Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Aṅguttaranikāyo

增支部

Pañcakanipātapāḷi

五集

1. Paṭhamapaṇṇāsakaṃ

1. 初五十品

1. Sekhabalavaggo

1. 有学力品

1. Saṃkhittasuttaṃ

1. 简说经

1. Evaṃ [Pg.1] 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，世尊住在舍卫城（Sāvatthī），在祇陀林给孤独园。在那里，世尊召唤诸比丘：“诸比丘！”那些比丘回答世尊：“尊者！”世尊说了这番话：

‘‘Pañcimāni, bhikkhave, sekhabalāni. Katamāni pañca? Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca sekhabalāni.

“诸比丘，有这五种有学之力。是哪五种呢？信力、惭力、愧力、精进力、慧力。诸比丘，这即是五种有学之力。”

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena samannāgatā bhavissāma sekhabalena, ottappabalena samannāgatā bhavissāma sekhabalena, vīriyabalena samannāgatā bhavissāma sekhabalena, paññābalena samannāgatā bhavissāma sekhabalenā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

“因此，诸比丘，于此教法中，你们应当这样学：‘我们应具足作为有学之力的信力，我们应具足作为有学之力的惭力，我们应具足作为有学之力的愧力，我们应具足作为有学之力的精进力，我们应具足作为有学之力的慧力。’诸比丘，你们确实应当这样学。”世尊说了这番话。那些比丘心生欢喜，对世尊所说感到欣悦。第一经终。

2. Vitthatasuttaṃ

2. 广说经

2. ‘‘Pañcimāni[Pg.2], bhikkhave, sekhabalāni. Katamāni pañca? Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Katamañca, bhikkhave, saddhābalaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhābalaṃ.

2. “诸比丘，有这五种有学之力。是哪五种呢？信力、惭力、愧力、精进力、慧力。诸比丘，什么是信力呢？在此，诸比丘，圣弟子有信，他相信如来的觉悟：‘彼世尊亦即是阿拉汉、正自觉者、明行具足者、善逝、世间解、无上丈夫、可调御者之导师、天人导师、佛陀、世尊。’诸比丘，这称为信力。”

‘‘Katamañca, bhikkhave, hirībalaṃ? Idha, bhikkhave, ariyasāvako hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Idaṃ vuccati, bhikkhave, hirībalaṃ.

“诸比丘，什么是惭力呢？在此，诸比丘，圣弟子有惭，他为身恶行、语恶行、意恶行感到惭愧，为达成种种恶不善法感到惭愧。诸比丘，这称为惭力。”

‘‘Katamañca, bhikkhave, ottappabalaṃ? Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Idaṃ vuccati, bhikkhave, ottappabalaṃ.

“诸比丘，什么是愧力(ottappabala)？诸比丘，于此，圣弟子有愧，为身恶行、语恶行、意恶行而愧，为达成诸恶不善法而愧。诸比丘，这称为愧力。”

‘‘Katamañca, bhikkhave, vīriyabalaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

“诸比丘，什么是精进力(vīriyabala)？诸比丘，于此，圣弟子为断除诸不善法、为具足诸善法而发起精进，安住于此；他有毅力，坚固精勤，于诸善法不舍弃责任。诸比丘，这称为精进力。”

‘‘Katamañca, bhikkhave, paññābalaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññābalaṃ. Imāni kho, bhikkhave, pañca sekhabalāni.

“诸比丘，什么是慧力(paññābala)？诸比丘，于此，圣弟子有智慧，具足了知生灭、圣、通达、能正导至苦尽的智慧。诸比丘，这称为慧力。诸比丘，此等即是五有学力(pañca sekhabalāni)。”

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena… ottappabalena … vīriyabalena… paññābalena samannāgatā bhavissāma sekhabalenā’ti. Evañhi kho, bhikkhave, sikkhitabba’’nti. Dutiyaṃ.

“是故，诸比丘，当如是学：‘我等将具足诸有学力，即信力、惭力、愧力、精进力、慧力。’诸比丘，你们实应如是学。”第二经。

3. Dukkhasuttaṃ

3. 苦经

3. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā [Pg.3] duggati pāṭikaṅkhā. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

3. “诸比丘，具足五法的比丘，于现法中住于苦，有恼、有忧、有热，身坏命终之后，可预期恶趣(duggati)。是哪五法呢？诸比丘，于此，比丘无信、无惭、无愧、懈怠、劣慧。诸比丘，具足此五法的比丘，于现法中住于苦，有恼、有忧、有热，身坏命终之后，可预期恶趣。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā’’ti. Tatiyaṃ.

“诸比丘，具足五法的比丘，于现法中安乐而住，无恼害、无忧恼、无热恼，身坏命终之后，可期于善趣。是哪五法呢？诸比丘，于此，比丘有信、有惭、有愧、勤精进、有慧。诸比丘，具足此五法的比丘，于现法中安乐而住，无恼害、无忧恼、无热恼，身坏命终之后，可期于善趣。”第三。

4. Yathābhatasuttaṃ

4. 如是运来经

4. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

4. “诸比丘，具足五法的比丘，便如是运来被置于地狱。是哪五法呢？诸比丘，于此，比丘无信、无惭、无愧、懈怠、劣慧。诸比丘，具足此五法的比丘，便如是运来被置于地狱。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge’’ti. Catutthaṃ.

“诸比丘，具足五法的比丘，便如是运来被置于天界。是哪五法呢？诸比丘，于此，比丘有信、有惭、有愧、勤精进、有慧。诸比丘，具足此五法的比丘，便如是运来被置于天界。”第四。

5. Sikkhāsuttaṃ

5. 学经

5. ‘‘Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. Katame pañca? Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi [Pg.4] nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesu. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme ime pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.

5. 诸比丘，任何比丘或比丘尼舍弃学处而还俗，就在现法中，五种合理的、应受谴责的非难便会降临于他。是哪五种？“于诸善法，你实无信”；“于诸善法，你实无惭”；“于诸善法，你实无愧”；“于诸善法，你实无精进”；“于诸善法，你实无慧”。诸比丘，任何比丘或比丘尼舍弃学处而还俗，就在现法中，这五种合理的、应受谴责的非难便会降临于他。

‘‘Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme pañca sahadhammikā pāsaṃsā ṭhānā āgacchanti. Katame pañca? Saddhāpi nāma te ahosi kusalesu dhammesu, hirīpi nāma te ahosi kusalesu dhammesu, ottappampi nāma te ahosi kusalesu dhammesu, vīriyampi nāma te ahosi kusalesu dhammesu, paññāpi nāma te ahosi kusalesu dhammesu. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṃsā ṭhānā āgacchantī’’ti. Pañcamaṃ.

诸比丘，任何比丘或比丘尼，虽与苦俱，与忧俱，泪流满面、哭泣着，仍行持圆满、遍净的梵行，就在现法中，五种合理的、应受称赞之事便会降临于他。是哪五种？“于诸善法，你实有信”；“于诸善法，你实有惭”；“于诸善法，你实有愧”；“于诸善法，你实有精进”；“于诸善法，你实有慧”。诸比丘，任何比丘或比丘尼，虽与苦俱，与忧俱，泪流满面、哭泣着，仍行持圆满、遍净的梵行，就在现法中，这五种合理的、应受称赞之事便会降临于他。’第五经。

6. Samāpattisuttaṃ

6. 等至经

6. ‘‘Na tāva, bhikkhave, akusalassa samāpatti hoti yāva saddhā paccupaṭṭhitā hoti kusalesu dhammesu. Yato ca kho, bhikkhave, saddhā antarahitā hoti, asaddhiyaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.

6. 诸比丘，只要于诸善法中信已现前，就不会趣入不善。然而，诸比丘，一旦信消失，不信盘踞而住，那时就会趣入不善。

‘‘Na tāva, bhikkhave, akusalassa samāpatti hoti yāva hirī paccupaṭṭhitā hoti kusalesu dhammesu. Yato ca kho, bhikkhave, hirī antarahitā hoti, ahirikaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.

“比丘们，只要于诸善法中惭(hirī)得以现前，不善便不会生起。而当，比丘们，惭消失，无惭(ahirika)盘踞而住时，那时不善便会生起。”

‘‘Na tāva, bhikkhave, akusalassa samāpatti hoti yāva ottappaṃ paccupaṭṭhitaṃ hoti kusalesu dhammesu. Yato ca kho, bhikkhave, ottappaṃ antarahitaṃ hoti, anottappaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.

“比丘们，只要于诸善法中愧(ottappa)得以现前，不善便不会生起。而当，比丘们，愧消失，无愧(anottappa)盘踞而住时，那时不善便会生起。”

‘‘Na [Pg.5] tāva, bhikkhave, akusalassa samāpatti hoti yāva vīriyaṃ paccupaṭṭhitaṃ hoti kusalesu dhammesu. Yato ca kho, bhikkhave, vīriyaṃ antarahitaṃ hoti, kosajjaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.

“比丘们，只要于诸善法中精进(vīriya)得以现前，不善便不会生起。而当，比丘们，精进消失，懈怠(kosajja)盘踞而住时，那时不善便会生起。”

‘‘Na tāva, bhikkhave, akusalassa samāpatti hoti yāva paññā paccupaṭṭhitā hoti kusalesu dhammesu. Yato ca kho, bhikkhave, paññā antarahitā hoti, duppaññā pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hotī’’ti. Chaṭṭhaṃ.

“比丘们，只要于诸善法中慧(paññā)得以现前，不善便不会生起。而当，比丘们，慧消失，劣慧(duppaññā)盘踞而住时，那时不善便会生起。”第六经竟。

7. Kāmasuttaṃ

7. 欲经

7. ‘‘Yebhuyyena, bhikkhave, sattā kāmesu laḷitā. Asitabyābhaṅgiṃ, bhikkhave, kulaputto ohāya agārasmā anagāriyaṃ pabbajito hoti, ‘saddhāpabbajito kulaputto’ti alaṃ vacanāya. Taṃ kissa hetu? Labbhā, bhikkhave, yobbanena kāmā te ca kho yādisā vā tādisā vā. Ye ca, bhikkhave, hīnā kāmā ye ca majjhimā kāmā ye ca paṇītā kāmā, sabbe kāmā ‘kāmā’tveva saṅkhaṃ gacchanti. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya. Tamenaṃ dhāti sīghaṃ sīghaṃ manasi kareyya; sīghaṃ sīghaṃ manasi karitvā sīghaṃ sīghaṃ āhareyya. No ce sakkuṇeyya sīghaṃ sīghaṃ āharituṃ, vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyya. Taṃ kissa hetu? ‘Atthesā, bhikkhave, kumārassa vihesā; nesā natthī’ti vadāmi. Karaṇīyañca kho etaṃ, bhikkhave, dhātiyā atthakāmāya hitesiniyā anukampikāya, anukampaṃ upādāya. Yato ca kho, bhikkhave, so kumāro vuddho hoti alaṃpañño, anapekkhā dāni, bhikkhave, dhāti tasmiṃ kumāre hoti – ‘attagutto dāni kumāro nālaṃ pamādāyā’ti.

7. 诸比丘，众生大多耽乐于诸欲。诸比丘，良家子舍弃镰刀与扁担，从家而出家，足以称其为“具信而出家的良家子”。此为何故？诸比丘，青春年少时可得诸欲，无论彼等是何种欲。诸比丘，无论是低劣的欲、中等的欲，还是高尚的欲，一切欲都归入“欲”之名下。譬如，诸比丘，一个年幼无知、仰卧的婴儿，因保姆疏忽，可能会把木片或陶片放入口中。保姆应立即留意，留意后迅速取出。若不能迅速取出，则当以左手扶其头，以右手弯指探取，即使带血亦须取出。此为何故？诸比丘，我说：“这会给幼儿带来痛苦，并非没有痛苦。”然而，诸比丘，为幼儿求利益、求福祉、具悲悯心的保姆，出于悲悯，实应如此行事。诸比丘，待到那幼儿长大，智慧具足，那时保姆便不再挂念那幼儿，心想：“如今幼儿能自我守护，不会放逸了。”

‘‘Evamevaṃ kho, bhikkhave, yāvakīvañca bhikkhuno saddhāya akataṃ hoti kusalesu dhammesu, hiriyā akataṃ hoti kusalesu dhammesu, ottappena akataṃ hoti kusalesu dhammesu, vīriyena akataṃ hoti [Pg.6] kusalesu dhammesu, paññāya akataṃ hoti kusalesu dhammesu, anurakkhitabbo tāva me so, bhikkhave, bhikkhu hoti. Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṃ hoti kusalesu dhammesu, hiriyā kataṃ hoti kusalesu dhammesu, ottappena kataṃ hoti kusalesu dhammesu, vīriyena kataṃ hoti kusalesu dhammesu, paññāya kataṃ hoti kusalesu dhammesu, anapekkho dānāhaṃ, bhikkhave, tasmiṃ bhikkhusmiṃ homi – ‘attagutto dāni bhikkhu nālaṃ pamādāyā’’’ti. Sattamaṃ.

“诸比丘，正是如此，只要比丘于诸善法中，以信当为之事尚未为，以惭当为之事尚未为，以愧当为之事尚未为，以精进当为之事尚未为，以慧当为之事尚未为，诸比丘，那时我仍守护此比丘。然而，诸比丘，一旦比丘于诸善法中，以信当为之事已为，以惭当为之事已为，以愧当为之事已为，以精进当为之事已为，以慧当为之事已为，诸比丘，那时我于此比丘则无所顾念——‘如今比丘能自护，不应放逸。’”第七经。

8. Cavanasuttaṃ

8. 退堕经

8. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme. Katamehi pañcahi? Asaddho, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Ahiriko, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Anottappī, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Kusīto, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Duppañño, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.

8. “诸比丘，具足五法的比丘，从正法退堕，不能安住。是哪五法呢？诸比丘，无信的比丘，从正法退堕，不能安住；无惭的比丘，从正法退堕，不能安住；无愧的比丘，从正法退堕，不能安住；懈怠的比丘，从正法退堕，不能安住；劣慧的比丘，从正法退堕，不能安住。诸比丘，具足此五法的比丘，从正法退堕，不能安住。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Hirīmā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Ottappī, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Āraddhavīriyo, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme’’ti. Aṭṭhamaṃ.

诸比丘，具足五法的比丘，于正法中不退堕而安住。是哪五法呢？诸比丘，有信的比丘，于正法中不退堕而安住。诸比丘，有惭的比丘，于正法中不退堕而安住。诸比丘，有愧的比丘，于正法中不退堕而安住。诸比丘，勤行精进的比丘，于正法中不退堕而安住。诸比丘，具足智慧的比丘，于正法中不退堕而安住。诸比丘，具足此五法的比丘，于正法中不退堕而安住。第八。

9. Paṭhamaagāravasuttaṃ

9. 初不恭敬经

9. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Katamehi pañcahi? Assaddho, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Ahiriko, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Anottappī, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Kusīto[Pg.7], bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Duppañño, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.

9. 诸比丘，具足五法的比丘不恭敬、不顺从，从正法中退堕而不能安住。是哪五法呢？诸比丘，无信的比丘不恭敬、不顺从，从正法中退堕而不能安住。诸比丘，无惭的比丘不恭敬、不顺从，从正法中退堕而不能安住。诸比丘，无愧的比丘不恭敬、不顺从，从正法中退堕而不能安住。诸比丘，懈怠的比丘不恭敬、不顺从，从正法中退堕而不能安住。诸比丘，无慧的比丘不恭敬、不顺从，从正法中退堕而不能安住。诸比丘，具足此五法的比丘不恭敬、不顺从，从正法中退堕而不能安住。

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Hirimā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Ottappī, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Āraddhavīriyo, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme’’ti. Navamaṃ.

“诸比丘，具足五法的比丘，有恭敬、有敬顺，则不退堕，安住于正法。是哪五法呢？诸比丘，有信的比丘，有恭敬、有敬顺，则不退堕，安住于正法。诸比丘，有惭的比丘，有恭敬、有敬顺，则不退堕，安住于正法。诸比丘，有愧的比丘，有恭敬、有敬顺，则不退堕，安住于正法。诸比丘，发起精进的比丘，有恭敬、有敬顺，则不退堕，安住于正法。诸比丘，有慧的比丘，有恭敬、有敬顺，则不退堕，安住于正法。诸比丘，正是具足此五法的比丘，有恭敬、有敬顺，则不退堕，安住于正法。”第九经。

10. Dutiyaagāravasuttaṃ

10. 第二不恭敬经

10. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi pañcahi? Assaddho, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Ahiriko, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Anottappī, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Kusīto, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Duppañño, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

10. “诸比丘，具足五法的比丘，不恭敬、不顺从，于此法与律中不堪达到增长、增盛、广大。以何为五？诸比丘，无信的比丘，不恭敬、不顺从，于此法与律中不堪达到增长、增盛、广大。诸比丘，无惭的比丘，不恭敬、不顺从，于此法与律中不堪达到增长、增盛、广大。诸比丘，无愧的比丘，不恭敬、不顺从，于此法与律中不堪达到增长、增盛、广大。诸比丘，懈怠的比丘，不恭敬、不顺从，于此法与律中不堪达到增长、增盛、广大。诸比丘，劣慧的比丘，不恭敬、不顺从，于此法与律中不堪达到增长、增盛、广大。诸比丘，具足此等五法的比丘，不恭敬、不顺从，于此法与律中不堪达到增长、增盛、广大。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye [Pg.8] vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Hirīmā, bhikkhave, bhikkhu…pe… ottappī, bhikkhave, bhikkhu…pe… āraddhavīriyo, bhikkhave, bhikkhu…pe… paññavā, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitu’’nti. Dasamaṃ.

“诸比丘，具足五法的比丘，恭敬、顺从，于此法与律中堪能达到增长、增盛、广大。以何为五？诸比丘，有信的比丘，恭敬、顺从，于此法与律中堪能达到增长、增盛、广大。诸比丘，有惭的比丘……诸比丘，有愧的比丘……诸比丘，勤勉精进的比丘……诸比丘，有慧的比丘，恭敬、顺从，于此法与律中堪能达到增长、增盛、广大。诸比丘，具足此等五法的比丘，恭敬、顺从，于此法与律中堪能达到增长、增盛、广大。”第十经。

Sekhabalavaggo paṭhamo.

有学力品第一。

Tassuddānaṃ –

此品摄颂曰：

Saṃkhittaṃ vitthataṃ dukkhā, bhataṃ sikkhāya pañcamaṃ;

Samāpatti ca kāmesu, cavanā dve agāravāti.

略说、广说、苦、所引、第五修学；以及等至、于欲、二者退堕及无敬。

2. Balavaggo

2. 力品

1. Ananussutasuttaṃ

1. 未曾闻经

11. ‘‘Pubbāhaṃ, bhikkhave, ananussutesu dhammesu abhiññāvosānapāramippatto paṭijānāmi. Pañcimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni pañca? Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti. Paṭhamaṃ.

11. “诸比丘，我宣称于往昔未闻之法中，已证得究竟圆满的胜智。诸比丘，有此五种如来力，如来具足此等力量，自称最胜位，于众中作狮子吼，转梵轮。是哪五种呢？信力、惭力、愧力、精进力、慧力。诸比丘，此即如来之五种力，如来具足此等力量，自称最胜位，于众中作狮子吼，转梵轮。”第一。

2. Kūṭasuttaṃ

2. 顶经

12. ‘‘Pañcimāni, bhikkhave, sekhabalāni. Katamāni pañca? Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca sekhabalāni. Imesaṃ kho, bhikkhave, pañcannaṃ sekhabalānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.

12. “诸比丘，有此五种有学力。是哪五种呢？信力、惭力、愧力、精进力、慧力。诸比丘，此即五种有学力。诸比丘，于此五种有学力中，以慧力为第一，为统摄，为总合。

‘‘Seyyathāpi[Pg.9], bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ kūṭaṃ. Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ sekhabalānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.

“诸比丘，譬如尖顶楼阁，其顶为最上，能统摄，能总合。正是如此，诸比丘，于此五种有学力中，慧力为最上，能统摄，能总合。

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena… ottappabalena… vīriyabalena… paññābalena samannāgatā bhavissāma sekhabalenā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Dutiyaṃ.

“是故，诸比丘，应如是学：‘我等将具足作为有学力的信力、惭力、愧力、精进力，以及作为有学力的慧力。’诸比丘，你们实应如是学。”第二。

3. Saṃkhittasuttaṃ

3. 略说经

13. ‘‘Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balānī’’ti. Tatiyaṃ.

13. “比丘们，有此五力。是哪五力呢？信力、精进力、念力、定力、慧力。比丘们，此即五力。”第三经。

4. Vitthatasuttaṃ

4. 广说经

14. ‘‘Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

14. “比丘们，有此五力。是哪五力呢？信力、精进力、念力、定力、慧力。

‘‘Katamañca, bhikkhave, saddhābalaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhābalaṃ.

“比丘们，什么是信力呢？于此，比丘们，圣弟子有信，信如来之觉悟，即：‘彼世尊亦是阿罗汉、正自觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’比丘们，此谓之信力。

‘‘Katamañca, bhikkhave, vīriyabalaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

“比丘们，什么是精进力呢？于此，比丘们，圣弟子为断不善法、为具足善法而发起精进，安住于有毅力、坚固精勤、于诸善法不舍其轭的状态。比丘们，此谓之精进力。

‘‘Katamañca, bhikkhave, satibalaṃ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Idaṃ vuccati, bhikkhave, satibalaṃ.

“比丘们，什么是念力呢？于此，比丘们，圣弟子有念，具足最高的念与明辨，能忆持、随念久远以前所作、所说之事。比丘们，此谓之念力。

‘‘Katamañca, bhikkhave, samādhibalaṃ? Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ [Pg.10] paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, samādhibalaṃ.

“诸位比丘，什么是定力？在此，圣弟子远离诸欲，远离诸不善法，有寻、有伺，从远离中生起喜乐，具足并安住于初禅；寻、伺止息，内心澄净，心一境性，无寻、无伺，从定中生起喜乐，具足并安住于第二禅；离喜故，住于舍，具念、正知，以身感受乐，对此，圣者们宣说为‘具舍、具念、乐住者’，他具足并安住于第三禅；因舍乐与舍苦，以及先前喜、忧的灭尽，他具足并安住于不苦不乐、舍念清净的第四禅。诸位比丘，这被称为定力。”

‘‘Katamañca, bhikkhave, paññābalaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññābalaṃ. Imāni kho, bhikkhave, pañca balānī’’ti. Catutthaṃ.

“诸位比丘，什么是慧力？在此，圣弟子有智慧，具足了通达生灭、圣洁、能洞察并正导至苦尽的智慧。诸位比丘，这被称为慧力。诸位比丘，这即是五力。”第四经。

5. Daṭṭhabbasuttaṃ

5. 应见经

15. ‘‘Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ. Kattha ca, bhikkhave, saddhābalaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu. Ettha saddhābalaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyabalaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu. Ettha vīriyabalaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, satibalaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu. Ettha satibalaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhibalaṃ daṭṭhabbaṃ? Catūsu jhānesu. Ettha samādhibalaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññābalaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu. Ettha paññābalaṃ daṭṭhabbaṃ. Imāni kho, bhikkhave, pañca balānī’’ti. Pañcamaṃ.

15. “诸比丘，有此五力。是哪五力呢？即信力、精进力、念力、定力、慧力。诸比丘，于何处可见信力？于四预流支(sotāpattiyaṅga)中，于此可见信力。诸比丘，于何处可见精进力？于四正勤(sammappadhāna)中，于此可见精进力。诸比丘，于何处可见念力？于四念处(satipaṭṭhāna)中，于此可见念力。诸比丘，于何处可见定力？于四禅(jhāna)中，于此可见定力。诸比丘，于何处可见慧力？于四圣谛(ariyasacca)中，于此可见慧力。诸比丘，此等即是五力。”第五经。

6. Punakūṭasuttaṃ

6. 再说尖顶喻经

16. ‘‘Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balāni. Imesaṃ kho, bhikkhave, pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ. Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ kūṭaṃ. Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābala’’nti. Chaṭṭhaṃ.

16. “诸比丘，有此五力。是哪五力呢？即信力、精进力、念力、定力、慧力——诸比丘，此即五力。诸比丘，于此五力中，慧力为最上、能摄受、能统合。譬如，诸比丘，于尖顶屋(kūṭāgāra)，其尖顶(kūṭa)为最上、能摄受、能统合。正是如此，诸比丘，于此五力中，慧力为最上、能摄受、能统合。”第六经。

7. Paṭhamahitasuttaṃ

7. 第一利益经

17. ‘‘Pañcahi[Pg.11], bhikkhave, dhammehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāyā’’ti. Sattamaṃ.

17. “诸比丘，具足五法的比丘，是为自利行道，非为他利。是哪五法呢？诸比丘，于此，有比丘自身具足戒，而不劝导他人具足戒；自身具足定，而不劝导他人具足定；自身具足慧，而不劝导他人具足慧；自身具足解脱，而不劝导他人具足解脱；自身具足解脱知见，而不劝导他人具足解脱知见。诸比丘，具足此五法的比丘，是为自利行道，非为他利。”第七。

8. Dutiyahitasuttaṃ

8. 第二利益经

18. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, paraṃ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāyā’’ti. Aṭṭhamaṃ.

18. “诸比丘，具足五法的比丘，是为他利行道，非为自利。是哪五法呢？诸比丘，于此，有比丘自身不具足戒，而劝导他人具足戒；自身不具足定，而劝导他人具足定；自身不具足慧，而劝导他人具足慧；自身不具足解脱，而劝导他人具足解脱；自身不具足解脱知见，而劝导他人具足解脱知见。诸比丘，具足此五法的比丘，是为他利行道，非为自利。”第八。

9. Tatiyahitasuttaṃ

9. 第三利益经

19. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho[Pg.12], bhikkhave, pañcahi dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāyā’’ti. Navamaṃ.

19. “诸比丘，具足五法的比丘，既不为自利行，亦不为他利行。是哪五法？诸比丘，于此，比丘自身不具足戒，亦不劝令他人具足戒；自身不具足定，亦不劝令他人具足定；自身不具足慧，亦不劝令他人具足慧；自身不具足解脱，亦不劝令他人具足解脱；自身不具足解脱智见，亦不劝令他人具足解脱智见。诸比丘，具足此五法的比丘，既不为自利行，亦不为他利行。”第九经。

10. Catutthahitasuttaṃ

10. 第四利益经

20. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya ca. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti, attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti; attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti; attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya cā’’ti. Dasamaṃ.

20. “诸比丘，具足五法的比丘，为自利行，亦为他利行。是哪五法？诸比丘，于此，比丘自身亦具足戒，亦劝令他人具足戒；自身亦具足定，亦劝令他人具足定；自身亦具足慧，亦劝令他人具足慧；自身亦具足解脱，亦劝令他人具足解脱；自身亦具足解脱智见，亦劝令他人具足解脱智见。诸比丘，具足此五法的比丘，为自利行，亦为他利行。”第十经。

Balavaggo dutiyo.

力品第二

Tassuddānaṃ –

此品之摄颂：

Ananussutakūṭañca, saṃkhittaṃ vitthatena ca;

Daṭṭhabbañca puna kūṭaṃ, cattāropi hitena cāti.

未闻、顶，略说、广说，当见、复顶，以及四篇利益经。

3. Pañcaṅgikavaggo

3. 五支品

1. Paṭhamaagāravasuttaṃ

1. 第一不敬经

21. ‘‘So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sīlāni aparipūretvā sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

21. 诸比丘，于同梵行者中不恭敬、不顺从、生活不和合的比丘，能圆满威仪法，无有是处。未圆满威仪法而能圆满有学法，无有是处。未圆满有学法而能圆满诸戒，无有是处。未圆满诸戒而能圆满正见，无有是处。未圆满正见而能圆满正定，无有是处。

‘‘So [Pg.13] vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati. ‘Sīlāni paripūretvā sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjatī’’ti. Paṭhamaṃ.

诸比丘，于同梵行者中恭敬、顺从、生活和合的比丘，能圆满威仪法，有是处。圆满威仪法后能圆满有学法，有是处。圆满有学法后能圆满诸戒，有是处。圆满诸戒后能圆满正见，有是处。圆满正见后能圆满正定，有是处。第一经。

2. Dutiyaagāravasuttaṃ

2. 第二不敬经

22. ‘‘So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sekhaṃ dhammaṃ aparipūretvā sīlakkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

22. 诸比丘，于同梵行者中不恭敬、不顺从、生活不和合的比丘，能圆满威仪法，无有是处。未圆满威仪法而能圆满有学法，无有是处。未圆满有学法而能圆满戒蕴，无有是处。未圆满戒蕴而能圆满定蕴，无有是处。未圆满定蕴而能圆满慧蕴，无有是处。

‘‘So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. Sekhaṃ dhammaṃ paripūretvā sīlakkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sīlakkhandhaṃ paripūretvā samādhikkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjatī’’ti. Dutiyaṃ.

比丘们，若比丘对同梵行者恭敬、顺从、行为和同，则有可能圆满威仪法。圆满威仪法后，则有可能圆满有学之法。圆满有学之法后，则有可能圆满戒蕴。圆满戒蕴后，则有可能圆满定蕴。圆满定蕴后，则有可能圆满慧蕴。”第二经。

3. Upakkilesasuttaṃ

3. 杂染经

23. ‘‘Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Katame pañca? Ayo, lohaṃ, tipu, sīsaṃ, sajjhaṃ – ime kho, bhikkhave, pañca jātarūpassa upakkilesā[Pg.14], yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Yato ca kho, bhikkhave, jātarūpaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya. Yassā yassā ca piḷandhanavikatiyā ākaṅkhati – yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

23. 比丘们，黄金有此五种杂染。黄金被这些杂染染污后，既不柔软，也不堪作业，不发光，而且易碎，不能妥善地用于工艺。是哪五种呢？铁、铜、锡、铅、银。比丘们，这即是黄金的五种杂染，黄金被这些杂染染污后，既不柔软，也不堪作业，不发光，而且易碎，不能妥善地用于工艺。比丘们，而当黄金从此五种杂染中解脱时，那黄金既柔软，又堪作业，且发光，不易碎，能妥善地用于工艺。无论想用它制作何种饰品——无论是戒指、耳环、项链，还是金花环——皆能成其所用。

‘‘Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca? Kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā – ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Yato ca kho, bhikkhave, cittaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṃ khayāya. Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

诸比丘，正是如此，心有此五种随染。心为这些随染所染污，则不柔软、不堪任、不明净，且是脆弱的，亦不能为断尽诸漏而正定。是哪五种呢？欲贪(kāmacchanda)、嗔恚(byāpāda)、昏沉睡眠(thinamiddha)、掉举追悔(uddhaccakukkucca)、疑(vicikicchā)。诸比丘，此乃心之五种随染，心为这些随染所染污，则不柔软、不堪任、不明净，且是脆弱的，亦不能为断尽诸漏而正定。诸比丘，当心从此五种随染解脱时，彼心即变得柔软、堪任、明净，且非脆弱，能为断尽诸漏而正定。为以证智亲证任何当证之法而将心倾向于彼时，只要因缘具备，即能于彼处获得亲证的能力。

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

若他希望：“愿我体验种种神通：由一变多，由多变一；或显或隐；穿墙、穿围墙、穿山，无有障碍，犹如行于空中；于地中出没，犹如于水中；于水上行走不沉，犹如于地上；于空中盘腿而行，犹如飞鸟；能以手触及、抚摸有如是大神力、大威德的日月；能以身行使自在力远至梵天界”，只要因缘具备，即能于彼处获得亲证的能力。

‘‘So [Pg.15] sace ākaṅkhati – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希望：“愿我以清净、超人之天耳界，听闻天界与人间、或远或近的两种声音”，若因缘存在，即于彼处达到可亲证的状态。

‘‘So sace ākaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ, saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ, vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希望：“愿我能以心遍知其他众生、其他个人的心：有贪的心，了知为‘有贪的心’；离贪的心，了知为‘离贪的心’；有嗔的心，了知为‘有嗔的心’；离嗔的心，了知为‘离嗔的心’；有痴的心，了知为‘有痴的心’；离痴的心，了知为‘离痴的心’；收摄的心，了知为‘收摄的心’；散乱的心，了知为‘散乱的心’；广大的心，了知为‘广大的心’；不广大的心，了知为‘不广大的心’；有上的心，了知为‘有上的心’；无上的心，了知为‘无上的心’；得定的心，了知为‘得定的心’；未得定的心，了知为‘未得定的心’；解脱的心，了知为‘解脱的心’；未解脱的心，了知为‘未解脱的心’”，若因缘存在，即于彼处达到可亲证的状态。

‘‘So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

若他希望：“愿我能随念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多坏劫、许多成劫、许多成坏劫——在某处我曾是如此名称、如此种姓、如此形貌、如此饮食、感受如此苦乐、寿量如此；我从彼处死后，生于某处；在彼处我也曾是如此名称、如此种姓、如此形貌、如此饮食、感受如此苦乐、寿量如此；我从彼处死后，投生于此处。像这样，随念具足行相与概要的种种宿住”，若有正念此基础，他就在每一处都能获得亲证的能力。

‘‘So [Pg.16] sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

如果他愿：“愿我以清净、超人之天眼，看见众生死时、生时，卑劣与高尚，美貌与丑陋，善趣与恶趣；愿我了知众生随业而趣——‘啊，这些众生具足身恶行、语恶行、意恶行，诽谤圣者，怀有邪见，受持邪见所作业，他们身坏命终之后，投生到苦界、恶趣、堕处、地狱；而这些众生具足身善行、语善行、意善行，不诽谤圣者，怀有正见，受持正见所作业，他们身坏命终之后，投生到善趣、天界。’像这样，愿我以清净、超人之天眼，看见众生死时、生时，卑劣与高尚，美貌与丑陋，善趣与恶趣，了知众生随业而趣。”若有其因缘，他即于彼彼处能作证。

‘‘So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti. Tatiyaṃ.

如果他愿：“愿我因诸漏已尽，于现法中，亲身以殊胜智亲证无漏的心解脱、慧解脱，并具足而住。”若有其因缘，他即于彼彼处能作证。第三经。

4. Dussīlasuttaṃ

4. 恶戒经

24. ‘‘Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti [Pg.17] nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

24. 诸比丘，对于恶戒者、毁戒者而言，正定就失去了助缘；正定不存在时，对于正定已毁者而言，如实知见就失去了助缘；如实知见不存在时，对于如实知见已毁者而言，厌离、离贪就失去了助缘；厌离、离贪不存在时，对于厌离、离贪已毁者而言，解脱知见就失去了助缘。诸比丘，譬如一棵树，枝叶败坏，其外皮亦不得圆满，树皮亦不得圆满，边材亦不得圆满，心材亦不得圆满。正是如此，诸比丘，对于恶戒者、毁戒者而言，正定就失去了助缘；正定不存在时，对于正定已毁者而言，如实知见就失去了助缘；如实知见不存在时，对于如实知见已毁者而言，厌离、离贪就失去了助缘；厌离、离贪不存在时，对于厌离、离贪已毁者而言，解脱知见就失去了助缘。

‘‘Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassana’’nti. Catutthaṃ.

“诸比丘，具戒者、戒行具足者，正定即有助缘；正定存在时，正定具足者，如实知见即有助缘；如实知见存在时，如实知见具足者，厌离、离贪即有助缘；厌离、离贪存在时，厌离、离贪具足者，解脱知见即有助缘。诸比丘，譬如一棵树，枝叶繁茂，其外皮也得以圆满，树皮也得以圆满，边材也得以圆满，心材也得以圆满。正是如此，诸比丘，具戒者、戒行具足者，正定即有助缘；正定存在时，正定具足者，如实知见即有助缘；如实知见存在时，如实知见具足者，厌离、离贪即有助缘；厌离、离贪存在时，厌离、离贪具足者，解脱知见即有助缘。”第四经。

5. Anuggahitasuttaṃ

5. 支持经

25. ‘‘Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.

25. “诸比丘，由五支所支持的正见，有心解脱之果与心解脱之利益，亦有慧解脱之果与慧解脱之利益。”

‘‘Katamehi pañcahi? Idha, bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā’’ti. Pañcamaṃ.

“是哪五支呢？诸比丘，于此，正见为戒所支持，为闻所支持，为论议所支持，为止所支持，为观（vipassanā）所支持。诸比丘，正见为这五支所支持，则有心解脱之果与心解脱之利益，亦有慧解脱之果与慧解脱之利益。”第五经。

6. Vimuttāyatanasuttaṃ

6. 解脱处经

26. ‘‘Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā [Pg.18] vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

26. 诸比丘，有此五种解脱处。于此，比丘不放逸、精勤、策励自心地安住，其未解脱之心便得解脱，未尽之诸漏便达灭尽，未证之无上瑜伽安稳便得以证得。

‘‘Katamāni pañca? Idha, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

是哪五种呢？诸比丘，于此教法中，有比丘的导师或某位堪受敬重的同梵行者为他说法。诸比丘，导师或某位堪受敬重的同梵行者怎样怎样为该比丘说法，他就怎样怎样于其法中了知义、了知法。当他了知义、了知法时，便生起欣悦。欣悦者生起喜。意喜者身心轻安。身心轻安者感受乐。有乐者心入于定。诸比丘，这是第一种解脱处。于此，比丘不放逸、精勤、策励自心地安住，其未解脱之心便得解脱，未尽之诸漏便达灭尽，未证之无上瑜伽安稳便得以证得。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

再者，诸比丘，有比丘，导师不为他说法，亦无任何其他值得尊敬的同梵行者为他说法，然而，他将所听闻、所学习的法，为他人详细解说。诸比丘，比丘如何如何为他人详细解说所听闻、所学习的法，他便如何如何于其法了达义、了达法。于了达义、了达法者，生起喜悦(pāmojja)。有喜悦者，生起喜(pīti)。心怀喜者，身轻安。身轻安者，感受乐。有乐者，心入定。诸比丘，此是第二解脱处(vimuttāyatana)。于此，比丘住于不放逸、热勤、专心致志，未解脱之心得以解脱，或未尽之诸漏得以灭尽，或未证得之无上离轭安稳(yogakkhema)得以证得。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino [Pg.19] dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, tatiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino…pe… yogakkhemaṃ anupāpuṇāti.

再者，诸比丘，有比丘，导师不为他说法，亦无任何其他值得尊敬的同梵行者为他说法，他也不为他人详细解说所听闻、所学习的法，然而，他将所听闻、所学习的法详细地诵读。诸比丘，比丘如何如何详细地诵读所听闻、所学习的法，他便如何如何于其法了达义、了达法。于了达义、了达法者，生起喜悦(pāmojja)。有喜悦者，生起喜(pīti)。心怀喜者，身轻安。身轻安者，感受乐。有乐者，心入定。诸比丘，此是第三解脱处(vimuttāyatana)。于此，比丘住于不放逸、热勤、专心致志，未解脱之心得以解脱，或未尽之诸漏得以灭尽，或未证得之无上离轭安稳(yogakkhema)得以证得。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, catutthaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“诸比丘，再者，有比丘，导师不为他说法，其他值得尊敬的同梵行者亦不为他说法，他亦不为他人详细开示所闻所学之法，亦不详细讽诵所闻所学之法；然而，他以心思维、考察，以意审观其所闻所学之法。诸比丘，比丘越是以心思维、考察，以意审观其所闻所学之法，就越是于彼法中通达义与通达法。他通达义与法，便生起悦。有悦者，生起喜。心有喜者，身轻安。身轻安者，感受乐。有乐者，心入定。诸比丘，此为第四解脱之缘。于此，比丘住于不放逸、热忱、精勤，未解脱之心得以解脱，未尽之诸漏得以灭尽，未证得之无上离轭安稳得以证得。”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, pañcamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ [Pg.20] vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

再者，诸比丘，导师不为某位比丘说法，亦无任何值得尊敬的同梵行者为他说法；他也不为他人详细开示所闻所学之法，不详细诵念所闻所学之法，不以心随寻、随伺、随观所闻所学之法。然而，他于某一禅定相(samādhinimitta)善取、善作意、善忆持，以慧善通达。诸比丘，比丘于某一禅定相越是善取、善作意、善忆持，以慧善通达，就越能于彼法中领受义、领受法。领受义与领受法者，生起悦；有悦者，生起喜；心喜者，身轻安；身轻安者，感受乐；有乐者，心得定。诸比丘，此是第五解脱处，于此，比丘住于不放逸、热诚、勤策，其未解脱之心便得解脱，未尽之诸漏便达灭尽，未证得之无上离轭安稳便能证得。

‘‘Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti. Chaṭṭhaṃ.

诸比丘，此等即五解脱处。于此，比丘住于不放逸、热诚、勤策，其未解脱之心便得解脱，未尽之诸漏便达灭尽，未证得之无上离轭安稳便能证得。第六经。

7. Samādhisuttaṃ

7. 定经

27. ‘‘Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ pañca ñāṇāni paccattaññeva uppajjanti. Katamāni pañca? ‘Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi akāpurisasevito’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na saṅkhāraniggayhavāritagato’ti paccattaññeva ñāṇaṃ uppajjati, ‘sato kho panāhaṃ imaṃ samāpajjāmi sato vuṭṭhahāmī’ti paccattaññeva ñāṇaṃ uppajjati.

27. 比丘们，你们当具慧、具念地修习无量定。比丘们，对于具慧、具念地修习无量定者，有五种智于自身生起。是哪五种呢？“此定是现法乐，且未来有乐果”，此智于自身生起；“此定是圣，无染”，此智于自身生起；“此定非劣夫所行”，此智于自身生起；“此定寂静、殊妙，由轻安而得，达成一境性，非由行压制、防止而成”，此智于自身生起；“我实正念入此定，正念出此定”，此智于自身生起。

‘‘Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī’’ti. Sattamaṃ.

比丘们，你们当具慧、具念地修习无量定。比丘们，对于具慧、具念地修习无量定者，这五种智于自身生起。”第七经。

8. Pañcaṅgikasuttaṃ

8. 五支经

28. ‘‘Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

28. 比丘们，我将为你们说示圣五支正定的修习。你们当谛听，善作意，我当说。”“唯然，世尊。”那些比丘回答世尊。世尊如是说：

‘‘Katamā [Pg.21] ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ paṭhamā bhāvanā.

“诸比丘，什么是圣五支正定的修习？诸比丘，于此，比丘远离诸欲……乃至……具足初禅而住。他以离生喜乐浸润、遍润、充满、遍布此身，其遍身没有任何一处不为离生喜乐所遍布。诸比丘，譬如熟练的浴师或浴师的弟子，在铜盘中撒下沐浴粉，不断洒水揉捏，那沐浴粉团便为水所浸润、渗透，内外周遍，且不滴漏。正是如此，诸比丘，比丘以离生喜乐浸润、遍润、充满、遍布此身，其遍身没有任何一处不为离生喜乐所遍布。诸比丘，此为圣五支正定的第一种修习。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca kālena kālaṃ sammā dhāraṃ nānuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ dutiyā bhāvanā.

复次，诸比丘，比丘因寻、伺寂止，……乃至……成就第二禅而住。他即于此身，以定生喜乐浸润、遍润、充满、遍满；于其全身，无有任何一处不为定生喜乐所遍满。诸比丘，譬如有一深邃水池，泉水内涌，其东方无来水之口，西方无来水之口，北方无来水之口，南方亦无来水之口，天亦不适时降下相应的雨流。然有清凉水流从彼水池涌出，即以清凉之水浸润、遍润、充满、遍满彼水池；于其整个水池，无有任何一处不为清凉之水所遍满。正是如此，诸比丘，比丘即于此身，以定生喜乐浸润、遍润、充满、遍满；于其全身，无有任何一处不为定生喜乐所遍满。诸比丘，此乃圣五支正定之第二修习。

‘‘Puna [Pg.22] caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni. Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ tatiyā bhāvanā.

复次，诸比丘，比丘因离喜故……乃至……证入第三禅而住。他以无喜之乐浸润、遍润、充满、遍布此身；其全身无一处不为无喜之乐所遍满。诸比丘，譬如在青莲池、红莲池或白莲池中，有某些青莲、红莲或白莲，生于水中，长于水中，未出水面，沉浸于水中而生长。彼等从顶至根，皆为清凉之水所浸润、遍润、充满、遍布；其所有青莲、红莲或白莲，无一处不为清凉之水所遍满。正是如此，诸比丘，比丘以无喜之乐浸润、遍润、充满、遍布此身；其全身无一处不为无喜之乐所遍满。诸比丘，此乃圣五支正定之第三修习。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa; nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ catutthā bhāvanā.

