种动摇；‘我将无想’，这是一种动摇；‘我将非想非非想’，这是一种动摇。诸比丘！动摇是病，动摇是痈，动摇是箭。是故，诸比丘，‘我们当以不动摇的心安住’——诸比丘，你们确实应如是学。”

‘‘‘Asmī’ti, bhikkhave, phanditametaṃ, ‘ayamahamasmī’ti phanditametaṃ, ‘bhavissa’nti…pe… ‘na bhavissa’nti… ‘rūpī bhavissa’nti… ‘arūpī bhavissa’nti… ‘saññī bhavissa’nti… ‘asaññī bhavissa’nti… ‘nevasaññīnāsaññī bhavissa’nti phanditametaṃ. Phanditaṃ, bhikkhave, rogo, phanditaṃ gaṇḍo, phanditaṃ sallaṃ. Tasmātiha, bhikkhave, ‘aphandamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“诸比丘！‘我是’，这是一种颤动；‘这是我’，这是一种颤动；‘我将存在’……乃至……‘我将不存在’……‘我将有色’……‘我将无色’……‘我将有想’……‘我将无想’……‘我将非想非非想’，这是一种颤动。诸比丘！颤动是病，颤动是痈，颤动是箭。是故，诸比丘，‘我们当以不颤动的心安住’——诸比丘，你们确实应如是学。”

‘‘‘Asmī’ti, bhikkhave, papañcitametaṃ, ‘ayamahamasmī’ti papañcitametaṃ, ‘bhavissa’nti…pe… ‘na bhavissa’nti… ‘rūpī bhavissa’nti… ‘arūpī bhavissa’nti… ‘saññī bhavissa’nti… ‘asaññī bhavissa’nti… ‘nevasaññīnāsaññī bhavissa’nti papañcitametaṃ[Pg.406]. Papañcitaṃ, bhikkhave, rogo, papañcitaṃ gaṇḍo, papañcitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“诸比丘，‘我是’，此是戏论；‘我是此’，此是戏论；‘我将是’……‘我将不是’……‘我将是有色’……‘我将是无色’……‘我将是有想’……‘我将是无想’……‘我将是非想非非想’，此是戏论。诸比丘，戏论是病，戏论是痈，戏论是箭。是故，诸比丘，你们应当如是学：‘我们当以无戏论之心安住。’”

‘‘‘Asmī’ti, bhikkhave, mānagatametaṃ, ‘ayamahamasmī’ti mānagatametaṃ, ‘bhavissa’nti mānagatametaṃ, ‘na bhavissa’nti mānagatametaṃ, ‘rūpī bhavissa’nti mānagatametaṃ, ‘arūpī bhavissa’nti mānagatametaṃ, ‘saññī bhavissa’nti mānagatametaṃ, ‘asaññī bhavissa’nti mānagatametaṃ, ‘nevasaññīnāsaññī bhavissa’nti mānagatametaṃ. Mānagataṃ, bhikkhave, rogo, mānagataṃ gaṇḍo, mānagataṃ sallaṃ. Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabba’’nti. Ekādasamaṃ.

“诸比丘，‘我是’，此是慢；‘我是此’，此是慢；‘我将是’，此是慢；‘我将不是’，此是慢；‘我将是有色’，此是慢；‘我将是无色’，此是慢；‘我将是有想’，此是慢；‘我将是无想’，此是慢；‘我将是非想非非想’，此是慢。诸比丘，慢是病，慢是痈，慢是箭。是故，诸比丘，你们应当如是学：‘我们当以已降伏慢之心安住。’”第十一。

Āsīvisavaggo ekūnavīsatimo.

毒蛇品第四。

Tassuddānaṃ –

此品摄颂：

Āsīviso ratho kummo, dve dārukkhandhā avassuto;

Dukkhadhammā kiṃsukā vīṇā, chappāṇā yavakalāpīti.

毒蛇、车、龟、二木块、有漏；苦法、紧叔迦、琵琶、六生物、麦束。

Saḷāyatanavagge catutthapaṇṇāsako samatto.

六处品中，第四五十经篇结束。

Tassa vagguddānaṃ –

此五十经篇之品摄颂：

Nandikkhayo saṭṭhinayo, samuddo uragena ca;

Catupaṇṇāsakā ete, nipātesu pakāsitāti.

难陀尽、六十法、海、与蛇；此等第四五十经篇，已于诸篇中善说。

Saḷāyatanasaṃyuttaṃ samattaṃ.

六处相应终。

2. Vedanāsaṃyuttaṃ

2. 受相应

1. Sagāthāvaggo

1. 有偈品

1. Samādhisuttaṃ

1. 定经

249. ‘‘Tisso [Pg.407] imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.

249. “诸比丘，有此等三种受。是哪三种呢？乐受、苦受、不苦不乐受。诸比丘，此即三种受。”

‘‘Samāhito sampajāno, sato buddhassa sāvako;

Vedanā ca pajānāti, vedanānañca sambhavaṃ.

“有定、正知、具念的佛弟子，了知诸受，以及诸受的生起。

‘‘Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti. paṭhamaṃ;

“了知此等受灭尽之处，以及导向灭尽之道；比丘因诸受之灭尽，无有渴爱，已般涅槃。”第一。

2. Sukhasuttaṃ

2. 乐经

250. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.

250. “诸比丘，有此三种受。是哪三种呢？乐受、苦受、不苦不乐受。诸比丘，此即是三种受。”

‘‘Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;

Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ.

“无论是乐或苦，以及不苦不乐，内在的与外在的，凡有任何所受之法，

‘‘Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ;

Phussa phussa vayaṃ passaṃ, evaṃ tattha virajjatī’’ti. dutiyaṃ;

了知“此是苦”，是虚妄、坏灭之法；再再触及而见其消逝，如是于彼离染。’第二。

3. Pahānasuttaṃ

3. 断离经

251. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya [Pg.408] vedanāya avijjānusayo pahīno hoti, ayaṃ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

251. “诸比丘，有此三种受。是哪三种呢？乐受、苦受、不苦不乐受。诸比丘，于乐受，当断贪随眠；于苦受，当断瞋随眠；于不苦不乐受，当断无明随眠。诸比丘，当比丘于乐受之贪随眠已被断，于苦受之瞋随眠已被断，于不苦不乐受之无明随眠已被断，诸比丘，此比丘称为‘无随眠者、正见者，已断绝渴爱，已解开结缚，由正遍知我慢，已作苦之终结’。”

‘‘Sukhaṃ vedayamānassa, vedanaṃ appajānato;

So rāgānusayo hoti, anissaraṇadassino.

“感受乐时，若不了知受，不见出离，则有贪随眠。

‘‘Dukkhaṃ vedayamānassa, vedanaṃ appajānato;

Paṭighānusayo hoti, anissaraṇadassino.

感受苦时，若不了知受，不见出离，则有瞋随眠。

‘‘Adukkhamasukhaṃ santaṃ, bhūripaññena desitaṃ;

Tañcāpi abhinandati, neva dukkhā pamuccati.

“广慧者所示之寂静、不苦不乐受，若亦欢喜之，则不从苦解脱。

‘‘Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati;

Tato so vedanā sabbā, parijānāti paṇḍito.

“若有比丘精勤，不舍正知，彼智者则遍知一切受。

‘‘So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. tatiyaṃ;

“彼遍知诸受，于现法中无漏；身坏后，住于法，通达者不入于数。”第三。

4. Pātālasuttaṃ

4. 深渊经

252. ‘‘Assutavā, bhikkhave, puthujjano yaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Taṃ kho panetaṃ, bhikkhave, assutavā puthujjano asantaṃ avijjamānaṃ evaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Sārīrikānaṃ kho etaṃ, bhikkhave, dukkhānaṃ vedanānaṃ adhivacanaṃ yadidaṃ ‘pātālo’ti. Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’. Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’’’ti.

252. “诸比丘，无闻凡夫说此言：‘于大洋中有深渊。’诸比丘，无闻凡夫所说的，是不实有、不显现的，他却说此言：‘于大洋中有深渊。’诸比丘，此‘深渊’实乃身苦受之增上语。诸比丘，无闻凡夫为身之苦受所触时，愁、疲、悲泣、捶胸哭号、陷入迷乱。诸比丘，此谓‘无闻凡夫未能于深渊中站稳，未得立足处’。而诸比丘，有闻圣弟子为身之苦受所触时，不愁、不疲、不悲泣、不捶胸哭号、不陷入迷乱。诸比丘，此谓‘有闻圣弟子已于深渊中站稳，已得立足处’。”

‘‘Yo [Pg.409] etā nādhivāseti, uppannā vedanā dukhā;

Sārīrikā pāṇaharā, yāhi phuṭṭho pavedhati.

“若人于已生、属身、夺命之苦受，不能忍受，为彼所触则战栗。

‘‘Akkandati parodati, dubbalo appathāmako;

Na so pātāle paccuṭṭhāsi, atho gādhampi nājjhagā.

“哭号、悲泣，智慧微劣，彼人未能于深渊中站稳，亦未得立足处。

‘‘Yo cetā adhivāseti, uppannā vedanā dukhā;

Sārīrikā pāṇaharā, yāhi phuṭṭho na vedhati;

Sa ve pātāle paccuṭṭhāsi, atho gādhampi ajjhagā’’ti. catutthaṃ;

“若人于已生、属身、夺命之苦受，善能忍受，为彼所触不战栗；彼实已于深渊中站稳，亦已得立足处。”第四。

5. Daṭṭhabbasuttaṃ

5. 应见经

253. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

253. 诸比丘，有此三种受。是哪三种呢？乐受、苦受、不苦不乐受。诸比丘，应视乐受为苦，应视苦受为箭，应视不苦不乐受为无常。诸比丘，当一位比丘已视乐受为苦，已视苦受为箭，已视不苦不乐受为无常时——诸比丘，此比丘被称为“具正见者，已断绝渴爱，已转离结缚，因完全了知我慢而终结了苦”。

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato.

彼见乐为苦，见苦为箭；见寂静之不苦不乐受为无常。

‘‘Sa ve sammaddaso bhikkhu, parijānāti vedanā;

So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. pañcamaṃ;

彼实为具正见比丘，周遍了知诸受。彼周遍了知诸受已，于现法中无漏；身坏之后，住于法、已通达者，不入称谓。第五。

6. Sallasuttaṃ

6. 第六 箭经

254. ‘‘Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi [Pg.410] vedanaṃ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… assutavā. Bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya. Tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya. Evañhi so, bhikkhave, puriso dvisallena vedanaṃ vedayati. Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. Taṃ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.

254. “诸比丘，无闻凡夫感受乐受，感受苦受，亦感受不苦不乐受。诸比丘，有闻圣弟子感受乐受，感受苦受，亦感受不苦不乐受。诸比丘，于此，有闻圣弟子与无闻凡夫有何差别？有何优越之处？有何不同呢？”“尊者，我等之法，以世尊为根本……诸比丘，无闻凡夫被苦受所触时，便忧愁、疲惫、悲叹，捶胸哭泣，陷入迷乱。他感受两种受——身受与心受。诸比丘，譬如有人被一支箭射中，接着又被第二支箭射中。诸比丘，这样，那个人就感受两支箭的感受。诸比丘，正是这样，无闻凡夫被苦受所触时，便忧愁、疲惫、悲叹，捶胸哭泣，陷入迷乱。他感受两种受——身受与心受。他被那苦受所触，心怀瞋恚。当他对苦受怀有瞋恚时，对于苦受的瞋恚潜随眠便潜伏着。他被苦受所触，便欣喜于欲乐。那是什么原因呢？诸比丘，因为那无闻凡夫不知道除了欲乐之外，还有从苦受的出离。当他欣喜于欲乐时，对于乐受的贪潜随眠便潜伏着。他不如实了知那些受的集、灭、味、患、离。当他不如实了知那些受的集、灭、味、患、离时，对于不苦不乐受的无明潜随眠便潜伏着。如果他感受乐受，他是被束缚地感受它；如果他感受苦受，他是被束缚地感受它；如果他感受不苦不乐受，他是被束缚地感受它。诸比丘，这被称为‘无闻凡夫，被生、老、死、愁、悲、苦、忧、恼所束缚’。我说：‘他被苦所束缚’。”

‘‘Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na [Pg.411] sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ.

“诸比丘，多闻圣弟子为苦受所触时，不忧愁，不疲惫，不悲叹，不捶胸哭泣，不陷入迷乱。他感受一种受——身的，而非心的。”

‘‘Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya. Tamenaṃ dutiyena sallena anuvedhaṃ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati. Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati. Taṃ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ. Tassa kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti.

“诸比丘，譬如有人被箭射中，但他不会接着被第二支箭射中。这样，诸比丘，此人只感受一支箭的受。同样地，诸比丘，多闻的圣弟子为苦受所触时，不忧愁、不疲惫、不悲叹，不捶胸哭泣、不陷入迷乱。他只感受一种受——身受，而非心受。当他为苦受所触时，他不起瞋恚。由于他对苦受不起瞋恚，对于苦受的瞋恚随眠便不潜伏。他为苦受所触时，不喜乐于欲乐。这是什么原因呢？诸比丘，因为多闻的圣弟子了知，除了欲乐之外，尚有从苦受的出离。由于他不喜乐于欲乐，对于乐受的贪随眠便不潜伏。他如实了知这些受的集、灭、味、患、出离。由于他如实了知这些受的集、灭、味、患、出离，对于不苦不乐受的无明随眠便不潜伏。如果他感受乐受，他是离缚地感受它；如果他感受苦受，他是离缚地感受它；如果他感受不苦不乐受，他是离缚地感受它。诸比丘，此人被称为‘多闻的圣弟子，已脱离生、老、死、愁、悲、苦、忧、恼’，我说‘他已脱离了苦’。诸比丘，这便是多闻的圣弟子与无闻的凡夫之间的差别、特异、不同。”

‘‘Na vedanaṃ vedayati sapañño,Sukhampi dukkhampi bahussutopi;

Ayañca dhīrassa puthujjanena,Mahā viseso kusalassa hoti.

有慧者、多闻者，不感受乐受与苦受。此即贤者、善巧之圣弟子与凡夫的大差别。

‘‘Saṅkhātadhammassa [Pg.412] bahussutassa,Vipassato lokamimaṃ parañca;

Iṭṭhassa dhammā na mathenti cittaṃ,Aniṭṭhato no paṭighātameti.

已辨知法者，多闻者，明见此世与他世；可爱法不动其心，因不可爱法不生瞋恚。

‘‘Tassānurodhā athavā virodhā,Vidhūpitā atthagatā na santi;

Padañca ñatvā virajaṃ asokaṃ,Sammā pajānāti bhavassa pāragū’’ti. chaṭṭhaṃ;

于彼，随顺与违逆，皆已吹散、灭没、不存在。了知无尘、无忧的境地后，他如实了知，已达有之彼岸。

7. Paṭhamagelaññasuttaṃ

7. 第一病经

255. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

255. 一时，世尊住在毗舍离大林的重阁讲堂。尔时，世尊于傍晚时分从宴坐中起身，前往病房；抵达后，在已铺设的座位上坐下。坐下后，世尊对比丘们说：

‘‘Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

“诸比丘，比丘当具念、正知以待时至。此为我对你们的教诫。”

‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

“诸比丘，比丘如何是具念的呢？诸比丘，于此，比丘于身随观身而住，热忱、正知、具念，调伏世间的贪与忧；于受随观受而住……于心随观心而住……于法随观法而住，热忱、正知、具念，调伏世间的贪与忧。诸比丘，如是，比丘即为具念。”

‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, 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 [Pg.413] sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

诸比丘，比丘如何具足正知？诸比丘，于此，比丘于前行、后退时具正知而行，于前视、旁观时具正知而行，于屈、伸时具正知而行，于持僧伽梨、钵、衣时具正知而行，于食、饮、嚼、尝时具正知而行，于大小便时具正知而行，于行、住、坐、卧、醒、语、默时具正知而行。诸比丘，比丘如是具正知而行。诸比丘，比丘应具念与正知，等待时机。此为我对你们的教诫。

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

诸比丘，若比丘如是具念、正知、不放逸、精勤、决意而住，生起乐受，他便如是了知：“我这乐受已经生起。而它是依缘而生，不是无因而生。依何而生？即依此身而生。然而这身体是无常的、有为的、依缘而生的。既然乐受是依无常的、有为的、依缘而生的身体而生，又怎么会是常恒的呢！”他于是对身体和乐受，安住于随观无常、随观坏灭、随观离欲、随观灭尽、随观舍弃。当他对身体和乐受，安住于随观无常、随观坏灭、随观离欲、随观灭尽、随观舍弃时，他对身体和乐受的贪欲随眠即被断除。

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti! So kāye ca dukkhāya vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.

诸比丘，若有比丘如是具念、正知、不放逸、热勤、心已遣送而住，生起苦受。他如是了知：“我此苦受已生起。其乃缘生，非无缘生。缘何而生？即缘此身而生。又此身是无常、有为、缘生。缘于无常、有为、缘生之身而生起的苦受，何得为常？”他于身及苦受，随观无常而住，随观坏灭而住，随观离贪而住，随观灭尽而住，随观舍遣而住。当他于身及苦受随观无常而住……乃至……随观舍遣而住时，其于身及苦受之瞋恚随眠即被断除。

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ [Pg.414] paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti! So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.

诸比丘，若有比丘如是具念、正知、不放逸、热勤、心已遣送而住，生起不苦不乐受。他如是了知：“我此不苦不乐受已生起。其乃缘生，非无缘生。缘何而生？即缘此身而生。又此身是无常、有为、缘生。缘于无常、有为、缘生之身而生起的不苦不乐受，何得为常？”他于身及不苦不乐受，随观无常而住，随观坏灭而住，随观离贪而住，随观灭尽而住，随观舍遣而住。当他于身及不苦不乐受随观无常而住……乃至……随观舍遣而住时，其于身及不苦不乐受之无明随眠即被断除。

‘‘So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati; dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati; adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

“他若感受乐受，了知‘它是无常的’，了知‘它是不为所著的’，了知‘它是不被欣悦的’；若感受苦受，了知‘它是无常的’，了知‘它是不为所著的’，了知‘它是不被欣悦的’；若感受不苦不乐受，了知‘它是无常的’，了知‘它是不为所著的’，了知‘它是不被欣悦的’。他若感受乐受，则离系地感受它；若感受苦受，则离系地感受它；若感受不苦不乐受，则离系地感受它。他感受以身为限的受时，了知‘我正感受以身为限的受’；感受以命为限的受时，了知‘我正感受以命为限的受’。他了知：‘身坏命终之后，就在此世，一切所受，因不被欣悦，都将变得清凉。’”

‘‘Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Sattamaṃ.

“诸比丘，譬如油灯，缘于油与灯芯而燃烧；因那油与灯芯的耗尽，无所资助而熄灭。正是这样，诸比丘，比丘感受以身为限的受时，了知‘我正感受以身为限的受’；感受以命为限的受时，了知‘我正感受以命为限的受’。他了知：‘身坏命终之后，就在此世，一切所受，因不被欣悦，都将变得清凉。’”第七。

8. Dutiyagelaññasuttaṃ

8. 第二病经

256. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

256. 一时，世尊住在毗舍离（Vesālī）大林中的重阁讲堂（Kūṭāgārasālā）。尔时，世尊于傍晚时分从静处起身，前往病坊。抵达后，即于备妥的座位坐下。坐下后，世尊对诸比丘说：

‘‘Sato[Pg.415], bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

诸比丘，比丘当具念、正知，等待时机。此乃我们对你们的教诫。

‘‘Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

诸比丘，比丘如何是具念的呢？诸比丘，于此，比丘于身随观身而住，热忱、正知、具念，调伏世间的贪与忧；于受随观受而住……于心随观心而住……于法随观法而住，热忱、正知、具念，调伏世间的贪与忧。诸比丘，如是，比丘是具念的。

‘‘Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti…pe… bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

诸比丘，比丘如何是正知的呢？诸比丘，于此，比丘于前进、后退时，是正知而行者……乃至言语、沉默时，是正知而行者。诸比丘，如是，比丘是正知的。诸比丘，比丘当具念、正知，等待时机。此乃我们对你们的教诫。

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca. Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

诸比丘，若有比丘如是具念、正知、不放逸、热忱、勤策自心而住，生起乐受。他如是了知：“我此乐受已生；彼乃缘生，非无缘生。缘何而生？即缘此触。然此触是无常、有为、缘生。缘于无常、有为、缘生之触而生起的乐受，何以会是常呢？”他于触及乐受，随观无常而住，随观坏灭而住，随观离贪而住，随观灭尽而住，随观舍弃而住。当他于触及乐受，随观无常而住，随观坏灭而住，随观离贪而住，随观灭尽而住，随观舍弃而住时，其于触及乐受之贪随眠即被断除。

‘‘Tassa ce, bhikkhave, bhikkhuno evaṃ satassa…pe… viharato uppajjati dukkhā vedanā…pe… uppajjati adukkhamasukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca…pe… kāyassa [Pg.416] bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti’’.

“诸比丘，如果比丘如此具念……安住时，生起苦受……生起不苦不乐受。他这样了知：‘我这不苦不乐受已经生起；它有缘而生，非无缘而生。缘于什么？就缘于此触……身体坏灭，生命终结之后，一切所感受的，因不被喜爱，都将在此处寂静。’他这样了知。”

‘‘Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī’’ti. Aṭṭhamaṃ.

“诸比丘，譬如油灯，缘油与灯芯而燃烧，当那油与灯芯耗尽，无有燃料，便会熄灭。正是如此，诸比丘，比丘感受以身体为限的受时，他了知：‘我正感受以身体为限的受。’感受以生命为限的受时，他了知：‘我正感受以生命为限的受。’他了知：‘身体坏灭，生命终结之后，就在此世，一切所感受的，因不被喜爱，都将趋于寂静。’”第八。

9. Aniccasuttaṃ

9. 无常经

257. ‘‘Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti. Navamaṃ.

257. “诸比丘，这三种受是无常的、有为的、缘起的，是尽法、坏法、离贪法、灭法。哪三种呢？乐受、苦受、不苦不乐受——诸比丘，这三种受是无常的、有为的、缘起的，是尽法、坏法、离贪法、灭法。”第九。

10. Phassamūlakasuttaṃ

10. 触为根本经

258. ‘‘Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā. Tasseva sukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhā vedanā. Tasseva dukkhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati. Seyyathāpi[Pg.417], bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṃyeva kaṭṭhānaṃ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati. Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Tajjaṃ phassaṃ paṭicca tajjā vedanā uppajjanti. Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī’’ti. Dasamaṃ.

258. “诸比丘，此三受由触而生，以触为根，以触为因，以触为缘。是哪三者？乐受、苦受、不苦不乐受。诸比丘，缘于能引生乐受的触而生起乐受。因那能引生乐受的触的息灭，那缘之而生的感受——即缘于能引生乐受的触而生的乐受——便会息灭、平息。诸比丘，缘于能引生苦受的触而生起苦受。因那能引生苦受的触的息灭，那缘之而生的感受——即缘于能引生苦受的触而生的苦受——便会息灭、平息。诸比丘，缘于能引生不苦不乐受的触而生起不苦不乐受。因那能引生不苦不乐受的触的息灭，那缘之而生的感受——即缘于能引生不苦不乐受的触而生的不苦不乐受——便会息灭、平息。诸比丘，譬如两根木柴，因相互撞击、聚合而生热、起火。当这两根木柴被分开、离散时，那缘此而生的热，便会息灭、平息。正是如此，诸比丘，此三受由触而生，以触为根，以触为因，以触为缘。缘于相应的触而生起相应的受；因相应的触息灭，相应的受便息灭。”第十。

Sagāthāvaggo paṭhamo.

有偈品第一。

Tassuddānaṃ –

此品之摄颂：

Samādhi sukhaṃ pahānena, pātālaṃ daṭṭhabbena ca;

Sallena ceva gelaññā, anicca phassamūlakāti.

定、乐与舍断，深渊及应见，以及箭、病，无常、触为根。

2. Rahogatavaggo

2. 独处品

1. Rahogatasuttaṃ

1. 独处经

259. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā. Vuttaṃ kho panetaṃ bhagavatā – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti. Kiṃ nu kho etaṃ bhagavatā sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’’’nti?

259. 那时，有一位比丘来到世尊那里，顶礼世尊后，坐于一旁。坐于一旁的那位比丘对世尊这样说：“世尊，我在此独处静坐时，心中生起了这样的思惟：‘世尊宣说了三种受：乐受、苦受、不苦不乐受。世尊宣说了这三种受。然而，世尊又曾说：“凡所有受，皆是苦。”世尊是针对什么而说“凡所有受，皆是苦”的呢？’”

‘‘Sādhu sādhu, bhikkhu! Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā mayā. Vuttaṃ kho panetaṃ, bhikkhu, mayā – ‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmi’nti. Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva aniccataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti[Pg.418]. Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva khayadhammataṃ…pe… vayadhammataṃ…pe… virāgadhammataṃ …pe… nirodhadhammataṃ…pe… vipariṇāmadhammataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmi’nti. Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vūpasantā honti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhu, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Paṭhamaṃ.

“善哉，善哉，比丘！比丘，我已宣说此三受：乐受、苦受、不苦不乐受——此三受为我所宣说。比丘，我确实曾说：‘凡所有受，皆是苦。’然而，比丘，我所说的此言，是针对诸行的无常而说：‘凡所有受，皆是苦。’比丘，我所说的此言，是针对诸行的坏灭性……衰灭性……离贪性……灭尽性……变易性而说：‘凡所有受，皆是苦。’又，比丘，我已宣说诸行的次第止息：入初禅者，言语已止息；入第二禅者，寻、伺已止息；入第三禅者，喜已止息；入第四禅者，入出息已止息；入空无边处者，色想已止息；入识无边处者，空无边处想已止息；入无所有处者，识无边处想已止息；入非想非非想处者，无所有处想已止息；入想受灭者，想与受已止息；漏尽比丘，贪已止息，嗔已止息，痴已止息。又，比丘，我已宣说诸行的次第寂静：入初禅者，言语已寂静；入第二禅者，寻、伺已寂静……入想受灭者，想与受已寂静；漏尽比丘，贪已寂静，嗔已寂静，痴已寂静。比丘，有此六种平息：入初禅者，言语已平息；入第二禅者，寻、伺已平息；入第三禅者，喜已平息；入第四禅者，入出息已平息；入想受灭者，想与受已平息；漏尽比丘，贪已平息，嗔已平息，痴已平息。”

2. Paṭhamaākāsasuttaṃ

2. 第一虚空经

260. ‘‘Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā [Pg.419] vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī’’ti.

260. “诸比丘，譬如在空中吹着种种风：东风吹，西风吹，北风吹，南风吹，有尘的风吹，无尘的风吹，冷风吹，热风吹，微风吹，强风吹。诸比丘，正是如此，于此身中生起种种感受：乐受生起，苦受生起，不苦不乐受也生起。”

‘‘Yathāpi vātā ākāse, vāyanti vividhā puthū;

Puratthimā pacchimā cāpi, uttarā atha dakkhiṇā.

“犹如空中种种风，众多各异地吹拂；东风西风与北风，以及南风亦吹拂。

‘‘Sarajā arajā capi, sītā uṇhā ca ekadā;

Adhimattā parittā ca, puthū vāyanti mālutā.

“有尘无尘之风吹，时而寒冷时而热；强风微风亦吹拂，众多之风皆吹拂。

‘‘Tathevimasmiṃ kāyasmiṃ, samuppajjanti vedanā;

Sukhadukkhasamuppatti, adukkhamasukhā ca yā.

“于此身中亦如是，种种感受皆生起；乐受苦受之生起，以及不苦不乐受。

‘‘Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati ;

Tato so vedanā sabbā, parijānāti paṇḍito.

“若有比丘具热忱，于正知而不舍离，尔时彼为智慧者，能遍知一切感受。

‘‘So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti. dutiyaṃ;

“彼遍知诸受，于现法中无漏；身坏法住者，通达不入数。”第二经竟。

3. Dutiyaākāsasuttaṃ

3. 第二虚空经

261. ‘‘Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti…pe… adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī’’ti. Tatiyaṃ.

261. “诸比丘，譬如在空中吹着种种风：东风也吹……乃至……强风也吹。诸比丘，正是如此，于此身中生起种种感受：乐受生起，苦受生起，不苦不乐受也生起。”第三经竟。

4. Agārasuttaṃ

4. 家经

262. ‘‘Seyyathāpi, bhikkhave, āgantukāgāraṃ. Tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti, pacchimāyapi disāya āgantvā vāsaṃ kappenti, uttarāyapi disāya āgantvā vāsaṃ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti. Khattiyāpi āgantvā vāsaṃ kappenti, brāhmaṇāpi āgantvā vāsaṃ kappenti, vessāpi āgantvā vāsaṃ kappenti, suddāpi āgantvā vāsaṃ kappenti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā [Pg.420] uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī’’ti. Catutthaṃ.

262. “诸比丘，譬如客舍。从东方来者也来此居住，从西方来者也来此居住，从北方来者也来此居住，从南方来者也来此居住。刹帝利也来此居住，婆罗门也来此居住，吠舍也来此居住，首陀罗也来此居住。诸比丘，正是这样，于此身中生起种种感受。乐受也生起，苦受也生起，不苦不乐受也生起。有食的乐受也生起，有食的苦受也生起，有食的不苦不乐受也生起。无食的乐受也生起，无食的苦受也生起，无食的不苦不乐受也生起。”第四。

5. Paṭhamaānandasuttaṃ

5. 第一阿难经

263. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇanti? Tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ paṭippassaddhi akkhātā. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti…pe… ākāsānañcāyatanaṃ samāpannassa rūpasaññā paṭippassaddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti. Ākiñcaññāyatanaṃ samāpannassa [Pg.421] viññāṇañcāyatanasaññā paṭippassaddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Pañcamaṃ.

263. 那时，具寿阿难前往世尊之处。抵达后，他坐于一旁。坐于一旁的具寿阿难对世尊如是说：“世尊，什么是受？什么是受集？什么是受灭？什么是导向受灭的行道？什么是受的乐味，什么是过患，什么是出离？”“阿难，有此三种受：乐受、苦受、不苦不乐受。阿难，这些被称为受。触集故受集，触灭故受灭。此八支圣道即是导向受灭的行道，也就是：正见……乃至……正定。缘受而生的乐与喜，此即是受的乐味。凡受皆是无常、苦、变易之法，此即是受的过患。凡于受调伏欲贪、断除欲贪，此即是受的出离。复次，阿难，我已宣说次第诸行之灭。入初禅者，其语言已灭……乃至……入想受灭定者，其想与受已灭。漏尽比丘，其贪已灭，瞋已灭，痴已灭。复次，阿难，我已宣说次第诸行之寂止。入初禅者，其语言已寂止……乃至……入想受灭定者，其想与受已寂止。漏尽比丘，其贪已寂止，瞋已寂止，痴已寂止。复次，阿难，我已宣说次第诸行之轻安。入初禅者，其语言已轻安……乃至……入空无边处定(ākāsānañcāyatana)者，其色想已轻安。入识无边处定(viññāṇañcāyatana)者，其空无边处想已轻安。入无所有处定(ākiñcaññāyatana)者，其识无边处想已轻安。入非想非非想处定(nevasaññānāsaññāyatana)者，其无所有处想已轻安。入想受灭定者，其想与受已轻安。漏尽比丘，其贪已轻安，瞋已轻安，痴已轻安。”第五。

6. Dutiyaānandasuttaṃ

6. 第二阿难经

264. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavannettikā bhagavampaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, ānanda, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – ‘‘tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā…pe… phassasamudayā…pe… khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Chaṭṭhaṃ.

264. 那时，具寿阿难前往世尊之处。抵达后，礼敬世尊，坐于一旁。世尊对坐于一旁的具寿阿难说：“阿难，什么是受？什么是受之集？什么是受之灭？什么是导向受灭的行道？受的乐味是什么？过患是什么？出离是什么？”“世尊，我们的法以世尊为根本，以世尊为引导，以世尊为依归。善哉，世尊，愿世尊亲自阐明此言说之义。诸比丘听闻世尊之教后，将受持之。”“那么，阿难，你仔细听，善作意，我将要说了。”具寿阿难回答世尊：“是的，世尊。”世尊说：“阿难，有这三种受：乐受、苦受、不苦不乐受。阿难，这些称为受。……由触之集……漏尽比丘，其贪已平息，瞋已平息，痴已平息。”第六。

7. Paṭhamasambahulasuttaṃ

7. 第一众多比丘经

265. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā. Phassasamudayā [Pg.422] vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.

265. 那时，众多比丘前往世尊之处。抵达后，他们顶礼世尊，然后坐于一旁。坐于一旁的那些比丘对世尊如是说：“大德，什么是受？什么是受的集起？什么是受的灭？什么是导向受灭的行道？什么是受的乐味？什么是过患？什么是出离？”“比丘们，有这三种受：乐受、苦受、不苦不乐受。比丘们，这些被称为受。由触集起故受集起；由触灭故受灭。此八支圣道即是导向受灭的行道，即：正见……正定。缘于受所生起的乐与喜，此即是受的乐味。凡受是无常、苦、变易法，此即是受的过患。对于受，凡调伏欲贪、断除欲贪，此即是受的出离。”

‘‘Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhave, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī’’ti. Sattamaṃ.

再者，诸比丘，我已宣说次第诸行的止灭。入初禅者，言语已止灭……漏尽比丘，贪已止灭，瞋已止灭，痴已止灭。再者，诸比丘，我已宣说次第诸行的寂静。入初禅者，言语已寂静……漏尽比丘，贪已寂静，瞋已寂静，痴已寂静。诸比丘，此为六轻安。入初禅者，言语已轻安。入第二禅者，寻与伺已轻安。入第三禅者，喜已轻安。入第四禅者，入出息已轻安。入想受灭定者，想与受已轻安。漏尽比丘，贪已轻安，瞋已轻安，痴已轻安。”第七。

8. Dutiyasambahulasuttaṃ

8. 第二众多比丘经

266. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavā etadavoca – ‘‘katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā…pe…’’ ‘‘tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā…pe… phassasamudayā…pe…. (Yathā purimasuttante, tathā vitthāretabbo.) Aṭṭhamaṃ.

266. 那时，许多比丘走近世尊……坐在一旁后，世尊对他们说：“诸比丘，什么是受？什么是受的生起？什么是受的灭尽？什么是导向受灭尽的行道？受的乐味是什么？过患是什么？出离是什么？”“尊者，我们的法以世尊为根本……”“诸比丘，有这三种受：乐受、苦受、不苦不乐受。诸比丘，这些被称为受……由触而生起……（如前经应广说。）”第八。

9. Pañcakaṅgasuttaṃ

9. 五匠经

267. Atha [Pg.423] kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘kati nu kho, bhante udāyi, vedanā vuttā bhagavatā’’ti? ‘‘Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā’’ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā’’ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.

267. 尔时，木匠师五支(Pañcakaṅga)去到具寿优陀夷之处。抵达后，他礼敬具寿优陀夷，然后坐于一旁。坐于一旁的木匠师五支对具寿优陀夷这样说：“尊者优陀夷，世尊说了几种受呢？”“木匠师，世尊说了三种受：乐受、苦受、不苦不乐受。木匠师，世尊说了这三种受。”此言一出，木匠师五支对具寿优陀夷这样说：“尊者优陀夷，世尊没有说三种受，世尊说了两种受：乐受与苦受。尊者，对于此不苦不乐受，世尊已说其在寂静、殊胜之乐中。”第二次，具寿优陀夷对木匠师五支这样说：“木匠师，世尊没有说两种受，世尊说了三种受：乐受、苦受、不苦不乐受。世尊说了这三种受。”第二次，木匠师五支对具寿优陀夷这样说：“尊者优陀夷，世尊没有说三种受，世尊说了两种受：乐受与苦受。尊者，对于此不苦不乐受，世尊已说其在寂静、殊胜之乐中。”第三次，具寿优陀夷对木匠师五支这样说：“木匠师，世尊没有说两种受，世尊说了三种受：乐受、苦受、不苦不乐受。世尊说了这三种受。”第三次，木匠师五支对具寿优陀夷这样说：“尊者优陀夷，世尊没有说三种受，世尊说了两种受：乐受与苦受。尊者，对于此不苦不乐受，世尊已说其在寂静、殊胜之乐中。”具寿优陀夷无法使木匠师五支信解，木匠师五支也无法使具寿优陀夷信解。具寿阿难听到了具寿优陀夷与木匠师五支的这次对谈。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako [Pg.424] āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

尔时，具寿阿难前往世尊之处，抵达后，坐于一旁。坐于一旁的具寿阿难，将具寿优陀夷与工匠五支的所有谈话，尽皆禀告世尊。

‘‘Santameva, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panānanda, pariyāyaṃ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi. Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṃsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantī’’ti.

“阿难，工匠五支不认可比丘优陀夷那确实存在的道理；阿难，而比丘优陀夷也不认可工匠五支那确实存在的道理。阿难，我曾依理趣宣说二受，依理趣宣说三受，依理趣宣说五受，依理趣宣说六受，依理趣宣说十八受，依理趣宣说三十六受，依理趣宣说一百零八受。阿难，我正是这样依理趣教示法。阿难，在我这样依理趣所教示的法中，若有人对彼此的善说、善言不认可、不赞许、不随喜，则可以预料：他们将生起争斗、争论，陷入争端，住于互相以口舌为矛彼此伤害。阿难，我正是这样依理趣教示法。阿难，在我这样依理趣所教示的法中，若有人对彼此的善说、善言能认可、能赞许、能随喜，则可以预料：他们将和合、欢喜、无诤，如水乳交融，住于互相以慈爱之眼彼此相视。”

‘‘Pañcime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, ānanda, pañca kāmaguṇā. Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – idaṃ vuccati kāmasukhaṃ. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

阿难，有这五种感官欲乐。是哪五种呢？眼所识知的、可欲的、可爱的、可意的、形态悦人、与欲相关、能引染著的色……乃至……身所识知的、可欲的、可爱的、可意的、形态悦人、与欲相关、能引染著的触。阿难，这即是五种感官欲乐。阿难，缘于这五种感官欲乐而生起的乐与喜悦，这被称为欲乐。阿难，若有人如此说：“他们感受到此是至上、寂静的乐与喜悦。”我不认可他们此言。是何原因呢？阿难，有比此乐更超胜、更殊妙的乐存在。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ [Pg.425] vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

阿难，什么是比此乐更超胜、更殊妙的乐呢？于此，阿难，比丘远离诸欲，远离诸不善法，有寻有伺，离生喜乐，成就初禅而住。阿难，这即是比此乐更超胜、更殊妙的乐。阿难，若有人如此说：“他们感受到此是至上、寂静的乐与喜悦。”我不认可他们此言。是何原因呢？阿难，有比此乐更超胜、更殊妙的乐存在。

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，比此（初禅之）乐更殊胜、更美妙的乐是什么呢？于此，阿难，比丘因寻、伺的平息，内心澄净，心念专一，无寻、无伺，具足定生的喜乐，成就第二禅而住。阿难，这确实是比那（初禅之）乐更殊胜、更美妙的另一乐。阿难，若有人这么说：‘他们感受到这最上、寂静的乐与喜悦。’——我不认可他们此言。这是什么缘故呢？阿难，因为有比此（第二禅之）乐更殊胜、更美妙的另一乐。”

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, 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. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，比此（第二禅之）乐更殊胜、更美妙的乐是什么呢？于此，阿难，比丘因喜的离染，具舍、具念、具正知而住，以身感受乐，成就第三禅而住——圣者们称此为‘具舍、具念、乐住者’。阿难，这确实是比那（第二禅之）乐更殊胜、更美妙的另一乐。阿难，若有人这么说：‘他们感受到这最上、寂静的乐与喜悦。’——我不认可他们此言。这是什么缘故呢？阿难，因为有比此（第三禅之）乐更殊胜、更美妙的另一乐。”

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，什么是比此乐更殊胜、更微妙的乐呢？阿难，于此，比丘因舍离乐、舍离苦，以及先前喜、忧的灭没，进入并安住于非苦非乐、舍念清净的第四禅。阿难，这确实是比那乐更殊胜、更微妙的乐。阿难，若有人如是说：‘他们感受到此最上、寂静的乐与喜。’我不认可他们的这种说法。此是何因？阿难，尚有比此乐更殊胜、更微妙的乐。”

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ [Pg.426] sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，什么是比此乐更殊胜、更微妙的乐呢？阿难，于此，比丘完全超越色想，有对想灭没，不作意种种想，进入并安住于‘虚空无边’的空无边处(ākāsānañcāyatana)。阿难，这确实是比那乐更殊胜、更微妙的乐。阿难，若有人如是说：‘他们感受到此最上、寂静的乐与喜。’我不认可他们的这种说法。此是何因？阿难，尚有比此乐更殊胜、更微妙的乐。”

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma, ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，比此乐更殊胜、更善妙的另一乐是什么？于此，阿难，比丘完全超越空无边处，作意‘识是无边的’，具足并安住于识无边处。阿难，这确实是比此乐更殊胜、更善妙的另一乐。阿难，若有人如是说：‘他们感受到此为至上、寂静之乐与喜悦’，我不认可他们此言。此是何因？阿难，因为有比此乐更殊胜、更善妙的另一乐存在。”

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，比此乐更殊胜、更善妙的另一乐是什么？于此，阿难，比丘完全超越识无边处，作意‘无任何所有’，具足并安住于无所有处。阿难，这确实是比此乐更殊胜、更善妙的另一乐。阿难，若有人如是说：‘他们感受到此为至上、寂静之乐与喜悦’，我不认可他们此言。此是何因？阿难，因为有比此乐更殊胜、更善妙的另一乐存在。”

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，比此乐更殊胜、更善妙的另一乐是什么？于此，阿难，比丘完全超越无所有处，具足并安住于非想非非想处。阿难，这确实是比此乐更殊胜、更善妙的另一乐。阿难，若有人如是说：‘他们感受到此为至上、寂静之乐与喜悦’，我不认可他们此言。此是何因？阿难，因为有比此乐更殊胜、更善妙的另一乐存在。”

‘‘Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“阿难，什么是从此乐之外，另一更殊胜、更微妙的乐呢？阿难，于此，比丘完全超越非想非非想处，具足想受灭而住。阿难，此即是从彼乐之外，另一更殊胜、更微妙的乐。”

‘‘Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ [Pg.427] paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati, yahiṃ yahiṃ, taṃ taṃ tathāgato sukhasmiṃ paññapetī’’’ti. Navamaṃ.

“阿难，此因缘实有，即外道游方者会如是说：‘沙门乔达摩说想受灭，并将其施设为乐。此为何？此云何？’阿难，对如是说的外道游方者，应如是言：‘贤友，世尊并非只针对乐受而施设为乐。贤友，无论在何处能获得或存在快乐，如来都将其施设为乐。’”第九。

10. Bhikkhusuttaṃ

10. 比丘经

268. ‘‘Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṃsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.

268. “诸比丘，我已有差别地宣说二受，我已有差别地宣说三受，我已有差别地宣说五受，我已有差别地宣说六受，我已有差别地宣说十八受，我已有差别地宣说三十六受，我已有差别地宣说一百零八受。诸比丘，我如此有差别地宣说了法。诸比丘，在我如此有差别地宣说的法中，若有人对彼此的善说、善语，不认同、不认可、不随喜，对他们而言，这是可以预期的：他们将发生争吵、发生争论、陷入争执，以口舌为矛互相攻击而住。诸比丘，我如此有差别地宣说了法。诸比丘，在我如此有差别地宣说的法中，若有人对彼此的善说、善语，予以认同、予以认可、予以随喜，对他们而言，这是可以预期的：他们将和合、欢悦、无诤，如水乳交融，以慈爱之眼互相看待而住。”

‘‘Pañcime, bhikkhave, kāmaguṇā…pe… ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati yahiṃ yahiṃ, taṃ taṃ tathāgato sukhasmiṃ paññapetī’’ti. Dasamaṃ.

“诸比丘，有此五欲……（中略）……诸比丘，确有此种可能，其他外道游方者会如是说：‘沙门乔达摩说想受灭，并将其施设于乐中。此为何？此云何？’诸比丘，对持此说的其他外道游方者，应如是说：‘贤友，世尊并非仅就乐受而施设为乐。贤友，于任何处可得之乐，如来即将其施设为乐。’”第十。

Rahogatavaggo dutiyo.

独处品第二。

Tassuddānaṃ –

其摄颂曰——

Rahogataṃ [Pg.428] dve ākāsaṃ, agāraṃ dve ca ānandā;

Sambahulā duve vuttā, pañcakaṅgo ca bhikkhunāti.

独处、二虚空，在家与二阿难； 二众多、五支，以及比丘。

3. Aṭṭhasatapariyāyavaggo

3. 百八法门品

1. Sīvakasuttaṃ

1. 西瓦咖经

269. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘‘santi, bho gotama, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Idha bhavaṃ gotamo kimāhā’’ti?

269. 一时，世尊住于王舍城(Rājagaha)的竹林(Veḷuvana)迦兰陀园(Kalandakanivāpa)。尔时，游方者毛离耶西瓦咖(Moḷiyasīvaka)前往世尊之处；抵达后，与世尊相互致意，交换了可喜可忆的言辞后，坐于一旁。坐于一旁的游方者毛离耶西瓦咖对世尊说此言：“乔达摩尊者，有一些沙门、婆罗门持如是说、如是见：‘此人所感受的任何乐、或苦、或不苦不乐，其一切皆以过去所作为因。’于此，乔达摩尊者如何说？”

‘‘Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

“西瓦咖，于此，确实有某些感受是由胆汁而生起。西瓦咖，此事也应由自己亲知，即于此有某些感受是由胆汁而生起；西瓦咖，此事也为世间所公认为真实，即于此有某些感受是由胆汁而生起。西瓦咖，就此而言，那些持如是说、如是见的沙门、婆罗门——‘此人所感受的任何乐、或苦、或不苦不乐，其一切皆以过去所作为因’——他们既逾越了自己所亲知的，也逾越了世间所公认为真实的。是故，我说那些沙门、婆罗门的说法是错误的。”

‘‘Semhasamuṭṭhānānipi kho, sīvaka…pe… vātasamuṭṭhānānipi kho, sīvaka…pe… sannipātikānipi kho, sīvaka…pe… utupariṇāmajānipi kho, sīvaka…pe… visamaparihārajānipi kho, sīvaka…pe… opakkamikānipi kho, sīvaka…pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ. Yathā kammavipākajānipi idhekaccāni [Pg.429] vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmīti. Evaṃ vutte, moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’’nti.

“西瓦咖，确实有些感受是因痰而生起……西瓦咖，确实有些感受是因风而生起……西瓦咖，确实有些感受是因三者和合而生起……西瓦咖，确实有些感受是因季节变化而生起……西瓦咖，确实有些感受是因行为失当而生起……西瓦咖，确实有些感受是因外力所致而生起……西瓦咖，在此，确实有些感受是因业报而生起。西瓦咖，这应由自己亲知：在此，确实有些感受是因业报而生起的；西瓦咖，这也被世间公认为真实：在此，确实有些感受是因业报而生起的。西瓦咖，那些如此说、如此见的沙门婆罗门——‘凡此人所感受的任何乐、苦或不苦不乐，其一切皆因过去所作为’——他们既超越了自己所知的，也超越了世间公认的真实。因此，我说那些沙门婆罗门的说法是错误的。”如此说后，游方者茂利耶西瓦咖(Moḷiyasīvaka)对世尊说了这番话：“太好了，乔达摩尊者！太好了，乔达摩尊者！……从今日起，愿乔达摩尊者接受我为终生归依的优婆塞。”

‘‘Pittaṃ semhañca vāto ca, sannipātā utūni ca;

Visamaṃ opakkamikaṃ, kammavipākena aṭṭhamī’’ti. paṭhamaṃ;

胆汁、痰与风，和合、季节变，失调与外力，业报为第八。

2. Aṭṭhasatasuttaṃ

2. 百八经

270. ‘‘Aṭṭhasatapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena; tissopi mayā vedanā vuttā pariyāyena; pañcapi mayā vedanā vuttā pariyāyena; chapi mayā vedanā vuttā pariyāyena; aṭṭhārasāpi mayā vedanā vuttā pariyāyena; chattiṃsāpi mayā vedanā vuttā pariyāyena; aṭṭhasatampi mayā vedanā vuttā pariyāyena. ‘‘Katamā ca, bhikkhave, dve vedanā? Kāyikā ca cetasikā ca – imā vuccanti, bhikkhave, dve vedanā. Katamā ca, bhikkhave, tisso vedanā? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, tisso vedanā. Katamā ca, bhikkhave, pañca vedanā? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imā vuccanti, bhikkhave, pañca vedanā. Katamā ca, bhikkhave, cha vedanā? Cakkhusamphassajā vedanā…pe… manosamphassajā vedanā – imā vuccanti, bhikkhave, cha vedanā. Katamā ca, bhikkhave, aṭṭhārasa vedanā? Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā – imā vuccanti, bhikkhave, aṭṭhārasa vedanā. Katamā ca, bhikkhave, chattiṃsa vedanā? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni [Pg.430] domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā – imā vuccanti, bhikkhave, chattiṃsa vedanā. Katamañca, bhikkhave, aṭṭhasataṃ vedanā? Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā – imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā. Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo’’ti. Dutiyaṃ.

270. “诸比丘，我将为你们宣说一百零八缘由的法门。你们当谛听。诸比丘，何为一百零八缘由的法门？诸比丘，我曾依缘由宣说二受；我曾依缘由宣说三受；我曾依缘由宣说五受；我曾依缘由宣说六受；我曾依缘由宣说十八受；我曾依缘由宣说三十六受；我曾依缘由宣说一百零八受。诸比丘，何为二受？身受与心受——诸比丘，此谓二受。诸比丘，何为三受？乐受、苦受、不苦不乐受——诸比丘，此谓三受。诸比丘，何为五受？乐根、苦根、喜根、忧根、舍根——诸比丘，此谓五受。诸比丘，何为六受？眼触所生受……乃至意触所生受——诸比丘，此谓六受。诸比丘，何为十八受？六喜行、六忧行、六舍行——诸比丘，此谓十八受。诸比丘，何为三十六受？六种居家所依喜、六种出离所依喜、六种居家所依忧、六种出离所依忧、六种居家所依舍、六种出离所依舍——诸比丘，此谓三十六受。诸比丘，何为一百零八受？过去的三十六受、未来的三十六受、现在的三十六受——诸比丘，此谓一百零八受。诸比丘，此即一百零八缘由的法门。”第二。

3. Aññatarabhikkhusuttaṃ

3. 某比丘经

271. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti?

271. 尔时，有一位比丘来到世尊之处，抵达后，礼敬世尊，退坐一面。坐于一面后，那位比丘对世尊说：“大德，何为受？何为受集？何为趣向受集之道？何为受灭？何为趣向受灭之道？何为受之味？何为受之过患？何为受之出离？”

‘‘Tisso imā, bhikkhu, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhu, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo; yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo; yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇa’’nti. Tatiyaṃ.

“比丘，有此三受：乐受、苦受、不苦不乐受。比丘，此等被称为受。由触集而有受集。渴爱是趣向受集之道。由触灭而有受灭。此圣八支道即是趣向受灭之道，谓：正见……乃至……正定。缘于受而生起乐与喜，此是受之味；凡受皆是无常、苦、变易法，此是受之过患；于受调伏欲贪、舍断欲贪，此是受之出离。”第三。

4. Pubbasuttaṃ

4. 先前经

272. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tisso imā vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇa’’’nti. Catutthaṃ.

272. “诸比丘，在我尚未证得正自觉，还是菩萨时，我曾生起这样的思考：‘什么是受？什么是受的集起？什么是导向受集起的道？什么是受的息灭？什么是导向受息灭的道？什么是受的乐味？什么是过患？什么是出离？’诸比丘，我曾生起这样的思考：‘有此三受：乐受、苦受、不苦不乐受。这些被称为受。以触的集起而有受的集起。渴爱是导向受集起的道……（中略）……对受的欲贪的调伏与舍断，此即是受的出离。’”第四经。

5. Ñāṇasuttaṃ

5. 智经

273. ‘‘‘Imā [Pg.431] vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Ayaṃ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Ayaṃ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi …pe… ‘ayaṃ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘ayaṃ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘idaṃ kho nissaraṇa’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti. Pañcamaṃ.

273. “‘此等是受’，诸比丘，我于往昔未闻之法中，眼生起，智生起，慧生起，明生起，光生起。‘此是受的集起’，诸比丘，我于往昔未闻之法中，眼生起……（中略）……光生起。‘此是导向受集起的道’，诸比丘，我于往昔未闻之法中，眼生起……（中略）……‘此是受的息灭’，诸比丘，我于往昔未闻之法中，眼生起……（中略）……‘此是导向受息灭的道’，诸比丘，我于往昔未闻之法中，眼生起……（中略）……‘此是受的乐味’，诸比丘，我于往昔未闻之法中……（中略）……‘此是受的过患’，诸比丘，我于往昔未闻之法中……（中略）……‘此即是出离’，诸比丘，我于往昔未闻之法中，眼生起，智生起，慧生起，明生起，光生起。”第五经。

6. Sambahulabhikkhusuttaṃ

6. 众多比丘经

274. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇa’’nti? ‘‘Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇa’’nti. Chaṭṭhaṃ.

274. 尔时，众多比丘前往世尊之处，抵达后……坐于一旁。坐于一旁后，彼等比丘对世尊说：“大德，何为受？何为受集？何为导向受集之道？何为受灭？何为导向受灭之道？受之味为何？过患为何？出离为何？”“诸比丘，有此三受：乐受、苦受、不苦不乐受。诸比丘，此等被称为受。由触集而有受集。渴爱是导向受集之道。由触灭……于受，凡欲贪之调伏、欲贪之舍断，此即是受之出离。”第六。

7. Paṭhamasamaṇabrāhmaṇasuttaṃ

7. 初沙门婆罗门经

275. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā [Pg.432] vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Sattamaṃ.

275. “诸比丘，有此三种受。是哪三种呢？乐受、苦受、不苦不乐受。诸比丘，若有任何沙门或婆罗门，对此三种受的生起、灭尽、乐味、过患、出离不如实了知，诸比丘，我不认为他们是沙门中的沙门、婆罗门中的婆罗门。彼等具寿亦不能于现法中，亲自以证智作证，具足沙门果或婆罗门果而住。而诸比丘，若有任何沙门或婆罗门，对此三种受的生起、灭尽、乐味、过患、出离如实了知，诸比丘，我认为他们是沙门中的沙门、婆罗门中的婆罗门。彼等具寿能于现法中，亲自以证智作证，具足沙门果与婆罗门果而住。”第七。

8. Dutiyasamaṇabrāhmaṇasuttaṃ

8. 第二沙门婆罗门经

276. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Aṭṭhamaṃ.

276. “诸比丘，有此三种受。是哪三种呢？乐受、苦受、不苦不乐受。诸比丘，若有任何沙门或婆罗门，对此三种受的生起、灭尽、乐味、过患、出离不如实了知……乃至……如实了知……乃至……亲自以证智作证，具足而住。”第八。

9. Tatiyasamaṇabrāhmaṇasuttaṃ

9. 第三沙门婆罗门经

277. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti. Navamaṃ.

277. “诸比丘，任何沙门或婆罗门不了知受，不了知受集，不了知受灭，不了知导向受灭之道……乃至……了知……乃至……自己以胜智现证，具足而住。”第九经。

10. Suddhikasuttaṃ

10. 纯净经

278. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā’’ti. Dasamaṃ.

278. “诸比丘，有此三种受。是哪三种呢？乐受、苦受、不苦不乐受。诸比丘，此即是三种受。”第十经。

11. Nirāmisasuttaṃ

11. 无食饵经

279. ‘‘Atthi[Pg.433], bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti; atthi sāmisaṃ sukhaṃ, atthi nirāmisaṃ sukhaṃ, atthi nirāmisā nirāmisataraṃ sukhaṃ; atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā; atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho. Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṃ vuccati, bhikkhave, sāmisā pīti.

279. “诸比丘，有有食饵的喜，有无食饵的喜，有比无食饵更无食饵的喜；有有食饵的乐，有无食饵的乐，有比无食饵更无食饵的乐；有有食饵的舍，有无食饵的舍，有比无食饵更无食饵的舍；有有食饵的解脱，有无食饵的解脱，有比无食饵更无食饵的解脱。诸比丘，什么是那有食饵的喜呢？诸比丘，有此五种欲。是哪五种呢？眼所识的色，是所期望的、可喜的、可悦的、悦意的、与欲相应的、引生染着的……乃至……身所识的触，是所期望的、可喜的、可悦的、悦意的、与欲相应的、引生染着的。诸比丘，此即是五种欲。诸比丘，凡缘此五种欲而生的喜，诸比丘，这称为有食饵的喜。

‘‘Katamā ca, bhikkhave, nirāmisā pīti? 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. Ayaṃ vuccati, bhikkhave, nirāmisā pīti.

诸比丘，何为无染喜？诸比丘，于此，比丘远离诸欲，远离不善法，有寻有伺，具足离生喜乐，进入初禅而住。寻伺止息，内净，心一境性，无寻无伺，具足定生喜乐，进入第二禅而住。诸比丘，此谓无染喜。

‘‘Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati pīti, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.

诸比丘，何为更无染之喜？诸比丘，当漏尽比丘省察心从贪解脱、从瞋解脱、从痴解脱时所生起的喜，诸比丘，此谓更无染之喜。

‘‘Katamañca, bhikkhave, sāmisaṃ sukhaṃ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, sāmisaṃ sukhaṃ.

诸比丘，何为有染乐？诸比丘，有五妙欲。是哪五种？眼所识之色，为所欲、所爱、所喜、悦意、与欲相应、引人染著……乃至……身所识之触，为所欲、所爱、所喜、悦意、与欲相应、引人染著。诸比丘，此即五妙欲。诸比丘，凡缘此五妙欲而生的乐与喜悦，此谓有染乐。

‘‘Katamañca[Pg.434], bhikkhave, nirāmisaṃ sukhaṃ? 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. Idaṃ vuccati, bhikkhave, nirāmisaṃ sukhaṃ.

诸比丘，何为无染之乐？诸比丘，于此，比丘已离诸欲、离诸不善法，有寻有伺，进入并安住于离生喜乐的初禅。寻、伺寂止，内安靖，心一境性，无寻无伺，进入并安住于定生喜乐的第二禅。又因离喜而住于舍，具念、正知，以身感受乐，即圣者们所宣说的“具舍、具念、乐住者”，进入并安住于第三禅。诸比丘，此被称为无染之乐。

‘‘Katamañca, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ? Yaṃ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ.

诸比丘，何为比无染更无染之乐？诸比丘，漏尽比丘省察其心已从贪解脱、从瞋解脱、从痴解脱时所生起的乐与喜悦，诸比丘，此被称为比无染更无染之乐。

‘‘Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṃ vuccati, bhikkhave, sāmisā upekkhā.

诸比丘，何为有染之舍？诸比丘，有此五欲。是哪五种？眼所识之色，是可欲、可意、可悦、悦人的，与欲相应、能引染著；……乃至……身所识之触，是可欲、可意、可悦、悦人的，与欲相应、能引染著。诸比丘，此即五欲。诸比丘，凡缘此五欲而生起之舍，此被称为有染之舍。

‘‘Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā upekkhā.

诸比丘，何为无染之舍？诸比丘，于此，比丘因断乐、断苦，以及先前喜、忧的灭没，进入并安住于不苦不乐、舍念清净的第四禅。诸比丘，此被称为无染之舍。

‘‘Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati upekkhā, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā.

“诸比丘，什么是比无染更无染的舍？诸比丘，漏尽比丘省察心从贪解脱、省察心从瞋解脱、省察心从痴解脱时所生起的舍，诸比丘，这被称为比无染更无染的舍。”

‘‘Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṃyutto vimokkho sāmiso vimokkho.

“诸比丘，什么是有染解脱？与色相应的解脱，是有染解脱。”

‘‘Katamo [Pg.435] ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṃyutto vimokkho nirāmiso vimokkho.

“诸比丘，什么是无染解脱？与无色相应的解脱，是无染解脱。”

‘‘Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati vimokkho, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho’’ti. Ekādasamaṃ.

“诸比丘，什么是比无染更无染的解脱？诸比丘，漏尽比丘省察心从贪解脱、省察心从瞋解脱、省察心从痴解脱时所生起的解脱，诸比丘，这被称为比无染更无染的解脱。”第十一。

Aṭṭhasatapariyāyavaggo tatiyo.

百八法门品第三。

Tassuddānaṃ –

其摄颂——

Sīvakaaṭṭhasataṃ bhikkhu, pubbe ñāṇañca bhikkhunā;

Samaṇabrāhmaṇā tīṇi, suddhikañca nirāmisanti.

西瓦咖、百八、比丘，三篇先前之智，比丘尼，三篇沙门婆罗门，以及清净与无染。

Vedanāsaṃyuttaṃ samattaṃ.

受相应圆满。

3. Mātugāmasaṃyuttaṃ

3. 妇女相应

1. Paṭhamapeyyālavaggo

1. 第一广说品

1. Mātugāmasuttaṃ

1. 妇女经

280. ‘‘Pañcahi[Pg.436], bhikkhave, aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. Katamehi pañcahi? Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassa. Katamehi pañcahi? Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassā’’ti. Paṭhamaṃ.

280. “诸比丘，具足五支的女人，对男人而言，是完全不可喜的。是哪五支呢？无容色，无财富，无戒行，且懒惰，不能为他获得后嗣——诸比丘，具足此五支的女人，对男人而言，是完全不可喜的。诸比丘，具足五支的女人，对男人而言，是完全可喜的。是哪五支呢？有容色，有财富，有戒行，且聪慧不懒惰，能为他获得后嗣——诸比丘，具足此五支的女人，对男人而言，是完全可喜的。”第一。

2. Purisasuttaṃ

2. 男人经

281. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. Katamehi pañcahi? Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassa. Katamehi pañcahi? Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassā’’ti. Dutiyaṃ.

281. “诸比丘，具足五支的男人，对女人而言，是完全不可喜的。是哪五支呢？无容色，无财富，无戒行，且懒惰，不能为她获得后嗣——诸比丘，具足此五支的男人，对女人而言，是完全不可喜的。诸比丘，具足五支的男人，对女人而言，是完全可喜的。是哪五支呢？有容色，有财富，有戒行，且聪慧不懒惰，能为她获得后嗣——诸比丘，具足此五支的男人，对女人而言，是完全可喜的。”第二。

3. Āveṇikadukkhasuttaṃ

3. 特有之苦经

282. ‘‘Pañcimāni, bhikkhave, mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehi. Katamāni pañca? Idha, bhikkhave[Pg.437], mātugāmo daharova samāno patikulaṃ gacchati, ñātakehi vinā hoti. Idaṃ, bhikkhave, mātugāmassa paṭhamaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Puna caparaṃ, bhikkhave, mātugāmo utunī hoti. Idaṃ, bhikkhave, mātugāmassa dutiyaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Puna caparaṃ, bhikkhave, mātugāmo gabbhinī hoti. Idaṃ, bhikkhave, mātugāmassa tatiyaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Puna caparaṃ, bhikkhave, mātugāmo vijāyati. Idaṃ, bhikkhave, mātugāmassa catutthaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Puna caparaṃ, bhikkhave, mātugāmo purisassa pāricariyaṃ upeti. Idaṃ kho, bhikkhave, mātugāmassa pañcamaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Imāni kho, bhikkhave, pañca mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehī’’ti. Tatiyaṃ.

282. “诸比丘，妇女有此五种特有的苦，是妇女所经历，而男人所没有的。是哪五种呢？诸比丘，于此，妇女尚在年少，便去到夫家，与亲族分离。诸比丘，这是妇女第一种特有的苦，是妇女所经历，而男人所没有的。再者，诸比丘，妇女有月事。诸比丘，这是妇女第二种特有的苦，是妇女所经历，而男人所没有的。再者，诸比丘，妇女怀孕。诸比丘，这是妇女第三种特有的苦，是妇女所经历，而男人所没有的。再者，诸比丘，妇女生产。诸比丘，这是妇女第四种特有的苦，是妇女所经历，而男人所没有的。再者，诸比丘，妇女侍奉男人。诸比丘，这确实是妇女第五种特有的苦，是妇女所经历，而男人所没有的。诸比丘，这确实是妇女的五种特有的苦，是妇女所经历，而男人所没有的。”第三经。

4. Tīhidhammehisuttaṃ

4. 三法经

283. ‘‘Tīhi, bhikkhave, dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi tīhi? Idha, bhikkhave, mātugāmo pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati. Majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā agāraṃ ajjhāvasati. Sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā agāraṃ ajjhāvasati. Imehi kho, bhikkhave, tīhi dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Catutthaṃ.

283. “诸比丘，具足三法的女人，身坏命终后，大多数会投生于苦界、恶趣、堕处、地狱。是哪三法呢？诸比丘，于此，女人上午以被悭吝之垢所缠之心住于家中，中午以被嫉妒所缠之心住于家中，傍晚以被欲贪所缠之心住于家中。诸比丘，具足此三法的女人，身坏命终后，大多数会投生于苦界、恶趣、堕处、地狱。”第四经。

5. Kodhanasuttaṃ

5. 忿怒者经

284. Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, mātugāmaṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantaṃ. Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo [Pg.438] kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti?

284. 尔时，具寿阿那律前往世尊之处，抵达后，坐于一旁。坐于一旁的具寿阿那律对世尊说：“世尊，我于此以清净、超人之天眼，看见女人身坏命终后，投生于苦界、恶趣、堕处、地狱。世尊，女人具足多少法，身坏命终后会投生于苦界、恶趣、堕处、地狱呢？”’

‘‘Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kodhano ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Pañcamaṃ.

“阿那律，具足五法的女人，身坏命终后，会投生于苦界、恶趣、堕处、地狱。是哪五法呢？即是无信、无惭、无愧、忿怒、无慧。阿那律，具足此五法的女人，身坏命终后，会投生于苦界、恶趣、堕处、地狱。”第五经。

6. Upanāhīsuttaṃ

6. 怀恨经

285. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, upanāhī ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Chaṭṭhaṃ.

285. “阿那律，具足五法的女人，身坏命终后，投生于苦处、恶趣、堕处、地狱。是哪五法呢？即是无信、无惭、无愧、怀恨、无慧。阿那律，具足此五法的女人，身坏命终后，投生于苦处、恶趣、堕处、地狱。”第六。

7. Issukīsuttaṃ

7. 嫉妒经

286. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, issukī ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Sattamaṃ.

286. “阿那律，具足五法的女人，身坏命终后，投生于苦处、恶趣、堕处、地狱。是哪五法呢？即是无信、无惭、无愧、嫉妒、无慧。阿那律，具足此五法的女人，身坏命终后，投生于苦处、恶趣、堕处、地狱。”第七。

8. Maccharīsuttaṃ

8. 悭吝经

287. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, maccharī ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi [Pg.439] dhammehi samannāgato mātugāmo…pe… apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Aṭṭhamaṃ.

287. “阿那律，具足五法的女人，身坏命终后，投生于苦处、恶趣、堕处、地狱。是哪五法呢？即是无信、无惭、无愧、悭吝、无慧。阿那律，具足此五法的女人……投生于苦处、恶趣、堕处、地狱。”第八。

9. Aticārīsuttaṃ

9. 邪行经

288. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, aticārī ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… upapajjatī’’ti. Navamaṃ.

288. “阿那律，具足五法的女人……投生于苦处、恶趣、堕处、地狱。是哪五法呢？即是无信、无惭、无愧、行邪淫、无慧。阿那律，具足此五法的女人……投生。”第九。

10. Dussīlasuttaṃ

10. 恶戒经

289. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, dussīlo ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjatī’’ti. Dasamaṃ.

289. “阿那律，具足五法的女人……投生于地狱。何等为五？即无信、无惭、无愧、恶戒、无慧。阿那律，具足此五法的女人……投生于地狱。”第十经。

11. Appassutasuttaṃ

11. 寡闻经

290. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, appassuto ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjatī’’ti. Ekādasamaṃ.

290. “阿那律，具足五法的女人……投生于地狱。何等为五？即无信、无惭、无愧、寡闻、无慧。阿那律，具足此五法的女人……投生于地狱。”第十一经。

12. Kusītasuttaṃ

12. 懈怠经

291. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kusīto ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Dvādasamaṃ.

291. “阿那律，具足五法的女人……投生于地狱。何等为五？即无信、无惭、无愧、懈怠、无慧。阿那律，具足此五法的女人……投生于恶趣、恶道、堕处、地狱。”第十二经。

13. Muṭṭhassatisuttaṃ

13. 失念经

292. ‘‘Pañcahi[Pg.440], anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, muṭṭhassati ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjatī’’ti. Terasamaṃ.

292. “阿那律，具足五法的女人……投生于地狱。何等为五？即无信、无惭、无愧、失念、无慧。阿那律，具足此五法的女人……投生于地狱。”第十三经。

14. Pañcaverasuttaṃ

14. 五怖畏经

293. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Pāṇātipātī ca hoti, adinnādāyī ca hoti, kāmesumicchācārī ca hoti, musāvādī ca hoti, surāmerayamajjappamādaṭṭhāyī ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’’ti. Cuddasamaṃ.

293. “阿那律，女人具足五法……投生于地狱。是哪五法呢？即是杀生、不与取、欲邪行、妄语，以及服用致放逸的酒与迷醉物——阿那律，女人具足此五法，身坏命终之后，投生于苦趣、恶趣、堕处、地狱。”第十四。

Paṭhamapeyyālavaggo.

第一复述品

Tassuddānaṃ –

此为摄颂：

Mātugāmo puriso ca, āveṇikā tidhammo ca ;

Kodhano upanāhī ca, issukī maccharena ca;

Aticārī ca dussīlo, appassuto ca kusīto;

Muṭṭhassati pañcaveraṃ, kaṇhapakkhe pakāsito.

女人与男人，特法及三法；忿怒与结恨，嫉妒与悭吝；行非与破戒，寡闻与懈怠；失念五怖畏，于黑品中说。

2. Dutiyapeyyālavaggo

2. 第二复述品

1. Akkodhanasuttaṃ

1. 无忿经

294. Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, mātugāmaṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena [Pg.441] kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantaṃ. Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti?

294. 尔时，具寿阿那律前往世尊之处；抵达后……坐于一旁。坐于一旁的具寿阿那律对世尊说：“世尊，我在此以清净、超人之天眼，看见女人身坏命终之后，投生于善趣、天界。世尊，女人具足几法，能于身坏命终之后，投生于善趣、天界呢？”

‘‘Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi pañcahi? Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, akkodhano ca hoti, paññavā ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti. Paṭhamaṃ.

“阿那律，女人具足五法，于身坏命终之后，投生于善趣、天界。是哪五法呢？即是有信、有惭、有愧、无忿、有慧——阿那律，女人具足此五法，于身坏命终之后，投生于善趣、天界。”第一。

2. Anupanāhīsuttaṃ

2. 无结恨经

295. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi pañcahi? Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, anupanāhī ca hoti, paññavā ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti. Dutiyaṃ.

295. “阿那律，具足五法的女人，身坏命终之后，投生于善趣、天界。以哪五法呢？有信，有惭，有愧，不怀恨，有慧。阿那律，具足此五法的女人，身坏命终之后，投生于善趣、天界。”第二。

3. Anissukīsuttaṃ

3. 不嫉妒经

296. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi pañcahi? Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, anissukī ca hoti, paññavā ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti. Tatiyaṃ.

296. “阿那律，具足五法的女人，身坏命终之后，投生于善趣、天界。以哪五法呢？有信，有惭，有愧，不嫉妒，有慧。阿那律，具足此五法的女人，身坏命终之后，投生于善趣、天界。”第三。

4. Amaccharīsuttaṃ

4. 不悭吝经

297. Amaccharī ca hoti, paññavā ca hoti…pe…. Catutthaṃ.

297. 不悭吝，有慧……乃至……第四。

5. Anaticārīsuttaṃ

5. 不越轨经

298. Anaticārī ca hoti, paññavā ca hoti…pe…. Pañcamaṃ.

298. 不越轨，有慧……乃至……第五。

6. Susīlasuttaṃ

6. 善戒经

299. Sīlavā ca hoti, paññavā ca hoti…pe…. Chaṭṭhaṃ.

299. 有戒，有慧……乃至……第六。

7. Bahussutasuttaṃ

7. 多闻经

300. Bahussuto [Pg.442] ca hoti, paññavā ca hoti…pe…. Sattamaṃ.

300. 多闻，有慧……乃至……第七。

8. Āraddhavīriyasuttaṃ

8. 发起精进经

301. Āraddhavīriyo ca hoti, paññavā ca hoti…pe…. Aṭṭhamaṃ.

301. 发起精进，有慧……乃至……第八。

9. Upaṭṭhitassatisuttaṃ

9. 念现起经

302. ‘‘Upaṭṭhitassati ca hoti, paññavā ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti. Navamaṃ.

302. “念现起，有慧——阿那律，具足此五法的女人，身坏命终之后，投生于善趣、天界。”第九。

Ime aṭṭha suttantasaṅkhepā.

此为八部省略经。

10. Pañcasīlasuttaṃ

10. 五戒经

303. ‘‘Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi pañcahi? Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti. Dasamaṃ.

303. “阿那律，女人具足五法，身坏命终之后，投生于善趣、天界。是哪五法？远离杀生，远离不与取，远离欲邪行，远离虚妄语，远离作为放逸之因的酒类。阿那律，女人具足这五法，身坏命终之后，投生于善趣、天界。”第十。

Dutiyapeyyālavaggo.

第二遍诵品

Tassuddānaṃ –

其摄颂——

Dutiye ca akkodhano, anupanāhī anissukī;

Amaccharī anaticārī, sīlavā ca bahussuto;

Vīriyaṃ sati sīlañca, sukkapakkhe pakāsito.

第二品：无嗔、无怨恨、不嫉妒、不悭吝、不邪行、具戒、多闻、精进、念与五戒，此于白品中宣说。

3. Balavaggo

3. 力品

1. Visāradasuttaṃ

1. 无畏经

304. ‘‘Pañcimāni[Pg.443], bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ – imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo visārado agāraṃ ajjhāvasatī’’ti. Paṭhamaṃ.

304. “诸比丘，女人有此五种力。是哪五种？容貌力、财富力、亲族力、子嗣力、戒行力。诸比丘，此乃女人的五种力。诸比丘，具足此五力的女人，能无畏地住于家中。”第一。

2. Pasayhasuttaṃ

2. 压制经

305. ‘‘Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ – imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṃ pasayha agāraṃ ajjhāvasatī’’ti. Dutiyaṃ.

305. “诸比丘，女人有此五种力。是哪五种？容貌力、财富力、亲族力、子嗣力、戒行力。诸比丘，此乃女人的五种力。诸比丘，具足此五力的女人，能压制其夫而住于家中。”第二。

3. Abhibhuyyasuttaṃ

3. 征服经

306. ‘‘Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ – imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṃ abhibhuyya vattatī’’ti. Tatiyaṃ.

306. “诸比丘，女人有此五种力。是哪五种？容貌力、财富力、亲族力、子嗣力、戒行力。诸比丘，此乃女人的五种力。诸比丘，具足此五力的女人，能征服其夫而行事。”第三。

4. Ekasuttaṃ

4. 一力经

307. ‘‘Ekena ca kho, bhikkhave, balena samannāgato puriso mātugāmaṃ abhibhuyya vattati. Katamena ekena balena? Issariyabalena abhibhūtaṃ mātugāmaṃ neva rūpabalaṃ tāyati, na bhogabalaṃ tāyati, na ñātibalaṃ tāyati, na puttabalaṃ tāyati, na sīlabalaṃ tāyatī’’ti. Catutthaṃ.

307. “诸比丘，实则，具足一种力的男人支配着女人。以哪一种力呢？以主宰力。被主宰力所压服的女人，容貌力不能保护，财富力不能保护，亲族力不能保护，子女力不能保护，戒德力也不能保护。”第四。

5. Aṅgasuttaṃ

5. 支分经

308. ‘‘Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena – evaṃ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca – evaṃ so tenaṅgena paripūro hoti. Rūpabalena [Pg.444] ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca ñātibalena – evaṃ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca – evaṃ so tenaṅgena paripūro hoti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca puttabalena – evaṃ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca – evaṃ so tenaṅgena paripūro hoti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena – evaṃ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, sīlabalena ca – evaṃ so tenaṅgena paripūro hoti. Imāni kho, bhikkhave, pañca mātugāmassa balānī’’ti. Pañcamaṃ.

308. “诸比丘，女人有五种力。是哪五种呢？容貌力、财富力、亲族力、子女力、戒力。诸比丘，女人具足容貌力，而不具足财富力，这样她于此分不圆满。而当女人具足容貌力，也具足财富力时，诸比丘，这样她于此分则为圆满。诸比丘，女人具足容貌力与财富力，而不具足亲族力，这样她于此分不圆满。而当女人具足容貌力、财富力与亲族力时，诸比丘，这样她于此分则为圆满。诸比丘，女人具足容貌力、财富力与亲族力，而不具足子女力，这样她于此分不圆满。而当女人具足容貌力、财富力、亲族力与子女力时，诸比丘，这样她于此分则为圆满。诸比丘，女人具足容貌力、财富力、亲族力与子女力，而不具足戒力，这样她于此分不圆满。而当女人具足容貌力、财富力、亲族力、子女力与戒力时，诸比丘，这样她于此分则为圆满。诸比丘，这即是女人的五种力。”第五。

6. Nāsentisuttaṃ

6. 驱逐经

309. ‘‘Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca rūpabalena, vāsenteva naṃ, kule na nāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena, vāsenteva naṃ, kule na nāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca ñātibalena, vāsenteva naṃ, kule na nāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca puttabalena, vāsenteva naṃ, kule na nāsenti. Imāni kho, bhikkhave, pañca mātugāmassa balānī’’ti. Chaṭṭhaṃ.

309. “诸比丘，妇女有五力。是哪五力？姿色力、财富力、亲族力、子女力、戒行力。诸比丘，妇女若具足姿色力，而不具足戒行力，他们便驱逐她，不让她住在家族里。诸比丘，妇女若具足姿色力与财富力，而不具足戒行力，他们便驱逐她，不让她住在家族里。诸比丘，妇女若具足姿色力、财富力与亲族力，而不具足戒行力，他们便驱逐她，不让她住在家族里。诸比丘，妇女若具足姿色力、财富力、亲族力与子女力，而不具足戒行力，他们便驱逐她，不让她住在家族里。诸比丘，妇女若具足戒行力，而不具足姿色力，他们便让她住在家族里，不驱逐她。诸比丘，妇女若具足戒行力，而不具足财富力，他们便让她住在家族里，不驱逐她。诸比丘，妇女若具足戒行力，而不具足亲族力，他们便让她住在家族里，不驱逐她。诸比丘，妇女若具足戒行力，而不具足子女力，他们便让她住在家族里，不驱逐她。诸比丘，此等即是妇女的五力。”第六。

7. Hetusuttaṃ

7. 因经

310. ‘‘Pañcimāni[Pg.445], bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ. Na, bhikkhave, mātugāmo rūpabalahetu vā bhogabalahetu vā ñātibalahetu vā puttabalahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Sīlabalahetu kho, bhikkhave, mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Imāni kho, bhikkhave, pañca mātugāmassa balānī’’ti. Sattamaṃ.

310. “诸比丘，女性有此五种力。是哪五种呢？色力、财力、亲族力、子女力、戒力。诸比丘，女性不因色力、财力、亲族力或子女力，于身坏命终后，往生善趣、天界。诸比丘，女性实因戒力，于身坏命终后，往生善趣、天界。诸比丘，此等确实是女性的五种力。”第七。

8. Ṭhānasuttaṃ

8. 处经

311. ‘‘Pañcimāni, bhikkhave, ṭhānāni dullabhāni akatapuññena mātugāmena. Katamāni pañca? Patirūpe kule jāyeyyanti – idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gaccheyyanti – idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvaseyyanti – idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvasantī puttavatī assanti – idaṃ, bhikkhave, catutthaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvasantī puttavatī samānā sāmikaṃ abhibhuyya vatteyyanti – idaṃ, bhikkhave, pañcamaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Imāni kho, bhikkhave, pañca ṭhānāni dullabhāni akatapuññena mātugāmenāti.

311. “诸比丘，未作福德的女性有此五种难得之境遇。是哪五种呢？‘愿我生于合适的家族’——诸比丘，此是未作福德的女性难得的第一种境遇。‘生于合适的家族后，愿我嫁入合适的家族’——诸比丘，此是未作福德的女性难得的第二种境遇。‘生于合适的家族，嫁入合适的家族后，愿我无怨敌而居家’——诸比丘，此是未作福德的女性难得的第三种境遇。‘生于合适的家族，嫁入合适的家族，无怨敌而居家，愿我成为有子女者’——诸比丘，此是未作福德的女性难得的第四种境遇。‘生于合适的家族，嫁入合适的家族，无怨敌而居家，成为有子女者后，愿我能掌控丈夫’——诸比丘，此是未作福德的女性难得的第五种境遇。诸比丘，此等确实是未作福德的女性难得的五种境遇。”

‘‘Pañcimāni, bhikkhave, ṭhānāni sulabhāni katapuññena mātugāmena. Katamāni pañca? Patirūpe kule jāyeyyanti – idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gaccheyyanti – idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvaseyyanti – idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvasantī puttavatī assanti – idaṃ, bhikkhave, catutthaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvasantī [Pg.446] puttavatī samānā sāmikaṃ abhibhuyya vatteyyanti – idaṃ, bhikkhave, pañcamaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Imāni kho, bhikkhave, pañca ṭhānāni sulabhāni katapuññena mātugāmenā’’ti. Aṭṭhamaṃ.

“诸比丘，已作福业的女人，易得五事。是哪五事？‘愿我生于相称之家’——诸比丘，此是已作福业的女人易得的第一事。‘生于相称之家后，愿我嫁入相称之家’——诸比丘，此是已作福业的女人易得的第二事。‘生于相称之家，嫁入相称之家后，愿我无有敌手而住家’——诸比丘，此是已作福业的女人易得的第三事。‘生于相称之家，嫁入相称之家，无有敌手而住家，愿我成为有子女者’——诸比丘，此是已作福业的女人易得的第四事。‘生于相称之家，嫁入相称之家，无有敌手而住家，成为有子女者后，愿我能胜过丈夫而行事’——诸比丘，此是已作福业的女人易得的第五事。诸比丘，已作福业的女人，实易得此五事。”第八。

9. Pañcasīlavisāradasuttaṃ

9. 五戒无畏经

312. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato mātugāmo visārado agāraṃ ajjhāvasati. Katamehi pañcahi? Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato mātugāmo visārado agāraṃ ajjhāvasatī’’ti. Navamaṃ.

312. “诸比丘，具足五法的女人，能无所畏惧地居家生活。是哪五法呢？远离杀生、远离不与取、远离欲邪行、远离虚妄语、远离作为放逸之因的谷酒与果酒等麻醉品。诸比丘，具足此五法的女人，能无所畏惧地居家生活。”第九。

10. Vaḍḍhīsuttaṃ

10. 增长经

313. ‘‘Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati sārādāyinī ca hoti varādāyinī ca kāyassa. Katamehi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imehi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti, varādāyinī ca kāyassā’’ti.

313. “诸比丘，圣女弟子以五种增长而增长，依圣增长而增长，于此身成为取精华者与取殊胜者。以哪五种呢？以信增长，以戒增长，以闻增长，以舍增长，以慧增长。诸比丘，圣女弟子以此五种增长而增长，依圣增长而增长，于此身成为取精华者与取殊胜者。”

‘‘Saddhāya sīlena ca yādha vaḍḍhati,Paññāya cāgena sutena cūbhayaṃ;

Sā tādisī sīlavatī upāsikā,Ādīyati sāramidheva attano’’ti. dasamaṃ;

“于此世间，以信与戒，并以慧、舍与闻而增长；如是具戒之优婆夷，即于此生为己获取精华。”第十。

Balavaggo tatiyo.

力品第三。

Tassuddānaṃ –

其摄颂：

Visāradā pasayha abhibhuyya, ekaṃ aṅgena pañcamaṃ;

Nāsenti hetu ṭhānañca, visārado vaḍḍhinā dasāti.

无畏、强压、征服，一、以支、第五；毁灭、因、处、无畏、增长，此为十经。

Mātugāmasaṃyuttaṃ samattaṃ.

女人相应完结。

4. Jambukhādakasaṃyuttaṃ

4. 瞻部喀达咖相应

1. Nibbānapañhāsuttaṃ

1. 涅槃问经

314. Ekaṃ [Pg.447] samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho jambukhādako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jambukhādako paribbājako āyasmantaṃ sāriputtaṃ etadavoca –

314. 一时，具寿舍利弗(Sāriputta)住在摩揭陀(Magadha)的纳拉咖(Nālaka)村。那时，游行者瞻部喀达咖(Jambukhādaka)前往具寿舍利弗之处。抵达后，他与具寿舍利弗互相致意，交换了可喜的、值得忆念的言辞，然后坐于一旁。坐于一旁的游行者瞻部喀达咖对具寿舍利弗这么说：

‘‘‘Nibbānaṃ, nibbāna’nti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, nibbāna’’nti? ‘‘Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati nibbāna’’nti. ‘‘Atthi panāvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa nibbānassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa nibbānassa sacchikiriyāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa nibbānassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Paṭhamaṃ.

“贤友舍利弗，常言‘涅槃，涅槃’。贤友，什么是涅槃呢？”“贤友，凡贪之灭尽、嗔之灭尽、痴之灭尽，此被称为涅槃。”“贤友，为作证此涅槃，有道、有行道吗？”“贤友，为作证此涅槃，确实有道、有行道。”“贤友，为作证此涅槃，什么是道，什么是行道呢？”“贤友，为作证此涅槃，正是此圣八支道，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，此即为作证此涅槃之道，此即为行道。”“贤友，为作证此涅槃，此道善妙，此行道善妙。贤友舍利弗，这足以令人不放逸了。”第一。

2. Arahattapañhāsuttaṃ

2. 阿罗汉果问经

315. ‘‘‘Arahattaṃ, arahatta’nti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, arahatta’’nti? ‘‘Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati arahatta’’nti. ‘‘Atthi panāvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā’’ti. ‘‘Katamo [Pg.448] panāvuso, maggo katamā paṭipadā etassa arahattassa sacchikiriyāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa arahattassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho āvuso, maggo, ayaṃ paṭipadā etassa arahattassa sacchikiriyāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa arahattassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Dutiyaṃ.

315. “贤友舍利弗，人们说‘阿罗汉果、阿罗汉果’。贤友，究竟什么是阿罗汉果呢？”“贤友，凡是贪的灭尽、嗔的灭尽、痴的灭尽——这被称为阿罗汉果。”“贤友，是否有道，是否有行道，能亲证此阿罗汉果呢？”“贤友，有道，有行道，能亲证此阿罗汉果。”“贤友，什么是道，什么是行道，能亲证此阿罗汉果呢？”“贤友，正是此圣八支道，能亲证此阿罗汉果，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，这就是道，这就是行道，能亲证此阿罗汉果。”“贤友，此道善，此行道善，能亲证此阿罗汉果。贤友舍利弗，这足以令人不放逸了。”第二。

3. Dhammavādīpañhāsuttaṃ

3. 说法者问题经

316. ‘‘Ke nu kho, āvuso sāriputta, loke dhammavādino, ke loke suppaṭipannā, ke loke sugatā’’ti? ‘‘Ye kho, āvuso, rāgappahānāya dhammaṃ desenti, dosappahānāya dhammaṃ desenti, mohappahānāya dhammaṃ desenti, te loke dhammavādino. Ye kho, āvuso, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. Yesaṃ kho, āvuso, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sugatā’’ti.

316. “贤友舍利弗，于此世间，谁是说法者？谁是善行道者？谁是善逝呢？”“贤友，凡为断除贪欲而说法，为断除嗔恚而说法，为断除愚痴而说法者，他们是世间的说法者。贤友，凡为断除贪欲而行道，为断除嗔恚而行道，为断除愚痴而行道者，他们是世间的善行道者。贤友，凡贪欲已断，根已断绝，如断头多罗树，令其不复存在，于未来成不生之法；嗔恚已断，根已断绝，如断头多罗树，令其不复存在，于未来成不生之法；愚痴已断，根已断绝，如断头多罗树，令其不复存在，于未来成不生之法者，他们是世间的善逝。”

‘‘Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti. ‘‘Katamo, panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa rāgassa dosassa mohassa pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa rāgassa dosassa mohassa pahānāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Tatiyaṃ.

“贤友，为断除此贪、嗔、痴，有道、有行道吗？”“贤友，为断除此贪、嗔、痴，确实有道、有行道。”“贤友，为断除此贪、嗔、痴，什么是道？什么是行道？”“贤友，为断除此贪、嗔、痴，正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，为断除此贪、嗔、痴，此即是道，此即是行道。”“贤友，为断除此贪、嗔、痴，此道善，此行道善。贤友舍利弗，这足以令人不放逸了。”第三经。

4. Kimatthiyasuttaṃ

4. 为何义经

317. ‘‘Kimatthiyaṃ[Pg.449], āvuso sāriputta, samaṇe gotame brahmacariyaṃ vussatī’’ti? ‘‘Dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā etassa dukkhassa pariññāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etassa dukkhassa pariññāyā’’ti? ‘‘Katamo panāvuso, maggo katamā paṭipadā, etassa dukkhassa pariññāyā’’ti?

317. “贤友舍利弗，在沙门乔达摩座下修梵行，是为何义？”“贤友，在世尊座下修梵行，是为了遍知苦。”“贤友，为遍知此苦，有道、有行道吗？”“贤友，为遍知此苦，确实有道、有行道。”“贤友，为遍知此苦，什么是道？什么是行道？”

‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa dukkhassa pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa dukkhassa pariññāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa dukkhassa pariññāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Catutthaṃ.

“贤友，为遍知此苦，正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，为遍知此苦，此即是道，此即是行道。”“贤友，为遍知此苦，此道善，此行道善。贤友舍利弗，这足以令人不放逸了。”第四经。

5. Assāsappattasuttaṃ

5. 安息成就经

318. ‘‘‘Assāsappatto, assāsappatto’ti, āvuso sāriputta, vuccati. Kittāvatā nu kho, āvuso, assāsappatto hotī’’ti? ‘‘Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā, etassa assāsassa sacchikiriyāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa assāsassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa assāsassa sacchikiriyāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa assāsassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Pañcamaṃ.