再者，诸比丘，比丘因舍乐……乃至……具足第四禅而住。他以清净、皎洁之心遍满此身而坐，其遍身无有任何少分不为清净、皎洁之心所遍满。诸比丘，譬如有人以白布连头包裹而坐，其遍身无有任何少分不为白布所遍覆。诸比丘，亦复如是，比丘以清净、皎洁之心遍满此身而坐，其遍身无有任何少分不为清净、皎洁之心所遍满。诸比丘，此乃圣五支正定之第四修习。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Seyyathāpi, bhikkhave, aññova aññaṃ paccavekkheyya, ṭhito vā nisinnaṃ paccavekkheyya, nisinno vā nipannaṃ paccavekkheyya. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ pañcamā bhāvanā. Evaṃ bhāvite kho[Pg.23], bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

再者，诸比丘，比丘于省察相（paccavekkhaṇānimitta），善把握、善作意、善忆持，以慧善通达。诸比丘，譬如一人观察另一人，或立者观察坐者，或坐者观察卧者。诸比丘，亦复如是，比丘于省察相，善把握、善作意、善忆持，以慧善通达。诸比丘，此乃圣五支正定之第五修习。诸比丘，比丘如是修习、如是多作此圣五支正定，则于任何应以胜智（abhiññā）作证之法，为作证故而倾心，若有其因缘，即于彼彼处，能得作证。

‘‘Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo. Tamenaṃ balavā puriso yato yato āvajjeyya, āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

“比丘们，譬如将一个水瓮置于支架上，其中水满，与缘口齐平，乌鸦可饮。若有强壮的男子从任何方向倾斜它，水会流出来吗？”“是的，世尊。”“正是如此，比丘们，比丘这般修习、这般多作此圣五支正定，对于任何应以胜智作证之法，为作证而倾注其心，就在那每一个法上，当因缘存在时，便达到能够亲证的状态。

‘‘Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṃsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āliṃ muñceyya, āgaccheyya udaka’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa…pe… sati sati āyatane.

“比丘们，譬如在平坦的地面上，有一座四方形的莲池，筑有堤岸，池水盈满，与岸齐平，乌鸦可饮。若有强壮的男子从任何一处掘开堤岸，水会流出来吗？”“是的，世尊。”“正是如此，比丘们，比丘这般修习、这般多作此圣五支正定，对于任何应以胜智作证之法……（中略）……当因缘存在时，便达到能够亲证的状态。

‘‘Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

“比丘们，譬如在平坦的四衢大道上，停着一辆套好良种马的马车，鞭子也已放好。一位熟练的驯马师、车夫登上车，左手执缰，右手持鞭，便能随心所欲地驱车前进或后退。正是如此，比丘们，比丘这般修习、这般多作此圣五支正定，对于任何应以胜智作证之法，为作证而倾注其心，就在那每一个法上，当因缘存在时，便达到能够亲证的状态。

‘‘So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

“他若希望：‘愿我体验种种神通：一身化为多身……（中略）……乃至以身行使威力远达梵天界。’那么就在那每一个所愿之事上，当因缘存在时，他便达到能够亲证的状态。

‘‘So [Pg.24] sace ākaṅkhati – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希望：“愿我以清净、超人之天耳界，听闻或远或近、天界与人间的两种声音”，那么，只要有其因缘，他就能在彼彼处获得亲证的能力。

‘‘So sace akaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希望：“愿我能以心遍知其他众生、其他个人的心——有贪的心，我了知为‘有贪的心’；离贪的心，我了知为‘离贪的心’；有嗔的心……离嗔的心……有痴的心……离痴的心……收摄的心……散乱的心……广大的心……不广大的心……有上的心……无上的心……得定的心……未得定的心……解脱的心……未解脱的心，我了知为‘未解脱的心’”，那么，只要有其因缘，他就能在彼彼处获得亲证的能力。

‘‘So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希望：“愿我能忆念种种宿住，即一生、二生……乃至连同其行相与纲要，忆念种种宿住”，那么，只要有其因缘，他就能在彼彼处获得亲证的能力。

‘‘So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希望：“愿我以清净、超人之天眼……了知众生随业而趣”，那么，只要有其因缘，他就能在彼彼处获得亲证的能力。

‘‘So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti. Aṭṭhamaṃ.

他若希望：“愿我因诸漏已尽，于现法中，亲自以无上智证知、作证，并圆满安住于无漏的心解脱、慧解脱”，那么，只要有其因缘，他就能在彼彼处获得亲证的能力。’第八经。

9. Caṅkamasuttaṃ

9. 经行经

29. ‘‘Pañcime, bhikkhave, caṅkame ānisaṃsā. Katame pañca? Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti. Ime kho, bhikkhave, pañca caṅkame ānisaṃsā’’ti. Navamaṃ.

29. “诸比丘，经行有五种功德。是哪五种呢？能耐长途跋涉，能耐精勤修行，少病，所食、所饮、所嚼、所尝都能妥善消化，经行所证得的定能持久。诸比丘，这就是经行的五种功德。”第九。

10. Nāgitasuttaṃ

10. 那吉达经

30. Evaṃ [Pg.25] me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.

30. 如是我闻。一时，世尊与一大比丘僧团在憍萨罗(Kosala)国游行，来到了憍萨罗国一个名叫伊车能伽罗(Icchānaṅgala)的婆罗门村落。当时，世尊就住在伊车能伽罗的伊车能伽罗林地。伊车能伽罗的婆罗门和居士们听说了：“诸位，那位从释迦族出家的释迦族之子——沙门乔达摩，已抵达伊车能伽罗，正住在伊车能伽罗林地。关于那位乔达摩尊者，有这样的美名远扬：‘那位世尊是阿罗汉、正等正觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’他于此世界——包括天界、魔界、梵天界，以及沙门、婆罗门、天人与人类——亲自证知，并为众生开示。他所教导的法，初善、中善、后善，义理圆满，言辞善巧，他阐明的是完全圆满、清净的梵行。能见到这样的阿罗汉，实在是善好！”于是，伊车能伽罗的婆罗门和居士们在那一夜过后，带着大量的嚼食与啖食，前往伊车能伽罗林地；到达后，他们站在门楼外，大声喧哗。

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā’’ti. ‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī [Pg.26] akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.

那时，具寿那吉达是世尊的侍者。于是，世尊对具寿那吉达说：“那吉达，这是什么高声、大声？我以为是渔夫在分鱼呢。”“世尊，那些是伊车能伽罗(Icchānaṅgala)的婆罗门、居士，他们为了世尊和比丘僧团，带着大量的嚼食与啖食，正站在门楼外。”“那吉达，愿我不要与名闻利养为伍，也愿名闻利养不要与我为伍。那吉达，凡是不能随意、不费力、不辛苦地获得此出离之乐、远离之乐、寂静之乐、正觉之乐者，他便会乐于那污秽之乐、昏沉之乐、利得、恭敬、名声之乐。而我，是能随意、不费力、不辛苦地获得此出离之乐、远离之乐、寂静之乐、正觉之乐者，又岂会乐于那污秽之乐、昏沉之乐、利得、恭敬、名声之乐呢？”

‘‘Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇa’’nti.

“世尊，现在请您接受，善逝，请您接受吧！世尊，现在正是接受之时。如今无论世尊前往何处，城镇与乡村的婆罗门居士们都会倾向于追随。世尊，譬如天降大雨，水必流向低洼之处；正是如此，世尊，如今无论您前往何处，城镇与乡村的婆罗门居士们都会倾向于追随。此是何故？世尊，正因为世尊的戒与慧。”

‘‘Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya. Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo – eso tassa nissando. Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā – eso tassa nissando. Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti – eso tassa nissando. Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti – eso tassa nissando. Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti – eso tassa nissando’’ti. Dasamaṃ.

“那吉达，愿我不要与名望为伍，愿名望也不要与我为伍。那吉达，凡是不能随欲而得、不难而得、不疲劳而得此出离之乐、远离之乐、寂静之乐、正觉之乐者，他才会乐于那如粪秽之乐、昏沉之乐、利养恭敬名声之乐。而我，是此出离之乐、远离之乐、寂静之乐、正觉之乐的随欲而得者、不难而得者、不疲劳而得者。那吉达，食、饮、嚼、尝之后，就有大小便——这是它的结果。那吉达，因喜爱之事的变异、变化，而生起愁、悲、苦、忧、恼——这是它的结果。那吉达，于勤修不净相者，对净相便会确立起厌恶感——这是它的结果。那吉达，于六触处观无常而住者，对触便会确立起厌恶感——这是它的结果。那吉达，于五取蕴观生灭而住者，对取便会确立起厌恶感——这是它的结果。”第十经。

Pañcaṅgikavaggo tatiyo.

五支品第三。

Tassuddānaṃ –

此品摄颂：

Dve agāravupakkilesā, dussīlānuggahitena ca;

Vimuttisamādhipañcaṅgikā, caṅkamaṃ nāgitena cāti.

二不敬、杂染，恶戒与所助，解脱、三摩地，五支、经行、那吉达。

4. Sumanavaggo

4. 须摩那品

1. Sumanasuttaṃ

1. 须摩那经

31. Ekaṃ [Pg.27] samayaṃ…pe… anāthapiṇḍikassa ārāme. Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho sumanā rājakumārī bhagavantaṃ etadavoca –

31. 一时，世尊住在舍卫城(Sāvatthī)的祇树给孤独园。那时，须摩那公主(Sumanā rājakumārī)由五百辆车、五百位公主所围绕，前往世尊之处。抵达后，顶礼世尊，然后坐于一旁。坐于一旁的须摩那公主对世尊说了这番话：

‘‘Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā – eko dāyako, eko adāyako. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyuṃ. Devabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇa’’nti?

“世尊，在此教法中，有两位世尊的弟子，具足等同之信、等同之戒、等同之慧——一位是布施者，一位不是布施者。他们身坏命终之后，会往生善趣天界。世尊，当他们成为天神后，会有差别、有不同吗？”

‘‘Siyā, sumane’’ti bhagavā avoca – ‘‘yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena. Yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti’’.

“苏摩那，是有的。”世尊说，“苏摩那，那位布施者，当他成为天神时，会在五个方面胜过那位不布施者——以天界的寿命、天界的容色、天界的快乐、天界的声望、天界的主宰力。苏摩那，那位布施者，当他成为天神时，就在这五个方面胜过那位不布施者。”

‘‘Sace pana te, bhante, tato cutā itthattaṃ āgacchanti, manussabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇa’’nti? ‘‘Siyā, sumane’’ti bhagavā avoca – ‘‘yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti – mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena. Yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti’’.

“世尊，如果他们从天界死后，来到此世为人，世尊，当他们成为人后，会有差别、有不同吗？”“苏摩那，是有的。”世尊说，“苏摩那，那位布施者，当他成为人时，会在五个方面胜过那位不布施者——以人的寿命、人的容色、人的快乐、人的声望、人的主宰力。苏摩那，那位布施者，当他成为人时，就在这五个方面胜过那位不布施者。”

‘‘Sace pana te, bhante, ubho agārasmā anagāriyaṃ pabbajanti, pabbajitānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇa’’nti? ‘‘Siyā, sumane’’ti bhagavā avoca – ‘‘yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti – yācitova bahulaṃ cīvaraṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ piṇḍapātaṃ paribhuñjati [Pg.28] appaṃ ayācito, yācitova bahulaṃ senāsanaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjati appaṃ ayācito. Yehi kho pana sabrahmacārīhi saddhiṃ viharati tyassa manāpeneva bahulaṃ kāyakammena samudācaranti appaṃ amanāpena, manāpeneva bahulaṃ vacīkammena samudācaranti appaṃ amanāpena, manāpeneva bahulaṃ manokammena samudācaranti appaṃ amanāpena, manāpaṃyeva bahulaṃ upahāraṃ upaharanti appaṃ amanāpaṃ. Yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī’’ti.

“世尊，倘若他们二者皆从家出家，行无家生活，那么世尊，他们出家后，会有差别，会有不同吗？” “苏摩那，是有的。”世尊说，“苏摩那，那位布施者，出家之后，于五处胜过那位非布施者—— 他多是受请而受用衣，少有非受请（而受用）； 多是受请而受用钵食，少有非受请（而受用）； 多是受请而受用床座，少有非受请（而受用）； 多是受请而受用病缘医药资具，少有非受请（而受用）。 再者，与他共住的同梵行者，多以可意的身业对待他，少以不可意的； 多以可意的语业对待他，少以不可意的； 多以可意的意业对待他，少以不可意的； 多向他奉献可意的供养，少有不可意的。 苏摩那，那位布施者，出家之后，即于此五处胜过那位非布施者。”

‘‘Sace pana te, bhante, ubho arahattaṃ pāpuṇanti, arahattappattānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇa’’nti? ‘‘Ettha kho panesāhaṃ, sumane, na kiñci nānākaraṇaṃ vadāmi, yadidaṃ vimuttiyā vimutti’’nti.

“世尊，倘若他们二者皆证得阿罗汉果，那么世尊，对于已证得阿罗汉果的他们，会有差别，会有不同吗？”“苏摩那，于此解脱与彼解脱之间，我实不说有任何差别。”

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, alameva dānāni dātuṃ alaṃ puññāni kātuṃ; yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī’’ti. ‘‘Evametaṃ, sumane! Alañhi, sumane, dānāni dātuṃ alaṃ puññāni kātuṃ! Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī’’ti.

“世尊，稀有！世尊，未曾有！世尊，行布施是多么适宜，行福业是多么适宜！因为福业对已生为天神者有益，对已生为人者有益，对出家者也有益。”“须摩那，正是如此！须摩那，行布施确实适宜，行福业确实适宜！福业对已生为天神者有益，对已生为人者有益，对出家者也有益。”

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

世尊说了这番话。善逝说了这话后，导师又说了以下的偈颂：

‘‘Yathāpi cando vimalo, gacchaṃ ākāsadhātuyā;

Sabbe tārāgaṇe loke, ābhāya atirocati.

“犹如无瑕之月，行于虚空界，其光辉超越世间所有星群。

‘‘Tatheva sīlasampanno, saddho purisapuggalo;

Sabbe maccharino loke, cāgena atirocati.

“同样地，具足戒行、有信心的个人，以布施超越世间所有悭吝者。

‘‘Yathāpi megho thanayaṃ, vijjumālī satakkaku;

Thalaṃ ninnañca pūreti, abhivassaṃ vasundharaṃ.

“犹如雷鸣之云，电光为饰，百峰耸立，降雨于大地，充满高地与低谷。

‘‘Evaṃ dassanasampanno, sammāsambuddhasāvako;

Macchariṃ adhigaṇhāti, pañcaṭhānehi paṇḍito.

“如是具足正见、身为正等觉弟子的智者，于五事上胜过悭吝者。

‘‘Āyunā [Pg.29] yasasā ceva, vaṇṇena ca sukhena ca;

Sa ve bhogaparibyūḷho, pecca sagge pamodatī’’ti. paṭhamaṃ;

“以寿命、名声、容色与快乐（胜彼）；他为财富所资送，死后于天界欢喜。”第一经竟。

2. Cundīsuttaṃ

2. 纯陀经

32. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho cundī rājakumārī bhagavantaṃ etadavoca –

32. 一时，世尊住在王舍城(Rājagaha)竹林(Veḷuvana)的迦兰陀迦松鼠饲养处。当时，纯陀(Cundī)公主为五百辆车和五百名少女所围绕，前往世尊之处；抵达后，向世尊顶礼，然后坐于一旁。坐于一旁的纯陀公主对世尊如是说：

‘‘Amhākaṃ, bhante, bhātā cundo nāma rājakumāro, so evamāha – ‘yadeva so hoti itthī vā puriso vā buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggati’nti. Sāhaṃ, bhante, bhagavantaṃ pucchāmi – ‘kathaṃrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ? Kathaṃrūpe dhamme pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ? Kathaṃrūpe saṅghe pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ? Kathaṃrūpesu sīlesu paripūrakārī kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggati’’’nti?

“世尊，我等有一兄弟，名为纯陀的王子，他如是说：‘无论是男是女，若已归依佛、归依法、归依僧，远离杀生、远离不与取、远离欲邪行、远离妄语、远离作为放逸之因的诸酒类，彼于身坏命终之后，必生于善趣，不生于恶趣。’世尊，我今请问世尊：‘于何等导师有净信者，于身坏命终之后，必生于善趣，不生于恶趣？于何等法有净信者，于身坏命终之后，必生于善趣，不生于恶趣？于何等僧有净信者，于身坏命终之后，必生于善趣，不生于恶趣？圆满奉行何等诸戒者，于身坏命终之后，必生于善趣，不生于恶趣？’”

‘‘Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye kho, cundi, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“纯陀夷，所有众生，无论是无足、二足、四足或多足，有色或无色，有想或无想，或非想非非想，如来、阿罗汉、正等觉者于其中被称为最上。纯陀夷，凡对佛有净信者，即是对最上者有净信。而对最上者有净信者，其果报亦为最上。”

‘‘Yāvatā, cundi, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati. Ye, cundi, ariye aṭṭhaṅgike magge pasannā, agge te pasannā, agge kho pana pasannānaṃ aggo vipāko hoti.

“纯陀夷，所有有为法中，圣八支道于其中被称为最上。纯陀夷，凡对圣八支道有净信者，即是对最上者有净信。而对最上者有净信者，其果报亦为最上。”

‘‘Yāvatā[Pg.30], cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ – madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ. Ye kho, cundi, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“纯陀，凡所有有为法或无为法，离贪于彼等中被称为最上，即：调伏骄慢、止息渴求、根除执著、断绝轮回、灭尽渴爱、离贪、息灭、涅槃。纯陀，凡对离贪之法有净信者，即是对最上者有净信。对最上者有净信者，其果报亦为最上。

‘‘Yāvatā, cundi, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ – cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ye kho, cundi, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“纯陀，凡所有群体或团体，如来声闻僧伽于彼等中被称为最上，即：四双八辈个人，此乃世尊之声闻僧伽，是应供、应奉、应施、应合掌者，是世间无上福田。纯陀，凡对僧伽有净信者，即是对最上者有净信。对最上者有净信者，其果报亦为最上。

‘‘Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṃ aggamakkhāyati, yadidaṃ – akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Ye kho, cundi, ariyakantesu sīlesu paripūrakārino, agge te paripūrakārino. Agge kho pana paripūrakārīnaṃ aggo vipāko hotī’’ti.

“纯陀，凡所有戒，圣者所爱之戒于彼等中被称为最上，即：不破、不穿、不杂、不染、自在、为智者所赞、无所执取、导向禅定。纯陀，凡于圣者所爱之戒圆满行持者，即是于最上者圆满行持。于最上者圆满行持者，其果报亦为最上。”

‘‘Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

“了知最上法，于最上处具净信者；于最上佛、无上应供者具净信；

‘‘Agge dhamme pasannānaṃ, virāgūpasame sukhe;

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

于离贪、寂静、安乐之最上法具净信；于无上福田之最上僧伽具净信。

‘‘Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

布施于最上者，最上福德即增长；最上之寿与色，荣誉、声望、安乐与力量亦增长。

‘‘Aggassa dātā medhāvī, aggadhammasamāhito;

Devabhūto manusso vā, aggappatto pamodatī’’ti. dutiyaṃ;

“贤者布施最上者，安住于最上之法；或为天，或为人，得达最上而喜悦。”第二经。

3. Uggahasuttaṃ

3. 优伽诃经

33. Ekaṃ samayaṃ bhagavā bhaddiye viharati jātiyā vane. Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca –

33. 一时，世尊住于跋提（Bhaddiya）城的阇提林（Jātiyāvana）。尔时，弥ṇḍaka长者之孙优伽（Uggaha）前往世尊之处；走近后，礼敬世尊，坐于一面。坐于一面后，弥ṇḍaka长者之孙优伽白世尊言：

‘‘Adhivāsetu [Pg.31] me, bhante, bhagavā svātanāya attacatuttho bhatta’’nti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

“大德，愿世尊明日连同三位比丘，接受我的食物供养。”世尊默然接受。于是，弥ṇḍaka长者之孙优伽得知世尊已接受，即从座起，礼敬世尊，作右绕后离去。

Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggaho meṇḍakanattā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho uggaho meṇḍakanattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca – ‘‘imā me, bhante, kumāriyo patikulāni gamissanti. Ovadatu tāsaṃ, bhante, bhagavā; anusāsatu tāsaṃ, bhante, bhagavā, yaṃ tāsaṃ assa dīgharattaṃ hitāya sukhāyā’’ti.

尔后，世尊于彼夜过后，于清晨时，穿好下衣，取衣钵，前往弥ṇḍaka长者之孙优伽的住处；抵达后，于已设之座就座。于是，弥ṇḍaka长者之孙优伽亲手以殊胜的嚼食与啖食，令世尊满足、饱足。其后，弥ṇḍaka长者之孙优伽见世尊食毕，手已离钵，便坐于一面。坐于一面后，弥ṇḍaka长者之孙优伽白世尊言：“大德，我的这些女儿们将去夫家。大德，愿世尊教诫她们，训示她们，以使她们获得长久的利益与安乐。”

Atha kho bhagavā tā kumāriyo etadavoca – ‘‘tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘yassa vo mātāpitaro bhattuno dassanti atthakāmā hitesino anukampakā anukampaṃ upādāya, tassa bhavissāma pubbuṭṭhāyiniyo pacchānipātiniyo kiṃkārapaṭissāviniyo manāpacāriniyo piyavādiniyo’ti. Evañhi vo, kumāriyo, sikkhitabbaṃ.

尔时，世尊对那些女儿们说：“是故，女儿们，你们应如是学：‘对于父母出于求利益、求福祉与怜悯之心而将我们嫁予的丈夫，我们应成为先起者、后卧者、听候吩咐者、行可意事者、言爱语者。’女儿们，你们确实应如是学。

‘‘Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṃ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti. Evañhi vo, kumāriyo, sikkhitabbaṃ.

是故，少女们，于此，你们当如是学：“凡是丈夫所敬重者，无论是母亲、父亲，或是沙门、婆罗门，我们都将恭敬、尊重、敬爱、供养他们，并以座位与洗足水款待来客。”少女们，你们确实应当如是学习。

‘‘Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā[Pg.32], tatrupāyāya vīmaṃsāya samannāgatā, alaṃ kātuṃ alaṃ saṃvidhātu’nti. Evañhi vo, kumāriyo, sikkhitabbaṃ.

是故，少女们，于此，你们当如是学：“凡是丈夫的内部(abbhantara)家务，无论是羊毛或棉花，于此我们都将成为熟练、不懈怠者，具足处理此事的方便与审察智慧，能够亲自操作，亦能分派安排。”少女们，你们确实应当如是学习。

‘‘Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṃ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṃ jānissāma, khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajissāmā’ti. Evañhi vo, kumāriyo, sikkhitabbaṃ.

是故，少女们，于此，你们当如是学：“凡是丈夫家中的内部(abbhantara)人员，无论是仆人、受差遣者，或是劳作者，我们将知晓他们已做之事为已做，未做之事为未做；我们将知晓病者的强弱；亦将按各人份例，将嚼食(khādanīya)与啖食(bhojanīya)分配给他们。”少女们，你们确实应当如是学习。

‘‘Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘yaṃ bhattā āharissati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, taṃ ārakkhena guttiyā sampādessāma, tattha ca bhavissāma adhuttī athenī asoṇḍī avināsikāyo’ti. Evañhi vo, kumāriyo, sikkhitabbaṃ. Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti.

是故，少女们，于此，你们当如是学：“凡是丈夫带回的财物，无论是钱财、谷物、银或金，我们都将以守护、保全使其圆满，且于其中，我们将成为不放荡、不偷盗、不嗜酒、不毁坏之人。”少女们，你们确实应当如是学习。少女们，具足此五法的女人，身坏命终之后，得生为意乐天(manāpakāyikā)诸天之同伴。

‘‘Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Sabbakāmaharaṃ posaṃ, bhattāraṃ nātimaññati.

丈夫恒常养育，总是热忱勤奋，带来一切欲乐；贤妻对此抚养者，从不轻慢。

‘‘Na cāpi sotthi bhattāraṃ, issācārena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

贤慧女子不以嫉妒行径惹夫恼怒，凡丈夫所敬重者，皆恭敬供养。

‘‘Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

勤奋不懈怠，善摄眷属；行为合夫意，守护所积财物。

‘‘Yā evaṃ vattatī nārī, bhattuchandavasānugā;

Manāpā nāma te devā, yattha sā upapajjatī’’ti. tatiyaṃ;

“随顺夫君之意欲，如是行持之女子，往生于名为‘意乐’的天神之处。”第三经竟。

4. Sīhasenāpatisuttaṃ

4. 师子将军经

34. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā [Pg.33] bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – ‘‘sakkā nu kho, bhante, bhagavā sandiṭṭhikaṃ dānaphalaṃ paññāpetu’’nti?

34. 一时，世尊住于毗舍离(Vesālī)大林之重阁讲堂。尔时，师子将军(Sīha senāpati)前往世尊之处。抵达后，他顶礼世尊，退坐一面。坐于一面后，师子将军对世尊说：“尊者，世尊是否能开示现法可见的布施之果？”

‘‘Sakkā, sīhā’’ti bhagavā avoca – ‘‘dāyako, sīha, dānapati bahuno janassa piyo hoti manāpo. Yampi, sīha, dāyako dānapati bahuno janassa piyo hoti manāpo, idampi sandiṭṭhikaṃ dānaphalaṃ.

“可以，师子。”世尊说，“师子，布施者、施主为众人所喜爱、所悦意。师子，布施者、施主为众人所喜爱、所悦意，此即是现法可见的布施之果。”

‘‘Puna caparaṃ, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti. Yampi, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti, idampi sandiṭṭhikaṃ dānaphalaṃ.

“再者，师子，贤善之人亲近布施者、施主。师子，贤善之人亲近布施者、施主，此亦是现法可见的布施之果。”

‘‘Puna caparaṃ, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati. Yampi, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati, idampi sandiṭṭhikaṃ dānaphalaṃ.

“再者，师子，布施者、施主有善名远扬。师子，布施者、施主有善名远扬，此亦是现法可见的布施之果。”

‘‘Puna caparaṃ, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Yampi, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto, idampi sandiṭṭhikaṃ dānaphalaṃ.

“再者，师子，布施者、施主前往任何会众——无论是刹帝利众、婆罗门众、居士众，还是沙门众——皆坦然无畏，毫不局促。师子，布施者、施主前往任何会众——无论是刹帝利众、婆罗门众、居士众，还是沙门众——皆坦然无畏，毫不局促，此亦是现法可见的布施之果。”

‘‘Puna caparaṃ, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yampi, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, idaṃ samparāyikaṃ dānaphala’’nti.

再者，师子，施者、施主身坏命终后，投生善趣、天界。师子，施者、施主身坏命终后投生善趣、天界，此即是来世的布施之果。

Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – ‘‘yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi. Ahaṃ, bhante, dāyako dānapati bahuno janassa piyo manāpo. Ahaṃ, bhante, dāyako dānapati; maṃ santo sappurisā bhajanti. Ahaṃ, bhante, dāyako dānapati; mayhaṃ kalyāṇo kittisaddo abbhuggato – ‘sīho senāpati dāyako kārako [Pg.34] saṅghupaṭṭhāko’ti. Ahaṃ, bhante, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamāmi – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi. Yañca kho maṃ, bhante, bhagavā evamāha – ‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti, etāhaṃ na jānāmi; ettha ca panāhaṃ bhagavato saddhāya gacchāmī’’ti. ‘‘Evametaṃ, sīha, evametaṃ, sīha! Dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti.

如是说后，师子将军对世尊说：“尊者，世尊所说的这四种现见布施之果，我并非因信世尊而知，而是我自己了知。尊者，我是施者、施主，为众人所喜爱、悦意。尊者，我是施者、施主，贤善之人亲近我。尊者，我是施者、施主，我的美名远扬——“师子将军是施者、奉事者、僧团的护持者”。尊者，我是施者、施主，无论我前往哪个集会——无论是刹帝利集会、婆罗门集会、居士集会还是沙门集会——我都自信、坦然地前往。尊者，世尊所说的这四种现见布施之果，我并非因信世尊而知，而是我自己了知。然而，尊者，世尊对我如是说：“师子，施者、施主身坏命终后，投生善趣、天界”——此事我不了知，于此我则信于世尊。”“正是如此，师子！正是如此，师子！施者、施主身坏命终后，投生善趣、天界。”

‘‘Dadaṃ piyo hoti bhajanti naṃ bahū,Kittiñca pappoti yaso ca vaḍḍhati ;

Amaṅkubhūto parisaṃ vigāhati,Visārado hoti naro amaccharī.

施者为人爱，众人皆亲近，美名得远扬，侍从亦增广。坦然入集会，自信不悭吝。

‘‘Tasmā hi dānāni dadanti paṇḍitā,Vineyya maccheramalaṃ sukhesino;

Te dīgharattaṃ tidive patiṭṭhitā,Devānaṃ sahabyagatā ramanti te.

是故求乐之智者，去除悭垢行布施；长夜安住忉利天，与诸天神共欢喜。

‘‘Katāvakāsā katakusalā ito cutā,Sayaṃpabhā anuvicaranti nandanaṃ ;

Te tattha nandanti ramanti modare,Samappitā kāmaguṇehi pañcahi;

‘‘Katvāna vākyaṃ asitassa tādino,Ramanti sagge sugatassa sāvakā’’ti. catutthaṃ;

已造善机善业成，此殁自光乐园行；彼处欢欣心踊跃，五欲具足乐无疆；奉行无执圣者语，善逝声闻乐天宫。第四。

5. Dānānisaṃsasuttaṃ

5. 布施利益经

35. ‘‘Pañcime, bhikkhave, dāne ānisaṃsā. Katame pañca? Bahuno janassa piyo hoti manāpo; santo sappurisā bhajanti; kalyāṇo kittisaddo [Pg.35] abbhuggacchati; gihidhammā anapagato hoti; kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca dāne ānisaṃsā’’ti.

35. “诸比丘，布施有此五种利益。是哪五种呢？其人为众人所喜爱、所悦乐；贤善之人亲近他；美名远扬；不离居家之法；身坏命终后，往生善趣、天界。诸比丘，此即布施的五种利益。”

‘‘Dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ;

Santo naṃ sadā bhajanti, saññatā brahmacārayo.

随顺善士之法而行施者，为人所爱；贤善、自制、梵行者，恒常亲近于彼。

‘‘Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. pañcamaṃ;

彼等为说能除一切苦之法；于此世了知此法，彼无漏而般涅槃。第五。

6. Kāladānasuttaṃ

6. 适时布施经

36. ‘‘Pañcimāni, bhikkhave, kāladānāni. Katamāni pañca? Āgantukassa dānaṃ deti; gamikassa dānaṃ deti; gilānassa dānaṃ deti; dubbhikkhe dānaṃ deti; yāni tāni navasassāni navaphalāni tāni paṭhamaṃ sīlavantesu patiṭṭhāpeti. Imāni kho, bhikkhave, pañca kāladānānī’’ti.

36. “诸比丘，有此五种适时布施。是哪五种呢？布施予来客；布施予远行者；布施予病者；于饥馑时布施；凡有新谷新果，首先于具戒者中安置供养。诸比丘，此即五种适时布施。”

‘‘Kāle dadanti sappaññā, vadaññū vītamaccharā;

Kālena dinnaṃ ariyesu, ujubhūtesu tādisu.

具慧者慷慨无悭，适时行施，施予圣者、正直者、如是者。

‘‘Vippasannamanā tassa, vipulā hoti dakkhiṇā;

Ye tattha anumodanti, veyyāvaccaṃ karonti vā;

Na tena dakkhiṇā ūnā, tepi puññassa bhāgino.

彼以澄净心布施，其施广大；若有于彼处随喜，或作服侍者，其施不因此而减，彼等亦为功德之分享者。

‘‘Tasmā dade appaṭivānacitto, yattha dinnaṃ mahapphalaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina’’nti. chaṭṭhaṃ;

是故当以无吝心，于能得大果之处行施；福德于来世，实为众生之依止。第六。

9. Bhojanasuttaṃ

9. 食物经

37. ‘‘Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni deti. Katamāni pañca? Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti. Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā; vaṇṇaṃ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā; sukhaṃ datvā sukhassa bhāgī hoti dibbassa vā mānusassa [Pg.36] vā; balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā; paṭibhānaṃ datvā paṭibhānassa bhāgī hoti dibbassa vā mānusassa vā. Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni pañca ṭhānāni detī’’ti.

37. “诸比丘，布施食物的施主，为受者施予五事。是哪五事？施予寿命，施予容色，施予安乐，施予力量，施予辩才。施予寿命后，他便分享天或人的寿命；施予容色后，他便分享天或人的容色；施予安乐后，他便分享天或人的安乐；施予力量后，他便分享天或人的力量；施予辩才后，他便分享天或人的辩才。诸比丘，布施食物的施主，为受者施予此五事。”

‘‘Āyudo balado dhīro, vaṇṇado paṭibhānado;

Sukhassa dātā medhāvī, sukhaṃ so adhigacchati.

“贤者施寿命、力量、容色与辩才；智者为安乐施者，自得其安乐。

‘‘Āyuṃ datvā balaṃ vaṇṇaṃ, sukhañca paṭibhānakaṃ ;

Dīghāyu yasavā hoti, yattha yatthūpapajjatī’’ti. sattamaṃ;

“布施寿命、力量、容色、安乐与辩才，无论生于何处，皆得长寿与声望。”第七经。

8. Saddhasuttaṃ

8. 信经

38. ‘‘Pañcime, bhikkhave, saddhe kulaputte ānisaṃsā. Katame pañca? Ye te, bhikkhave, loke santo sappurisā te saddhaññeva paṭhamaṃ anukampantā anukampanti, no tathā assaddhaṃ; saddhaññeva paṭhamaṃ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṃ; saddhaññeva paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti, no tathā assaddhaṃ; saddhaññeva paṭhamaṃ dhammaṃ desentā desenti, no tathā assaddhaṃ; saddho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca saddhe kulaputte ānisaṃsā.

38. “诸比丘，具信的良家子有此五种利益。是哪五种呢？诸比丘，世间所有寂静的善士，他们首先慈悯具信者，而非无信者；首先亲近具信者，而非无信者；首先接受具信者的供养，而非无信者的供养；首先为具信者说法，而非为无信者说法；具信者身坏命终之后，往生善趣、天界。诸比丘，这便是具信的良家子的五种利益。

‘‘Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe mahānigrodho samantā pakkhīnaṃ paṭisaraṇaṃ hoti; evamevaṃ kho, bhikkhave, saddho kulaputto bahuno janassa paṭisaraṇaṃ hoti bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikāna’’nti.

“诸比丘，譬如在平坦之地的四衢道口，有一棵大榕树，成为周遭鸟群的庇护所；诸比丘，正是如此，具信的良家子也成为许多人的庇护所，即比丘、比丘尼、优婆塞、优婆夷。”

‘‘Sākhāpattaphalūpeto, khandhimāva mahādumo;

Mūlavā phalasampanno, patiṭṭhā hoti pakkhinaṃ.

具足枝、叶、果，具足树干，具足树根，果实丰硕的大树，是众鸟的依止处。

‘‘Manorame āyatane, sevanti naṃ vihaṅgamā;

Chāyaṃ chāyatthikā yanti, phalatthā phalabhojino.

于可意之栖处，众鸟依止于彼；求荫者趋其荫，求果者食其果。

‘‘Tatheva sīlasampannaṃ, saddhaṃ purisapuggalaṃ;

Nivātavuttiṃ atthaddhaṃ, sorataṃ sakhilaṃ muduṃ.

同样地，对于具足戒、有信、行为谦逊、不傲慢、温和、言语友善、柔软的男子，

‘‘Vītarāgā [Pg.37] vītadosā, vītamohā anāsavā;

Puññakkhettāni lokasmiṃ, sevanti tādisaṃ naraṃ.

离贪、离瞋、离痴、无漏者，此世间的福田，会亲近像这样的人。

‘‘Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. aṭṭhamaṃ;

彼等为他宣说能断除一切苦的法；他于此世了知此法后，成为无漏者而般涅槃。”第八经。

9. Puttasuttaṃ

9. 子经

39. ‘‘Pañcimāni, bhikkhave, ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānaṃ. Katamāni pañca? Bhato vā no bharissati; kiccaṃ vā no karissati; kulavaṃso ciraṃ ṭhassati; dāyajjaṃ paṭipajjissati; atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassatīti. Imāni kho, bhikkhave, pañca ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamāna’’nti.

39. “诸比丘，父母因见到五种情况，而期望子女诞生于家中。是哪五种呢？‘曾受我们养育，他将回报养育我们；他将为我们料理事务；家族血脉将长久存续；他将继承遗产；或者，在我们亡故后，他将为我们作布施回向。’诸比丘，父母正是见到这五种情况，而期望子女诞生于家中。”

‘‘Pañca ṭhānāni sampassaṃ, puttaṃ icchanti paṇḍitā;

Bhato vā no bharissati, kiccaṃ vā no karissati.

智者见此五事，因而求子：“受我等所养，彼将反哺；或为我等，料理事务。

‘‘Kulavaṃso ciraṃ tiṭṭhe, dāyajjaṃ paṭipajjati;

Atha vā pana petānaṃ, dakkhiṇaṃ anuppadassati.

“家族血脉得长存，继承遗产；或为亡故先人，作布施回向。”

‘‘Ṭhānānetāni sampassaṃ, puttaṃ icchanti paṇḍitā;

Tasmā santo sappurisā, kataññū katavedino.

智者见此诸事，因而求子；是故寂静善人，知恩报恩。

‘‘Bharanti mātāpitaro, pubbe katamanussaraṃ;

Karonti nesaṃ kiccāni, yathā taṃ pubbakārinaṃ.

他们忆念往昔所受之恩，从而赡养父母；他们为父母料理事务，如同对待往昔的恩人一般。

‘‘Ovādakārī bhataposī, kulavaṃsaṃ ahāpayaṃ;

Saddho sīlena sampanno, putto hoti pasaṃsiyo’’ti. navamaṃ;

听从教诲、回报养育、不令家族血脉断绝、具足信与戒的子女，是值得称赞的。”第九经。

10. Mahāsālaputtasuttaṃ

10. 大娑罗子经

40. ‘‘Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti. Katamāhi pañcahi? Sākhāpattapalāsena vaḍḍhanti; tacena vaḍḍhanti; papaṭikāya vaḍḍhanti; pheggunā vaḍḍhanti; sārena vaḍḍhanti. Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti. Evamevaṃ kho, bhikkhave, saddhaṃ kulaputtaṃ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati. Katamāhi [Pg.38] pañcahi? Saddhāya vaḍḍhati; sīlena vaḍḍhati; sutena vaḍḍhati; cāgena vaḍḍhati; paññāya vaḍḍhati. Saddhaṃ, bhikkhave, kulaputtaṃ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatī’’ti.

40. “诸比丘，大树依止雪山山王，以五种增长而增长。是哪五种呢？以枝叶增长，以树皮增长，以外皮增长，以边材增长，以心材增长。诸比丘，大树依止雪山山王，以此五种增长而增长。正是如此，诸比丘，家人依止具信的良家子，以五种增长而增长。是哪五种呢？以信增长，以戒增长，以闻增长，以舍增长，以慧增长。诸比丘，家人依止具信的良家子，以此五种增长而增长。”

‘‘Yathā hi pabbato selo, araññasmiṃ brahāvane;

Taṃ rukkhā upanissāya, vaḍḍhante te vanappatī.

“譬如于广林中，诸林木之主，依止岩山而生长。

‘‘Tatheva sīlasampannaṃ, saddhaṃ kulaputtaṃ imaṃ ;

Upanissāya vaḍḍhanti, puttadārā ca bandhavā;

Amaccā ñātisaṅghā ca, ye cassa anujīvino.

亦复如是，依止此具戒、具信的良家子，其子妻、亲属、僚属、宗亲，以及依彼维生者，皆得以增长。

‘‘Tyassa sīlavato sīlaṃ, cāgaṃ sucaritāni ca;

Passamānānukubbanti, ye bhavanti vicakkhaṇā.

见彼持戒者之戒、舍及善行，诸有智慧者随而仿效。

‘‘Imaṃ dhammaṃ caritvāna, maggaṃ sugatigāminaṃ;

Nandino devalokasmiṃ, modanti kāmakāmino’’ti. dasamaṃ;

行持此导向善趣之法，欲求诸欲者于天界中，欣喜而享受欢愉。”第十经竟。

Sumanavaggo catuttho.

须摩那品第四。

Tassuddānaṃ –

其摄颂曰：

Sumanā cundī uggaho, sīho dānānisaṃsako;

Kālabhojanasaddhā ca, puttasālehi te dasāti.

须摩那、纯提、郁伽、师子、施利益，时、食、信，以及子与娑罗，此为十经。

5. Muṇḍarājavaggo

5. 文荼王品

1. Ādiyasuttaṃ

1. 受用经

41. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – ‘‘pañcime, gahapati, bhogānaṃ ādiyā. Katame pañca? Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ [Pg.39] pariharati; mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati; puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati. Ayaṃ paṭhamo bhogānaṃ ādiyo.

41. 一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。尔时，给孤独长者前往世尊之处，顶礼世尊后，坐于一旁。世尊对坐于一旁的给孤独长者说：“长者，有五种财富的利益。是哪五种呢？于此，长者，圣弟子以奋起精进所获得、以臂力所积累、以汗水所换来、如法的、如法所得的财富，令自己快乐、满足，妥善地维持安乐；令父母快乐、满足，妥善地维持安乐；令妻儿、奴仆、雇工快乐、满足，妥善地维持安乐。此为第一种财富的利益。”

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati. Ayaṃ dutiyo bhogānaṃ ādiyo.

“再者，长者，圣弟子以奋起精进所获得、以臂力所积累、以汗水所换来、如法的、如法所得的财富，令朋友与同伴快乐、满足，妥善地维持安乐。此为第二种财富的利益。

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā – aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato – tathārūpāsu āpadāsu bhogehi pariyodhāya vattati, sotthiṃ attānaṃ karoti. Ayaṃ tatiyo bhogānaṃ ādiyo.

“再者，长者，圣弟子以奋起精进所获得、以臂力所积累、以汗水所换来、如法的、如法所得的财富，当遭遇火、水、国王、盗贼，或不为己所喜的继承人所带来的灾患时，他能用这些财富作防护，令自身安稳。此为第三种财富的利益。

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti. Ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ – ayaṃ catuttho bhogānaṃ ādiyo.

“再者，长者，圣弟子以奋起精进所获得、以臂力所积累、以汗水所换来、如法的、如法所得的财富，行五种供养：亲族供养、宾客供养、祖先供养、国王供养、天神供养。此为第四种财富的利益。

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti ekamattānaṃ samenti ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Ayaṃ pañcamo bhogānaṃ ādiyo. Ime kho, gahapati, pañca bhogānaṃ ādiyā.

再者，居士，圣弟子以奋起精进而得、以臂力所积、以汗水所获、如法的、如法所得的财富，对那些远离骄慢、放逸，安住于忍耐与柔和，调伏自身、寂静自身、令自身般涅槃的沙门、婆罗门，建立上胜的供养，此供养能生善趣，有乐果，导向天界。这是财富的第五种利益。居士，这正是财富的五种利益。

‘‘Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā parikkhayaṃ gacchanti, tassa evaṃ hoti – ‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me parikkhayaṃ gacchantī’ti. Itissa hoti avippaṭisāro. Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā abhivaḍḍhanti[Pg.40], tassa evaṃ hoti – ‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me abhivaḍḍhantī’ti. Itissa hoti ubhayeneva avippaṭisāro’’ti.

居士，倘若该圣弟子在受用此财富五种利益时，财富减损了，他会如是想：“财富实有诸利益，我已受用此利益，而我的财富减损了。”他因此而无追悔。居士，倘若该圣弟子在受用此财富五种利益时，财富增长了，他会如是想：“财富实有诸利益，我已受用此利益，而我的财富增长了。”他因此于此两种情况皆无追悔。

‘‘Bhuttā bhogā bhatā bhaccā, vitiṇṇā āpadāsu me;

Uddhaggā dakkhiṇā dinnā, atho pañcabalīkatā;

Upaṭṭhitā sīlavanto, saññatā brahmacārayo.