318. “贤友舍利弗，所谓‘得安息，得安息’。贤友，于何等程度，方为得安息？”“贤友，当比丘如实了知六触处(phassāyatana)的集、灭、味、患、离，贤友，于此等程度，即为得安息。”“贤友，是否有道，有行道，能证得此安息？”“贤友，实有道，有行道，能证得此安息。”“贤友，何为道，何为行道，能证得此安息？”“贤友，即此八支圣道，能证得此安息，所谓：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，此即为证此安息之道，此即行道。”“贤友，为证此安息，道善，行道亦善。贤友舍利弗，此实足以令人不放逸。”第五。

6. Paramassāsappattasuttaṃ

6. 究竟安息经

319. ‘‘‘Paramassāsappatto, paramassāsappatto’ti, āvuso sāriputta, vuccati. Kittāvatā nu kho, āvuso, paramassāsappatto hotī’’ti? ‘‘Yato [Pg.450] kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā’’ti. ‘‘Katamo pana, āvuso, maggo katamā paṭipadā, etassa paramassāsassa sacchikiriyāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa paramassāsassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa paramassāsassa sacchikiriyāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa paramassāsassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Chaṭṭhaṃ.

319. “贤友舍利弗，所谓‘已达究竟安稳，已达究竟安稳’者，贤友，以何为已达究竟安稳呢？”“贤友，若有比丘如实了知六触处的生起、灭没、乐味、过患及出离，无取著而解脱，贤友，以此为已达究竟安稳。”“贤友，为证此究竟安稳，可有道、有行道？”“贤友，为证此究竟安稳，实有道、有行道。”“贤友，为证此究竟安稳，何为道，何为行道？”“贤友，为证此究竟安稳，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。贤友，此即为证此究竟安稳之道，此即行道。”“贤友，为证此究竟安稳，此道善，此行道善。贤友舍利弗，这足以令人不放逸了。”第六。

7. Vedanāpañhāsuttaṃ

7. 受问经

320. ‘‘‘Vedanā, vedanā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vedanā’’ti? ‘‘Tisso imāvuso, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, āvuso, tisso vedanā’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ tissannaṃ vedanānaṃ pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Sattamaṃ.

320. “贤友舍利弗，‘受，受’如是说。贤友，什么是受呢？”“贤友，有此三受。是哪三者呢？乐受、苦受、不苦不乐受。贤友，此即三受。”“贤友，为遍知此三受，有道、有行道吗？”“贤友，为遍知此三受，确实有道、有行道。”“贤友，为遍知此三受，什么是道，什么是行道呢？”“贤友，为遍知此三受，正是此圣八支道，即是：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，此即为遍知此三受之道，此即行道。”“贤友，为遍知此三受，道是善的，行道是善的。贤友舍利弗，这足以令人不放逸了。”第七。

8. Āsavapañhāsuttaṃ

8. 漏问经

321. ‘‘‘Āsavo, āsavo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, āsavo’’ti? ‘‘Tayo me, āvuso, āsavā[Pg.451]. Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, āvuso, tayo āsavā’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā etesaṃ āsavānaṃ pahānāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā etesaṃ āsavānaṃ pahānāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā etesaṃ āsavānaṃ pahānāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etesaṃ āsavānaṃ pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ āsavānaṃ pahānāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ āsavānaṃ pahānāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Aṭṭhamaṃ.

321. “贤友舍利弗，有言‘漏、漏’。贤友，什么是漏呢？”“贤友，有三种漏：欲漏(kāmāsavo)、有漏(bhavāsavo)、无明漏(avijjāsavo)。贤友，此即是三种漏。”“然而，贤友，为断此等漏，有道、有行道否？”“贤友，为断此等漏，确实有道、有行道。”“然而，贤友，为断此等漏，什么是道，什么是行道呢？”“贤友，为断此等漏，正是此神圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，此即是道，此即是行道，为断此等漏。”“贤友，为断此等漏，道是善，行道是善。贤友舍利弗，此足以令人不放逸了。”第八。

9. Avijjāpañhāsuttaṃ

9. 无明问经

322. ‘‘‘Avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā’’ti? ‘‘Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccatāvuso, avijjā’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā, etissā avijjāya pahānāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etissā avijjāya pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etissā avijjāya pahānāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etissā avijjāya pahānāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Navamaṃ.

322. “贤友舍利弗，人们说‘无明，无明’。贤友，什么是无明呢？”“贤友，凡于苦不了知，于苦集不了知，于苦灭不了知，于导向苦灭之道不了知——贤友，这被称为无明。”“然而，贤友，为断除此无明，有道、有行道吗？”“贤友，为断除此无明，确实有道、有行道。”“然而，贤友，为断除此无明，什么是道，什么是行道呢？”“贤友，为断除此无明，正是这圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，这即是道，这即是行道，为断除此无明。”“贤友，为断除此无明，道是善的，行道是善的。贤友舍利弗，这足以令人不放逸了。”第九经。

10. Taṇhāpañhāsuttaṃ

10. 渴爱问经

323. ‘‘‘Taṇhā, taṇhā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, taṇhā’’ti? ‘‘Tisso imā, āvuso, taṇhā. Kāmataṇhā, bhavataṇhā, vibhavataṇhā – imā kho, āvuso, tisso taṇhā’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ taṇhānaṃ pahānāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ taṇhānaṃ pahānāyā’’ti. ‘‘Katamo [Pg.452] panāvuso, maggo katamā paṭipadā, etāsaṃ taṇhānaṃ pahānāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ taṇhānaṃ pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ taṇhānaṃ pahānāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ taṇhānaṃ pahānāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Dasamaṃ.

323. “贤友舍利弗，所说的‘渴爱，渴爱’，贤友，这渴爱究竟是什么呢？”“贤友，有此三渴爱：欲爱、有爱、无有爱。贤友，此即三渴爱。”“贤友，为断除此等渴爱，是否有道、有行道呢？”“贤友，为断除此等渴爱，确实有道、有行道。”“贤友，为断除此等渴爱，是何道、何行道呢？”“贤友，为断除此等渴爱，即此圣八支道，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，为断除此等渴爱，此即是道，此即是行道。”“贤友，为断除此等渴爱，此道善，此行道妙！贤友舍利弗，实应不放逸！”第十经。

11. Oghapañhāsuttaṃ

11. 瀑流问经

324. ‘‘‘Ogho, ogho’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, ogho’’ti? ‘‘Cattārome, āvuso, oghā. Kāmogho, bhavogho, diṭṭhogho, avijjogho – ime kho, āvuso, cattāro oghā’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etesaṃ oghānaṃ pahānāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ oghānaṃ pahānāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā, etesaṃ oghānaṃ pahānāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ oghānaṃ pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ oghānaṃ pahānāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ oghānaṃ pahānāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Ekādasamaṃ.

324. “贤友舍利弗，所谓‘暴流(ogha)，暴流(ogha)’。贤友，什么是暴流呢？”“贤友，有此四种暴流：欲暴流(kāmogha)、有暴流(bhavogha)、见暴流(diṭṭhogha)、无明暴流(avijjogha)。贤友，此即四种暴流。”“贤友，为断此等暴流，是否有道、有行道呢？”“贤友，为断此等暴流，实有道、有行道。”“贤友，为断此等暴流，什么是道、什么是行道呢？”“贤友，为断此等暴流，正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，此即是道，此即是行道，能断此等暴流。”“贤友，为断此等暴流，此道善，此行道善。贤友舍利弗，实应为不放逸！”第十一经。

12. Upādānapañhāsuttaṃ

12. 执取问经

325. ‘‘‘Upādānaṃ, upādāna’nti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, upādāna’’nti? ‘‘Cattārimāni, āvuso, upādānāni. Kāmupādānaṃ, diṭṭhupādānaṃ sīlabbatupādānaṃ, attavādupādānaṃ – imāni kho, āvuso, cattāri upādānānī’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etesaṃ upādānānaṃ pahānāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ upādānānaṃ pahānāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā, etesaṃ upādānānaṃ pahānāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ upādānānaṃ pahānāya, seyyathidaṃ [Pg.453] – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ upādānānaṃ pahānāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ upādānānaṃ pahānāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Dvādasamaṃ.

325. “贤友舍利弗，所谓的‘取，取’。贤友，什么是取呢？”“贤友，这有四种取：欲取、见取、戒禁取、我语取。贤友，这即是四种取。”“贤友，为舍断此等诸取，有道、有行道吗？”“贤友，为舍断此等诸取，确实有道、有行道。”“贤友，为舍断此等诸取，什么是道，什么是行道呢？”“贤友，为舍断此等诸取，正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，为舍断此等诸取，此即是道，此即是行道。”“贤友，为舍断此等诸取，此道善哉，此行道善哉。贤友舍利弗，这足以令人不放逸了。”第十二。

13. Bhavapañhāsuttaṃ

13. 有问经

326. ‘‘‘Bhavo, bhavo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, bhavo’’ti? ‘‘Tayo me, āvuso, bhavā. Kāmabhavo, rūpabhavo, arūpabhavo – ime kho, āvuso, tayo bhavā’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā’’ti. ‘‘Katamo, panāvuso, maggo katamā paṭipadā, etesaṃ bhavānaṃ pariññāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ bhavānaṃ pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ bhavānaṃ pariññāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ bhavānaṃ pariññāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Terasamaṃ.

326. “贤友舍利弗，其被称为‘有、有’。贤友，什么是‘有’呢？”“贤友，有三种有：欲有、色有、无色有。贤友，此即是三种有。”“然而，贤友，为遍知此等诸有，是否有道，是否有行道呢？”“贤友，为遍知此等诸有，确实有道，确实有行道。”“然而，贤友，什么是为遍知此等诸有的道，什么是行道呢？”“贤友，为遍知此等诸有，正是此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，此即是为遍知此等诸有的道，此即是行道。”“贤友，为遍知此等诸有的道是善，行道是善。贤友舍利弗，这足以令人不放逸了。”第十三。

14. Dukkhapañhāsuttaṃ

14. 苦问经

327. ‘‘‘Dukkhaṃ, dukkha’nti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, dukkha’’nti? ‘‘Tisso imā, āvuso, dukkhatā. Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā – imā kho, āvuso, tisso dukkhatā’’ti. ‘‘Atthi panāvuso maggo atthi paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ dukkhatānaṃ pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ dukkhatānaṃ pariññāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Cuddasamaṃ.

327. “贤友舍利弗，所谓‘苦，苦’。贤友，什么是苦呢？”“贤友，有此三种苦性：苦苦性、行苦性、坏苦性。贤友，此即三种苦性。”“贤友，是否有道、有行道，能遍知此等苦性呢？”“贤友，确实有道、有行道，能遍知此等苦性。”“贤友，那是什么样的道、什么样的行道，能遍知此等苦性呢？”“贤友，正是此八支圣道，能遍知此等苦性，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，此即是道，此即是行道，能遍知此等苦性。”“贤友，为遍知此等苦性，此道善哉，此行道善哉！贤友舍利弗，实足以令人不放逸！”第十四。

15. Sakkāyapañhāsuttaṃ

15. 有身问经

328. ‘‘‘Sakkāyo[Pg.454], sakkāyo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, sakkāyo’’ti? ‘‘Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā’’ti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā’’ti. ‘‘Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa sakkāyassa pariññāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Pannarasamaṃ.

328. “贤友舍利弗，所谓‘有身，有身’。贤友，何为有身？”“贤友，世尊说此五取蕴为有身，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。贤友，世尊所说的有身，即是此五取蕴。”“贤友，为遍知此有身，可有道，可有行道？”“贤友，为遍知此有身，实有道，实有行道。”“贤友，为遍知此有身，是何道，何行道？”“贤友，为遍知此有身，即是此八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，为遍知此有身，此即是道，此即是行道。”“贤友，为遍知此有身，此道善，此行道亦善。贤友舍利弗，这足以策励不放逸了。”第十五。

16. Dukkarapañhāsuttaṃ

16. 难问经

329. ‘‘Kiṃ nu kho, āvuso sāriputta, imasmiṃ dhammavinaye dukkara’’nti? ‘‘Pabbajjā kho, āvuso, imasmiṃ dhammavinaye dukkarā’’ti. ‘‘Pabbajitena panāvuso, kiṃ dukkara’’nti? ‘‘Pabbajitena kho, āvuso, abhirati dukkarā’’ti. ‘‘Abhiratena panāvuso, kiṃ dukkara’’nti? ‘‘Abhiratena kho, āvuso, dhammānudhammappaṭipatti dukkarā’’ti. ‘‘Kīvaciraṃ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṃ assā’’ti? ‘‘Naciraṃ, āvuso’’ti. Soḷasamaṃ.

329. “贤友舍利弗，于此法与律中，何为难行？”“贤友，于此法与律中，出家为难行。”“贤友，出家者，何为难行？”“贤友，出家者，乐于梵行为难行。”“贤友，乐于梵行者，何为难行？”“贤友，乐于梵行者，法随法行为难行。”“贤友，法随法行的比丘，经多久当成为阿罗汉？”“贤友，不经久。”第十六。

Jambukhādakasaṃyuttaṃ samattaṃ.

瞻部喀达咖相应竟。

Tassuddānaṃ –

其摄颂：

Nibbānaṃ arahattañca, dhammavādī kimatthiyaṃ;

Assāso paramassāso, vedanā āsavāvijjā;

Taṇhā oghā upādānaṃ, bhavo dukkhañca sakkāyo.Imasmiṃ dhammavinaye dukkaranti.

涅槃、阿罗汉果、说法者、为何义、安息、最上安息、受、漏、无明、爱、暴流、取、有、苦、有身，以及在此法与律中的难行。

5. Sāmaṇḍakasaṃyuttaṃ

5. 沙曼陀迦相应

1. Sāmaṇḍakasuttaṃ

1. 沙曼陀迦经

330. Ekaṃ [Pg.455] samayaṃ āyasmā sāriputto vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre. Atha kho sāmaṇḍako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍako paribbājako āyasmantaṃ sāriputtaṃ etadavoca –

330. 一时，具寿舍利弗(āyasmā Sāriputta)住在跋耆(Vajjī)的优迦遮罗(Ukkacelā)，在恒河岸边。那时，游行者沙曼陀迦(Sāmaṇḍaka)前往具寿舍利弗之处；抵达后，与具寿舍利弗互致问候，交谈一番亲切友好的话语，然后坐于一旁。坐于一旁的游行者沙曼陀迦对具寿舍利弗说了这番话：

‘‘‘Nibbānaṃ, nibbāna’nti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, nibbāna’’nti? ‘‘Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati nibbāna’’nti. ‘‘Atthi panāvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā’’ti? ‘‘Atthi kho, āvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā’’ti.

“贤友舍利弗，人们说‘涅槃，涅槃’。贤友，什么是涅槃呢？”“贤友，凡是贪的灭尽、嗔的灭尽、痴的灭尽，这被称为涅槃。”“那么，贤友，为亲证此涅槃，有道、有行道吗？”“贤友，为亲证此涅槃，确实有道、有行道。”

‘‘Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā’’ti? ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa nibbānassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa nibbānassa sacchikiriyāyā’’ti. ‘‘Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa nibbānassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā’’ti. Paṭhamaṃ.

“那么，贤友，为亲证此涅槃，什么是道，什么是行道呢？”“贤友，为亲证此涅槃，正是此八圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。贤友，此即是道，此即是行道，为亲证此涅槃。”“贤友，为亲证此涅槃，道是善的，行道是善的。贤友舍利弗，这足以令人不放逸了！”第一经竟。

(Yathā jambukhādakasaṃyuttaṃ, tathā vitthāretabbaṃ).

（应如《瞻部喀达咖相应》那般详说。）

2. Dukkarasuttaṃ

2. 难行经

331. ‘‘Kiṃ [Pg.456] nu kho, āvuso sāriputta, imasmiṃ dhammavinaye dukkara’’nti? ‘‘Pabbajjā kho, āvuso, imasmiṃ dhammavinaye dukkarā’’ti. ‘‘Pabbajitena panāvuso, kiṃ dukkara’’nti? ‘‘Pabbajitena kho, āvuso, abhirati dukkarā’’ti. ‘‘Abhiratena panāvuso, kiṃ dukkara’’nti? ‘‘Abhiratena kho, āvuso, dhammānudhammappaṭipatti dukkarā’’ti. ‘‘Kīvaciraṃ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṃ assā’’ti? ‘‘Naciraṃ, āvuso’’ti. Soḷasamaṃ.

331. “贤友舍利弗，在这法与律中，什么是难行的呢？”“贤友，在这法与律中，出家是难行的。”“那么，贤友，出家之后，什么是难行的呢？”“贤友，出家之后，乐于修行是难行的。”“那么，贤友，在乐于修行后，什么是难行的呢？”“贤友，在乐于修行后，法随法行是难行的。”“贤友，法随法行的比丘，要多久才能成为阿罗汉呢？”“贤友，不会很久。”第十六。

(Purimakasadisaṃ uddānaṃ.)

（摄颂同前。）

Sāmaṇḍakasaṃyuttaṃ samattaṃ.

沙门达迦相应终。

6. Moggallānasaṃyuttaṃ

6. 目犍连相应

1. Paṭhamajhānapañhāsuttaṃ

1. 初禅问经

332. Ekaṃ [Pg.457] samayaṃ āyasmā mahāmoggallāno sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

332. 一时，具寿大目犍连住在舍卫城（Sāvatthī）祇陀林（Jetavana）给孤独（Anāthapiṇḍika）园。在那里，具寿大目犍连召唤比丘们说：“贤友比丘们！”那些比丘回答具寿大目犍连：“贤友！”具寿大目犍连说了这番话：

‘‘Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘paṭhamaṃ jhānaṃ, paṭhamaṃ jhāna’nti vuccati. Katamaṃ nu kho paṭhamaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati paṭhamaṃ jhāna’nti. So khvāhaṃ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti.

“贤友们，我独处静居时，心中生起这样的思惟：‘人们说“初禅，初禅”，到底什么是初禅呢？’贤友们，我便这样想：‘在此，比丘离诸欲，离诸不善法，有寻有伺，具足并安住于离所生、有喜乐的初禅。这被称为初禅。’贤友们，我确实离诸欲，离诸不善法，有寻有伺，具足并安住于离所生、有喜乐的初禅。贤友们，当我如此安住时，与欲相应的想和作意不断生起。”

‘‘Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, paṭhamaṃ jhānaṃ pamādo, paṭhame jhāne cittaṃ saṇṭhapehi, paṭhame jhāne cittaṃ ekodiṃ karohi, paṭhame jhāne cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’’’ti. Paṭhamaṃ.

“贤友，那时，世尊以神通来到我跟前，对我说道：‘目犍连，目犍连！已除恶者，莫于初禅放逸，当于初禅中安住其心，于初禅中专一其心，于初禅中等持其心。’贤友，其后我远离诸欲，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，若有言说者如理而言：‘为导师所摄护的弟子，已证得大神通’，彼如理言说者，即是说我：‘为导师所摄护的弟子，已证得大神通’。”第一。

2. Dutiyajhānapañhāsuttaṃ

2. 第二禅问经

333. ‘‘‘Dutiyaṃ [Pg.458] jhānaṃ, dutiyaṃ jhāna’nti vuccati. Katamaṃ nu kho dutiyaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati dutiyaṃ jhāna’nti. So khvāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.

333. “‘第二禅，第二禅’如是说。然则，何为第二禅？贤友，我生此念：‘于此，比丘寻伺寂止，内净，心专一，无寻无伺，具足定生喜乐，进入并安住于第二禅。此谓第二禅。’贤友，我寻伺寂止，内净，心专一，无寻无伺，具足定生喜乐，进入并安住于第二禅。贤友，当我安住于此住时，与寻俱行的想与作意现行。”

‘‘Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, dutiyaṃ jhānaṃ pamādo, dutiye jhāne cittaṃ saṇṭhapehi, dutiye jhāne cittaṃ ekodiṃ karohi, dutiye jhāne cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’’’ti. Dutiyaṃ.

“贤友，那时，世尊以神通来到我这里，对我说了这番话：‘目犍连，目犍连！婆罗门，莫于第二禅放逸，于第二禅中安立心，于第二禅中令心一境，于第二禅中善安住心。’贤友，其后我因寻、伺的平息，内有净信，心一境性，无寻无伺，由定生喜乐，成就并住于第二禅。贤友，若有谁当如实说‘弟子为导师所摄受，已得大神通’，他就是如实地在说我：‘弟子为导师所摄受，已得大神通’。”第二。

3. Tatiyajhānapañhāsuttaṃ

3. 第三禅问经

334. ‘‘‘Tatiyaṃ jhānaṃ, tatiyaṃ jhāna’nti vuccati. Katamaṃ nu kho tatiyaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – idha 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. Idaṃ vuccati tatiyaṃ jhānanti. So khvāhaṃ, āvuso, pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti.

334. “‘第三禅，第三禅’，有此说法。那么，什么是第三禅呢？贤友，我如此思惟：‘在此，比丘因喜的离贪，住于舍，具念、正知，以身感受乐，成就并住于圣者们所宣称的“具舍、具念、乐住”的第三禅。’这被称为第三禅。贤友，我因喜的离贪，住于舍，具念、正知，以身感受乐，我成就并住于圣者们所宣称的“具舍、具念、乐住”的第三禅。贤友，当我住于此住时，与喜俱行的想和作意生起。

‘‘Atha [Pg.459] kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, tatiyaṃ jhānaṃ pamādo, tatiye jhāne cittaṃ saṇṭhapehi, tatiye jhāne cittaṃ ekodiṃ karohi, tatiye jhāne cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Yañhi taṃ āvuso sammā vadamāno vadeyya…pe… mahābhiññataṃ patto’’ti. Tatiyaṃ.

“贤友，那时，世尊以神通来到我面前，对我说了这番话：‘目犍连，目犍连！婆罗门，莫于第三禅放逸，当于第三禅中安立心，于第三禅中令心一境，于第三禅中善安住心。’贤友，后来，我因离喜而为舍者，具念、正知而住，以身感受乐，证入并安住于第三禅，即圣者们所宣称的‘舍者、具念、乐住者’。贤友，若有谁要如实地说……已达大神通，那正是在说我。”第三。

4. Catutthajhānapañhāsuttaṃ

4. 第四禅问经

335. ‘‘‘Catutthaṃ jhānaṃ, catutthaṃ jhāna’nti vuccati. Katamaṃ nu kho catutthaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati catutthaṃ jhāna’nti. So khvāhaṃ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato sukhasahagatā saññāmanasikārā samudācaranti.

335. “‘第四禅，第四禅’，如是说。那么，什么是第四禅呢？贤友，我生起这样的思惟：‘在此，比丘因断乐及断苦，并先已灭除喜、忧，遂证入并安住于不苦不乐、由舍而念清净的第四禅。此即称为第四禅。’贤友，我确实因断乐及断苦，并先已灭除喜、忧，遂证入并安住于不苦不乐、由舍而念清净的第四禅。贤友，当我安住于此住时，与乐相应的想与作意时常生起。

‘‘Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, catutthaṃ jhānaṃ pamādo, catutthe jhāne cittaṃ saṇṭhapehi, catutthe jhāne cittaṃ ekodiṃ karohi, catutthe jhāne cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto’’ti. Catutthaṃ.

“贤友，那时，世尊以神通来到我这里，对我说了这番话：‘目犍连，目犍连！婆罗门，莫于第四禅放逸，于第四禅中安立心，于第四禅中令心一境，于第四禅中令心入定。’贤友，其后，我因断乐与断苦，并因先前喜、忧的灭没，证入并安住于不苦不乐、舍念清净的第四禅。贤友，若有谁要正确地说，就应该说我‘……已达到大神通’。”第四。

5. Ākāsānañcāyatanapañhāsuttaṃ

5. 空无边处问经

336. ‘‘‘Ākāsānañcāyatanaṃ, ākāsānañcāyatana’nti vuccati. Katamaṃ nu kho ākāsānañcāyatananti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha [Pg.460] bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ vuccati ākāsānañcāyatana’nti. So khvāhaṃ, āvuso, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti.

336. “‘空无边处，空无边处’，如是说。那么，什么是空无边处呢？贤友，我生起此念：‘在此，比丘完全超越一切色想，因有对想的灭没，不作意种种想，思惟“虚空无边”，而证入并安住于空无边处。此即称为空无边处。’贤友，我确实完全超越一切色想，因有对想的灭没，不作意种种想，思惟‘虚空无边’，而证入并安住于空无边处。贤友，当我安住于此住处时，与色相应的想和作意不断现行。”

‘‘Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, ākāsānañcāyatanaṃ pamādo, ākāsānañcāyatane cittaṃ saṇṭhapehi, ākāsānañcāyatane cittaṃ ekodiṃ karohi, ākāsānañcāyatane cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto’’ti. Pañcamaṃ.

“贤友，那时，世尊以神通来到我这里，对我说：‘目犍连，目犍连！婆罗门啊，莫于空无边处放逸，于空无边处安立心，于空无边处令心一境，于空无边处令心入定。’贤友，后来我完全超越色想，有对想灭尽，不作意种种想，思惟‘虚空无边’，证入并安住于空无边处。贤友，若有人正确地说……他已达到大神通。”第五。

6. Viññāṇañcāyatanapañhāsuttaṃ

6. 识无边处问经

337. ‘‘‘Viññāṇañcāyatanaṃ, viññāṇañcāyatana’nti vuccati. Katamaṃ nu kho viññāṇañcāyatananti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ vuccati viññāṇañcāyatana’nti. So khvāhaṃ, āvuso, sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti.

337. “‘识无边处，识无边处’，如是说。那么，什么是识无边处呢？贤友，我曾作是念：‘在此，比丘完全超越空无边处，思惟“识无边”，证入并安住于识无边处。这被称为识无边处。’贤友，我确实完全超越空无边处，思惟‘识无边’，证入并安住于识无边处。贤友，我如是住时，与空无边处相应的想与作意生起。”

‘‘Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, viññāṇañcāyatanaṃ pamādo, viññāṇañcāyatane cittaṃ saṇṭhapehi, viññāṇañcāyatane cittaṃ ekodiṃ karohi, viññāṇañcāyatane cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti [Pg.461] viññāṇañcāyatanaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto’’ti. Chaṭṭhaṃ.

“贤友，那时，世尊以神通来到我处，对我说：‘目犍连，目犍连！婆罗门啊，莫于识无边处放逸，于识无边处安立心，于识无边处令心一境，于识无边处令心入定。’贤友，后来，我完全超越空无边处，思惟‘识无边’，证入并安住于识无边处。贤友，若有人正说……他已证得大神通。”第六。

7. Ākiñcaññāyatanapañhāsuttaṃ

7. 无所有处问经

338. ‘‘‘Ākiñcaññāyatanaṃ, ākiñcaññāyatana’nti vuccati. Katamaṃ nu kho ākiñcaññāyatananti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ vuccati ākiñcaññāyatana’nti. So khvāhaṃ, āvuso, sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti.

338. “‘无所有处，无所有处’，如是说。究竟什么是无所有处呢？贤友，我曾作是念：‘在此，比丘完全超越识无边处，作意“无有少许”，具足无所有处而住。这被称为无所有处。’贤友，我确实完全超越识无边处，作意“无有少许”，具足无所有处而住。贤友，我以此住而住时，与识无边处相应的想与作意持续生起。”

‘‘Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, ākiñcaññāyatanaṃ pamādo, ākiñcaññāyatane cittaṃ saṇṭhapehi, ākiñcaññāyatane cittaṃ ekodiṃ karohi, ākiñcaññāyatane cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto’’ti. Sattamaṃ.

“贤友，那时，世尊以神通来到我处，如是说：‘目犍连，目犍连！婆罗门，莫于无所有处放逸，于无所有处安立其心，于无所有处令心一趣，于无所有处善安立心。’贤友，后来，我完全超越识无边处，作意“无有少许”，具足无所有处而住了。贤友，若有善说者应如是说……已达大神通。”第七。

8. Nevasaññānāsaññāyatanapañhāsuttaṃ

8. 非想非非想处问经

339. ‘‘‘Nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatana’nti vuccati. Katamaṃ nu kho nevasaññānāsaññāyatananti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ vuccati nevasaññānāsaññāyatana’nti. So khvāhaṃ, āvuso, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti.

339. “‘非想非非想处，非想非非想处’，如是说。究竟什么是非想非非想处呢？贤友，我曾作是念：‘在此，比丘完全超越无所有处，具足非想非非想处而住。这被称为非想非非想处。’贤友，我确实完全超越无所有处，具足非想非非想处而住。贤友，我以此住而住时，与无所有处相应的想与作意持续生起。”

‘‘Atha [Pg.462] kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, nevasaññānāsaññāyatanaṃ pamādo, nevasaññānāsaññāyatane cittaṃ saṇṭhapehi, nevasaññānāsaññāyatane cittaṃ ekodiṃ karohi, nevasaññānāsaññāyatane cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto’’ti. Aṭṭhamaṃ.

“贤友，那时，世尊以神通来到我处，对我说了这番话：‘目犍连，目犍连！梵志，莫对非想非非想处放逸，当于非想非非想处安立其心，当于非想非非想处令心专一，当于非想非非想处善安住心。’贤友，后来，我完全超越无所有处，到达非想非非想处而住。贤友，若有谁当正说……乃至……‘已达大神通。’”第八。

9. Animittapañhāsuttaṃ

9. 无相问经

340. ‘‘‘Animitto cetosamādhi, animitto cetosamādhī’ti vuccati. Katamo nu kho animitto cetosamādhīti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccati animitto cetosamādhī’ti. So khvāhaṃ, āvuso, sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṃ hoti.

340. “‘无相心定，无相心定’，有此一说。那么，什么是无相心定呢？贤友，我曾这样想：‘在此，比丘因不作意一切相，到达无相心定而住。这被称为无相心定。’贤友，我确实因不作意一切相，到达无相心定而住。贤友，当我以此状态安住时，生起了随相而行的识。”

‘‘Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, animittaṃ cetosamādhiṃ pamādo, animitte cetosamādhismiṃ cittaṃ saṇṭhapehi, animitte cetosamādhismiṃ cittaṃ ekodiṃ karohi, animitte cetosamādhismiṃ cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’’’ti. Navamaṃ.

“贤友，那时，世尊以神通来到我处，对我说了这番话：‘目犍连，目犍连！梵志，莫对无相心定放逸，当于无相心定安立其心，当于无相心定令心专一，当于无相心定善安住心。’贤友，后来，我因不作意一切相，到达无相心定而住。贤友，若有谁当正说：‘为导师所摄受的弟子已达大神通’，他正说的就是我：‘为导师所摄受的弟子已达大神通。’”第九。

10. Sakkasuttaṃ

10. 帝释经

341. Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva – jetavane antarahito devesu tāvatiṃsesu pāturahosi[Pg.463]. Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

341. 那时，具寿大目犍连——犹如强壮的男子伸出已屈之臂，或屈回已伸之臂——就在祇陀林中隐没，而显现于忉利天诸天之中。那时，天帝释与五百位天子一同去到具寿大目犍连所在之处；去到后，礼敬具寿大目犍连，然后立于一旁。具寿大目犍连对立于一旁的天帝释说了这番话：

‘‘Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti. Dhammasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, devānaminda, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“善哉，天帝释，归依于佛，实为善事。天帝释，正是因归依于佛之故，于此世间，某些有情身坏命终之后，得生善趣、天界。善哉，天帝释，归依于法，实为善事。天帝释，正是因归依于法之故，于此世间，某些有情身坏命终之后，得生善趣、天界。善哉，天帝释，归依于僧，实为善事。天帝释，正是因归依于僧之故，于此世间，某些有情身坏命终之后，得生善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti. Dhammasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, mārisa moggallāna, saṅgha…pe… sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“善哉，仁者目犍连，归依于佛，实为善事。仁者目犍连，正是因归依于佛之故，于此世间，某些有情身坏命终之后，得生善趣、天界。善哉，仁者目犍连，归依于法，实为善事。仁者目犍连，正是因归依于法之故，于此世间，某些有情身坏命终之后，得生善趣、天界。善哉，仁者目犍连，归依于僧……乃至……得生善趣、天界。”

Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

尔时，天帝释与六百位天人一同……乃至……尔时，天帝释与七百位天人一同……乃至……尔时，天帝释与八百位天人一同……乃至……尔时，天帝释与八万位天人一同，前往具寿大目犍连之处；抵达后，礼敬具寿大目犍连，然后立于一旁。具寿大目犍连对立于一旁的天帝释说了这番话：

‘‘Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti. Dhammasaraṇagamanahetu [Pg.464] kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, devānaminda, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“善哉，天帝释，归依佛是善的。天帝释，正是因归依佛之故，于此，某些有情身坏命终之后，投生于善趣、天界。善哉，天帝释，归依法是善的。天帝释，正是因归依法之故，于此，某些有情身坏命终之后，投生于善趣、天界。善哉，天帝释，归依僧是善的。天帝释，正是因归依僧之故，于此，某些有情身坏命终之后，投生于善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti…pe… sādhu kho, mārisa moggallāna, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“善哉，仁者目犍连，归依佛是善的。仁者目犍连，正是因归依佛之故，于此，某些有情身坏命终之后，投生于善趣、天界。善哉，仁者目犍连，归依法是善的……乃至……善哉，仁者目犍连，归依僧是善的。仁者目犍连，正是因归依僧之故，于此，某些有情身坏命终之后，投生于善趣、天界。”

Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

那时，天主帝释(Sakko devānamindo)与五百位天神一同来到具寿大目犍连(Mahāmoggallāna)之处；抵达后，礼敬具寿大目犍连，然后立于一旁。具寿大目犍连接着对立于一旁的天主帝释说了这番话——

‘‘Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“天主帝释，于佛具足不坏净信是善好的——‘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。’天主帝释，正是由于具足于佛不坏净信之故，于此，某些众生在身坏命终之后，往生于善趣、天界。

‘‘Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“天主帝释，于法具足不坏净信是善好的——‘法乃世尊所善说，是自见的、无时的、来见的、能引的、智者们各别可证知的。’天主帝释，正是由于具足于法不坏净信之故，于此，某些众生在身坏命终之后，往生于善趣、天界。

‘‘Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho[Pg.465], ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“天帝，于僧具足不坏净信是善——‘世尊的声闻僧团是善行道者，是直行道者，是如理行道者，是和敬行道者。此即四双八辈之人。此世尊的声闻僧团，是应供者、应奉者、应施者、应合掌者，是世间无上福田。’天帝，正是由于具足于僧不坏净信之故，于此，某些众生在身坏命终之后，往生于善趣、天界。

‘‘Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“善哉，天帝释，具足圣者所喜爱之戒是善，此戒无缺、无穿、无斑、无点、自在、为智者所称赞、无所执取、能引生禅定。天帝释，正是因具足圣者所喜爱之戒的缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“善哉，贤友目犍连，具足于佛之不坏净信是善——‘彼世尊亦即是……乃至……天人导师、佛、世尊’。贤友目犍连，正是因具足于佛之不坏净信的缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“善哉，贤友目犍连，具足于法之不坏净信是善——‘法乃世尊所善说……乃至……为诸智者所当亲证’。贤友目犍连，正是因具足于法之不坏净信的缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“善哉，贤友目犍连，具足于僧之不坏净信是善——‘世尊之声闻僧团乃善行道者……乃至……为世间无上之福田’。贤友目犍连，正是因具足于僧之不坏净信的缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“善哉，贤友目犍连，具足圣者所喜爱之戒是善，此戒无缺……乃至……能引生禅定。贤友目犍连，正是因具足圣者所喜爱之戒的缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

Atha [Pg.466] kho sakko devānamindo chahi devatāsatehi saddhiṃ…pe…. Atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ…pe…. Atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ…pe…. Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

那时，天帝释与六百位天子一起……（中略）……那时，天帝释与七百位天子一起……（中略）……那时，天帝释与八百位天子一起……（中略）……那时，天帝释与八万位天子一起，前往具寿大目犍连所在之处；抵达后，向具寿大目犍连顶礼，然后站于一旁。具寿大目犍连对站于一旁的天帝释说了这话：

‘‘Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“天帝，于佛具足不坏净信，诚然为善。所谓：‘彼世尊……（中略）……是天人师、佛、世尊。’天帝，正是因为具足对佛的不坏净信之故，此世间的一些有情，在身坏命终之后，往生于善趣、天界。

‘‘Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“天帝，于法具足不坏净信，诚然为善。所谓：‘法由世尊善说……（中略）……智者各自证知。’天帝，正是因为具足对法的不坏净信之故，此世间的一些有情，在身坏命终之后，往生于善趣、天界。

‘‘Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“天帝，于僧具足不坏净信，诚然为善。所谓：‘世尊的声闻僧团是善行道的……（中略）……是世间无上的福田。’天帝，正是因为具足对僧的不坏净信之故，此世间的一些有情，在身坏命终之后，往生于善趣、天界。

‘‘Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“善哉，天帝！具足无毁坏……能导向定的、为圣者所喜爱的戒是好的。天帝，正是由于具足为圣者所喜爱的戒之缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“善哉，尊者目犍连！具足于佛的不坏净信是好的——即：‘彼世尊亦是……天人师、佛、世尊。’尊者目犍连，正是由于具足于佛的不坏净信之缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

‘‘Sādhu [Pg.467] kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“善哉，尊者目犍连！具足于法的不坏净信是好的——即：‘法乃世尊所善说……智者们当各自证知。’尊者目犍连，正是由于具足于法的不坏净信之缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“善哉，尊者目犍连！具足于僧的不坏净信是好的——即：‘世尊的弟子僧团是善行道者……是世间无上福田。’尊者目犍连，正是由于具足于僧的不坏净信之缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

‘‘Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti.

“善哉，尊者目犍连！具足无毁坏……能导向定的、为圣者所喜爱的戒是好的。尊者目犍连，正是由于具足为圣者所喜爱的戒之缘故，于此，某些有情身坏命终之后，往生于善趣、天界。”

Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami …pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

那时，天帝释与五百位天子一同前往具寿大目犍连之处……具寿大目犍连对站在一旁的天帝释说了此言：

‘‘Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“天帝，归依佛是善的。天帝，正是由于归依佛的缘故，此世间的一些众生身坏命终之后，投生到善趣、天界。他们在十个方面胜过其他天神——天寿、天色、天乐、天眷属、天主权、天色境、天声、天香、天味、天触。”

‘‘Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti. Dhammasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“天帝，归依法是善的。天帝，正是由于归依法的缘故，此世间的一些众生身坏命终之后，投生到善趣、天界。他们在十个方面胜过其他天神——天寿、天色、天乐、天眷属、天主权、天色境、天声、天香、天味、天触。”

‘‘Sādhu [Pg.468] kho, devānaminda, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti.

“天帝，归依僧是善的。天帝，正是由于归依僧的缘故，此世间的一些众生身坏命终之后，投生到善趣、天界。他们在十个方面胜过其他天神——天寿、天色、天乐、天眷属、天主权、天色境、天声、天香、天味、天触。”

‘‘Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“善哉，贤友目犍连！归依于佛是善的。贤友目犍连，正是由于归依佛的缘故，此世间的一些众生身坏命终之后，投生到善趣、天界。他们在十个方面超越其他天神——以天寿……乃至以天触。”

‘‘Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti…pe….

“善哉，贤友目犍连！归依于法是善的……乃至……。”

‘‘Sādhu kho, mārisa moggallāna, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti.

“善哉，贤友目犍连！归依于僧是善的。贤友目犍连，正是由于归依僧的缘故，此世间的一些众生身坏命终之后，投生到善趣、天界。他们在十个方面超越其他天神——以天寿、天颜、天乐、天眷属、天主权、天色、天声、天香、天味、天触。”

Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

尔时，天帝释与六百天人一起……乃至……尔时，天帝释与七百天人一起……乃至……尔时，天帝释与八百天人一起……乃至……尔时，天帝释与八万天人一起，前往具寿大目犍连之处。趋前后，顶礼具寿大目犍连，然后立于一旁。具寿大目犍连对立于一旁的天帝释说了这番话——

‘‘Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“善哉，天帝！归依于佛是善的。天帝，正是由于归依佛的缘故，此世间的一些众生身坏命终之后，投生到善趣、天界。他们在十个方面超越其他天神——以天寿……乃至以天触。”

‘‘Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti…pe….

“善哉，天帝！归依于法是善的……乃至……。”

‘‘Sādhu [Pg.469] kho, devānaminda, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti.

“善哉，天帝！归依僧是好的。天帝，正是由于归依僧的缘故，此世间的一些众生身坏命终之后，投生到善趣天界。他们在十个方面胜过其他天神——以天寿、天容、天乐、天威望、天统领、天色、天声、天香、天味、天触。”

‘‘Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti…pe… sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti…pe… sādhu kho mārisa moggallāna, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti.

“善哉，贤友目犍连，归依佛是好的……善哉，贤友目犍连，归依法是好的……善哉，贤友目犍连，归依僧是好的。贤友目犍连，正是由于归依僧的缘故，此世间的一些众生身坏命终之后，投生到善趣天界。他们在十个方面胜过其他天神——以天寿、天容、天乐、天威望、天统领、天色、天声、天香、天味、天触。”

Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

那时，天帝释与五百天众一同去到具寿大目犍连那里；抵达后，礼敬具寿大目犍连，然后立于一旁。具寿大目犍连对立于一旁的天帝释说道：

‘‘Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“善哉，天帝！于佛具足不坏净，诚然为善——‘彼世尊亦即是……天人师、佛、世尊。’天帝，因于佛具足不坏净之故，于此，有些有情身坏命终之后，往生于善趣、天界。他们以十事超越其他天神——以天寿……以天触。

‘‘Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti…pe….

“善哉，天帝！于法具足不坏净，诚然为善——‘法乃世尊所善说……智者们当各自证知。’天帝，因于法具足不坏净之故，于此，有些有情身坏命终之后，往生于善趣、天界……”

‘‘Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… lokassā’ti. Saṅghe aveccappasādena [Pg.470] samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti…pe….

“善哉，天帝！于僧具足不坏净，诚然为善——‘世尊的声闻僧团是善行道者……是世间无上福田。’天帝，因于僧具足不坏净之故，于此，有些有情身坏命终之后，往生于善趣、天界……”

‘‘Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehī’’ti.

“善哉，天帝！具足圣者所爱、无缺……能引生禅定之戒，诚然为善。天帝，因具足圣者所爱之戒的缘故，于此，有些有情身坏命终之后，往生于善趣、天界。他们以十事超越其他天神——以天寿……以天触。”

‘‘Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“善哉，贤友目犍连！于佛具足不坏净是好的——‘如是，彼世尊……是天人师、佛、世尊。’贤友目犍连，因于佛具足不坏净之故，于此，某些有情身坏命终之后，往生于善趣、天界。他们以十事超越其他天神——以天寿……以天触。”

‘‘Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“善哉，贤友目犍连！于法具足不坏净是好的——‘法是世尊所善说的……是智者们各自当证知的。’贤友目犍连，因于法具足不坏净之故，于此，某些有情身坏命终之后，往生于善趣、天界。他们以十事超越其他天神——以天寿……以天触。”

‘‘Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti…pe….

“善哉，贤友目犍连！于僧具足不坏净是好的——‘世尊的声闻僧团是善行道者……是世间无上的福田。’贤友目犍连，因于僧具足不坏净之故，于此，某些有情身坏命终之后，往生于善趣、天界……”

‘‘Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehī’’ti.

“善哉，贤友目犍连！具足圣者所喜爱、无缺……导向禅定之戒是好的。贤友目犍连，因具足圣者所喜爱之戒故，于此，某些有情身坏命终之后，往生于善趣、天界。他们以十事超越其他天神——以天寿……以天触。”

Atha [Pg.471] kho sakko devānamindo chahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

那时，天帝释与六百位天子一同……乃至……那时，天帝释与七百位天子一同……乃至……那时，天帝释与八百位天子一同……乃至……那时，天帝释与八万位天子一同，去到具寿大目犍连所在之处。抵达后，礼敬具寿大目犍连，然后立于一旁。具寿大目犍连对立于一旁的天帝释说了这话：

‘‘Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“天帝，善哉！于佛具足不坏净信，即：‘彼世尊亦是阿罗汉、正自觉者、明行具足者、善逝、世间解、无上丈夫调御士、天人师、佛、世尊。’天帝，正因于佛具足不坏净信，于此，某些有情身坏命终之后，往生善趣、天界。他们以十事超越其他天神，即：天寿、天颜、天乐、天誉、天威、天色、天声、天香、天味、天触。”

‘‘Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“天帝，善哉！于法具足不坏净信，即：‘法由世尊所善说，是自见的、无时限的、欢迎来看的、能导向的、智者们各自当证知的。’天帝，正因于法具足不坏净信，于此，某些有情身坏命终之后，往生善趣、天界。他们以十事超越其他天神，即：天寿……乃至……天触。”

‘‘Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te [Pg.472] aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“天帝，于僧具足不坏净信是善——‘世尊的声闻僧团是善行道者，是直行道者，是如理行道者，是和敬行道者，此即四双八辈之人。此世尊的声闻僧团是应供者、应奉者、应施者、应合掌者，是世间无上福田。’天帝，因于僧具足不坏净信之故，于此，有些众生身坏命终之后，往生于善趣、天界。他们以十事超越其他诸天——以天寿……乃至以天触。”

‘‘Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti.

“善哉，天帝！具足圣者所爱之戒，即无毁、无穿、无斑、无点、自在、为智者所称赞、无所执取、能导向禅定之戒，此为善事。天帝，因具足圣者所爱之戒故，于此，有些众生身坏命终之后，往生于善趣、天界。他们以十事超越其他诸天——以天寿、天颜、天乐、天眷属、天主权，以及天色、天声、天香、天味、天触。”

‘‘Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“善哉，贤友目犍连！于佛具足不坏净是善，即：‘彼世尊……乃至……是天人师、佛、世尊。’贤友目犍连，因于佛具足不坏净故，于此，某些有情身坏命终后，往生善趣、天界。他们于十处超越其他天神，即：以天寿……乃至……以天触。”

‘‘Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“善哉，贤友目犍连！于法具足不坏净是善，即：‘法乃世尊所善说……乃至……智者们当各自证知。’贤友目犍连，因于法具足不坏净故，于此，某些有情身坏命终后，往生善趣、天界。他们于十处超越其他天神，即：以天寿……乃至……以天触。”

‘‘Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“善哉，贤友目犍连！于僧具足不坏净是善，即：‘世尊的声闻僧团是善行道者……乃至……是世间无上福田。’贤友目犍连，因于僧具足不坏净故，于此，某些有情身坏命终后，往生善趣、天界。他们于十处超越其他天神，即：以天寿……乃至……以天触。”

‘‘Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu [Pg.473] kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti. Dasamaṃ.