财富已受用，眷属已扶养，我于灾患中已度越。上胜之供养已布施，亦已作五种祭祀。具戒、自制、梵行者，我皆已承事。

‘‘Yadatthaṃ bhogaṃ iccheyya, paṇḍito gharamāvasaṃ;

So me attho anuppatto, kataṃ ananutāpiyaṃ.

智者居家，所求财富之目的，我已达成，所作无追悔。

‘‘Etaṃ anussaraṃ macco, ariyadhamme ṭhito naro;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. paṭhamaṃ;

安住圣法之世人，常作如是忆念者，于现世为人称赞，舍身后喜于天界。”第一经终。

2. Sappurisasuttaṃ

2. 善人经

42. ‘‘Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.

42. “诸比丘，善人诞生于家中，是为众多人的利益、福祉、安乐；是为父母的利益、福祉、安乐；是为妻与子的利益、福祉、安乐；是为仆役、雇工的利益、福祉、安乐；是为朋友、同僚的利益、福祉、安乐；是为沙门、婆罗门的利益、福祉、安乐。

‘‘Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti; evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotī’’ti.

“诸比丘，譬如大云成就一切谷物，是为众多人的利益、福祉、安乐。正是如此，诸比丘，善人诞生于家中，是为众多人的利益、福祉、安乐；是为父母的利益、福祉、安乐；是为妻与子的利益、福祉、安乐；是为仆役、雇工的利益、福祉、安乐；是为朋友、同僚的利益、福祉、安乐；是为沙门、婆罗门的利益、福祉、安乐。”

‘‘Hito bahunnaṃ paṭipajja bhoge, taṃ devatā rakkhati dhammaguttaṃ;

Bahussutaṃ sīlavatūpapannaṃ, dhamme ṭhitaṃ na vijahati kitti.

“为众人谋福利，善用其财富，彼为法所护，天神亦守护。多闻具戒行，安住于正法，声誉不离弃。

‘‘Dhammaṭṭhaṃ [Pg.41] sīlasampannaṃ, saccavādiṃ hirīmanaṃ;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. dutiyaṃ;

“住法具戒，言实有惭，犹如阎浮金饰，谁能讥毁之？诸天亦赞叹，梵天亦称扬。”第二经。

3. Iṭṭhasuttaṃ

3. 可喜经

43. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

43. 尔时，给孤独长者前往世尊之处。抵达后，他礼敬世尊，然后坐于一旁。世尊对坐于一旁的给孤独长者说了这番话：

‘‘Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame pañca? Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṃ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ; sukhaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; yaso iṭṭho kanto manāpo dullabho lokasmiṃ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

“居士，此五法于世间为所希求、所喜爱、所悦意，且为难得。是哪五法？居士，寿命，于世间为所希求、所喜爱、所悦意，且为难得；容色，于世间为所希求、所喜爱、所悦意，且为难得；安乐，于世间为所希求、所喜爱、所悦意，且为难得；眷属，于世间为所希求、所喜爱、所悦意，且为难得；天界，于世间为所希求、所喜爱、所悦意，且为难得。居士，这五法于世间为所希求、所喜爱、所悦意，且为难得。”

‘‘Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ na āyācanahetu vā patthanāhetu vā paṭilābhaṃ vadāmi. Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?

“居士，我并不说，这五种于世间所希求、所喜爱、所悦意且难得之法，是因祈求或祝愿而能获得。居士，若这五种于世间所希求、所喜爱、所悦意且难得之法，能因祈求或祝愿而获得，于此世间，谁还会缺少什么呢？”

‘‘Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṃ āyācituṃ vā abhinandituṃ vā āyussa vāpi hetu. Āyukāmena, gahapati, ariyasāvakena āyusaṃvattanikā paṭipadā paṭipajjitabbā. Āyusaṃvattanikā hissa paṭipadā paṭipannā āyupaṭilābhāya saṃvattati. So lābhī hoti āyussa dibbassa vā mānusassa vā.

“居士，欲求长寿的圣弟子，不应祈求或欣喜于寿命。居士，欲求长寿的圣弟子，应为长寿故，实践能增长寿命的行道。他所实践的能增长寿命的行道，将导向寿命的获得。他将获得天寿或人寿。”

‘‘Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṃ āyācituṃ vā abhinandituṃ vā vaṇṇassa vāpi hetu. Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṃvattanikā paṭipadā paṭipajjitabbā. Vaṇṇasaṃvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṃvattati. So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.

“居士，欲求容色的圣弟子，不应祈求或欣喜于容色。居士，欲求容色的圣弟子，应为容色故，实践能增长容色的行道。他所实践的能增长容色的行道，将导向容色的获得。他将获得天上的或人间的容色。”

‘‘Na [Pg.42] kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṃ āyācituṃ vā abhinandituṃ vā sukhassa vāpi hetu. Sukhakāmena, gahapati, ariyasāvakena sukhasaṃvattanikā paṭipadā paṭipajjitabbā. Sukhasaṃvattanikā hissa paṭipadā paṭipannā sukhapaṭilābhāya saṃvattati. So lābhī hoti sukhassa dibbassa vā mānusassa vā.

“长者，实则，欲求快乐的圣弟子不应祈求或欣喜于快乐。长者，欲求快乐的圣弟子，应为快乐之故，实践能引生快乐的行道。他所实践的能引生快乐的行道，确实导向快乐的获得，他会成为天界或人界快乐的获得者。”

‘‘Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṃ āyācituṃ vā abhinandituṃ vā yasassa vāpi hetu. Yasakāmena, gahapati, ariyasāvakena yasasaṃvattanikā paṭipadā paṭipajjitabbā. Yasasaṃvattanikā hissa paṭipadā paṭipannā yasapaṭilābhāya saṃvattati. So lābhī hoti yasassa dibbassa vā mānusassa vā.

“长者，实则，欲求随从的圣弟子不应祈求或欣喜于随从。长者，欲求随从的圣弟子，应为随从之故，实践能引生随从的行道。他所实践的能引生随从的行道，确实导向随从的获得，他会成为天界或人界随从的获得者。”

‘‘Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṃ āyācituṃ vā abhinandituṃ vā saggānaṃ vāpi hetu. Saggakāmena, gahapati, ariyasāvakena saggasaṃvattanikā paṭipadā paṭipajjitabbā. Saggasaṃvattanikā hissa paṭipadā paṭipannā saggapaṭilābhāya saṃvattati. So lābhī hoti saggāna’’nti.

“长者，实则，欲求天界的圣弟子不应祈求或欣喜于天界。长者，欲求天界的圣弟子，应为诸天界之故，实践能引生天界的行道。他所实践的能引生天界的行道，确实导向天界的获得，他会成为诸天界的获得者。”

‘‘Āyuṃ vaṇṇaṃ yasaṃ kittiṃ, saggaṃ uccākulīnataṃ;

Ratiyo patthayānena, uḷārā aparāparā.

“希求寿命、容色、随从、名誉、天界、高贵出身，以及殊胜、相续之喜乐者，

‘‘Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

‘‘Appamatto ubho atthe, adhigaṇhāti paṇḍito.

智者们于诸福业中赞叹不放逸；不放逸的智者能获得两种利益。

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. tatiyaṃ;

于现法之利益，以及未来之利益，因通达此二利，坚毅者故被称为智者。”第三经终。

4. Manāpadāyīsuttaṃ

4. 施悦意经

44. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā [Pg.43] ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca –

44. 一时，世尊住毗舍离(Vesālī)大林之重阁讲堂(Kūṭāgārasālā)。尔时，世尊于上午时着衣，持衣钵，往诣毗舍离人郁伽(Ugga)长者之家；至已，坐于已设之座。尔时，毗舍离人郁伽长者来诣世尊之处；至已，礼敬世尊，坐于一旁。坐于一旁之毗舍离人郁伽长者白世尊言：

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, sālapupphakaṃ khādanīyaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“世尊，我于世尊面前亲闻、亲受：‘施悦意者，得悦意果。’世尊，我喜爱此娑罗花状嚼食，愿世尊出于慈愍而接受。”世尊出于慈愍而接受了。

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, sampannakolakaṃ sūkaramaṃsaṃ ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“世尊，我于世尊面前亲闻、亲受：‘施悦意者，得悦意果。’世尊，我喜爱此配有丰美枣子的猪肉，愿世尊出于慈愍而接受。”世尊出于慈愍而接受了。

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpaṃ me, bhante, nibbattatelakaṃ nāliyasākaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“世尊，我于世尊面前亲闻、亲受：‘施悦意者，得悦意果。’世尊，我喜爱此油焖蕹菜，愿世尊出于慈愍而接受。”世尊出于慈愍而接受了。

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpo me, bhante, sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“世尊，我于世尊面前亲闻、亲受：‘施悦意者，得悦意果。’世尊，我喜爱此去除黑粒、配有多样汤与菜肴的香米饭，愿世尊出于慈愍而接受。”世尊出于慈愍而接受了。

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpāni me, bhante, kāsikāni vatthāni; tāni me bhagavā paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“大德，我亲从世尊听闻，亲从世尊受持：‘施悦意者，得悦意果。’大德，我这些迦尸(Kāsika)衣是悦意的；愿世尊出于怜悯而接受它们。”世尊出于怜悯而接受了。

‘‘Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpa’nti. Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Api ca, bhante, mayampetaṃ jānāma – ‘netaṃ bhagavato kappatī’ti. Idaṃ me, bhante, candanaphalakaṃ agghati adhikasatasahassaṃ; taṃ me bhagavā [Pg.44] paṭiggaṇhātu anukampaṃ upādāyā’’ti. Paṭiggahesi bhagavā anukampaṃ upādāya. Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumodi –

“大德，我亲从世尊听闻，亲从世尊受持：‘施悦意者，得悦意果。’大德，我喜爱这卧具：它铺设有长毛绒毯、绣花毛毯、上等羚羊皮铺垫，上有红色顶篷，两端有红色靠枕。而且，大德，我们也知道‘这不适合世尊’。大德，我这檀香木板价值超过十万，愿世尊出于怜悯而接受它。”世尊出于怜悯而接受了。于是，世尊以此随喜偈对毗舍离(Vesālī)的郁伽(Ugga)居士随喜道：

‘‘Manāpadāyī labhate manāpaṃ,Yo ujjubhūtesu dadāti chandasā;

Acchādanaṃ sayanamannapānaṃ,Nānāppakārāni ca paccayāni.

“施悦意者，得悦意果；若人于正直者，欢喜布施衣服、卧具、饮食，以及种种资具。

‘‘Cattañca muttañca anuggahītaṃ,Khettūpame arahante viditvā;

So duccajaṃ sappuriso cajitvā,Manāpadāyī labhate manāpa’’nti.

“了知阿罗汉犹如福田，所施之物已舍、已离、心无执取；彼善士舍难舍之物，施悦意者，得悦意果。”

Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi.

于是，世尊以此随喜偈对毗舍离的郁伽居士随喜后，从座起身离去。

Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi. Kālaṅkato ca uggo gahapati vesāliko aññataraṃ manomayaṃ kāyaṃ upapajji. Tena kho pana samayena bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho uggaṃ devaputtaṃ bhagavā etadavoca – ‘‘kacci te, ugga, yathādhippāyo’’ti? ‘‘Taggha me, bhagavā, yathādhippāyo’’ti. Atha kho bhagavā uggaṃ devaputtaṃ gāthāhi ajjhabhāsi –

其后，毗舍离(Vesālī)的郁伽(Ugga)居士命终。郁伽居士命终后，生于某净居天，得一意生身。当时，世尊住在舍卫城(Sāvatthī)给孤独(Anāthapiṇḍika)园的祇陀林(Jetavana)中。其时，郁伽天子于后夜时分，以殊胜的身色，遍照整个祇陀林，来到世尊之处。抵达后，顶礼世尊，立于一旁。世尊对立于一旁的郁伽天子说：“郁伽，你的心愿是否已达成？”“世尊，诚然，我的心愿已达成。”于是，世尊以偈颂对郁伽天子说：

‘‘Manāpadāyī labhate manāpaṃ,Aggassa dātā labhate punaggaṃ;

Varassa dātā varalābhi hoti,Seṭṭhaṃ dado seṭṭhamupeti ṭhānaṃ.

“施悦意物者，得悦意果；施殊胜物者，复得殊胜果；施上妙物者，亦得上妙果；施最上物者，得至最上处。

‘‘Yo [Pg.45] aggadāyī varadāyī, seṭṭhadāyī ca yo naro;

Dīghāyu yasavā hoti, yattha yatthūpapajjatī’’ti. catutthaṃ;

“凡施殊胜物、施上妙物、以及施最上物之人，无论生于何处，皆得长寿与声名。”第四经竟。

5. Puññābhisandasuttaṃ

5. 福流经

45. ‘‘Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

45. “诸比丘，有此五种福流、善流，能引来安乐，导向天界，有安乐的果报，转生于天界，能转成可喜、可爱、可意、有利、安乐之事。

‘‘Katame pañca? Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“是哪五种呢？诸比丘，比丘受用某施主的衣，若能证入并安住于无量心定，则该施主所得的福流、善流亦为无量，能引来安乐，导向天界，有安乐的果报，转生于天界，能转成可喜、可爱、可意、有利、安乐之事。

‘‘Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno…pe….

“诸比丘，比丘受用某施主的饮食……乃至……诸比丘，比丘受用某施主的住处……乃至……诸比丘，比丘受用某施主的床座……乃至……

‘‘Yassa, bhikkhave, bhikkhu gilānapaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

“诸比丘，比丘受用某位施主的病缘医药资具，具足无量心定而住，对那位施主而言，其福德之流、善业之流是无量的，能带来安乐，能生善趣，有安乐果报，能生天界，导向所愿、所爱、所喜、利益与安乐。诸比丘，这五种福德之流、善业之流，能带来安乐，能生善趣，有安乐果报，能生天界，导向所愿、所爱、所喜、利益与安乐。”

‘‘Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.

“诸比丘，对于具足此五种福德之流、善业之流的圣弟子，难以估量其福德之量，说：‘有如此之福德之流、善业之流，能带来安乐，能生善趣，有安乐果报，能生天界，导向所愿、所爱、所喜、利益与安乐。’诚然，它只能被称为不可数、不可量的广大福德聚。”

‘‘Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā [Pg.46] ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā; atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’. Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī’’ti.

“诸比丘，譬如在大海中，难以估量其水量，说：‘有若干“阿罗伽”（āḷhaka）的水，有若干百“阿罗伽”的水，有若干千“阿罗伽”的水，或有若干十万“阿罗伽”的水。’诚然，它只能被称为不可数、不可量的广大水聚。正是这样，诸比丘，对于具足此五种福德之流、善业之流的圣弟子，难以估量其福德之量，说：‘有如此之福德之流、善业之流，能带来安乐，能生善趣，有安乐果报，能生天界，导向所愿、所爱、所喜、利益与安乐。’诚然，它只能被称为不可数、不可量的广大福德聚。”

‘‘Mahodadhiṃ aparimitaṃ mahāsaraṃ,Bahubheravaṃ ratnagaṇānamālayaṃ;

Najjo yathā naragaṇasaṅghasevitā,Puthū savantī upayanti sāgaraṃ.

“广大无量海，巨响多怖畏，众宝之所依；正如诸江河，为众人所依，众多而川流，趋向于大海。

‘‘Evaṃ naraṃ annadapānavatthadaṃ,Seyyānisajjattharaṇassa dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,Najjo yathā vārivahāva sāgara’’nti. pañcamaṃ;

“如是，于施予饮食、衣服、卧具与铺具之人，福德之流趋向于彼智者，犹如载水之江河趋向于大海。”第五经终。

6. Sampadāsuttaṃ

6. 成就经

46. ‘‘Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, pañca sampadā’’ti. Chaṭṭhaṃ.

46. “比丘们，有此五成就。何者为五？信成就、戒成就、闻成就、舍成就、慧成就。比丘们，此即五成就。”第六经终。

7. Dhanasuttaṃ

7. 财富经

47. ‘‘Pañcimāni, bhikkhave, dhanāni. Katamāni pañca? Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

47. “比丘们，有此五财。何者为五？信财、戒财、闻财、舍财、慧财。”

‘‘Katamañca, bhikkhave, saddhādhanaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhādhanaṃ.

“比丘们，何为信财？比丘们，于此，圣弟子有信，信如来之觉悟：‘彼世尊亦即是……天人师、佛、世尊。’比丘们，此谓之信财。

‘‘Katamañca[Pg.47], bhikkhave, sīladhanaṃ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, sīladhanaṃ.

“比丘们，何为戒财？比丘们，于此，圣弟子离杀生……离作为放逸之因的谷酒与烈酒。比丘们，此谓之戒财。”

‘‘Katamañca, bhikkhave, sutadhanaṃ? Idha, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdho. Idaṃ vuccati, bhikkhave, sutadhanaṃ.

“比丘们，何为闻财？比丘们，于此，圣弟子为多闻者……以见善通达。比丘们，此谓之闻财。”

‘‘Katamañca, bhikkhave, cāgadhanaṃ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Idaṃ vuccati, bhikkhave, cāgadhanaṃ.

“比丘们，何为舍财？比丘们，于此，圣弟子以离悭垢之心住于家中，施舍自在，净手，乐于舍离，堪于被乞，乐于施与、分享。比丘们，此谓之舍财。”

‘‘Katamañca, bhikkhave, paññādhanaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññādhanaṃ. Imāni kho, bhikkhave, pañca dhanānī’’ti.

“诸比丘，何为慧财？诸比丘，于此，圣弟子有智慧，具足了知生灭、圣、决择、以及正向苦尽的智慧。诸比丘，此谓慧财。诸比丘，此即五种财。”

‘‘Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

“于如来有不动、善安立之信，其戒贤善，为圣者所爱、所赞。

‘‘Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

“于僧伽有净信，其见正直；人称彼为不贫，其生命不空过。

‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhāna sāsana’’nti. sattamaṃ;

“是故，有慧者当忆念诸佛之教，勤修于信、戒、净信与法见。”第七经。

8. Alabbhanīyaṭhānasuttaṃ

8. 不可得处经

48. ‘‘Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti …pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

48. “诸比丘，于世间有此五事，为沙门、婆罗门、天、魔、梵或任何其他人所不可得。何为五事？‘有老法者，愿其不老’，此事于世间为沙门、婆罗门、天、魔、梵或任何其他人所不可得。‘有病法者，愿其不病’……‘有死法者，愿其不死’……‘有尽法者，愿其不尽’……‘有灭法者，愿其不灭’，此事于世间为沙门、婆罗门、天、魔、梵或任何其他人所不可得。

‘‘Assutavato[Pg.48], bhikkhave, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.

诸比丘，无闻的凡夫有衰老之法，他会衰老。当他因衰老之法而衰老时，他不如此省察：“并非只有我一人有衰老之法而会衰老，而是所有众生的来、去、死、生，一切众生都有衰老之法而会衰老。而我若因衰老之法而衰老时，会忧愁、疲惫、悲叹，捶胸哭泣，陷入昏昧，我也会食不下咽，身体容貌变丑，工作事业停滞，敌人会高兴，朋友会忧伤。”于是，当他因衰老之法而衰老时，他忧愁、疲惫、悲叹，捶胸哭泣，陷入昏昧。诸比丘，这被称为“无闻的凡夫被带毒的愁箭所射中，唯独折磨自己”。

‘‘Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.

再者，诸比丘，无闻的凡夫有病苦之法，他会病苦……有死亡之法，他会死亡……有毁坏之法，他会毁坏……有消亡之法，他会消亡。当他因消亡之法而消亡时，他不如此省察：“并非只有我一人有消亡之法而会消亡，而是所有众生的来、去、死、生，一切众生都有消亡之法而会消亡。而我若因消亡之法而消亡时，会忧愁、疲惫、悲叹，捶胸哭泣，陷入昏昧，我也会食不下咽，身体容貌变丑，工作事业停滞，敌人会高兴，朋友会忧伤。”于是，当他因消亡之法而消亡时，他忧愁、疲惫、悲叹，捶胸哭泣，陷入昏昧。诸比丘，这被称为“无闻的凡夫被带毒的愁箭所射中，唯独折磨自己”。

‘‘Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati[Pg.49]. Ayaṃ vuccati, bhikkhave – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’’’.

“诸比丘，有闻圣弟子身具老法，亦会衰老。当他身具老法而衰老时，他如是省察：‘并非只有我一人身具老法而会衰老，然而，凡是众生有来、有去、有死、有生，一切众生都身具老法而会衰老。我若因身具老法而衰老，便忧愁、疲惫、悲泣、捶胸哭号、陷入迷乱，我也会食不甘味，容色变差，事务亦会停滞，敌人会高兴，朋友会伤心。’于是，当他身具老法而衰老时，他不忧愁、不疲惫、不悲泣、不捶胸哭号、不陷入迷乱。诸比丘，此有闻圣弟子被称为‘已拔除有毒愁箭者’；无闻凡夫被此箭所中，只会折磨自己。无愁、离箭的圣弟子，使自己寂静。”

‘‘Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’’’ti.

“再者，诸比丘，多闻圣弟子，有病法者会生病……有死法者会死亡……有尽法者会穷尽……有坏灭法者会坏灭。彼于有坏灭法者坏灭时，如是思惟：‘非独我一人有坏灭法而坏灭，实则一切众生，凡有来、有去、有死、有生者，皆有坏灭法而坏灭。倘若我于有坏灭法者坏灭时，忧愁、疲惫、悲叹、捶胸哭泣、陷于痴迷，则我食亦不甘，身亦丑陋，事业亦停滞，敌喜而友忧。’彼于有坏灭法者坏灭时，不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷于痴迷。诸比丘，此谓多闻圣弟子，已拔除具毒之愁箭。无闻凡夫为彼所刺，唯自烧恼。无愁、离箭之圣弟子，唯令自寂灭。”

‘‘Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.

“诸比丘，于世间，此五事为沙门、或婆罗门、或天、或魔、或梵天、或任何其他人所不可得。”

‘‘Na socanāya paridevanāya,Atthodha labbhā api appakopi;

Socantamenaṃ dukhitaṃ viditvā,Paccatthikā attamanā bhavanti.

“由忧愁或悲叹，于此纵然些微之利益亦不可得。知彼忧愁苦恼，怨敌心生欢喜。”

‘‘Yato ca kho paṇḍito āpadāsu,Na vedhatī atthavinicchayaññū;

Paccatthikāssa dukhitā bhavanti,Disvā mukhaṃ avikāraṃ purāṇaṃ.

“然，善决义之智者，于灾患中不动摇。怨敌见其面容一如往昔，无有变异，遂生苦恼。”

‘‘Jappena [Pg.50] mantena subhāsitena,Anuppadānena paveṇiyā vā;

Yathā yathā yattha labhetha atthaṃ,Tathā tathā tattha parakkameyya.

“以称诵、咒语、善说，或以赠与、或依宗族，于何处以何法可得利益，即于彼处以彼法而精勤。”

‘‘Sace pajāneyya alabbhaneyyo,Mayāva aññena vā esa attho;

Asocamāno adhivāsayeyya,Kammaṃ daḷhaṃ kinti karomi dānī’’ti. aṭṭhamaṃ;

“若了知此利为我或他人所不可得，则应无忧而忍耐：‘业已坚固，我今复能何为？’”第八经终。

9. Kosalasuttaṃ

9. 憍萨罗经

49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

49. 一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。尔时，憍萨罗(Kosala)的波斯匿王(Pasenadi)前往世尊之处，趋前后，顶礼世尊，坐于一旁。

(Tena kho pana samayena mallikā devī kālaṅkatā hoti.) Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti – ‘‘mallikā devī, deva, kālaṅkatā’’ti. Evaṃ vutte rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

彼时，茉莉(Mallikā)王后已命终。尔时，有一人前往憍萨罗的波斯匿王之处，趋前后，在憍萨罗的波斯匿王耳边禀告道：“大王，茉莉王后已命终。”听闻此言，憍萨罗的波斯匿王愁苦、忧恼、垂肩、俯面、沉思，默然不语地坐着。

Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dukkhiṃ dummanaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ…pe… na socanāya paridevanāya…pe… kammaṃ daḷhaṃ kinti karomi dānī’’ti. Navamaṃ.

尔时，世尊见憍萨罗的波斯匿王愁苦、忧恼、垂肩、俯面、沉思、默然不语，知悉后，对憍萨罗的波斯匿王说此言：“大王，于此世间，有此五种不可得之事，为沙门、婆罗门、天、魔、梵，或任何其他人所不能得。是哪五种呢？‘有老法者，愿其不老’，此为不可得之事。……乃至……”第九经竟。

10. Nāradasuttaṃ

10. 那罗达经

50. Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā [Pg.51] hoti piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi – ‘‘tena hi, samma piyaka, bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā’’ti. ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.

50. 一时，具寿那罗达(Nārada)住在华氏城(Pāṭaliputta)鸡园(Kukkuṭārāma)。其时，蒙达王(Muṇḍa)心爱可意的跋陀(Bhaddā)王后去世了。他因心爱可意的跋陀王后去世，不沐浴，不涂香，不进食，不理政事——日夜沉溺于跋陀王后的遗体。于是，蒙达王对库官皮耶迦(Piyaka)说：“贤友皮耶迦，你将跋陀王后的遗体放入铁制油槽，再用另一个铁槽盖上，这样我们就能更长久地看到跋陀王后的遗体了。”库官皮耶迦对蒙达王应诺道：“遵命，陛下。”便将跋陀王后的遗体放入铁制油槽，再用另一个铁槽盖上。

Atha kho piyakassa kosārakkhassa etadahosi – ‘‘imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Kaṃ nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti!

尔时，库官皮耶迦心想：“这位蒙达王心爱可意的跋陀王后去世了。他因心爱可意的跋陀王后去世，不沐浴，不涂香，不进食，不理政事——日夜沉溺于跋陀王后的遗体。蒙达王当亲近哪位沙门或婆罗门，听闻其法后，才能舍弃这忧愁之箭呢？”

Atha kho piyakassa kosārakkhassa etadahosi – ‘‘ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Yaṃnūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti.

尔时，库官皮耶迦心想：“这位具寿那罗达住在华氏城鸡园。而关于具寿那罗达，有如此美好的声誉远扬：‘他是智者、练达者、贤明者，多闻，善于说法，辩才美好，既是耆宿又是阿罗汉。’蒙达王实应亲近具寿那罗达，或许蒙达王听闻具寿那罗达之法后，便能舍弃这忧愁之箭。”

Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca – ‘‘ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva [Pg.52] arahā ca’. Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti. ‘‘Tena hi, samma piyaka, āyasmantaṃ nāradaṃ paṭivedehi. Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā’’ti! ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca –

尔时，库官皮耶迦(Piyaka)前往蒙达王(Muṇḍa)所在之处；抵达后，对蒙达王说此言：“陛下，具寿那罗达(Nārada)现住华氏城(Pāṭaliputta)鸡园(Kukkuṭārāma)。关于具寿那罗达，有此等善好名声远扬：‘贤智、干练、聪慧、多闻、善说奇妙之法、具善辩才，既是耆宿又是阿罗汉。’陛下若能亲近具寿那罗达，听闻其法后，或许就能舍弃忧愁之箭。”“既然如此，好友皮耶迦，你去通报具寿那罗达。像我这样的人，怎会认为可以不先通报，就去亲近居住在我国境内的沙门或婆罗门呢？”“遵命，陛下。”库官皮耶迦对蒙达王应诺后，便前往具寿那罗达所在之处；抵达后，顶礼具寿那罗达，坐于一旁。坐于一旁的库官皮耶迦对具寿那罗达说此言：

‘‘Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā’’ti. ‘‘Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī’’ti.

“尊者，这位蒙达王心爱可意的跋陀(Bhaddā)王后已逝。因其心爱可意的跋陀王后命终，他既不沐浴，也不涂香，不进饮食，不理公务——日夜沉溺于跋陀王后的遗体。尊者，恳请具寿那罗达为蒙达王宣说正法，以使蒙达王听闻具寿那罗达之法后，能舍弃忧愁之箭。”“皮耶迦，蒙达王认为何时是适当时机，便可前来。”

Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca – ‘‘katāvakāso kho, deva, āyasmatā nāradena. Yassadāni devo kālaṃ maññatī’’ti. ‘‘Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī’’ti. ‘‘Evaṃ, devā’’ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca – ‘‘yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni devo kālaṃ maññatī’’ti.

那时，国库官皮亚格(Piyaka)从座起身，向具寿那罗达(Nārada)顶礼，右绕之后，前往文达王(Muṇḍa)处；到了之后，对文达王说：“大王，具寿那罗达已给予了机会。现在大王您认为何时是拜见的时机？”“那么，贤卿皮亚格，准备好上好的车乘。”“遵命，大王。”国库官皮亚格恭敬地应诺文达王后，准备好上好的车乘，然后对文达王说：“大王，为您准备的上好车乘已经套好。现在大王您认为何时是拜见的时机？”

Atha kho muṇḍo rājā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṃ nāradaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi. Atha kho muṇḍo rājā [Pg.53] yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca –

那时，文达王(Muṇḍa)登上上好的车乘，在一众上好车乘的簇拥下，以盛大的王威，为拜见具寿那罗达(Nārada)而前往鸡园(Kukkuṭārāma)。乘车行至车路尽头，便下车步行进入园林。那时，文达王前往具寿那罗达之处；到了之后，他顶礼具寿那罗达，然后坐于一旁。具寿那罗达对坐于一旁的文达王说了这番话：

‘‘Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti…pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

大王，于此世间，有五种不可得之事，无论是沙门、婆罗门、天、魔、梵，或任何其他众生。是哪五种呢？“具衰老之性者，愿其不老”，此乃于世间，无论是沙门、婆罗门、天、魔、梵，或任何其他众生，皆不可得之事。“具疾病之性者，愿其不病”……“具死亡之性者，愿其不死”……“具毁坏之性者，愿其不毁”……“具消亡之性者，愿其不亡”，此乃于世间，无论是沙门、婆罗门、天、魔、梵，或任何其他众生，皆不可得之事。

‘‘Assutavato, mahārāja, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.

“大王，无闻凡夫有老法而衰老。当他有老法而衰老时，不如是思惟：‘非独我一人有老法而衰老，实则，凡有众生之来、去、死、生，一切众生皆有老法而衰老。若我于有老法而衰老时，忧愁、疲惫、悲叹、捶胸哭泣、陷入昏乱，则我食亦不甘，身亦变丑，诸事亦不成办，敌喜而友忧。’他于有老法而衰老时，便忧愁、疲惫、悲叹、捶胸哭泣、陷入昏乱。大王，此谓‘无闻凡夫为有毒之忧箭所中，唯令自身苦恼’。”

‘‘Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’’’.

“复次，大王，无闻凡夫有病法而生病……有死法而死亡……有尽法而耗尽……有坏灭法而坏灭。当他有坏灭法而坏灭时，不如是思惟：‘非独我一人有坏灭法而坏灭，实则，凡有众生之来、去、死、生，一切众生皆有坏灭法而坏灭。若我于有坏灭法而坏灭时，忧愁、疲惫、悲叹、捶胸哭泣、陷入昏乱，则我食亦不甘，身亦变丑，诸事亦不成办，敌喜而友忧。’他于有坏灭法而坏灭时，便忧愁、疲惫、悲叹、捶胸哭泣、陷入昏乱。大王，此谓‘无闻凡夫为有毒之忧箭所中，唯令自身苦恼’。”

‘‘Sutavato [Pg.54] ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’’’.

然而，大王，多闻圣弟子有老法而衰老。当其有老法而衰老时，他作如是思惟：“并非唯独我有老法而衰老，实际上，凡有来、去、死、生的一切众生，都有老法而衰老。若我因有老法而衰老就忧愁、疲惫、悲叹、捶胸哭泣、陷入昏乱，那么我的食物亦将不可口，身体亦将变丑，诸务亦将停滞，敌人会欢喜，亲友会忧愁。”当其有老法而衰老时，他不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入昏乱。大王，此多闻圣弟子被称为“已拔除有毒忧箭者”。无闻凡夫被此箭射中，只会折磨自己。无忧、无箭的圣弟子，则使自己完全寂灭。

‘‘Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti ’’’.

“再者，大王，多闻圣弟子有病法者会生病……有死法者会死亡……有尽法者会穷尽……有坏灭法者会坏灭。当有坏灭法者坏灭时，他如是思惟：‘并非只有我一人有坏灭法而会坏灭，实际上，凡有众生之来、去、死、生，一切众生皆有坏灭法而会坏灭。若我因有坏灭法者坏灭而忧愁、疲惫、悲叹、捶胸哭泣、陷入昏乱，则我食不甘味，身体容色变差，工作无法进行，敌人会高兴，朋友会忧愁。’当有坏灭法者坏灭时，他不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入昏乱。大王，这被称为：‘多闻圣弟子拔除了有毒的愁箭，无闻凡夫被此箭所射中，只会折磨自己。无愁、离箭的圣弟子，使自己完全寂灭。’”

‘‘Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.

“大王，于此世间，有此五事，是沙门、婆罗门、天、魔、梵天或任何人都不可得的。”

‘‘Na socanāya paridevanāya,Atthodha labbhā api appakopi;

Socantamenaṃ dukhitaṃ viditvā,Paccatthikā attamanā bhavanti.

“于此，由忧愁与悲叹，丝毫利益亦不可得；敌人得知他忧愁苦恼，反而心生欢喜。”

‘‘Yato [Pg.55] ca kho paṇḍito āpadāsu,Na vedhatī atthavinicchayaññū;

Paccatthikāssa dukhitā bhavanti,Disvā mukhaṃ avikāraṃ purāṇaṃ.

“然而，善于决断的智者于灾患中不动摇，敌人见其容颜一如往昔、未曾改变，反而心生苦恼。”

‘‘Jappena mantena subhāsitena,Anuppadānena paveṇiyā vā;

Yathā yathā yattha labhetha atthaṃ,Tathā tathā tattha parakkameyya.

“通过祈求、咒语、善语，或通过布施、或依循传统；无论以何种方式、在何处能获得利益，即应以该方式、在该处努力。”

‘‘Sace pajāneyya alabbhaneyyo,Mayāva aññena vā esa attho;

Asocamāno adhivāsayeyya,Kammaṃ daḷhaṃ kinti karomi dānī’’ti.

“若了知此利益为我或他人所不可得，则应思惟：‘业已坚固，我今能如何？’并无忧地忍受。”

Evaṃ vutte muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca – ‘‘ko nāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo’’ti. ‘‘Taggha, bhante, sokasallaharaṇo ! Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīna’’nti.

如是说已，蒙达王对具寿那罗达说：“尊者，此法门名为何？”“大王，此法门名为‘拔除忧箭’。”“诚然，尊者，是‘拔除忧箭’！尊者，我听闻此法门后，忧箭即已断除。”

Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi – ‘‘tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha. Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā’’ti. Dasamaṃ.

于是，蒙达王对宝库守护者皮耶迦说：“那么，朋友皮耶迦，去火化跋陀王后的遗体，并为她建造塔。从今天起，我们当沐浴、涂香、用餐，并处理政务。”第十经。

Muṇḍarājavaggo pañcamo.

蒙达王品第五。

Tassuddānaṃ –

其摄颂：

Ādiyo sappuriso iṭṭhā, manāpadāyībhisandaṃ;

Sampadā ca dhanaṃ ṭhānaṃ, kosalo nāradena cāti.

阿地耶、善人、可爱、施悦意者、福流、成就、财富、所愿、憍萨罗与那罗达。

Paṭhamapaṇṇāsakaṃ samattaṃ.

第一五十经终。

2. Dutiyapaṇṇāsakaṃ

2. 第二五十经

(6) 1. Nīvaraṇavaggo

(6) 1. 盖障品

1. Āvaraṇasuttaṃ

1. 障盖经

51. Evaṃ [Pg.56] 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 –

51. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。在那里，世尊招呼诸比丘：“诸比丘！”那些比丘回答世尊：“尊者！”世尊如此说道：

‘‘Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

“诸比丘，有此五种障碍、盖，压制于心，削弱智慧。是哪五种呢？诸比丘，贪欲(kāmacchanda)是障碍、是盖，压制于心，削弱智慧。诸比丘，嗔恚(byāpāda)是障碍、是盖，压制于心，削弱智慧。诸比丘，昏沉睡眠(thinamiddha)是障碍、是盖，压制于心，削弱智慧。诸比丘，掉举追悔(uddhaccakukkucca)是障碍、是盖，压制于心，削弱智慧。诸比丘，疑(vicikicchā)是障碍、是盖，压制于心，削弱智慧。诸比丘，此等即是五种障碍、盖，压制于心，削弱智慧。”

‘‘So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī. Evamevaṃ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṃ [Pg.57] vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati.

“诸比丘，诚然，若有比丘未舍弃此五种压制于心、削弱智慧的障碍与盖，他以无力、衰弱之慧，能了知自利、他利或二者之利，乃至能证得超越人法之圣智见殊胜，实无此理。诸比丘，譬如一条源自山中、流之甚远、水流湍急、能冲走沿途之物的河流。若有人于其两岸开渠引流，诸比丘，如此，河中央的水流便会分散、流失、四散，既不能流远，水流也不再湍急，亦不能冲走沿途之物。诸比丘，正是如此，若有比丘未舍弃此五种压制于心、削弱智慧的障碍与盖，他以无力、衰弱之慧，能了知自利、他利或二者之利，乃至能证得超越人法之圣智见殊胜，实无此理。”

‘‘So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjati. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca. Evamevaṃ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjatī’’ti. Paṭhamaṃ.

“诸比丘，诚然，若比丘舍弃此五种障碍、覆障——心的侵扰者与智慧的削弱者，则能以强慧了知自利、他利或二者之利，乃至证得超越人法之殊胜圣智见，此事是可能存在的。诸比丘，譬如一条源自山中、流向远方、水流湍急、能冲刷携带的河流。若有人堵住其两岸的引水口，诸比丘，如此，河中央的水流则不散乱、不漫溢、不被分流，而能流向远方，水流湍急，且能冲刷携带。诸比丘，正是如此，诚然，若比丘舍弃此五种障碍、覆障——心的侵扰者与智慧的削弱者，则能以强慧了知自利、他利或二者之利，乃至证得超越人法之殊胜圣智见，此事是可能存在的。”第一。

2. Akusalarāsisuttaṃ

2. 不善聚经

52. ‘‘Akusalarāsīti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā’’ti. Dutiyaṃ.

52. “诸比丘，若有人言‘不善聚’，彼正说此五盖。诸比丘，此五盖实为纯一不善聚。是哪五种呢？欲贪盖、瞋恚盖、惛沉睡眠盖、掉举恶作盖、疑盖。诸比丘，若有人言‘不善聚’，彼正说此五盖。诸比丘，此五盖实为纯一不善聚。”第二。

3. Padhāniyaṅgasuttaṃ

3. 精勤支经

53. ‘‘Pañcimāni, bhikkhave, padhāniyaṅgāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Appābādho hoti [Pg.58] appātaṅko; samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī; yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Imāni kho, bhikkhave, pañca padhāniyaṅgānī’’ti. Tatiyaṃ.

53. “诸比丘，有此五精进支。是哪五种呢？诸比丘，于此，比丘有信，他信如来的觉悟：‘彼世尊亦是如此：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。’他少病、少恼，消化功能良好，不过冷、不过热，适中而堪能精进。他不奸诈、不虚伪，在导师或有智的同梵行者前，如实地显露自己。他为断除不善法、为成就善法而发起精进，强健有力，勇猛坚定，于诸善法不舍其担而住。他有智慧，具足了知生灭、圣、抉择、正导苦尽的智慧。诸比丘，此即是五精进支。”第三经。

4. Samayasuttaṃ

4. 时机经

54. ‘‘Pañcime, bhikkhave, asamayā padhānāya. Katame pañca? Idha, bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto. Ayaṃ, bhikkhave, paṭhamo asamayo padhānāya.

54. “诸比丘，有五种不适合精进的时机。是哪五种呢？诸比丘，于此，比丘年老，为衰老所制伏。诸比丘，这是第一种不适合精进的时机。

‘‘Puna caparaṃ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto. Ayaṃ, bhikkhave, dutiyo asamayo padhānāya.

“复次，诸比丘，比丘生病，为疾病所制伏。诸比丘，这是第二种不适合精进的时机。

‘‘Puna caparaṃ, bhikkhave, dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo asamayo padhānāya.

“复次，诸比丘，时逢饥馑，收成不佳，乞食难得，不易以拾遗乞食维生。诸比丘，这是第三种不适合精进的时机。

‘‘Puna caparaṃ, bhikkhave, bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Ayaṃ, bhikkhave, catuttho asamayo padhānāya.

“复次，诸比丘，有旷野动乱的危险，地方人民乘车四处逃窜。诸比丘，这是第四种不适合精进的时机。

‘‘Puna caparaṃ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti. Ayaṃ, bhikkhave, pañcamo asamayo padhānāya. Ime kho, bhikkhave, pañca asamayā padhānāyāti.

复次，诸比丘，僧伽分裂。诸比丘，当僧伽分裂时，则互相辱骂、互相恫吓、互相排斥、互相舍弃。于此，未生信者不生信，已生信者中，一些人其心变异。诸比丘，此是第五种不适合勤修的非时。诸比丘，此是五种不适合勤修的非时。

‘‘Pañcime, bhikkhave, samayā padhānāya. Katame pañca? Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.

诸比丘，有五种适合勤修之时。是哪五种呢？诸比丘，于此，有比丘年少、青春，发色乌黑，具足美好的青年期，处于人生的初龄。诸比丘，此是第一种适合勤修之时。

‘‘Puna [Pg.59] caparaṃ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Ayaṃ, bhikkhave, dutiyo samayo padhānāya.

复次，诸比丘，比丘无病、无恼，具有均衡的消化力，不过冷、不过热，适中而堪于勤修。诸比丘，此是第二种适合勤修之时。

‘‘Puna caparaṃ, bhikkhave, subhikkhaṃ hoti susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo samayo padhānāya.

复次，诸比丘，食物丰饶，庄稼丰收，易于获得团食，易于通过托钵乞食维生。诸比丘，此是第三种适合勤修之时。

‘‘Puna caparaṃ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Ayaṃ, bhikkhave, catuttho samayo padhānāya.

复次，诸比丘，人们和合，互相悦乐，无有争讼，如水乳交融，互相以慈爱之眼相视而住。诸比丘，此是第四种适合勤修之时。

‘‘Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. Ayaṃ, bhikkhave, pañcamo samayo padhānāya. Ime kho, bhikkhave, pañca samayā padhānāyā’’ti. Catutthaṃ.

复次，诸比丘，僧团和合、欢悦、不诤，同一诵戒，安乐而住。诸比丘，当僧团和合时，无有互相辱骂，无有互相呵责，无有互相排斥，无有互相舍弃。于此，未信者生信，已信者信心更增。诸比丘，此是第五精勤之时。诸比丘，此等是五种精勤之时。”第四经。

5. Mātāputtasuttaṃ

5. 母子经

55. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu – bhikkhu ca bhikkhunī ca. Te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ. Mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi; puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi. Saṃsagge sati vissāso ahosi. Vissāse sati otāro ahosi. Te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu.

55. 一时，世尊住于舍卫城(Sāvatthī)祇陀林给孤独园。其时，于舍卫城有一对比丘与比丘尼母子共入雨安居。彼等常欲相见。母亦常欲见子，子亦常欲见母。因常相见，遂有交往；因交往，遂生熟稔；因熟稔，致使欲念得以侵入。彼等心已被欲念所占，既未舍学处，亦未显露其过失，便行淫欲之事。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, sāvatthiyaṃ ubho mātāputtā [Pg.60] vassāvāsaṃ upagamiṃsu – bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ, mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi, puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi, saṃsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsū’’ti.

尔时，众多比丘前往世尊之处，抵达后顶礼世尊，坐于一旁。坐于一旁后，那些比丘对世尊这样说：“世尊，在此舍卫城(Sāvatthī)，有一对母子——即一位比丘和一位比丘尼——一同安居。他们时常渴望相见，母亲时常渴望见儿子，儿子也时常渴望见母亲。由于时常相见，便有了交往；有了交往，便有了亲密；有了亲密，（贪欲）便得以侵入。他们心被侵入后，未舍学处，也未表白自己的羸弱，便行了淫欲法。”

‘‘Kiṃ nu so, bhikkhave, moghapuriso maññati – ‘na mātā putte sārajjati, putto vā pana mātarī’ti? Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthirūpaṃ. Itthirūpe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṃ socanti itthirūpavasānugā.