“贤友目犍连，具足圣者所爱的、不破的……乃至……能生起定的戒，是善的。贤友目犍连，因为具足圣者所爱的戒，在此，有些众生身坏命终后，投生于善趣、天界。他们以十事超越其他天神，即：天寿、天颜、天乐、天名望、天主权，以及天的色、声、香、味、触。”第十经。

11. Candanasuttaṃ

11. 栴檀经

342. Atha kho candano devaputto…pe….

342. 尔时，栴檀天子……乃至……

Atha kho suyāmo devaputto…pe….

尔时，苏亚马天子……乃至……

Atha kho santusito devaputto…pe….

尔时，兜率天子……乃至……

Atha kho sunimmito devaputto…pe….

尔时，善化天子……乃至……

Atha kho vasavatti devaputto…pe….

尔时，自在天子……乃至……

(Yathā sakkasuttaṃ tathā ime pañca peyyālā vitthāretabbā). Ekādasamaṃ.

（这五篇省略的经文应如《帝释经》一样广说。）第十一经。

Moggallānasaṃyuttaṃ samattaṃ.

目犍连相应完。

Tassuddānaṃ –

此品之摄颂：

Savitakkāvitakkañca, sukhena ca upekkhako;

Ākāsañceva viññāṇaṃ, ākiñcaṃ nevasaññinā;

Animitto ca sakko ca, candanekādasena cāti.

有寻与无寻，乐与舍；空、识、无所有、非想；无相、帝释，以及第十一栴檀。

7. Cittasaṃyuttaṃ

7. 质多相应

1. Saṃyojanasuttaṃ

1. 结经

343. Ekaṃ [Pg.474] samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nāna’’nti.

343. 一时，许多长老比丘住在马奇咖三答(Macchikāsaṇḍa)的安巴塔迦林(Ambāṭakavana)中。当时，许多长老比丘于饭后自托钵归来，在集会堂聚集而坐时，他们之间生起了这样的谈论：“贤友们，此等被称为‘结’(saṃyojana)或‘结法’(saṃyojaniyā dhammā)的法，是义异文异，还是义同而文仅异呢？”于此，一部分长老比丘如此解答道：“贤友们，此等被称为‘结’或‘结法’的法，是义异，文亦异。”另一部分长老比丘如此解答道：“贤友们，此等被称为‘结’或‘结法’的法，是义同而文仅异。”

Tena kho pana samayena citto gahapati migapathakaṃ anuppatto hoti kenacideva karaṇīyena. Assosi kho citto gahapati sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ ‘saṃyojana’nti vā, āvuso ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānanti. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘sutaṃ metaṃ, bhante, sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? Ekaccehi therehi bhikkhūhi [Pg.475] evaṃ byākataṃ – ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā’’ti. Ekaccehi therehi bhikkhūhi evaṃ byākataṃ ‘‘‘saṃyojana’nti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nāna’’nti. ‘‘Evaṃ, gahapatī’’ti.

那时，质多(Citta)长者因某一要事，抵达了鹿径村(Migapathaka)。质多长者听闻，许多长老比丘于饭后从托钵归来，在圆形殿堂(maṇḍalamāḷa)集会坐下时，生起此番谈论：“贤友们，‘结’(saṃyojana)或‘结所缘法’(saṃyojaniyā dhammā)，这些法是义异、文亦异，还是义同而文异呢？”于此，一些长老比丘如此解说：“贤友们，‘结’或‘结所缘法’，这些法是义异、文亦异。”另一些长老比丘如此解说：“贤友们，‘结’或‘结所缘法’，这些法是义同而文异。”于是，质多长者前往长老比丘们之处；抵达后，顶礼长老比丘们，然后坐于一旁。坐于一旁的质多长者对长老比丘们如此说道：“尊者们，我听闻，许多长老比丘于饭后从托钵归来，在圆形殿堂集会坐下时，生起此番谈论：‘贤友们，“结”或“结所缘法”，这些法是义异、文亦异，还是义同而文异呢？’于此，一些长老比丘如此解说：‘贤友们，“结”或“结所缘法”，这些法是义异、文亦异。’另一些长老比丘如此解说：‘贤友们，“结”或“结所缘法”，这些法是义同而文异。’” “正是如此，长者。”

‘‘‘Saṃyojana’nti vā, bhante, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca. Tena hi, bhante, upamaṃ vo karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojana’nti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, gahapati! Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa baḷībaddassa saṃyojanaṃ; yena kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojana’’nti. ‘‘Evameva kho, bhante, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na sotaṃ saddānaṃ… na ghānaṃ gandhānaṃ… na jivhā rasānaṃ… na kāyo phoṭṭhabbānaṃ saṃyojanaṃ, na phoṭṭhabbā kāyassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojana’’nti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati, yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Paṭhamaṃ.

“尊者们，‘结’(saṃyojana)或‘结法’(saṃyojaniyā dhammā)，这些法义理各异，文句也各异。因此，尊者们，我为你们作一譬喻，此世间有些智者能因譬喻而了知所说之义。尊者们，譬如一头黑公牛与一头白公牛，被同一根绳或同一根轭所系缚。若有人言：‘黑公牛是白公牛的结，白公牛是黑公牛的结。’如此说者，所说为正说耶？”“并非如此，家主。家主，黑公牛不是白公牛的结，白公牛亦非黑公牛的结；而是将它们系于一处的那根绳或那根轭，那才是结。”“正是如此，尊者们。眼不是色的结，色亦非眼的结；缘于此二者而生起的欲贪(chandarāga)，那才是结。耳不是声……鼻不是香……舌不是味……身不是触，触亦非身的结；缘于此二者而生起的欲贪，那才是结。意不是法的结，法亦非意的结；缘于此二者而生起的欲贪，那才是结。”“家主，你有所得！家主，你已善得！于甚深佛语中，你的慧眼能行。”第一。

2. Paṭhamaisidattasuttaṃ

2. 初伊西达多经

344. Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante, therā svātanāya bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena[Pg.476]. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

344. 有一次，众多长老比丘住在马奇咖三答(Macchikāsaṇḍa)的芒果林中。于是，质多(Citta)居士去到长老比丘们那里；抵达后，礼敬长老比丘们，然后坐于一旁。坐于一旁的质多居士对长老比丘们如是说：“尊者们，请长老们接受我明日的斋食。”长老比丘们默然应允。于是，质多居士得知长老比丘们已应允，即从座起，礼敬长老比丘们，右绕而去。于是，长老比丘们于彼夜过后，于清晨时分，穿好下衣，取衣钵，前往质多居士的住处；抵达后，于已设之座就座。

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Evaṃ vutte āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Dutiyampi kho āyasmā thero tuṇhī ahosi. Tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘‘dhātunānattaṃ, dhātunānatta’nti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā’’ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

于是，质多居士前往长老比丘们那里；抵达后，礼敬长老比丘们，然后坐于一旁。坐于一旁的质多居士对具寿长老如是说：“尊者长老，常言‘诸界差别，诸界差别’。尊者，世尊所说的诸界差别，究竟有几种呢？”如是说已，具寿长老默然不语。质多居士第二次对具寿长老如是说：“尊者长老，常言‘诸界差别，诸界差别’。尊者，世尊所说的诸界差别，究竟有几种呢？”具寿长老第二次亦默然不语。质多居士第三次对具寿长老如是说：“尊者长老，常言‘诸界差别，诸界差别’。尊者，世尊所说的诸界差别，究竟有几种呢？”具寿长老第三次亦默然不语。

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – ‘‘byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañha’’nti? ‘‘Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha’’nti. ‘‘Evañhi tvaṃ, gahapati, pucchasi – ‘dhātunānattaṃ, dhātunānattanti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ, vuttaṃ bhagavatā’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Idaṃ kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu…pe… manodhātu, dhammadhātu, manoviññāṇadhātu. Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā’’ti.

当时，具寿伊西达多是彼比丘僧团中最年轻者。于是，具寿伊西达多对长老说：“尊者长老，我来为质多(Citta)居士解答此问。”“贤友伊西达多，你来为质多居士解答此问吧。”“居士，你是否这样问：‘尊者长老，所谓“界的差别，界的差别”。尊者，世尊所说的界的差别究竟有多少呢？’” “是的，尊者。”“居士，世尊所说的界的差别是这些：眼界、色界、眼识界……（乃至）……意界、法界、意识界。居士，世尊所说的界的差别，即是这些。”

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – ‘‘sādhu kho taṃ, āvuso isidatta[Pg.477], eso pañho paṭibhāsi, neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā’’ti. Dutiyaṃ.

于是，质多居士欢喜、随喜具寿伊西达多之所说已，亲手以胜妙嚼食、啖食令长老比丘们饱足、满足。于是，长老比丘们食毕，手已离钵，即从座起而去。于是，具寿长老对具寿伊西达多如是说：“善哉，贤友伊西达多，此问于你显现，于我则未显现。是故，贤友伊西达多，若今后亦有如是之问生起，你当于此回答。”第二。

3. Dutiyaisidattasuttaṃ

3. 第二伊西达多经

345. Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante therā, svātanāya bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

345. 一时，众多长老比丘住在马奇咖三答（Macchikāsaṇḍa）的庵婆罗树林中。尔时，质多居士往诣长老比丘之处；诣已，顶礼长老比丘，坐于一旁。坐于一旁后，质多居士对长老比丘如是说：“尊者们，愿长老们接受我明日的斋食。”长老比丘默然应允。尔时，质多居士得知长老比丘已应允，即从座起，顶礼长老比丘，作右绕后离去。尔时，于彼夜过后，长老比丘于清晨时著衣，持衣钵，往诣质多居士的住处；诣已，于所设之座就座。

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti?

尔时，质多居士往诣长老比丘之处；诣已，顶礼长老比丘，坐于一旁。坐于一旁后，质多居士对具寿长老如是说：“尊者长老，世间生起种种不同之见——或谓‘世界常恒’，或谓‘世界无常’，或谓‘世界有边’，或谓‘世界无边’，或谓‘命即是身’，或谓‘命异于身’，或谓‘如来死后存在’，或谓‘如来死后不存在’，或谓‘如来死后亦存在亦不存在’，或谓‘如来死后非存在非不存在’。还有世尊在《梵网经》中所说的六十二种邪见。尊者，此等见于何有故有，于何无故无？”

Evaṃ vutte, āyasmā thero tuṇhī ahosi. Dutiyampi kho citto gahapati…pe… tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca – ‘‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke [Pg.478] uppajjanti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’ti? Tatiyampi kho āyasmā thero tuṇhī ahosi.

如是说已，具寿长老默然不语。质多居士第二次……（乃至）……质多居士第三次对具寿长老如是说：“尊者长老，世间生起种种不同之见——或谓‘世界常恒’，或谓‘世界无常’；或谓‘世界有边’，或谓‘世界无边’；或谓‘命即是身’，或谓‘命与身异’；或谓‘有情死后存在’，或谓‘有情死后不存在’，或谓‘有情死后亦存在亦不存在’，或谓‘有情死后非存在非不存在’，以及《梵网经》中所说的六十二种见解，尊者，此等见解于何有故有？于何无故无？”具寿长老第三次亦默然不语。

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – ‘‘byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañha’’nti? ‘‘Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañha’’nti. ‘‘Evañhi tvaṃ, gahapati, pucchasi – ‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti – sassato lokoti vā…pe…; imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti – ‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni; imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’’’ti.

当时，具寿伊西达多在彼比丘僧团中是最年少者。于是，具寿伊西达多对具寿长老说：“尊者长老，我来为质多居士解答此问。”“贤友伊西达多，你来为质多居士解答此问。”“居士，你是否这样问：‘尊者长老，世间生起的种种见——“世间是常的”……（乃至）……尊者，这些见，于何有故有，于何无故无？’”“是的，尊者。”“居士，世间生起的种种见——即‘世间是常的’，或‘世间是无常的’，或‘世间是有边的’，或‘世间是无边的’，或‘命即是身’，或‘命与身异’，或‘如来死后存在’，或‘如来死后不存在’，或‘如来死后亦存在亦不存在’，或‘如来死后非存在非不存在’。以及《梵网经》中所说的六十二种见。居士，此等见，于有身见故有，于无身见故无。”

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī’’ti? ‘‘Idha, gahapati, 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 attato samanupassati…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani [Pg.479] vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, gahapati, sakkāyadiṭṭhi hotī’’ti.

“尊者，身见是如何生起的呢？”“居士，于此，无闻凡夫不见诸圣者，不善巧于圣法，未于圣法受教；不见诸善士，不善巧于善士法，未于善士法受教。他视色为我，或视我具色，或视色于我中，或视我于色中；视受为我……视想……视诸行……视识为我，或视我具识，或视识于我中，或视我于识中。居士，身见即如是生起。”

‘‘Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī’’ti? ‘‘Idha, gahapati, 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… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, gahapati, sakkāyadiṭṭhi na hotī’’ti.

“尊者，身见是如何不生起的呢？”“居士，于此，有闻圣弟子得见诸圣者，善巧于圣法，于圣法善受教；得见诸善士，善巧于善士法，于善士法善受教。他不视色为我，不视我具色，不视色于我中，不视我于色中；不视受……不视想……不视诸行……不视识为我，不视我具识，不视识于我中，不视我于识中。居士，身见即如是不生起。”

‘‘Kuto, bhante, ayyo isidatto āgacchatī’’ti? ‘‘Avantiyā kho, gahapati, āgacchāmī’’ti. ‘‘Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṃ adiṭṭhasahāyo pabbajito? Diṭṭho so āyasmatā’’ti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Kahaṃ nu kho so, bhante, āyasmā etarahi viharatī’’ti? Evaṃ vutte, āyasmā isidatto tuṇhī ahosi. ‘‘Ayyo no, bhante, isidatto’’ti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa isidattassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. ‘‘Kalyāṇaṃ vuccati, gahapatī’’ti.

“尊者伊西达多，您从何处来？”“居士，我从阿槃提（Avanti）来。”“尊者，在阿槃提有位名叫伊西达多的良家子，是我们未曾谋面的友人，他已经出家。具寿见过他吗？”“是的，居士。”“尊者，那位具寿现在住在哪里呢？”当被这么问时，具寿伊西达多沉默不语。“尊者，您就是我们的伊西达多吗？”“是的，居士。”“伊西达多尊者，愿您乐于住在马奇咖三答（Macchikāsaṇḍa）。此处的安巴塔卡林（Ambāṭakavana）令人愉悦。我将为伊西达多尊者操办衣、食、卧具与病缘医药资具。”“居士，说得好。”

Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca – ‘‘sādhu kho taṃ, āvuso isidatta, eso pañho paṭibhāsi. Neso pañho maṃ paṭibhāsi. Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā’’ti. Atha kho āyasmā isidatto senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti. Tatiyaṃ.

那时，质多居士对具寿伊西达多所说的话欢喜、随喜，然后亲手以殊胜的嚼食与啖食令诸长老比丘满足、饱足。那时，诸长老比丘用完餐，手已离钵，从座起身离去。那时，具寿长老对具寿伊西达多说：“贤友伊西达多，善哉！此问题你已能解答，此问题我未能解答。是故，贤友伊西达多，若再有此类问题出现，你当解答。”于是，具寿伊西达多收拾好卧具，拿上衣钵，离开了马奇咖三答。他从马奇咖三答离去后，就那样离去了，再也没有回来。第三。

4. Mahakapāṭihāriyasuttaṃ

4. 摩诃迦神变经

346. Ekaṃ [Pg.480] samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca – ‘‘adhivāsentu me, bhante therā, svātanāya gokule bhatta’’nti. Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.

346. 一时，众多长老比丘住在马奇咖三答(Macchikāsaṇḍa)的庵婆吒迦林(Ambāṭakavana)中。那时，质多(Citto)居士前往诸长老比丘处；抵达后，礼敬诸长老比丘，然后坐于一旁。坐于一旁后，质多居士对诸长老比丘说：“尊者们，请诸长老应允我明日在牛棚的斋食。”诸长老比丘以沉默应允。于是，质多居士得知诸长老比丘已应允后，从座起身，礼敬诸长老比丘，右绕后离去。彼夜过后，清晨时分，诸长老比丘着衣，持衣钵，前往质多居士的牛棚；抵达后，坐于已设之座。

Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi. Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu. Cittopi kho gahapati ‘sesakaṃ vissajjethā’ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi. Tena kho pana samayena uṇhaṃ hoti kuthitaṃ ; te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṃ bhojanaṃ bhuttāvino.

于是，质多居士亲手以殊胜的酥油乳粥供养诸长老比丘，直至他们满足、饱足。彼时，诸长老比丘食毕，手已离钵，从座起身离去。质多居士也说：“请分发剩余的食物”，然后紧随诸长老比丘身后。当时天气炎热，酷热难当；那些长老比丘身体仿佛沉重地行走，就像刚用完餐的人一样。

Tena kho pana samayena āyasmā mahako tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā mahako āyasmantaṃ theraṃ etadavoca – ‘‘sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā’’ti.

当时，具寿摩诃(Mahako)是该比丘僧团中戒腊最小者。于是，具寿摩诃对上座尊者说：“尊者上座，善哉！若有凉风吹来，云层密布，天降细雨，那该多好啊！”

‘‘Sādhu khvassa, āvuso mahaka, yaṃ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā’’ti. Atha kho āyasmā mahako tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā sītako ca vāto vāyi, abbhasampilāpo ca assa, devo ca ekamekaṃ phusi. Atha kho cittassa gahapatino etadahosi – ‘‘yo kho imasmiṃ bhikkhusaṅghe sabbanavako bhikkhu tassāyaṃ evarūpo iddhānubhāvo’’ti[Pg.481]. Atha kho āyasmā mahako ārāmaṃ sampāpuṇitvā āyasmantaṃ theraṃ etadavoca – ‘‘alamettāvatā, bhante therā’’ti? ‘‘Alamettāvatā, āvuso mahaka! Katamettāvatā, āvuso mahaka! Pūjitamettāvatā, āvuso mahakā’’ti. Atha kho therā bhikkhū yathāvihāraṃ agamaṃsu. Āyasmāpi mahako sakaṃ vihāraṃ agamāsi.

“贤友摩诃，善哉！若有凉风吹来，云层密布，雨水一滴滴地落下，那就好了。”于是，具寿摩诃作了这样的神通变现，以致凉风吹来，云层密布，雨水一滴滴地落下。那时，质多居士心想：“在此比丘僧团中，最年轻的比丘竟有如此神通威力。”于是，具寿摩诃抵达园林后，对长老说：“尊者长老，这样足够了吗？”“贤友摩诃，足够了！贤友摩诃，已经做了！贤友摩诃，已经供养了！”于是，诸长老比丘各自回到自己的住处，具寿摩诃也回到自己的住处。

Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahakaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca – ‘‘sādhu me, bhante, ayyo mahako uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetū’’ti. ‘‘Tena hi tvaṃ, gahapati, ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsehī’’ti. ‘‘Evaṃ, bhante’’ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsesi. Atha kho āyasmā mahako vihāraṃ pavisitvā sūcighaṭikaṃ datvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesi. Atha kho citto gahapati uttarāsaṅgaṃ papphoṭetvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi. Atha kho āyasmā mahako vihārā nikkhamitvā cittaṃ gahapatiṃ etadavoca – ‘‘alamettāvatā, gahapatī’’ti?

尔时，质多居士前往具寿摩诃之处；抵达后，顶礼具寿摩诃，然后坐于一旁。坐于一旁后，质多居士对具寿摩诃说：“尊者，请具寿摩诃为我显示超越人法的神通神变！”“那么，居士，你当在门廊铺好上衣，然后散开一束草。”“是的，尊者。”质多居士应诺具寿摩诃后，在门廊铺好上衣，然后散开一束草。尔时，具寿摩诃进入住处，插上门闩，施展了这样的神通，以致火焰从锁孔和门闩缝隙中冒出，烧毁了草，却没有烧到上衣。尔时，质多居士抖掉上衣，心生惊惧，毛骨悚然，站于一旁。尔时，具寿摩诃从住处出来，对质多居士说：“居士，这样就够了吗？”

‘‘Alamettāvatā, bhante mahaka! Katamettāvatā, bhante, mahaka! Pūjitamettāvatā, bhante mahaka! Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe. Ramaṇīyaṃ ambāṭakavanaṃ. Ahaṃ ayyassa mahakassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. ‘‘Kalyāṇaṃ vuccati, gahapatī’’ti. Atha kho āyasmā mahako senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi. Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi; na puna paccāgacchīti. Catutthaṃ.

“尊者摩诃，够了！尊者摩诃，已作了！尊者摩诃，已作供养了！尊者，愿具寿摩诃乐于住在马奇咖三答(Macchikāsaṇḍa)。安巴塔卡林(Ambāṭakavana)是可喜乐处。我将为具寿摩诃努力承办衣、食、住处、病缘医药资具。”“居士，说得好。”尔时，具寿摩诃收拾好卧具，持衣钵从马奇咖三答离去。他从马奇咖三答离去，就那样地离去了，再也没有回来。第四经。

5. Paṭhamakāmabhūsuttaṃ

5. 第一迦摩浮经

347. Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kāmabhuṃ abhivādetvā ekamantaṃ nisīdi[Pg.482]. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā kāmabhū etadavoca –

347. 一时，具寿迦摩浮(Kāmabhū)住在马奇咖三答(Macchikāsaṇḍa)的安婆陀迦林(Ambāṭakavana)中。那时，质多(Citta)居士前往具寿迦摩浮所在之处；到达后，向具寿迦摩浮顶礼，然后坐于一旁。具寿迦摩浮对坐于一旁的质多居士说了这话：

‘‘Vuttamidaṃ, gahapati –

“居士，此乃所说——

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti.

“无垢白盖覆，一辐车运转；观彼来者无有苦，断流无束缚。”

‘‘Imassa nu kho, gahapati, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti? ‘‘Kiṃ nu kho etaṃ, bhante, bhagavatā bhāsita’’nti? ‘‘Evaṃ, gahapatī’’ti. ‘‘Tena hi, bhante, muhuttaṃ āgamehi yāvassa atthaṃ pekkhāmī’’ti. Atha kho citto gahapati muhuttaṃ tuṇhī hutvā āyasmantaṃ kāmabhuṃ etadavoca –

“居士，对此略说，当如何详知其义？”“尊者，此言确为世尊所说吗？”“是的，居士。”“尊者，若是如此，请稍待片刻，容我思惟其义。”于是，质多居士沉默片刻后，对具寿迦摩浮说了这话：

‘‘‘Nelaṅga’nti kho, bhante, sīlānametaṃ adhivacanaṃ. ‘Setapacchādo’ti kho, bhante, vimuttiyā etaṃ adhivacanaṃ. ‘Ekāro’ti kho, bhante, satiyā etaṃ adhivacanaṃ. ‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṃ adhivacanaṃ. ‘Ratho’ti kho, bhante, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati. ‘Āyanta’nti kho, bhante, arahato etaṃ adhivacanaṃ. ‘Soto’ti kho, bhante, taṇhāyetaṃ adhivacanaṃ. Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati. Rāgo kho, bhante, bandhanaṃ, doso bandhanaṃ, moho bandhanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati. Iti kho, bhante, yaṃ taṃ bhagavatā vuttaṃ –

“‘无垢’，尊者，这是戒的异名。‘白盖’，尊者，这是解脱的异名。‘单厢’，尊者，这是念的异名。‘运转’，尊者，这是前进后退的异名。‘车’，尊者，这是对此四大所成之身的异名——此身由父母所生，由饭食与粥食所长养，具有无常、需涂饰按摩、会毁坏消散的特性。尊者，贪是苦恼，嗔是苦恼，痴是苦恼。彼等已为漏尽比丘所断，根已被切断，已成多罗树桩，令其不复存在，于未来成不生之法。是故，漏尽比丘被称为‘无苦恼者’。‘来者’，尊者，这是阿罗汉的异名。‘流’，尊者，这是渴爱的异名。它已为漏尽比丘所断，根已被切断，已成多罗树桩，令其不复存在，于未来成不生之法。是故，漏尽比丘被称为‘断流者’。尊者，贪是束缚，嗔是束缚，痴是束缚。彼等已为漏尽比丘所断，根已被切断，已成多罗树桩，令其不复存在，于未来成不生之法。是故，漏尽比丘被称为‘无束缚者’。尊者，诚然，此乃世尊所说——”

‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana’’nti.

“无垢白盖，单厢车运转；观彼来者无苦恼，断流亦无缚。”

‘‘Imassa [Pg.483] kho, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī’’ti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Pañcamaṃ.

“尊者，对于世尊简略所说的，我能如此详细地理解其义。”“居士，你真幸运，你真是获得了善利！因为你的智慧之眼，能在佛陀甚深的教法中行进。”第五经。

6. Dutiyakāmabhūsuttaṃ

6. 第二迦摩浮经

348. Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ kāmabhuṃ etadavoca – ‘‘kati nu kho, bhante, saṅkhārā’’ti? ‘‘Tayo kho, gahapati, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti. ‘‘Sādhu, bhante’’ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – ‘‘katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro’’ti? ‘‘Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’’ti.

348. 一时，具寿迦摩浮(Kāmabhū)住在马奇咖三答(Macchikāsaṇḍa)的安婆陀迦林(Ambāṭakavana)中。那时，质多(Citta)居士前往具寿迦摩浮所在之处，到达后，坐于一旁。坐于一旁的质多居士对具寿迦摩浮这样说：“尊者，行(saṅkhārā)有几种呢？”“居士，行有三种：身行、语行、心行。”“善哉，尊者！”质多居士欢喜、随喜具寿迦摩浮所说后，向具寿迦摩浮进一步提问：“尊者，何为身行？何为语行？何为心行？”“居士，入出息(assāsapassāsā)是身行，寻与伺(vitakkavicārā)是语行，想与受(saññā ca vedanā ca)是心行。”

‘‘Sādhu, bhante’’ti kho citto gahapati…pe… uttariṃ pañhaṃ apucchi – ‘‘kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro’’ti? ‘‘Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti.

“善哉，尊者！”质多居士……进一步提问：“尊者，为何入出息是身行？为何寻与伺是语行？为何想与受是心行？”“居士，入出息是依身的，这些法与身相连，因此入出息是身行。居士，先寻、伺，然后才发出言语，因此寻与伺是语行。想与受是心所，这些法与心相连，因此想与受是心行。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘kathaṃ pana, bhante, saññāvedayitanirodhasamāpatti hotī’’ti? ‘‘Na kho, gahapati, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissa’nti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā. Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.

“善哉……又进一步提问：‘尊者，想受灭等至是如何发生的呢？’”“居士，入想受灭等至的比丘，不会有这样的想法：‘我将入想受灭等至’，或‘我正入想受灭等至’，或‘我已入想受灭等至’。而是先前就已如此培育其心，那心会引导他达到那种状态。”

Sādhu [Pg.484] …pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhaṃ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro’’ti.

“善哉……又进一步提问：‘尊者，入想受灭等至的比丘，是哪些法首先寂灭？是身行，是语行，还是心行呢？’”“居士，入想受灭等至的比丘，语行首先寂灭，然后是身行，再后是心行。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘yvāyaṃ, bhante, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇa’’nti? ‘‘Yvāyaṃ gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni. Yo ca khvāyaṃ, gahapati, bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, gahapati, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, idaṃ nesaṃ nānākaraṇa’’nti.

“善哉……又进一步提问：‘尊者，那已死、已命终者，与那已入想受灭等至的比丘，此二者有何差异？’”“居士，那已死、已命终者，其身行已灭、已止息，语行已灭、已止息，心行已灭、已止息，寿已尽，暖已息，诸根已毁坏。而居士，那已入想受灭等至的比丘，其身行也已灭、已止息，语行也已灭、已止息，心行也已灭、已止息，但寿未尽，暖未息，诸根清明。居士，这就是那已死、已命终者与那已入想受灭等至的比丘的差异。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘kathaṃ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī’’ti? ‘‘Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa’nti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti, yaṃ taṃ tathattāya upanetī’’ti.

善哉……再进一步提问：“尊者，从想受灭定(saññāvedayitanirodhasamāpatti)的出定是如何发生的呢？”“居士，从想受灭定出定的比丘，不会生起这样的心念：“我将从想受灭定出定”，或“我正在从想受灭定出定”，或“我已从想受灭定出定”。而是他的心先前就已如此培育，那心将他引向那样的状态。”

Sādhu, bhante…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṃ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro’’ti.

善哉，尊者……再进一步提问：“尊者，对于从想受灭定出定的比丘，是哪些法最先生起？是身行(kāyasaṅkhāro)、语行(vacīsaṅkhāro)，还是心行(cittasaṅkhāro)呢？”“居士，对于从想受灭定出定的比丘，心行最先生起，其后是身行，再其后是语行。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ pana, bhante, bhikkhuṃ kati phassā phusanti’’? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ [Pg.485] kho, gahapati, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso’’ti.

善哉……再进一步提问：“尊者，有几种触(phassa)会触及从想受灭定出定的比丘呢？”“居士，有三种触会触及从想受灭定出定的比丘：空触(suññato phasso)、无相触(animitto phasso)和无愿触(appaṇihito phasso)。”

Sādhu…pe… uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṃninnaṃ cittaṃ hoti, kiṃpoṇaṃ, kiṃpabbhāra’’nti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti.

善哉……再进一步提问：“尊者，从想受灭定出定后，比丘的心倾向于什么、趋向于什么、偏向于什么呢？”“居士，从想受灭定出定后，比丘的心倾向于远离(viveka)、趋向于远离、偏向于远离。”

‘‘Sādhu, bhante’’ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi – ‘‘saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā’’ti? ‘‘Addhā kho tvaṃ, gahapati, yaṃ paṭhamaṃ pucchitabbaṃ taṃ pucchasi. Api ca tyāhaṃ byākarissāmi. Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā – samatho ca vipassanā cā’’ti. Chaṭṭhaṃ.

“善哉，尊者！”质多居士对具寿迦摩浮所说欢喜、随喜后，又进一步问具寿迦摩浮：“尊者，于想受灭定，有多少法有大助益？”“居士，你确实是将应先问的，在后面才问。不过，我将为你解答。居士，于想受灭定，有二法有大助益——止与观。”第六。

7. Godattasuttaṃ

7. 瞿达多经

349. Ekaṃ samayaṃ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ godattaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā godatto etadavoca – ‘‘yā cāyaṃ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nāna’’nti? ‘‘Atthi, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. Atthi pana, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti.

349. 一时，具寿瞿达多(Godatta)住在马奇咖三答(Macchikāsaṇḍa)的安巴塔卡林(Ambāṭakavana)中。那时，质多(Citta)居士去到具寿瞿达多所在之处；到达后，礼敬具寿瞿达多，然后坐于一旁。具寿瞿达多对坐于一旁的质多居士说了这番话：“居士，此无量心解脱、无所有处心解脱、空心解脱、无相心解脱，此等诸法是义异文异，还是义一而唯文为异？”“尊者，有此理趣，依此理趣，此等诸法义异文亦异。尊者，亦有此理趣，依此理趣，此等诸法义一而唯文为异。”

‘‘Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ [Pg.486] mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena 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 abyāpajjena pharitvā viharati. Ayaṃ vuccati, bhante, appamāṇā cetovimutti.

尊者，是何道理，依此道理，此等诸法义异而文亦异？尊者，于此，比丘以与慈俱行之心，遍满一个方向而住；同样地，第二个方向，同样地，第三个方向，同样地，第四个方向。就这样，向上、向下、横向，于一切处，对一切有情，将心遍满于包含一切的世界，以与慈俱行的、广大的、崇高的、无量的、无怨恨、无恼害之心而住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心，遍满一个方向而住；同样地，第二个方向，同样地，第三个方向，同样地，第四个方向。就这样，向上、向下、横向，于一切处，对一切有情，将心遍满于包含一切的世界，以与舍俱行的、广大的、崇高的、无量的、无怨恨、无恼害之心而住。尊者，这被称为无量心解脱。

‘‘Katamā ca, bhante, ākiñcaññā cetovimutti? Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhante, ākiñcaññā cetovimutti.

尊者，什么是无所有处心解脱？尊者，于此，比丘完全超越识无边处，作意“无任何事物”，成就无所有处而住。尊者，这被称为无所有处心解脱。

‘‘Katamā ca, bhante, suññatā cetovimutti? Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Ayaṃ vuccati, bhante, suññatā cetovimutti.

尊者，什么是空心解脱？尊者，于此，比丘或去到森林，或去到树下，或去到空静处，如此审察：“此法空，无我或我所。”尊者，这被称为空心解脱。

‘‘Katamā ca, bhante, animittā cetovimutti? Idha, bhante, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccati, bhante, animittā cetovimutti. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.

尊者，什么是无相心解脱？尊者，于此，比丘因不作意一切相，成就无相心定而住。尊者，这被称为无相心解脱。尊者，这确实就是那个道理，依此道理，这些法义理各异而文句也各异。

‘‘Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ? Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho [Pg.487] pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nāna’’nti. ‘‘Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī’’ti. Sattamaṃ.

“尊者，是何道理，依此道理，此等法义同而文异？尊者，贪能作限量，嗔能作限量，痴能作限量。此等法已为漏尽比丘所断，根已被切断，已成多罗树桩，已令不复存在，是未来不生之法。尊者，所有无量心解脱中，不动心解脱被称为最上。而彼不动心解脱，空于贪，空于嗔，空于痴。尊者，贪是障碍，嗔是障碍，痴是障碍。此等法已为漏尽比丘所断，根已被切断，已成多罗树桩，已令不复存在，是未来不生之法。尊者，所有无所有心解脱中，不动心解脱被称为最上。而彼不动心解脱，空于贪，空于嗔，空于痴。尊者，贪能作相，嗔能作相，痴能作相。此等法已为漏尽比丘所断，根已被切断，已成多罗树桩，已令不复存在，是未来不生之法。尊者，所有无相心解脱中，不动心解脱被称为最上。而彼不动心解脱，空于贪，空于嗔，空于痴。尊者，此即是其道理，依此道理，此等法义同而文异。”“居士，你得善利！居士，你得善得！你的慧眼能深入甚深佛语。”第七。

8. Nigaṇṭhanāṭaputtasuttaṃ

8. 尼乾陀若提子经

350. Tena kho pana samayena nigaṇṭho nāṭaputto macchikāsaṇḍaṃ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṃ. Assosi kho citto gahapati – ‘‘nigaṇṭho kira nāṭaputto macchikāsaṇḍaṃ anuppatto mahatiyā nigaṇṭhaparisāya saddhi’’nti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṃ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ nigaṇṭho nāṭaputto etadavoca – ‘‘saddahasi tvaṃ, gahapati, samaṇassa gotamassa – atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti?

350. 其时，尼乾陀·若提子(Nigaṇṭho Nāṭaputto)与一大群尼乾陀众抵达了马奇咖三答(Macchikāsaṇḍa)。质多居士听闻：“尼乾陀·若提子据说已与一大群尼乾陀众抵达了马奇咖三答。”于是，质多居士与众多优婆塞一同前往尼乾陀·若提子之处。抵达后，他与尼乾陀·若提子互相问候，交换了可喜、可忆的言语后，坐于一旁。尼乾陀·若提子对坐于一旁的质多居士说了这番话：“居士，你相信沙门乔达摩有无寻、无伺的等持，有寻与伺的止息吗？”

‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca – ‘‘idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya[Pg.488], sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā’’ti.

“尊者，于此事，我并非是凭着对世尊的信心才接受的。有无寻、无伺的等持，有寻与伺的止息。”如是说后，尼乾陀·若提子抬头环顾其会众，说了这番话：“诸位请看，这位质多居士是多么正直，这位质多居士是多么不狡诈，这位质多居士是多么不虚伪！谁若认为寻与伺可被止息，他就是认为可用网罗来困住风；谁若认为寻与伺可被止息，他就是认为可用自己的拳头来阻挡恒河的水流。”

‘‘Taṃ kiṃ maññasi, bhante, katamaṃ nu kho paṇītataraṃ – ñāṇaṃ vā saddhā vā’’ti? ‘‘Saddhāya kho, gahapati, ñāṇaṃyeva paṇītatara’’nti. ‘‘Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Na so khvāhaṃ, bhante, evaṃ jānanto evaṃ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho’’ti.

“尊者，您认为如何？是智更殊胜，还是信更殊胜？”“居士，与信相比，智确实更殊胜。”“尊者，只要我意欲，就能离诸欲、离诸不善法，证入并安住于有寻、有伺、由远离所生、有喜乐的初禅。尊者，只要我意欲，就能平息寻与伺……证入并安住于第二禅。尊者，只要我意欲，就能离喜……证入并安住于第三禅。尊者，只要我意欲，就能舍乐……证入并安住于第四禅。尊者，我如此知、如此见，又岂会就‘有无寻无伺之定，有寻伺之灭’一事，凭着信去追随其他任何沙门或婆罗门呢？”

Evaṃ vutte, nigaṇṭho nāṭaputto sakaṃ parisaṃ apaloketvā etadavoca – ‘‘idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’’ti.

如是说后，尼乾陀·若提子(Nigaṇṭha Nāṭaputta)环顾自己的会众说道：“诸君请看，这位质多居士(Citta gahapati)是何等不正直，何等虚伪，何等狡猾！”

‘‘Idāneva kho te mayaṃ, bhante, bhāsitaṃ – ‘evaṃ ājānāma idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapatī’ti. Idāneva ca pana mayaṃ, bhante, bhāsitaṃ – ‘evaṃ ājānāma idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’ti. Sace te, bhante, purimaṃ saccaṃ, pacchimaṃ te micchā. Sace pana te, bhante, purimaṃ micchā, pacchimaṃ te saccaṃ. Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. Yadā nesaṃ atthaṃ ājāneyyāsi, atha maṃ paṭihareyyāsi saddhiṃ nigaṇṭhaparisāya. Eko pañho, eko uddeso, ekaṃ veyyākaraṇaṃ. Dve pañhā, dve uddesā, dve veyyākaraṇāni. Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Cattāro pañhā, cattāro uddesā, cattāri [Pg.489] veyyākaraṇāni. Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Cha pañhā, cha uddesā, cha veyyākaraṇāni. Satta pañhā, satta uddesā, satta veyyākaraṇāni. Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nava pañhā, nava uddesā, nava veyyākaraṇāni. Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī’’ti. Atha kho citto gahapati nigaṇṭhaṃ nāṭaputtaṃ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti. Aṭṭhamaṃ.

尊者，您刚才才说：“诸位请看，这位质多居士是多么正直、多么不狡诈、多么不虚伪啊！”然而，尊者，您现在又说：“诸位请看，这位质多居士是多么不正直、多么狡诈、多么虚伪啊！”尊者，若您先前所说为真，则后来所说为假；若您先前所说为假，则后来所说为真。尊者，现在有这十个有理据的问题来了。当您了知它们的含义时，请与尼乾陀会众一起来答复我。一个问题，一个提纲，一个解说。两个问题，两个提纲，两个解说。三个问题，三个提纲，三个解说。四个问题，四个提纲，四个解说。五个问题，五个提纲，五个解说。六个问题，六个提纲，六个解说。七个问题，七个提纲，七个解说。八个问题，八个提纲，八个解说。九个问题，九个提纲，九个解说。十个问题，十个提纲，十个解说。’于是，质多居士向尼乾陀·若提子提出这十个有理据的问题后，从座位上起身离开了。第八。

9. Acelakassapasuttaṃ

9. 裸体迦叶经

351. Tena kho pana samayena acelo kassapo macchikāsaṇḍaṃ anuppatto hoti cittassa gahapatino purāṇagihisahāyo. Assosi kho citto gahapati – ‘‘acelo kira kassapo macchikāsaṇḍaṃ anuppatto amhākaṃ purāṇagihisahāyo’’ti. Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati acelaṃ kassapaṃ etadavoca – ‘‘kīvaciraṃ pabbajitassa, bhante, kassapā’’ti? ‘‘Tiṃsamattāni kho me, gahapati, vassāni pabbajitassā’’ti. ‘‘Imehi pana te, bhante, tiṃsamattehi vassehi atthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro’’ti? ‘‘Imehi kho me, gahapati, tiṃsamattehi vassehi pabbajitassa natthi koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā’’ti. Evaṃ vutte, citto gahapati acelaṃ kassapaṃ etadavoca – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Dhammassa svākkhātatā yatra hi nāma tiṃsamattehi vassehi na koci uttarimanussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā’’ti!

351. 其时，裸行者迦叶抵达马奇咖三答，他是质多居士在家的旧友。质多居士听闻：“据说裸行者迦叶，我们在家的旧友，已抵达马奇咖三答。”于是，质多居士前往裸行者迦叶之处，与他互致问候。一番寒暄叙旧后，坐于一旁。坐于一旁的质多居士对裸行者迦叶说道：“尊者迦叶，您出家多久了？”“居士，我出家已有三十年了。”“那么，尊者，在这三十年间，您是否证得了任何超人之法、堪为圣者的殊胜智见或安乐住？”“居士，我出家这三十年间，除了裸行、剃头与拂去坐处尘土之外，没有证得任何超人之法、堪为圣者的殊胜智见或安乐住。”听闻此言，质多居士对裸行者迦叶说道：“贤友，真是稀有啊！贤友，真是未曾有啊！法的善说，竟至于此：在三十年间，除了裸行、剃头与拂去坐处尘土之外，竟无任何超人之法、堪为圣者的殊胜智见或安乐住可得！”

‘‘Tuyhaṃ pana, gahapati, kīvaciraṃ upāsakattaṃ upagatassā’’ti? ‘‘Mayhampi kho pana, bhante, tiṃsamattāni vassāni upāsakattaṃ upagatassā’’ti. ‘‘Imehi pana te, gahapati, tiṃsamattehi vassehi atthi koci uttarimanussadhammā alamariyañāṇadassanaviseso [Pg.490] adhigato phāsuvihāro’’ti? ‘‘Gihinopi siyā, bhante. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto citto gahapati puna imaṃ lokaṃ āgaccheyyā’’’ti. Evaṃ vutte, acelo kassapo cittaṃ gahapatiṃ etadavoca – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho! Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṃ uttarimanussadhammā alamariyañāṇadassanavisesaṃ adhigamissati phāsuvihāraṃ. Labheyyāhaṃ, gahapati, imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampada’’nti.

“居士，你成为优婆塞有多久了？”“尊者，我成为优婆塞大约有三十年了。”“居士，在这大约三十年中，你是否证得了任何超越人法的、圣者的殊胜智见与安乐住？”“尊者，即使是居家之人也能证得。尊者，只要我愿意，就能完全地离欲、离不善法，进入有寻有伺、由远离而生喜乐的初禅而住。尊者，只要我愿意，在寻和伺止息之后……进入第二禅而住。尊者，只要我愿意，在离喜之后……进入第三禅而住。尊者，只要我愿意，在舍弃乐之后……进入第四禅而住。尊者，如果我比世尊更早去世，这并不稀奇，世尊会这样为我记说：‘已无彼结，能令质多居士因之而再还来此世间。’”此话一出，无衣迦叶对质多居士说道：“诚然稀有，仁者！诚然未曾有，仁者！法是如此善说，竟能让一位身穿白衣的居家之人证得如此超越人法的、圣者的殊胜智见与安乐住。居士啊，愿我能于此法与律中出家，得受具足戒！”

Atha kho citto gahapati acelaṃ kassapaṃ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – ‘‘ayaṃ, bhante, acelo kassapo amhākaṃ purāṇagihisahāyo. Imaṃ therā pabbājentu upasampādentu. Ahamassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti. Alattha kho acelo kassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṃ ahosīti. Navamaṃ.

尔时，质多居士带领无衣迦叶前往长老比丘们所在之处。抵达后，他对长老比丘们说：“尊者们，这位无衣迦叶是我们过去的在家同伴。愿长老们让他出家，为他受具足戒。我将为他努力操办衣服、饮食、卧具、病缘医药等资具。”于是，无衣迦叶于此法与律中，得以出家，得受具足戒。具寿迦叶受具足戒不久，独自于僻静处，不放逸、有热忱、策励自心而住，不久即对那良家子为之善从家出家、趣于非家的无上梵行之终极，于现法中以殊胜智亲自证知、作证、具足而住。他证知：“生已尽，梵行已立，所作已办，为此再无他事。”具寿迦叶成为了阿罗汉之一。第九。

10. Gilānadassanasuttaṃ

10. 探病经

352. Tena [Pg.491] kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṃ gahapatiṃ etadavocuṃ – ‘‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’’ti.

352. 当时，质多居士生病、痛苦、病重。尔时，众多园林天神、森林天神、树木天神，以及居住在药草、草、林木中的天神，聚集在一起，对质多居士这样说：“居士，请发愿：‘愿我于未来之时，成为转轮王。’”

Evaṃ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca – ‘‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’nti. Evaṃ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṃ gahapatiṃ etadavocuṃ – ‘‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’’ti. ‘‘Kiṃ tāhaṃ vadāmi yaṃ maṃ tumhe evaṃ vadetha – ‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’’’ti? ‘‘Evaṃ kho tvaṃ, ayyaputta, vadesi – ‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’’nti. ‘‘Tathā hi pana maṃ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Tāhaṃ evaṃ vadāmi – ‘tampi aniccaṃ…pe… tampi pahāya gamanīya’’’nti. ‘‘Kiṃ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’’’ti? ‘‘Tāsaṃ kho ārāmadevatānaṃ vanadevatānaṃ rukkhadevatānaṃ osadhitiṇavanappatīsu adhivatthānaṃ devatānaṃ evaṃ hoti – ‘ayaṃ kho citto gahapati, sīlavā kalyāṇadhammo. Sace paṇidahissati – anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, ‘tassa kho ayaṃ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṃ phalaṃ anupassatī’ti. Imaṃ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu – ‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti. Tāhaṃ evaṃ vadāmi – ‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīya’’’nti.

如是说时，质多(Citta)居士对那些园林神、森林神、树神，以及住在药草、草、林木中的天神们说了这番话：“那也是无常的，那也是不恒久的，那也应舍弃而离去。”如是说时，质多居士的朋友、同僚、亲族、血亲对质多居士说了这番话：“贤子，请提起正念，不要胡言乱语。”“我说了什么，以至于你们对我这么说——‘贤子，请提起正念，不要胡言乱语’呢？”“贤子，你确实是这么说的：‘那也是无常的，那也是不恒久的，那也应舍弃而离去。’”“确实如此。那些园林神、森林神、树神，以及住在药草、草、林木中的天神们曾对我这么说：‘居士，请发愿：“愿我于未来世成为转轮王！”’我对他们这么说：‘那也是无常的……那也应舍弃而离去。’”“贤子，那些园林神、森林神、树神，以及住在药草、草、林木中的天神们，是看到了什么利益，才这么说：‘居士，请发愿：“愿我于未来世成为转轮王！”’呢？”“那些园林神、森林神、树神，以及住在药草、草、林木中的天神们是这么想的：‘这位质多居士是具戒者、善法者。如果他发愿：“愿我于未来世成为转轮王！”那么，具戒者的此心愿，因其清净故，必将成就。法行者得见如法之果。’那些园林神、森林神、树神，以及住在药草、草、林木中的天神们，正是看到了这个利益，才这么说：‘居士，请发愿：“愿我于未来世成为转轮王！”’而我对他们这么说：‘那也是无常的，那也是不恒久的，那也应舍弃而离去。’”

‘‘Tena [Pg.492] hi, ayyaputta, amhepi ovadāhī’’ti. ‘‘Tasmā hi vo evaṃ sikkhitabbaṃ – buddhe aveccappasādena samannāgatā bhavissāma – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Dhamme aveccappasādena samannāgatā bhavissāma – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Saṅghe aveccappasādena samannāgatā bhavissāma – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabba’’nti. Atha kho citto gahapati mittāmacce ñātisālohite buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti. Dasamaṃ.

“那么，尊子，也请您教导我们。”“因此，你们应当这样学习：‘我们将对佛具足不坏净信，即：“彼世尊是阿罗汉、正等正觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”我们将对法具足不坏净信，即：“法乃世尊所善说，是自见的、无时的、来见的、能引至涅槃的、智者们可各自亲证的。”我们将对僧具足不坏净信，即：“世尊的声闻僧团是善行道者，是直行道者，是如理行道者，是和敬行道者，此即四双八辈之人。此世尊的声闻僧团是应供者、应奉者、应施者、应合掌者，是世间无上福田。”以及“凡家中所有任何可施之物，皆将与具戒的善法者们无分别地共享。”你们应当这样学习。’于是，质多居士劝导朋友、同伴及亲属血亲，使他们确立于佛、法、僧及布施，然后命终了。第十。

Cittasaṃyuttaṃ samattaṃ.

质多相应 圆满。

Tassuddānaṃ –

其摄颂——

Saṃyojanaṃ dve isidattā, mahako kāmabhūpi ca;

Godatto ca nigaṇṭho ca, acelena gilānadassananti.

结，二伊西达多，摩诃迦与迦摩浮，哥达塔与尼乾陀，以及无衣者、见病者。

8. Gāmaṇisaṃyuttaṃ

8. 村主相应

1. Caṇḍasuttaṃ

1. 凶暴经

353. Sāvatthinidānaṃ[Pg.493]. Atha kho caṇḍo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho caṇḍo gāmaṇi bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati. Ko pana, bhante, hetu, ko paccayo yena midhekacco sorato soratotveva saṅkhaṃ gacchatī’’ti? ‘‘Idha, gāmaṇi, ekaccassa rāgo appahīno hoti. Rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Doso appahīno hoti. Dosassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Moho appahīno hoti. Mohassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Ayaṃ kho, gāmaṇi, hetu, ayaṃ paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati’’.

353. 那时，旃陀村主（Caṇḍa gāmaṇi）前往世尊之处；去到后，向世尊顶礼，然后坐于一旁。坐于一旁的旃陀村主对世尊这样说：“世尊，是何因、何缘，于此世间，某人被称为‘暴戾者(caṇḍa)’？世尊，又是何因、何缘，于此世间，某人被称为‘温和者(sorata)’？”“村主，于此世间，某人贪(rāga)未断。由于贪未断，当被他人激怒时，他便显露愤怒。于是他被称为‘暴戾者’。其嗔(dosa)未断。由于嗔未断，当被他人激怒时，他便显露愤怒。于是他被称为‘暴戾者’。其痴(moha)未断。由于痴未断，当被他人激怒时，他便显露愤怒。于是他被称为‘暴戾者’。村主，这即是因，这即是缘，由此于此世间，某人被称为‘暴戾者’。”

‘‘Idha pana, gāmaṇi, ekaccassa rāgo pahīno hoti. Rāgassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Doso pahīno hoti. Dosassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Moho pahīno hoti. Mohassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Ayaṃ kho, gāmaṇi, hetu ayaṃ paccayo yena midhekacco sorato soratotveva saṅkhaṃ gacchatī’’ti.

“再者，村主，于此世间，某人贪(rāga)已断。由于贪已断，即使被他人激怒，他也不显露愤怒。于是他被称为‘温和者’。其嗔(dosa)已断。由于嗔已断，即使被他人激怒，他也不显露愤怒。于是他被称为‘温和者’。其痴(moha)已断。由于痴已断，即使被他人激怒，他也不显露愤怒。于是他被称为‘温和者’。村主，这即是因，这即是缘，由此于此世间，某人被称为‘温和者’。”

Evaṃ vutte, caṇḍo gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā [Pg.494] vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

如是说后，旃陀(Caṇḍa)村主对世尊说：“世尊，真是绝妙！世尊，真是绝妙！世尊，犹如扶正倒置之物，打开遮蔽之物，为迷路者指明道路，或如在黑暗中举起油灯，好让有眼之人能看见诸色。世尊正是这样，以种种方式阐明了法。世尊，我今皈依世尊、法与比丘僧团。愿世尊忆持我为优婆塞，从今日起，尽形寿皈依。”第一经终。

2. Tālapuṭasuttaṃ

2. 多罗富吒经

354. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho tālapuṭo naṭagāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti? ‘‘Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī’’ti. Dutiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti? ‘‘Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī’’ti. Tatiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti?

354. 一时，世尊住在王舍城竹林迦兰陀园。尔时，演艺团主塔拉普陀(Tālapuṭa)前往世尊之处；抵达后，顶礼世尊，坐于一旁。坐于一旁的演艺团主塔拉普陀对世尊这样说：“世尊，我从往昔师师相传的演艺者们所说中听闻：‘凡于舞台中央、集会中央，以亦真亦假的言行，令众人欢笑、愉悦的演艺者，他身坏命终后，得生为欢笑天众的同伴。’世尊对此如何说？”“够了，首领，此事暂置，莫以此问我。”演艺团主塔拉普陀第二次对世尊这样说：“世尊，我从往昔师师相传的演艺者们所说中听闻：‘凡于舞台中央、集会中央，以亦真亦假的言行，令众人欢笑、愉悦的演艺者，他身坏命终后，得生为欢笑天众的同伴。’世尊对此如何说？”“够了，首领，此事暂置，莫以此问我。”演艺团主塔拉普陀第三次对世尊这样说：“世尊，我从往昔师师相传的演艺者们所说中听闻：‘凡于舞台中央、集会中央，以亦真亦假的言行，令众人欢笑、愉悦的演艺者，他身坏命终后，得生为欢笑天众的同伴。’世尊对此如何说？”

‘‘Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ, mā maṃ etaṃ pucchī’ti. Api ca tyāhaṃ byākarissāmi. Pubbe kho, gāmaṇi, sattā avītarāgā rāgabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi, sattā avītadosā dosabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā [Pg.495] dosanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi, sattā avītamohā mohabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṃharati bhiyyosomattāya. So attanā matto pamatto pare madetvā pamādetvā kāyassa bhedā paraṃ maraṇā pahāso nāma nirayo tattha upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti.

“戏班主啊，我确实无法对你说：‘够了，戏班主，就此打住，不要问我这个。’然而，我还是要为你解说。戏班主啊，往昔的众生未离贪欲，为贪欲的束缚所捆绑。艺人在舞台中央、集会中央，向他们呈现那些能引生贪欲的事物，以极度增长其贪欲。戏班主啊，往昔的众生未离嗔恨，为嗔恨的束缚所捆绑。艺人在舞台中央、集会中央，向他们呈现那些能引生嗔恨的事物，以极度增长其嗔恨。戏班主啊，往昔的众生未离愚痴，为愚痴的束缚所捆绑。艺人在舞台中央、集会中央，向他们呈现那些能引生愚痴的事物，以极度增长其愚痴。他自己沉迷放逸，又使他人沉迷放逸，身坏命终之后，投生到名为‘欢笑’(Pahāsa)的地狱之中。再者，如果他持有这样的见解：‘那在舞台中央、集会中央，以虚实相间的言行使人们欢笑、娱乐的艺人，身坏命终之后，会投生为欢笑天(Pahāsa)众的同伴。’那便是他的邪见。戏班主啊，对于持有邪见的个人(purisapuggala)，我宣说他有两种去处之一：地狱或畜生道。”

Evaṃ vutte, tālapuṭo naṭagāmaṇi, parodi, assūni pavattesi. ‘‘Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api cāhaṃ, bhante, pubbakehi ācariyapācariyehi naṭehi dīgharattaṃ nikato vañcito paluddho – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’’’ti. ‘‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho tālapuṭo naṭagāmaṇi bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā tālapuṭo…pe… arahataṃ ahosīti. Dutiyaṃ.

如此说后，艺人首领多罗普陀(Tālapuṭa)哭了，流下眼泪。“首领，我不是对你说过吗：‘首领，够了，此事暂止，不要问我这个’？”“世尊，我并非因为世尊如此说而哭泣；世尊，实乃我长久以来，被往昔的艺人师长们所欺骗、蒙蔽、蛊惑——他们说：‘那在舞台中央、集会中央，以亦真亦假的表演令众人欢笑、愉悦的艺人，他身坏命终之后，会投生为欢笑天(Pahāsa)众的同伴。’”“善哉，世尊！善哉，世尊！世尊，犹如扶正倒卧之物，揭开覆盖之物，为迷路者指示道路，或于黑暗中持油灯，令有眼者得见诸色；世尊亦复如是，以种种方便开示法。世尊，我今皈依世尊、法及比丘僧。世尊，愿我得于世尊座下出家，得受具足戒。”艺人首领多罗普陀在世尊座下得受出家，得受具足戒。具寿多罗普陀受具足戒不久……即成为阿罗汉之一。第二。

3. Yodhājīvasuttaṃ

3. 战士营生经

355. Atha kho yodhājīvo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ [Pg.496] ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti? ‘‘Alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho…pe… tatiyampi kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti?

355. 于是，战斗维生将领(Yodhājīvo)前往世尊之处。抵达后……坐于一旁。坐定后，战斗维生将领对世尊说：“世尊，我曾听闻以战斗为生的历代师长们说：‘若有以战斗为生者，在战场上努力、奋斗，当他努力、奋斗时，为他人所杀害、消灭，他身坏命终之后，投生为战败天众(Parajitā devā)的同伴。’于此，世尊如何说？”“够了，将领，且置此事，莫问我此事。”第二次……乃至第三次，战斗维生将领对世尊说：“世尊，我曾听闻以战斗为生的历代师长们说：‘若有以战斗为生者，在战场上努力、奋斗，当他努力、奋斗时，为他人所杀害、消灭，他身坏命终之后，投生为战败天众的同伴。’于此，世尊如何说？”

‘‘Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’ti. Api ca tyāhaṃ byākarissāmi. Yo so, gāmaṇi, yodhājīvo saṅgāme ussahati vāyamati, tassa taṃ cittaṃ pubbe gahitaṃ dukkaṭaṃ duppaṇihitaṃ – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesuṃ iti vā’ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjatīti. Sace kho panassa evaṃ diṭṭhi hoti – ‘yo so yodhājīvo saṅgāme ussahati vāyamati tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti.

“将领，我确实没能对你说：‘够了，将领，此事暂且搁置，不要问我这件事。’但我还是要为你解说。将领，凡是以作战为生者，在战场上努力、奋斗，他的心在先前就已执取了恶作(dukkaṭa)与恶意，即：‘愿这些众生被杀害、被捆绑、被断绝、被毁灭，或愿他们不存在！’当他努力、奋斗时，被他人杀害、消灭；他身坏命终后，投生到名为‘战败(Parajita)’的地狱中。但如果他有这样的见解：‘凡是以作战为生者，在战场上努力、奋斗，当他努力、奋斗时，被他人杀害、消灭，他身坏命终后，会投生为战败诸天(Parajitā devā)的同伴。’这便是他的邪见。将领，对于持有邪见的个人(purisapuggala)，我宣说两种归宿的其中之一：地狱或畜生道。”

Evaṃ vutte, yodhājīvo gāmaṇi parodi, assūni pavattesi. ‘‘Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; apicāhaṃ, bhante, pubbakehi ācariyapācariyehi yodhājīvehi dīgharattaṃ nikato vañcito paluddho – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’’’ti. ‘‘Abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Tatiyaṃ.

如是说后，以作战为生的将领哭了，流下眼泪。“将领，我确实没能对你说：‘够了，将领，此事暂且搁置，不要问我这件事。’”“世尊，我哭泣，并非因为世尊对我这样说。世尊，而是因为我长久以来被往昔以作战为生的历代师长们所欺骗、蒙蔽、蛊惑——他们说：‘凡是以作战为生者，在战场上努力、奋斗，当他努力、奋斗时，被他人杀害、消灭，他身坏命终后，会投生到战败诸天(Parajitā devā)的同伴中。’”“世尊，真是绝妙！……从今日起，我终生归依。”第三。

4. Hatthārohasuttaṃ

4. 象师经

356. Atha [Pg.497] kho hatthāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Catutthaṃ.

356. 于是，象兵长官前往世尊之处；抵达后……（他说道：）“从今日起，我终生归依。”第四经。

5. Assārohasuttaṃ

5. 骑兵经

357. Atha kho assāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assāroho gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti? ‘‘Alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho…pe… tatiyampi kho assāroho gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā’’ti?

357. 于是，骑兵长官前往世尊之处，抵达后坐于一旁。坐于一旁的骑兵长官对世尊这样说：“大德，我曾听闻往昔师长辈的骑兵们说：‘任何骑兵，在战场上努力、奋战，当他正在努力、奋战时，被他人所杀、所害，他身坏命终后，会投生为波罗耆多天（Parajitā devā）的同伴。’于此，世尊怎么说呢？”“长官，够了！且将此事搁置一旁，不要问我。”第二次……乃至……第三次，骑兵长官又对世尊这样说：“大德，我曾听闻往昔师长辈的骑兵们说：‘任何骑兵，在战场上努力、奋战，当他正在努力、奋战时，被他人所杀、所害，他身坏命终后，会投生为波罗耆多天（Parajitā devā）的同伴。’于此，世尊怎么说呢？”

‘‘Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’ti. Api ca kho tyāhaṃ byākarissāmi. Yo so, gāmaṇi, assāroho saṅgāme ussahati vāyamati tassa taṃ cittaṃ pubbe gahitaṃ dukkaṭaṃ duppaṇihitaṃ – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā ahesuṃ iti vā’ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjati. Sace kho panassa evaṃ diṭṭhi hoti – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti.

“首领，我确实没能劝住你：‘够了，首领，请就此打住；不要问我这件事。’然而，我还是要为你解说。首领，凡是在战场上奋勉、努力的骑兵，他的那个心先前就已执取，是恶作(dukkaṭa)、恶安立的：‘愿这些众生被杀害、被捆绑、被断绝、被毁灭，或愿他们不存在！’当他如此奋勉、努力时，被敌人杀害、消灭，他身坏命终后，会投生到名为‘战败(Parajita)’的地狱中。但如果他有这样的见解：‘凡是在战场上奋勉、努力的骑兵，当他如此奋勉、努力时，被敌人杀害、消灭，他身坏命终后，会投生为战败诸天(Parajitā devā)的同伴。’这便是他的邪见。首领，对于持有邪见的个人(purisapuggala)，我宣说两种归宿的其中之一：地狱或畜生道。”

Evaṃ [Pg.498] vutte, assāroho gāmaṇi parodi, assūni pavattesi. ‘‘Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha. Apicāhaṃ, bhante, pubbakehi ācariyapācariyehi assārohehi dīgharattaṃ nikato vañcito paluddho – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’’’ti. ‘‘Abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

世尊这样说后，骑兵首领哭了，流下眼泪。“首领，我确实没能劝住你：‘够了，首领，请就此打住；不要问我这件事。’”“世尊，我哭泣，并非因为世尊对我这样说。而是，世尊，我长久以来被往昔的骑兵师长们所欺骗、蒙蔽、蛊惑——他们说：‘凡是在战场上奋勉、努力的骑兵，当他如此奋勉、努力时，被敌人杀害、消灭，他身坏命终后，会投生为战败诸天的同伴。’”“世尊，真是绝妙！……从今日起，愿世尊接受我为终生归依的优婆塞。”第五经。

6. Asibandhakaputtasuttaṃ

6. 阿私槃陀迦子经

358. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. Te mataṃ kālaṅkataṃ uyyāpenti nāma saññāpenti nāma saggaṃ nāma okkāmenti. Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti? ‘‘Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsī’’ti.

358. 一时，世尊住在那烂陀(Nāḷandā)的跋瓦瑞咖(Pāvārika)芒果园。尔时，阿私磐陀子(Asibandhakaputta)村长前往世尊之处；抵达后，顶礼世尊，坐于一旁。坐于一旁的阿私磐陀子村长对世尊说：“世尊，有西方地的婆罗门，他们是持水瓶者、戴苔藻花环者、入水者、事火者。他们能使亡故者上升，能使其明了，能引导其生天。然而，世尊，您是阿罗汉、正等觉者，是否能够做到，让所有人都于身坏命终之后，投生善趣、天界呢？”“那么，村长，我就此事反问你。你觉得如何，便如何回答。”

‘‘Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti? ‘‘No hetaṃ, bhante’’.

“村长，你认为如何？于此，有一人杀生、不与取、行欲邪行、妄语、两舌、恶口、绮语、贪婪、心怀嗔恚、怀有邪见。有一大群人聚集前来，为他祈求、赞美，合掌围绕，说：‘愿此人于身坏命终之后，投生善趣、天界！’村长，你认为如何？那人会因为那一大群人的祈求、赞美，或合掌围绕，而于身坏命终之后，投生善趣、天界吗？”“不会的，世尊。”

‘‘Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya [Pg.499] pañjaliko anuparisakkeyya – ‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’’’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

“村长，譬如有人将一块大石板投进深水池中。有一大群人聚集前来，向它祈求、赞美，并合掌围绕着它说：‘喂，大石板，出现吧！喂，大石板，浮上来吧！喂，大石板，浮到岸上来吧！’村长，你认为如何？那块大石板会因为那一大群人的祈求、赞美，或合掌围绕而出现、浮上来，或浮到岸上吗？”“尊者，此事不然。”“村长，正是如此。凡是有人杀生、不与取、行邪淫、妄语、两舌、恶口、绮语、贪婪、心怀嗔恚、怀有邪见，即便有一大群人聚集前来，向他祈求、赞美，并合掌围绕着他说：‘愿此人身坏命终之后，投生于善趣、天界！’然而，那人身坏命终之后，依然会投生于恶趣、恶道、堕处、地狱。”

‘‘Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’’ti? ‘‘No hetaṃ, bhante’’.

“村长，你认为如何？于此，有个人远离杀生、远离不与取、远离欲邪行、远离妄语、远离离间语、远离粗恶语、远离绮语，不贪婪，无瞋恚心，有正见。有大众集合起来，向他祈求、赞美，并合掌再三恳求，说：‘愿此人身坏命终之后，投生到恶趣、恶归处、堕处、地狱！’村长，你认为如何？那个人会因为大众的祈求、赞美，或因合掌再三恳求的缘故，而于身坏命终之后，投生到恶趣、恶归处、堕处、地狱吗？”“不会的，世尊。”

‘‘Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṃ vā taṃ uddhaṃ gāmi assa. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘osīda, bho sappitela, saṃsīda, bho sappitela, adho gaccha, bho sappitelā’ti. Taṃ kiṃ maññasi, gāmaṇi, api [Pg.500] nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā’’ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Chaṭṭhaṃ.

“村长，譬如有人将一罐酥油或油投入深水池中将其打碎。其中的碎石或陶片会下沉，而酥油或油会上浮。这时若有众多人群聚集起来，祈求、赞美、合掌围绕，对它说：‘沉下去吧，酥油和油啊！沉下去吧，酥油和油啊！往下走吧，酥油和油啊！’村长，你怎么认为？那酥油和油会因为众多人群的祈求、赞美或合掌围绕而沉没、下沉或往下走吗？”“不会的，世尊。”“正是如此，村长，如果有人远离杀生、远离不与取、远离欲邪行、远离妄语、远离离间语、远离粗恶语、远离杂秽语，没有贪欲、没有瞋恚心、具有正见，即使有众多人群聚集起来，祈求、赞美、合掌围绕，对他说：‘愿这个人身坏命终之后，生于恶趣、苦处、堕处、地狱！’然而这个人身坏命终之后，必定往生善趣、天界。”听闻此言，阿私磐陀迦子(Asibandhakaputta)村长对世尊说：“太美妙了，世尊！……从今日起，我终身皈依。”第六。

7. Khettūpamasuttaṃ

7. 田地本行

359. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī’’ti? ‘‘Evaṃ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī’’ti. ‘‘Atha kiñcarahi, bhante, bhagavā ekaccānaṃ sakkaccaṃ dhammaṃ deseti, ekaccānaṃ no tathā sakkaccaṃ dhammaṃ desetī’’ti? ‘‘Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, gāmaṇi, idhassu kassakassa gahapatino tīṇi khettāni – ekaṃ khettaṃ aggaṃ, ekaṃ khettaṃ majjhimaṃ, ekaṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi. Taṃ kiṃ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṃ patiṭṭhāpeyya, yaṃ vā aduṃ khettaṃ aggaṃ, yaṃ vā aduṃ khettaṃ majjhimaṃ, yaṃ vā aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmī’’ti? ‘‘Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṃ aduṃ khettaṃ aggaṃ tattha patiṭṭhāpeyya[Pg.501]. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ majjhimaṃ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya. Taṃ kissa hetu? Antamaso gobhattampi bhavissatī’’ti.

359. 一时，世尊住在那烂陀(Nāḷandā)的跋瓦瑞咖(Pāvārika)芒果园。当时，阿私奔达迦子(Asibandhakaputta)村长前往世尊之处；到了之后，礼敬世尊，然后坐于一旁。坐于一旁的阿私奔达迦子村长对世尊这样说道：“尊者，世尊不是对一切众生怀有利乐与悲悯而住吗？”“是的，村长，如来是对一切众生怀有利乐与悲悯而住。”“那么，尊者，为何世尊对某些人殷重地说法，而对某些人却不那么殷重地说法呢？”“既然如此，村长，我正要就此事反问你。你认为怎样合适，就怎样回答。村长，你意下如何？譬如一位农夫家主有三块田地：一块是上等田，一块是中等田，以及一块是下等的，荒芜、盐碱、贫瘠的土地。村长，你意下如何？那位想播种的农夫家主，会先在哪块田里播种呢？是在那块上等田，还是那块中等田，还是那块下等的，荒芜、盐碱、贫瘠的土地呢？”“尊者，那位想播种的农夫家主，会先在那块上等田里播种。在上等田播种之后，再在那块中等田里播种。在中等田播种之后，对于那块下等的，荒芜、盐碱、贫瘠的土地，他或许会播种，或许不会播种。那是什么原因呢？因为至少还可以作为牛食。”

‘‘Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ aggaṃ; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ majjhimaṃ; evameva mayhaṃ upāsakaupāsikāyo. Tesaṃ pāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesaṃ pāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

“首领啊，譬如那块上等的田地，我的比丘、比丘尼也是如此。我为他们宣说初善、中善、后善，有义有文的法，并阐明圆满、遍净的梵行。那是什么原因呢？首领啊，因为他们以我为洲岛、为庇护所、为守护者、为皈依处而住。首领啊，譬如那块中等的田地，我的优婆塞、优婆夷也是如此。我也为他们宣说初善、中善、后善，有义有文的法，并阐明圆满、遍净的梵行。那是什么原因呢？首领啊，因为他们以我为洲岛、为庇护所、为守护者、为皈依处而住。首领啊，譬如那块低劣、荒芜、盐碱、贫瘠的田地，那些外道的沙门、婆罗门、游方者也是如此。我也为他们宣说初善、中善、后善，有义有文的法，并阐明圆满、遍净的梵行。那是什么原因呢？或许他们能了知一句法句，那也将为他们带来长久的利益与安乐。”

‘‘Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā – eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. Taṃ kiṃ maññasi, gāmaṇi, asu puriso udakaṃ nikkhipitukāmo kattha paṭhamaṃ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī’’ti? ‘‘Asu, bhante, puriso udakaṃ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya. Taṃ kissa hetu? Antamaso bhaṇḍadhovanampi bhavissatī’’ti.

“村长，譬如一人有三个水罐：一个水罐无孔、不漏、不渗；一个水罐无孔，但会漏、会渗；一个水罐有孔，且会漏、会渗。村长，你认为如何？如果那人想要储水，会先将水倒入哪个水罐？是那个无孔、不漏、不渗的水罐，还是那个无孔但会漏、会渗的水罐，还是那个有孔且会漏、会渗的水罐呢？”“尊者，如果那人想要储水，会先倒入那个无孔、不漏、不渗的水罐；倒入那个之后，再倒入那个无孔但会漏、会渗的水罐；倒入那个之后，对于那个有孔且会漏、会渗的水罐，或许会倒入，或许不会倒入。这是什么原因呢？因为（里面的水）至少还可以用来清洗物品。”

‘‘Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ [Pg.502] sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṃ upāsakaupāsikāyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ, taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā’’ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

“村长，譬如那水器无孔隙，不取水，不持水；我的比丘、比丘尼们也是如此。我为他们宣说初善、中善、后善，有义有文之法，开示完全圆满、遍净的梵行。此是何因？村长，因为他们以我为洲，以我为庇护所，以我为归依处而住。村长，譬如那水器无孔隙，能取水，能持水；我的优婆塞、优婆夷们也是如此。我为他们宣说初善、中善、后善，有义有文之法，开示完全圆满、遍净的梵行。此是何因？村长，因为他们以我为洲，以我为庇护所，以我为护卫，以我为归依处而住。村长，譬如那水器有孔隙，能取水，能持水；其他外道的沙门、婆罗门、游行者也是如此。我为他们宣说初善、中善、后善，有义有文之法，开示完全圆满、遍净的梵行。此是何因？愿他们或能了知一句法句，那也将为他们带来长久的利益与安乐。”如是说后，持剑者之子村长对世尊说：“尊者，真是绝妙！……从今日起，愿世尊接受我为终生归依的优婆塞。”第七。

8. Saṅkhadhamasuttaṃ

8. 吹螺者经

360. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ bhagavā etadavoca – ‘‘kathaṃ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī’’ti? ‘‘Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ deseti – ‘yo koci pāṇaṃ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. Yaṃbahulaṃ yaṃbahulaṃ viharati, tena tena nīyatī’ti. Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati, tena tena nīyati’, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

360. 一时，世尊住在那烂陀(Nāḷandā)的跋瓦瑞咖(Pāvārika)芒果园中。那时，尼乾陀的弟子阿私频陀迦子(Asibandhakaputta)村长前去拜见世尊，之后坐在一旁。世尊对坐在一旁的阿私频陀迦子村长说：“村长，尼乾陀·若提子(Nigaṇṭha Nāṭaputta)是怎样为弟子们说法的呢？”“尊者，尼乾陀·若提子是这样为弟子们说法的：‘任何杀生者，皆堕恶趣、地狱；任何不与取者，皆堕恶趣、地狱；任何行邪淫者，皆堕恶趣、地狱；任何说妄语者，皆堕恶趣、地狱。他多安住于何，便为彼所引导。’尊者，尼乾陀·若提子就是这样为弟子们说法的。”“村长，若‘他多安住于何，便为彼所引导’，那么按照尼乾陀·若提子所言，就不会有人堕入恶趣、地狱了。”

‘‘Taṃ [Pg.503] kiṃ maññasi, gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so pāṇamatipāteti, yaṃ vā so pāṇaṃ nātipātetī’’ti? ‘‘Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṃ so pāṇaṃ nātipātetī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

“村长，你认为如何？对于一个在白天或黑夜杀生的人，比较他杀生的时间与不杀生的时间，哪个更长呢？”“尊者，对于一个在白天或黑夜杀生的人，他杀生的时间比较短，而不杀生的时间确实更长。”“村长，若‘他多安住于何，便为彼所引导’，那么按照尼乾陀·若提子所言，就不会有人堕入恶趣、地狱了。”

‘‘Taṃ kiṃ maññasi, gāmaṇi, yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so adinnaṃ ādiyati, yaṃ vā so adinnaṃ nādiyatī’’ti. ‘‘Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya appataro so samayo, yaṃ so adinnaṃ ādiyati, atha kho sveva bahutaro samayo, yaṃ so adinnaṃ nādiyatī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

“村长，你认为如何？某人惯于不与取，或于夜间，或于白日，依于时与非时，哪个时间更多？是他行不与取之时，还是他不行不与取之时？”“尊者，某人惯于不与取，或于夜间，或于白日，依于时与非时，他行不与取之时，那个时间更少；然而，他不行不与取之时，那个时间才更多。”“村长，‘多多安住于何者，即被彼彼所引导’，若如是，则如尼乾陀·若提子之言，将无人成为堕恶趣者、地狱者。”

‘‘Taṃ kiṃ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so kāmesu micchā carati, yaṃ vā so kāmesu micchā na caratī’’ti? ‘‘Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṃ so kāmesu micchā na caratī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

“村长，你认为如何？某人惯于行欲邪行，或于夜间，或于白日，依于时与非时，哪个时间更多？是他行欲邪行之时，还是他不行欲邪行之时？”“尊者，某人惯于行欲邪行，或于夜间，或于白日，依于时与非时，他行欲邪行之时，那个时间更少；然而，他不行欲邪行之时，那个时间才更多。”“村长，‘多多安住于何者，即被彼彼所引导’，若如是，则如尼乾陀·若提子之言，将无人成为堕恶趣者、地狱者。”

‘‘Taṃ kiṃ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so musā bhaṇati, yaṃ vā so musā na bhaṇatī’’ti? ‘‘Yo so, bhante, puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya[Pg.504], appataro so samayo, yaṃ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṃ so musā na bhaṇatī’’ti. ‘‘‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ’’.

“村长，对此你如何认为？有这么一个惯于妄语的人，就其日夜而言，哪个时间更多：是他妄语的时间，还是他不妄语的时间呢？”“尊者，有这么一个惯于妄语的人，就其日夜而言，他妄语的时间较少，而他不妄语的时间确实更多。”“村长，‘人多数时间安住于何种状态，就会被其所引导’，如果真是这样，那么按照尼乾陀·若提子的说法，就没有人会堕入恶趣、地狱了。”

‘‘Idha, gāmaṇi, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. Tassa evaṃ hoti – ‘mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā adinnaṃ ādinnaṃ ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. Atthi kho pana mayā kāmesu micchā ciṇṇaṃ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā musā bhaṇitaṃ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

“村长啊，于此，有某位导师这样说、这样认为：‘任何杀生者，全都堕入恶趣、地狱；任何不与取者，全都堕入恶趣、地狱；任何行邪淫者，全都堕入恶趣、地狱；任何说妄语者，全都堕入恶趣、地狱。’村长啊，一位弟子对那位导师极为净信。他就会这样想：‘我的导师这样说、这样认为——任何杀生者，全都堕入恶趣、地狱。而我确实曾经杀生，那么我也堕入恶趣、地狱了。’他获得这种见解。村长啊，他不舍断那言语，不舍断那心，不放弃那见解，就如同被带来放下一般，如此被置于地狱中。‘我的导师这样说、这样认为——任何不与取者，全都堕入恶趣、地狱。而我确实曾经不与取，那么我也堕入恶趣、地狱了。’他获得这种见解。村长啊，他不舍断那言语，不舍断那心，不放弃那见解，就如同被带来放下一般，如此被置于地狱中。‘我的导师这样说、这样认为——任何行邪淫者，全都堕入恶趣、地狱。而我确实曾经行邪淫，那么我也堕入恶趣、地狱了。’他获得这种见解。村长啊，他不舍断那言语，不舍断那心，不放弃那见解，就如同被带来放下一般，如此被置于地狱中。‘我的导师这样说、这样认为——任何说妄语者，全都堕入恶趣、地狱。而我确实曾经说妄语，那么我也堕入恶趣、地狱了。’他获得这种见解。村长啊，他不舍断那言语，不舍断那心，不放弃那见解，就如同被带来放下一般，如此被置于地狱中。”

‘‘Idha [Pg.505] pana, gāmaṇi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So anekapariyāyena pāṇātipātaṃ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. Adinnādānaṃ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. Kāmesumicchācāraṃ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. Musāvādaṃ garahati vigarahati ‘musāvādā viramathā’ti cāha. Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. So iti paṭisañcikkhati – ‘bhagavā kho anekapariyāyena pāṇātipātaṃ garahati vigarahati, pāṇātipātā viramathāti cāha. Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ. Na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva pāṇātipātaṃ pajahati. Āyatiñca pāṇātipātā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

再者，村长，在此，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。他以种种方式责备、呵斥杀生，且说：“应远离杀生！”他责备、呵斥不与取，且说：“应远离不与取！”他责备、呵斥欲邪行，且说：“应远离欲邪行！”他责备、呵斥虚妄语，且说：“应远离虚妄语！”村长，当弟子对彼导师生起全然的信心时，他如是思惟：“世尊实以种种方式责备、呵斥杀生，且说：‘应远离杀生。’而我确实曾杀害过生命，或多或少。我所杀害的生命，那是不好的，那是不善的。我实因此而追悔，而此恶业并不会成为未造作。”他如是思惟后，便舍弃彼杀生，于未来亦远离杀生。如是，此恶业得以舍断；如是，此恶业得以超越。

‘‘‘Bhagavā kho anekapariyāyena adinnādānaṃ garahati vigarahati, adinnādānā viramathāti cāha. Atthi kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva adinnādānaṃ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

“世尊确实以多种方式谴责、呵责不与取，并说：‘你们当远离不与取。’我确实行过不与取，无论多少。凡我所行的不与取，无论多少，那是不好的，那是不善的。我若因此而追悔，这个恶业也不会变成未造作的。”他如此省察后，便舍断那不与取，未来也远离不与取。如此，便是此恶业的舍断；如此，便是此恶业的超越。

‘‘‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṃ garahati vigarahati, kāmesumicchācārā viramathāti cāha. Atthi kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na [Pg.506] metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṃ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

“世尊确实以多种方式谴责、呵责邪淫，并说：‘你们当远离邪淫。’我确实曾行过邪淫，无论多少。凡我所行的邪淫，无论多少，那是不好的，那是不善的。我若因此而追悔，这个恶业也不会变成未造作的。”他如此省察后，便舍断那邪淫，未来也远离邪淫。如此，便是此恶业的舍断；如此，便是此恶业的超越。

‘‘‘Bhagavā kho pana anekapariyāyena musāvādaṃ garahati vigarahati, musāvādā viramathāti cāha. Atthi kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva musāvādaṃ pajahati, āyatiñca musāvādā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

“世尊实以种种方式谴责、呵责妄语，并说：‘你们当远离妄语。’‘我确实曾说过或多或少的妄语。凡我所说的或多或少的妄语，那是不好的，那是不善的。我若因此而追悔，我那恶业也不会成为未造作的。’他如此省察后，便舍弃那妄语，未来也远离妄语。如此，便有对此恶业的舍弃；如此，便有对此恶业的超越。

‘‘So pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Musāvādaṃ pahāya musāvādā paṭivirato hoti. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Abhijjhaṃ pahāya anabhijjhālu hoti. Byāpādappadosaṃ pahāya abyāpannacitto hoti. Micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.

他舍弃杀生，远离杀生；舍弃不与取，远离不与取；舍弃邪淫，远离邪淫；舍弃妄语，远离妄语；舍弃离间语，远离离间语；舍弃粗恶语，远离粗恶语；舍弃绮语，远离绮语；舍弃贪欲，而不贪欲；舍弃嗔恚，而心无嗔恚；舍弃邪见，而具足正见。

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya mettāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.

“村长，那位圣弟子就是这样离贪、离嗔，不痴、正知、具念，以慈俱心遍满一方而住；同样地，第二方；同样地，第三方；同样地，第四方。像这样，上下、横向，在一切处、对一切众生，以慈俱的、广大、殊胜、无量、无怨、无恼害之心遍满整个世界而住。村长，譬如强壮的吹螺者，能毫不费力地令四方得知；同样地，村长，如此修习，如此多修习慈心解脱，任何有限量的业，都不会在那里残余，都不会在那里存留。”

‘‘Sa [Pg.507] kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 abyāpajjena pharitvā viharati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya upekkhāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatī’’ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Aṭṭhamaṃ.

“村长，那位圣弟子就是这样离贪、离嗔，不痴、正知、具念，以悲俱心……（中略）……以喜俱心……（中略）……以舍俱心遍满一方而住；同样地，第二方；同样地，第三方；同样地，第四方。像这样，上下、横向，在一切处、对一切众生，以舍俱的、广大、殊胜、无量、无怨、无恼害之心遍满整个世界而住。村长，譬如强壮的吹螺者，能毫不费力地令四方得知；同样地，村长，如此修习，如此多修习舍心解脱，任何有限量的业，都不会在那里残余，都不会在那里存留。”如是说后，阿西班达卡子村长对世尊说：“稀有，世尊！稀有，世尊！……（中略）……愿世尊从今日起，接受我为终身皈依的优婆塞。”第八。

9. Kulasuttaṃ

9. 族经

361. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari. Tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.

361. 一时，世尊与大比丘僧团于憍萨罗国游行，抵达那烂陀。当时，世尊住在那烂陀的跋瓦瑞咖芒果园中。

Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ nigaṇṭho nāṭaputto etadavoca – ‘‘ehi tvaṃ, gāmaṇi, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – ‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādo āropito’’’ti.

当时，那烂陀发生饥荒，民不聊生，白骨遍地，以票证维生。当时，尼乾陀·若提子与一大群尼乾陀徒众同住于那烂陀。其时，身为尼乾陀弟子的村长阿西班达迦子前往尼乾陀·若提子之处；抵达后，向尼乾陀·若提子行礼，然后坐于一旁。尼乾陀·若提子对坐于一旁的村长阿西班达迦子说：“来，村长，你去驳斥沙门乔达摩的学说。如此，你的美名将会远扬——‘村长阿西班达迦子驳斥了有如此大神通、大威力的沙门乔达摩的学说！’”

‘‘Kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādaṃ āropessāmī’’ti? ‘‘Ehi tvaṃ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ [Pg.508] vadehi – ‘nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti? Sace kho, gāmaṇi, samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti! Imaṃ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho neva sakkhati uggilituṃ, neva sakkhati ogilitu’’nti. ‘‘Evaṃ, bhante’’ti kho asibandhakaputto gāmaṇi nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca –

“尊者，我对具有如此大神通、大威力的沙门乔达摩，如何能提出诘难呢？”“来吧，村主，你到沙门乔达摩那里去；去了之后，对沙门乔达摩这样说：‘尊者，世尊难道不是以种种方式赞叹对家族的慈悯、赞叹对家族的守护、赞叹对家族的怜悯吗？’村主，如果沙门乔达摩被这样问后如此回答：‘是的，村主，如来确实以种种方式赞叹对家族的慈悯、赞叹对家族的守护、赞叹对家族的怜悯。’那么你就应该对他说：‘那么，尊者，为何世尊在饥荒、民不聊生、白骨遍地、靠抽签维生之时，还与大比丘僧团一同游行呢？世尊是为了使家族断绝而行，世尊是为了使家族遭难而行，世尊是为了损害家族而行！’村主，沙门乔达摩被你这两难的问题问到，将既不能吐出，也不能咽下。”“是的，尊者。”阿私磐陀子(Asibandhakaputta)村主应允尼乾陀·若提子(Nigaṇṭha Nāṭaputta)后，从座位上起身，顶礼尼乾陀·若提子，右绕他后，便前往世尊之处；抵达后，顶礼世尊，然后坐在一旁。坐在一旁的阿私磐陀子村主对世尊说了这番话——

‘‘Nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’’ti? ‘‘Evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’’ti. ‘‘Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’’ti. ‘‘Ito so, gāmaṇi, ekanavutikappe yamahaṃ anussarāmi, nābhijānāmi kiñci kulaṃ pakkabhikkhānuppadānamattena upahatapubbaṃ. Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca. Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṃ upaghātāya. Rājato vā kulāni upaghātaṃ gacchanti, corato vā kulāni upaghātaṃ gacchanti, aggito vā kulāni upaghātaṃ gacchanti[Pg.509], udakato vā kulāni upaghātaṃ gacchanti, nihitaṃ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṃseti, aniccatāye aṭṭhamīti. Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṃ upaghātāya. Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṃvijjamānesu yo maṃ evaṃ vadeyya – ‘ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti, taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’’ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Navamaṃ.

“尊者，世尊不是以种种方式赞叹对家族的慈悲、守护与怜悯吗？”“正是如此，村长，如来以种种方式赞叹对家族的慈悲、守护与怜悯。”“那么，尊者，为何世尊要在饥荒、人心惶惶、白骨遍地、靠抽签维生的时期，与大比丘僧团一同游行呢？世尊是为断绝家族而行，为家族的灾祸而行，为损害家族而行。”“村长，自我所忆念的这九十一劫以来，我不曾知晓有任何家族仅仅因为布施熟食而被毁坏。然而，那些富裕、大富、大财、多金银、多资具、多钱谷的家族，全都是由布施、诚实与德行而生。村长，有八因、八缘会导致家族的毁坏：家族或因国王而遭毁坏，或因盗贼而遭毁坏，或因火灾而遭毁坏，或因水灾而遭毁坏；或宝藏从其位置消失；或经营不善而失败；或家族中出现‘败家子’，他挥霍、吹散、毁灭那些财富；无常是第八种。村长，这正是导致家族毁坏的八因、八缘。村长，在这八因、八缘存在的情况下，若有人对我这么说：‘世尊是为断绝家族而行，为家族的灾祸而行，为损害家族而行’，村长啊，此人不舍此言、不舍此心、不放弃此见，则如被带来放下一般，被置于地狱中。”听闻此言，阿西班达卡普陀（Asibandhakaputta）村长对世尊说：“太殊胜了，尊者！太殊胜了！……请世尊从今日起接受我为终生归依的优婆塞。”第九经。

10. Maṇicūḷakasuttaṃ

10. 摩尼珠髻经

362. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajata’’nti!

362. 一时，世尊住在王舍城(Rājagaha)竹林(Veḷuvana)的迦兰陀喂养处(Kalandakanivāpa)。当时，在王宫中，王室大众聚集而坐，其间生起了这样的谈论：“对释迦子沙门而言，金银是允许的；释迦子沙门欣然接受金银；释迦子沙门收受金银！”

Tena kho pana samayena maṇicūḷako gāmaṇi tassaṃ parisāyaṃ nisinno hoti. Atha kho maṇicūḷako gāmaṇi taṃ parisaṃ etadavoca – ‘‘mā ayyo evaṃ avacuttha. Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’’ti. Asakkhi kho maṇicūḷako gāmaṇi taṃ parisaṃ saññāpetuṃ. Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho maṇicūḷako gāmaṇi bhagavantaṃ etadavoca – ‘‘idha, bhante, rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajata’nti. Evaṃ vutte, ahaṃ, bhante, taṃ parisaṃ etadavocaṃ – ‘mā ayyo evaṃ avacuttha. Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā [Pg.510] jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti. Asakkhiṃ khvāhaṃ, bhante, taṃ parisaṃ saññāpetuṃ. Kaccāhaṃ, bhante, evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

当时，摩尼珠髻(Maṇicūḷako)村长正坐在那个集会中。于是，摩尼珠髻村长对那个集会这样说：“诸位，请不要这样说。金银对释迦子沙门是不适合的，释迦子沙门不乐于金银，不领受金银；释迦子沙门已放下珠宝黄金，已舍离金银。”摩尼珠髻村长确实能够使那个集会信服。然后，摩尼珠髻村长前往世尊所在之处；上前顶礼世尊后，坐于一旁。坐于一旁后，摩尼珠髻村长对世尊这样说：“世尊，在此王宫内，于国王的集会中，当人们安坐集会时，生起了这样的谈论：‘金银对释迦子沙门是适合的，释迦子沙门乐于金银，领受金银。’世尊，当此话被说出时，我就对那个集会这样说：‘诸位，请不要这样说。金银对释迦子沙门是不适合的，释迦子沙门不乐于金银，不领受金银；释迦子沙门已放下珠宝黄金，已舍离金银。’世尊，我确实能够使那个集会信服。世尊，我这样回答，是否是说的世尊所说之言，没有以不实之言诽谤世尊，是随法、顺法地解说，并且没有任何合乎教法的言论与后续言论会陷入应受谴责的境地呢？”

‘‘Taggha tvaṃ, gāmaṇi, evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. Yassa kho, gāmaṇi, jātarūparajataṃ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti ( ), ekaṃsenetaṃ, gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti. Api cāhaṃ, gāmaṇi, evaṃ vadāmi – tiṇaṃ tiṇatthikena pariyesitabbaṃ, dāru dārutthikena pariyesitabbaṃ, sakaṭaṃ sakaṭatthikena pariyesitabbaṃ, puriso purisatthikena pariyesitabbo. Natvevāhaṃ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṃ sāditabbaṃ pariyesitabba’nti vadāmī’’ti. Dasamaṃ.