“诸比丘，那愚人会怎么想——‘母亲不会对儿子染著，儿子也不会对母亲染著’呢？诸比丘，我未曾见任何其他一种色，能像女色这般，如此令人染著、如此令人喜爱、如此令人沉醉、如此令人束缚、如此令人昏昧，如此为证得无上安稳的涅槃制造障碍。诸比丘，众生对女色染著、贪求、执著、昏昧、沉溺。那些随顺女色的人，将长夜忧愁。”

‘‘Nāhaṃ, bhikkhave, aññaṃ ekasaddampi…pe… ekagandhampi… ekarasampi… ekaphoṭṭhabbampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthiphoṭṭhabbaṃ. Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṃ socanti itthiphoṭṭhabbavasānugā.

“诸比丘，我未曾见任何其他一种声音……乃至一种香……一种味……一种触，能像女触这般，如此令人染著、如此令人喜爱、如此令人沉醉、如此令人束缚、如此令人昏昧，如此为证得无上安稳的涅槃制造障碍。诸比丘，众生对女触染著、贪求、执著、昏昧、沉溺。那些随顺女触的人，将长夜忧愁。”

‘‘Itthī, bhikkhave, gacchantīpi purisassa cittaṃ pariyādāya tiṭṭhati; ṭhitāpi…pe… nisinnāpi… sayānāpi… hasantīpi… bhaṇantīpi… gāyantīpi… rodantīpi… ugghātitāpi … matāpi purisassa cittaṃ pariyādāya tiṭṭhati. Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samantapāso mārassā’ti mātugāmaṃyeva sammā vadamāno vadeyya – ‘samantapāso mārassā’’’ti.

“诸比丘，女人行走时，也盘踞男人的心；站立时……坐着时……躺卧时……欢笑时……说话时……歌唱时……哭泣时……身体肿胀时……乃至死后，也盘踞男人的心。诸比丘，若要正确地说‘魔罗的周遍罗网’，就当正确地称女人为‘魔罗的周遍罗网’。”

‘‘Sallape asihatthena, pisācenāpi sallape;

Āsīvisampi āsīde, yena daṭṭho na jīvati.

“尚可与持刀者交谈，尚可与食人鬼交谈；尚可触碰那一旦被咬便无法存活的毒蛇。”

‘‘Natveva eko ekāya, mātugāmena sallape;

Muṭṭhassatiṃ [Pg.61] tā bandhanti, pekkhitena sitena ca.

“但切莫一男子与一女子单独交谈；她们以顾盼与微笑，束缚失念之人。”

‘‘Athopi dunnivatthena, mañjunā bhaṇitena ca;

Neso jano svāsīsado, api ugghātito mato.

“又或以不端衣着、柔美言语而束缚。此人实不可亲近，即使是死后身体肿胀。”

‘‘Pañca kāmaguṇā ete, itthirūpasmiṃ dissare;

Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā.

“此五妙欲，于女色身中可见：即悦意的色、声、香、味与触。”

‘‘Tesaṃ kāmoghavūḷhānaṃ, kāme aparijānataṃ;

Kālaṃ gati bhavābhavaṃ, saṃsārasmiṃ purakkhatā.

“于彼等为欲流所漂、于欲不遍知者，在轮回中，死、趣与后有常在其前。”

‘‘Ye ca kāme pariññāya, caranti akutobhayā;

Te ve pāraṅgatā loke, ye pattā āsavakkhaya’’nti. pañcamaṃ;

“而彼等遍知诸欲、无畏而行，已证诸漏尽者，实已于世间抵达彼岸。”第五。

6. Upajjhāyasuttaṃ

6. 戒师经

56. Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca – ‘‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’’ti.

56. 尔时，有一位比丘去到他的戒师那里。他走上前去，对自己的戒师这样说：“尊者，现在我的身体沉重，方向也辨不清，法也不在我心中显现，昏沉睡眠盘踞我心，我于梵行中不感喜乐，且对诸法存有疑惑。”’

Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’’’ti.

尔时，那位比丘带着他的同住弟子比丘，去到世尊之处。抵达后，顶礼世尊，坐于一旁。坐于一旁后，那位比丘对世尊说：“世尊，这位比丘如此说：‘尊者，如今我身变得沉滞，诸方亦不明了，诸法亦不显现于我，昏沉睡眠已占据我心，我不乐于行此梵行，且于诸法有疑惑。’”

‘‘Evañhetaṃ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na [Pg.62] pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā. Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti. Evañhi te, bhikkhu, sikkhitabba’’nti.

“比丘，对于不守护诸根之门、饮食不知量、不致力于警醒、不观诸善法、于初夜后夜不致力于修习菩提分法而住者，确实会如此：其身变得沉滞，诸方于彼亦不明了，诸法亦不显现于彼，昏沉睡眠占据其心，不乐于行梵行，且于诸法有疑惑。是故，比丘，你于此应当如是学：‘我当守护诸根之门，饮食知量，致力于警醒，观诸善法，于初夜后夜，致力于修习菩提分法而住。’比丘，你应如是学。”

Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu 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 pana so bhikkhu arahataṃ ahosi.

尔时，彼比丘受世尊此教诫教导后，从座起身，顶礼世尊，右绕后离去。其后，彼比丘独自静处，不放逸、热忱、策励自心而住，不久，即为诸良家子正信出家所追求之无上梵行圆满，于现法中以自证智作证、具足而住。自证知：“我生已尽，梵行已立，所作已办，不受后有。”彼比丘遂成阿罗汉之一。

Atha kho so bhikkhu arahattaṃ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca – ‘‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’’ti. Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’’’ti.

尔时，彼比丘证得阿罗汉果后，前往其戒师之处；至彼处已，对其戒师作如是言：“尊者，如今我身不再沉重，诸方于我显现，诸法于我明了，惛沉睡眠亦不复占据我心，我乐于行梵行，于诸法中，我亦无有疑惑。”尔时，彼戒师比丘携其同住比丘前往世尊之处；至彼处已，顶礼世尊，退坐一面。坐于一面已，彼比丘白世尊言：“世尊，此比丘作如是言：‘尊者，如今我身不再沉重，诸方于我显现，诸法于我明了，惛沉睡眠亦不复占据我心，我乐于行梵行，于诸法中，我亦无有疑惑。’”

‘‘Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca [Pg.63] taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Chaṭṭhaṃ.

“比丘，确实如此。对于守护根门、饮食知量、勤修警醒、观察诸善法、于初夜后夜致力于修习菩提分法而住的比丘，其身不致沉重，方向明晰，诸法亦向其显现，昏沉睡眠不占据其心，且乐于修习梵行，于诸法无有疑惑。是故，诸比丘，你们当如是学：‘我等应守护根门，饮食知量，勤修警醒，观察诸善法，于初夜后夜，致力于修习菩提分法而住。’诸比丘，你们确实应当如是学。”第六。

7. Abhiṇhapaccavekkhitabbaṭhānasuttaṃ

7. 应常省思处经

57. ‘‘Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca? ‘Jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. ‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. Yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

57. “诸比丘，有五事应由女人或男人、在家者或出家者时常省察。是哪五事？‘我有老法，无法超越老’，应由女人或男人、在家者或出家者时常省察。‘我有病法，无法超越病’，应由女人或男人、在家者或出家者时常省察。‘我有死法，无法超越死’，应由女人或男人、在家者或出家者时常省察。‘我必与一切所爱、所喜者分离、别离’，应由女人或男人、在家者或出家者时常省察。‘我是业的所有者，业的继承者，以业为起源，以业为亲属，以业为皈依。我将造作何业——无论是善是恶——我将是其继承者’，应由女人或男人、在家者或出家者时常省察。”

‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ yobbane yobbanamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

“诸比丘，基于何种义利，应由女人或男人、在家者或出家者时常省察‘我有老法，无法超越老’呢？诸比丘，众生于青春之时有青春之慢，因慢而沉醉，故以身行恶行，以语行恶行，以意行恶行。当他时常省察此事，那青春时的青春之慢，或被完全舍断，或变轻微。诸比丘，正是基于此义利，应由女人或男人、在家者或出家者时常省察‘我有老法，无法超越老’。”

‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ ārogye ārogyamado, yena madena mattā kāyena [Pg.64] duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

诸比丘，缘于何种利益，女人或男人，在家人或出家人，应恒常省察“我乃有病之法，未能超越病”呢？诸比丘，众生于无病时有无病骄，因那骄而沉醉者，以身行恶行，以语行恶行，以意行恶行。当他恒常省察此状况时，那于无病时的无病骄，或被完全舍断，或变得微薄。诸比丘，正是缘于此利益，女人或男人，在家人或出家人，应恒常省察“我乃有病之法，未能超越病”。

‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ jīvite jīvitamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

诸比丘，缘于何种利益，女人或男人，在家人或出家人，应恒常省察“我乃有死之法，未能超越死”呢？诸比丘，众生于生命中有生命骄，因那骄而沉醉者，以身行恶行，以语行恶行，以意行恶行。当他恒常省察此状况时，那于生命中的生命骄，或被完全舍断，或变得微薄。诸比丘，正是缘于此利益，女人或男人，在家人或出家人，应恒常省察“我乃有死之法，未能超越死”。

‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

“诸比丘，缘于何种利益，女人或男人，在家人或出家人，应恒常省察：‘我与所有喜爱、悦意者，终将分离、别离’？诸比丘，众生对于喜爱、悦意者存有欲贪，因被此贪欲所染，而以身行恶行，以语行恶行，以意行恶行。当他恒常省察此理时，其对于喜爱、悦意者的欲贪，或被完全断除，或会变得薄弱。诸比丘，正是缘于此利益，女人或男人，在家人或出家人，应恒常省察：‘我与所有喜爱、悦意者，终将分离、别离’。”

‘‘Kiñca, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi, bhikkhave, sattānaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato sabbaso vā duccaritaṃ pahīyati tanu vā pana hoti. Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti [Pg.65] abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

“诸比丘，缘于何种利益，女人或男人，在家人或出家人，应恒常省察：‘我以业为己有，是业的继承者，以业为起源，以业为亲属，以业为皈依。我将造作任何善业或恶业，都将是此业的继承者’？诸比丘，众生有身恶行、语恶行、意恶行。当他恒常省察此理时，恶行或被完全断除，或会变得薄弱。诸比丘，正是缘于此利益，女人或男人，在家人或出家人，应恒常省察：‘我以业为己有，是业的继承者，以业为起源，以业为亲属，以业为皈依。我将造作任何善业或恶业，都将是此业的继承者’。”

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko jarādhammo jaraṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti anusayā byantīhonti.

诸比丘，那位圣弟子如此省察：“并非只有我一人是有老法、无法超越老，而是所有众生，凡有来、有去、有死、有生者，一切众生都是有老法、无法超越老。”当他省察此一境况时，道便生起。他亲近、修习、多作此道。当他亲近、修习、多作此道时，诸结被完全断除，诸随眠被灭尽。

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko byādhidhammo byādhiṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

诸比丘，那位圣弟子如此省察：“并非只有我一人是有病法、无法超越病，而是所有众生，凡有来、有去、有死、有生者，一切众生都是有病法、无法超越病。”当他恒常省察此一境况时，道便生起。他亲近、修习、多作此道。当他亲近、修习、多作此道时，诸结被完全断除，诸随眠被灭尽。

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṃ anatītā’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

诸比丘，那位圣弟子如此省察：“并非只有我一人是有死法、无法超越死，而是所有众生，凡有来、有去、有死、有生者，一切众生都是有死法、无法超越死。”当他恒常省察此一境况时，道便生起。他亲近、修习、多作此道。当他亲近、修习、多作此道时，诸结被完全断除，诸随眠被灭尽。

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ piyehi manāpehi nānābhāvo vinābhāvo’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

诸比丘，那位圣弟子如此审察：“并非只有我一人，会与一切可爱可意者生离、死别；实则，只要有众生的来、去、死、生，一切众生都会与可爱可意者生离、死别。”当他恒常审察此理时，道便生起。他亲近、修习、多修此道。当他亲近、修习、多修此道时，诸结被完全断除，诸随眠被灭除。

‘‘Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘na [Pg.66] kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmi; atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammappaṭisaraṇā, yaṃ kammaṃ karissanti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavissantī’ti. Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhontī’’ti.

诸比丘，那位圣弟子如此审察：“并非只有我一人是业的所有者、业的继承者、以业为源、以业为亲、以业为所依，我所造的业，无论是善是恶，我都是其继承者；实则，只要有众生的来、去、死、生，一切众生都是业的所有者、业的继承者、以业为源、以业为亲、以业为所依，他们所造的业，无论是善是恶，他们都是其继承者。”当他恒常审察此理时，道便生起。他亲近、修习、多修此道。当他亲近、修习、多修此道时，诸结被完全断除，诸随眠被灭除。

‘‘Byādhidhammā jarādhammā, atho maraṇadhammino;

Yathā dhammā tathā sattā, jigucchanti puthujjanā.

众生有病法、老法，亦有死法。其本性即是如此，凡夫却对此厌恶。

‘‘Ahañce taṃ jiguccheyyaṃ, evaṃ dhammesu pāṇisu;

Na metaṃ patirūpassa, mama evaṃ vihārino.

若我于有如是法之众生，亦心生厌恶，此于我如是安住者，实不相称。

‘‘Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

我如是安住，了知无基质之法，以及于健康、青春与生命中的诸骄慢，

‘‘Sabbe made abhibhosmi, nekkhammaṃ daṭṭhu khemato ;

Tassa me ahu ussāho, nibbānaṃ abhipassato.

我已克服一切骄慢，视出离为安稳；当我观见涅槃时，心中生起精进。

‘‘Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

Anivatti bhavissāmi, brahmacariyaparāyaṇo’’ti. sattamaṃ;

“我今已不适于享受诸欲；我将不退转，以梵行为归宿。”第七。

8. Licchavikumārakasuttaṃ

8. 离车童子经

58. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

58. 一时，世尊住在毗舍离(Vesālī)大林的重阁讲堂(Kūṭāgārasālā)。尔时，世尊于上午时分，着衣持钵，进入毗舍离乞食。在毗舍离乞食后，饭食已毕，从乞食处回来，进入大林，在一棵树下坐禅，度过白日。

Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu [Pg.67] bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ; disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsanti.

当时，众多离车族的童子们，带着已上弦的弓，为猎犬群所围绕，于大林中经行、漫游时，看见世尊坐在一棵树下。看见之后，他们放下已上弦的弓，将猎犬群遣至一旁，然后前往世尊之处。抵达后，他们顶礼世尊，默然而立，合掌侍奉于世尊身旁。

Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante; disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo licchavi udānaṃ udānesi – ‘bhavissanti vajjī, bhavissanti vajjī’’’ti!

当时，离车族的摩诃男(Mahānāma)于大林中为舒展筋骨而经行时，看见那些离车族的童子们默然而立，合掌侍奉于世尊身旁。看见之后，他便前往世尊之处；抵达后，顶礼世尊，坐于一旁。坐于一旁的离车族摩诃男发出感叹：“跋耆人(Vajjī)将兴盛，跋耆人将兴盛！”

‘‘Kiṃ pana tvaṃ, mahānāma, evaṃ vadesi – ‘bhavissanti vajjī, bhavissanti vajjī’’’ti? ‘‘Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā. Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṃkulikāti vā, tāni vilumpitvā vilumpitvā khādanti; kulitthīnampi kulakumārīnampi pacchāliyaṃ khipanti. Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsantī’’ti.

“摩诃男，你为何如此说：‘跋耆人将兴盛，跋耆人将兴盛！’？”“世尊，这些离车(Licchavi)王子们凶猛、粗暴、傲慢。凡是送往各家的赠礼，无论是甘蔗、枣子、糕饼、甜点，还是芝麻饼，他们都一一抢夺来吃；他们还从背后踢打良家妇女与良家少女。而如今，他们都变得非常安静，合掌侍奉在世尊座下。”

‘‘Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṃvijjanti – yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.

“摩诃男，任何良家子，若具备五法——无论是刹帝利(khattiya)灌顶王，无论是继承父业的领主，无论是军队的统帅，无论是村长，无论是团体领袖，或是在各家族中行使独立管辖权者——都只应期望增长，而非衰退。”

‘‘Katame pañca? Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“哪五种呢？在此，摩诃男，良家子以奋起精进所得、臂力所积、汗水所换、如法、依正法所获的财富，恭敬、尊重、敬奉、供养父母。其父母受彼恭敬、尊重、敬奉、供养后，便以善心慈悯于他：‘愿你长寿，愿你长命！’摩诃男，为父母所慈悯的良家子，只应期望增长，而非衰退。”

‘‘Puna [Pg.68] caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“再者，摩诃男，良家子以勤奋努力、臂力积攒、汗水换来、如法所得的财富，恭敬、尊重、敬爱、供养其妻儿、奴仆与雇工。其妻儿、奴仆与雇工受到恭敬、尊重、敬爱、供养后，便以善心护佑于他：‘愿您长寿，长久地保全生命！’摩诃男，为妻儿、奴仆与雇工所护佑的良家子，可期望其增长，而非衰退。”

‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“再者，摩诃男，良家子以勤奋努力、臂力积攒、汗水换来、如法所得的财富，恭敬、尊重、敬爱、供养邻近的田主与土地官员。这些邻近的田主与土地官员受到恭敬、尊重、敬爱、供养后，便以善心护佑于他：‘愿您长寿，长久地保全生命！’摩诃男，为邻近的田主与土地官员所护佑的良家子，可期望其增长，而非衰退。”

‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“再者，摩诃男，良家子以勤奋努力、臂力积攒、汗水换来、如法所得的财富，恭敬、尊重、敬爱、供养所有依传统领受祭品的天神。那些天神受到恭敬、尊重、敬爱、供养后，便以善心护佑于他：‘愿您长寿，长久地保全生命！’摩诃男，为天神所护佑的良家子，可期望其增长，而非衰退。”

‘‘Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

再者，摩诃男，良家子以奋起精进而得、以臂力所积、以汗水所获、如法、依法而得的财富，恭敬、尊重、尊敬、供养沙门、婆罗门。那些沙门、婆罗门为他所恭敬、尊重、尊敬、供养后，便以良善之心慈愍于他：“愿你长寿，愿你护持长命！”摩诃男，为沙门、婆罗门所慈愍的良家子，可期望其增长，而非衰损。

‘‘Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṃvijjanti – yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa[Pg.69], yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānī’’ti.

摩诃男，任何良家子，若具足此五法——无论是刹帝利灌顶王，或是一方之长、继承父业者，或是军队的统帅，或是村长，或是团体领袖，或是在家族中各自掌权者——皆可期望其增长，而非衰损。

‘‘Mātāpitukiccakaro, puttadārahito sadā;

Antojanassa atthāya, ye cassa anujīvino.

恒常履行父母事，利益妻子与儿女；为家中众人之利，以及依己维生者。

‘‘Ubhinnañceva atthāya, vadaññū hoti sīlavā;

Ñātīnaṃ pubbapetānaṃ, diṭṭhe dhamme ca jīvataṃ.

他慷慨具戒，为利于两者：已逝的亲族，与在世之人。

‘‘Samaṇānaṃ brāhmaṇānaṃ, devatānañca paṇḍito;

Vittisañjanano hoti, dhammena gharamāvasaṃ.

智者如法居家，能为沙门、婆罗门与诸天带来欢喜。

‘‘So karitvāna kalyāṇaṃ, pujjo hoti pasaṃsiyo;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. aṭṭhamaṃ;

他行持善业，应受供养与赞颂；于此世受赞扬，离世后喜乐于天界。第八经。

9. Paṭhamavuḍḍhapabbajitasuttaṃ

9. 第一老年出家经

59. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo, dullabho ākappasampanno, dullabho bahussuto, dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito’’ti. Navamaṃ.

59. 诸比丘，具足五法的老年出家者是难得的。是哪五法呢？诸比丘，善巧的老年出家者是难得的，具足威仪的是难得的，多闻的是难得的，善说法的是难得的，持律的是难得的。诸比丘，具足此五法的老年出家者是难得的。第九经。

10. Dutiyavuḍḍhapabbajitasuttaṃ

10. 第二老年出家经

60. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito suvaco, dullabho suggahitaggāhī, dullabho padakkhiṇaggāhī, dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito’’ti. Dasamaṃ.

60. “诸比丘，具足五法的年老出家者稀有。是哪五法呢？诸比丘，年老出家者善于听劝，此乃稀有；善于领受善说，此乃稀有；善于恭敬领受，此乃稀有；为说法者，此乃稀有；为持律者，此乃稀有。诸比丘，具足此五法的年老出家者，确实稀有。”第十。

Nīvaraṇavaggo paṭhamo.

盖品第一

Tassuddānaṃ –

其摄颂：

Āvaraṇaṃ rāsi aṅgāni, samayaṃ mātuputtikā;

Upajjhā ṭhānā licchavi, kumārā aparā duveti.

盖、蕴、支、时、母子、和尚、处、离车、王子及另二经。

(7) 2. Saññāvaggo

(7) 2. 想品

1. Paṭhamasaññāsuttaṃ

1. 第一想经

61. ‘‘Pañcimā[Pg.70], bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā pañca? Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā – imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Paṭhamaṃ.

61. “诸比丘，此五想若经修习、多修习，则有大果、大利益，归于不死，究竟不死。是哪五想呢？不净想、死想、过患想、食厌想、于一切世间不乐想。诸比丘，此五想若经修习、多修习，则有大果、大利益，归于不死，究竟不死。”第一。

2. Dutiyasaññāsuttaṃ

2. 第二想经

62. ‘‘Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā pañca? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā – imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Dutiyaṃ.

62. “诸比丘，此五想若经修习、多修习，则有大果、大利益，归于不死，究竟不死。是哪五想呢？无常想、无我想、死想、食厌想、于一切世间不乐想。诸比丘，此五想若经修习、多修习，则有大果、大利益，归于不死，究竟不死。”第二。

3. Paṭhamavaḍḍhisuttaṃ

3. 第一增长经

63. ‘‘Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa. Katamāhi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā’’ti.

63. “诸比丘，圣弟子以五种增长而增长，成就圣增长，于此身能取精华、能取殊胜。是哪五种呢？以信增长，以戒增长，以闻增长，以舍增长，以慧增长。诸比丘，圣弟子以此五种增长而增长，成就圣增长，于此身能取精华、能取殊胜。”

‘‘Saddhāya sīlena ca yo pavaḍḍhati,Paññāya cāgena sutena cūbhayaṃ;

So tādiso sappuriso vicakkhaṇo,Ādīyatī sāramidheva attano’’ti. tatiyaṃ;

“于信与戒增长，亦于慧、舍与闻二者增长；如是具辨识力之善人，于现世为自己受取精华。”第三经。

4. Dutiyavaḍḍhisuttaṃ

4. 第二增长经

64. ‘‘Pañcahi[Pg.71], bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassa. Katamāhi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassā’’ti.

64. “诸比丘，圣女弟子以五种增长而增长，成就圣增长，于此身能取精华、能取殊胜。是哪五种呢？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，成就圣增长，于此身能取精华、能取殊胜。”

‘‘Saddhāya sīlena ca yā pavaḍḍhati,Paññāya cāgena sutena cūbhayaṃ;

Sā tādisī sīlavatī upāsikā,Ādīyatī sāramidheva attano’’ti. catutthaṃ;

“于信与戒增长，亦于慧、舍与闻二者增长；如是具戒之优婆夷，于现世为自己受取精华。”第四经。

5. Sākacchasuttaṃ

5. 论议经

65. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīnaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīna’’nti. Pañcamaṃ.

65. “诸比丘，具足五法的比丘，适于与同梵行者讨论。是哪五法呢？诸比丘，于此，比丘自身具足戒，且能解答在关于戒具足的谈论中提出的问题；自身具足定，且能解答在关于定具足的谈论中提出的问题；自身具足慧，且能解答在关于慧具足的谈论中提出的问题；自身具足解脱，且能解答在关于解脱具足的谈论中提出的问题；自身具足解脱知见，且能解答在关于解脱知见具足的谈论中提出的问题。诸比丘，具足此五法的比丘，适于与同梵行者讨论。”第五。

6. Sājīvasuttaṃ

6. 共活经

66. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca [Pg.72] kataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca kataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīna’’nti. Chaṭṭhaṃ.

66. “诸比丘，具足五法的比丘，适于与同梵行者问答。是哪五法呢？诸比丘，于此，比丘自身具足戒，且能解答在关于戒具足的谈论中所作的问题；自身具足定，且能解答在关于定具足的谈论中所作的问题；自身具足慧，且能解答在关于慧具足的谈论中所作的问题；自身具足解脱，且能解答在关于解脱具足的谈论中所作的问题；自身具足解脱知见，且能解答在关于解脱知见具足的谈论中所作的问题。诸比丘，具足此五法的比丘，适于与同梵行者问答。”第六。

7. Paṭhamaiddhipādasuttaṃ

7. 初神足经

67. ‘‘Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti, pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

67. “诸比丘，任何比丘或比丘尼，修习五法，多修习五法，可期望获得二果之一：或于现法证得究竟智，或于有余依时证得不还。”

‘‘Katame pañca? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, ussoḷhiññeva pañcamiṃ. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti, ime pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Sattamaṃ.

“是哪五种呢？诸比丘，于此，比丘修习具足欲定勤行之神足，修习具足精进定……心定……审察定勤行之神足，以及第五的勇猛精进。诸比丘，任何比丘或比丘尼，修习此五法，多修习此五法，可期望获得二果之一：或于现法证得究竟智，或于有余依时证得不还。”第七经。

8. Dutiyaiddhipādasuttaṃ

8. 第二神足经

68. ‘‘Pubbevāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno pañca dhamme bhāvesiṃ, pañca dhamme bahulīkāsiṃ. Katame pañca? Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvesiṃ, vīriyasamādhi… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvesiṃ, ussoḷhiññeva pañcamiṃ. So kho ahaṃ, bhikkhave, imesaṃ ussoḷhipañcamānaṃ dhammānaṃ bhāvitattā bahulīkatattā yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmesiṃ abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.

68. “诸比丘，我于正觉之前，尚未圆满觉悟，为菩萨时，曾修习五法，多修习五法。是哪五法呢？我修习具足欲定勤行之神足，修习具足精进定……心定……审察定勤行之神足，以及第五的勇猛精进。诸比丘，我因修习、多修习此等以勇猛精进为第五之诸法，故每当为以证智亲证任何法而倾心时，于彼彼之处，当其因缘具备时，即能获得作证的能力。”

‘‘So [Pg.73] sace ākaṅkhiṃ – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.

“如果我希望——‘体验种种神通变化……乃至能以身行使威力直至梵天界’——于彼彼之处，当其因缘具备时，我即能获得作证的能力。”

‘‘So sace ākaṅkhiṃ…pe… ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane’’ti. Aṭṭhamaṃ.

“若我希望：‘愿我因诸漏已尽，于现法中，以胜智自证，具足住于无漏心解脱、慧解脱’，那么只要有其因缘，我即于彼彼处得以作证。”第八经。

9. Nibbidāsuttaṃ

9. 厌离经

69. ‘‘Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

69. “诸比丘，此五法，若已修习、已多修习，则完全导向厌离、离贪、灭尽、寂止、胜智、正觉、涅槃。

‘‘Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti. Navamaṃ.

“是哪五法呢？诸比丘，于此，比丘于身随观不净而住，于食物有厌逆想，于一切世间有不乐想，于一切行随观无常，而其死想于内善安住。诸比丘，此五法，若已修习、已多修习，则完全导向厌离、离贪、灭尽、寂止、胜智、正觉、涅槃。”第九经。

10. Āsavakkhayasuttaṃ

10. 漏尽经

70. ‘‘Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī’’ti. Dasamaṃ.

70. “诸比丘，此五法，若已修习、已多修习，则导向诸漏灭尽。是哪五法呢？诸比丘，于此，比丘于身随观不净而住，于食物有厌逆想，于一切世间有不乐想，于一切行随观无常，而其死想于内善安住。诸比丘，此五法，若已修习、已多修习，则导向诸漏灭尽。”第十经。

Saññāvaggo dutiyo.

想品第二

Tassuddānaṃ –

其摄颂：

Dve ca saññā dve vaḍḍhī ca, sākacchena ca sājīvaṃ;

Iddhipādā ca dve vuttā, nibbidā cāsavakkhayāti.

二想二增长，讨论与战士；神足说二篇，厌离与漏尽。

(8) 3. Yodhājīvavaggo

(8) 3. 战士品

1. Paṭhamacetovimuttiphalasuttaṃ

1. 第一心解脱果经

71. ‘‘Pañcime[Pg.74], bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.

71. “诸比丘，此五法，若已修习、已多修习，则有心解脱之果与心解脱之利益，亦有慧解脱之果与慧解脱之利益。

‘‘Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’’’.

“是哪五法？诸比丘，于此，比丘于身随观不净而住，于食有厌恶想，于一切世间有不乐想，于一切行随观无常，其死想于内善安住。诸比丘，此五法若已修习、已多修习，则有心解脱之果与心解脱之利益，亦有慧解脱之果与慧解脱之利益。诸比丘，当比丘心解脱、慧解脱时，此比丘被称为‘已拔闩者’、‘已毁壕者’、‘已拔桩者’、‘无闩者’、‘已放下慢幢、已卸下重担、无所系缚的圣者’。”

‘‘Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

“诸比丘，比丘如何成为‘已拔闩者’？于此，比丘的无明已被舍断，根已被断，如多罗树头，已成非有，于未来为不生之法。诸比丘，如是，比丘即是‘已拔闩者’。”

‘‘Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti? Idha, bhikkhave, bhikkhuno ponobhaviko jātisaṃsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti.

“诸比丘，比丘如何成为‘已毁壕者’？于此，比丘导向再有的生死轮回已被舍断，根已被断，如多罗树头，已成非有，于未来为不生之法。诸比丘，如是，比丘即是‘已毁壕者’。”

‘‘Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

“诸比丘，比丘如何成为‘已拔桩者’？于此，比丘的渴爱已被舍断，根已被断，如多罗树头，已成非有，于未来为不生之法。诸比丘，如是，比丘即是‘已拔桩者’。”

‘‘Kathañca[Pg.75], bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṃyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni. Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

“诸比丘，比丘如何成为‘无闩者’？于此，比丘的五下分结已被舍断，根已被断，如多罗树头，已成非有，于未来为不生之法。诸比丘，如是，比丘即是‘无闩者’。”

‘‘Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hotī’’ti. Paṭhamaṃ.

“诸比丘，比丘如何成为圣者、已降慢幢者、已卸重担者、离缚者？于此，诸比丘，比丘的我慢(asmimāna)已被舍断，根已被断，成多罗树头状，成非有，于未来为不生之法。诸比丘，比丘如是成为圣者、已降慢幢者、已卸重担者、离缚者。”第一经。

2. Dutiyacetovimuttiphalasuttaṃ

2. 第二心解脱果经

72. ‘‘Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Katame pañca? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā – ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca – ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’’’.

72. “诸比丘，此五法，经修习、多修习，则有心解脱果，有心解脱之利益；有慧解脱果，有慧解脱之利益。是哪五法？即无常想(aniccasaññā)、于无常有苦想、于苦有无我想、舍断想、离欲想。诸比丘，此五法，经修习、多修习，则有心解脱果，有心解脱之利益；有慧解脱果，有慧解脱之利益。诸比丘，当比丘心解脱、慧解脱时，此比丘被称为‘已拔除门闩者’、‘已摧毁壕沟者’、‘已拔起门柱者’、‘无门闩者’、‘圣者、已降慢幢者、已卸重担者、离缚者’。”

‘‘Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

“诸比丘，比丘如何成为‘已拔除门闩者’？于此，诸比丘，比丘的无明(avijjā)已被舍断，根已被断，成多罗树头状，成非有，于未来为不生之法。诸比丘，比丘如是成为‘已拔除门闩者’。”

‘‘Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti? Idha, bhikkhave, bhikkhuno ponobhaviko jātisaṃsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti.

“诸比丘，比丘如何成为‘已摧毁壕沟者’？于此，诸比丘，比丘那能令再有的生与轮回(ponobhaviko jātisaṃsāro)已被舍断，根已被断，成多罗树头状，成非有，于未来为不生之法。诸比丘，比丘如是成为‘已摧毁壕沟者’。”

‘‘Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [Pg.76] āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

“诸比丘，比丘如何成为‘已拔桩者’？诸比丘，于此，比丘的渴爱已被舍断，根已被断，如多罗树桩，已成非有，于未来为不生之法。诸比丘，如是，比丘即是‘已拔桩者’。”

‘‘Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṃyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni. Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

“诸比丘，比丘如何成为‘无闩者’？诸比丘，于此，比丘的五下分结已被舍断，根已被断，如多罗树桩，已成非有，于未来为不生之法。诸比丘，如是，比丘即是‘无闩者’。”

‘‘Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hotī’’ti. Dutiyaṃ.

“诸比丘，比丘如何成为‘圣者、已降旗者、已卸担者、离缚者’？诸比丘，于此，比丘的‘我是’慢已被舍断，根已被断，如多罗树桩，已成非有，于未来为不生之法。诸比丘，如是，比丘即是‘圣者、已降旗者、已卸担者、离缚者’。”第二经。

3. Paṭhamadhammavihārīsuttaṃ

3. 初法住经

73. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammavihārī, dhammavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī’’ti?

73. 尔时，有一位比丘前往世尊之处。抵达后，他顶礼世尊，坐于一旁。坐于一旁后，那位比丘对世尊说：“世尊，常说‘法住者，法住者’。世尊，比丘如何才算是‘法住者’呢？”

‘‘Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So tāya dhammapariyattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu pariyattibahulo, no dhammavihārī’’’.

“比丘，于此，有比丘学习法——契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、广解。他以学习法度日，舍离独住，不致力于内心的寂止。比丘，此人被称为‘多闻比丘’，而非‘法住者’。”

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. So tāya dhammapaññattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu paññattibahulo, no dhammavihārī’’’.

再者，比丘，有比丘如其所闻、如其所学之法，广为他人宣说。他因那样的法教说而度过时日，舍弃独处，不致力于内在的心寂止。比丘，这被称为“多教说比丘，非法住者”。

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. So tena sajjhāyena divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu sajjhāyabahulo, no dhammavihārī’’’.

再者，比丘，有比丘如其所闻、如其所学之法，广为读诵。他因那读诵而度过时日，舍弃独处，不致力于内在的心寂止。比丘，这被称为“多读诵比丘，非法住者”。

‘‘Puna [Pg.77] caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu vitakkabahulo, no dhammavihārī’’’.

再者，比丘，有比丘如其所闻、如其所学之法，以心随寻思、随伺察，以意随观察。他因那些法寻思而度过时日，舍弃独处，不致力于内在的心寂止。比丘，这被称为“多寻思比丘，非法住者”。

‘‘Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So tāya dhammapariyattiyā na divasaṃ atināmeti, nāpi riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ. Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.

在此，比丘，有比丘学习法——契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、广解。他不因学习此法而度过时日，亦不舍弃独处，而致力于内在的心寂止。比丘，这样，比丘才是法住者。

‘‘Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. Yaṃ kho, bhikkhu, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Tatiyaṃ.

“比丘，我已如此为你们宣说了多闻比丘、多宣说比丘、多讽诵比丘、多寻思比丘，以及法住者。比丘，凡是导师为求弟子之利益，以慈悯心，出于怜悯所应做之事，我已为你们做完。比丘，这些是树下，这些是空闲处。比丘，当禅修，莫要放逸，勿使日后追悔。这是我们对你们的教诫。”第三经竟。

4. Dutiyadhammavihārīsuttaṃ

4. 第二法住经

74. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘dhammavihārī dhammavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī’’ti?

74. 那时，一位比丘前往世尊之处。抵达后，他向世尊顶礼，然后坐在一旁。坐在一旁后，那位比丘对世尊说：“大德，人们说‘法住者，法住者’。大德，比丘要到什么程度才算是法住者呢？”

‘‘Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; uttari cassa paññāya atthaṃ nappajānāti. Ayaṃ vuccati, bhikkhu – ‘bhikkhu pariyattibahulo, no dhammavihārī’’’.

“比丘，在此，有比丘学习法——契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、广解；但他不能以智慧理解其意义。比丘，这被称为‘多闻比丘，而非住于法者’。”

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, uttari cassa paññāya atthaṃ nappajānāti. Ayaṃ vuccati, bhikkhu – ‘bhikkhu paññattibahulo, no dhammavihārī’’’.

“再者，比丘，有比丘如其所闻、如其所学之法，广为他人宣说，但他不能以智慧理解其意义。比丘，这被称为‘多宣说比丘，而非住于法者’。”

‘‘Puna [Pg.78] caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, uttari cassa paññāya atthaṃ nappajānāti. Ayaṃ vuccati, bhikkhu – ‘bhikkhu sajjhāyabahulo, no dhammavihārī’’’.

“再者，比丘，有比丘如其所闻、如其所学之法，广博地讽诵，但他不能以智慧理解其意义。比丘，这被称为‘多讽诵比丘，而非住于法者’。”

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṃ nappajānāti. Ayaṃ vuccati, bhikkhu – ‘bhikkhu vitakkabahulo, no dhammavihārī’’’.

“再者，比丘，有比丘如其所闻、如其所学之法，以心反复寻思、反复伺察、以意审视，然未能以慧了知其义。比丘，此被称为‘多寻思的比丘’，非‘住于法者’。”

‘‘Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; uttari cassa paññāya atthaṃ pajānāti. Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.

“在此，比丘，有比丘学习法——契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、广解；且能以慧了知其义。比丘，如是，比丘即是住于法者。

‘‘Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī. Yaṃ kho, bhikkhu, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni. Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’’ti. Catutthaṃ.

“比丘，如是，我已宣说多闻者、多宣教者、多讽诵者、多寻思者，以及住于法者。比丘，导师为求弟子之利益，出于哀愍，所应作者，我已为你们作毕。比丘，此等是树下，此等是空闲处。你们当禅修，莫放逸，莫于后追悔。此即我们对你们的教诫。”第四经竟。

5. Paṭhamayodhājīvasuttaṃ

5. 第一战士经

75. ‘‘Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

75. “诸比丘，世间存在此五种战士。是哪五种呢？诸比丘，在此，有一种战士，仅见扬尘便沮丧消沉，不能站稳，不能投入战斗。诸比丘，世间亦有如是战士。诸比丘，此即存在于世间的第一种战士。

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“再者，诸比丘，在此，有一种战士能忍受扬尘，然仅见旗帜之顶便沮丧消沉，不能站稳，不能投入战斗。诸比丘，世间亦有如是战士。诸比丘，此即存在于世间的第二种战士。

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na [Pg.79] sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“再者，比丘们，于此，有某一类战士能忍受尘土飞扬，能忍受旌旗之尖；然而，仅闻呐喊声便退缩、消沉，不能站稳，无法投入战斗。比丘们，于此有这样一类战士。比丘们，这是存在于世间的第三种战士。”

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ; api ca kho sampahāre haññati byāpajjati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.

“再者，比丘们，于此，有某一类战士能忍受尘土飞扬，能忍受旌旗之尖，能忍受呐喊声；然而，于交锋中受创、败亡。比丘们，于此有这样一类战士。比丘们，这是存在于世间的第四种战士。”

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.

“再者，比丘们，于此，有某一类战士能忍受尘土飞扬，能忍受旌旗之尖，能忍受呐喊声，能忍受交锋。他征服了那场战斗，赢得胜利，便坐镇于那战场的要地。比丘们，于此有这样一类战士。比丘们，这是存在于世间的第五种战士。比丘们，这五种战士，确实存在于世间。”

‘‘Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṃ? Idha, bhikkhave, bhikkhu suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti. So taṃ sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṃ.

“诸比丘，正是这样，在比丘中有这五种如战士的个人存在。是哪五种呢？诸比丘，于此，有比丘仅见到‘尘埃团’便沉没、消沉，不能站稳，不能持续梵行。显露学处之无力后，舍弃学处，还于鄙俗。对他而言，何为‘尘埃团’？诸比丘，于此，有比丘听闻：‘在某某村庄或市镇，有女子或少女，容貌绝美，悦人眼目，令人欣悦，具足最上等的姿容体态。’他听后便沉没、消沉，不能站稳，不能持续梵行。显露学处之无力后，舍弃学处，还于鄙俗。这对他来说就是‘尘埃团’。”

‘‘Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“诸比丘，譬如那战士仅见到‘尘埃团’便沉没、消沉，不能站稳，不能进入战场；诸比丘，我说此个人就如同此譬喻。诸比丘，于此，亦有某种如此的个人。诸比丘，这是在比丘中存在的第一种如战士的个人。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ [Pg.80] āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṃ? Idha, bhikkhave, bhikkhu na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti; api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṃ.

再者，诸比丘，有比丘能忍受尘埃，然一见幢顶，即沉没、消沉，不能自持，不能持续梵行。他显露学处之羸弱后，舍弃学处而还俗。什么是他的幢顶呢？诸比丘，于此，有比丘未曾听闻：“在某村或某镇，有女人或少女，貌美、端正、悦意，具足最上之美色。”而是他亲眼见到那貌美、端正、悦意，具足最上之美色的女人或少女。他见到她后，即沉没、消沉，不能自持，不能持续梵行。他显露学处之羸弱后，舍弃学处而还俗。这，就是他的幢顶。

‘‘Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“诸比丘，譬如那战士能忍受尘埃，但一见到幢顶，就沉没、消沉，不能站稳，不能进入战场。诸比丘，我说此个人就如同此譬喻。诸比丘，于此，亦有这样的个人。诸比丘，这是在比丘中存在的第二种如战士的个人。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.

再者，诸比丘，有比丘能忍受尘土之峰，能忍受旗帜之尖；然而，仅听到呐喊声，便退缩、消沉，不能站稳，不能够维持梵行。他显露学处的软弱后，舍弃学处而还俗。对他而言，什么是呐喊声呢？诸比丘，于此，比丘去到森林，或去到树下，或去到空屋，有女人前来，对他轻笑、与他交谈、对他大笑、戏弄他。他被女人轻笑、交谈、大笑、戏弄时，便退缩、消沉，不能站稳，不能够维持梵行。他显露学处的软弱后，舍弃学处而还俗。这，就是他的呐喊声。

‘‘Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

诸比丘，譬如那战士，能忍受尘土之峰，能忍受旗帜之尖；然而，仅听到呐喊声，便退缩、消沉，不能站稳，不能够进入战场。诸比丘，我说此人就像那样。诸比丘，于此，有某种这样的人。诸比丘，这是存在于比丘中的第三种如战士的人。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ; api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṃ[Pg.81]? Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati. Idamassa sampahārasmiṃ.

再者，诸比丘，有比丘能忍受尘土之峰，能忍受旗帜之尖，能忍受呐喊声；然而，却在交锋中受创、堕落。对他而言，什么是交锋呢？诸比丘，于此，比丘去到森林，或去到树下，或去到空屋，有女人前来，逼近而坐，逼近而卧，覆压其身。他被女人逼近而坐、逼近而卧、覆压其身时，在不舍弃学处、不显露软弱的情况下，行淫法。这，就是他的交锋。

‘‘Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

诸比丘，譬如某位战士能忍受尘埃之顶，能忍受旗帜之顶，能忍受喧嚣之声，然而一经交锋，却被击败、遭受毁灭。诸比丘，我说此人就像那样。诸比丘，在此，有某一类人就是如此。诸比丘，这是存在于比丘中，第四种如战士的人。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Kimassa saṅgāmavijayasmiṃ? Idha, bhikkhave, bhikkhu araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

再者，诸比丘，有比丘能忍受尘埃之顶，能忍受旗帜之顶，能忍受喧嚣之声，能忍受交锋。他征服那场战斗，得胜之后，便安住并主宰着那胜利的战场要地。他的战斗胜利是什么呢？诸比丘，于此，有比丘去到林野、树下或空闲处，有女人走近，逼近而坐，逼近而卧，覆压其身。当被女人逼近而坐、逼近而卧、覆压其身时，他能解开、脱离，随意离去。他便去到僻静的住处：林野、树下、山岩、峡谷、山洞、冢间、丛林、露地或草堆。

‘‘So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

彼比丘或往林野，或往树下，或往空室，结跏趺坐，端正其身，安立正念于面前。他于世间舍离贪欲，以离贪之心而住，从贪欲中净化自心；舍离瞋恚与恶意，以无瞋之心而住，对一切有情众生心怀悲悯，从瞋恚与恶意中净化自心；舍离惛沉、睡眠，远离惛沉、睡眠而住，具光明想，具念、正知，从惛沉、睡眠中净化自心；舍离掉举、追悔，不掉举而住，内心寂静，从掉举、追悔中净化自心；舍离疑，超越疑而住，于诸善法无疑，从疑中净化自心。他舍离此五盖——心的随烦恼、智慧的削弱者，远离诸欲……乃至……因离喜而住于舍，具念、正知，身受乐，此即圣者所宣说的“舍、念、乐住”，具足第三禅而住。又因断乐、断苦，以及先前喜、忧的灭没，具足不苦不乐、舍念清净的第四禅而住。

‘‘So [Pg.82] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idamassa saṅgāmavijayasmiṃ.