“村长，你确实这样回答，是随我语者，也没有以不实诽谤我，并且回答了法随法，任何如法的言论与随言都不会导致被呵责的境地。村长，对释迦子沙门来说，金银确实是不允许的。释迦子沙门不乐受金银，释迦子沙门不领受金银，释迦子沙门是放下珠宝黄金者，是舍离金银者。村长，对任何允许金银的人，五欲也对他允许。对任何允许五欲的人，村长，你应确切地忆持：‘这是非沙门法，非释迦子法。’此外，村长，我这样说：需要草者应寻找草，需要木者应寻找木，需要车者应寻找车，需要人力者应寻找人力。村长，我绝不以任何方式说‘应乐受、应寻找金银’。”第十。

11. Bhadrakasuttaṃ

11. 跋陀罗迦经

363. Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Atha kho bhadrako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhadrako gāmaṇi bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū’’ti. ‘‘Ahañce te, gāmaṇi, atītamaddhānaṃ ārabbha [Pg.511] dukkhassa samudayañca atthaṅgamañca deseyyaṃ – ‘evaṃ ahosi atītamaddhāna’nti, tatra te siyā kaṅkhā, siyā vimati. Ahaṃ ce te, gāmaṇi, anāgatamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ – ‘evaṃ bhavissati anāgatamaddhāna’nti, tatrāpi te siyā kaṅkhā, siyā vimati. Api cāhaṃ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho bhadrako gāmaṇi bhagavato paccassosi. Bhagavā etadavoca –

363. 一时，世尊住在末罗国(Mallesu)，一个名叫优楼频螺迦波(Uruvelakappa)的末罗人市镇。尔时，跋陀伽(Bhadraka)村长来到世尊之处，抵达后，顶礼世尊，然后坐于一旁。坐于一旁的跋陀伽村长对世尊这样说：“尊者，善哉！请世尊为我宣说苦的集起与灭尽。”“村长，我若为你宣说关于过去的苦的集起与灭尽——‘过去曾是这样’，于此你可能会有疑惑，可能会有犹豫。村长，我若为你宣说关于未来的苦的集起与灭尽——‘未来将会这样’，于此你可能也会有疑惑，可能会有犹豫。然而，村长，我将就在此地坐着，为也在此地坐着的你，宣说苦的集起与灭尽。你且谛听，善作意之，我当说。”“是的，尊者。”跋陀伽村长应诺了世尊。世尊这样说：

‘‘Taṃ kiṃ maññasi, gāmaṇi, atthi te uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti. ‘‘Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti. ‘‘Ko nu kho, gāmaṇi, hetu, ko paccayo yena te ekaccānaṃ uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Yesaṃ me, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo. Yesaṃ pana, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo’’ti. ‘‘Iminā tvaṃ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṃ nehi – ‘yaṃ kho kiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajji sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassa. Yampi hi kiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’’’ti[Pg.512]. ‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, bhagavatā – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’ti. Atthi me, bhante, ciravāsī nāma kumāro bahi āvasathe paṭivasati. So khvāhaṃ, bhante, kālasseva vuṭṭhāya purisaṃ uyyojemi – ‘gaccha, bhaṇe, ciravāsiṃ kumāraṃ jānāhī’ti. Yāvakīvañca, bhante, so puriso nāgacchati, tassa me hoteva aññathattaṃ – ‘mā heva ciravāsissa kumārassa kiñci ābādhayitthā’’’ti.

“村长，你认为如何？在优楼频螺邑(Uruvelakappa)，是否有些人，你杀害、捆绑、使其财产损失或呵责他们，会让你生起愁、悲、苦、忧、恼？”“尊者，是的，在优楼频螺邑，有些人，我杀害、捆绑、使其财产损失或呵责他们，会让我生起愁、悲、苦、忧、恼。”“村长，在优楼频螺邑，是否有些人，你杀害、捆绑、使其财产损失或呵责他们，不会让你生起愁、悲、苦、忧、恼？”“尊者，是的，在优楼频螺邑，有些人，我杀害、捆绑、使其财产损失或呵责他们，不会让我生起愁、悲、苦、忧、恼。”“村长，是何因、何缘，使得你杀害、捆绑、使其财产损失或呵责优楼频螺邑的某些人，会让你生起愁、悲、苦、忧、恼？”“尊者，对于那些我杀害、捆绑、使其财产损失或呵责会让我生起愁、悲、苦、忧、恼的优楼频螺邑人，我对他们有欲贪。然而，尊者，对于那些我杀害、捆绑、使其财产损失或呵责不会让我生起愁、悲、苦、忧、恼的优楼频螺邑人，我对他们没有欲贪。”“村长，凭借你亲见、亲知、即时、已得、已深入的这个法，你可以推知过去和未来——‘过去生起的任何苦，都是以欲为根，以欲为因。诚然，欲是苦的根。未来将要生起的任何苦，也都是以欲为根，以欲为因。诚然，欲是苦的根。’”“尊者，真是奇妙！尊者，真是未曾有！尊者，世尊说得多么善好：‘生起的任何苦，都是以欲为根，以欲为因。诚然，欲是苦的根。’尊者，我有个名叫迟住(Ciravāsī)的童子，住在城外的住所。尊者，我清晨一早就派人去说：‘你去，了解一下童子迟住的情况。’尊者，只要那人还没回来，我心里就七上八下，想道：‘但愿没有什么事伤害到童子迟住！’”

‘‘Taṃ kiṃ maññasi, gāmaṇi, ciravāsissa kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Ciravāsissa me, bhante, kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti. ‘‘Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’’’ti.

“村长，对此你怎么想？因对童子奇拉瓦西(Ciravāsi)的杀害、或束缚、或财产损失、或呵责，会生起愁、悲、苦、忧、恼吗？”“尊者，因对我的童子奇拉瓦西的杀害、或束缚、或财产损失、或呵责，我的生命都会有危险，何况愁、悲、苦、忧、恼怎能不生起呢？”“村长，也应以此理趣了知此事：‘任何生起的苦，那一切都以欲为根本，以欲为缘由。诚然，欲是苦的根本。’”

‘‘Taṃ kiṃ maññasi, gāmaṇi, yadā te ciravāsimātā adiṭṭhā ahosi, assutā ahosi, te ciravāsimātuyā chando vā rāgo vā pemaṃ vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Dassanaṃ vā te, gāmaṇi, āgamma savanaṃ vā evaṃ te ahosi – ‘ciravāsimātuyā chando vā rāgo vā pemaṃ vā’’’ti? ‘‘Evaṃ, bhante’’.

“村长，对此你怎么想？当你未曾见、未曾闻奇拉瓦西(Ciravāsi)的母亲时，你对奇拉瓦西的母亲有欲、或染、或爱吗？”“尊者，并非如此。”“村长，你是缘于见或闻，才对奇拉瓦西的母亲有此欲、或染、或爱吗？”“尊者，正是如此。”

‘‘Taṃ kiṃ maññasi, gāmaṇi, ciravāsimātuyā te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Ciravāsimātuyā me, bhante, vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti! ‘‘Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’’’ti. Ekādasamaṃ.

“村长，对此你怎么想？因对你的奇拉瓦西(Ciravāsi)之母的杀害、或束缚、或财产损失、或呵责，会生起愁、悲、苦、忧、恼吗？”“尊者，因对我的奇拉瓦西之母的杀害、或束缚、或财产损失、或呵责，我的生命都会有危险，何况愁、悲、苦、忧、恼怎能不生起呢？”“村长，也应以此理趣了知此事：‘任何生起的苦，那一切都以欲为根本，以欲为缘由。诚然，欲是苦的根本。’”第十一经。

12. Rāsiyasuttaṃ

12. 罗西耶经

364. Atha [Pg.513] kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rāsiyo gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Ye te, gāmaṇi, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā tucchā abhūtena’’.

364. 那时，罗西耶（Rāsiya）村长去到世尊那里，去到后，顶礼世尊，坐在一旁。坐在一旁的罗西耶村长对世尊说：“尊者，我听说：‘沙门乔达摩呵责一切苦行，一概指责、诋毁所有苦行者和过艰苦生活的人。’尊者，那些这样说的人——‘沙门乔达摩呵责一切苦行，一概指责、诋毁所有苦行者和过艰苦生活的人’——他们是否如实转述了世尊的话语？是否没有用虚假之言诽谤世尊？是否依照正法解释法义？是否没有任何合乎正法的辩论会招致责难？”“村长，那些这样说的人——‘沙门乔达摩呵责一切苦行，一概指责、诋毁所有苦行者和过艰苦生活的人’——他们不是在转述我的话语，而是在用虚假、空洞、不实之言诽谤我。”

‘‘Dveme, gāmaṇi, antā pabbajitena na sevitabbā – yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

“村长，出家人不应行此二边：即此于诸欲中，致力于欲乐之行，是卑劣的、凡俗的、凡夫的、非圣者的、无益的；以及，即此致力于自我折磨之行，是痛苦的、非圣者的、无益的。村长，如来不近此二边而现等觉中道，其引生眼，引生智，导向寂静、胜知、正觉、涅槃。村长，何为如来所现等觉，引生眼、引生智，导向寂静、胜知、正觉、涅槃之中道？即此圣八支道，谓：正见……乃至……正定。村长，此即如来所现等觉之中道，其引生眼、引生智，导向寂静、胜知、正觉、涅槃。”

‘‘Tayo kho me, gāmaṇi, kāmabhogino santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati [Pg.514] sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

“村长，世间现有此三类受用欲者。是哪三类呢？村长，于此，某一受用欲者不如法地、强力地寻求财富。他不如法地、强力地寻求财富后，不令自己快乐、满足，不分享，不作福德。复次，村长，某一受用欲者不如法地、强力地寻求财富。他不如法地、强力地寻求财富后，令自己快乐、满足，但不分享，不作福德。复次，村长，某一受用欲者不如法地、强力地寻求财富。他不如法地、强力地寻求财富后，令自己快乐、满足，也分享，也作福德。”

‘‘Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

村长，再者，于此，某一享受欲乐者，以如法与不如法、强制与非强制的方式寻求财富。如此寻求财富后，他不令自己快乐、满足，不与人分享，也不造作福德。村长，再者，于此，某一享受欲乐者，以如法与不如法、强制与非强制的方式寻求财富。如此寻求财富后，他令自己快乐、满足，但不与人分享，也不造作福德。村长，再者，于此，某一享受欲乐者，以如法与不如法、强制与非强制的方式寻求财富。如此寻求财富后，他令自己快乐、满足，与人分享，也造作福德。

‘‘Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

村长，再者，于此，某一享受欲乐者，如法、非强制地寻求财富。如此寻求财富后，他不令自己快乐、满足，不与人分享，也不造作福德。村长，再者，于此，某一享受欲乐者，如法、非强制地寻求财富。如此寻求财富后，他令自己快乐、满足，但不与人分享，也不造作福德。村长，再者，于此，某一享受欲乐者，如法、非强制地寻求财富。如此寻求财富后，他令自己快乐、满足，与人分享，也造作福德。他贪著、沉迷、执著于那些财富，不见其过患，无出离之慧而受用。村长，再者，于此，某一享受欲乐者，如法、非强制地寻求财富。如此寻求财富后，他令自己快乐、满足，与人分享，也造作福德。他不贪著、不沉迷、不执著于那些财富，见到其过患，有出离之慧而受用。

‘‘Tatra[Pg.515], gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṃ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.

村长，于此，有享受欲乐者，不如法地、以暴力寻求财富；不如法地、以暴力寻求到财富后，不令自己快乐、满足，不与人分享，亦不作福德。村长，此享受欲乐者，于三处应受呵责。以何三处？“不如法地、以暴力寻求财富”，以此为第一处，应受呵责。“不令自己快乐、满足”，以此为第二处，应受呵责。“不与人分享，亦不作福德”，以此为第三处，应受呵责。村长，此享受欲乐者，以此三处应受呵责。

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṃso? Attānaṃ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso.

村长，于此，有享受欲乐者，不如法地、以暴力寻求财富；不如法地、以暴力寻求到财富后，令自己快乐、满足，但不与人分享，亦不作福德。村长，此享受欲乐者，于二处应受呵责，于一处应受赞许。以何二处应受呵责？“不如法地、以暴力寻求财富”，以此为第一处，应受呵责。“不与人分享，亦不作福德”，以此为第二处，应受呵责。以何一处应受赞许？“令自己快乐、满足”，以此为一处，应受赞许。村长，此享受欲乐者，以此二处应受呵责，以此一处应受赞许。

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Attānaṃ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

“村长，于此，凡享受欲乐者，强行、不如法地寻求财富；强行、不如法地寻求财富后，令自己快乐满足，并且分享、作福德。村长，此享受欲乐者，因一个原因应受指责，因两个原因应受称赞。因哪一个原因应受指责？因其‘强行、不如法地寻求财富’，以此一个原因而应受指责。因哪两个原因应受称赞？因其‘令自己快乐满足’，以此第一个原因而应受称赞；因其‘分享、作福德’，以此第二个原因而应受称赞。村长，此享受欲乐者，以此一个原因而应受指责，以此两个原因而应受称赞。

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na [Pg.516] puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, tīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṃ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi tīhi ṭhānehi gārayho.

“村长，于此，凡享受欲乐者，如法不如法地、强行不强行地寻求财富；如法不如法地、强行不强行地寻求财富后，既不令自己快乐满足，也不分享，也不作福德。村长，此享受欲乐者，因一个原因应受称赞，因三个原因应受指责。因哪一个原因应受称赞？因其‘如法地、不强行地寻求财富’，以此一个原因而应受称赞。因哪三个原因应受指责？因其‘不如法地、强行地寻求财富’，以此第一个原因而应受指责；因其‘不令自己快乐满足’，以此第二个原因而应受指责；因其‘不分享、不作福德’，以此第三个原因而应受指责。村长，此享受欲乐者，以此一个原因而应受称赞，以此三个原因而应受指责。

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, dvīhi ṭhānehi gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, imehi dvīhi ṭhānehi gārayho.

“村长，于此，某一享受欲乐者，他以如法与不如法、暴力与非暴力的方式寻求财富；在以如法与不如法、暴力与非暴力的方式寻求到财富后，他令自己快乐满足，却不与人分享，也不行福德。村长，此享受欲乐者，因两个原因应受称赞，因两个原因应受指责。是哪两个原因应受称赞呢？‘他如法地、不以暴力寻求财富’，以此为第一个原因，他应受称赞。‘他令自己快乐满足’，以此为第二个原因，他应受称赞。是哪两个原因应受指责呢？‘他不如法地、以暴力寻求财富’，以此为第一个原因，他应受指责。‘他不与人分享，也不行福德’，以此为第二个原因，他应受指责。村长，此享受欲乐者，即因这两个原因应受称赞，因这两个原因应受指责。”

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti[Pg.517], iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

“村长，于此，某一享受欲乐者，他以如法与不如法、暴力与非暴力的方式寻求财富；在以如法与不如法、暴力与非暴力的方式寻求到财富后，他令自己快乐满足，与人分享，且行福德。村长，此享受欲乐者，因三个原因应受称赞，因一个原因应受指责。是哪三个原因应受称赞呢？‘他如法地、不以暴力寻求财富’，以此为第一个原因，他应受称赞。‘他令自己快乐满足’，以此为第二个原因，他应受称赞。‘他与人分享，且行福德’，以此为第三个原因，他应受称赞。是哪一个原因应受指责呢？‘他不如法地、以暴力寻求财富’，以此为这一个原因，他应受指责。村长，此享受欲乐者，即因这三个原因应受称赞，因这一个原因应受指责。”

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, dvīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Na attānaṃ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi dvīhi ṭhānehi gārayho.

“村长，于此，有受用欲者，如法、不以暴力寻求财富；如法、不以暴力寻求财富后，不令自己安乐满足，不与人分享，亦不作福德。村长，此受用欲者，于一事应受称赞，于二事应受呵责。以何一事应受称赞？‘如法、不以暴力寻求财富’，以此一事应受称赞。以何二事应受呵责？‘不令自己安乐满足’，以此第一事应受呵责。‘不与人分享，亦不作福德’，以此第二事应受呵责。村长，此受用欲者，以此一事应受称赞，以此二事应受呵责。”

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho? Na saṃvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

“村长，于此，有受用欲者，如法、不以暴力寻求财富；如法、不以暴力寻求财富后，令自己安乐满足，但不与人分享，亦不作福德。村长，此受用欲者，于二事应受称赞，于一事应受呵责。以何二事应受称赞？‘如法、不以暴力寻求财富’，以此第一事应受称赞。‘令自己安乐满足’，以此第二事应受称赞。以何一事应受呵责？‘不与人分享，亦不作福德’，以此一事应受呵责。村长，此受用欲者，以此二事应受称赞，以此一事应受呵责。”

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso[Pg.518]. Katamena ekena ṭhānena gārayho? Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

“村主，于此，有某类享受欲乐者，如法、不以暴力寻求财富；如法、不以暴力寻求财富后，令自己喜悦满足，分享并作福德。又，于彼财富，他贪着、沉迷、深陷其中，不见过患，无出离慧而受用。村主，此享受欲乐者，以三事应受称赞，以一事应受呵责。以哪三事应受称赞？‘如法、不以暴力寻求财富’，以此第一事，应受称赞。‘令自己喜悦满足’，以此第二事，应受称赞。‘分享并作福德’，以此第三事，应受称赞。以哪一事应受呵责？‘于彼财富，贪着、沉迷、深陷其中，不见过患，无出离慧而受用’，以此一事，应受呵责。村主，此享受欲乐者，以此三事应受称赞，以此一事应受呵责。”

‘‘Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Ayaṃ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṃso. Katamehi catūhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.

“村主，于此，有某类享受欲乐者，如法、不以暴力寻求财富；如法、不以暴力寻求财富后，令自己喜悦满足，分享并作福德。又，于彼财富，他不贪着、不沉迷、不深陷其中，见过患，具出离慧而受用。村主，此享受欲乐者，以四事应受称赞。以哪四事应受称赞？‘如法、不以暴力寻求财富’，以此第一事，应受称赞。‘令自己喜悦满足’，以此第二事，应受称赞。‘分享并作福德’，以此第三事，应受称赞。‘于彼财富，不贪着、不沉迷、不深陷其中，见过患，具出离慧而受用’，以此第四事，应受称赞。村主，此享受欲乐者，以此四事应受称赞。”

‘‘Tayome, gāmaṇi, tapassino lūkhajīvino santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.

“村长，世间有此三类现存的苦行、生活粗劣者。是哪三类呢？村长，于此，某一苦行、生活粗劣者，以信从在家而出家，成为无家者，心想：‘或许我能证得善法，或许我能亲证超越人法之殊胜圣智见。’他令自身热恼、遍热恼，却未证得善法，也未亲证超越人法之殊胜圣智见。”

‘‘Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttarimanussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.

“再者，村长，于此，某一苦行、生活粗劣者，以信从在家而出家，成为无家者，心想：‘或许我能证得善法，或许我能亲证超越人法之殊胜圣智见。’他令自身热恼、遍热恼，确实证得了善法，但未亲证超越人法之殊胜圣智见。”

‘‘Idha [Pg.519] pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti.

“再者，村长，于此，某一苦行、生活粗劣者，以信从在家而出家，成为无家者，心想：‘或许我能证得善法，或许我能亲证超越人法之殊胜圣智见。’他令自身热恼、遍热恼，既证得了善法，也亲证了超越人法之殊胜圣智见。”

‘‘Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Kusalañca dhammaṃ nādhigacchatīti, iminā dutiyena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.

伽摩尼，于此，若有苦行者过着粗劣的生活，折磨、遍恼自身，既不得善法，亦不现证超越人法之殊胜圣智见。伽摩尼，此过着粗劣生活的苦行者，应由三事而受呵责。以何三事？“折磨、遍恼自身”，应以此初事而受呵责。“不得善法”，应以此第二事而受呵责。“不现证超越人法之殊胜圣智见”，应以此第三事而受呵责。伽摩尼，此过着粗劣生活的苦行者，应由此三事而受呵责。

‘‘Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṃso? Kusalañhi kho dhammaṃ adhigacchatīti, iminā ekena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso.

伽摩尼，于此，若有苦行者过着粗劣的生活，折磨、遍恼自身，实得善法，然不现证超越人法之殊胜圣智见。伽摩尼，此过着粗劣生活的苦行者，应由二事而受呵责，由一事而受称赞。以何二事而受呵责？“折磨、遍恼自身”，应以此初事而受呵责。“不现证超越人法之殊胜圣智见”，应以此第二事而受呵责。以何一事而受称赞？“实得善法”，应以此一事而受称赞。伽摩尼，此过着粗劣生活的苦行者，应由此二事而受呵责，由此一事而受称赞。

‘‘Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso. Katamena ekena ṭhānena gārayho? Attānaṃ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Kusalañca dhammaṃ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṃso. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikarotīti, iminā dutiyena ṭhānena pāsaṃso[Pg.520]. Ayaṃ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

“村长，在这些人中，若有生活清苦的苦行者，他折磨、烧灼自身，却证得善法，并且亲证超越人法之殊胜圣智见。村长，这位生活清苦的苦行者，在一个方面应受责难，在两个方面应受赞扬。以哪一个方面应受责难呢？因他折磨、烧灼自身，以此一个方面应受责难。以哪两个方面应受赞扬呢？因他证得善法，以此第一个方面应受赞扬；又因他亲证超越人法之殊胜圣智见，以此第二个方面应受赞扬。村长，这位生活清苦的苦行者，以此一个方面应受责难，以此两个方面应受赞扬。”

‘‘Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Katamā tisso? Yaṃ ratto rāgādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Yaṃ duṭṭho dosādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Yaṃ mūḷho mohādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhī’’ti.

“村主，这三种灭尽是现见的、无时的、欢迎来看的、能导向的、智者们各自当知的。是哪三者？有贪者，因贪之故，思虑恼害自己，也思虑恼害他人，也思虑恼害双方。贪被断除后，就不思虑恼害自己，不思虑恼害他人，不思虑恼害双方。此灭尽是现见的、无时的、欢迎来看的、能导向的、智者们各自当知的。有嗔者，因嗔之故，思虑恼害自己，也思虑恼害他人，也思虑恼害双方。嗔被断除后，就不思虑恼害自己，不思虑恼害他人，不思虑恼害双方。此灭尽是现见的、无时的、欢迎来看的、能导向的、智者们各自当知的。有痴者，因痴之故，思虑恼害自己，也思虑恼害他人，也思虑恼害双方。痴被断除后，就不思虑恼害自己，不思虑恼害他人，不思虑恼害双方。此灭尽是现见的、无时的、欢迎来看的、能导向的、智者们各自当知的。村主，这确实是三种灭尽，是现见的、无时的、欢迎来看的、能导向的、智者们各自当知的。”

Evaṃ vutte, rāsiyo gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dvādasamaṃ.

如是说已，村主罗西耶（Rāsiyo）白世尊言：“世尊，妙极！……世尊，请忆持我为优婆塞，从今日起，终生归依。”第十二。

13. Pāṭaliyasuttaṃ

13. 波吒利耶经

365. Ekaṃ samayaṃ bhagavā koliyesu viharati uttaraṃ nāma koliyānaṃ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇo gotamo māyaṃ jānātī’ti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo māyaṃ jānātī’ti, kacci te, bhante, bhagavato [Pg.521] vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhācikkhitukāmā hi mayaṃ, bhante, bhagavanta’’nti. ‘‘Ye te, gāmaṇi, evamāhaṃsu – ‘samaṇo gotamo māyaṃ jānātī’ti, vuttavādino ceva me, te na ca maṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatīti, saccaṃyeva kira, bho, mayaṃ tesaṃ samaṇabrāhmaṇānaṃ na saddahāma – ‘samaṇo gotamo māyaṃ jānātīti, samaṇo khalu bho gotamo māyāvī’ti. Yo nu kho, gāmaṇi, evaṃ vadeti – ‘ahaṃ māyaṃ jānāmī’ti, so evaṃ vadeti – ‘ahaṃ māyāvī’ti. Tatheva taṃ bhagavā hoti, tatheva taṃ sugata hotī’’ti. Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṃ byākareyyāsi –

365. 一时，世尊住在拘利耶人(Koliyā)中，一个名叫郁多罗(Uttara)的镇里。那时，村长波吒厘(Pāṭaliyo gāmaṇi)前往世尊之处；抵达后，向世尊行礼，然后坐于一旁。坐于一旁的村长波吒厘对世尊说：“尊者，我听闻此言：‘沙门乔达摩知晓幻术。’尊者，那些如此说‘沙门乔达摩知晓幻术’的人，他们是否如实转述了世尊的话，没有以不实之词诽谤世尊，且能如法随法地解说，而没有任何合乎法义的言论与诘难会导向应受呵责的境地呢？尊者，因为我们不愿诽谤世尊。”“村长，那些如此说‘沙门乔达摩知晓幻术’的人，他们确实是如实转述了我的话，没有以不实之词诽谤我，且能如法随法地解说，而没有任何合乎法义的言论与诘难会导向应受呵责的境地。”“那么，这竟是真的了！我们之前还不相信那些沙门、婆罗门所说的“沙门乔达摩知晓幻术”。原来沙门乔达摩确实是幻术师！”“村长，难道说“我知晓幻术”，就是在说“我是幻术师”吗？”“世尊，正是如此！善逝，正是如此！”“那么，村长，我将就此反问你，请你按照你认为合适的方式回答。”

‘‘Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe’’ti? ‘‘Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe’’ti. ‘‘Taṃ kiṃ maññasi, gāmaṇi, kimatthiyā koliyānaṃ lambacūḷakā bhaṭā’’ti? ‘‘Ye ca, bhante, koliyānaṃ corā te ca paṭisedhetuṃ, yāni ca koliyānaṃ dūteyyāni tāni ca vahātuṃ, etadatthiyā, bhante, koliyānaṃ lambacūḷakā bhaṭā’’ti. ‘‘Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe sīlavante vā te dussīle vā’’ti? ‘‘Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme; ye ca loke dussīlā pāpadhammā koliyānaṃ lambacūḷakā bhaṭā tesaṃ aññatarā’’ti. ‘‘Yo nu kho, gāmaṇi, evaṃ vadeyya – ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante! Aññe, bhante, koliyānaṃ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṃ lambacūḷakā bhaṭā, aññathādhammohamasmī’’ti. ‘‘Tvañhi nāma, gāmaṇi, lacchasi – ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati – ‘tathāgato māyaṃ jānāti, na ca tathāgato māyāvī’ti? Māyaṃ cāhaṃ, gāmaṇi, pajānāmi, māyāya [Pg.522] ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi’’.

“村长，你意下如何？你认识拘利人(Koliyā)那些名为‘长髻’(Lambacūḷaka)的仆役吗？”“尊者，我认识拘利人那些名为‘长髻’的仆役。”“村长，你意下如何？拘利人那些名为‘长髻’的仆役有何作用？”“尊者，是为了阻止拘利人的盗贼，以及为拘利人办理信使事务。尊者，这就是拘利人那些名为‘长髻’的仆役的作用。”“村长，你意下如何？你所认识的拘利人那些名为‘长髻’的仆役，他们是有戒的还是无戒的？”“尊者，我认识拘利人那些名为‘长髻’的仆役是无戒的、恶法的。世间凡是无戒、恶法之人，拘利人那些名为‘长髻’的仆役即是其中一类。”“村长，若有人这么说：‘村长波吒厘(Pāṭaliya)知道拘利人那些名为“长髻”的仆役是无戒、恶法的，那么村长波吒厘也是无戒、恶法的。’如此说者，可说是善说吗？”“并非如此，尊者！尊者，拘利人那些名为‘长髻’的仆役是一回事，我又是另一回事。拘利人那些名为‘长髻’的仆役是另一种品性，我也是另一种品性。”“村长，你尚且可以获得这样的说法：‘村长波吒厘知道拘利人那些名为“长髻”的仆役是无戒、恶法的，但村长波吒厘并非无戒、恶法。’为何如来就不能获得这样的说法：‘如来知晓欺诈(māyā)，但如来并非欺诈者(māyāvī)’呢？村长，我了知欺诈，也了知欺诈的果报，并且了知行持欺诈者如何身坏命终后，投生于恶处、恶趣、堕处、地狱。”

‘‘Pāṇātipātaṃ cāhaṃ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṃ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Adinnādānaṃ cāhaṃ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṃ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Kāmesumicchācāraṃ cāhaṃ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṃ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Musāvādaṃ cāhaṃ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṃ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pisuṇavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṃ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pharusavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṃ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Samphappalāpaṃ cāhaṃ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṃ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Abhijjhaṃ cāhaṃ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṃ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Byāpādapadosaṃ cāhaṃ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṃ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Micchādiṭṭhiṃ cāhaṃ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṃ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.

“村长啊，我了知杀生，了知杀生的果报，也了知行杀生者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知不与取，了知不与取的果报，也了知行不与取者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知欲邪行，了知欲邪行的果报，也了知行欲邪行者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知妄语，了知妄语的果报，也了知说妄语者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知离间语，了知离间语的果报，也了知说离间语者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知粗恶语，了知粗恶语的果报，也了知说粗恶语者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知绮语，了知绮语的果报，也了知说绮语者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知贪欲，了知贪欲的果报，也了知具足贪欲者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知瞋恚，了知瞋恚的果报，也了知心怀瞋恚者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。村长啊，我了知邪见，了知邪见的果报，也了知具足邪见者如何于身坏命终之后，投生到不幸处、恶趣、堕处、地狱，此事我亦了知。”

‘‘Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme [Pg.523] dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’’’ti.

村长，确实有一些沙门、婆罗门持如是说、如是见：“凡是杀生者，皆于现法中感受苦与忧。凡是不与取者，皆于现法中感受苦与忧。凡是行于欲邪行者，皆于现法中感受苦与忧。凡是说妄语者，皆于现法中感受苦与忧。”

‘‘Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikaṃ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’’’ti.

村长，然而在此世间，确实可见某人：头戴花环，耳着饰品，善沐浴，善涂香，修饰须发，犹如国王一般，享受着女色之乐。人们便如此问他：“朋友！此人做了什么，能头戴花环，耳着饰品，善沐浴，善涂香，修饰须发，犹如国王一般，享受着女色之乐？”人们便如此回答：“朋友！此人强力制伏了国王的敌人，使其断命。国王心生欢喜，赐予他赏赐。因此，此人头戴花环，耳着饰品，善沐浴，善涂香，修饰须发，犹如国王一般，享受着女色之乐。”

‘‘Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi, daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindatī’ti ? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rājaverī itthiṃ vā purisaṃ vā jīvitā voropesi, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’’’ti.

“村长，确实可见：于此，某人被用坚固的绳索反绑双手，捆绑牢固，剃光头后，伴着刺耳的鼓声，从街道到街道、从路口到路口地游行，从南门被带出，在城南正被斩首。人们会这样说：‘喂！此人做了什么，被用坚固的绳索反绑双手，捆绑牢固，剃光头后，伴着刺耳的鼓声，从街道到街道、从路口到路口地游行，从南门带出，在城南斩其首级？’人们会这样说：‘喂！此人是国王的敌人，夺去了女人或男人的生命，因此国王们逮捕他，对他施以如此的刑罚。’”

‘‘Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti. ‘‘Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā’’ti? ‘‘Musā, bhante’’. ‘‘Ye pana te tucchaṃ musā vilapanti, sīlavanto vā te dussīlā vā’’ti? ‘‘Dussīlā, bhante’’. ‘‘Ye pana te dussīlā [Pg.524] pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā’’ti? ‘‘Micchāpaṭipannā, bhante’’. ‘‘Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā’’ti? ‘‘Micchādiṭṭhikā, bhante’’. ‘‘Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditu’’nti? ‘‘No hetaṃ, bhante’’.

“村长，你认为如何？你曾见过或听过这样的事吗？”“尊者，我们曾见过，也曾听过，而且将来还会听到。”“村长，那些这样说、这样见的沙门婆罗门——‘凡是杀生者，都会在现法中感受苦与忧’，他们说的是真话还是假话呢？”“尊者，是假话。”“那些虚妄言说者，是有戒德还是无戒德？”“尊者，是无戒德。”“那些无戒德、具恶法者，是邪行还是正行？”“尊者，是邪行。”“那些邪行者，是邪见者还是正见者？”“尊者，是邪见者。”“那些邪见者，适合对他们生起净信吗？”“尊者，这不适合。”

‘‘Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikassa pasayha ratanaṃ ahāsi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’’’ti.

“村长，确实可见，在此世间，有某人戴着花环、耳环……如国王般享受女欲。人们如此说他：‘诸位！此人做了什么，能戴着花环、耳环……如国王般享受女欲？’人们如此回答他：‘诸位！此人强行夺取了国王敌人的财宝。国王对他心生欢喜，赐予他赏赐。因此，此人戴着花环、耳环……如国王般享受女欲。’”

‘‘Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chijjamāno tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi. Tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti. ‘‘Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti…pe… kallaṃ nu tesu pasīditu’’nti? ‘‘No hetaṃ, bhante’’.

“村长，确实可见，在此世间，有某人被用结实的绳索……从城的南面被斩首。人们如此说他：‘诸位！此人做了什么，竟被用结实的绳索……从城的南面被斩首？’人们如此回答他：‘诸位！此人从村庄或森林里偷盗了未给予之物。因此国王们逮捕了他，并对他施加这种刑罚。’村长，你认为如何？你曾见过或听过这样的事吗？”“尊者，我们见过，也听过，将来还会听到。”“村长，那些如此说、如此见的沙门、婆罗门——‘任何拿取未给予之物者，其一切皆于现法中感受苦与忧’，他们说的是真实语还是虚妄语？……对他们生起净信适合吗？”“不适合，尊者。”

‘‘Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikassa dāresu cārittaṃ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’’’ti.

“村长，确实可见，在此世间，有某人戴着花环、耳环……如国王般享受女欲。人们如此说他：‘诸位！此人做了什么，能戴着花环、耳环……如国王般享受女欲？’人们如此回答他：‘诸位！此人与国王敌人的妻子们行淫。国王对他心生欢喜，赐予他赏赐。因此，此人戴着花环、耳环……如国王般享受女欲。’”

‘‘Dissati [Pg.525] kho, gāmaṇi, idhekacco daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kulitthīsu kulakumārīsu cārittaṃ āpajji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti. ‘‘Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti…pe… kallaṃ nu tesu pasīditu’’nti? ‘‘No hetaṃ, bhante’’.

“村长，于此，可见某人被坚固的绳索……（此处省略如前）……在城南被斩首。人们如此说：‘喂！此人所作何事，以致被坚固的绳索……（此处省略如前）……在城南被斩首？’人们又如此说：‘喂！此人与良家妇女、良家少女行不正当的行为，因此国王们将他逮捕，施以此种惩罚。’村长，你意下如何？你可曾见过或听过此种之事？”“世尊，我等曾见、曾闻，将来亦会听闻。”“村长，于此，彼等沙门、婆罗门作如是说、持如是见：‘任何于欲行邪行者，皆于现法中感受苦与忧。’他们所说是真实语，还是虚妄语？……（此处省略如前）……于彼等生起净信，是否妥当？”“世尊，此非妥当。”

‘‘Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rājānaṃ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’’’ti.

“再者，村长，于此，可见某人头戴花环，耳着饰物，沐浴洁净，涂抹香膏，修饰须发，享受着女色之欲，宛如国王一般。人们如此说：‘喂！此人所作何事，以致头戴花环，耳着饰物，沐浴洁净，涂抹香膏，修饰须发，享受着女色之欲，宛如国王一般？’人们又如此说：‘喂！此人以妄语取悦国王。国王心悦，赐予他赏赐。因此，此人头戴花环，耳着饰物，沐浴洁净，涂抹香膏，修饰须发，享受着女色之欲，宛如国王一般。’”

‘‘Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ bhañji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’ti? ‘‘Diṭṭhañca no[Pg.526], bhante, sutañca suyyissati cā’’ti. ‘‘Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā’’ti? ‘‘Musā, bhante’’. ‘‘Ye pana te tucchaṃ musā vilapanti sīlavanto vā te dussīlā vā’’ti? ‘‘Dussīlā, bhante’’. ‘‘Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā’’ti? ‘‘Micchāpaṭipannā, bhante’’. ‘‘Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā’’ti? ‘‘Micchādiṭṭhikā, bhante’’. ‘‘Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditu’’nti? ‘‘No hetaṃ, bhante’’.

“村长，在此可见有人被用坚固的绳子反绑双手，紧紧捆住，剃光头，伴随着刺耳的鼓声，从一条街到另一条街，从一个十字路口到另一个十字路口地押送，从南门押出，在城南被砍头。人们会这样谈论他：‘喂！这个人做了什么，以至于被用坚固的绳子反绑双手，紧紧捆住，剃光头，伴随着刺耳的鼓声，从一条街到另一条街，从一个十字路口到另一个十字路口地押送，从南门押出，在城南被砍头？’人们会这样回答：‘喂！这个人以妄语损害了居士或居士子的利益，因此国王们逮捕了他，对他施加这样的刑罚。’村长，你认为如何？你可曾见过或听过这样的事？”“尊者，我们见过，也听过，将来还会听到。”“村长，那些持此说、持此见的沙门、婆罗门——‘任何说妄语者，都会在现法中感受苦与忧’，他们说的是真实语还是妄语呢？”“尊者，是妄语。”“那些说空洞妄语的人，他们是有戒者还是无戒者？”“尊者，是无戒者。”“那些无戒、具足恶法的人，他们是邪行者还是正行者？”“尊者，是邪行者。”“那些邪行者，他们是邪见者还是正见者？”“尊者，是邪见者。”“那些邪见者，对他们生起净信是适宜的吗？”“尊者，这不适宜。”

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Atthi me, bhante, āvasathāgāraṃ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṃ upeti, tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmi. Bhūtapubbaṃ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṃ āvasathāgāre vāsaṃ upagacchuṃ’’.

“稀有，尊者！未曾有，尊者！尊者，我有一间客堂。那里有床、有座、有水瓶、有油灯。凡有沙门或婆罗门来此住宿，我都尽己所能地与他们分享。尊者，往昔曾有四位导师，他们见解各异、意乐各异、喜好各异，在那客堂中住宿。”

‘‘Eko satthā evaṃvādī evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’’ti.

“有一位导师如是说、如是见：‘无布施，无祭祀，无供奉，无善作与恶作诸业的果与异熟。无此世，无他世，无母，无父，无化生有情，世间无已达正道、正行之沙门、婆罗门，能亲身以神通证知此世与他世而宣说。’”

‘‘Eko satthā evaṃvādī evaṃdiṭṭhi – ‘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.

“有一位导师如是说、如是见：‘有布施，有祭祀，有供奉，有善作与恶作诸业的果与异熟，有此世，有他世，有母，有父，有化生有情，世间有已达正道、正行之沙门、婆罗门，能亲身以神通证知此世与他世而宣说。’”

‘‘Eko satthā evaṃvādī evaṃdiṭṭhi – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ [Pg.527] karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’’’ti.

有一位导师如是说、如是见：“亲自做或教他做；亲自砍或教他砍；亲自折磨或教他折磨；亲自忧愁或教他忧愁；亲自疲惫或教他疲惫；亲自颤抖或教他颤抖；杀生；不与取；挖墙；掠夺；抢劫独户；拦路抢劫；与人妻通奸；说妄语——做者不造恶。纵使用利如剃刀之轮，将此大地之众生碾成一肉块、一肉堆，由此因缘亦无有恶，无有恶之生起。即使去到恒河南岸，杀戮、教他杀戮，砍截、教他砍截，折磨、教他折磨，由此因缘亦无有恶，无有恶之生起。即使去到恒河北岸，布施、教他布施，祭祀、教他祭祀，由此因缘亦无有福德，无有福德之生起。由布施、调伏、守护、实语，亦无有福德，无有福德之生起。”

‘‘Eko satthā evaṃvādī evaṃdiṭṭhi – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’’’ti.

有一位导师如是说、如是见：“自己行事、使他人行事；自己砍截、使他人砍截；自己折磨、使他人折磨；自己悲伤、使他人悲伤；自己疲惫、使他人疲惫；自己颤抖、使他人颤抖；杀生；不与取；破墙盗窃；掠夺；入户抢劫；拦路抢劫；与人妻通奸；说妄语——行此等事，即是造恶。即使有人以利如剃刀之轮，将此大地众生碾为一团肉、一堆肉，由此有罪恶，有罪恶之生起。即使去到恒河南岸，杀戮、使人杀戮，砍截、使人砍截，折磨、使人折磨，由此有罪恶，有罪恶之生起。即使去到恒河北岸，布施、使人布施，祭祀、使人祭祀，由此有功德，有功德之生起。通过布施、调伏、节制、说实语，有功德，有功德之生起。”

‘‘Tassa mayhaṃ, bhante, ahudeva kaṅkhā, ahu vicikicchā – ‘kosu nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’’’ti?

“世尊，那时我的确生起了疑惑、犹豫——‘这些可敬的沙门、婆罗门中，谁说的是真话，谁说的是假话呢？’”

‘‘Alañhi te, gāmaṇi, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā’’ti. ‘‘Evaṃ pasannohaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyya’’nti.

“村长，你当然会怀疑，当然会犹豫。你正是在值得怀疑之处生起了犹豫。”“世尊，我因此而对您有净信。世尊能够为我说法，使我舍弃此疑惑之法。”

‘‘Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi. Evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi. Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato [Pg.528] hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, abhijjhaṃ pahāya anabhijjhālu hoti, byāpādapadosaṃ pahāya abyāpannacitto hoti, micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.

“村长，有法三摩地。你若能于其中获得心定，就能如此舍弃此疑惑。村长，什么是法三摩地呢？在此，村长，圣弟子舍弃杀生，远离杀生；舍弃不与取，远离不与取；舍弃欲邪行，远离欲邪行；舍弃妄语，远离妄语；舍弃离间语，远离离间语；舍弃粗恶语，远离粗恶语；舍弃绮语，远离绮语；舍弃贪欲，而无贪欲；舍弃瞋害，而心无瞋害；舍弃邪见，而有正见。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“村长啊，那位圣弟子如此离贪欲、离瞋恚、不愚痴、具足正知、常持正念，以慈俱之心遍满一方而住；同样地，遍满第二、第三、第四方。如是，向上、向下、横向，于一切处，于一切有情如己，以广大、崇高、无量、无怨、无恼害的慈俱之心，遍满一切世界而住。他如此省思：‘有某位导师这样说、这样见：“没有布施，没有供养，没有祭祀，没有善作、恶作诸业的果与报；没有此世，没有他世；没有母亲，没有父亲；没有化生有情；世间没有已达正道、已入正行的沙门、婆罗门，能以亲身证知、作证后宣说此世与他世。”若那位尊者导师所言为实，那么我既然不伤害任何有情——无论是会战栗的还是稳固的——此行道对我而言便是万无一失的。于此，我已把握住双重胜利：我身、语、意三业防护，并且身坏命终之后，将往生善趣、天界。’他生起喜悦，喜悦者生起欢喜，心欢喜者身得轻安，身轻安者感受快乐，快乐者心得入定。村长啊，这即是法等持。若你于此能得心等持，你便能如此舍断此疑惑之法。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā [Pg.529] catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – 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. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“村长啊，那位圣弟子如此离贪欲、离嗔恚、不痴、正知、具念，以慈俱心遍满一方而住，同样遍满第二方、第三方、第四方；如是，向上、向下、横向，于一切处，于一切有情如于己身，以广大、殊胜、无量、无怨、无恼的慈俱心遍满一切世界而住。他如此省思：‘若有导师如是说、如是见：“有布施，有献供，有祭祀；有善作、恶作诸业的果报；有此世，有他世；有母，有父；有化生有情；世间有已达正道、已入正行的沙门、婆罗门，他们亲自以殊胜智证知、现证此世与他世后而宣说。”’‘若那位尊者导师之言为真，那么，我这不伤害任何会动或不动有情的行持，便是万无一失的。于此，我已把握双重胜算：其一，我于身、语、意皆已防护；其二，我身坏命终之后，将往生善趣、天界。’他生起喜悦；喜悦者生起欢欣；心欢欣者身得轻安；身轻安者感受快乐；快乐者心得入定。村长啊，这即是法三摩地。于此，你若能获得心定，便能如此舍弃这疑惑之法。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ [Pg.530] pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“村长啊，那位圣弟子如此离贪欲、离嗔恚、不痴、正知、具念，以慈俱心遍满一方而住，同样遍满第二方、第三方、第四方；如是，向上、向下、横向，于一切处、对一切众生、于一切世界，以广大、殊胜、无量、无怨、无瞋的慈俱心遍满而住。他如此省思：‘若有导师这样说、这样见——亲自做、教唆他人做，亲自砍、教唆他人砍，亲自折磨、教唆他人折磨，亲自使人悲伤、教唆他人悲伤，亲自使人疲劳、教唆他人疲劳，亲自使人颤抖、教唆他人颤抖，杀害生命，拿取未给之物，闯入他家，抢劫掠夺，抢劫单户人家，拦路抢劫，与他人之妻通奸，说谎，做了这些事，不算作恶。即使有人用利刃轮，将这大地上的众生剁成一堆肉泥、一堆肉块，也不会因此产生恶，也不会有恶的到来。即使有人沿着恒河南岸走，杀戮、教唆杀戮，砍伐、教唆砍伐，折磨、教唆折磨，也不会因此产生恶，也不会有恶的到来。即使有人沿着恒河北岸走，布施、教唆布施，祭祀、教唆祭祀，也不会因此产生福德，也不会有福德的到来。通过布施、调伏、守护、说实话，没有福德，也没有福德的到来。’‘若那位尊者导师之言为实，那么对我来说，此行是确凿无误的，因为我不恼害任何颤栗或稳固的众生。于此，我已两相获胜：我以身语意守护，并且身坏命终之后，我将往生善趣天界。’他生起喜悦；喜悦者生起欢喜；心欢喜者身得轻安；身轻安者感受快乐；快乐者心得入定。村长啊，这即是法之定。若你于此能获得心定，你就能舍弃此怀疑之法。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ [Pg.531] puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ atthi puññassa āgamoti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“村长，那位圣弟子如此离贪欲、离嗔恚、不迷惑、有正知、具念，以慈俱心遍满一方而住，同样遍满第二方，同样遍满第三方，同样遍满第四方。如是向上、向下、横向，于一切处，于一切有情犹如自身，以广大、殊胜、无量、无怨、无恼的慈俱心遍满整个世间而住。他如此思惟：‘有位导师如是说、如是见——“亲自做、教唆他人做，亲自砍、教唆他人砍，亲自折磨、教唆他人折磨，亲自使人悲伤、教唆他人悲伤，亲自使人疲劳、教唆他人疲劳，亲自使人颤抖、教唆他人颤抖，杀害生命，拿取未给之物，破门盗窃，抢劫掠夺，独户盗窃，拦路抢劫，与他人之妻发生关系，说谎，行此等事，即作成恶。纵使有人用利如剃刀之轮，将此大地众生，作成一肉堆、一肉聚，由此因缘亦有恶，亦有恶之来。纵使有人沿恒河南岸而行，杀害、教唆杀害，砍断、教唆砍断，折磨、教唆折磨，由此因缘亦有恶，亦有恶之来。纵使有人沿恒河北岸而行，布施、教唆布施，祭祀、教唆祭祀，由此因缘亦有福，亦有福之来。由布施、调伏、守护、说实话，而有福，有福之来。”’（他思惟：）‘若那位尊师之言为实，那么我既然不伤害任何会动摇或稳固的有情，我的这条道路就是确定无误的了。于此我已得双重把握：即我身、语、意已守护，以及我身坏命终之后，将生于善趣、天界。’他生起喜悦；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。村长，此即法之定。你若能于此获得心定，便能如是舍弃此疑惑之法。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagate cetasā ekaṃ disaṃ pharitvā viharati…pe… muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe….

“村长，那位圣弟子如此离贪欲、离嗔恚、不迷惑、有正知、具念，以悲俱心遍满一方而住……以喜俱心遍满一方而住……。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ [Pg.532] kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“村长，那位圣弟子如此离贪欲、离嗔恚、不迷惑、有正知、具念，以舍俱心遍满一方而住，同样第二方，同样第三方，同样第四方。如是，于上、下、横一切处，视一切众生如己，以广大、崇高、无量、无怨、无恼的舍俱心，遍满一切世界而住。他如此省察：‘有位导师如是说、如是见：“无布施，无供养，无祭祀，无善作与恶作之业的果与异熟，无此世，无他世，无母，无父，无化生众生，世间无正至、正行的沙门、婆罗门，能以神通亲自证知、现证此世与他世而宣说。”若那位导师尊者之言为实，于我而言，此行确是无误，因我不恼害任何会惊怖或稳固的众生。于此，我已两面获胜：其一，我身、语、意皆已防护；其二，我身坏命终后，将往生善趣、天界。’他生起喜悦；喜悦者生起欢喜；心怀欢喜者身轻安；身轻安者感受乐；有乐者心入定。村长，此即法等持。若于此你能获得心等持，你即应舍断此疑惑法。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – 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 pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“村长，那位圣弟子这样离贪、离瞋、不迷惑、具正知、具念，以舍俱心遍满一方而住，同样第二方，同样第三方，同样第四方。如是向上、向下、横向，于一切处，于一切有情皆视如己，以广大、崇高、无量、无怨、无恼的舍俱心遍满一切世界而住。他这样思择：‘有位导师如是说、如是见：“有布施，有供养，有祭祀；有善作、恶作业的果与异熟；有此世，有他世；有母，有父；有化生有情；世间有已达正道、已入正行的沙门、婆罗门，他们以自己的证智，亲身证知、作证此世与他世后而宣说。”假使那位尊师之言为真实，那么，我不恼害任何颤抖或稳固的有情，这对我而言就是万无一失的。于此，我已获得双重把握：我身、语、意已得守护，并且身坏命终后，将往生善趣、天界。’他生起喜悦；喜悦者生起欢喜；心怀欢喜者身轻安；身轻安者感受快乐；有乐者心入定。村长，这即是法的三摩地。你若能于此获得心定，便能如是舍断此疑惑之法。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ [Pg.533] karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“伽摩尼，那位圣弟子如此离贪欲、离瞋恚、不痴、正知、具念，以与舍俱行之心遍满一方而住，同样地，第二方，同样地，第三方，同样地，第四方；如是，上、下、横遍一切处，以广大、崇高、无量、无怨、无恼害的与舍俱行之心，遍满一切世界而住。他如此省察：‘有位导师如是说、如是见：“亲手做或使人做，亲手切或使人切，亲手拷打或使人拷打，亲自使人忧愁或指使他人使人忧愁，亲自使人疲劳或指使他人使人疲劳，亲自使人战栗或指使他人使人战栗，杀害生命，拿取未予之物，闯入屋宅，掠夺财物，抢劫单户人家，拦路抢劫，与他人之妻通奸，说妄语，做了这些也不算作恶。即使有人用利如剃刀的轮刃，将此大地上的众生作成一堆肉、一肉丘，也不会因此有恶，也不会有恶的产生。即使有人去到恒河南岸，杀戮、使人杀戮，切割、使人切割，拷打、使人拷打，也不会因此有恶，也不会有恶的产生。即使有人去到恒河北岸，布施、使人布施，祭祀、使人祭祀，也不会因此有福，也不会有福的产生。由布施、调伏、自制、说实语，没有福，也没有福的产生。”’‘倘若那位尊师之言为实，那么我既然不伤害任何战栗或稳固的众生，对我来说就是万无一失的了。于此，我两方面都稳操胜券：即我于身、语、意有所守护，并且我身坏命终之后，将往生善趣、天界。’他生起欣悦；欣悦者生起喜；心喜者身轻安；身轻安者感受乐；有乐者心入定。伽摩尼，这即是法正定。你若能于此获得心正定，就能如此舍弃此疑惑法。”

‘‘Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate 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. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto [Pg.534] ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsī’’ti.

“村长，那位圣弟子如此离贪欲、离瞋恚、不迷惑、具足正知、保持正念，以与舍俱行之心遍满一方而住；同样地，第二、第三、第四方；如是上、下、横，于一切处，视一切众生如自己，以与舍俱行，广大、已达崇高、无量、无怨、无恼之心，遍满一切世间而住。他如此省思：‘有位导师如是说、如是见：“亲自做或教人做，亲自切或教人切，亲自折磨或教人折磨，亲自令愁或教人令愁，亲自令疲或教人令疲，亲自令战栗或教人令战栗，杀生，取不与，侵入家宅，掠夺，抢劫单户人家，拦路抢劫，与他人之妻通奸，说妄语，做这些即是作恶。即使有人用利如剃刀的轮子，将此大地上的众生做成一肉堆、一肉丘，由此因缘而有恶，有恶之来临。即使去到恒河南岸，杀戮、教人杀戮，切割、教人切割，折磨、教人折磨，由此因缘而有恶，有恶之来临。即使去到恒河北岸，布施、教人布施，祭祀、教人祭祀，由此因缘而有福，有福之来临。由布施、调伏、防护、说实语而有福，有福之来临。”’‘如果那位尊者导师之言为真实，我既然不恼害任何会战栗或不动摇的众生，那么这对我而言是确定无误的。于此，我两方面都已成功把握：其一，我于身、语、意已作防护；其二，我身坏命终之后，将往生善趣、天界。’他生起喜悦；喜悦者生起欢喜；心欢喜者身轻安；身轻安者感受乐；有乐者心入定。村长啊，这即是法三摩地。于此，你若能获得心三摩地，你就能如此舍断此疑惑之法。”

Evaṃ vutte, pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Terasamaṃ.

如是说已，波吒利村长对世尊说：“善哉，世尊！善哉，世尊！……从今日起，我终生归依。”第十三经。

Gāmaṇisaṃyuttaṃ samattaṃ.

村长相应终。

Tassuddānaṃ –

其摄颂：

Caṇḍo puṭo yodhājīvo, hatthasso asibandhako;

Desanā saṅkhakulaṃ maṇicūḷaṃ, bhadrarāsiyapāṭalīti.

旃陀、多罗富吒、战士、象师与马师、持剑者之子、因缘、摩尼珠、跋陀、罗သိ耶、波吒利。

9. Asaṅkhatasaṃyuttaṃ

9. 无为相应

1. Paṭhamavaggo

1. 第一品

1. Kāyagatāsatisuttaṃ

1. 身至念经

366. Sāvatthinidānaṃ[Pg.535]. ‘‘Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, asaṅkhataṃ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, asaṅkhataṃ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Kāyagatāsati. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo’’.

366. 舍卫城因缘。“诸比丘，我将为你们说无为，以及导向无为之道。你们当听。诸比丘，何为无为？诸比丘，凡贪之灭尽、瞋之灭尽、痴之灭尽，此谓之无为。诸比丘，何为导向无为之道？身至念。诸比丘，此谓之导向无为之道。”

‘‘Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo. 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. Paṭhamaṃ.

“诸比丘，如是，我已为你们说了无为，说了导向无为之道。诸比丘，导师为求弟子们的义利，出于怜悯，以怜悯心所应作者，我已为你们完成。诸比丘，这里有树下，这里有空闲处。诸比丘，当禅修，莫放逸，莫于后追悔。此是我等对你们的教诫。”第一经。

2. Samathavipassanāsuttaṃ

2. 止观经

367. ‘‘Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, asaṅkhataṃ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, asaṅkhataṃ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho ca vipassanā ca. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Dutiyaṃ.

367. “诸比丘，我将为你们说无为，以及导向无为之道。你们当听。诸比丘，何为无为？诸比丘，凡贪之灭尽、瞋之灭尽、痴之灭尽，此谓之无为。诸比丘，何为导向无为之道？止与观。诸比丘，此谓之导向无为之道。……”第二经。

3. Savitakkasavicārasuttaṃ

3. 有寻有伺经

368. ‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi – ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Tatiyaṃ.

368. “诸比丘，什么是通往无为的道路？有寻有伺三摩地、无寻唯伺三摩地、无寻无伺三摩地。诸比丘，这被称为通往无为的道路。……第三。”

4. Suññatasamādhisuttaṃ

4. 空三摩地经

369. ‘‘Katamo [Pg.536] ca, bhikkhave, asaṅkhatagāmimaggo? Suññato samādhi, animitto samādhi, appaṇihito samādhi – ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Catutthaṃ.

369. “诸比丘，什么是通往无为的道路？空三摩地、无相三摩地、无愿三摩地。诸比丘，这被称为通往无为的道路。……第四。”

5. Satipaṭṭhānasuttaṃ

5. 念处经

370. ‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro satipaṭṭhānā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Pañcamaṃ.

370. “诸比丘，什么是通往无为的道路？四念处。诸比丘，这被称为通往无为的道路。……第五。”

6. Sammappadhānasuttaṃ

6. 正勤经

371. ‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro sammappadhānā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Chaṭṭhaṃ.

371. “诸比丘，什么是通往无为的道路？四正勤。诸比丘，这被称为通往无为的道路。……第六。”

7. Iddhipādasuttaṃ

7. 神足经

372. ‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro iddhipādā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Sattamaṃ.

372. “诸比丘，什么是通往无为的道路？四神足。诸比丘，这被称为通往无为的道路。……第七。”

8. Indriyasuttaṃ

8. 根经

373. ‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Pañcindriyāni. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Aṭṭhamaṃ.

373. “诸比丘，什么是通往无为的道路？五根。诸比丘，这被称为通往无为的道路。……第八。”

9. Balasuttaṃ

9. 力经

374. ‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Pañca balāni. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Navamaṃ.

374. “诸比丘，什么是通往无为的道路？五力。诸比丘，这被称为通往无为的道路。……第九。”

10. Bojjhaṅgasuttaṃ

10. 觉支经

375. ‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Satta bojjhaṅgā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Dasamaṃ.

375. “诸比丘，什么是通往无为的道路？七觉支。诸比丘，这被称为通往无为的道路。……第十。”

11. Maggaṅgasuttaṃ

11. 道分经

376. ‘‘Katamo [Pg.537] ca, bhikkhave, asaṅkhatagāmimaggo? Ariyo aṭṭhaṅgiko maggo. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo. Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo. 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. Ekādasamaṃ.

376. “比丘们，什么是通往无为的道路？是圣八支道。比丘们，这被称为通往无为的道路。比丘们，如是，我已为你们宣说了无为，宣说了通往无为的道路。比丘们，寻求弟子们之利益、具慈悯心的导师，缘于慈悯而应做之事，我已为你们做了。比丘们，这些是树下，这些是空闲处。比丘们，当禅修，莫放逸，莫于后追悔。此乃我们对你们的教诫。”第十一经。

Paṭhamo vaggo.

第一品

Tassuddānaṃ –

其摄颂——

Kāyo samatho savitakko, suññato satipaṭṭhānā;

Sammappadhānā iddhipādā, indriyabalabojjhaṅgā;

Maggena ekādasamaṃ, tassuddānaṃ pavuccati.

身、止、有寻，空与念处；正勤、神足，根、力、觉支；与道经为第十一，此乃其摄颂。

2. Dutiyavaggo

2. 第二品

1. Asaṅkhatasuttaṃ

1. 无为经

377. ‘‘Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, asaṅkhataṃ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, asaṅkhataṃ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo. Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo. 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 anusāsanīti.

377. “比丘们，我将为你们宣说无为，以及通往无为的道路。你们当谛听。比丘们，什么是无为呢？比丘们，凡是贪之灭尽、嗔之灭尽、痴之灭尽——比丘们，这被称为无为。比丘们，什么是通往无为的道路呢？是奢摩他。比丘们，这被称为通往无为的道路。比丘们，如是，我已为你们宣说了无为，宣说了通往无为的道路。比丘们，寻求弟子们之利益、具慈悯心的导师，缘于慈悯而应做之事，我已为你们做了。比丘们，这些是树下，这些是空闲处。比丘们，当禅修，莫放逸，莫于后追悔。此乃我们对你们的教诫。”

‘‘Asaṅkhatañca [Pg.538] vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, asaṅkhataṃ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, asaṅkhataṃ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Vipassanā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo. Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ…pe… ayaṃ vo amhākaṃ anusāsanīti.

诸比丘，我将为你们宣说无为，以及通往无为之道。你们当听。诸比丘，什么是无为呢？诸比丘，凡是贪的灭尽、嗔的灭尽、痴的灭尽——诸比丘，这被称为无为。诸比丘，什么是通往无为之道呢？即是观。诸比丘，这被称为通往无为之道。诸比丘，如是我已为你们宣说了无为……此即我们对你们的教诫。

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Savitakko savicāro samādhi. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Avitakko vicāramatto samādhi. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Avitakko avicāro samādhi. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

诸比丘，什么是通往无为之道呢？有寻有伺三摩地。诸比丘，这被称为通往无为之道……诸比丘，什么是通往无为之道呢？无寻唯伺三摩地。诸比丘，这被称为通往无为之道……诸比丘，什么是通往无为之道呢？无寻无伺三摩地。诸比丘，这被称为通往无为之道……

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Suññato samādhi. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Animitto samādhi. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Appaṇihito samādhi. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

诸比丘，什么是通往无为之道呢？空三摩地。诸比丘，这被称为通往无为之道……诸比丘，什么是通往无为之道呢？无相三摩地。诸比丘，这被称为通往无为之道……诸比丘，什么是通往无为之道呢？无愿三摩地。诸比丘，这被称为通往无为之道……

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu citte cittānupassī…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

诸比丘，什么是通往无为之道？诸比丘，于此，比丘于身随观身而住，热忱、正知、具念，调伏世间的贪欲与忧恼。诸比丘，这被称为通往无为之道。……又，诸比丘，什么是通往无为之道？诸比丘，于此，比丘于诸受随观受而住……诸比丘，这被称为通往无为之道。……又，诸比丘，什么是通往无为之道？诸比丘，于此，比丘于心随观心而住……诸比丘，这被称为通往无为之道。……又，诸比丘，什么是通往无为之道？诸比丘，于此，比丘于诸法随观法而住……诸比丘，这被称为通往无为之道。

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu uppannānaṃ [Pg.539] pāpakānaṃ akusalānaṃ dhammānaṃ pahānā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

“诸比丘，什么是通往无为之道？诸比丘，于此，比丘为使未生起的诸恶不善法不生起，生起欲，努力，发起精进，策励心，勤行。诸比丘，这被称为通往无为之道。……诸比丘，什么是通往无为之道？诸比丘，于此，比丘为断除已生起的诸恶不善法，生起欲，努力，发起精进，策励心，勤行。诸比丘，这被称为通往无为之道。……诸比丘，什么是通往无为之道？诸比丘，于此，比丘为使未生起的诸善法生起，生起欲，努力，发起精进，策励心，勤行。诸比丘，这被称为通往无为之道。……诸比丘，什么是通往无为之道？诸比丘，于此，比丘为使已生起的诸善法住立、不忘失、增长、广大、修习、圆满，生起欲，努力，发起精进，策励心，勤行。诸比丘，这被称为通往无为之道。……”

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vīmaṃsasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

“诸比丘，什么是通往无为的道？诸比丘，于此，比丘修习欲定勤行具足神足。诸比丘，这被称为通往无为的道。……诸比丘，什么是通往无为的道？诸比丘，于此，比丘修习精进定勤行具足神足。诸比丘，这被称为通往无为的道。……诸比丘，什么是通往无为的道？诸比丘，于此，比丘修习心定勤行具足神足。诸比丘，这被称为通往无为的道。……诸比丘，什么是通往无为的道？诸比丘，于此，比丘修习观定勤行具足神足。诸比丘，这被称为通往无为的道。……”

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vīriyindriyaṃ bhāveti vivekanissitaṃ…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu satindriyaṃ bhāveti…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu samādhindriyaṃ bhāveti…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ [Pg.540] nirodhanissitaṃ vossaggapariṇāmiṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

“诸比丘，什么是趣向无为(asaṅkhata)之道？诸比丘，于此，比丘修习信根(saddhindriya)，依止远离、依止离贪、依止灭、导向舍弃。诸比丘，这被称为趣向无为之道。……诸比丘，什么是趣向无为之道？于此，比丘修习精进根(vīriyindriya)，依止远离……这被称为趣向无为之道。……诸比丘，什么是趣向无为之道？于此，比丘修习念根(satindriya)……这被称为趣向无为之道。……诸比丘，什么是趣向无为之道？于此，比丘修习定根(samādhindriya)……这被称为趣向无为之道。……诸比丘，什么是趣向无为之道？于此，比丘修习慧根(paññindriya)，依止远离、依止离贪、依止灭、导向舍弃。诸比丘，这被称为趣向无为之道。……”

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu saddhābalaṃ bhāveti vivekanissitaṃ…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu vīriyabalaṃ bhāveti…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu satibalaṃ bhāveti…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu samādhibalaṃ bhāveti…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu paññābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

“诸比丘，什么是趣向无为之道？诸比丘，于此，比丘修习依止远离、依止离贪、依止灭尽、导向舍弃的信力。诸比丘，这被称为趣向无为之道。……诸比丘，什么是趣向无为之道？诸比丘，于此，比丘修习精进力……这被称为趣向无为之道。……诸比丘，什么是趣向无为之道？诸比丘，于此，比丘修习念力……这被称为趣向无为之道。……诸比丘，什么是趣向无为之道？诸比丘，于此，比丘修习定力……这被称为趣向无为之道。……诸比丘，什么是趣向无为之道？诸比丘，于此，比丘修习依止远离、依止离贪、依止灭尽、导向舍弃的慧力。诸比丘，这被称为趣向无为之道。……”

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti…pe… ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti…pe… pītisambojjhaṅgaṃ bhāveti…pe… passaddhisambojjhaṅgaṃ bhāveti…pe… samādhisambojjhaṅgaṃ bhāveti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

“诸比丘，什么是趣向无为之道？诸比丘，于此，比丘修习依止远离、依止离贪、依止灭尽、导向舍弃的念觉支。诸比丘，这被称为趣向无为之道。……（同样地，）修习择法觉支……精进觉支……喜觉支……轻安觉支……定觉支……以及修习依止远离、依止离贪、依止灭尽、导向舍弃的舍觉支。诸比丘，这被称为趣向无为之道。……”

‘‘Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe… katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu sammāsaṅkappaṃ bhāveti …pe… sammāvācaṃ bhāveti…pe… sammākammantaṃ bhāveti…pe… sammāājīvaṃ bhāveti…pe… sammāvāyāmaṃ bhāveti…pe… sammāsatiṃ bhāveti…pe… asaṅkhatañca vo bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, asaṅkhataṃ…pe…? Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Idha, bhikkhave, bhikkhu sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ[Pg.541]. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo. Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo. 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. Paṭhamaṃ.

“诸比丘，什么是趣向无为之道？诸比丘，于此，比丘修习依止远离、依止离贪、依止灭尽、导向舍弃的正见。诸比丘，这被称为趣向无为之道。……（中略）……诸比丘，什么是趣向无为之道？于此，比丘修习正思维……（中略）……修习正语……（中略）……修习正业……（中略）……修习正命……（中略）……修习正精进……（中略）……修习正念……（中略）……诸比丘，我将为你们宣说无为以及趣向无为之道，你们当听。诸比丘，什么是无为？……（中略）……诸比丘，什么是趣向无为之道？于此，比丘修习依止远离、依止离贪、依止灭尽、导向舍弃的正定。诸比丘，这被称为趣向无为之道。如是，诸比丘，我已为你们宣说了无为，宣说了趣向无为之道。诸比丘，为弟子们求利益、具悲悯的导师，出于怜悯所应做之事，我已为你们做了。诸比丘，这些是树下，这些是空闲处。诸比丘，你们当禅修，莫放逸，莫于日后追悔。此乃我们对你们的教诫。”第一。

2. Anatasuttaṃ

2. 不倾经

378. ‘‘Anatañca vo, bhikkhave, desessāmi, anatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anataṃ…pe…’’. (Yathā asaṅkhataṃ tathā vitthāretabbaṃ). Dutiyaṃ.

378. “诸比丘，我将为你们宣说不倾与趣向不倾之道，你们当听。诸比丘，什么是不倾呢？……（中略）……”（应如无为那般详细解说）。第二。

3-32. Anāsavādisuttaṃ

3-32. 无漏等经

379-408. ‘‘Anāsavañca vo, bhikkhave, desessāmi anāsavagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anāsavaṃ…pe… saccañca vo, bhikkhave, desessāmi saccagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, saccaṃ…pe… pārañca vo, bhikkhave, desessāmi pāragāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, pāraṃ…pe… nipuṇañca vo, bhikkhave, desessāmi nipuṇagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, nipuṇaṃ…pe… sududdasañca vo, bhikkhave, desessāmi sududdasagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, sududdasaṃ…pe… ajajjarañca vo, bhikkhave, desessāmi ajajjaragāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, ajajjaraṃ…pe… dhuvañca vo, bhikkhave, desessāmi dhuvagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, dhuvaṃ…pe… apalokitañca vo, bhikkhave, desessāmi apalokitagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, apalokitaṃ…pe… anidassanañca vo, bhikkhave, desessāmi anidassanagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anidassanaṃ…pe… nippapañcañca vo, bhikkhave, desessāmi nippapañcagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, nippapañcaṃ…pe…?

379-408. “诸比丘，我将为你们宣说无漏，以及趣向无漏之道。你们要谛听。诸比丘，什么是无漏呢？……诸比丘，我将为你们宣说真实，以及趣向真实之道。你们要谛听。诸比丘，什么是真实呢？……诸比丘，我将为你们宣说彼岸，以及趣向彼岸之道。你们要谛听。诸比丘，什么是彼岸呢？……诸比丘，我将为你们宣说微妙，以及趣向微妙之道。你们要谛听。诸比丘，什么是微妙呢？……诸比丘，我将为你们宣说极难见，以及趣向极难见之道。你们要谛听。诸比丘，什么是极难见呢？……诸比丘，我将为你们宣说无老，以及趣向无老之道。你们要谛听。诸比丘，什么是无老呢？……诸比丘，我将为你们宣说常恒，以及趣向常恒之道。你们要谛听。诸比丘，什么是常恒呢？……诸比丘，我将为你们宣说不毁坏，以及趣向不毁坏之道。你们要谛听。诸比丘，什么是不毁坏呢？……诸比丘，我将为你们宣说不可见，以及趣向不可见之道。你们要谛听。诸比丘，什么是不可见呢？……诸比丘，我将为你们宣说无戏论，以及趣向无戏论之道。你们要谛听。诸比丘，什么是无戏论呢？……”

‘‘Santañca vo, bhikkhave, desessāmi santagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, santaṃ…pe… amatañca vo, bhikkhave, desessāmi amatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, amataṃ…pe… paṇītañca vo, bhikkhave, desessāmi paṇītagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, paṇītaṃ…pe… sivañca vo, bhikkhave[Pg.542], desessāmi sivagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, sivaṃ…pe… khemañca vo, bhikkhave, desessāmi khemagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, khemaṃ…pe… taṇhākkhayañca vo, bhikkhave, desessāmi taṇhākkhayagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, taṇhākkhayaṃ…pe…?

“诸比丘，我将为你们宣说寂静，以及趣向寂静之道。你们要谛听。诸比丘，什么是寂静呢？……诸比丘，我将为你们宣说不死，以及趣向不死之道。你们要谛听。诸比丘，什么是不死呢？……诸比丘，我将为你们宣说殊胜，以及趣向殊胜之道。你们要谛听。诸比丘，什么是殊胜呢？……诸比丘，我将为你们宣说安宁，以及趣向安宁之道。你们要谛听。诸比丘，什么是安宁呢？……诸比丘，我将为你们宣说安稳，以及趣向安稳之道。你们要谛听。诸比丘，什么是安稳呢？……诸比丘，我将为你们宣说渴爱灭尽，以及趣向渴爱灭尽之道。你们要谛听。诸比丘，什么是渴爱灭尽呢？……”

‘‘Acchariyañca vo, bhikkhave, desessāmi acchariyagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, acchariyaṃ…pe… abbhutañca vo, bhikkhave, desessāmi abbhutagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, abbhutaṃ…pe… anītikañca vo, bhikkhave, desessāmi anītikagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anītikaṃ…pe… anītikadhammañca vo, bhikkhave, desessāmi anītikadhammagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anītikadhammaṃ…pe… nibbānañca vo, bhikkhave, desessāmi nibbānagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, nibbānaṃ…pe… abyāpajjhañca vo, bhikkhave, desessāmi abyāpajjhagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, abyāpajjhaṃ…pe… virāgañca vo, bhikkhave, desessāmi virāgagāmiñca maggaṃ. Taṃ suṇātha. Katamo ca, bhikkhave, virāgo…pe…?

“诸比丘，我将为你们宣说希有，以及趣向希有之道。你们要谛听。诸比丘，什么是希有呢？……诸比丘，我将为你们宣说未曾有，以及趣向未曾有之道。你们要谛听。诸比丘，什么是未曾有呢？……诸比丘，我将为你们宣说无灾，以及趣向无灾之道。你们要谛听。诸比丘，什么是无灾呢？……诸比丘，我将为你们宣说无灾法，以及趣向无灾法之道。你们要谛听。诸比丘，什么是无灾法呢？……诸比丘，我将为你们宣说涅槃，以及趣向涅槃之道。你们要谛听。诸比丘，什么是涅槃呢？……诸比丘，我将为你们宣说无恼害，以及趣向无恼害之道。你们要谛听。诸比丘，什么是无恼害呢？……诸比丘，我将为你们宣说离贪，以及趣向离贪之道。你们要谛听。诸比丘，什么是离贪呢？……”

‘‘Suddhiñca vo, bhikkhave, desessāmi suddhigāmiñca maggaṃ. Taṃ suṇātha. Katamā ca, bhikkhave, suddhi…pe… muttiñca vo, bhikkhave, desessāmi muttigāmiñca maggaṃ. Taṃ suṇātha. Katamā ca, bhikkhave, mutti…pe… anālayañca vo, bhikkhave, desessāmi anālayagāmiñca maggaṃ. Taṃ suṇātha. Katamo ca, bhikkhave, anālayo…pe… dīpañca vo, bhikkhave, desessāmi dīpagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, dīpaṃ…pe… leṇañca vo, bhikkhave, desessāmi leṇagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, leṇaṃ…pe… tāṇañca vo, bhikkhave, desessāmi tāṇagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, tāṇaṃ…pe… saraṇañca vo, bhikkhave, desessāmi saraṇagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, saraṇaṃ…pe…anusāsanī’’ti? Bāttiṃsatimaṃ.

“诸比丘，我将为你们宣说清净(suddhi)及导向清净之道。你们当谛听。诸比丘，何为清净？……（中略）……诸比丘，我将为你们宣说解脱(mutti)及导向解脱之道。你们当谛听。诸比丘，何为解脱？……（中略）……诸比丘，我将为你们宣说无执(anālaya)及导向无执之道。你们当谛听。诸比丘，何为无执？……（中略）……诸比丘，我将为你们宣说依止洲(dīpa)及导向依止洲之道。你们当谛听。诸比丘，何为依止洲？……（中略）……诸比丘，我将为你们宣说藏匿处(leṇa)及导向藏匿处之道。你们当谛听。诸比丘，何为藏匿处？……（中略）……诸比丘，我将为你们宣说守护(tāṇa)及导向守护之道。你们当谛听。诸比丘，何为守护？……（中略）……诸比丘，我将为你们宣说归依处(saraṇa)及导向归依处之道。你们当谛听。诸比丘，何为归依处？……（中略）……第三十二经。”

33. Parāyanasuttaṃ

33. 归趣经

409. ‘‘Parāyanañca vo, bhikkhave, desessāmi parāyanagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, parāyanaṃ? Yo, bhikkhave, rāgakkhayo dosakkhayo [Pg.543] mohakkhayo – idaṃ vuccati, bhikkhave, parāyanaṃ. Katamo ca, bhikkhave, parāyanagāmī maggo? Kāyagatāsati. Ayaṃ vuccati, bhikkhave, parāyanagāmimaggo. Iti kho, bhikkhave, desitaṃ vo mayā parāyanaṃ, desito parāyanagāmimaggo. 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. (Yathā asaṅkhataṃ tathā vitthāretabbaṃ). Tettiṃsatimaṃ.

409. “诸比丘，我将为你们宣说归趣(parāyana)及导向归趣之道。你们当谛听。诸比丘，何为归趣？诸比丘，贪的灭尽、嗔的灭尽、痴的灭尽——诸比丘，这被称为归趣。诸比丘，何为导向归趣之道？即身至念。诸比丘，这被称为导向归趣之道。如是，诸比丘，我已为你们宣说了归趣，宣说了导向归趣之道。诸比丘，为弟子们求利益、具悲悯的导师，出于悲悯所应做之事，我已为你们做了。诸比丘，这些是树下，这些是空闲处。诸比丘，你们当禅修，莫放逸，勿令日后追悔。这是我们对你们的教诫。”（应如无为那般广说）。第三十三经。

Dutiyo vaggo.

第二品

Tassuddānaṃ –

其摄颂——

Asaṅkhataṃ anataṃ anāsavaṃ, saccañca pāraṃ nipuṇaṃ sududdasaṃ;

Ajajjaraṃ dhuvaṃ apalokitaṃ, anidassanaṃ nippapañca santaṃ.

无为、无爱、无漏，真实、彼岸、精妙、极难得见；不老、恒常、不坏，不可见、无戏论、寂静。

Amataṃ paṇītañca sivañca khemaṃ, taṇhākkhayo acchariyañca abbhutaṃ;

Anītikaṃ anītikadhammaṃ, nibbānametaṃ sugatena desitaṃ.

不死、胜妙、吉祥、安稳，渴爱灭尽、稀有、未曾有；无灾、无灾法，此乃善逝所说的涅槃。

Abyāpajjho virāgo ca, suddhi mutti anālayo;

Dīpo leṇañca tāṇañca, saraṇañca parāyananti.

无恼害、离贪，清净、解脱、无执取；是岛屿、是庇护所、是守护、是归依处、是最终归趣。

Asaṅkhatasaṃyuttaṃ samattaṃ.

《无为相应》终。

10. Abyākatasaṃyuttaṃ

10. 无记相应

1. Khemāsuttaṃ

1. 谶摩经

410. Ekaṃ [Pg.544] samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena khemā bhikkhunī kosalesu cārikaṃ caramānā antarā ca sāvatthiṃ antarā ca sāketaṃ toraṇavatthusmiṃ vāsaṃ upagatā hoti. Atha kho rājā pasenadi kosalo sāketā sāvatthiṃ gacchanto, antarā ca sāketaṃ antarā ca sāvatthiṃ toraṇavatthusmiṃ ekarattivāsaṃ upagacchi. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, toraṇavatthusmiṃ tathārūpaṃ samaṇaṃ vā brāhmaṇaṃ vā jāna yamahaṃ ajja payirupāseyya’’nti.

410. 一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。当时，谶摩(Khemā)比丘尼于憍萨罗国游行，在舍卫城与娑枳多(Sāketa)之间的多罗那瓦堵(Toraṇavatthu)住下。其时，憍萨罗王波斯匿从娑枳多前往舍卫城，在娑枳多与舍卫城之间的多罗那瓦堵住宿一夜。于是，憍萨罗王波斯匿对某个男子说：“来，你这人，去多罗那瓦堵探寻，看有哪位沙门或婆罗门，是我今天可以去拜见的。”

‘‘Evaṃ, devā’’ti kho so puriso rañño pasenadissa kosalassa paṭissutvā kevalakappaṃ toraṇavatthuṃ āhiṇḍanto nāddasa tathārūpaṃ samaṇaṃ vā brāhmaṇaṃ vā yaṃ rājā pasenadi kosalo payirupāseyya. Addasā kho so puriso khemaṃ bhikkhuniṃ toraṇavatthusmiṃ vāsaṃ upagataṃ. Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca –

“是的，大王。”那人应诺憍萨罗王波斯匿后，遍寻整个多罗那瓦堵，没有见到任何值得憍萨罗王波斯匿拜见的沙门或婆罗门。他看见了住在多罗那瓦堵的谶摩比丘尼。见到后，他便去到憍萨罗王波斯匿那里；走近后，对憍萨罗王波斯匿说道：

‘‘Natthi kho, deva, toraṇavatthusmiṃ tathārūpo samaṇo vā brāhmaṇo vā yaṃ devo payirupāseyya. Atthi ca kho, deva, khemā nāma bhikkhunī, tassa bhagavato sāvikā arahato sammāsambuddhassa. Tassā kho pana ayyāya evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍitā, viyattā medhāvinī bahussutā cittakathā kalyāṇapaṭibhānā’ti. Taṃ devo payirupāsatū’’ti.

“大王，在多罗那瓦都(Toraṇavatthu)，实无值得您去亲近的、像那样的沙门或婆罗门。然而，大王，有一位名叫差摩(Khemā)的比丘尼，是那位世尊、阿罗汉、正等觉者的女弟子。那位尊者有如此美好的声誉远扬：‘贤智、练达、有智慧、多闻、言辞善巧、具善辩才。’大王应当去亲近她。”

Atha kho rājā pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami; upasaṅkamitvā khemaṃ bhikkhuniṃ abhivādetvā ekamantaṃ [Pg.545] nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo khemaṃ bhikkhuniṃ etadavoca – ‘‘kiṃ nu kho, ayye, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, mahārāja, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ panayye, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, mahārāja, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, ayye, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, mahārāja, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ panayye, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti. ‘‘Etampi kho, mahārāja, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.

于是，憍萨罗王波斯匿前往差摩比丘尼之处；抵达后，礼敬差摩比丘尼，坐于一旁。坐于一旁后，憍萨罗王波斯匿对差摩比丘尼说：“尊者，有情死后存在吗？”“大王，世尊未曾记说此事：‘有情死后存在’。”“那么，尊者，有情死后不存在吗？”“大王，世尊也未曾记说此事：‘有情死后不存在’。”“尊者，有情死后既存在又不存在吗？”“大王，世尊未曾记说此事：‘有情死后既存在又不存在’。”“那么，尊者，有情死后既非存在亦非不存在吗？”“大王，世尊也未曾记说此事：‘有情死后既非存在亦非不存在’。”’

‘‘‘Kiṃ nu kho, ayye, hoti tathāgato paraṃ maraṇā’ti, iti puṭṭhā samānā – ‘abyākataṃ kho etaṃ, mahārāja, bhagavatā – hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ panayye, na hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘etampi kho, mahārāja, abyākataṃ bhagavatā – na hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ nu kho, ayye, hoti ca na ca hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘abyākataṃ kho etaṃ, mahārāja, bhagavatā – hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ panayye, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘etampi kho, mahārāja, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Ko nu kho, ayye, hetu, ko paccayo yenetaṃ abyākataṃ bhagavatā’’’ti?

“贤姊，当被问‘众生死后存在吗？’时，您说：‘大王，世尊对此不作记说——众生死后存在。’当被问‘那么，贤姊，众生死后不存在吗？’时，您说：‘大王，世尊对此亦不作记说——众生死后不存在。’当被问‘贤姊，众生死后既存在又不存在吗？’时，您说：‘大王，世尊对此不作记说——众生死后既存在又不存在。’当被问‘那么，贤姊，众生死后既非存在亦非不存在吗？’时，您说：‘大王，世尊对此亦不作记说——众生死后既非存在亦非不存在。’贤姊，是何因、何缘，世尊对此不作记说呢？”

‘‘Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṃ gaṇetuṃ – ettakā vālukā iti vā, ettakāni vālukasatāni iti vā, ettakāni vālukasahassāni iti vā, ettakāni vālukasatasahassāni iti vā’’ti? ‘‘No hetaṃ, ayye’’. ‘‘Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde [Pg.546] udakaṃ gaṇetuṃ – ettakāni udakāḷhakāni iti vā, ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā’’ti? ‘‘No hetaṃ, ayye’’. ‘‘Taṃ kissa hetu’’? ‘‘Mahāyye, samuddo gambhīro appameyyo duppariyogāho’’ti. ‘‘Evameva kho, mahārāja, yena rūpe tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.

“那么，大王，我将就此事反问于你。你认为合适，便请回答。大王，你意下如何？你是否有任何计算师、指算师或计数师，能计算恒河的沙子——说有这么多沙粒，这么多百沙粒，这么多千沙粒，或这么多十万沙粒吗？”“并非如此，尊者。”“那么，你是否有任何计算师、指算师或计数师，能计算大海的水——说有这么多‘阿罗迦’(āḷhaka)水，这么多百‘阿罗迦’水，这么多千‘阿罗迦’水，或这么多十万‘阿罗迦’水吗？”“并非如此，尊者。”“此是何因？”“诚然，尊者，大海深邃、不可测量、难以探究。”“大王，正是如此。凡用以安立如来之色，彼色已为如来所舍断，根已断绝，如同棕榈树桩，已使其不再生，于未来不复生起。大王，如来已从色之名数中解脱，深邃、不可测量、难以探究，犹如大海。‘如来死后存在’，此说不适用；‘如来死后不存在’，此说不适用；‘如来死后既存在又不存在’，此说不适用；‘如来死后既非存在亦非不存在’，此说亦不适用。”

‘‘Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya, sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhāyavimutto, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.

“大王，凡用以安立如来的受，那受已被如来断除，根已被拔，如同多罗树桩，已成非有，于未来有不生之法。大王，如来已从‘受’的称谓中解脱，甚深、无量、难测，犹如大海。‘如来死后存在’不适用，‘如来死后不存在’不适用，‘如来死后既存在又不存在’不适用，‘如来死后既非存在亦非不存在’也不适用。”

‘‘Yāya saññā tathāgataṃ…pe… yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya, te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.

“凡用以安立如来的想……（中略）……凡用以安立如来的诸行，那些行已被如来断除，根已被拔，如同多罗树桩，已成非有，于未来有不生之法。大王，诚然，如来已从‘诸行’的称谓中解脱，甚深、无量、难测，犹如大海。‘如来死后存在’不适用，‘如来死后不存在’不适用，‘如来死后既存在又不存在’不适用，‘如来死后既非存在亦非不存在’也不适用。”

‘‘Yena viññāṇe tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ [Pg.547] anuppādadhammaṃ. Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upetī’’ti. Atha kho rājā pasenadi kosalo khemāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā khemaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

“大王，凡用以施设如来之识，已被如来舍断，根已断绝，如多罗树桩，已令其不再有，于未来无有生起之法。大王，如来实已解脱于识之名数，甚深、无量、难测，犹如大海。‘如来死后存在’之说，不适用；‘如来死后不存在’之说，不适用；‘如来死后既存在又不存在’之说，不适用；‘如来死后既非存在亦非不存在’之说，亦不适用。”尔时，憍萨罗国波斯匿王，对翅摩比丘尼所说之语，心生欢喜，随喜赞叹，从座而起，向翅摩比丘尼顶礼，行右绕礼后离去。

Atha kho rājā pasenadi kosalo aparena samayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, mahārāja, mayā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bhante, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, mahārāja, abyākataṃ mayā – ‘na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, bhante, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, mahārāja, mayā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bhante, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, mahārāja, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, bhante, hoti tathāgato paraṃ maraṇā’’ti iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, mahārāja, mayā – hoti tathāgato paraṃ maraṇā’ti vadesi…pe…. ‘‘‘Kiṃ pana, bhante, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – ‘‘‘etampi kho, mahārāja, abyākataṃ mayā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. Ko nu kho, bhante, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā’’ti?

尔时，憍萨罗国波斯匿王(Pasenadi Kosala)于另一时前往世尊之处；抵达后，顶礼世尊，坐于一旁。坐于一旁的憍萨罗国波斯匿王白世尊言：“世尊，如来死后存在吗？”“大王，此为我所不记说：‘如来死后存在。’”“那么，世尊，如来死后不存在吗？”“大王，此亦为我所不记说：‘如来死后不存在。’”“世尊，如来死后亦存在亦不存在吗？”“大王，此为我所不记说：‘如来死后亦存在亦不存在。’”“那么，世尊，如来死后非存在非不存在吗？”“大王，此亦为我所不记说：‘如来死后非存在非不存在。’”“世尊，当被问及‘如来死后存在吗？’时，您说：‘大王，此为我所不记说：“如来死后存在。”’……乃至……当被问及‘那么，世尊，如来死后非存在非不存在吗？’时，您说：‘大王，此亦为我所不记说：“如来死后非存在非不存在。”’世尊，是何因、何缘，世尊不记说此事？”

‘‘Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṃ gaṇetuṃ [Pg.548] – ettakā vālukā iti vā…pe… ettakāni vālukasatasahassāni iti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṃ gaṇetuṃ – ettakāni udakāḷhakāni iti vā…pe… ettakāni udakāḷhakasatasahassāni iti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Mahā, bhante, samuddo gambhīro appameyyo duppariyogāho. Evameva kho, mahārāja, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya, taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti. Yāya vedanāya…pe… yāya saññāya…pe… yehi saṅkhārehi…pe…’’.

“大王，既然如此，我将在此反问你。你认为怎样好，就怎样回答。大王，你如何认为？你是否有任何计数者、指算者或总计者，能够计算恒河的沙——说‘有这么多沙’……（中略）……乃至‘有这么多十万沙’吗？”“并非如此，尊者。”“那么，你是否有任何计数者、指算者或总计者，能够计算大海的水——说‘有这么多阿荼伽(āḷhaka)的水’……（中略）……乃至‘有这么多十万阿荼伽的水’吗？”“并非如此，尊者。”“那是什么原因呢？”“尊者，大海广大、甚深、不可量、难测度。大王，正是如此，凡是用以施设如来的那个色，已被如来断除，根已被切断，已做成如棕榈树桩，已令其不再有，于未来有不生之法。大王，如来实已从色之名数中解脱，甚深、不可量、难测度——犹如大海。‘如来死后存在’此说不适用……（中略）……‘如来死后非有非非有’此说亦不适用。以何受……（中略）……以何想……（中略）……以何行……”

‘‘Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya, taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upetī’’ti.