他于心如是安定、遍净、皎洁、无垢、离随烦恼、柔软、堪任、安住、达于不动时，为证漏尽智而引导其心。他如实了知“此是苦”，如实了知“此是苦集”，如实了知“此是苦灭”，如实了知“此是导向苦灭之道”；如实了知“此等是漏”，如实了知“此是漏集”，如实了知“此是漏灭”，如实了知“此是导向漏灭之道”。他如是知、如是见时，其心即从欲漏解脱，从有漏解脱，从无明漏解脱。于解脱时，生起“已解脱”之智。他了知：“生已尽，梵行已立，所作已办，不受后有。”这便是他在战场上的胜利。

‘‘Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū’’ti. Pañcamaṃ.

“诸比丘，譬如那战士能忍受飞尘，能忍受旗帜之尖，能忍受喧嚣，能忍受攻击，他战胜那场战斗，成为战斗的胜利者，就住于那个战场要地；诸比丘，我说此人就像那战士一样。诸比丘，在此，有这样一种人。诸比丘，这是第五种如战士的人，存在于比丘之中。诸比丘，这五种如战士的人，确实存在于比丘之中。”第五经。

6. Dutiyayodhājīvasuttaṃ

6. 第二战士经

76. ‘‘Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

76. “比丘们，世间有这五类以战斗为生者，他们是现实存在的。是哪五类呢？比丘们，在此，有某一类以战斗为生者，他手持剑与盾，佩带弓与箭袋，进入已布阵的战场。他在那战场上努力、奋斗。当他努力、奋斗时，敌人将他杀死，夺其性命。比丘们，在此就有这样一类以战斗为生者。比丘们，这是世间存在的第一类以战斗为生者。”

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati [Pg.83] vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“再者，比丘们，在此，有某一类以战斗为生者，他手持剑与盾，佩带弓与箭袋，进入已布阵的战场。他在那战场上努力、奋斗。当他努力、奋斗时，敌人击伤他，己方部队将他带离，送往亲属之处。当他被亲属带走时，尚未抵达亲属那里，便在半途中命终。比丘们，在此就有这样一类以战斗为生者。比丘们，这是世间存在的第二类以战斗为生者。”

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“再者，比丘们，在此，有某一类以战斗为生者，他手持剑与盾，佩带弓与箭袋，进入已布阵的战场。他在那战场上努力、奋斗。当他努力、奋斗时，敌人击伤他，己方部队将他带离，送往亲属之处。亲属们照料他、看护他。当他被亲属照料、看护时，即因那伤势而命终。比丘们，在此就有这样一类以战斗为生者。比丘们，这是世间存在的第三类以战斗为生者。”

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.

再者，诸比丘，于此世间，某一战士执持刀与盾，佩带弓与箭袋，进入已布阵之战场。他于彼战场中努力、精进。当他努力、精进时，敌军击伤他，己方军队将他带离；带离后，送至亲属之处。亲属们为他疗伤、照顾他。他因被亲属们疗伤、照顾，而从彼伤病中痊愈。诸比丘，于此世间，亦有如此某一战士。诸比丘，此为存在于世间的第四种战士。

‘‘Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.

再者，诸比丘，于此世间，某一战士执持刀与盾，佩带弓与箭袋，进入已布阵之战场。他征服彼战场，得胜之后，便主宰那胜利的战场之首。诸比丘，于此世间，亦有如此某一战士。诸比丘，此为存在于世间的第五种战士。诸比丘，此五种战士确实存在于世间。

‘‘Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ [Pg.84] vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.

“诸比丘，正是如此，在比丘中，存在此五种以战士为譬喻的个人。是哪五种呢？诸比丘，于此，有比丘依止某一村或镇而住。他于上午时分着衣，持衣钵，进入彼村或镇乞食，身不守护，语不守护，心不守护，念不安住，诸根不防护。他在那里看见衣着不整或遮蔽不严的女人。见彼衣着不整或遮蔽不严的女人后，贪欲侵蚀其心。他心为贪欲所侵蚀，既不舍学处，亦不显露软弱，而行淫欲法。”

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

诸比丘，譬如战士手持刀盾，佩带弓与箭筒，进入已布阵的战场。他在那战场上努力、精进，当他努力、精进时，为敌所杀，夺其性命。诸比丘，我说此人有如是譬喻。诸比丘，于此，有某种这样的人。诸比丘，这是存在于比丘中的第一种如战士的人。

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gacchanto appatvāva ārāmaṃ antarāmagge sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.

再者，诸比丘，有比丘依止某个村庄或市镇而住。他于上午时分，穿好下衣，持衣钵，进入那个村庄或市镇乞食，身不守护，语不守护，心不守护，念不安住，诸根不防护。他在那里看见衣着不整或遮蔽不严的女人。他看见那衣着不整或遮蔽不严的女人时，贪欲侵袭其心。他心为贪欲所侵袭，身心俱感灼烧。他心想：“我何不去寺院，告知诸比丘：‘贤友，我为贪欲所困，为贪欲所迫，不能持守梵行了；我当宣布自己于学处无力，舍戒还俗。’”他前往寺院，尚未抵达，即于中途宣布自己于学处无力，舍戒还俗。

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva [Pg.85] ñātake antarāmagge kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“诸比丘，譬如战士手持刀盾，佩带弓箭，进入已布阵的战场。他在那战场上努力、精进，但当他努力、精进时，被敌人击伤，己方的士兵将他带走；带走后，送至亲族处。他被亲族护送，还未到达亲族那里，就在途中命终。诸比丘，我说此个人就如同此譬喻。诸比丘，于此有某种这样的个人。诸比丘，这是存在于比丘中的第二种如战士的个人。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti – ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti.

“再者，诸比丘，有比丘依止某个村庄或市镇而住。他于上午时分，穿好下衣，取了衣钵，进入那个村庄或市镇乞食，身不守护，语不守护，心不守护，念不安住，诸根不防护。他在那里看见衣着不整或遮蔽不严的妇女。他看见那衣着不整或遮蔽不严的妇女后，贪欲侵袭其心。他心被贪欲侵袭，身心炽燃。他这样想：‘我何不去僧伽蓝，告诉比丘们：“贤友，我被贪欲所困扰，为贪欲所征服，无法持续梵行了。我当宣布自己在学处上的无力，舍弃学，还俗。”’于是他去到僧伽蓝，告诉比丘们：‘贤友，我被贪欲所困扰，为贪欲所征服，无法持续梵行了。我当宣布自己在学处上的无力，舍弃学，还俗。’”

‘‘Tamenaṃ sabrahmacārī ovadanti anusāsanti – ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sattisūlūpamā kāmā vuttā bhagavatā [Pg.86] bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’’’ti.

其同梵行者们劝导、教诫他道：“贤友，世尊曾说诸欲少味、多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如骨骸，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如肉块，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如草炬，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如火炭坑，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如梦境，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如借物，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如树果，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如屠案，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如矛槊，多苦、多恼，于此中，过患更多。世尊曾说诸欲犹如蛇首，多苦、多恼，于此中，过患更多。具寿，您当乐于梵行；具寿，不要显露学处之薄弱，舍弃学处而还俗！”

‘‘So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha – ‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; atha kho nevāhaṃ sakkomi brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti. So sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.

当被同梵行者们如此劝导、教诫时，那位比丘如是说：“贤友们，诚然，世尊曾说诸欲少味、多苦、多恼，于此中，过患更多；然而我实不能持续梵行，我将显露学处之薄弱，舍弃学处而还俗。”于是，他显露学处之薄弱，舍弃学处而还俗。

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“诸比丘，譬如一位战士，手持刀盾，佩带弓箭，进入已布阵的战场。他在那战场上奋力、精进，当他奋力、精进时，为敌所伤，己方士兵将他带离；带离后，送至亲族处，亲族们照料、看护他。他为亲族所照料、看护，却因那伤病而命终。诸比丘，我说此个人就如同此譬喻。诸比丘，于此有这样的个人。诸比丘，这是存在于比丘中的第三种如战士的个人。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ [Pg.87] sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti – ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti.

“再者，诸比丘，有比丘依止某个村落或城镇而住。他在上午时分，穿好下衣，取了衣钵，进入那个村落或城镇乞食，身不防护，语不防护，心不防护，念不安住，诸根不守护。他在那里看见衣着不整或遮盖不严的妇女。他看见那衣着不整或遮盖不严的妇女，贪欲便毁坏其心。他心为贪欲所毁坏，身心皆遭烧灼。他这样想：‘我不如去僧院，告知诸比丘：贤友们，我为贪欲所困扰，为贪欲所征服，不能持续梵行；我将承认学处上的无力，舍弃学处，还俗。’于是他去到僧院，告知诸比丘：‘贤友们，我为贪欲所困扰，为贪欲所征服，不能持续梵行；我将承认学处上的无力，舍弃学处，还俗。’”

‘‘Tamenaṃ sabrahmacārī ovadanti anusāsanti – ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā…pe… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’’’ti.

同梵行者们劝诫、教导他：“贤友，世尊说诸欲少味、多苦、多恼，于此过患更多。世尊说诸欲犹如骨骸，多苦、多恼，于此过患更多；犹如肉块……犹如草炬……犹如炭火坑……犹如梦境……犹如借物……犹如树果……犹如屠宰砧……犹如矛槊……犹如蛇头，多苦、多恼，于此过患更多。具寿，当乐于梵行；具寿，莫要显露学处之弱而舍弃学处，还俗。”

‘‘So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha – ‘ussahissāmi, āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso! Na dānāhaṃ, āvuso, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’’’ti.

当他被同梵行者们如此劝诫、教导时，他这么说道：“贤友们，我将努力，贤友们，我将精进，贤友们，我将乐于此！贤友们，现在我将不显露学处之弱而舍弃学处，还俗。”

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“诸比丘，譬如一位战士，拿起刀剑与盾牌，佩带上弓与箭袋，进入列阵的战场。他在那战场上努力、奋斗。当他努力、奋斗时，敌方击伤了他，（战友们）将他带离；带离后，送往亲属之处，他的亲属们照料、服侍他。他被亲属们照料、服侍，从那伤病中痊愈。诸比丘，我说此人就如同那位战士。诸比丘，于此，有某种人即是如此。诸比丘，这是第四种如战士的个人，存在于比丘众中。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. So [Pg.88] 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. So pacchābhattaṃ piṇḍapātapaṭikkanto vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

“再者，诸比丘，有比丘依止某一村庄或市镇而住。彼于上午时，着衣持衣钵，进入该村庄或市镇乞食，守护其身，守护其语，守护其心，念已现前，防护诸根。彼以眼见色时，不取于相，不取于细相。若彼住于不守护眼根，贪、忧诸恶不善法即会侵扰。为防护之，彼即行道，守护眼根，于眼根中达成守护。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意知法时，不取于相，不取于细相。若彼住于不守护意根，贪、忧诸恶不善法即会侵扰。为防护之，彼即行道，守护意根，于意根中达成守护。彼食后，从乞食归来，前往寂静之住处：或森林、或树下、或山岳、或峡谷、或山洞、或冢间、或林薮、或露地、或草堆。彼或往森林，或往树下，或往空宅，结跏趺坐，正直其身，安立念于面前。彼舍离于世间之贪欲……舍离此五盖——心之随烦恼，能令慧羸弱，远离诸欲……成就并安住于第四禅。”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… nāparaṃ itthattāyāti pajānāti’’.

他这样当心专注、清净、明亮、无瑕、离诸随染、柔软、堪任、安住、已达不动时，便将心导向诸漏尽智。他如实了知：“此是苦”……乃至……他了知：“……于此，再无其它。”’

‘‘Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū’’ti. Chaṭṭhaṃ.

“诸比丘，譬如战士，手持刀盾，佩带弓与箭袋，进入严阵以待的战场。他征服战场，得胜之后，便掌控那战场的前沿。诸比丘，我说此人就像那样。诸比丘，于此，有这样一类人。诸比丘，这是存在于比丘中的第五种如战士般的人。诸比丘，这五种如战士般的人，存在于比丘中。”第六经竟。

7. Paṭhamaanāgatabhayasuttaṃ

7. 第一未来怖畏经

77. ‘‘Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa [Pg.89] pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

77. “诸比丘，林居比丘若能预见此五种未来之怖畏，实应不放逸、精勤、决意而住，以求达到未达之境，获得未得之法，作证未证之果。

‘‘Katamāni pañca? Idha, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekakaṃ kho pana maṃ araññe viharantaṃ ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“是哪五种呢？诸比丘，于此，林居比丘如是思惟：‘我如今独自住于林中。当我独住林中时，或有蛇咬我，或有蝎蜇我，或有蜈蚣咬我，我或会因此命终，那会是我的障碍。来！我当发起精进，以求达到未达之境，获得未得之法，作证未证之果。’诸比丘，林居比丘若能预见此第一种未来之怖畏，实应不放逸、精勤、决意而住，以求达到未达之境，获得未得之法，作证未证之果。

‘‘Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto upakkhalitvā vā papateyyaṃ, bhattaṃ vā bhuttaṃ me byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

再者，诸比丘，林居比丘如是思惟：“我如今独自住于林中。独自住于林中时，我或许会滑倒或跌倒，我所吃的食物或许会致病，或胆汁发动，或痰病发作，或如刀割般的风病发作，我可能因此命终，那将成为我的障碍。那么，我应当发起精进，为得未得，为达未达，为证未证。”诸比丘，林居比丘预见此第二种未来之怖畏，实应不放逸、勇猛、专心致志而住，为得未得，为达未达，为证未证。

‘‘Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto vāḷehi samāgaccheyyaṃ, sīhena vā byagghena vā dīpinā vā acchena vā taracchena vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ [Pg.90] appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

再者，诸比丘，林居比丘如是思惟：“我如今独自住于林中。独自住于林中时，我或许会遭遇猛兽，如狮子、老虎、豹、熊或鬣狗，它们可能会夺走我的生命，我可能因此命终，那将成为我的障碍。那么，我应当发起精进，为得未得，为达未达，为证未证。”诸比丘，林居比丘预见此第三种未来之怖畏，实应不放逸、勇猛、专心致志而住，为得未得，为达未达，为证未证。

‘‘Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto māṇavehi samāgaccheyyaṃ katakammehi vā akatakammehi vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“再者，诸比丘，林居比丘如是思惟：‘我如今独自住于林中。我独自住于林中时，可能会遇到盗贼，无论他们已作案或未作案，他们可能会夺我性命，因此我便会死亡，那会是我的障碍。来吧，我当发起精进，为得未得，为达未达，为现证未现证。’诸比丘，林居比丘善见此第四种未来之怖，即足以不放逸、热忱、专志地安住，为得未得，为达未达，为现证未现证。”

‘‘Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Santi kho panāraññe vāḷā amanussā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“再者，诸比丘，林居比丘如是思惟：‘我如今独自住于林中。林中实有凶恶的非人，他们可能会夺我性命，因此我便会死亡，那会是我的障碍。来吧，我当发起精进，为得未得，为达未达，为现证未现证。’诸比丘，林居比丘善见此第五种未来之怖，即足以不放逸、热忱、专志地安住，为得未得，为达未达，为现证未现证。”

‘‘Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’ti. Sattamaṃ.

“诸比丘，林居比丘善见此五种未来之怖，即足以不放逸、热忱、专志地安住，为得未得，为达未达，为现证未现证。”第七。

8. Dutiyaanāgatabhayasuttaṃ

8. 第二未来怖畏经

78. ‘‘Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Katamāni pañca? Idha, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā[Pg.91]. Hoti kho pana so samayo yaṃ imaṃ kāyaṃ jarā phusati. Jiṇṇena kho pana jarāya abhibhūtena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato jiṇṇakopi phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

78. “诸比丘，比丘善见此五种未来之怖畏，实应不放逸、热勤、专心致志而住，为达未达，为得未得，为证未证。是哪五种呢？诸比丘，于此，有比丘如是省察：‘我如今尚年轻、年少、黑发，具足美好青春，处于人生初年。然而，衰老触及此身的时刻终将到来。被衰老所征服的年迈之人，实难作意诸佛的教法，难于受用阿兰若、林野、边地的坐卧处。在那不可爱、不喜悦、不合意之法到来于我之前，我当预先发起精进，为达未达，为得未得，为证未证。我若具足此法，纵使年老，亦能安乐而住。’诸比丘，此是第一种未来之怖畏，比丘善见此，实应不放逸、热勤、专心致志而住，为达未达，为得未得，为证未证。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Hoti kho pana so samayo yaṃ imaṃ kāyaṃ byādhi phusati. Byādhitena kho pana byādhinā abhibhūtena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato byādhitopi phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

再者，诸比丘，比丘如是省思：“我现在少病少恼，消化功能俱足，不过冷、不过热，中等而堪于精勤。然而，将来会有疾病触及此身的时候。为病所苦、被病压倒者，要作意佛陀的教导是不容易的，要受用阿兰若、林野、边地的坐卧处是不容易的。在那不可爱、不喜悦、不合意的状况临到我之前，来吧！我当预先发起精进，以达到未达到者，以获得未获得者，以证悟未证悟者，这样，凭借所成就的法，我即使生病也能安乐地安住。”诸比丘，这是第二种未来之恐怖。有远见的比丘，为了达到未达到者，获得未获得者，证悟未证悟者，理应不放逸、热忱、自我策励地安住。

‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho subhikkhaṃ susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ. Hoti kho pana so samayo yaṃ dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ. Dubbhikkhe kho pana manussā yena subhikkhaṃ tena saṅkamanti. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi [Pg.92] kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

再者，诸比丘，比丘如是省察：“如今食物丰足，谷物丰美，乞食易得，容易以持钵乞食维持生命。然将有之时，会有饥荒，谷物歉收，乞食难得，不易以持钵乞食维持生命。实在，饥荒之时，人们会迁往食物丰足之处。在彼处，会有团体杂居、交往混杂。当有团体杂居、交往混杂时，不易作意诸佛的教导，不易受用阿兰若、林野、边地的坐卧处。在那不可爱、不称意、不合意的法来到我这里之前，我当预先发起精进，为得未得，为达未达，为证未证。我具足此法，即使在饥荒时也能安乐而住。”诸比丘，这是第三种未来之险。预见此险的比丘，实应住于不放逸、精勤、策励，为得未得，为达未达，为证未证。

‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Hoti kho pana so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Bhaye kho pana sati manussā yena khemaṃ tena saṅkamanti. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhayepi phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“再者，比丘们，比丘如是省思：‘如今人们和合、欢喜、不争执，如水乳交融，以慈爱的目光互相看待而住。然而，将有彼时，有林贼之乱的怖畏，国土人民登上车乘四处奔逃。有怖畏时，人们便迁往安全之处。那里就会成为群居杂处。在群居杂处时，则不易作意诸佛的教说，不易受用阿兰若、林野、边地的坐卧处。在那不可爱、不合意、不悦意的境况到来之前，我当及早发起精进，为得未得，为达未达，为证未证。我具足此法，即使在怖畏中也能安乐而住。’比丘们，这是第四种未来之怖畏，比丘见到此，实应不放逸、热忱、决意而住，为得未得，为达未达，为证未证。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Hoti kho pana so samayo yaṃ saṅgho bhijjati. Saṅghe kho pana bhinne na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhinnepi saṅghe phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena [Pg.93] ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“再者，诸比丘，比丘如是思惟：‘如今僧团和合，互相欢喜，没有争论，同一诵戒，安乐而住。然而，将来会有僧团分裂之时。当僧团分裂时，则不易作意佛陀的教法，不易受用阿兰若、林野、边地的坐卧处。在那不可爱、不称意、不愉快的法到来之前，我应预先发起精进，为达到未达，为证得未证，为作证未作证；我具足此法，即使僧团分裂，也能安乐而住。’诸比丘，善见此第五种未来怖畏的比丘，为了达到未达，为证得未证，为作证未作证，理应不放逸、热忱、自我策励而住。”

‘‘Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’ti. Aṭṭhamaṃ.

“诸比丘，善见此五种未来怖畏的比丘，为了达到未达，为证得未证，为作证未作证，理应不放逸、热忱、自我策励而住。”第八经竟。

9. Tatiyaanāgatabhayasuttaṃ

9. 第三未来怖畏经

79. ‘‘Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.

79. “诸比丘，有这五种未来怖畏，现在尚未出现，将来会出现。你们应当觉知它们；觉知后，应当为了断除它们而努力。”

‘‘Katamāni pañca? Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“是哪五种呢？比丘们，在未来之时，将有比丘身未修习、戒未修习、心未修习、慧未修习。他们身未修习、戒未修习、心未修习、慧未修习，却为他人授具足戒。他们也无法在增上戒、增上心、增上慧上教导，于是那些弟子也将成为身未修习、戒未修习、心未修习、慧未修习者。而那些弟子身未修习、戒未修习、心未修习、慧未修习，又为他人授具足戒。他们也无法在增上戒、增上心、增上慧上教导，于是他们的弟子也将成为身未修习、戒未修习、心未修习、慧未修习者。比丘们，像这样，由法的败坏而有律的败坏，由律的败坏而有法的败坏。比丘们，这是第一种未来的怖畏，现在尚未生起，未来将会生起。你们应当觉知它；觉知之后，应为断除它而努力。”

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti. Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā [Pg.94] abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti. Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“再者，诸比丘，未来之时，将有比丘身未修习、戒未修习、心未修习、慧未修习。他们自己身未修习、戒未修习、心未修习、慧未修习，却要为他人授与依止，也无法在增上戒、增上心、增上慧上教导他人。而那些弟子也将是身未修习、戒未修习、心未修习、慧未修习。而那些弟子也身未修习、戒未修习、心未修习、慧未修习，却要为他人授与依止，也无法在增上戒、增上心、增上慧上教导他人。而他们的弟子也将是身未修习、戒未修习、心未修习、慧未修习。诸比丘，像这样，由于法的败坏，导致律的败坏；由于律的败坏，导致法的败坏。诸比丘，这是第二种未来之怖畏，现在尚未出现，将来会出现。你们应当觉知它；觉知后，应当为了断除它而努力。”

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṃ vedallakathaṃ kathentā kaṇhadhammaṃ okkamamānā na bujjhissanti. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“再者，诸比丘，未来之时，将有比丘身未修习、戒未修习、心未修习、慧未修习。他们自己身未修习、戒未修习、心未修习、慧未修习，却在讲述阿毗达摩(abhidhamma)与毗陀罗(vedalla)时，趣入黑法而不能觉悟。诸比丘，像这样，由于法的败坏，导致律的败坏；由于律的败坏，导致法的败坏。诸比丘，这是第三种未来之怖畏，现在尚未出现，将来会出现。你们应当觉知它；觉知后，应当为了断除它而努力。”

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṃ odahissanti, na aññā cittaṃ upaṭṭhapessanti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhapessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“再者，诸比丘，于未来时，将有比丘身未修习、戒未修习、心未修习、慧未修习。彼等身未修习、戒未修习、心未修习、慧未修习者，于如来所说甚深、义甚深、出世间、与空性相应的诸经，于彼等被诵说时，不欲听闻，不倾耳听，不为证知而用心，且不认为彼等法应受持、应遍学。然于诗人所作、属诗歌、文辞美妙、文句华丽、属外道、为外道弟子所说的诸经，于彼等被诵说时，则欲听闻，倾耳听，为证知而用心，且认为彼等法应受持、应遍学。诸比丘，如是，由法之败坏而有律之败坏，由律之败坏而有法之败坏。诸比丘，此是第四未来怖畏，现在未生，未来当生。此是汝等所应觉知者；觉知之后，应为断除彼而精勤。”

‘‘Puna [Pg.95] caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjissati. Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ. ‘‘Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabba’’nti. Navamaṃ.

“再者，诸比丘，于未来时，将有比丘身未修习、戒未修习、心未修习、慧未修习。彼等身未修习、戒未修习、心未修习、慧未修习的长老比丘，将成为多求利养者、行持松懈者，于退堕中为先行者，于远离中舍弃责任，不为到达未达、证得未证、作证未作证而发起精进。其后辈众人亦将仿效所见。彼等亦将成为多求利养者、行持松懈者，于退堕中为先行者，于远离中舍弃责任，不为到达未达、证得未证、作证未作证而发起精进。如是，诸比丘，由法之败坏而有律之败坏，由律之败坏而有法之败坏。诸比丘，此是第五未来怖畏，现在尚未生起，将来将会生起。汝等应觉知之；觉知后，应为断除之而努力。诸比丘，此等五种未来怖畏，现在尚未生起，将来将会生起。汝等应觉知之；觉知后，应为断除之而努力。”第九。

10. Catutthaanāgatabhayasuttaṃ

10. 第四未来怖畏经

80. ‘‘Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.

80. “诸比丘，此等五种未来怖畏，现在尚未生起，将来将会生起。汝等应觉知之；觉知后，应为断除之而努力。”

‘‘Katamāni pañca? Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ cīvare kalyāṇakāmā. Te cīvare kalyāṇakāmā samānā riñcissanti paṃsukūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, cīvarahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“是哪五种呢？诸比丘，于未来时，将有比丘贪求好的衣。他们贪求好的衣，就会舍弃粪扫衣行，舍弃森林、林野的偏远住处；他们会进入村庄、市镇、王都居住，且为了衣的缘故，会陷入种种不适宜、不正当的谋求。诸比丘，这是第一种未来之险，现在尚未生起，将来会生起。你们应当觉知它；觉知之后，应当为断除它而努力。”

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ piṇḍapāte kalyāṇakāmā. Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṃ[Pg.96], riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti jivhaggena rasaggāni pariyesamānā, piṇḍapātahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“再者，诸比丘，于未来时，将有比丘贪求好的食物。他们贪求好的食物，就会舍弃托钵行，舍弃森林、林野的偏远住处；他们会进入村庄、市镇、王都居住，用舌尖寻求上味，且为了食物的缘故，会陷入种种不适宜、不正当的谋求。诸比丘，这是第二种未来之险，现在尚未生起，将来会生起。你们应当觉知它；觉知之后，应当为断除它而努力。”

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ senāsane kalyāṇakāmā. Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, senāsanahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“再者，诸比丘，于未来时，将有比丘贪求好的住处。他们贪求好的住处，就会舍弃树下住行，舍弃森林、林野的偏远住处；他们会进入村庄、市镇、王都居住，且为了住处的缘故，会陷入种种不适宜、不正当的谋求。诸比丘，这是第三种未来之险，现在尚未生起，将来会生起。你们应当觉知它；觉知之后，应当为断除它而努力。”

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ bhikkhunīsikkhamānāsamaṇuddesehi saṃsaṭṭhā viharissanti. Bhikkhunīsikkhamānāsamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ – ‘anabhiratā vā brahmacariyaṃ carissanti, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjissanti, sikkhaṃ vā paccakkhāya hīnāyāvattissanti’. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“再者，诸比丘，未来时中，将有比丘与比丘尼、在学尼、沙弥混杂而住。诸比丘，当与比丘尼、在学尼、沙弥交往时，可以预料：他们或将不乐于行梵行，或将违犯某种染污的过失，或将舍弃学处而还俗。诸比丘，这是第四种未来的怖畏，现在尚未生起，未来将会生起。你们应当觉知它；觉知之后，应当为断除它而努力。”

‘‘Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ ārāmikasamaṇuddesehi saṃsaṭṭhā viharissanti. Ārāmikasamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ – ‘anekavihitaṃ sannidhikāraparibhogaṃ anuyuttā viharissanti, oḷārikampi nimittaṃ karissanti, pathaviyāpi haritaggepi’. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“再者，诸比丘，未来时中，将有比丘与园林沙弥混杂而住。诸比丘，当与园林沙弥交往时，可以预料：他们将致力于受用多种积蓄的物品，也将在土地上和有绿芽的草木上做粗显的表示。诸比丘，这是第五种未来的怖畏，现在尚未生起，未来将会生起。你们应当觉知它；觉知之后，应当为断除它而努力。”

‘‘Imāni [Pg.97] kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabba’’nti. Dasamaṃ.

“诸比丘，这五种未来的怖畏，现在尚未生起，将来将会生起。你们应当觉知它们；觉知之后，应当为断除它们而努力。”第十经竟。

Yodhājīvavaggo tatiyo.

战士品第三竟。

Tassuddānaṃ –

此品摄颂曰：

Dve cetovimuttiphalā, dve ca dhammavihārino;

Yodhājīvā ca dve vuttā, cattāro ca anāgatāti.

二心解脱果，二法住行者，二说战士业，以及四未来。

(9) 4. Theravaggo

(9) 4. 长老品

1. Rajanīyasuttaṃ

1. 染爱经

81. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Rajanīye rajjati, dussanīye dussati, mohanīye muyhati, kuppanīye kuppati, madanīye majjati – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

81. “诸比丘，具足五法的长老比丘，为同梵行者所不喜爱、不悦意、不尊重、不值得敬重。是哪五法呢？于可贪染处而贪染，于可嗔恚处而嗔恚，于可愚痴处而愚痴，于可愤怒处而愤怒，于可沉醉处而沉醉。诸比丘，具足此五法的长老比丘，为同梵行者所不喜爱、不悦意、不尊重、不值得敬重。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kuppanīye na kuppati, madanīye na majjati – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Paṭhamaṃ.

“诸比丘，具足五法的长老比丘，为同梵行者所喜爱、悦意、尊重、值得敬重。是哪五法呢？于可贪染处而不贪染，于可嗔恚处而不嗔恚，于可愚痴处而不愚痴，于可愤怒处而不愤怒，于可沉醉处而不沉醉。诸比丘，具足此五法的长老比丘，为同梵行者所喜爱、悦意、尊重、值得敬重。”第一。

2. Vītarāgasuttaṃ

2. 离贪经

82. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi [Pg.98] pañcahi? Avītarāgo hoti, avītadoso hoti, avītamoho hoti, makkhī ca, paḷāsī ca – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

82. “诸比丘，具足五法的长老比丘，为同梵行者所不喜爱、不悦意、不尊重、不值得敬重。是哪五法呢？未离贪，未离嗔，未离痴，以及抹煞他人功德者、好与人争者。诸比丘，具足此五法的长老比丘，为同梵行者所不喜爱、不悦意、不尊重、不值得敬重。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Vītarāgo hoti, vītadoso hoti, vītamoho hoti, amakkhī ca, apaḷāsī ca – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Dutiyaṃ.

“诸比丘，具足五法的长老比丘，为同梵行者所喜爱、悦意、尊重、值得敬重。是哪五法呢？已离贪，已离嗔，已离痴，以及不抹煞他人功德者、不好与人争者。诸比丘，具足此五法的长老比丘，为同梵行者所喜爱、悦意、尊重、值得敬重。”第二。

3. Kuhakasuttaṃ

3. 伪善经

83. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Kuhako ca hoti, lapako ca, nemittiko ca, nippesiko ca, lābhena ca lābhaṃ nijigīsitā – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

83. “诸比丘，具足五法的长老比丘，为同梵行者所不喜爱、不悦意、不受敬重、不值得培育。是哪五法呢？他欺诈、花言巧语、示相、逼迫、以利求利。诸比丘，具足此五法的长老比丘，为同梵行者所不喜爱、不悦意、不受敬重、不值得培育。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Na ca kuhako hoti, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsitā – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Tatiyaṃ.

“诸比丘，具足五法的长老比丘，为同梵行者所喜爱、悦意、受敬重、值得培育。是哪五法呢？他不欺诈，不花言巧语，不示相，不逼迫，不以利求利。诸比丘，具足此五法的长老比丘，为同梵行者所喜爱、悦意、受敬重、值得培育。”第三经竟。

4. Assaddhasuttaṃ

4. 无信经

84. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti, amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Assaddho hoti, ahiriko hoti, anottappī hoti[Pg.99], kusīto hoti, duppañño hoti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

84. “诸比丘，具足五法的长老比丘，为同梵行者所不喜爱、不悦意、不受敬重、不值得培育。是哪五法呢？他无信、无惭、无愧、懈怠、恶慧。诸比丘，具足此五法的长老比丘，为同梵行者所不喜爱、不悦意、不受敬重、不值得培育。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Catutthaṃ.

“诸比丘，具足五法的长老比丘，为同梵行者所喜爱、悦意、受敬重、值得培育。是哪五法呢？他有信、有惭、有愧、勤精进、有慧。诸比丘，具足此五法的长老比丘，为同梵行者所喜爱、悦意、受敬重、值得培育。”第四经竟。

5. Akkhamasuttaṃ

5. 不忍经

85. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

85. “诸比丘，具足五法的长老比丘，为同梵行者所不喜爱、不合意、不被尊重、不值得培育。是哪五法呢？不能忍耐色，不能忍耐声，不能忍耐香，不能忍耐味，不能忍耐触。诸比丘，具足此五法的长老比丘，为同梵行者所不喜爱、不合意、不被尊重、不值得培育。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Pañcamaṃ.

“诸比丘，具足五法的长老比丘，为同梵行者所喜爱、合意、被尊重、值得敬爱。是哪五法呢？能忍耐色，能忍耐声，能忍耐香，能忍耐味，能忍耐触。诸比丘，具足此五法的长老比丘，为同梵行者所喜爱、合意、被尊重、值得敬爱。”第五。

6. Paṭisambhidāpattasuttaṃ

6. 无碍解成就经

86. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ [Pg.100] alaṃ saṃvidhātuṃ – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Chaṭṭhaṃ.

86. “诸比丘，具足五法的长老比丘，为同梵行者所喜爱、合意、被尊重、值得敬爱。是哪五法呢？他已获得义无碍解(atthapaṭisambhidā)，已获得法无碍解(dhammapaṭisambhidā)，已获得词无碍解(niruttipaṭisambhidā)，已获得辩无碍解(paṭibhānapaṭisambhidā)；对于同梵行者们的各种大小事务，他熟练、不懈怠，具备能达成目的的审察智慧，能够自己执行，也能够为他人安排。诸比丘，具足此五法的长老比丘，为同梵行者所喜爱、合意、被尊重、值得敬爱。”第六。

7. Sīlavantasuttaṃ

7. 持戒经

87. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati. Ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Sattamaṃ.

87. “诸比丘，具备五法的长老比丘，为同梵行者所喜爱、悦意、尊重、应受敬重。是哪五法呢？他具足戒，以波罗提木叉律仪防护而住，具足正行与行处，于微细过失亦见其怖，于诸学处受持而学；他是多闻者，持诵所闻，积集所闻，凡是那些初善、中善、后善，义理、文句具足，宣说完全圆满、遍净梵行的法，这样的法他都已多闻、持诵、口头熟练、意所随观、以慧善通达；他言语贤善，言辞优雅，具足文雅、明晰、流畅、能令义理了然之语；他是四种增上心、现法乐住之禅那的随意获得者、不难获得者、不费力获得者；他因诸漏已尽，于现法中，以神通亲自证悟，具足无漏之心解脱、慧解脱而住。诸比丘，具备这五法的长老比丘，为同梵行者所喜爱、悦意、尊重、应受敬重。”第七经。

8. Therasuttaṃ

8. 长老经

88. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

88. “诸比丘，具备五法的长老比丘，他的行持是为了许多人的无益，许多人的不乐，许多人的无义，是为了天人的无益与痛苦。”

‘‘Katamehi pañcahi? Thero hoti rattaññū cirapabbajito; ñāto hoti yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro; lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā [Pg.101] pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā appaṭividdhā; micchādiṭṭhiko hoti viparītadassano, so bahujanaṃ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti. Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṃ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro itipissa diṭṭhānugatiṃ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ itipissa diṭṭhānugatiṃ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṃ āpajjanti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

是哪五种呢？他是长老，具足戒腊，出家已久；他知名、有声望，拥有众多在家与出家的随从；他能获得衣服、饮食、住所、病缘医药等资具；他多闻，持诵所闻，积聚所闻——凡是那些初善、中善、后善，义理善、言辞善，宣说完全圆满、清净梵行的法，像这样的法，他多有听闻、忆持、言语熟练、内心审察，却未以智慧通达；他有邪见，见解颠倒。他令许多人舍离善法，而安立于不善法中。人们也因“这位长老比丘具足戒腊，出家已久”而效仿其行；人们也因“这位长老比丘知名、有声望，拥有众多在家与出家的随从”而效仿其行；人们也因“这位长老比丘能获得衣服、饮食、住所、病缘医药等资具”而效仿其行；人们也因“这位长老比丘多闻，持诵所闻，积聚所闻”而效仿其行。诸比丘，具足此五法的长老比丘，是为许多人的无益、许多人的不乐，为大众的无义，为天人的无益与痛苦而行道。

‘‘Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

诸比丘，具足五法的长老比丘，是为许多人的利益、许多人的安乐、大众的义利，以及天人的利益与安乐而行道。

‘‘Katamehi pañcahi? Thero hoti rattaññū cirapabbajito; ñāto hoti yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro; lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; sammādiṭṭhiko hoti aviparītadassano, so bahujanaṃ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṃ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro itipissa diṭṭhānugatiṃ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ itipissa diṭṭhānugatiṃ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṃ āpajjanti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya [Pg.102] bahuno janassa atthāya hitāya sukhāya devamanussāna’’nti. Aṭṭhamaṃ.

是哪五法？长老比丘是宿腊(rattaññū)，出家已久；他知名、有声望，为在家人与出家人所围绕；他能获得衣服、饮食、住所、病缘医药资具；他是多闻者，持所闻法，积集所闻法，凡是那些初善、中善、后善，义理文句具足，宣说完全圆满、清净梵行的法，对此等法，他皆多闻、受持、口诵通利、意善思惟、以正见善通达；他具有正见，见解无颠倒，能令大众出离非正法，而安住于正法。众人见贤思齐，心想：“这位长老比丘是宿腊，出家已久。”众人见贤思齐，心想：“这位长老比丘知名、有声望，为在家人与出家人所围绕。”众人见贤思齐，心想：“这位长老比丘能获得衣服、饮食、住所、病缘医药资具。”众人见贤思齐，心想：“这位长老比丘多闻，持所闻法，积集所闻法。”诸比丘，具备此五法的长老比丘，是为大众的利益安乐而行，为众多人、天神与人类的义利、利益与安乐而行。’第八经。

9. Paṭhamasekhasuttaṃ

9. 初有学经

89. ‘‘Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ na paccavekkhati – ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

89. “诸比丘，有五法会导致有学比丘退失。是哪五法呢？乐于事务，乐于言谈，乐于睡眠，乐于交往，不省察心已获得的解脱。诸比丘，这五法会导致有学比丘退失。”

‘‘Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ paccavekkhati – ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Navamaṃ.

“诸比丘，此五法导向有学比丘之不退。是哪五法？不乐于事务、不乐于言谈、不乐于睡眠、不乐于群居、如实审察已解脱之心。诸比丘，此五法实导向有学比丘之不退。”第九。

10. Dutiyasekhasuttaṃ

10. 第二有学经

90. ‘‘Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame pañca? Idha, bhikkhave, sekho bhikkhu bahukicco hoti bahukaraṇīyo viyatto kiṃkaraṇīyesu; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno parihānāya saṃvattati.

90. “诸比丘，此五法导向有学比丘之衰退。是哪五法？诸比丘，于此，有学比丘多事务、多所作，于诸应作之事机敏干练；舍弃独住，不致力于内心之止。诸比丘，此是第一法，导向有学比丘之衰退。”

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu appamattakena kammena divasaṃ atināmeti; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.

“复次，诸比丘，有学比丘因少量事务而消磨时日；舍弃独住，不致力于内心之止。诸比丘，此是第二法，导向有学比丘之衰退。”

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.

“复次，诸比丘，有学比丘与在家人、出家人杂处而住，行不适宜之在家交往；舍弃独住，不致力于内心之止。诸比丘，此是第三法，导向有学比丘之衰退。”

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu akālena gāmaṃ pavisati, atidivā paṭikkamati; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno parihānāya saṃvattati.

“复次，诸比丘，有学比丘于非时进入村落，过晚返回；舍弃独住，不致力于内心之止。诸比丘，此是第四法，导向有学比丘之衰退。”

‘‘Puna [Pg.103] caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya na nikāmalābhī hoti na akicchalābhī na akasiralābhī ; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno parihānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“再者，诸比丘，有学比丘对于那能削减烦恼、适于令心开显的言说，即：少欲言说、知足言说、远离言说、不杂言说、奋起精进言说、戒言说、定言说、慧言说、解脱言说、解脱知见言说，不能随欲而得，不能轻易而得，不能不费力而得；他舍弃独处，不致力于内心的寂止。诸比丘，这是第五种导致有学比丘退失的法。诸比丘，这五法导致有学比丘退失。”

‘‘Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame pañca? Idha, bhikkhave, sekho bhikkhu na bahukicco hoti na bahukaraṇīyo viyatto kiṃkaraṇīyesu; na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

“诸比丘，有五法导致有学比丘不退失。是哪五法呢？诸比丘，于此，有学比丘不多事，不多务，于应做事中善巧；他不舍弃独处，致力于内心的寂止。诸比丘，这是第一种导致有学比丘不退失的法。”

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu na appamattakena kammena divasaṃ atināmeti; na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

“再者，诸比丘，有学比丘不因少量事务而虚度时日；他不舍弃独处，致力于内心的寂止。诸比丘，这是第二种导致有学比丘不退失的法。”

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu asaṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena; na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

“再者，诸比丘，有学比丘与在家人、出家人不相混杂而住，不作不适宜的在家交往；他不舍弃独处，致力于内心的寂止。诸比丘，这是第三种导致有学比丘不退失的法。”

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu na atikālena gāmaṃ pavisati, nātidivā paṭikkamati; na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

“再者，诸比丘，有学比丘不在非时进入村落，不过晚返回；他不舍弃独住，致力于内心的寂止。诸比丘，这是第四种能令有学比丘不退失的法。”

‘‘Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya [Pg.104] nikāmalābhī hoti akicchalābhī akasiralābhī; na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno aparihānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Dasamaṃ.

“再者，诸比丘，有学比丘对于能削减烦恼、有助于心的开启的言说，即：少欲说、知足说、远离说、精进说、戒说、定说、慧说、解脱说、解脱知见说，他能随意获得、不难获得、不苦获得此等言说；他不舍弃独住，致力于内心的寂止。诸比丘，这是第五种能令有学比丘不退失的法。诸比丘，这五种法能令有学比丘不退失。”第十经。

Theravaggo catuttho.

长老品第四。

Tassuddānaṃ –

其摄颂——

Rajanīyo vītarāgo, kuhakāssaddhaakkhamā;

Paṭisambhidā ca sīlena, thero sekhā pare duveti.

贪染、离欲、欺诈、无信、不忍，以及无碍解、戒、长老，另有二有学。

(10) 5. Kakudhavaggo

(10) 5. 迦俱陀品

1. Paṭhamasampadāsuttaṃ

1. 第一具足经

91. ‘‘Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, pañca sampadā’’ti. Paṭhamaṃ.

91. “诸比丘，有此五种具足。是哪五种呢？信具足、戒具足、闻具足、舍具足、慧具足。诸比丘，此即五种具足。”第一经。

2. Dutiyasampadāsuttaṃ

2. 第二具足经

92. ‘‘Pañcimā, bhikkhave, sampadā. Katamā pañca? Sīlasampadā, samādhisampadā, paññāsampadā, vimuttisampadā, vimuttiñāṇadassanasampadā – imā kho, bhikkhave, pañca sampadā’’ti. Dutiyaṃ.