“凡是用以施设如来的那个识，已被如来断除，根已被切断，已做成如棕榈树桩，已令其不再有，于未来有不生之法。大王，如来实已从识之名数中解脱，甚深、不可量、难测度——犹如大海。‘如来死后存在’此说不适用，‘如来死后不存在’此说不适用，‘如来死后亦有亦无’此说不适用，‘如来死后非有非非有’此说亦不适用。”

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati yadidaṃ aggapadasmiṃ. Ekamidāhaṃ, bhante, samayaṃ khemaṃ bhikkhuniṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi bhagavā. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati yadidaṃ aggapadasmiṃ. Handa dāni mayaṃ, bhante, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassa dāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo bhagavato [Pg.549] bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti. Paṭhamaṃ.

“世尊，真是稀有！世尊，真是未曾有！导师与女弟子的说法，义与义相符，文与文相合，毫无违背，即在这最胜的法义上。世尊，有一次，我前去拜见差摩(Khemā)比丘尼，询问了这个义理。那位圣尼也用这些文句为我解说了这个义理，正如世尊所说。世尊，真是稀有！世尊，真是未曾有！导师与女弟子的说法，义与义相符，文与文相合，毫无违背，即在这最胜的法义上。那么，世尊，我们现在告辞了，我们事务繁多，有很多事要做。”“大王，你认为何时合适，便可离去。”于是，憍萨罗国波斯匿王欢喜、随喜世尊所说，从座起身，礼敬世尊，右绕后离去。第一经。

2. Anurādhasuttaṃ

2. 阿努拉达经

411. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – ‘‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇāti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’’ti. Evaṃ vutte, te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – ‘‘so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto’’ti. Atha kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.

411. 一时，世尊住在毗舍离(Vesālī)大林中的重阁讲堂(Kūṭāgārasālā)。那时，具寿阿努拉达(Anurādha)住在离世尊不远的林中孤邸。当时，众多外道游方者来到具寿阿努拉达之处，与他互相问候，作了友善、应忆念的交谈后，坐于一旁。坐于一旁后，那些外道游方者对具寿阿努拉达说：“贤友阿努拉达，那如来是至上士、最胜士、已达最上成就者，如来就这四种情况宣说他吗——‘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‘如来死后既非存在亦非不存在’？”“贤友，那如来是至上士、最胜士、已达最上成就者，如来是离于此四种情况而宣说他的——‘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‘如来死后既非存在亦非不存在’。”此言一出，那些外道游方者对具寿阿努拉达说：“这位比丘想必是新学，出家不久；或者虽为长老，却愚痴、不善巧。”于是，那些外道游方者以‘新学’和‘愚人’之说贬斥具寿阿努拉达后，从座而起，离去了。

Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi – ‘‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ puccheyyuṃ, kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na [Pg.550] ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti? Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ – ‘‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? Evaṃ vuttāhaṃ, bhante, te aññatitthiye paribbājake etadavocaṃ – ‘‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. Evaṃ vutte, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ – ‘‘so cāyaṃ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’’ti. Atha kho maṃ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu. Tassa mayhaṃ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi – ‘‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ puccheyyuṃ, kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?

那时，当那些外道游行者离去不久，具寿阿努拉达生起此念：“倘若那些外道游行者再进一步问我，我该如何回答，才能既符合世尊的教导，又不以不实诽谤世尊，并且能如法随法地解说，而任何如法的诘难都不会导致应受呵责的境地呢？”于是，具寿阿努拉达前往世尊所在之处，抵达后，向世尊顶礼，然后坐于一旁。坐于一旁后，具寿阿努拉达对世尊说：“世尊，我住在离世尊不远的森林孤邸中。那时，世尊，有许多外道游行者来到我这里，抵达后，与我互相问候。相互致以亲切、应忆念的问候后，他们坐于一旁。世尊，那些坐于一旁的外道游行者对我如此说道：‘贤友阿努拉达，那位如来，是至上士、最胜士、已达最上成就者，当他施设时，是否在这四种立场中施设——“如来死后存在”，或……乃至……“如来死后既非存在亦非不存在”？’”世尊，他们这样说后，我对那些外道游行者如此说道：“贤友，那位如来，是至上士、最胜士、已达最上成就者，当他施设时，是于此四种立场之外而施设——‘如来死后存在’，或……乃至……‘如来死后既非存在亦非不存在’。”世尊，他们听我这样说后，那些外道游行者对我说道：“这位比丘想必是新学，出家不久，或者即便是长老，也是愚痴、不善巧的。”于是，世尊，那些外道游行者以新学之说、愚人之说贬斥我后，便从座而起，离去了。世尊，当那些外道游行者离去不久，我便生起此念：“倘若那些外道游行者再进一步问我，我该如何回答，才能既符合世尊的教导，又不以不实诽谤世尊，并且能如法随法地解说，而任何如法的诘难都不会导致应受呵责的境地呢？”

‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ niccaṃ vā aniccaṃ vā’’ti?

“阿努拉达，你认为如何？色是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常的。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦的。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“再者，凡是无常、是苦、是变易之法，是否适合如此看待——‘这是我的，我就是这个，这是我的自我’？”

‘‘No hetaṃ, bhante’’.

“世尊，那是不适合的。”

‘‘Vedanā niccā vā aniccā vā’’ti?…Pe… saññā [Pg.551] …pe… saṅkhārā…pe… ‘‘viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti?

“受是常还是无常？”……乃至……“想……乃至……行……乃至……“识是常还是无常？”

‘‘Aniccaṃ, bhante’’.

“世尊，是无常的。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti?

“凡是无常的，那是苦还是乐呢？”

‘‘Dukkhaṃ, bhante’’.

“世尊，是苦的。”

‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti?

“再者，凡是无常、是苦、是变易之法，是否适合如此看待——‘这是我的，我就是这个，这是我的自我’？”

‘‘No hetaṃ, bhante’’.

“世尊，那是不适合的。”

‘‘Tasmātiha, anurādha, 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 atītānāgatapaccuppannā…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 daṭṭhabbaṃ. Evaṃ passaṃ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

“是故，阿努拉达，任何色，无论是过去、未来、现在，是内、是外，是粗、是细，是劣、是胜，是远、是近，所有色都应当以正慧如实观照：‘这不是我的，我不是这个，这不是我的自我。’任何受，无论是过去、未来、现在……乃至……任何想……乃至……任何行……乃至……任何识，无论是过去、未来、现在，是内、是外，是粗、是细，是劣、是胜，是远、是近，所有识都应当以正慧如实观照：‘这不是我的，我不是这个，这不是我的自我。’阿努拉达，如是观时，多闻的圣弟子对色厌离，对受厌离，对想厌离，对行厌离，对识厌离。因厌离而离贪；因离贪而解脱；于解脱时，生起‘已解脱’之智。他了知：‘生已尽，梵行已立，应作已作，此后更无余作。’”

‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Saññaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Saṅkhāre tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, anurādha, rūpasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Aññatra rūpā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanāya…pe… aññatra vedanāya…pe… saññāya…pe… aññatra saññāya…pe… saṅkhāresu…pe… aññatra saṅkhārehi…pe… viññāṇasmiṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Aññatra viññāṇā tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’.

“阿努拉达，你认为如何？你视色为如来吗？”“世尊，并非如此。”“你视受为如来吗？”“世尊，并非如此。”“你视想为如来吗？”“世尊，并非如此。”“你视行为如来吗？”“世尊，并非如此。”“你视识为如来吗？”“世尊，并非如此。”“阿努拉达，你认为如何？你视如来在色中吗？”“世尊，并非如此。”“你视如来在色之外吗？”“世尊，并非如此。”“在受中……乃至……在受之外……乃至……在想中……乃至……在想之外……乃至……在行中……乃至……在行之外……乃至……你视如来在识中吗？”“世尊，并非如此。”“你视如来在识之外吗？”“世尊，并非如此。”

‘‘Taṃ kiṃ maññasi, anurādha, rūpaṃ, vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññasi, anurādha, ayaṃ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ettha ca te, anurādha, diṭṭheva [Pg.552] dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ – yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘‘‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu sādhu, anurādha! Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodha’’nti. Dutiyaṃ.

“阿努拉达，你认为如何？你视色、受、想、行、识为如来吗？”“世尊，并非如此。”“阿努拉达，你认为如何？你视此无色、无受、无想、无行、无识者为如来吗？”“世尊，并非如此。”“阿努拉达，于此，当你于现法中真实、确定地寻不得如来时，你作此宣说是否适当：‘贤友，对于那无上士、最上士、已达最上成就者的如来，当要宣说他时，如来是在这四种立场之外宣说：“如来死后存在”……乃至……“如来死后既非存在亦非不存在”’？”“世尊，并非如此。”“善哉，善哉，阿努拉达！无论是过去还是现在，我所宣说的都只是苦与苦的止息。”第二。

3. Paṭhamasāriputtakoṭṭhikasuttaṃ

3. 第一舍利弗拘絺罗经

412. Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. 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 –

412. 一时，具寿舍利弗与具寿大拘絺罗，住在波罗奈（Bārāṇasī）仙人堕处（Isipatana）的鹿野苑（Migadāya）。尔时，具寿大拘絺罗于傍晚时分从独一静处出来，前往具寿舍利弗之处。抵达后，与具寿舍利弗互相致意，交换了令人欢喜、值得忆念的言辞后，坐于一旁。坐于一旁的具寿大拘絺罗对具寿舍利弗说了这话——

‘‘Kiṃ nu kho, āvuso sāriputta, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, āvuso, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, āvuso, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.

“贤友舍利弗，如来死后存在吗？”“贤友，世尊对此不作记说——‘如来死后存在’。”“那么，贤友，如来死后不存在吗？”“贤友，世尊对此也不作记说——‘如来死后不存在’。”“贤友，如来死后既存在又不存在吗？”“贤友，世尊对此不作记说——‘如来死后既存在又不存在’。”“那么，贤友，如来死后既非存在也非不存在吗？”“贤友，世尊对此也不作记说——‘如来死后既非存在也非不存在’。”

‘‘‘Kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno, ‘abyākataṃ kho etaṃ, āvuso, bhagavatā – hoti tathāgato [Pg.553] paraṃ maraṇā’ti vadesi…pe… ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – ‘etampi kho, āvuso, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. Ko nu kho, āvuso, hetu, ko paccayo yenetaṃ abyākataṃ bhagavatā’’ti?

“贤友，当被问及‘贤友，如来死后存在吗？’时，你回答说：‘贤友，世尊对此不作记说——如来死后存在。’……当被问及‘那么，贤友，如来死后既非存在也非不存在吗？’时，你回答说：‘贤友，世尊对此也不作记说——如来死后既非存在也非不存在。’贤友，是何因、何缘，世尊对此不作记说呢？”

‘‘Hoti tathāgato paraṃ maraṇāti kho, āvuso, rūpagatametaṃ. Na hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, vedanāgatametaṃ. Na hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, saññāgatametaṃ. Na hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, saṅkhāragatametaṃ. Na hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, viññāṇagatametaṃ. Na hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Ayaṃ kho, āvuso, hetu ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā’’ti. Tatiyaṃ.

“贤友，‘有情死后存在’，这仅是色；‘有情死后不存在’，这仅是色；‘有情死后既存在又不存在’，这仅是色；‘有情死后既非存在也非不存在’，这仅是色。贤友，‘有情死后存在’，这仅是受；‘有情死后不存在’，这仅是受；‘有情死后既存在又不存在’，这仅是受；‘有情死后既非存在也非不存在’，这仅是受。贤友，‘有情死后存在’，这仅是想；‘有情死后不存在’，这仅是想；‘有情死后既存在又不存在’，这仅是想；‘有情死后既非存在也非不存在’，这仅是想。贤友，‘有情死后存在’，这仅是行；‘有情死后不存在’，这仅是行；‘有情死后既存在又不存在’，这仅是行；‘有情死后既非存在也非不存在’，这仅是行。贤友，‘有情死后存在’，这仅是识；‘有情死后不存在’，这仅是识；‘有情死后既存在又不存在’，这仅是识；‘有情死后既非存在也非不存在’，这仅是识。贤友，此是因，此是缘，世尊因此不作记说。”第三经。

4. Dutiyasāriputtakoṭṭhikasuttaṃ

4. 第二舍利弗拘絺罗经

413. Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… (sāyeva [Pg.554] pucchā) ‘‘ko nu kho, āvuso, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Rūpaṃ kho, āvuso, ajānato apassato yathābhūtaṃ, rūpasamudayaṃ ajānato apassato yathābhūtaṃ, rūpanirodhaṃ ajānato apassato yathābhūtaṃ, rūpanirodhagāminiṃ paṭipadaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ ajānato apassato yathābhūtaṃ, viññāṇasamudayaṃ ajānato apassato yathābhūtaṃ, viññāṇanirodhaṃ ajānato apassato yathābhūtaṃ, viññāṇanirodhagāminiṃ paṭipadaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’tipissa hoti.

413. 一时，具寿舍利弗与具寿摩诃拘絺罗(Mahākoṭṭhika)住在波罗奈(Bārāṇasī)的仙人堕处鹿野苑。……（问题相同）“贤友，是何因，是何缘，世尊对此不予记说呢？”“贤友，对于色不如实知见，对于色之集起不如实知见，对于色之灭尽不如实知见，对于导向色灭尽的行道不如实知见，则会认为‘有情死后存在’；则会认为‘有情死后不存在’；则会认为‘有情死后既存在亦不存在’；则会认为‘有情死后既非存在亦非不存在’。对于受……想……行……对于识不如实知见，对于识之集起不如实知见，对于识之灭尽不如实知见，对于导向识灭尽的行道不如实知见，则会认为‘有情死后存在’；则会认为‘有情死后不存在’；则会认为‘有情死后既存在亦不存在’；则会认为‘有情死后既非存在亦非不存在’。”

‘‘Rūpañca kho, āvuso, jānato passato yathābhūtaṃ, rūpasamudayaṃ jānato passato yathābhūtaṃ, rūpanirodhaṃ jānato passato yathābhūtaṃ, rūpanirodhagāminiṃ paṭipadaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ jānato passato yathābhūtaṃ, viññāṇasamudayaṃ jānato passato yathābhūtaṃ, viññāṇanirodhaṃ jānato passato yathābhūtaṃ, viññāṇanirodhagāminiṃ paṭipadaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā’’ti. Catutthaṃ.

“贤友，如实知见色、色之集、色之灭、导向色灭之道者，便不生‘有情死后存在’之见……乃至……不生‘有情死后既非存在亦非不存在’之见。于受……想……行……如实知见识、识之集、识之灭、导向识灭之道者，便不生‘有情死后存在’之见；不生‘有情死后不存在’之见；不生‘有情死后既存在亦不存在’之见；不生‘有情死后既非存在亦非不存在’之见。贤友，此即是因，此即是缘，世尊因此不予记说。”第四。

5. Tatiyasāriputtakoṭṭhikasuttaṃ

5. 第三舍利弗拘絺罗经

414. Ekaṃ [Pg.555] samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… (sāyeva pucchā) ‘‘ko nu kho, āvuso, hetu ko paccayo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanāya…pe… saññāya…pe… saṅkhāresu…pe… viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Rūpe ca kho, āvuso, vigatarāgassa…pe… vedanāya…pe… saññāya…pe… saṅkhāresu…pe… viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu, ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā’’ti. Pañcamaṃ.

414. 一时，具寿舍利弗和具寿摩诃拘絺罗住在波罗奈(Bārāṇasī)的仙人堕处(Isipatana)鹿野苑(Migadāya)……（同前问）“贤友，是何因何缘，世尊对此不予记说呢？”“贤友，对于色，若未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱，他就会有‘如来死后存在’……乃至‘如来死后既非存在亦非不存在’之想。对于受……想……行……对于识，若未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱，他就会有‘如来死后存在’……乃至‘如来死后既非存在亦非不存在’之想。贤友，对于色，若已离贪……对于识，若已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱，他就不会有‘如来死后存在’……乃至‘如来死后既非存在亦非不存在’之想。贤友，此即是因，此即是缘，世尊因此而不予记说。”第五。

6. Catutthasāriputtakoṭṭhikasuttaṃ

6. 第四舍利弗与拘絺罗经

415. Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – ‘‘‘kiṃ nu kho, āvuso koṭṭhika, hoti tathāgato paraṃ maraṇā’ti…pe… ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – ‘etampi kho, āvuso, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato [Pg.556] paraṃ maraṇā’ti vadesi’’. ‘‘Ko nu kho, āvuso, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā’’ti?

415. 一时，具寿舍利弗与具寿摩诃拘絺罗(Mahākoṭṭhika)住在波罗奈(Bārāṇasī)的仙人堕处鹿野苑。那时，具寿舍利弗于傍晚时分从独住中起身，前往具寿摩诃拘絺罗之处；抵达后，与具寿摩诃拘絺罗交谈了可喜可忆念之语后，坐于一旁。坐于一旁后，具寿舍利弗对具寿摩诃拘絺罗说：“贤友拘絺罗，当被问及‘有情死后存在吗’……乃至‘有情死后既非存在亦非不存在吗’时，你如此回答：‘贤友，此亦为世尊所不记说——有情死后既非存在亦非不存在。’贤友，是何因何缘，世尊对此不予记说呢？”

‘‘Rūpārāmassa kho, āvuso, rūparatassa rūpasammuditassa rūpanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanārāmassa kho, āvuso, vedanāratassa vedanāsammuditassa, vedanānirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… saññārāmassa kho, āvuso…pe… saṅkhārārāmassa kho āvuso…pe… viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti’’.

“贤友，对于乐于色、爱乐于色、喜悦于色的人，因不如实知见色之灭，便会认为‘有情死后存在’，或认为‘有情死后不存在’，或认为‘有情死后既存在又不存在’，或认为‘有情死后既非存在亦非不存在’。贤友，对于乐于受、爱乐于受、喜悦于受的人，因不如实知见受之灭……乃至……贤友，对于乐于想……乃至……贤友，对于乐于行……乃至……贤友，对于乐于识、爱乐于识、喜悦于识的人，因不如实知见识之灭，便会认为‘有情死后存在’……乃至‘有情死后既非存在亦非不存在’。”

‘‘Na rūpārāmassa kho, āvuso, na rūparatassa na rūpasammuditassa, rūpanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Na vedanārāmassa kho, āvuso…pe… na saññārāmassa kho, āvuso…pe… na saṅkhārārāmassa kho, āvuso…pe… na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu, ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā’’ti.

贤友，于色不喜乐、不爱乐、不欢喜，如实知见色之灭者，他不会认为“有情死后存在”……乃至不会认为“有情死后非有非无”。贤友，于受……乃至……于想……乃至……于行……乃至……于识不喜乐、不爱乐、不欢喜，如实知见识之灭者，他不会认为“有情死后存在”……乃至不会认为“有情死后非有非无”。贤友，此即是因，此即是缘，世尊因此不作记说。

‘‘Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Siyā, āvuso. Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na [Pg.557] bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti.

“贤友，是否还有其他理趣，世尊因此不作记说呢？”“贤友，有。贤友，乐于有、爱乐于有、喜悦于有，不如实知见有之灭者，他会认为‘有情死后存在’……乃至认为‘有情死后非有非无’。贤友，不乐于有、不爱乐于有、不喜悦于有，如实知见有之灭者，他不会认为‘有情死后存在’……乃至不会认为‘有情死后非有非无’。贤友，此亦是理趣，世尊因此不作记说。”

‘‘Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Siyā, āvuso. Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva, hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti.

“贤友，是否还有其他理趣，因此世尊不予记说呢？”“有的，贤友。贤友，对于乐于取、喜于取、欣喜于取，不如实知见取之灭者，他会生起‘有情死后存在’……乃至……‘有情死后既非存在亦非不存在’这样的见解。贤友，对于不乐于取、不喜于取、不欣喜于取，如实知见取之灭者，他则不会生起‘有情死后存在’……乃至……‘有情死后既非存在亦非不存在’这样的见解。贤友，这也是世尊不予记说的理趣。”

‘‘Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Siyā, āvuso. Taṇhārāmassa kho, āvuso, taṇhāratassa taṇhāsammuditassa, taṇhānirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na taṇhārāmassa kho, āvuso, na taṇhāratassa na taṇhāsammuditassa, taṇhānirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe. … ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti.

“贤友，是否还有其他理趣，因此世尊不予记说呢？”“有的，贤友。贤友，对于乐于爱、喜于爱、欣喜于爱，不如实知见爱之灭者，他会生起‘有情死后存在’……乃至……‘有情死后既非存在亦非不存在’这样的见解。贤友，对于不乐于爱、不喜于爱、不欣喜于爱，如实知见爱之灭者，他则不会生起‘有情死后存在’……乃至……‘有情死后既非存在亦非不存在’这样的见解。贤友，这也是世尊不予记说的理趣。”

‘‘Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā’’ti? ‘‘Ettha dāni, āvuso sāriputta, ito uttari kiṃ icchasi? Taṇhāsaṅkhayavimuttassa, āvuso sāriputta, bhikkhuno vaṭṭaṃ natthi paññāpanāyā’’ti. Chaṭṭhaṃ.

“贤友，是否还有其他理趣，因此世尊不予记说呢？”“贤友舍利弗，于此，于此之上，汝复何求？贤友舍利弗，于爱尽解脱之比丘，无有轮回可施设。”第六。

7. Moggallānasuttaṃ

7. 目犍连经

416. Atha [Pg.558] kho vacchagotto paribbājako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ mahāmoggallānaṃ etadavoca –

416. 那时，游方者瓦差种(Vacchagotta)前往具寿大目犍连(Mahāmoggallāna)之处。抵达后，与具寿大目犍连互相问候，在交谈了愉悦且值得忆念的言辞后，坐于一旁。坐于一旁的游方者瓦差种对具寿大目犍连说了这番话：

‘‘Kiṃ nu kho, bho moggallāna, sassato loko’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘sassato loko’’’ti. ‘‘Kiṃ pana, bho moggallāna, asassato loko’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘asassato loko’’’ti. ‘‘Kiṃ nu kho, bho moggallāna, antavā loko’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘antavā loko’’’ti. ‘‘Kiṃ pana, bho moggallāna, anantavā loko’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘anantavā loko’’’ti. ‘‘Kiṃ nu kho, bho moggallāna, taṃ jīvaṃ taṃ sarīra’’nti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘taṃ jīvaṃ taṃ sarīra’’’nti. ‘‘Kiṃ pana, bho moggallāna, aññaṃ jīvaṃ aññaṃ sarīra’’nti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘aññaṃ jīvaṃ aññaṃ sarīra’’’nti. ‘‘Kiṃ nu kho, bho moggallāna, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bho moggallāna, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.

“尊者目犍连，世间是常吗？”“瓦查，此为世尊所不记说——‘世间是常’。”“那么，尊者目犍连，世间是无常吗？”“瓦查，此亦为世尊所不记说——‘世间是无常’。”“尊者目犍连，世间是有边吗？”“瓦查，此为世尊所不记说——‘世间是有边’。”“那么，尊者目犍连，世间是无边吗？”“瓦查，此亦为世尊所不记说——‘世间是无边’。”“尊者目犍连，命即是身吗？”“瓦查，此为世尊所不记说——‘命即是身’。”“那么，尊者目犍连，命异于身吗？”“瓦查，此亦为世尊所不记说——‘命异于身’。”“尊者目犍连，如来死后存在吗？”“瓦查，此为世尊所不记说——‘如来死后存在’。”“那么，尊者目犍连，如来死后不存在吗？”“瓦查，此亦为世尊所不记说——‘如来死后不存在’。”“尊者目犍连，如来死后既存在又不存在吗？”“瓦查，此为世尊所不记说——‘如来死后既存在又不存在’。”“那么，尊者目犍连，如来死后既非存在也非不存在吗？”“瓦查，此亦为世尊所不记说——‘如来死后既非存在也非不存在’。”

‘‘Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ [Pg.559] maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā? Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – sassato lokotipi, asassato lokotipi, antavā lokotipi, anantavā lokotipi, taṃ jīvaṃ taṃ sarīrantipi, aññaṃ jīvaṃ aññaṃ sarīrantipi, hoti tathāgato paraṃ maraṇātipi, na hoti tathāgato paraṃ maraṇātipi, hoti ca na ca hoti tathāgato paraṃ maraṇātipi, neva hoti na na hoti tathāgato paraṃ maraṇātipī’’ti?

“尊者目犍连，是何因何缘，使得其他宗派的游行者被如此问时，会作如此记说：‘世间是常恒的’，或‘世间是无常的’；‘世间是有边的’，或‘世间是无边的’；‘命即是身’，或‘命异于身’；‘如来死后存在’，或‘如来死后不存在’；‘如来死后存在且不存在’，或‘如来死后既非存在亦非不存在’？尊者目犍连，又是何因何缘，使得沙门乔达摩被如此问时，不作如此记说：‘世间是常恒的’、‘世间是无常的’、‘世间是有边的’、‘世间是无边的’、‘命即是身’、‘命异于身’、‘如来死后存在’、‘如来死后不存在’、‘如来死后存在且不存在’、‘如来死后既非存在亦非不存在’？”

‘‘Aññatitthiyā kho, vaccha, paribbājakā cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – sassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – sassato lokotipi…pe… neva hoti na na hoti tathāgato paraṃ maraṇātipī’’ti.

“瓦差，其他宗派的游行者视眼为‘这是我的，我是此，这是我的我’……乃至……视舌为‘这是我的，我是此，这是我的我’……乃至……视意为‘这是我的，我是此，这是我的我’。因此，当其他宗派的游行者被这样询问时，他们会作此解答：‘世间是常恒的’……乃至……‘如来死后既非存在亦非不存在’。然而，瓦差，如来、应供、正等觉者视眼为‘这不是我的，我非此，这不是我的我’……乃至……视舌为‘这不是我的，我非此，这不是我的我’……乃至……视意为‘这不是我的，我非此，这不是我的我’。因此，当如来被这样询问时，不会作此解答：‘世间是常恒的’……乃至……‘如来死后既非存在亦非不存在’。”

Atha kho vacchagotto paribbājako uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, sassato loko’’ti? Abyākataṃ kho etaṃ, vaccha, mayā – ‘sassato loko’ti…pe…. ‘‘Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.

尔时，游行者瓦差种从座起身，前往世尊之处。抵达后，与世尊互相致意，交换了愉悦、值得忆念的言谈，然后坐于一旁。坐于一旁的游行者瓦差种对世尊说：“乔达摩尊者，世间是常恒的吗？”“瓦差，我未曾宣示此——‘世间是常恒的’……。”“那么，乔达摩尊者，如来死后是既非存在亦非不存在吗？”“瓦差，此亦我未曾宣示——‘如来死后既非存在亦非不存在’。”

‘‘Ko [Pg.560] nu kho, bho gotama, hetu ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho gotama, hetu ko paccayo, yena bhoto gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti?

乔达摩尊者，是何因、何缘，当其他宗派的游行者被如此问时，会作如此记说：“世间是常”……乃至……“如来死后既非有亦非无”？乔达摩尊者，又是何因、何缘，当您被如此问时，却不作如此记说：“世间是常”……乃至……“如来死后既非有亦非无”？

‘‘Aññatitthiyā kho, vaccha, paribbājakā cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti.

“瓦差，外道游行者观察眼，认为‘这是我的，我是此，这是我的我’；……乃至……观察舌，认为‘这是我的，我是此，这是我的我’；……乃至……观察意，认为‘这是我的，我是此，这是我的我’。因此，当外道游行者被如此问时，会作如此记说：‘世间是常’……乃至……‘如来死后既非有亦非无’。然而，瓦差，如来、阿罗汉、正等觉者观察眼，认为‘这不是我的，我不是此，这不是我的我’；……乃至……观察舌，认为‘这不是我的，我不是此，这不是我的我’；……乃至……观察意，认为‘这不是我的，我不是此，这不是我的我’。因此，当如来被如此问时，不作如下记说：‘世间是常’、‘世间是无常’、‘世间有边’、‘世间无边’、‘命即是身’、‘命异身异’、‘如来死后有’、‘如来死后无’、‘如来死后亦有亦无’、‘如来死后既非有亦非无’。”

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmiṃ. Idānāhaṃ, bho gotama, samaṇaṃ mahāmoggallānaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṃ byākāsi, seyyathāpi bhavaṃ gotamo. Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama[Pg.561]! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmi’’nti. Sattamaṃ.

“乔达摩尊者，诚然奇妙！乔达摩尊者，诚然稀有！导师与弟子的义理与义理、文句与文句，竟如此相应、契合、不相违逆，即在此最上之句中。乔达摩尊者，我刚才前去拜见沙门目犍连，向他请教此义。沙门目犍连也用这些言词、这些文句为我解说此义，正如乔达摩尊者您一样。乔达摩尊者，诚然奇妙！乔达摩尊者，诚然稀有！导师与弟子的义理与义理、文句与文句，竟如此相应、契合、不相违逆，即在此最上之句中。”第七经。

8. Vacchagottasuttaṃ

8. 瓦差种经

417. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, sassato loko’’ti? Abyākataṃ kho etaṃ, vaccha, mayā – ‘sassato loko’ti…pe…. ‘‘Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti? ‘‘Etampi kho, vaccha, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.

417. 尔时，游方者瓦差种前往世尊之处。抵达后，与世尊互相问候，交换了亲切友善的言辞后，坐于一旁。坐于一旁的游方者瓦差种对世尊说：“乔达摩尊者，世间是常吗？”“瓦差，此我未记说：‘世间是常。’”……“然则，乔达摩尊者，如来死后为非有非无吗？”“瓦差，此我亦未记说：‘如来死后为非有非无。’”

‘‘Ko nu kho, bho gotama, hetu, ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho gotama, hetu, ko paccayo, yena bhoto gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti?

“乔达摩尊者，是何因、何缘，当其他外道游方者被如此提问时，会作如是解答：‘世间是常’……乃至‘如来死后为非有非无’？然则，乔达摩尊者，又是何因、何缘，当您乔达摩尊者被如此提问时，却不作如是解答：‘世间是常’……乃至‘如来死后为非有非无’呢？”

‘‘Aññatitthiyā kho, vaccha, paribbājakā rūpaṃ attato samanupassanti, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato samanupassanti…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassanti, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato samanupassati…pe… na saññaṃ…pe… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na [Pg.562] viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti.

“瓦差，外道游方者视色为我，或视我为有色，或视色在我中，或视我在色中。视受为我……乃至……视想……乃至……视行……乃至……视识为我，或视我为有识，或视识在我中，或视我在识中。是故，当外道游方者被如是问时，便作如是解答：‘世间是常’……乃至……‘如来死后非有非非有’。然而，瓦差，如来、应供、正等觉者不视色为我，不视我为有色，不视色在我中，不视我在色中。不视受为我……乃至……不视想……乃至……不视行……乃至……不视识为我，不视我为有识，不视识在我中，不视我在识中。是故，当如来被如是问时，不作如是解答：‘世间是常’……乃至……‘如来死后非有非非有’。”

Atha kho vacchagotto paribbājako uṭṭhāyāsanā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘‘kiṃ nu kho, bho moggallāna, sassato loko’’ti? Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘sassato loko’ti…pe…. ‘‘Kiṃ pana, bho moggallāna, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.

其时，游方者瓦差种从座起身，前往具寿大目犍连之处。抵达后，与具寿大目犍连互相问候，交换友善亲切的言辞后，坐于一旁。坐于一旁后，游方者瓦差种对具寿大目犍连说：“贤者目犍连，世间是常吗？”“瓦差，此为世尊所不记说：‘世间是常’……。”“那么，贤者目犍连，‘如来死后非有非非有’呢？”“瓦差，此亦为世尊所不记说：‘如来死后非有非非有’。”

‘‘Ko nu kho, bho moggallāna, hetu, ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho moggallāna, hetu, ko paccayo yena samaṇassa gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti?

“具寿目犍连，是何因、何缘，使其他外道游方者被如是问时，便作如是解答：‘世界是常恒的’……乃至……‘众生死后既非存在也非不存在’？然而，具寿目犍连，又是何因、何缘，使沙门乔达摩被如是问时，不作如是解答：‘世界是常恒的’……乃至……‘众生死后既非存在也非不存在’呢？”

‘‘Aññatitthiyā kho, vaccha, paribbājakā rūpaṃ attato samanupassanti, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato samanupassanti…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassanti, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato samanupassati…pe… na [Pg.563] saññaṃ…pe… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī’’ti.

“婆蹉，其他外道的游方者确实视色为我，或视我为有色，或视色在我中，或视我在色中。他们视受为我……乃至……视想……乃至……视行为我……乃至……视识为我，或视我为有识，或视识在我中，或视我在识中。因此，当其他外道的游方者被如此提问时，他们会有这样的解答：‘世界是常恒的’……乃至……‘如来死后既非存在也非不存在’。然而，婆蹉，如来、阿罗汉、正等觉者不视色为我，不视我为有色，不视色在我中，不视我在色中。他不视受为我……乃至……不视想……乃至……不视行……乃至……不视识为我，不视我为有识，不视识在我中，不视我在识中。因此，当如来被如此提问时，他不会有这样的解答：‘世界是常恒的’、‘世界不是常恒的’、‘世界有边’、‘世界无边’、‘命即是身’、‘命与身异’、‘如来死后存在’、‘如来死后不存在’、‘如来死后既存在又不存在’、‘如来死后既非存在也非不存在’。”

‘‘Acchariyaṃ, bho moggallāna, abbhutaṃ, bho moggallāna! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati, yadidaṃ aggapadasmiṃ. Idānāhaṃ, bho moggallāna, samaṇaṃ gotamaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi bhavaṃ moggallāno. Acchariyaṃ, bho moggallāna, abbhutaṃ, bho moggallāna! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmi’’nti. Aṭṭhamaṃ.

“具寿目犍连，实乃稀有！具寿目犍连，实乃未曾有！于此最上句，师与弟子，义与义合，文与文合，相应、一致、无有违逆。具寿目犍连，我今诣沙门乔达摩所，问此义理。沙门乔达摩亦以如是句、如是文，为我解说此义，正如具寿目犍连所说。具寿目犍连，实乃稀有！具寿目犍连，实乃未曾有！于此最上句，师与弟子，义与义合，文与文合，相应、一致、无有违逆。”第八。

9. Kutūhalasālāsuttaṃ

9. 辩论堂经

418. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –

418. 尔时，游方者瓦差种诣世尊所。诣已，与世尊相俱问候，互致欢喜、值得忆念之语后，坐于一面。坐于一面已，游方者瓦差种白世尊言：

‘‘Purimāni, bho gotama, divasāni purimatarāni sambahulānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ paribbājakānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa [Pg.564] sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’’’ti.

“尊者乔达摩，于往昔时日，乃至更早之时，众多不同外道的沙门、婆罗门、游方者，共坐集于辩论堂(kutūhalasālā)，生起如是言论：‘此富兰那·迦叶(Pūraṇa Kassapa)，有僧团，有教众，为教派之师，是知名、有声望、开创宗派者，为大众所称善。他为其已逝、命终的弟子宣示其投生之处：“某某投生于某处，某某投生于某处。”其弟子是位最上人、至上之人、已达最高成就者，他也为那已逝、命终的弟子宣示其投生之处：“某某投生于某处，某某投生于某处。”’”

‘‘Ayampi kho makkhali gosālo…pe… ayampi kho nigaṇṭho nāṭaputto…pe… ayampi kho sañcayo belaṭṭhaputto…pe… ayampi kho pakudho kaccāno…pe… ayampi kho ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’’’ti.

“这位末伽梨·果萨拉(Makkhali Gosāla)也是如此……这位尼乾陀·若提子(Nigaṇṭha Nāṭaputta)也是如此……这位散惹夷·毗罗梨子(Sañcaya Belaṭṭhaputta)也是如此……这位波浮陀·迦旃延(Pakudha Kaccāna)也是如此……这位阿夷陀·翅舍金婆罗(Ajita Kesakambala)，有教团，有徒众，是教团之师，知名，有声望，是宗派创立者，为大众所公认为善人。他也为已逝、命终的弟子，就其再生之处而宣告：‘某某再生于某处，某某再生于某处。’即便是他的弟子中，那至上之人、究竟之人、已达究竟成就者，他也为那已逝、命终的弟子，就其再生之处而宣告：‘某某再生于某处，某某再生于某处。’”

‘‘Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu na byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Api ca kho naṃ evaṃ byākaroti – ‘acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti. Tassa mayhaṃ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā – ‘kathaṃ nāma samaṇassa gotamassa dhammo abhiññeyyo’’’ti ?

“这位沙门乔达摩(Gotama)，有教团，有徒众，是教团之师，知名，有声望，是宗派创立者，为大众所公认为善人。他也为已逝、命终的弟子，就其再生之处而宣告：‘某某再生于某处，某某再生于某处。’但对于他弟子中的至上之人、究竟之人、已达究竟成就者，他却不为那已逝、命终的弟子，就其再生之处而宣告：‘某某再生于某处，某某再生于某处。’而是这样宣告他：‘他已斩断渴爱，解开结缚，由我慢的完全证知，而终结了痛苦。’尊者乔达摩，对此我确实有疑惑，确实有犹豫：‘沙门乔达摩的法，是如何可被证知的呢？’”

‘‘Alañhi te, vaccha, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā. Saupādānassa khvāhaṃ, vaccha, upapattiṃ paññāpemi no anupādānassa. Seyyathāpi, vaccha, aggi saupādāno jalati, no anupādāno; evameva khvāhaṃ, vaccha, saupādānassa upapattiṃ paññāpemi, no anupādānassā’’ti.

“瓦差(Vaccha)，你理当怀疑，理当犹豫。你的疑惑，确实是在值得怀疑之处生起的。瓦差，我为有执取者施设再生，不为无执取者。瓦差，譬如火有燃料则燃烧，无燃料则不燃烧；正是如此，瓦差，我为有执取者施设再生，不为无执取者。”

‘‘Yasmiṃ[Pg.565], bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī’’ti? ‘‘Yasmiṃ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṃ vātūpādānaṃ paññāpemi. Vāto hissa, vaccha, tasmiṃ samaye upādānaṃ hotī’’ti. ‘‘Yasmiñca pana, bho gotama, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī’’ti? ‘‘Yasmiṃ kho, vaccha, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, tamahaṃ taṇhūpādānaṃ vadāmi. Taṇhā hissa, vaccha, tasmiṃ samaye upādānaṃ hotī’’ti. Navamaṃ.

“乔达摩，当火焰为风所吹送，行至远处时，您宣称它以什么为依持呢？”“瓦差，当火焰为风所吹送，行至远处时，我宣称它以风为依持。瓦差，因为在那时，风即是它的依持。”“再者，乔达摩，当舍弃此身，而有情尚未投生于另一身时，您宣称他以什么为依持呢？”“瓦差，当舍弃此身，而有情尚未投生于另一身时，我称他以渴爱为依持。瓦差，因为在那时，渴爱即是他的依持。”第九。

10. Ānandasuttaṃ

10. 阿难经

419. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bho gotama, atthattā’’ti? Evaṃ vutte, bhagavā tuṇhī ahosi. ‘‘Kiṃ pana, bho gotama, natthattā’’ti? Dutiyampi kho bhagavā tuṇhī ahosi. Atha kho vacchagotto paribbājako uṭṭhāyāsanā pakkāmi.

419. 那时，游方者瓦差种(Vacchagotta)前往世尊之处。抵达后，与世尊互相问候，交换了亲切友好的言辞，然后坐于一旁。坐于一旁的游方者瓦差种对世尊说：“乔达摩，是否有我？”听闻此言，世尊默然不语。“那么，乔达摩，是否无我？”世尊第二次依然默然不语。于是，游方者瓦差种从座位上起身离去。

Atha kho āyasmā ānando acirapakkante vacchagotte paribbājake bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, bhagavā vacchagottassa paribbājakassa pañhaṃ puṭṭho na byākāsī’’ti? ‘‘Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, ye te, ānanda, samaṇabrāhmaṇā sassatavādā tesametaṃ saddhiṃ abhavissa. Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṃ, ye te, ānanda, samaṇabrāhmaṇā ucchedavādā tesametaṃ saddhiṃ abhavissa. Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, api nu me taṃ, ānanda, anulomaṃ abhavissa ñāṇassa uppādāya – ‘sabbe dhammā anattā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Ahañcānanda, vacchagottassa paribbājakassa [Pg.566] ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṃ, sammūḷhassa, ānanda, vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa – ‘ahuvā me nūna pubbe attā, so etarahi natthī’’’ti. Dasamaṃ.

其时，瓦差种游方者离去不久，具寿阿难对世尊说：“世尊，您为何对瓦差种游方者所提的问题不作回答呢？”“阿难，我若对瓦差种游方者所问‘有我’而回答‘有我’，那么，阿难，这就会与那些持常见(sassatavāda)论的沙门、婆罗门为伍。阿难，我若对瓦差种游方者所问‘无我’而回答‘无我’，那么，阿难，这就会与那些持断见(ucchedavāda)论的沙门、婆罗门为伍。阿难，我若对瓦差种游方者所问‘有我’而回答‘有我’，阿难，这是否会顺于生起‘诸法无我’之智呢？”“并非如此，世尊。”“阿难，我若对瓦差种游方者所问‘无我’而回答‘无我’，那么，阿难，对本已迷惑的瓦差种游方者，这会使他更加迷惑，他会想：‘我先前确实曾有过我，而它现在没有了。’”第十。

11. Sabhiyakaccānasuttaṃ

11. 萨毗亚迦旃延经

420. Ekaṃ samayaṃ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe. Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ sabhiyaṃ kaccānaṃ etadavoca – ‘‘kiṃ nu kho bho, kaccāna, hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bho kaccāna, na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’’’ti.

420. 一时，具寿萨毗亚迦旃延住在那提迦(Ñātika)的砖屋。尔时，瓦差种游方者前往具寿萨毗亚迦旃延之处；抵达后，与具寿萨毗亚迦旃延互相问候，交换了亲切而值得忆念的寒暄，然后坐于一旁。坐于一旁的瓦差种游方者对具寿萨毗亚迦旃延说：“尊者迦旃延，众生死后存在吗？”“瓦差，世尊不记说：‘众生死后存在。’”“那么，尊者迦旃延，众生死后不存在吗？”“瓦差，世尊亦不记说：‘众生死后不存在。’”

‘‘Kiṃ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti? ‘‘Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Kiṃ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti.

“尊者迦旃延，众生死后是既存在又不存在吗？”“瓦差，世尊不记说：‘众生死后既存在又不存在。’”“那么，尊者迦旃延，众生死后是既非存在也非不存在吗？”“瓦差，世尊亦不记说：‘众生死后既非存在也非不存在。’”

‘‘‘Kiṃ nu kho, bho kaccāna, hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha, bhagavatā – hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ pana, bho kaccāna, na hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha, bhagavatā – na hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha, bhagavatā – hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘etampi kho, vaccha, abyākataṃ bhagavatā – neva hoti na [Pg.567] na hoti tathāgato paraṃ maraṇā’ti vadesi. Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṃ abyākataṃ samaṇena gotamenā’’ti? ‘‘Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Kena naṃ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā’’ti. ‘‘Kīvaciraṃ pabbajitosi, bho kaccānā’’ti? ‘‘Naciraṃ, āvuso, tīṇi vassānī’’ti. ‘‘Yassapa’ssa, āvuso, etamettakena ettakameva taṃpa’ssa bahu, ko pana vādo evaṃ abhikkante’’ti! Ekādasamaṃ.

“尊者迦旃延，当被问及：‘有情死后存在吗？’您这样说：‘婆蹉，世尊未曾记说——有情死后存在。’当被问及：‘尊者迦旃延，有情死后不存在吗？’您这样说：‘婆蹉，世尊未曾记说——有情死后不存在。’当被问及：‘尊者迦旃延，有情死后既存在又不存在吗？’您这样说：‘婆蹉，世尊未曾记说——有情死后既存在又不存在。’当被问及：‘尊者迦旃延，有情死后既非存在也非不存在吗？’您这样说：‘婆蹉，此亦为世尊所未记说——有情死后既非存在也非不存在。’尊者迦旃延，是什么因、什么缘，沙门乔达摩对此未曾记说呢？”“婆蹉，凡是用来施设为‘有色’、‘无色’、‘有想’、‘无想’或‘非想非非想’的因与缘，当那因与那缘全部、以一切方式、完全、毫无遗余地灭尽时，还能以什么来施设其为‘有色’、‘无色’、‘有想’、‘无想’或‘非想非非想’呢？”“尊者迦旃延，您出家多久了？”“贤友，不久，三年。”“贤友，对有的人来说，仅凭这些就已是很多了，更何况是更卓越的呢！第十一。”

Abyākatasaṃyuttaṃ samattaṃ.

无记相应圆满。

Tassuddānaṃ –

其摄颂：

Khemātherī anurādho, sāriputtoti koṭṭhiko;

Moggallāno ca vaccho ca, kutūhalasālānando;

Sabhiyo ekādasamanti;

谶摩长老尼、阿努拉达、舍利弗与拘絺罗；目犍连与婆蹉、议论堂与阿难；萨毗亚，共十一经。

Saḷāyatanavaggo catuttho.

六处品第四。

Tassuddānaṃ –

其摄颂：

Saḷāyatanavedanā, mātugāmo jambukhādako;

Sāmaṇḍako moggallāno, citto gāmaṇi saṅkhataṃ;

Abyākatanti dasadhāti.

六处相应、受相应、母邑相应、瞻部喀达咖相应、沙门达咖相应、目犍连相应、质多相应、伽马尼相应、有为相应、无记相应，如是为十种。

Saḷāyatanavaggasaṃyuttapāḷi niṭṭhitā.

六处品相应巴利终。