92. “诸比丘，有此五种具足。是哪五种呢？戒具足、定具足、慧具足、解脱具足、解脱知见具足。诸比丘，此即五种具足。”第二经。

3. Byākaraṇasuttaṃ

3. 记说经

93. ‘‘Pañcimāni, bhikkhave, aññābyākaraṇāni. Katamāni pañca? Mandattā momūhattā aññaṃ byākaroti; pāpiccho icchāpakato aññaṃ byākaroti; ummādā cittakkhepā aññaṃ byākaroti; adhimānena aññaṃ byākaroti; sammadeva aññaṃ byākaroti. Imāni kho, bhikkhave, pañca aññābyākaraṇānī’’ti. Tatiyaṃ.

93. “诸比丘，有五种宣说究竟智。是哪五种呢？由于迟钝、愚痴而宣说究竟智；由于有恶欲、被欲望所制而宣说究竟智；由于疯狂、心乱而宣说究竟智；由于增上慢而宣说究竟智；如理地宣说究竟智。诸比丘，此即五种宣说究竟智。”第三。

4. Phāsuvihārasuttaṃ

4. 安乐住经

94. ‘‘Pañcime[Pg.105], bhikkhave, phāsuvihārā. Katame pañca? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ime kho, bhikkhave, pañca phāsuvihārā’’ti. Catutthaṃ.

94. “诸比丘，有此五种安乐住。是哪五种呢？诸比丘，于此，比丘远离诸欲，远离诸不善法，进入并安住于有寻、有伺、由远离所生的喜与乐的初禅；寻、伺平息……进入第二禅……第三禅……进入第四禅而住；他因诸漏已尽，于现法中，以无上智自证、作证，进入并安住于无漏的心解脱、慧解脱。诸比丘，此即五种安乐住。”第四。

5. Akuppasuttaṃ

5. 不动经

95. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva akuppaṃ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yathāvimuttaṃ cittaṃ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nacirasseva akuppaṃ paṭivijjhatī’’ti. Pañcamaṃ.

95. “诸比丘，具备五法的比丘不久即能洞见不动。是哪五法呢？诸比丘，于此，比丘成就义无碍解，成就法无碍解，成就词无碍解，成就辩才无碍解，并省察如是解脱之心。诸比丘，具备此五法的比丘不久即能洞见不动。”第五。

6. Sutadharasuttaṃ

6. 持所闻经

96. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto nacirasseva akuppaṃ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu; appāhāro hoti anodarikattaṃ anuyutto; appamiddho hoti jāgariyaṃ anuyutto; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; yathāvimuttaṃ cittaṃ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto nacirasseva akuppaṃ paṭivijjhatī’’ti. Chaṭṭhaṃ.

96. “诸比丘，具足五法的比丘修习入出息念，不久就能现证不动。是哪五法呢？诸比丘，于此，比丘少务、少事、易养、易于满足生活资具；少食，致力于不纵腹；少眠，勤修觉醒；多闻，受持所闻，积集所闻，凡是那些初善、中善、后善，义理与文句具足，阐明完全圆满、遍净梵行的法，他对此类法多闻、忆持、言语娴熟、内心随观、以见善通达；并省察如是解脱之心。诸比丘，具足此五法的比丘修习入出息念，不久就能现证不动。”第六。

7. Kathāsuttaṃ

7. 论议经

97. ‘‘Pañcahi[Pg.106], bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ bhāvento nacirasseva akuppaṃ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu; appāhāro hoti anodarikattaṃ anuyutto; appamiddho hoti jāgariyaṃ anuyutto; yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī; yathāvimuttaṃ cittaṃ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ bhāvento nacirasseva akuppaṃ paṭivijjhatī’’ti. Sattamaṃ.

97. “诸比丘，具足五法的比丘修习入出息念，不久就能现证不动。是哪五法呢？诸比丘，于此，比丘少务、少事、易养、易于满足生活资具；少食，致力于不纵腹；少眠，勤修觉醒；对于能削减烦恼、有助于心解脱的论议，即：少欲论……乃至解脱知见论，他能随意获得，不费力获得，不困难获得；并省察如是解脱之心。诸比丘，具足此五法的比丘修习入出息念，不久就能现证不动。”第七。

8. Āraññakasuttaṃ

8. 阿兰若经

98. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ bahulīkaronto nacirasseva akuppaṃ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu; appāhāro hoti anodarikattaṃ anuyutto; appamiddho hoti jāgariyaṃ anuyutto; āraññako hoti pantasenāsano; yathāvimuttaṃ cittaṃ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ bahulīkaronto nacirasseva akuppaṃ paṭivijjhatī’’ti. Aṭṭhamaṃ.

98. “诸比丘，具足五法的比丘，多修习入出息念，不久即能通达不动。是哪五法呢？于此，诸比丘，比丘少事、少务，易养，于生活资具易满足；少食，不事填腹；少眠，策励觉醒；是阿兰若行者，住于边远的坐卧处；如实省察其已解脱之心。诸比丘，具足此五法的比丘，多修习入出息念，不久即能通达不动。”第八。

9. Sīhasuttaṃ

9. 狮子经

99. ‘‘Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisaṃ anuviloketi; samantā catuddisaṃ anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. So hatthissa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ; mahiṃsassa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ; gavassa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ; dīpissa cepi [Pg.107] pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ; khuddakānañcepi pāṇānaṃ pahāraṃ deti antamaso sasabiḷārānampi, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ. Taṃ kissa hetu? ‘Mā me yoggapatho nassā’ti.

99. “诸比丘，兽王狮子于傍晚时分自窟而出；出已，伸展身体；伸展身体已，环顾四方；环顾四方已，作三次狮子吼；作三次狮子吼已，便出去觅食。它若攻击大象，也必郑重攻击，毫不轻忽；若攻击水牛，也必郑重攻击，毫不轻忽；若攻击牛，也必郑重攻击，毫不轻忽；若攻击豹，也必郑重攻击，毫不轻忽；若攻击微小生物，乃至兔、猫，也必郑重攻击，毫不轻忽。此是何因？（它想：）‘愿我的攻击之道不失！’”

‘‘Sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ. Bhikkhūnañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ; bhikkhunīnañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ; upāsakānañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ; upāsikānañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ; puthujjanānañcepi, bhikkhave, tathāgato dhammaṃ deseti antamaso annabhāranesādānampi, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ. Taṃ kissa hetu? Dhammagaru, bhikkhave, tathāgato dhammagāravo’’ti. Navamaṃ.

“诸比丘，‘狮子’实为如来、应供、正等觉者之异名。诸比丘，如来于大众中说法，此即为其狮子吼。诸比丘，如来即便是为比丘说法，亦是恭敬地说法，而非不恭敬；即便是为比丘尼说法，亦是恭敬地说法，而非不恭敬；即便是为优婆塞说法，亦是恭敬地说法，而非不恭敬；即便是为优婆夷说法，亦是恭敬地说法，而非不恭敬；即便是为凡夫说法，乃至为运食者与猎人说法，亦是恭敬地说法，而非不恭敬。此是何因？诸比丘，如来尊重法、敬重法。”第九。

10. Kakudhatherasuttaṃ

10. 迦俱陀长老经

100. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṃ manomayaṃ kāyaṃ upapanno. Tassa evarūpo attabhāvapaṭilābho hoti – seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. So tena attabhāvapaṭilābhena neva attānaṃ no paraṃ byābādheti.

100. 如是我闻。一时，世尊住在憍赏弥（Kosambī）的瞿师多园。那时，名叫迦俱陀的拘利族之子，是具寿大目犍连的侍者，刚过不久去世，投生到某种意生身。他获得这样的自身——就好比两三个摩揭陀（Māgadha）的村落田地那么大。他凭借这样的自身，既不恼害自己，也不恼害他人。

Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kakudho devaputto āyasmantaṃ mahāmoggallānaṃ [Pg.108] etadavoca – ‘‘devadattassa, bhante, evarūpaṃ icchāgataṃ uppajji – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti. Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno’’ti. Idamavoca kakudho devaputto. Idaṃ vatvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

尔时，迦俱陀(Kakudha)天子前往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。立于一旁的迦俱陀天子对具寿大目犍连说：“尊者，提婆达多生起了这样卑劣的欲求：‘我将统理比丘僧团。’尊者，此心念一起，提婆达多即从其神通退失。”迦俱陀天子说完此话，便礼敬具寿大目犍连，右绕后，即于彼处消失。

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca –

尔时，具寿大目犍连前往世尊所在之处，抵达后，礼敬世尊，然后坐于一旁。坐于一旁的具寿大目犍连对世尊说：

‘‘Kakudho nāma, bhante, koliyaputto mamaṃ upaṭṭhāko adhunākālaṅkato aññataraṃ manomayaṃ kāyaṃ upapanno hoti. Tassa evarūpo attabhāvapaṭilābho – seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. So tena attabhāvapaṭilābhena neva attānaṃ no paraṃ byābādheti. Atha kho, bhante, kakudho devaputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhante, kakudho devaputto maṃ etadavoca – ‘devadattassa, bhante, evarūpaṃ icchāgataṃ uppajji – ahaṃ bhikkhusaṅghaṃ pariharissāmīti. Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno’ti. Idamavoca, bhante, kakudho devaputto. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

“世尊，我有一位名为迦俱陀(Kakudha)的拘利子(Koliyaputta)侍者，他于近期命终，投生于某一意成身。他所获得的自体，大如摩揭陀(Māgadha)的两三个村庄田地。他以此自体，既不逼恼自己，也不逼恼他人。世尊，尔时，迦俱陀天子前来我处，抵达后，礼敬我，然后立于一旁。世尊，立于一旁的迦俱陀天子对我说：‘尊者，提婆达多生起了这样卑劣的欲求：“我将统理比丘僧团。”尊者，此心念一起，提婆达多即从其神通退失。’世尊，迦俱陀天子说完此话，便礼敬我，右绕后，即于彼处消失。”

‘‘Kiṃ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito – ‘yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā’’’ti? ‘‘Cetasā ceto paricca vidito me, bhante, kakudho devaputto – ‘yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā’’’ti. ‘‘Rakkhassetaṃ, moggallāna, vācaṃ! (Rakkhassetaṃ, moggallāna, vācaṃ) ! Idāni so moghapuriso attanāva attānaṃ pātukarissati.

“目犍连，你是否以心辨心，了知迦俱陀(Kakudha)天子：‘迦俱陀天子所说的任何话，全部都是那样，不会是别的样子’？”“世尊，我确实以心辨心，了知迦俱陀天子：‘迦俱陀天子所说的任何话，全部都是那样，不会是别的样子’。”“目犍连，守护此言！目犍连，守护此言！现在那个空虚之人就要自己显露自己了。”

‘‘Pañcime, moggallāna, satthāro santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ [Pg.109] asaṃkiliṭṭha’nti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭha’nti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṃ paccāsīsati.

“目犍连，世间有这五种导师存在。是哪五种呢？目犍连，于此，某位导师戒行不清净，却自称‘我戒行清净’，（并说）‘我的戒行清净、洁白、无染’。他的弟子们这样知道：‘这位具寿导师戒行不清净，却自称“我戒行清净”，并说“我的戒行清净、洁白、无染”。如果我们向在家人宣说此事，这会令导师不悦，我们又怎能说出这样的话呢？他正以衣服、饮食、卧具、病缘医药资具恭敬我们；他做什么，他自己将因此而为人所知。’目犍连，弟子们就是这样在戒行方面守护这样的导师；而这样的导师也期望弟子们在戒行方面守护他。”

‘‘Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṃkiliṭṭho’ti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṃkiliṭṭho’ti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ājīvato rakkhanti; evarūpo ca pana satthā sāvakehi ājīvato rakkhaṃ paccāsīsati.

再者，目犍连，于此，有某类导师，自己是不清净活命者，却声称：“我是清净活命者”，声称：“我的活命清净、皎洁、无垢”。其弟子们如是了知：“这位尊师实是不清净活命者，却声称：‘我是清净活命者’，声称：‘我的活命清净、皎洁、无垢’。如果我们告知在家人，那会令他不悦。我们怎能说出那会令他不悦的话呢？况且，我们正受到他衣、食、住、病缘医药等资具的恭敬对待；他将做什么，他自己就会因此显露出来。”目犍连，弟子们就是这样在活命方面守护这样的导师；而这样的导师也期望弟子们在活命方面守护他。

‘‘Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṃkiliṭṭhā’ti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṃkiliṭṭhā’ti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā dhammadesanato rakkhanti[Pg.110]; evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṃ paccāsīsati.

再者，目犍连，于此，有某类导师，自己是说法不清净者，却声称：“我是说法清净者”，声称：“我的说法清净、皎洁、无垢”。其弟子们如是了知：“这位尊师实是说法不清净者，却声称：‘我是说法清净者’，声称：‘我的说法清净、皎洁、无垢’。如果我们告知在家人，那会令他不悦。我们怎能说出那会令他不悦的话呢？况且，我们正受到他衣、食、住、病缘医药等资具的恭敬对待；他将做什么，他自己就会因此显露出来。”目犍连，弟子们就是这样在说法方面守护这样的导师；而这样的导师也期望弟子们在说法方面守护他。

‘‘Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṃkiliṭṭha’nti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṃkiliṭṭha’nti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā veyyākaraṇato rakkhanti; evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṃ paccāsīsati.

“再者，目犍连，于此，某位导师解说不清净，却声称‘我的解说清净’，宣称‘我的解说是清净、皎洁、无垢的’。他的弟子们如此了知他：‘这位尊师确实解说不清净，却声称“我的解说清净”，宣称“我的解说是清净、皎洁、无垢的”。如果我们告知在家人，那对他来说是不愉快的。既然那对他来说是不愉快的，我们怎能对他说那样的话呢？他以衣服、饮食、住所、病缘医药资具来善待我们；他将做什么，他自己就会因此而显露。’目犍连，弟子们就是这样在解说方面守护这样的导师；而这样的导师也期待着弟子们在解说方面的守护。”

‘‘Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭha’nti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭha’nti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṃ paccāsīsati. Ime kho, moggallāna, pañca satthāro santo saṃvijjamānā lokasmiṃ.

再者，目犍连，于此，某一导师智见不清净，却自称“我智见清净”，宣称“我的智见清净、皎洁、无垢”。他的弟子们如此了知他：“这位具寿导师智见不清净，却自称‘我智见清净’，宣称‘我的智见清净、皎洁、无垢’。倘若我等告知在家人，那对他来说是不悦意的。凡是对他不悦意之事，我等怎能对他言说呢？他以衣服、饮食、卧具、病缘医药资具恭敬于我等；他将做什么，他自己就会因此而为人所知。”目犍连，弟子们就是这样在智见方面保护这样的导师；而这样的导师也期待弟子们在智见方面予以保护。目犍连，这五种导师乃现存于世间。

‘‘Ahaṃ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭha’nti. Na ca maṃ sāvakā sīlato rakkhanti, na cāhaṃ sāvakehi sīlato rakkhaṃ paccāsīsāmi. Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṃkiliṭṭho’ti. Na ca maṃ sāvakā [Pg.111] ājīvato rakkhanti, na cāhaṃ sāvakehi ājīvato rakkhaṃ paccāsīsāmi. Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṃkiliṭṭhā’ti. Na ca maṃ sāvakā dhammadesanato rakkhanti, na cāhaṃ sāvakehi dhammadesanato rakkhaṃ paccāsīsāmi. Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṃkiliṭṭha’nti. Na ca maṃ sāvakā veyyākaraṇato rakkhanti, na cāhaṃ sāvakehi veyyākaraṇato rakkhaṃ paccāsīsāmi. Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭha’nti. Na ca maṃ sāvakā ñāṇadassanato rakkhanti, na cāhaṃ sāvakehi ñāṇadassanato rakkhaṃ paccāsīsāmī’’ti. Dasamaṃ.

“目犍连，我实戒行清净，故自称‘我戒行清净’，‘我之戒行清净、纯净、无垢’。诸声闻不因戒而守护我，我亦不期待诸声闻在戒方面的守护。我活命清净，故自称‘我活命清净’，‘我之活命清净、纯净、无垢’。诸声闻不因活命而守护我，我亦不期待诸声闻在活命方面的守护。我说法清净，故自称‘我说法清净’，‘我之说法清净、纯净、无垢’。诸声闻不因说法而守护我，我亦不期待诸声闻在说法方面的守护。我阐释清净，故自称‘我阐释清净’，‘我之阐释清净、纯净、无垢’。诸声闻不因阐释而守护我，我亦不期待诸声闻在阐释方面的守护。我知见清净，故自称‘我知见清净’，‘我之知见清净、纯净、无垢’。诸声闻不因知见而守护我，我亦不期待诸声闻在知见方面的守护。”第十。

Kakudhavaggo pañcamo.

迦俱陀品第五。

Tassuddānaṃ –

其摄颂曰：

Dve sampadā byākaraṇaṃ, phāsu akuppapañcamaṃ;

Sutaṃ kathā āraññako, sīho ca kakudho dasāti.

二《成就经》、《阐释经》、《安住经》，第五为《不动经》；《多闻经》、《论议经》、《林居者经》、《狮子经》与《迦俱陀经》，共十经。

Dutiyapaṇṇāsakaṃ samattaṃ.

第二五十经集完。

3. Tatiyapaṇṇāsakaṃ

3. 第三五十经集

(11) 1. Phāsuvihāravaggo

(11) 1. 安住品

1. Sārajjasuttaṃ

1. 羞怯经

101. ‘‘Pañcime[Pg.112], bhikkhave, sekhavesārajjakaraṇā dhammā. Katame pañca? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.

101. “诸比丘，有此五法，能令有学成就无畏。是哪五法？诸比丘，于此，比丘具信、具戒、多闻、发起精进、具足智慧。

‘‘Yaṃ, bhikkhave, assaddhassa sārajjaṃ hoti, saddhassa taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo.

诸比丘，无信者所具有的怯懦，有信者则无此怯懦。是故，此法能使有学之人无有怯懦。

‘‘Yaṃ, bhikkhave, dussīlassa sārajjaṃ hoti, sīlavato taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo.

诸比丘，破戒者所具有的怯懦，持戒者则无此怯懦。是故，此法能使有学之人无有怯懦。

‘‘Yaṃ, bhikkhave, appassutassa sārajjaṃ hoti, bahussutassa taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo.

诸比丘，少闻者所具有的怯懦，多闻者则无此怯懦。是故，此法能使有学之人无有怯懦。

‘‘Yaṃ, bhikkhave, kusītassa sārajjaṃ hoti, āraddhavīriyassa taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo.

诸比丘，懈怠者所具有的怯懦，已发起精进者则无此怯懦。是故，此法能使有学之人无有怯懦。

‘‘Yaṃ, bhikkhave, duppaññassa sārajjaṃ hoti, paññavato taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo. Ime kho, bhikkhave, pañca sekhavesārajjakaraṇā dhammā’’ti. Paṭhamaṃ.

诸比丘，无慧者所具有的怯懦，有慧者则无此怯懦。是故，此法能使有学之人无有怯懦。诸比丘，此等乃五种能使有学之人无有怯懦之法。第一经竟。

2. Ussaṅkitasuttaṃ

2. 嫌疑经

102. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti pāpabhikkhūti api akuppadhammopi.

102. 诸比丘，比丘具足五法，即便已证不动法，亦会被怀疑、被猜忌为恶比丘。

Katamehi pañcahi? Idha, bhikkhave, bhikkhu vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti.

是哪五种呢？在此，诸比丘，有比丘常去妓女处，或常去寡妇处，或常去大龄童女处，或常去黄门处，或常去比丘尼处。

‘‘Imehi [Pg.113] kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ussaṅkitaparisaṅkito hoti pāpabhikkhūti api akuppadhammopī’’ti. Dutiyaṃ.

诸比丘，比丘具足此五法，即便已证不动法，亦会被怀疑、被猜忌为恶比丘。第二经竟。

3. Mahācorasuttaṃ

3. 大盗经

103. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. Katamehi pañcahi? Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.

103. 诸比丘，大盗具足五支，则破墙入室，行抢劫掠，洗劫独户，亦于道中拦截。是哪五支呢？在此，诸比丘，大盗依止险地，依止密林，依止权势，疏散其财，且是独行。

‘‘Kathañca, bhikkhave, mahācoro visamanissito hoti? Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā. Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.

“诸比丘，大盗如何依于险地？诸比丘，于此，大盗或依于江河之险隘，或依于山峦之崎岖。诸比丘，如是，大盗依于险地。”

‘‘Kathañca, bhikkhave, mahācoro gahananissito hoti? Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti rukkhagahanaṃ vā rodhaṃ vā mahāvanasaṇḍaṃ vā. Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.

“诸比丘，大盗如何依于丛林？诸比丘，于此，大盗或依于草丛，或依于树丛，或依于密林，或依于大林薮。诸比丘，如是，大盗依于丛林。”

‘‘Kathañca, bhikkhave, mahācoro balavanissito hoti? Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti. Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti. Sace naṃ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti. Evaṃ kho, bhikkhave, mahācoro balavanissito hoti.

“诸比丘，大盗如何依于强者？诸比丘，于此，大盗或依于国王，或依于国王大臣。他如是思惟：‘若有人对我有所言说，此诸国王或国王大臣，当为我辩护，说有利事。’若有人对他有所言说，彼诸国王或国王大臣，即为他辩护，说有利事。诸比丘，如是，大盗依于强者。”

‘‘Kathañca, bhikkhave, mahācoro bhogacāgī hoti? Idha, bhikkhave, mahācoro aḍḍho hoti mahaddhano mahābhogo. Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati, ito bhogena paṭisantharissāmī’ti. Sace naṃ koci kiñci āha, tato bhogena paṭisantharati. Evaṃ kho, bhikkhave, mahācoro bhogacāgī hoti.

“诸比丘，大盗如何善于散财？诸比丘，于此，大盗富裕，资财丰饶，受用无缺。他如是思惟：‘若有人对我有所言说，我当以此财物与之和解。’若有人对他有所言说，他即以财物与之和解。诸比丘，如是，大盗善于散财。”

‘‘Kathañca, bhikkhave, mahācoro ekacārī hoti? Idha, bhikkhave, mahācoro ekakova gahaṇāni kattā hoti. Taṃ kissa hetu? ‘Mā me [Pg.114] guyhamantā bahiddhā sambhedaṃ agamaṃsū’ti. Evaṃ kho, bhikkhave, mahācoro ekacārī hoti.

“诸比丘，大盗如何独行？诸比丘，于此，大盗独自一人行窃。此为何因？‘愿我密谋，勿得外泄。’诸比丘，如是，大盗独行。”

‘‘Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati.

“诸比丘，具足此五支的大盗，能穿墙凿壁，能行抢掠，能洗劫独户，能拦路行劫。”

‘‘Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi pañcahi? Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.

“诸比丘，正是如此，具足五法的恶比丘伤害、毁坏自己，他是有罪的，应受智者呵责，并产生许多非福。是哪五法呢？诸比丘，于此，恶比丘依止不正、依止稠林、依止有势力者、挥霍利养，并且独行。”

‘‘Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti? Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti. Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.

“诸比丘，恶比丘如何依止不正呢？诸比丘，于此，恶比丘具足不正的身业，具足不正的语业，具足不正的意业。诸比丘，正是这样，恶比丘依止不正。”

‘‘Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti? Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato. Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.

“诸比丘，恶比丘如何依止稠林呢？诸比丘，于此，恶比丘持有邪见，具足边执见(antaggāhikāya diṭṭhiyā)。诸比丘，正是这样，恶比丘依止稠林。”

‘‘Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti? Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti. Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti. Sace naṃ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti. Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti.

“诸比丘，恶比丘如何依止有势力者呢？诸比丘，于此，恶比丘依止国王或王之大臣。他这样想：‘如果有人对我说任何话，这些国王或王之大臣将会为我开脱辩护。’如果有人对他说了任何话，那些国王或王之大臣就为他开脱辩护。诸比丘，正是这样，恶比丘依止有势力者。”

‘‘Kathañca, bhikkhave, pāpabhikkhu bhogacāgī hoti? Idha, bhikkhave, pāpabhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati, ito lābhena paṭisantharissāmī’ti. Sace naṃ koci kiñci āha, tato lābhena paṭisantharati. Evaṃ kho, bhikkhave, pāpabhikkhu bhogacāgī hoti.

“诸比丘，恶比丘如何挥霍利养呢？诸比丘，于此，恶比丘获得衣、食、住、病缘医药资具。他这样想：‘如果有人对我说任何话，我将用此利养来安抚他。’如果有人对他说了任何话，他就用彼利养来安抚。诸比丘，正是这样，恶比丘挥霍利养。”

‘‘Kathañca[Pg.115], bhikkhave, pāpabhikkhu ekacārī hoti? Idha, bhikkhave, pāpabhikkhu ekakova paccantimesu janapadesu nivāsaṃ kappeti. So tattha kulāni upasaṅkamanto lābhaṃ labhati. Evaṃ kho, bhikkhave, pāpabhikkhu ekacārī hoti.

“诸比丘，恶比丘如何成为独行者呢？诸比丘，于此，恶比丘独自在边远的地区安住。他在那里拜访各个家族，获得利养。诸比丘，这样，恶比丘就是独行者。”

‘‘Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavatī’’ti. Tatiyaṃ.

“诸比丘，具足此五法的恶比丘，他守护着已毁已伤的自己，是有过失的，应受智者呵责，且产生众多非福。”第三经。

4. Samaṇasukhumālasuttaṃ

4. 沙门微妙经

104. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.

104. “诸比丘，具足五法的比丘，在诸沙门中，是微妙的沙门。

‘‘Katamehi pañcahi? Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjati, appaṃ ayācito. Yehi kho pana sabrahmacārīhi saddhiṃ viharati, tyassa manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena; manāpaṃyeva upahāraṃ upaharanti, appaṃ amanāpaṃ. Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tānissa na bahudeva uppajjanti. Appābādho hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.

“是哪五种呢？诸比丘，在此，比丘多是受邀后才受用衣，很少在未受邀时受用；多是受邀后才受用食，很少在未受邀时受用；多是受邀后才受用卧坐具，很少在未受邀时受用；多是受邀后才受用病缘医药资具，很少在未受邀时受用。与他共住的同梵行者，多以悦意的身业待他，少以不悦意的；多以悦意的语业待他，少以不悦意的；多以悦意的意业待他，少以不悦意的；多奉上悦意的供养，少奉上不悦意的。再者，那些或由胆汁生起、或由痰饮生起、或由风大生起、或由三者合集生起、或由季节变化生起、或由行为不当生起、或由外力所致、或由业报所生的感受，于他并不多生起。他少病，能随意、不困难、不费力地获得属于增上心、现法乐住的四种禅那。他因诸漏已尽，于现法中，以胜智自证、现证后，具足并安住于无漏的心解脱、慧解脱。诸比丘，具足此五法的比丘，于诸沙门中，是娇贵的沙门。”

‘‘Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samaṇesu samaṇasukhumālo’ti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samaṇesu samaṇasukhumālo’ti[Pg.116]. Ahañhi, bhikkhave, yācitova bahulaṃ cīvaraṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi, appaṃ ayācito. Yehi kho pana bhikkhūhi saddhiṃ viharāmi, te maṃ manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena; manāpaṃyeva upahāraṃ upaharanti, appaṃ amanāpaṃ. Yāni kho pana tāni vedayitāni – pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā – tāni me na bahudeva uppajjanti. Appābādhohamasmi, catunnaṃ kho panasmi jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, āsavānaṃ khayā…pe… sacchikatvā upasampajja viharāmi.

诸比丘，若有人当如实说“沙门中之微妙者”，他如实说，说的就是我。诸比丘，我唯在被祈请时才多受用衣服，未被祈请时则少；唯在被祈请时才多受用食物，未被祈请时则少；唯在被祈请时才多受用住处，未被祈请时则少；唯在被祈请时才多受用病缘医药资具，未被祈请时则少。再者，与我共住的比丘们，多以可意的身业侍奉我，少以不可意的；多以可意的语业侍奉我，少以不可意的；多以可意的意业侍奉我，少以不可意的；他们多供养可意的供物，少供养不可意的。至于那些感受——或因胆汁而起，或因痰而起，或因风而起，或因三者聚合而起，或因季节变化而起，或因不当行为而起，或因外力所致，或因业报所生——于我，此等很少生起。我少病，且随意、不艰难、不费力地获得属于增上心、现法乐住的四种禅那。我因诸漏已尽……亲证、具足而住。

‘‘Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samaṇesu samaṇasukhumālo’ti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samaṇesu samaṇasukhumālo’’’ti. Catutthaṃ.

诸比丘，若有人当如实说“沙门中之微妙者”，诸比丘，他这样如实地说，说的就是我：“沙门中之微妙者”。’第四。

5. Phāsuvihārasuttaṃ

5. 安稳住经

105. ‘‘Pañcime, bhikkhave, phāsuvihārā. Katame pañca? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ…pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ime kho, bhikkhave, pañca phāsuvihārā’’ti. Pañcamaṃ.

105. “诸比丘，有此五种安乐住。是哪五种呢？诸比丘，于此，比丘对同梵行者，无论当面或背后，慈身业现前；……慈语业……慈意业现前。凡有戒，为不中断、无穿漏、无斑点、无污点、自在、为智者所称赞、不执取、能引生定者，他与同梵行者，无论当面或背后，戒行平等而住。凡有见，为圣、出离、能令行者正至苦尽者，他与同梵行者，无论当面或背后，见解平等而住。诸比丘，此即五种安乐住。”第五经。

6. Ānandasuttaṃ

6. 阿难经

106. Ekaṃ [Pg.117] samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

106. 一时，世尊住于憍赏弥(Kosambī)瞿师多园(Ghositārāma)。尔时，具寿阿难前往世尊所在之处。抵达后，顶礼世尊，坐于一面。坐于一面的具寿阿难对世尊这么说：

‘‘Kittāvatā nu kho, bhante, bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti? ‘‘Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā ; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti.

“世尊，比丘住在僧团中，如何才能安乐而住呢？”“阿难，若比丘自己具足戒，而不因增上戒责难他人；阿难，仅凭此，比丘住在僧团中，也能安乐而住。”

‘‘Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti? ‘‘Siyā, ānanda ! Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti.

“世尊，是否还有其他缘由，能让比丘在僧团中安乐而住呢？”“阿难，有的。阿难，若比丘自己具足戒，而不因增上戒责难他人；并且省察自己，而不省察他人。阿难，仅凭此，比丘住在僧团中，也能安乐而住。”

‘‘Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti? ‘‘Siyā, ānanda! Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti.

“大德，是否有其他方式，能让比丘在僧团中安乐而住呢？”“阿难，有的。阿难，若有比丘，自己具足戒，但不因增上戒而责难他人；省察自己，不省察他人；不著名，且不因不著名而热恼。阿难，仅凭这些，比丘在僧团中也能安乐而住。”

‘‘Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti? ‘‘Siyā, ānanda! Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti.

“大德，是否有其他方式，能让比丘在僧团中安乐而住呢？”“阿难，有的。阿难，若有比丘，自己具足戒，但不因增上戒而责难他人；省察自己，不省察他人；不著名，且不因不著名而热恼；并且对属于增上心、现法乐住的四种禅，是随意得、无困难得、无艰辛得者。阿难，仅凭这些，比丘在僧团中也能安乐而住。”

‘‘Siyā [Pg.118] pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā’’ti? ‘‘Siyā, ānanda! Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyya.

“大德，是否有其他方式，能让比丘在僧团中安乐而住呢？”“阿难，有的。阿难，若有比丘，自己具足戒，但不因增上戒而责难他人；省察自己，不省察他人；不著名，且不因不著名而热恼；对属于增上心、现法乐住的四种禅，是随意得、无困难得、无艰辛得者；并且因诸漏已尽，于现法中以胜智自作证，具足无漏的心解脱、慧解脱而住。阿难，仅凭这些，比丘在僧团中也能安乐而住。”

‘‘Imamhā cāhaṃ, ānanda, phāsuvihārā añño phāsuvihāro uttaritaro vā paṇītataro vā natthīti vadāmī’’ti. Chaṭṭhaṃ.

“阿难，我宣说：于此安乐住之外，无有其他更殊胜或更胜妙的安乐住。”第六。

7. Sīlasuttaṃ

7. 戒经

107. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

107. “诸比丘，具足五法的比丘，是应供者、应款待者、应布施者、应合掌者，是世间的无上福田。”

‘‘Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, samādhisampanno hoti, paññāsampanno hoti, vimuttisampanno hoti, vimuttiñāṇadassanasampanno hoti.

“以哪五法？诸比丘，于此，比丘具足戒，具足定，具足慧，具足解脱，具足解脱知见。”

‘‘Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.

“诸比丘，具足此五法的比丘，是应供者、应款待者、应布施者、应合掌者，是世间的无上福田。”第七经。

8. Asekhasuttaṃ

8. 无学经

108. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

108. “诸比丘，具足五法的比丘，是应供者、应款待者、应布施者……是世间的无上福田。”

‘‘Katamehi, pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena [Pg.119] paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Aṭṭhamaṃ.

“以哪五法？诸比丘，于此，比丘具足无学戒蕴，具足无学定蕴，具足无学慧蕴，具足无学解脱蕴，具足无学解脱知见蕴。诸比丘，具足此五法的比丘，是应供者、应款待者……是世间的无上福田。”第八经。

9. Cātuddisasuttaṃ

9. 四方经

109. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cātuddiso hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi, kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cātuddiso hotī’’ti. Navamaṃ.

109. “诸比丘，比丘具足五法，则于四方无碍。是哪五法呢？诸比丘，在此，比丘具足戒行，守护波罗提木叉律仪而住，具足正行与行处，于微细罪中见怖畏，受持学处于学处中修学；为多闻者，受持所闻，积集所闻，凡是那些初善、中善、后善，有义有文，宣说完全圆满、遍净梵行的法，他多闻、受持此等法，已经口头熟练，意所随观，以慧善通达；对随缘所得的衣服、食物、住处、病缘医药资具皆知足；随意、不难、不费力地获得四种属于增上心、于现法中安乐而住的禅那；由于诸漏灭尽，于现法中，以亲证智自行作证，具足无漏的心解脱、慧解脱而住。诸比丘，比丘具足此五法，则于四方无碍。”第九。

10. Araññasuttaṃ

10. 林野经

110. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi [Pg.120] kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevitu’’nti. Dasamaṃ.

110. “诸比丘，比丘具足五法，则适合受用阿兰若、林野、边远的卧坐处。是哪五法呢？诸比丘，于此，比丘具足戒……于诸学处受持而学；多闻……以慧善通达；发起精进而住，具足毅力，坚固精勤，于诸善法不舍重担；于四种增上心、现法乐住之禅，随意得、无难得、无艰苦得；因诸漏尽，于现法中，自以证智作证，成就无漏之心解脱、慧解脱而住。诸比丘，比丘具足此五法，则适合受用阿兰若、林野、边远的卧坐处。”第十经竟。

Phāsuvihāravaggo paṭhamo.

安住品第一。

Tassuddānaṃ –

其摄颂——

Sārajjaṃ saṅkito coro, sukhumālaṃ phāsu pañcamaṃ;

Ānanda sīlāsekhā ca, cātuddiso araññena cāti.

畏惧、疑虑、盗贼、娇弱，第五为安住；阿难、戒、有学、四方，以及阿兰若。

(12) 2. Andhakavindavaggo

(12) 2. 安达咖文达品

1. Kulūpakasuttaṃ

1. 亲近居家者经

111. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Asanthavavissāsī ca hoti, anissaravikappī ca, vissaṭṭhupasevī ca, upakaṇṇakajappī ca, atiyācanako ca. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

111. “诸比丘，亲近俗家的比丘若具足五法，则于诸俗家不受喜爱、不悦意、不被尊重、不被敬重。是哪五法呢？与非亲信者亲狎，非主而作主宰，介入离散之家，附耳密语，以及过度索求。诸比丘，亲近俗家的比丘若具足此五法，则于诸俗家不受喜爱、不悦意、不被尊重、不被敬重。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Na asanthavavissāsī ca hoti, na anissaravikappī ca, na vissaṭṭhupasevī ca, na upakaṇṇakajappī ca, na atiyācanako ca. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Paṭhamaṃ.

“诸比丘，亲近俗家的比丘具足五法，则于诸家中受人喜爱、悦意、尊重、敬重。是哪五法呢？不与不熟之人过从甚密，不越权行事，不为调解而亲近已分离之家，不在人耳边低语，不过分索求。诸比丘，亲近俗家的比丘具足此五法，则于诸家中受人喜爱、悦意、尊重、敬重。”第一。

2. Pacchāsamaṇasuttaṃ

2. 后随沙门经

112. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo na ādātabbo. Katamehi pañcahi? Atidūre vā gacchati accāsanne vā, na pattapariyāpannaṃ [Pg.121] gaṇhati, āpattisāmantā bhaṇamānaṃ na nivāreti, bhaṇamānassa antarantarā kathaṃ opāteti, duppañño hoti jaḷo eḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo na ādātabbo.

112. “诸比丘，后随沙门若具足五法，则不应带上。是哪五法呢？或行过远，或行过近；不接取师长已满的钵；师长言说近于犯戒而不制止；在师长说话时插话；无慧、愚痴、口中流涎。诸比丘，后随沙门若具足此五法，则不应带上。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo ādātabbo. Katamehi pañcahi? Nātidūre gacchati na accāsanne, pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ nivāreti, bhaṇamānassa na antarantarā kathaṃ opāteti, paññavā hoti ajaḷo aneḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo ādātabbo’’ti. Dutiyaṃ.

“诸比丘，后随沙门若具足五法，则可以带上。是哪五法呢？不行过远，亦不过近；接取师长已满的钵；师长言说近于犯戒而加以制止；在师长说话时不插话；有慧、不愚痴、口中不流涎。诸比丘，后随沙门若具足此五法，则可以带上。”第二。

3. Sammāsamādhisuttaṃ

3. 正定经

113. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṃ upasampajja viharituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṃ upasampajja viharituṃ.

113. “诸比丘，具足五法的比丘，不堪于成就并安住于正定。是哪五法呢？诸比丘，于此，比丘于色不忍、于声不忍、于香不忍、于味不忍、于触不忍。诸比丘，具足此五法的比丘，不堪于成就并安住于正定。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo sammāsamādhiṃ upasampajja viharituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhabbo sammāsamādhiṃ upasampajja viharitu’’nti. Tatiyaṃ.

“诸比丘，具足五法的比丘，能成就并安住于正定。是哪五法呢？诸比丘，于此，比丘堪忍色、堪忍声、堪忍香、堪忍味、堪忍触。诸比丘，具足此五法的比丘，能成就并安住于正定。”第三经。

4. Andhakavindasuttaṃ

4. 安达咖文达经

114. Ekaṃ samayaṃ bhagavā magadhesu viharati andhakavinde. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

114. 一时，世尊住在摩揭陀的安达咖文达。尔时，具寿阿难前往世尊之处。抵达后，他礼敬世尊，然后坐于一旁。世尊对坐于一旁的具寿阿难说了这番话：

‘‘Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā[Pg.122]. Katamesu pañcasu? ‘Etha tumhe, āvuso, sīlavā hotha, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti – iti pātimokkhasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“阿难，凡有比丘是新学、出家未久、刚来此法与律者，阿难，你们应当劝导、引导、建立他们于五法之中。是哪五法呢？‘来，贤友们！你们当具足戒，当以波罗提木叉律仪防护而住，当具足正行与行处，于微细罪中见怖畏，当受持学习诸学处。’——如此，应当劝导、引导、建立他们于波罗提木叉律仪中。

‘‘‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino, sārakkhitamānasā satārakkhena cetasā samannāgatā’ti – iti indriyasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“‘来，贤友们！你们当守护根门而住，具足守护念与审慎念，以念善护其心，具足以念守护之心而住。’——如此，应当劝导、引导、建立他们于根律仪中。

‘‘‘Etha tumhe, āvuso, appabhassā hotha, bhasse pariyantakārino’ti – iti bhassapariyante samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“‘来，贤友们！你们当少言，于言谈中当知节制。’——如此，应当劝导、引导、建立他们于言谈节制中。

‘‘‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti – iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“‘来，贤友们！你们当为阿兰若住者，当受用森林、林野等边地卧坐处。’——如此，应当劝导、引导、建立他们于身之远离中。

‘‘‘Etha tumhe, āvuso, sammādiṭṭhikā hotha sammādassanena samannāgatā’ti – iti sammādassane samādapetabbā nivesetabbā patiṭṭhāpetabbā. Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū imesu pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā’’ti. Catutthaṃ.

“‘贤友们，来！你们当具足正见，当成就正见。’如是，应令他们于正见中受持、进入、安住。阿难，凡是那些新学、出家不久、刚来此法与律的比丘，阿难，你们应令那些比丘于此五法中受持、进入、安住。”第四经。

5. Maccharinīsuttaṃ

5. 悭吝经

115. ‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Āvāsamaccharinī hoti, kulamaccharinī hoti, lābhamaccharinī hoti, vaṇṇamaccharinī hoti, dhammamaccharinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

115. “诸比丘，具足五法的比丘尼，犹如被带来放置一般，如是堕于地狱。以哪五法？于住处有悭吝，于施主家有悭吝，于利养有悭吝，于称誉有悭吝，于法有悭吝。诸比丘，具足此五法的比丘尼，犹如被带来放置一般，如是堕于地狱。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Na āvāsamaccharinī hoti, na kulamaccharinī hoti, na lābhamaccharinī hoti, na vaṇṇamaccharinī hoti, na dhammamaccharinī hoti[Pg.123]. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge’’ti. Pañcamaṃ.

“诸比丘，具足五法的比丘尼，犹如被带来放置一般，如是生于天界。以哪五法？于住处无悭吝，于施主家无悭吝，于利养无悭吝，于称誉无悭吝，于法无悭吝。诸比丘，具足此五法的比丘尼，犹如被带来放置一般，如是生于天界。”第五经。

6. Vaṇṇanāsuttaṃ

6. 称誉经

116. ‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

116. “诸比丘，具足五法的比丘尼，犹如被带来放置一般，如是堕于地狱。以哪五法？不经审查、不以智遍察，而称誉不应称誉者；不经审查、不以智遍察，而诋毁应称誉者；不经审查、不以智遍察，于不应生净信处，示现净信；不经审查、不以智遍察，于应生净信处，示现不净信；毁坏信施。诸比丘，具足此五法的比丘尼，犹如被带来放置一般，如是堕于地狱。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge’’ti. Chaṭṭhaṃ.

“诸比丘，成就五法的比丘尼，犹如被带来放置一般，如是置于天界。是哪五法呢？审察、洞察后，说不应赞者之过；审察、洞察后，说应赞者之德；审察、洞察后，于不应生净信处表示不净信；审察、洞察后，于应生净信处表示净信；不毁坏信施。诸比丘，成就此五法的比丘尼，犹如被带来放置一般，如是置于天界。”第六。

7. Issukinīsuttaṃ

7. 嫉妒经

117. ‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, issukinī ca hoti, maccharinī ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

117. “诸比丘，成就五法的比丘尼，犹如被带来放置一般，如是置于地狱。是哪五法呢？不审察、不洞察而说不应赞者之德；不审察、不洞察而说应赞者之过；嫉妒；悭吝；毁坏信施。诸比丘，成就此五法的比丘尼，犹如被带来放置一般，如是置于地狱。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati[Pg.124], anissukinī ca hoti, amaccharinī ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge’’ti. Sattamaṃ.

“诸比丘，成就五法的比丘尼，犹如被带来放置一般，如是置于天界。是哪五法呢？审察、洞察后，说不应赞者之过；审察、洞察后，说应赞者之德；不嫉妒；不悭吝；不毁坏信施。诸比丘，成就此五法的比丘尼，犹如被带来放置一般，如是置于天界。”第七。

8. Micchādiṭṭhikasuttaṃ

8. 邪见经

118. ‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchādiṭṭhikā ca hoti, micchāsaṅkappā ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

118. 诸比丘，具足五法的比丘尼，犹如被携来置于地狱。是哪五法呢？未经审查、未经遍察而称赞不应受赞者；未经审查、未经遍察而诋毁应受赞者；有邪见；有邪思；毁坏信施。诸比丘，具足此五法的比丘尼，犹如被携来置于地狱。

‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammādiṭṭhikā ca, hoti, sammāsaṅkappā ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge’’ti. Aṭṭhamaṃ.

诸比丘，具足五法的比丘尼，犹如被携来置于天界。是哪五法呢？经审查、遍察后，诋毁应受诋毁者；经审查、遍察后，称赞应受赞者；有正见；有正思；不毁坏信施。诸比丘，具足此五法的比丘尼，犹如被携来置于天界。”第八。

9. Micchāvācāsuttaṃ

9. 邪语经

119. ‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchāvācā ca hoti, micchākammantā ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

119. 诸比丘，具足五法的比丘尼，犹如被携来置于地狱。是哪五法呢？未经审查、未经遍察而称赞应受诋毁者；未经审查、未经遍察而诋毁应受赞者；有邪语；有邪业；毁坏信施。诸比丘，具足此五法的比丘尼，犹如被携来置于地狱。

‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammāvācā ca hoti, sammākammantā ca, saddhādeyyaṃ na vinipāteti. Imehi kho bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge’’ti. Navamaṃ.

“诸比丘，具足五法的比丘尼，犹如被善置其中一般，被置于天界。是哪五法呢？经审查、经审察后，呵责应受呵责者；经审查、经审察后，赞叹应受赞叹者；是正语；是正业；不毁坏信施。诸比丘，具足此五法的比丘尼，犹如被善置其中一般，被置于天界。”第九。

10. Micchāvāyāmasuttaṃ

10. 邪精进经

120. ‘‘Pañcahi[Pg.125], bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchāvāyāmā ca hoti, micchāsatinī ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

120. “诸比丘，具足五法的比丘尼，犹如被善置其中一般，被置于地狱。是哪五法呢？不经审查、不经审察，赞叹应受呵责者；不经审查、不经审察，呵责应受赞叹者；是邪精进；是邪念；毁坏信施。诸比丘，具足此五法的比丘尼，犹如被善置其中一般，被置于地狱。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammāvāyāmā ca hoti, sammāsatinī ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge’’ti. Dasamaṃ.

“诸比丘，具足五法的比丘尼，犹如被善置其中一般，被置于天界。是哪五法呢？经审查、经审察后，呵责应受呵责者；经审查、经审察后，赞叹应受赞叹者；是正精进；是正念；不毁坏信施。诸比丘，具足此五法的比丘尼，犹如被善置其中一般，被置于天界。”第十。

Andhakavindavaggo dutiyo.

安达咖文达品第二。

Tassuddānaṃ –

其摄颂：

Kulūpako pacchāsamaṇo, samādhiandhakavindaṃ;

Maccharī vaṇṇanā issā, diṭṭhivācāya vāyamāti.

亲近家族、后沙门、定、安达咖文达；悭吝、称赞、嫉妒、邪见、邪语、邪精进。

(13) 3. Gilānavaggo

(13) 3. 病品

1. Gilānasuttaṃ

1. 病经

121. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami. Addasā kho bhagavā aññataraṃ bhikkhuṃ dubbalaṃ gilānakaṃ; disvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

121. 一时，世尊住于毗舍离(vesālī)大林中的重阁讲堂(kūṭāgārasālā)。尔时，世尊于傍晚时分从宴坐而起，前往病坊。世尊看见一位体弱患病的比丘；见已，于所设之座坐下。坐下后，世尊对诸比丘说：

‘‘Yaṃ [Pg.126] kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ – ‘nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’’’ti.

“诸比丘，任何体弱患病的比丘，若不舍离五法，则可预期他：‘不久即会因诸漏已尽，于现法中，自以胜智作证，具足无漏心解脱、慧解脱而住。’”

‘‘Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Yaṃ kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ ime pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ – ‘nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja viharissatī’’’ti. Paṭhamaṃ.

“是哪五法呢？于此，诸比丘，比丘于身随观不净而住，于食有厌恶想，于一切世间有不乐想，于一切行随观无常，且于内善安住死想。诸比丘，任何体弱患病的比丘，若不舍离此五法，则可预期他：‘不久即会因诸漏已尽……作证，具足而住。’”第一。

2. Satisūpaṭṭhitasuttaṃ

2. 念善住经

122. ‘‘Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

122. “诸比丘，任何比丘或比丘尼，若修习五法，多作五法，则可预期二果之一：于现法中得究竟智，或于有余依时得不还果。

‘‘Katame pañca? Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṃ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti ime pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti. Dutiyaṃ.

“是哪五种呢？诸比丘，于此，比丘于内念善安住，具足了知诸法生灭之慧；于身随观不净而住；于食有厌恶想；于一切世间有不喜想；于一切行随观无常而住。诸比丘，任何比丘或比丘尼，若修习此五法，多作此五法，则可预期二果中之随一果：于现法中得究竟智，或于有余依时得不还果。”第二。

3. Paṭhamaupaṭṭhākasuttaṃ

3. 第一侍病经

123. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato gilāno dūpaṭṭhāko hoti. Katamehi pañcahi? Asappāyakārī hoti, sappāye mattaṃ na jānāti, bhesajjaṃ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ [Pg.127] vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno dūpaṭṭhāko hoti.

123. “诸比丘，具足五法的病人，难以被照料。是哪五种呢？作不适宜之事；不知适宜之量；不服用药；不向为己利益的看护者如实告知病情：‘病情在加重’，‘病情在减轻’，或‘病情无变化’；对于已生起的、痛苦的、剧烈的、粗猛的、尖锐的、难受的、不愉快的、夺命的身体感受，不能忍耐。诸比丘，具足此五法的病人，难以被照料。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato gilāno sūpaṭṭhāko hoti. Katamehi pañcahi? Sappāyakārī hoti, sappāye mattaṃ jānāti, bhesajjaṃ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno sūpaṭṭhāko hotī’’ti. Tatiyaṃ.

“诸比丘，具足五法的病人，容易被照料。是哪五种呢？作适宜之事；知适宜之量；服用药；向为己利益的看护者如实告知病情：‘病情在加重’，‘病情在减轻’，或‘病情无变化’；对于已生起的、痛苦的、剧烈的、粗猛的、尖锐的、难受的、不愉快的、夺命的身体感受，能够忍耐。诸比丘，具足此五法的病人，容易被照料。”第三。

4. Dutiyaupaṭṭhākasuttaṃ

4. 第二看护病者经

124. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ. Katamehi pañcahi? Nappaṭibalo hoti bhesajjaṃ saṃvidhātuṃ; sappāyāsappāyaṃ na jānāti, asappāyaṃ upanāmeti, sappāyaṃ apanāmeti; āmisantaro gilānaṃ upaṭṭhāti, no mettacitto; jegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ; nappaṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ.

124. “诸比丘，具足五法的看护病者，不适合看护病人。是哪五法呢？不能准备药；不知适宜与不适宜，提供不适宜的，移除适宜的；因贪图利养而看护病人，而非出于慈心；嫌恶清除大小便、呕吐物或痰；不能适时地以法言开示、劝导、激励、愉悦病人。诸比丘，具足此五法的看护病者，不适合看护病人。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ. Katamehi pañcahi? Paṭibalo hoti bhesajjaṃ saṃvidhātuṃ; sappāyāsappāyaṃ jānāti, asappāyaṃ apanāmeti, sappāyaṃ upanāmeti; mettacitto gilānaṃ upaṭṭhāti, no āmisantaro; ajegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ; paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātu’’nti. Catutthaṃ.

“诸比丘，具足五法的看护病者，适合看护病人。是哪五法呢？能准备药；知适宜与不适宜，移除不适宜的，提供适宜的；出于慈心看护病人，而非因贪图利养；不嫌恶清除大小便、呕吐物或痰；能适时地以法言开示、劝导、激励、愉悦病人。诸比丘，具足此五法的看护病者，适合看护病人。”第四经。

5. Paṭhamaanāyussāsuttaṃ

5. 第一非长寿经

125. ‘‘Pañcime[Pg.128], bhikkhave, dhammā anāyussā. Katame pañca? Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, akālacārī ca hoti, abrahmacārī ca. Ime kho, bhikkhave, pañca dhammā anāyussā.

125. “诸比丘，有五法非长寿。是哪五法呢？行不适宜之事，于适宜之事不知量，食不消化之食，非时而行，以及不修梵行。诸比丘，此五法确实非长寿。”

‘‘Pañcime, bhikkhave, dhammā āyussā. Katame pañca? Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, kālacārī ca hoti, brahmacārī ca. Ime kho, bhikkhave, pañca dhammā āyussā’’ti. Pañcamaṃ.

“诸比丘，有五法能长寿。是哪五法呢？行适宜之事，于适宜之事知量，食易消化之食，适时而行，以及修持梵行。诸比丘，此五法确实能长寿。”第五经。

6. Dutiyaanāyussāsuttaṃ

6. 第二减寿经

126. ‘‘Pañcime, bhikkhave, dhammā anāyussā. Katame pañca? Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, dussīlo ca, pāpamitto ca. Ime kho, bhikkhave, pañca dhammā anāyussā.

126. “诸比丘，有此五法，是减寿的。是哪五法呢？行不适宜之事，于适宜之事不知量，食难消化之食，无戒，有恶友。诸比丘，此五法是减寿的。”

‘‘Pañcime, bhikkhave, dhammā āyussā. Katame pañca? Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, sīlavā ca, kalyāṇamitto ca. Ime kho, bhikkhave, pañca dhammā āyussā’’ti. Chaṭṭhaṃ.

“诸比丘，有此五法，是长寿的。是哪五法呢？行适宜之事，于适宜之事知量，食易消化之食，具戒，有善友。诸比丘，此五法是长寿的。”第六经。

7. Vapakāsasuttaṃ

7. 独住经

127. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ saṅghamhā vapakāsituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, kāmasaṅkappabahulo ca viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nālaṃ saṅghamhā vapakāsituṃ.

127. “诸比丘，具足五法的比丘，不适宜离开僧团独住。是哪五法呢？诸比丘，在此，比丘对随缘所得的衣服不满足，对随缘所得的食物不满足，对随缘所得的住处不满足，对随缘所得的病缘医药资具不满足，并且多住于欲思。诸比丘，具足此五法的比丘，不适宜离开僧团独住。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ saṅghamhā vapakāsituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena[Pg.129], nekkhammasaṅkappabahulo ca viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ saṅghamhā vapakāsitu’’nti. Sattamaṃ.

“诸比丘，具足五法的比丘，适宜离开僧团独住。是哪五法呢？诸比丘，在此，比丘对随缘所得的衣服满足，对随缘所得的食物满足，对随缘所得的住处满足，对随缘所得的病缘医药资具满足，并且不住于欲思。诸比丘，具足此五法的比丘，适宜离开僧团独住。”第七经。

8. Samaṇasukhasuttaṃ

8. 沙门乐经

128. ‘‘Pañcimāni, bhikkhave, samaṇadukkhāni. Katamāni pañca? Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, anabhirato ca brahmacariyaṃ carati. Imāni kho, bhikkhave, pañca samaṇadukkhāni.

128. “诸比丘，有此五种沙门之苦。是哪五种呢？诸比丘，于此，比丘不满足于随所得的衣服，不满足于随所得的食物，不满足于随所得的住处，不满足于随所得的病缘医药资具，并且不乐于行梵行。诸比丘，此即五种沙门之苦。”

‘‘Pañcimāni, bhikkhave, samaṇasukhāni. Katamāni pañca? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, abhirato ca brahmacariyaṃ carati. Imāni kho, bhikkhave, pañca samaṇasukhānī’’ti. Aṭṭhamaṃ.

“诸比丘，有此五种沙门之乐。是哪五种呢？诸比丘，于此，比丘满足于随所得的衣服，满足于随所得的食物，满足于随所得的住处，满足于随所得的病缘医药资具，并且乐于行梵行。诸比丘，此即五种沙门之乐。”第八经竟。

9. Parikuppasuttaṃ

9. 败坏经

129. ‘‘Pañcime, bhikkhave, āpāyikā nerayikā parikuppā atekicchā. Katame pañca? Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṅgho bhinno hoti. Ime kho, bhikkhave, pañca āpāyikā nerayikā parikuppā atekicchā’’ti. Navamaṃ.

129. “诸比丘，有此五法，能使人堕于恶趣、堕于地狱，是会败坏的、不可救治的。是哪五种呢？杀害母亲，杀害父亲，杀害阿罗汉，以恶意令如来出血，分裂僧团。诸比丘，此即五法，能使人堕于恶趣、堕于地狱，是会败坏的、不可救治的。”第九经竟。

10. Byasanasuttaṃ

10. 衰损经

130. ‘‘Pañcimāni, bhikkhave, byasanāni. Katamāni pañca? Ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ. Na, bhikkhave, sattā ñātibyasanahetu vā [Pg.130] bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Sīlabyasanahetu vā, bhikkhave, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Imāni kho, bhikkhave, pañca byasanāni.

130. “诸比丘，有此五种衰损。是哪五种呢？亲族衰损、财富衰损、疾病衰损、戒衰损、见衰损。诸比丘，众生不是因为亲族衰损、财富衰损或疾病衰损，而于身坏命终后，投生于苦界、恶趣、堕处、地狱。诸比丘，众生是因为戒衰损或见衰损，而于身坏命终后，投生于苦界、恶趣、堕处、地狱。诸比丘，此即五种衰损。”

‘‘Pañcimā, bhikkhave, sampadā. Katamā pañca? Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Na, bhikkhave, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sīlasampadāhetu vā, bhikkhave, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, pañca sampadā’’ti. Dasamaṃ.

“诸比丘，有这五种成就。是哪五种？亲属成就、财富成就、健康成就、戒成就、见成就。诸比丘，众生不是因为亲属成就、财富成就或健康成就的缘故，在身坏命终之后投生到善趣、天界。诸比丘，众生是因为戒成就或见成就的缘故，在身坏命终之后投生到善趣、天界。诸比丘，这就是五种成就。”第十经。

Gilānavaggo tatiyo.

病品第三

Tassuddānaṃ –

其摄颂曰：

Gilāno satisūpaṭṭhi, dve upaṭṭhākā duvāyusā;

Vapakāsasamaṇasukhā, parikuppaṃ byasanena cāti.

病者、念住，二侍者、二损寿；隐退与沙门乐，动摇与衰损。

(14) 4. Rājavaggo

(14) 4. 王品

1. Paṭhamacakkānuvattanasuttaṃ

1. 第一转轮经

131. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti ; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

131. “诸比丘，具备五支的转轮王，才依法转动轮宝；那轮宝是任何人类敌对者都无法逆转的。”

‘‘Katamehi pañcahi? Idha, bhikkhave, rājā cakkavattī atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“是哪五支呢？诸比丘，在此，转轮王是知义者、知法者、知量者、知时者、知众者。诸比丘，转轮王具备这五支，便依法转动轮宝；那轮宝是任何人类敌对者都无法逆转的。”

‘‘Evamevaṃ [Pg.131] kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

“诸比丘，正是这样，具足五法的如来、阿拉汉、正自觉者，依法转动无上法轮；那法轮是沙门、婆罗门、天、魔、梵或世间任何人都无法逆转的。”

‘‘Katamehi pañcahi? Idha, bhikkhave, tathāgato arahaṃ sammāsambuddho atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Paṭhamaṃ.

“是哪五法？诸比丘，于此，如来、应供、正等觉是知义者、知法者、知量者、知时者、知众者。诸比丘，具足此五法，如来、应供、正等觉唯依法而转无上法轮；彼法轮于世间，为任何沙门、婆罗门、天、魔、梵或任何人所不能逆转。”第一。

2. Dutiyacakkānuvattanasuttaṃ

2. 第二随转轮经

132. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

132. “诸比丘，转轮王的长子具足五支，即能如法随转其父王所转之轮宝；彼轮宝为任何为敌的人类有情所不能逆转。”

‘‘Katamehi pañcahi? Idha, bhikkhave, rañño cakkavattissa jeṭṭho putto atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“是哪五支？诸比丘，于此，转轮王的长子是知利者、知制者、知量者、知时者、知众者。诸比丘，转轮王的长子具足此五支，即能如法随转其父王所转之轮宝；彼轮宝为任何为敌的人类有情所不能逆转。”

‘‘Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

“诸比丘，亦复如是，舍利弗具足五法，善能随转如来所转之无上法轮；彼法轮于世间，为任何沙门、婆罗门、天、魔、梵或任何人所不能逆转。”

‘‘Katamehi pañcahi? Idha, bhikkhave, sāriputto atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Dutiyaṃ.

“是哪五法？诸比丘，在此，舍利弗是知义者、知法者、知量者、知时者、知众者。诸比丘，舍利弗具备此五法，故能善随转如来所转之无上法轮；此法轮，任何沙门、婆罗门、天、魔、梵，或世间任何者，皆不能逆转。”第二经。

3. Dhammarājāsuttaṃ

3. 法王经

133. ‘‘Yopi [Pg.132] so, bhikkhave, rājā cakkavattī dhammiko dhammarājā, sopi na arājakaṃ cakkaṃ vattetī’’ti. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā’’ti? ‘‘Dhammo, bhikkhū’’ti bhagavā avoca.

133. “诸比丘，即使是如法的转轮法王，他也不是在没有王的情况下转动轮宝的。”这样说后，一位比丘对世尊说：“尊者，那么，如法的转轮法王的王是谁呢？”世尊说：“比丘，是法。”

‘‘Idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ.

“比丘，在此，如法的转轮法王，仅依靠法，恭敬法、敬重法、尊崇法，以法为旗、以法为帜、以法为主宰，为内宫人民安排如法的保护、防护与守卫。

‘‘Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu anuyantesu …pe… balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Sa kho so, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu anuyantesu balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu dhammeneva cakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“再者，比丘，转轮王是如法的法王，他只依靠法，尊重法、敬重法、尊崇法，以法为旗帜、以法为标帜、以法为主宰，为刹帝利、随从、军队、婆罗门居士、城镇乡村居民、沙门婆罗门、野兽飞鸟，安排如法的保护、防护和守卫。比丘，那位转轮王是如法的法王，他只依靠法，尊重法、敬重法、尊崇法，以法为旗帜、以法为标帜、以法为主宰，在为内部人民安排如法的保护、防护和守卫之后，又为刹帝利、随从、军队、婆罗门居士、城镇乡村居民、沙门婆罗门、野兽飞鸟安排如法的保护、防护和守卫，便依法转动轮宝；那个轮宝是任何身为人类的敌对有情都无法逆转的。”

‘‘Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhūsu – ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ; evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ; evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ; evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo; evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.

“比丘，正是这样，如来、阿罗汉、正等觉者，是如法的法王，他只依靠法，尊重法、敬重法、尊崇法，以法为旗帜、以法为标帜、以法为主宰，为比丘们安排如法的保护、防护和守卫：‘这样的身业应当行，这样的身业不应当行；这样的语业应当行，这样的语业不应当行；这样的意业应当行，这样的意业不应当行；这样的谋生方式应当行，这样的谋生方式不应当行；这样的村镇应当前往，这样的村镇不应当前往。’”

‘‘Puna [Pg.133] caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhunīsu …pe… upāsakesu…pe… upāsikāsu – ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ; evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ; evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ; evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo; evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’’’ti.

“再者，比丘，如来、应供、正等觉者，乃如法之法王，唯依于法，恭敬于法，尊重于法，崇敬于法，以法为幢，以法为旗，以法为主，为诸比丘尼……为诸优婆塞……为诸优婆夷，安立如法之守护、防护、护卫，谓：‘如是身业应行，如是身业不应行；如是语业应行，如是语业不应行；如是意业应行，如是意业不应行；如是活命应行，如是活命不应行；如是村镇应亲近，如是村镇不应亲近。’”

‘‘Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhūsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhunīsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsakesu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsikāsu dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Tatiyaṃ.

“诚然，比丘，彼如来、应供、正等觉者，乃如法之法王，唯依于法，恭敬于法，尊重于法，崇敬于法，以法为幢，以法为旗，以法为主，为诸比丘安立如法之守护、防护、护卫，为诸比丘尼安立如法之守护、防护、护卫，为诸优婆塞安立如法之守护、防护、护卫，为诸优婆夷安立如法之守护、防护、护卫后，唯以法转动无上法轮。彼法轮，于世间为沙门、婆罗门、天、魔、梵，或任何者所不能逆转。”第三经。

4. Yassaṃdisaṃsuttaṃ

4. 何方经

134. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato rājā khattiyo muddhāvasitto yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati.

134. “诸比丘，具足五支之刹帝利灌顶王，于任何方所安住，皆是于自己领土中安住。”

‘‘Katamehi pañcahi? Idha, bhikkhave, rājā khattiyo muddhāvasitto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; aḍḍho hoti mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro; balavā kho pana hoti caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya; pariṇāyako kho panassa hoti paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ; tassime cattāro dhammā yasaṃ paripācenti. So iminā yasapañcamena [Pg.134] dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti vijitāvīnaṃ.

是哪五法？诸比丘，于此，刹帝利灌顶王，父母两系皆善生，母胎清净，上溯七代祖先，于种姓之说，无可指责，无可挑剔；财富巨大，受用无量，府库仓廪充盈；实力强大，具足四支军队，顺从且遵奉其教令；其太子贤明、练达、有智慧，能思量过去、未来、现在之义利；此四法能使其声誉成就。他具足此以声誉为第五之法，无论住于何方，都安住于自己的领土。这是什么缘故呢？诸比丘，胜利者就是如此。

‘‘Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yassaṃ yassaṃ disāyaṃ viharati, vimuttacittova viharati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu – rājāva khattiyo muddhāvasitto jātisampanno; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā – rājāva khattiyo muddhāvasitto aḍḍho mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu – rājāva khattiyo muddhāvasitto balasampanno; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā – rājāva khattiyo muddhāvasitto pariṇāyakasampanno; tassime cattāro dhammā vimuttiṃ paripācenti. So iminā vimuttipañcamena dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati vimuttacittova viharati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti vimuttacittāna’’nti. Catutthaṃ.

“诸比丘，正是这样，具足五法的比丘，无论安住于哪个方向，都是以解脱心而住。是哪五法呢？诸比丘，于此，有比丘具足戒行，守护波罗提木叉律仪而住，具足正行与行处，于微细罪中见怖畏，受持于诸学处而修学——犹如刹帝利灌顶王，出身尊贵；他博学、持法、积集所闻，凡那些初善、中善、后善，义理与文句具足，圆满、遍净的梵行之法，他皆多闻、忆持、言语娴熟、意所审察、以见善通达——犹如刹帝利灌顶王，富裕、大财、资用丰足，府库仓廪充盈；他发起精进，为断除不善法、为具足善法而住，强健、坚毅、于诸善法中不舍其担——犹如刹帝利灌顶王，具足实力；他有智慧，具足了知生灭、圣、决择、正导苦尽的智慧——犹如刹帝利灌顶王，具足辅相。他的这四法，能使解脱成熟。他具足这以解脱为第五之法，无论安住于哪个方向，都是以解脱心而住。这是什么缘故呢？诸比丘，因为对于心解脱者，法尔如是。”第四。

5. Paṭhamapatthanāsuttaṃ

5. 初愿经

135. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; abhirūpo hoti [Pg.135] dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato; mātāpitūnaṃ piyo hoti manāpo; negamajānapadassa piyo hoti manāpo; yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā tattha sikkhito hoti anavayo.

135. “诸比丘，具足五支的刹帝利(khattiya)灌顶王之嫡长子，希求王位。是哪五支呢？诸比丘，于此，刹帝利灌顶王之嫡长子，从母系及父系两方面皆为善生(sujāta)，母系血统清净，直至七代祖先，于出身之说，未曾受斥，未受非议；他容貌俊美，仪表堂堂，令人欣悦，具足最上之美色；为父母所喜爱、所中意；为城镇及地方之民所喜爱、所中意；凡刹帝利灌顶王之诸技艺，于象术、马术、车术、弓术或剑术，皆已善学，无有缺漏。”

‘‘Tassa evaṃ hoti – ‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi mātāpitūnaṃ piyo manāpo. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi negamajānapadassa piyo manāpo. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā, tattha sikkhito anavayo. Kasmāhaṃ rajjaṃ na pattheyya’nti! Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti.

“他如是思惟：‘我从母系及父系两方面皆为善生，母系血统清净，直至七代祖先，于出身之说，未曾受斥，未受非议。我为何不应希求王位？我容貌俊美，仪表堂堂，令人欣悦，具足最上之美色。我为何不应希求王位？我为父母所喜爱、所中意。我为何不应希求王位？我为城镇及地方之民所喜爱、所中意。我为何不应希求王位？凡刹帝利灌顶王之诸技艺，于象术、马术、车术、弓术或剑术，我皆已善学，无有缺漏。我为何不应希求王位？’诸比丘，具足此五支的刹帝利灌顶王之嫡长子，即希求王位。”

‘‘Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

“诸比丘，同样地，具足五法的比丘希求诸漏的灭尽。是哪五法呢？诸比丘，于此，比丘有信，他信如来的觉悟：‘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。’他少病、少恼，消化功能良好，不过冷、不过热，适中而能堪精进；他不奸诈、不虚伪，在导师或智慧的同梵行者前，如实地显露自己；他为断除不善法、为具足善法而发起精进，强健、坚毅、于诸善法不舍弃责任而住；他有智慧，具足了知生灭、圣洁、能洞穿烦恼、能正确导向苦之灭尽的智慧。”

‘‘Tassa [Pg.136] evaṃ hoti – ‘ahaṃ khomhi saddho, saddahāmi tathāgatassa bodhiṃ – itipi so bhagavā arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā’ti. ‘Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi asaṭho amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyya’nti! Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī’’ti. Pañcamaṃ.

他这样想：“我确实有信，我信解如来之觉悟——即：彼世尊是阿罗汉、正等觉者……天人师、佛、世尊。我为何不应希求诸漏之尽呢！我确实少病、少恼，消化力均衡，不冷不热，适中而能堪精勤。我为何不应希求诸漏之尽呢！我确实不奸诈、不虚伪，在导师或具智的同梵行者前，如实地显露自己。我为何不应希求诸漏之尽呢！我住于发起精进，为断除诸不善法、为具足诸善法，于诸善法中有力、坚固精勤、不舍重担。我为何不应希求诸漏之尽呢！我具足智慧，具足了知生灭、圣、决择、能正导至苦尽之慧。我为何不应希求诸漏之尽呢！”诸比丘，具足此五法的比丘，希求诸漏之尽。’第五经。

6. Dutiyapatthanāsuttaṃ

6. 第二希求经

136. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato; mātāpitūnaṃ piyo hoti manāpo, balakāyassa piyo hoti manāpo; paṇḍito hoti viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ.

136. “诸比丘，具足五支的刹帝利灌顶王之长子，希求副王之位。以哪五支？诸比丘，于此，刹帝利灌顶王之长子，父母两系皆为善生，母系血统纯正，上溯七代祖辈，在出身方面无可指责、无可非议；容貌端正，悦意可喜，令人景仰，具足最上等的肤色；为父母所喜爱、所悦意，为军队所喜爱、所悦意，为城镇与地方之民所喜爱、所悦意；博学、明了、具慧，有能力思择过去、未来、现在之事。”

‘‘Tassa evaṃ hoti – ‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi mātāpitūnaṃ piyo [Pg.137] manāpo. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi balakāyassa piyo manāpo. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ. Kasmāhaṃ oparajjaṃ na pattheyya’nti! Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti.

他这样想：“我确实父母双方皆为善生，母系清净，上溯至第七代祖辈，在出身方面未曾受到斥责与毁谤。我为何不应希求储君之位呢！我确实相貌英伟，仪表堂堂，令人景仰，具足最上等的殊妙肤色。我为何不应希求储君之位呢！我确实为父母所钟爱、所喜悦。我为何不应希求储君之位呢！我确实为将士们所钟爱、所喜悦。我为何不应希求储君之位呢！我确实是贤智、练达、有智慧者，有能力思择过去、未来、现在之事。我为何不应希求储君之位呢！”诸比丘，刹帝利灌顶王的长子，具足此五种特质，便会希求储君之位。

‘‘Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

诸比丘，正是这样，具足五法的比丘，会希求诸漏的灭尽。是哪五法呢？诸比丘，于此，比丘具足戒行……于诸学处受持而学；他多闻……以正见善通达；他于四念住心善安住；他为断除不善法、为具足善法而发起精进，强健、坚毅、于善法不舍重担而住；他有智慧，具足了知生灭、圣、能洞穿、正导苦尽的智慧。

‘‘Tassa evaṃ hoti – ‘ahaṃ khomhi sīlavā, pātimokkhasaṃvarasaṃvuto viharāmi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhāmi sikkhāpadesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi bahussuto sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi catūsu satipaṭṭhānesu suppatiṭṭhitacitto. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyya’nti! Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī’’ti. Chaṭṭhaṃ.

他这样想：“我实为具戒者，住于守护波罗提木叉律仪，具足正行与行处，于微细罪中见怖畏，受持学习诸学处。我为何不希求诸漏的灭尽呢！我实为多闻者，受持所闻，积集所闻。凡彼等法，初善、中善、后善，义具、文具，宣说圆满、遍净的梵行，像这样的法，我已多闻，已受持，以言语熟悉，以心意审察，以正见善通达。我为何不希求诸漏的灭尽呢！我于四念处心善安住。我为何不希求诸漏的灭尽呢！我住于发起精进，为断诸不善法，为具足诸善法，强毅、坚固、勇猛，于诸善法不舍其担。我为何不希求诸漏的灭尽呢！我实为具慧者，具足了知生灭、圣、洞穿、能正向苦尽之慧。我为何不希求诸漏的灭尽呢！”比丘们，具足这五法的比丘，希求诸漏的灭尽。’第六。

7. Appaṃsupatisuttaṃ

7. 少睡眠经

137. ‘‘Pañcime[Pg.138], bhikkhave, appaṃ rattiyā supanti, bahuṃ jagganti. Katame pañca? Itthī, bhikkhave, purisādhippāyā appaṃ rattiyā supati, bahuṃ jaggati. Puriso, bhikkhave, itthādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Coro, bhikkhave, ādānādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Rājā, bhikkhave, rājakaraṇīyesu yutto appaṃ rattiyā supati, bahuṃ jaggati. Bhikkhu, bhikkhave, visaṃyogādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Ime kho, bhikkhave, pañca appaṃ rattiyā supanti, bahuṃ jaggantī’’ti. Sattamaṃ.

137. “诸比丘，此五者于夜间少眠，多保持警觉。是哪五者？诸比丘，心向男人的女人，于夜间少眠，多保持警觉；诸比丘，心向女人的男人，于夜间少眠，多保持警觉；诸比丘，意图偷盗的盗贼，于夜间少眠，多保持警觉；诸比丘，勤于王事的国王，于夜间少眠，多保持警觉；诸比丘，意求解脱的比丘，于夜间少眠，多保持警觉。诸比丘，此五者于夜间少眠，多保持警觉。”第七。

8. Bhattādakasuttaṃ

8. 食者经

138. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo bhattādako ca hoti okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca rañño nāgotveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo bhattādako ca okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca, rañño nāgotveva saṅkhaṃ gacchati.

138. “诸比丘，具备五支的王象，仅仅是个食者、占地者、排粪者、领筹者，仅在名义上算作王象。是哪五支呢？诸比丘，于此，王象不堪忍于色，不堪忍于声，不堪忍于香，不堪忍于味，不堪忍于触。诸比丘，具备此五支的王象，仅仅是个食者、占地者、排粪者、领筹者，仅在名义上算作王象。”

‘‘Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti, okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchatī’’ti. Aṭṭhamaṃ.

“诸比丘，正是如此，具备五法的比丘，仅仅是个食者、占地者、磨损床座者、领筹者，仅在名义上算作比丘。是哪五法呢？诸比丘，于此，比丘不堪忍于色，不堪忍于声，不堪忍于香，不堪忍于味，不堪忍于触。诸比丘，具备此五法的比丘，仅仅是个食者、占地者、磨损床座者、领筹者，仅在名义上算作比丘。”第八。

9. Akkhamasuttaṃ

9. 不忍经

139. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṃtveva saṅkhaṃ gacchati[Pg.139]. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.

139. “诸比丘，具足五支的王象，不配为王所用，不配为王所享，不被算作王的肢体。是哪五支呢？诸比丘，在此，王象不能忍耐色、不能忍耐声、不能忍耐香、不能忍耐味、不能忍耐触。”

‘‘Kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ.

“诸比丘，王象如何不能忍耐色呢？诸比丘，在此，王象去到战场，见到象军，或见到马军，或见到车军，或见到步军，便退缩、消沉，不能站稳，不能进入战场。诸比丘，王象就是这样不能忍耐色。”

‘‘Kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ.

“诸比丘，王象如何不能忍耐声呢？诸比丘，在此，王象去到战场，听到象声，或听到马声，或听到车声，或听到步军声，或听到大鼓、小鼓、海螺、战鼓与呐喊之声，便退缩、消沉，不能站稳，不能进入战场。诸比丘，王象就是这样不能忍耐声。”

‘‘Kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ.

“诸比丘，王象如何不能忍耐香呢？诸比丘，在此，王象去到战场，嗅到敌方那些出身尊贵、久经战阵之王象的屎尿气味，便退缩、消沉，不能站稳，不能进入战场。诸比丘，王象就是这样不能忍耐香。”

‘‘Kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ.

“诸比丘，王象如何对味不能堪忍？诸比丘，于此，王象进入战场，因一日未得草水，或因二日、三日、四日、五日未得草水，便会退缩、消沉，不能自持，不能投入战斗。诸比丘，如是，王象对味不能堪忍。”

‘‘Kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṃsīdati visīdati, na [Pg.140] santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ.

“诸比丘，王象如何对触不能堪忍？诸比丘，于此，王象进入战场，被一支箭矢射中，或被二支、三支、四支、五支箭矢射中，便会退缩、消沉，不能自持，不能投入战斗。诸比丘，如是，王象对触不能堪忍。”

‘‘Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṃtveva saṅkhaṃ gacchati.

“诸比丘，具足此五支的王象，则不配为王拥有，不为王所享用，也不被算作王的组成部分。”

‘‘Evamevaṃ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.

“诸比丘，亦复如是，具足五支的比丘，则不应供、不应奉、不应施、不应合掌，非世间无上福田。是哪五支呢？诸比丘，于此，比丘对色不能堪忍，对声不能堪忍，对香不能堪忍，对味不能堪忍，对触不能堪忍。”

‘‘Kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ.

“诸比丘，比丘如何对色不能堪忍？诸比丘，于此，比丘以眼见色后，对能引生贪著之色生起强烈的贪著，不能使心安住。诸比丘，如是，比丘对色不能堪忍。”

‘‘Kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṃ? Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṃ.

“诸比丘，比丘如何对声不能堪忍？诸比丘，于此，比丘以耳闻声后，对能引生贪著之声生起强烈的贪著，不能使心安住。诸比丘，如是，比丘对声不能堪忍。”

‘‘Kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ? Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ.

“诸比丘，比丘如何于香不能忍受？诸比丘，于此，比丘以鼻嗅香后，于可爱之香深生贪著，不能令心安住。诸比丘，如是，比丘于香不能忍受。”

‘‘Kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṃ? Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṃ.

“诸比丘，比丘如何于味不能忍受？诸比丘，于此，比丘以舌尝味后，于可爱之味深生贪著，不能令心安住。诸比丘，如是，比丘于味不能忍受。”

‘‘Kathañca, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ.

“诸比丘，比丘如何于所触不能忍受？诸比丘，于此，比丘以身触所触后，于可爱之所触深生贪著，不能令心安住。诸比丘，如是，比丘于所触不能忍受。”

‘‘Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa.

“诸比丘，具足此五法之比丘，非应供、非应奉、非应施、非应合掌，非世间之无上福田。”

‘‘Pañcahi[Pg.141], bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.

“诸比丘，具足五支之王象，堪为王有，堪为王用，得计为王之支分。以何为五？诸比丘，于此，王象能忍于色，能忍于声，能忍于香，能忍于味，能忍于所触。”

‘‘Kathañca, bhikkhave, rañño nāgo khamo hoti rūpānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rūpānaṃ.

“诸比丘，王象如何能忍于色？诸比丘，于此，王象进入战场，或见象军、或见马军、或见车军、或见步军，不退缩，不沮丧，能坚立不动，能投入战场。诸比丘，如是，王象能忍于色。”

‘‘Kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti saddānaṃ.

“诸比丘，王象如何能忍耐音声？诸比丘，于此，王象进入战场，听到象声、马声、车声、步兵声，或听到大鼓、小鼓、海螺、鼓、铙钹之声，不退缩、不消沉，能站稳，能进入战场。诸比丘，王象如此能忍耐音声。”

‘‘Kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṃ.

“诸比丘，王象如何能忍耐气味？诸比丘，于此，王象进入战场，闻到那些出身高贵、久经战阵的敌王之象的屎尿气味，不退缩、不消沉，能站稳，能进入战场。诸比丘，王象如此能忍耐气味。”

‘‘Kathañca, bhikkhave, rañño nāgo khamo hoti rasānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rasānaṃ.

“诸比丘，王象如何能忍耐味？诸比丘，于此，王象进入战场，即使一日、或两日、三日、四日、五日未得到草水供给，不退缩、不消沉，能站稳，能进入战场。诸比丘，王象如此能忍耐味。”

‘‘Kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ.

“诸比丘，王象如何能忍耐触？诸比丘，于此，王象进入战场，被一支箭射中，或被两支、三支、四支、五支箭射中，不退缩、不消沉，能站稳，能进入战场。诸比丘，王象如此能忍耐触。”

‘‘Imehi [Pg.142] kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.

“诸比丘，具足此五支的王象，堪为王有，堪为王用，得名为王的支分。”

‘‘Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.

“诸比丘，正是如此，具足五法的比丘，是应受供养者、应受款待者、应受布施者、应受合掌者，是世间无上的福田。是哪五法呢？诸比丘，于此，比丘能忍耐色，能忍耐声，能忍耐香，能忍耐味，能忍耐触。”

‘‘Kathañca, bhikkhave, bhikkhu khamo hoti rūpānaṃ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti rūpānaṃ.

“诸比丘，比丘如何能忍耐色呢？诸比丘，于此，比丘以眼见色后，于可喜爱之色不生贪染，能够善安住其心。诸比丘，正是如此，比丘能忍耐色。”

‘‘Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṃ? Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti saddānaṃ.

“诸比丘，比丘如何能忍耐声呢？诸比丘，于此，比丘以耳闻声后，于可喜爱之声不生贪染，能够善安住其心。诸比丘，正是如此，比丘能忍耐声。”

‘‘Kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṃ. Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti gandhānaṃ.

“诸比丘，比丘如何能忍耐香呢？诸比丘，于此，比丘以鼻嗅香后，于可喜爱之香不生贪染，能够善安住其心。诸比丘，正是如此，比丘能忍耐香。”

‘‘Kathañca, bhikkhave, bhikkhu khamo hoti rasānaṃ? Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti rasānaṃ.

“诸比丘，比丘如何能忍耐味呢？诸比丘，于此，比丘以舌尝味后，于可喜爱之味不生贪染，能够善安住其心。诸比丘，正是如此，比丘能忍耐味。”

‘‘Kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ.

“诸比丘，比丘如何能忍耐触呢？诸比丘，于此，比丘以身触及所触后，于可喜爱之触不生贪染，能够善安住其心。诸比丘，正是如此，比丘能忍耐触。”

‘‘Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Navamaṃ.

“诸比丘，具足此五法的比丘，是应受供养者、应受款待者、应受布施者、应受合掌者，是世间无上的福田。”第九经。

10. Sotasuttaṃ

10. 流经

140. ‘‘Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati. Katamehi [Pg.143] pañcahi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

140. “诸比丘，具足五支的王象，堪为王有，堪为王用，即算为王之支分。是哪五支呢？诸比丘，在此，王象是善听者、善击者、善护者、善忍者、善行者。”

‘‘Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti – yadi vā katapubbaṃ yadi vā akatapubbaṃ – taṃ aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto suṇāti. Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.

“诸比丘，王象云何为善听者？诸比丘，在此，驯象师令王象做事——无论是曾做过的，还是未曾做过的——它都用心、作意，以全心专注，倾耳而听。诸比丘，如是，王象为善听者。”

‘‘Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati. Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.

“诸比丘，王象云何为善击者？诸比丘，在此，王象往赴战场，击杀象、击杀象兵、击杀马、击杀马兵、击毁车、击杀车兵、击杀步兵。诸比丘，如是，王象为善击者。”

‘‘Kathañca, bhikkhave, rañño nāgo rakkhitā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṃ kāyaṃ, rakkhati pacchimaṃ kāyaṃ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṃ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṃ, rakkhati vāladhiṃ, rakkhati hatthāruhaṃ. Evaṃ kho, bhikkhave, rañño nāgo rakkhitā hoti.

“诸比丘，王象云何为善护者？诸比丘，在此，王象往赴战场，守护前身、守护后身、守护前足、守护后足、守护头、守护耳、守护牙、守护象鼻、守护尾、守护象兵。诸比丘，如是，王象为善护者。”

‘‘Kathañca, bhikkhave, rañño nāgo khantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ. Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.

“诸比丘，王象云何为善忍者？诸比丘，在此，王象往赴战场，能忍矛击、刀击、箭击、斧击，以及战鼓、小鼓、海螺、铙钹之回响声。诸比丘，如是，王象为善忍者。”

‘‘Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti – yadi vā gatapubbaṃ yadi vā agatapubbaṃ – taṃ khippameva gantā hoti. Evaṃ kho, bhikkhave, rañño nāgo gantā hoti.

“诸比丘，王象如何是能行者呢？诸比丘，于此，驯象师派王象去往任何方向——无论是曾去过的，还是未曾去过的——它都能迅速前往。诸比丘，如此，王象是能行者。”

‘‘Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.

“诸比丘，具足此五支的王象，堪为王有，堪为王用，得名为王的支分。”

‘‘Evamevaṃ [Pg.144] kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

“诸比丘，正是如此，具足五法的比丘，是应请奉、应迎奉、应布施、应合掌者，是世间无上的福田。是哪五法呢？诸比丘，于此，比丘是能闻者、能断者、能护者、能忍者、能行者。”

‘‘Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇāti. Evaṃ kho, bhikkhave, bhikkhu sotā hoti.

“诸比丘，比丘如何是能闻者呢？诸比丘，于此，当如来所宣说的法与律被开示时，比丘专注、作意，全心全意地倾耳闻法。诸比丘，如此，比丘是能闻者。”

‘‘Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti (hanati) byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti (hanati) byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu hantā hoti.

“诸比丘，比丘如何是能断者呢？诸比丘，于此，比丘对已生起的欲寻不容忍，舍断、祛除、摧毁、使之灭尽、令其不复存在；对已生起的瞋寻……对已生起的害寻……对所有已生起的恶不善法不容忍，舍断、祛除、摧毁、使之灭尽、令其不复存在。诸比丘，如此，比丘是能断者。”

‘‘Kathañca, bhikkhave, bhikkhu rakkhitā 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. Evaṃ kho, bhikkhave, bhikkhu rakkhitā hoti.

“诸比丘，比丘如何是守护者呢？诸比丘，于此，比丘以眼见色后，不取相，不取细相。若他住于不防护眼根，贪、忧等恶不善法即会流入，他为此而行于防护，守护眼根，于眼根达到防护。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意知法后，不取相，不取细相。若他住于不防护意根，贪、忧等恶不善法即会流入，他为此而行于防护，守护意根，于意根达到防护。诸比丘，如此，比丘即是守护者。”

‘‘Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsa pasamphassānaṃ; duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ [Pg.145] adhivāsakajātiko hoti. Evaṃ kho, bhikkhave, bhikkhu khantā hoti.

“诸比丘，比丘如何是能忍者呢？诸比丘，于此，比丘能忍耐寒、热、饥、渴，能忍耐虻、蚊、风、热、蛇蝎之触，能忍耐恶言、逆语。对已生起的身体之苦、剧、粗、锐、不快、不悦、夺命的诸受，他亦能安忍。诸比丘，如此，比丘即是能忍者。”

‘‘Kathañca, bhikkhave, bhikkhu gantā hoti? Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti. Evaṃ kho, bhikkhave, bhikkhu gantā hoti.

“诸比丘，比丘如何是能行者呢？诸比丘，于此，比丘能迅速前往那长久以来所未曾至的方向，亦即一切行之寂止、一切依之舍离、爱尽、离贪、灭、涅槃。诸比丘，如此，比丘即是能行者。”

‘‘Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Dasamaṃ.

“诸比丘，具足此五法的比丘，应受供养……是世间无上福田。”第十经。

Rājavaggo catuttho.

王品第四。

Tassuddānaṃ –

其摄颂曰：

Cakkānuvattanā rājā, yassaṃdisaṃ dve ceva patthanā;

Appaṃsupati bhattādo, akkhamo ca sotena cāti.

轮、随转、王，任何方，二愿，少眠、食者，无忍与听者。

(15) 5. Tikaṇḍakīvaggo

(15) 5.三刺品

1. Avajānātisuttaṃ

1. 轻视经

141. ‘‘Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame pañca? Datvā avajānāti, saṃvāsena avajānāti, ādheyyamukho hoti, lolo hoti, mando momūho hoti.

141. “诸比丘，在世间有这五种人真实存在。是哪五种呢？布施后轻视，共住后轻视，轻信于言，轻浮，以及愚钝痴迷。

‘‘Kathañca, bhikkhave, puggalo datvā avajānāti? Idha, bhikkhave, puggalo puggalassa deti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ. Tassa evaṃ hoti – ‘ahaṃ demi; ayaṃ paṭiggaṇhātī’ti. Tamenaṃ datvā avajānāti. Evaṃ kho, bhikkhave, puggalo datvā avajānāti.

“诸比丘，人如何布施后轻视呢？诸比丘，于此，有人向另一人布施衣、食、住处、病缘医药资具。他这样想：‘我施与，他领受。’他因此布施后轻视对方。诸比丘，人就是这样布施后轻视的。

‘‘Kathañca[Pg.146], bhikkhave, puggalo saṃvāsena avajānāti? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasati dve vā tīṇi vā vassāni. Tamenaṃ saṃvāsena avajānāti. Evaṃ kho, bhikkhave, puggalo saṃvāsena avajānāti.

“诸比丘，人如何共住后轻视呢？诸比丘，于此，有人与另一人共住二或三年。他因此共住后轻视对方。诸比丘，人就是这样共住后轻视的。

‘‘Kathañca, bhikkhave, puggalo ādheyyamukho hoti? Idha, bhikkhave, ekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne taṃ khippaññeva adhimuccitā hoti. Evaṃ kho, bhikkhave, puggalo ādheyyamukho hoti.

“诸比丘，人如何是轻信于言呢？诸比丘，于此，某人，当他人言说赞誉或诋毁时，他便迅速信解。诸比丘，人就是这样轻信于言的。

‘‘Kathañca, bhikkhave, puggalo lolo hoti? Idha, bhikkhave, ekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo. Evaṃ kho, bhikkhave, puggalo lolo hoti.

“诸比丘，人如何是轻浮呢？诸比丘，于此，某人的信心、恭敬、喜爱、净信皆是短暂的。诸比丘，人就是这样轻浮的。

‘‘Kathañca, bhikkhave, puggalo mando momūho hoti? Idha, bhikkhave, ekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. Evaṃ kho, bhikkhave, puggalo mando momūho hoti. Ime kho, bhikkhave, pañca puggalā santo saṃvijjamānā lokasmi’’nti. Paṭhamaṃ.

“诸比丘，人如何是愚钝痴迷呢？诸比丘，于此，某人不知善法与不善法，不知有过失法与无过失法，不知低劣法与高胜法，不知黑白对分法。诸比丘，人就是这样愚钝痴迷的。诸比丘，这五种人，在世间真实存在。”第一经终。

2. Ārabhatisuttaṃ

2. 违犯经

142. ‘‘Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco puggalo ārabhati ca vippaṭisārī ca hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

142. “诸比丘，于此世间，有五种个人存在。是哪五种呢？诸比丘，于此，有一种个人，他既违犯，又有追悔；对于那能令他已生起的诸恶不善法无余息灭的心解脱、慧解脱，他不能如实了知。”

‘‘Idha pana, bhikkhave, ekacco puggalo ārabhati, na vippaṭisārī hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“再者，诸比丘，于此，有一种个人，他违犯，但无追悔；对于那能令他已生起的诸恶不善法无余息灭的心解脱、慧解脱，他不能如实了知。”

‘‘Idha pana, bhikkhave, ekacco puggalo na ārabhati, vippaṭisārī hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“再者，诸比丘，于此，有一种个人，他不违犯，但有追悔；对于那能令他已生起的诸恶不善法无余息灭的心解脱、慧解脱，他不能如实了知。”

‘‘Idha [Pg.147] pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“再者，比丘们，于此，有某个个人，他既不违犯，也无追悔；对于那能令他已生起的诸恶不善法无余息灭的心解脱、慧解脱，他不能如实了知。”

‘‘Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“再者，比丘们，于此，有某个个人，他既不违犯，也无追悔；对于那能令他已生起的诸恶不善法无余息灭的心解脱、慧解脱，他能如实了知。”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu ; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’’ti.

“比丘们，于此五者中，那既违犯又有追悔，且不能如实了知那能令他已生起的诸恶不善法无余息灭的心解脱、慧解脱的个人，应当这样对他说：‘具寿，诚然，由违犯而生的诸漏存在，由追悔而生的诸漏增长。善哉！具寿，愿您舍断由违犯而生的诸漏，遣除由追悔而生的诸漏，然后修习心与慧。这样，具寿，您将与那第五种个人等同。’”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṃ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’’ti.

“诸比丘，在此，若有个人有所违犯而无追悔，并且不能如实了知那使其已生恶不善法无余息灭的心解脱、慧解脱，应如此对他说：‘具寿，由违犯而生的诸漏确实存在，由追悔而生的诸漏则不增长。善哉！愿具寿舍断由违犯而生的诸漏，修习心与慧。如此，具寿将与那第五种人等同。’”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’’ ti.

“诸比丘，在此，若有个人没有违犯却有追悔，并且不能如实了知那使其已生恶不善法无余息灭的心解脱、慧解脱，应如此对他说：‘具寿，由违犯而生的诸漏不存在，由追悔而生的诸漏则在增长。善哉！愿具寿排除由追悔而生的诸漏，修习心与慧。如此，具寿将与那第五种人等同。’”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā [Pg.148] akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṃ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’’’ti.

“诸比丘，在此，若有个人没有违犯也无追悔，并且不能如实了知那使其已生恶不善法无余息灭的心解脱、慧解脱，应如此对他说：‘具寿，由违犯而生的诸漏不存在，由追悔而生的诸漏也不增长。善哉！愿具寿修习心与慧。如此，具寿将与那第五种人等同。’”

‘‘Iti kho, bhikkhave, ime cattāro puggalā amunā pañcamena puggalena evaṃ ovadiyamānā evaṃ anusāsiyamānā anupubbena āsavānaṃ khayaṃ pāpuṇantī’’ti. Dutiyaṃ.

“诸比丘，正是这样，这四种人被那第五种人如此教诫、如此训示后，便次第地达到诸漏的灭尽。”第二经终。

3. Sārandadasuttaṃ

3. 萨兰达达经

143. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Tena kho pana samayena pañcamattānaṃ licchavisatānaṃ sārandade cetiye sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘‘pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ. Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmi’’nti.

143. 一时，世尊住于毗舍离(Vesālī)大林之重阁讲堂(Kūṭāgārasālā)。尔时，世尊于上午时分，著衣持钵，进入毗舍离乞食。其时，约五百离车人(Licchavi)正集会于萨兰达达(Sārandada)支提，于彼等中生起此番言论：“世间有五种宝的出现是稀有的。是哪五种呢？象宝的出现于世是稀有的，马宝的出现于世是稀有的，摩尼宝的出现于世是稀有的，女宝的出现于世是稀有的，居士宝的出现于世是稀有的。这五种宝的出现于世是稀有的。”

Atha kho te licchavī magge purisaṃ ṭhapesuṃ – ‘‘yadā tvaṃ, ambho purisa, passeyyāsi bhagavantaṃ, atha amhākaṃ āroceyyāsī’’ti. Addasā kho so puriso bhagavantaṃ dūratova āgacchantaṃ; disvāna yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca – ‘‘ayaṃ so, bhante, bhagavā gacchati arahaṃ sammāsambuddho; yassadāni kālaṃ maññathā’’ti.

尔时，彼等离车人于路上安排一人，嘱咐道：“贤者，汝若见世尊，即来告知我等。”彼人遥见世尊前来，见已，即往离车人之处，抵达后对彼等离车人言：“尊者们，彼世尊、阿罗汉、正等觉者正前来。今正是诸位认为适宜之时。”

Atha kho te licchavī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te licchavī bhagavantaṃ etadavocuṃ –

尔时，彼等离车人前往世尊之处，抵达后，顶礼世尊，退立一面。立于一面时，彼等离车人对世尊如是说：

‘‘Sādhu, bhante, yena sārandadaṃ cetiyaṃ tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā yena [Pg.149] sārandadaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te licchavī etadavoca – ‘‘kāya nuttha, licchavī, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha, bhante, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ. Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmi’’’nti.

“善哉，世尊，愿世尊出于慈悲前往萨兰达达(Sārandada)塔庙。”世尊默然应允。于是世尊前往萨兰达达塔庙，到达后，在准备好的座位上坐下。坐下后，世尊对那些离车人(Licchavī)说：“离车人啊，你们现在聚集在这里，在谈论什么？你们中断了什么话题呢？”“世尊，我们聚集于此，生起了这样的谈话：‘世间有五种宝的出现是稀有的。哪五种呢？象宝的出现于世是稀有的，马宝的出现于世是稀有的，宝珠的出现于世是稀有的，女宝的出现于世是稀有的，居士宝的出现于世是稀有的。这五种宝的出现于世是稀有的。’”

‘‘Kāmādhimuttānaṃ vata, bho, licchavīnaṃ kāmaṃyeva ārabbha antarākathā udapādi. Pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ, kataññū katavedī puggalo dullabho lokasmiṃ. Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmi’’nti. Tatiyaṃ.

“诚然，诸位离车人，耽于欲乐者，所生起的话题便是关于欲乐的。离车人啊，世间有五种宝的出现是稀有的。哪五种呢？如来、应供、正等觉者的出现于世是稀有的；能宣说如来所开示的法与律的人是稀有的；能了知如来所开示的法与律的人是稀有的；能了知如来所开示的法与律并依法随法修行的人是稀有的；知恩报恩的人是稀有的。离车人啊，这五种宝的出现于世确实是稀有的。”第三。

4. Tikaṇḍakīsuttaṃ

4. 三刺林经

144. Ekaṃ samayaṃ bhagavā sākete viharati tikaṇḍakīvane. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

144. 一时，世尊住在娑枳多（Sāketa）的三刺林（Tikaṇḍakīvana）。在那里，世尊称谓诸比丘：“比丘们！”“尊者！”那些比丘回答世尊。世尊说了这话：

‘‘Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle paṭikūlasaññī vihareyya. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle appaṭikūlasaññī vihareyya. Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle ca paṭikūle [Pg.150] ca paṭikūlasaññī vihareyya. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno.

“善哉，比丘们，比丘应时时于不可厌之境住于可厌想。善哉，比丘们，比丘应时时于可厌之境住于不可厌想。善哉，比丘们，比丘应时时于不可厌与可厌二境住于可厌想。善哉，比丘们，比丘应时时于可厌与不可厌二境住于不可厌想。善哉，比丘们，比丘应时时回避可厌与不可厌此二者，具念、正知，住于舍。”

‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya? ‘Mā me rajanīyesu dhammesu rāgo udapādī’ti – idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya.

“比丘们，比丘缘于何等义利，而于不可厌之境住于可厌想呢？“愿我于可染之法，贪欲不生起。”——比丘们，比丘正是缘于此义利，而于不可厌之境住于可厌想。”

‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya? ‘Mā me dosanīyesu dhammesu doso udapādī’ti – idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya.

“比丘们，比丘缘于何等义利，而于可厌之境住于不可厌想呢？“愿我于可嗔之法，嗔恚不生起。”——比丘们，比丘正是缘于此义利，而于可厌之境住于不可厌想。”

‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya? ‘Mā me rajanīyesu dhammesu rāgo udapādi, mā me dosanīyesu dhammesu doso udapādī’ti – idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.

“比丘们，比丘缘于何等义利，而于不可厌与可厌二境住于可厌想呢？“愿我于可染之法，贪欲不生起；愿我于可嗔之法，嗔恚不生起。”——比丘们，比丘正是缘于此义利，而于不可厌与可厌二境住于可厌想。”

‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya? ‘Mā me dosanīyesu dhammesu doso udapādi, mā me rajanīyesu dhammesu rāgo udapādī’ti – idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.

“诸比丘，比丘又依于何种利益，于可厌与不可厌，皆住于不可厌想？‘愿我于可引生嗔恚的诸法中不生嗔恚，于可引生贪欲的诸法中不生贪欲。’——诸比丘，比丘依于此利益，于可厌与不可厌，皆住于不可厌想。”

‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya? ‘Sato sampajāno mā me kvacani katthaci kiñcanaṃ rajanīyesu dhammesu rāgo udapādi, mā me kvacani katthaci kiñcanaṃ dosanīyesu dhammesu doso udapādi, mā me kvacani katthaci kiñcanaṃ mohanīyesu dhammesu moho udapādī’ti – idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno’’ti. Catutthaṃ.

“诸比丘，比丘又依于何种利益，回避可厌与不可厌二者，具念、正知而住于舍？‘愿我于任何地方、对任何事物，于可引生贪欲的诸法，丝毫不生贪欲；于可引生嗔恚的诸法，丝毫不生嗔恚；于可引生愚痴的诸法，丝毫不生愚痴。’——诸比丘，比丘依于此利益，回避可厌与不可厌二者，具念、正知而住于舍。”第四。

5. Nirayasuttaṃ

5. 地狱经

145. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī [Pg.151] hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

145. “诸比丘，具足五法者，就像被携来而置于地狱中。以哪五法？杀生，不与取，欲邪行，妄语，饮用导致放逸的谷酒与酒类。诸比丘，具足此五法者，就像被携来而置于地狱中。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Pañcamaṃ.

“诸比丘，具足五法者，就像被携来而置于天界中。以哪五法？远离杀生，远离不与取，远离欲邪行，远离妄语，远离饮用导致放逸的谷酒与酒类。诸比丘，具足此五法者，就像被携来而置于天界中。”第五。

6. Mittasuttaṃ

6. 友经

146. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto na sevitabbo. Katamehi pañcahi? Kammantaṃ kāreti, adhikaraṇaṃ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, nappaṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto na sevitabbo.

146. “诸比丘，具足五法的比丘，不应与之结交为友。是哪五法呢？令他人劳作，受理诤事，与诸长老比丘相违，长期进行无定所的游行，不能适时地以如法之言开示、劝导、激励、使之欢喜。诸比丘，具足此五法的比丘，不应与之结交为友。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo. Katamehi pañcahi? Na kammantaṃ kāreti, na adhikaraṇaṃ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, paṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto sevitabbo’’ti. Chaṭṭhaṃ.

“诸比丘，具足五法的比丘，应当与之结交为友。是哪五法呢？不令他人劳作，不受理诤事，不与诸长老比丘相违，不长期进行无定所的游行，能够适时地以如法之言开示、劝导、激励、使之欢喜。诸比丘，具足此五法的比丘，应当与之结交为友。”第六经竟。

7. Asappurisadānasuttaṃ

7. 非善士布施经

147. ‘‘Pañcimāni, bhikkhave, asappurisadānāni. Katamāni pañca? Asakkaccaṃ deti, acittīkatvā deti, asahatthā deti, apaviddhaṃ deti, anāgamanadiṭṭhiko deti. Imāni kho, bhikkhave, pañca asappurisadānāni.

147. “诸比丘，有五种非善士的布施。是哪五种呢？不恭敬地布施，不尊重地布施，不亲手布施，丢弃般地布施，不相信有果报而布施。诸比丘，此即五种非善士的布施。”

‘‘Pañcimāni[Pg.152], bhikkhave, sappurisadānāni. Katamāni pañca? Sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti. Imāni kho, bhikkhave, pañca sappurisadānānī’’ti. Sattamaṃ.

“诸比丘，有五种善士的布施。是哪五种呢？恭敬地布施，尊重地布施，亲手布施，非丢弃般地布施，相信有果报而布施。诸比丘，此即五种善士的布施。”第七经竟。

8. Sappurisadānasuttaṃ

8. 善士布施经

148. ‘‘Pañcimāni, bhikkhave, sappurisadānāni. Katamāni pañca? Saddhāya dānaṃ deti, sakkaccaṃ dānaṃ deti, kālena dānaṃ deti, anuggahitacitto dānaṃ deti, attānañca parañca anupahacca dānaṃ deti.

148. “诸比丘，有五种善士的布施。是哪五种呢？以信心布施，恭敬地布施，适时地布施，以不执著之心布施，不损害自己与他人而布施。”

‘‘Saddhāya kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo, abhirūpo ca hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.

诸比丘，以信心行布施，其布施的果报无论在何处生起，于彼彼处，他都将富有、大富、资具丰饶，并且形色端丽、悦意可看、清净悦人，具足最上等的肤色。

‘‘Sakkaccaṃ kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo. Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti.

诸比丘，恭敬地行布施，其布施的果报无论在何处生起，于彼彼处，他都将富有、大富、资具丰饶。凡是他的儿子、妻子、奴隶、仆人或工人，也都乐于听从、倾听、立心了知。

‘‘Kālena kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; kālāgatā cassa atthā pacurā honti.

诸比丘，适时地行布施，其布施的果报无论在何处生起，于彼彼处，他都将富有、大富、资具丰饶；并且他所需的利益都能及时且丰裕地出现。

‘‘Anuggahitacitto kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; uḷāresu ca pañcasu kāmaguṇesu bhogāya cittaṃ namati.

诸比丘，以不执著之心行布施，其布施的果报无论在何处生起，于彼彼处，他都将富有、大富、资具丰饶；其心也倾向于享受殊胜的五种妙欲。

‘‘Attānañca parañca anupahacca kho pana, bhikkhave, dānaṃ datvā yattha yattha tassa dānassa vipāko nibbattati, aḍḍho ca hoti mahaddhano mahābhogo; na cassa kutoci bhogānaṃ upaghāto āgacchati aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato vā. Imāni kho, bhikkhave, pañca sappurisadānānī’’ti. Aṭṭhamaṃ.

诸比丘，不损害自他而行布施，其布施的果报无论在何处生起，于彼彼处，他都将富有、大富、资具丰饶；其财富不从任何处遭受毁坏，或因火，或因水，或因王，或因盗贼，或因不肖继承人。诸比丘，这即是五种善士之施。”第八经。

9. Paṭhamasamayavimuttasuttaṃ

9. 第一时解脱经

149. ‘‘Pañcime[Pg.153], bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti. Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ na paccavekkhati. Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.

149. 诸比丘，有五种法会使时解脱(samayavimutta)比丘退失。是哪五种呢？乐于事务，乐于谈论，乐于睡眠，乐于交际，不省察已解脱之心。诸比丘，这五种法会使时解脱比丘退失。

‘‘Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti. Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ paccavekkhati. Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī’’ti. Navamaṃ.

“诸比丘，有五法，令时解脱比丘不退失。云何为五？不乐于事务、不乐于言谈、不乐于睡眠、不乐于众会、省察已解脱之心。诸比丘，此五法确实令时解脱比丘不退失。”第九经。

10. Dutiyasamayavimuttasuttaṃ

10. 第二时解脱经

150. ‘‘Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti. Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā. Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.

150. “诸比丘，有五法，令时解脱比丘退失。云何为五？乐于事务、乐于言谈、乐于睡眠、诸根不护门、于食不知量。诸比丘，此五法确实令时解脱比丘退失。”

‘‘Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti. Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā. Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī’’ti. Dasamaṃ.

“诸比丘，有五法，令时解脱比丘不退失。云何为五？不乐于事务、不乐于言谈、不乐于睡眠、诸根护门、于食知量。诸比丘，此五法确实令时解脱比丘不退失。”第十经。

Tikaṇḍakīvaggo pañcamo.

三荆棘品第五。

Tassuddānaṃ –

其摄颂：

Datvā avajānāti ārabhati ca, sārandada tikaṇḍa nirayena ca;

Mitto asappurisasappurisena, samayavimuttaṃ apare dveti.

施与轻蔑、奋励，萨兰达达、三荆棘、地狱；朋友、非善士与善士，另有二时解脱经。

Tatiyapaṇṇāsakaṃ samattaṃ.

第三五十集结束。

4. Catutthapaṇṇāsakaṃ

4. 第四五十集

(16) 1. Saddhammavaggo

(16) 1. 正法品

1. Paṭhamasammattaniyāmasuttaṃ

1. 第一正性决定经

151. ‘‘Pañcahi[Pg.154], bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, vikkhittacitto dhammaṃ suṇāti, anekaggacitto ayoniso ca manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

151. “诸比丘，具足五法者，即使听闻正法，亦不能于善法中进入正性决定。是哪五法呢？轻蔑所说之法，轻蔑说法者，轻蔑自己，心散乱地听法，心不专注且不如理作意。诸比丘，具足此五法者，即使听闻正法，亦不能于善法中进入正性决定。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti, ekaggacitto yoniso ca manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti. Paṭhamaṃ.

“诸比丘，具足五法者，听闻正法时，能于善法中进入正性决定。是哪五法呢？不轻蔑所说之法，不轻蔑说法者，不轻蔑自己，心不散乱地听法，心专注且如理作意。诸比丘，具足此五法者，听闻正法时，能于善法中进入正性决定。”第一经。

2. Dutiyasammattaniyāmasuttaṃ

2. 第二正性决定经

152. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

152. “诸比丘，具足五法者，即使听闻正法，亦不能于善法中进入正性决定。是哪五法呢？轻蔑所说之法，轻蔑说法者，轻蔑自己，无慧、愚痴、闇哑，于未了知处自以为已了知。诸比丘，具足此五法者，即使听闻正法，亦不能于善法中进入正性决定。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, paññavā hoti [Pg.155] ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti. Dutiyaṃ.

“诸比丘，具足五法者，听闻正法时，堪能进入善法中的正性决定。是哪五种呢？不轻蔑言说；不轻蔑说法者；不轻蔑自己；有智慧、不愚痴、不口齿不清；于未了知处不自以为已了知。诸比丘，具足此五法者，听闻正法时，堪能进入善法中的正性决定。”第二。

3. Tatiyasammattaniyāmasuttaṃ

3. 第三正性决定经

153. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Makkhī dhammaṃ suṇāti makkhapariyuṭṭhito, upārambhacitto dhammaṃ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

153. “诸比丘，具足五法者，即使听闻正法，亦不堪能进入善法中的正性决定。是哪五种呢？怀着抹煞之心听法，为抹煞所困扰；怀着斥责之心听法，寻求过失；对说法者心怀敌意，心生顽固；智慧低劣、愚痴、口齿不清；于未了知处自以为已了知。诸比丘，具足此五法者，即使听闻正法，亦不堪能进入善法中的正性决定。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Amakkhī dhammaṃ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṃ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti. Tatiyaṃ.

“诸比丘，具足五法者，听闻正法时，堪能进入善法中的正性决定。是哪五种呢？不怀抹煞之心听法，不为抹煞所困扰；不怀斥责之心听法，不寻求过失；对说法者不心怀敌意，心不生顽固；有智慧、不愚痴、不口齿不清；于未了知处不自以为已了知。诸比丘，具足此五法者，听闻正法时，堪能进入善法中的正性决定。”第三。

4. Paṭhamasaddhammasammosasuttaṃ

4. 正法隐没经第一

154. ‘‘Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū na sakkaccaṃ dhammaṃ suṇanti, na sakkaccaṃ dhammaṃ pariyāpuṇanti, na sakkaccaṃ dhammaṃ dhārenti, na sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, na sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti. Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

154. “诸比丘，此五法导向正法的毁灭与隐没。是哪五法呢？在此，诸比丘，比丘们不恭敬地听闻法，不恭敬地学习法，不恭敬地受持法，不恭敬地审察所受持诸法的义理，了知义、了知法后，不恭敬地行于法随法。诸比丘，此五法实乃导向正法的毁灭与隐没。”

‘‘Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū sakkaccaṃ dhammaṃ suṇanti, sakkaccaṃ [Pg.156] dhammaṃ pariyāpuṇanti, sakkaccaṃ dhammaṃ dhārenti, sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti, sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti. Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti. Catutthaṃ.

“诸比丘，此五法导向正法的住立、不毁灭、不隐没。是哪五法呢？在此，诸比丘，比丘们恭敬地听闻法，恭敬地学习法，恭敬地受持法，恭敬地审察所受持诸法的义理，了知义、了知法后，恭敬地行于法随法。诸比丘，此五法实乃导向正法的住立、不毁灭、不隐没。”第四经。

5. Dutiyasaddhammasammosasuttaṃ

5. 正法隐没经第二

155. ‘‘Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū dhammaṃ na pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

155. “诸比丘，此五法导向正法的毁灭与隐没。是哪五法呢？在此，诸比丘，比丘们不学习法——即契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。诸比丘，此是第一法，导向正法的毁灭与隐没。”

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desenti. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“再者，诸比丘，比丘们不为他人详细开示其所闻所学之法。诸比丘，此是第二法，导向正法的毁灭与隐没。”

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paraṃ vācenti. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

再者，诸比丘，比丘们对如所闻、如所学之法，不为他人详尽教导。诸比丘，此是第三法，其导致正法之消失与隐没。

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena sajjhāyaṃ karonti. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

再者，诸比丘，比丘们对如所闻、如所学之法，不作详尽讽诵。诸比丘，此是第四法，其导致正法之消失与隐没。

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

再者，诸比丘，比丘们对如所闻、如所学之法，不以心随寻、随伺，不以意随观。诸比丘，此是第五法，其导致正法之消失与隐没。诸比丘，此等五法导致正法之消失与隐没。

‘‘Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

诸比丘，有此五法，能令正法住立、不消失、不隐没。是哪五法呢？于此，诸比丘，比丘学习法——契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。诸比丘，此是第一法，能令正法住立、不消失、不隐没。

‘‘Puna [Pg.157] caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desenti. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

再者，诸比丘，比丘们对如所闻、如所学之法，为他人详尽宣说。诸比丘，此是第二法，能令正法住立、不消失、不隐没。

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paraṃ vācenti. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

再者，诸比丘，比丘们对如所闻、如所学之法，为他人详尽教导。诸比丘，此是第三法，能令正法住立、不消失、不隐没。

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karonti. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“再者，诸比丘，比丘们如其所闻、如其所学而详细地讽诵法。诸比丘，此为第四法，能令正法住立、不忘失、不消失。”

‘‘Puna caparaṃ, bhikkhave, bhikkhū yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkenti anuvicārenti manasānupekkhanti. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti. Pañcamaṃ.

“再者，诸比丘，比丘们对如其所闻、如其所学之法，以心反复寻思、反复伺察、以意反复审视。诸比丘，此为第五法，能令正法住立、不忘失、不消失。诸比丘，此等五法，能令正法住立、不忘失、不消失。”第五经竟。

6. Tatiyasaddhammasammosasuttaṃ

6. 第三正法忘失经

156. ‘‘Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

156. “诸比丘，此五法能令正法忘失、消失。是哪五法呢？在此，诸比丘，比丘们学习错误受持的经教，其文句放置错乱。诸比丘，文句放置错乱，其义亦难以理解。诸比丘，此为第一法，能令正法忘失、消失。”

‘‘Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṃ. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“再者，诸比丘，比丘们难以教言，具足了导致难以教言的法，没有耐心，不能恭敬地领受教诫。诸比丘，此为第二法，能令正法忘失、消失。”

‘‘Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti; tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“再者，诸比丘，那些多闻、通晓传承、持法、持律、持论母的比丘，不恭敬地教导他人经教；他们去世后，经教便断了根，无所依止。诸比丘，此为第三法，能令正法忘失、消失。”

‘‘Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā [Pg.158] anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

再者，诸比丘，长老比丘生活奢逸，戒行松懈，率先退堕，于远离中舍弃责任，不发起精进，为至未至，为得未得，为证未证。其后辈众亦效仿所见，也生活奢逸，戒行松懈，率先退堕，于远离中舍弃责任，不发起精进，为至未至，为得未得，为证未证。诸比丘，此为第四法，导向正法之混淆与消失。

‘‘Puna caparaṃ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

再者，诸比丘，僧团分裂。诸比丘，当僧团分裂时，便有互相辱骂、互相斥责、互相排斥、互相舍弃。于此，未生信者不生信，已生信者中亦有变异。诸比丘，此为第五法，导向正法之混淆与消失。诸比丘，此五法导向正法之混淆与消失。

‘‘Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame pañca? Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

诸比丘，此五法导向正法之住立、不混淆、不消失。是哪五法呢？在此，诸比丘，比丘们善学善持经教，其文句皆安置妥善。诸比丘，文句安置妥善，其义亦易于了知。诸比丘，此为第一法，导向正法之住立、不混淆、不消失。

‘‘Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṃ. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“再者，诸比丘，比丘众是易受教的，具足了成就易受教的诸法，堪忍，且恭敬地领受教诫。诸比丘，此是第二法，导向正法住立、不混乱、不消失。”

‘‘Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti; tesaṃ accayena na chinnamūlako suttanto hoti sappaṭisaraṇo. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“再者，诸比丘，若有比丘多闻，通晓传承，持法，持律，持论母，彼等恭敬地教导他人经教；于彼等命终之后，经教则不至断绝根本，而有所依。诸比丘，此是第三法，导向正法住立、不混乱、不消失。”

‘‘Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṃ ārabhanti appattassa pattiyā [Pg.159] anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“再者，诸比丘，长老比丘众不奢靡，不松懈，于退堕之事不舍弃责任，于远离则为先导；为证得未得，为获得未获，为现证未现证而发起精进。其后生者，效法其所见。后生者亦不奢靡，不松懈，于退堕之事不舍弃责任，于远离则为先导；为证得未得，为获得未获，为现证未现证而发起精进。诸比丘，此是第四法，导向正法住立、不混乱、不消失。”

‘‘Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṃ viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti. Chaṭṭhaṃ.

“再者，诸比丘，僧团和合、欢喜、无诤，同一诵戒，安乐而住。诸比丘，当僧团和合时，则无互相辱骂，无互相斥责，无互相排斥，亦无互相舍弃。于此，无净信者生起净信，已生净信者其信更增长。诸比丘，此是第五法，导向正法住立、不混乱、不消失。诸比丘，此五法导向正法住立、不混乱、不消失。”第六经。

7. Dukkathāsuttaṃ

7. 恶言经

157. ‘‘Pañcannaṃ, bhikkhave, puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya. Katamesaṃ pañcannaṃ? Assaddhassa, bhikkhave, saddhākathā dukkathā; dussīlassa sīlakathā dukkathā; appassutassa bāhusaccakathā dukkathā; maccharissa cāgakathā dukkathā; duppaññassa paññākathā dukkathā.

157. “诸比丘，就个人而言，对五种人说的话是恶言。是哪五种人呢？诸比丘，对无信者谈论信，是恶言；对恶戒者谈论戒，是恶言；对少闻者谈论多闻，是恶言；对悭吝者谈论布施，是恶言；对无慧者谈论慧，是恶言。”

‘‘Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā? Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā assaddhassa saddhākathā dukkathā.

“诸比丘，为何对无信者谈论信是恶言呢？诸比丘，当谈论信时，无信者会恼怒、生气、嗔恚、固执己见，并显露出愤怒、嗔恚与不悦。此是何因？诸比丘，因为他在自身中不见此信之圆满，亦不能因此获得喜与乐。是故，对无信者谈论信是恶言。”

‘‘Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā? Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so[Pg.160], bhikkhave, sīlasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā dussīlassa sīlakathā dukkathā.

诸比丘，为何对无戒者说戒是恶说？诸比丘，当说戒时，无戒者会恼怒、生气、嗔恚、固执，并显露出愤怒、嗔恚与不悦。此是何因？诸比丘，因为他在自身中不见戒的圆满，且不能因此获得喜悦与欢欣。是故，对无戒者说戒是恶说。

‘‘Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā? Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sutasampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā appassutassa bāhusaccakathā dukkathā.

诸比丘，为何对少闻者说多闻是恶说？诸比丘，当说多闻时，少闻者会恼怒、生气、嗔恚、固执，并显露出愤怒、嗔恚与不悦。此是何因？诸比丘，因为他在自身中不见闻的圆满，且不能因此获得喜悦与欢欣。是故，对少闻者说多闻是恶说。

‘‘Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā? Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā maccharissa cāgakathā dukkathā.

诸比丘，为何对悭吝者说施舍是恶说？诸比丘，当说施舍时，悭吝者会恼怒、生气、嗔恚、固执，并显露出愤怒、嗔恚与不悦。此是何因？诸比丘，因为他在自身中不见施舍的圆满，且不能因此获得喜悦与欢欣。是故，对悭吝者说施舍是恶说。

‘‘Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā duppaññassa paññākathā dukkathā. Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya.

诸比丘，为何对劣慧者说慧是恶说？诸比丘，当说慧时，劣慧者会恼怒、生气、嗔恚、固执，并显露出愤怒、嗔恚与不悦。此是何因？诸比丘，因为他在自身中不见慧的圆满，且不能因此获得喜悦与欢欣。是故，对劣慧者说慧是恶说。诸比丘，就个人而言，对这五种人的谈论是恶说。

‘‘Pañcannaṃ, bhikkhave, puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāya. Katamesaṃ pañcannaṃ? Saddhassa, bhikkhave, saddhākathā sukathā; sīlavato sīlakathā sukathā; bahussutassa bāhusaccakathā sukathā; cāgavato cāgakathā sukathā; paññavato paññākathā sukathā.

“比丘们，针对个人而言，对五种人的谈论是善说。是哪五种呢？比丘们，对有信者说信之论是善说；对有戒者说戒之论是善说；对多闻者说多闻之论是善说；对有舍者说舍之论是善说；对有慧者说慧之论是善说。”

‘‘Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā? Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā saddhassa saddhākathā sukathā.

“比丘们，为何对有信者说信之论是善说呢？比丘们，当说信之论时，有信者不抵触、不发怒、不生嗔恚、不固执，亦不显露愤怒、嗔恚与不悦。此是何因？比丘们，因为他在自身中见到彼信具足，并缘于此而获得喜和悦。是故，对有信者说信之论是善说。”

‘‘Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā? Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na [Pg.161] patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sīlasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā sīlavato sīlakathā sukathā.

“比丘们，为何对有戒者说戒之论是善说呢？比丘们，当说戒之论时，有戒者不抵触、不发怒、不生嗔恚、不固执，亦不显露愤怒、嗔恚与不悦。此是何因？比丘们，因为他在自身中见到彼戒具足，并缘于此而获得喜和悦。是故，对有戒者说戒之论是善说。”

‘‘Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā? Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sutasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā bahussutassa bāhusaccakathā sukathā.

“比丘们，为何对多闻者说多闻之论是善说呢？比丘们，当说多闻之论时，多闻者不抵触、不发怒、不生嗔恚、不固执，亦不显露愤怒、嗔恚与不悦。此是何因？比丘们，因为他在自身中见到彼闻具足，并缘于此而获得喜和悦。是故，对多闻者说多闻之论是善说。”

‘‘Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā? Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā cāgavato cāgakathā sukathā.

“诸比丘，为何对有舍者说舍之言是善说？诸比丘，当说舍之言时，有舍者不执着、不生气、不嗔恚、不固执，不显露愤怒、嗔恚与不悦。此是何因？诸比丘，因为他在自身中见到那舍的圆满，并因此获得喜悦。是故，对有舍者说舍之言是善说。”

‘‘Kasmā ca, bhikkhave, paññavato paññākathā sukathā? Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā paññavato paññākathā sukathā. Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāyā’’ti. Sattamaṃ.

“诸比丘，为何对有慧者说智慧之言是善说？诸比丘，当说智慧之言时，有慧者不执着、不生气、不嗔恚、不固执，不显露愤怒、嗔恚与不悦。此是何因？诸比丘，因为他在自身中见到那智慧的圆满，并因此获得喜悦。是故，对有慧者说智慧之言是善说。诸比丘，对这五种人，针对各人所说之言，是为善说。”第七。

8. Sārajjasuttaṃ

8. 怯懦经

158. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, dussīlo hoti, appassuto hoti, kusīto hoti, dupañño hoti. Imehi kho, bhikkhave, pañcahi, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti.

158. “诸比丘，具足五法的比丘，则陷入怯懦。是哪五法呢？诸比丘，于此，比丘无信、恶戒、少闻、懈怠、劣慧。诸比丘，具足此五法的比丘，则陷入怯懦。”

‘‘Pañcahi[Pg.162], bhikkhave, dhammehi samannāgato bhikkhu visārado hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu visārado hotī’’ti. Aṭṭhamaṃ.

“诸比丘，具足五法的比丘，则为无畏。是哪五法呢？诸比丘，于此，比丘有信、持戒、多闻、发起精进、有慧。诸比丘，具足此五法的比丘，则为无畏。”第八。

9. Udāyīsuttaṃ

9. 优陀夷经

159. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā udāyī mahatiyā gihiparisāya parivuto dhammaṃ desento nisinno hoti. Addasā kho āyasmā ānando āyasmantaṃ udāyiṃ mahatiyā gihiparisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘āyasmā, bhante, udāyī mahatiyā gihiparisāya parivuto dhammaṃ desetī’’ti.

159. 如是我闻。一时，世尊住于憍赏弥(Kosambī)的瞿师罗园(Ghositārāma)。当时，具寿优陀夷为众多在家众所围绕，坐而说法。具寿阿难看见具寿优陀夷为众多在家众所围绕，坐而说法。见后，便前往世尊之处；顶礼世尊后，坐于一面。坐于一面的具寿阿难对世尊说：“世尊，具寿优陀夷正为众多在家众所围绕而说法。”

‘‘Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ. Paresaṃ, ānanda, dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo. Katame pañca? ‘Anupubbiṃ kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘pariyāyadassāvī kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘anuddayataṃ paṭicca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘na āmisantaro kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘attānañca parañca anupahacca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo. Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ. Paresaṃ, ānanda, dhammaṃ desentena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo’’ti. Navamaṃ.

“阿难，为他人说法并非易事。阿难，为他人说法者，应于自身确立五法，然后才为他人说法。是哪五法呢？‘我将循序渐进地说法’——应如此为他人说法；‘我将示其理趣而说法’——应如此为他人说法；‘我将出于慈悲而说法’——应如此为他人说法；‘我将不为利养而说法’——应如此为他人说法；‘我将不伤自他而说法’——应如此为他人说法。阿难，为他人说法并非易事。阿难，为他人说法者，应于自身确立此五法，然后才为他人说法。”第九经。

10. Duppaṭivinodayasuttaṃ

10. 难遣除经

160. ‘‘Pañcime, bhikkhave, uppannā duppaṭivinodayā. Katame pañca? Uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho [Pg.163] duppaṭivinodayo, uppannaṃ paṭibhānaṃ duppaṭivinodayaṃ, uppannaṃ gamikacittaṃ duppaṭivinodayaṃ. Ime kho, bhikkhave, pañca uppannā duppaṭivinodayā’’ti. Dasamaṃ.

160. “诸比丘，此五法生起后，难以遣除。是哪五法呢？已生起的贪欲，难以遣除；已生起的瞋恚，难以遣除；已生起的愚痴，难以遣除；已生起的辩才，难以遣除；已生起的远行之心，难以遣除。诸比丘，此五法生起后，实难遣除。”第十经。

Saddhammavaggo paṭhamo.

正法品第一

Tassuddānaṃ –

此品之摄颂：

Tayo sammattaniyāmā, tayo saddhammasammosā;

Dukkathā ceva sārajjaṃ, udāyidubbinodayāti.

三正性决定，三正法忘失；恶语与怯懦，优陀夷、难遣除。

(17) 2. Āghātavaggo

(17) 2. 瞋恚品

1. Paṭhamaāghātapaṭivinayasuttaṃ

1. 第一 遣除瞋恚经

161. ‘‘Pañcime, bhikkhave, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṃ puggale āpajjitabbo; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā – ‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī’ti; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Ime kho, bhikkhave, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo’’ti. Paṭhamaṃ.

161. “诸比丘，此有五种遣除瞋恚之法，比丘生起瞋恚时，当依之完全遣除。是哪五种呢？诸比丘，若于某人（puggala）生起瞋恚，当于彼人修习慈心；如是，于彼人之瞋恚即当遣除。诸比丘，若于某人生起瞋恚，当于彼人修习悲心；如是，于彼人之瞋恚即当遣除。诸比丘，若于某人生起瞋恚，当于彼人修习舍心；如是，于彼人之瞋恚即当遣除。诸比丘，若于某人生起瞋恚，当于彼人不予忆念、不予作意；如是，于彼人之瞋恚即当遣除。诸比丘，若于某人生起瞋恚，当于彼人确立业为己有之理——‘这位具寿是业的所有者，业的继承者，以业为生因，以业为亲眷，以业为依止，无论他造作什么业，善的或恶的，都将成为那个业的继承者’；如是，于彼人之瞋恚即当遣除。诸比丘，此即五种遣除瞋恚之法，比丘生起瞋恚时，当依之完全遣除。”第一。

2. Dutiyaāghātapaṭivinayasuttaṃ

2. 第二 遣除瞋恚经

162. Tatra [Pg.164] kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

162. 那时，具寿舍利弗对比丘们说：“贤友比丘们！”那些比丘回答具寿舍利弗：“贤友。”具寿舍利弗如是说：

‘‘Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

贤友们，有此五种遣除嫌恨法。若比丘对某人生起嫌恨，当依此法将其完全遣除。是哪五种呢？贤友们，于此，有某个人身行不清净但语行清净；贤友们，对这样的人也应遣除嫌恨。贤友们，于此，又有某个人语行不清净但身行清净；贤友们，对这样的人也应遣除嫌恨。贤友们，于此，又有某个人身行不清净、语行也不清净，但能时而获得心的开阔与澄净；贤友们，对这样的人也应遣除嫌恨。贤友们，于此，又有某个人身行不清净、语行也不清净，且不能时而获得心的开阔与澄净；贤友们，对这样的人也应遣除嫌恨。贤友们，于此，又有某个人身行清净、语行也清净，且能时而获得心的开阔与澄净；贤友们，对这样的人也应遣除嫌恨。

‘‘Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, bhikkhu paṃsukūliko rathiyāya nantakaṃ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṃ paripātetvā ādāya pakkameyya; evamevaṃ khvāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā [Pg.165] ca khvāssa parisuddhavacīsamācāratā sāssa tasmiṃ samaye manasi kātabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

贤友们，在这些人当中，对于那身行不清净但语行清净的个人，应如何遣除对他的嫌恨呢？贤友们，譬如一位穿粪扫衣的比丘，在路上看见一块破布，用左脚踩住，用右脚展开，撕下其中坚实的部分，取了便走。贤友们，正是如此，对于那身行不清净但语行清净的个人，在那时，不应作意其不清净的身行，而应作意其清净的语行。这样，对那个人的嫌恨就应被遣除。

‘‘Tatrāvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṃ apaviyūhitvā añjalinā pivitvā pakkameyya. Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvāssa parisuddhakāyasamācāratā sāssa tasmiṃ samaye manasi kātabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

“贤友，于此，对那语行不清净而身行清净的个人，应如何除遣其嫌恨呢？贤友，譬如一个池塘，覆满了苔藓和浮萍。这时，有个人过来，他被暑热所折磨，为暑热所困，疲惫不堪，口干舌燥。他步入那个池塘，用双手向两边拨开苔藓和浮萍，用手掬水喝了，然后离去。贤友，正是如此，对那语行不清净而身行清净的个人，在那时，不应作意其不清净的语行，而应作意其清净的身行。如此，对那个人的嫌恨便得以除遣。”

‘‘Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, parittaṃ gopade udakaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tassa evamassa – ‘idaṃ kho parittaṃ gopade udakaṃ. Sacāhaṃ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṃ loḷessāmipi taṃ apeyyampi taṃ karissāmi. Yaṃnūnāhaṃ catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya’nti. So catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya. Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā; yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṃ samaye manasi kātabbā. Yañca kho so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tamevassa tasmiṃ samaye manasi kātabbaṃ. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

“贤友，于此，对那身行不清净、语行不清净，却时而获得心的开阔与澄净的个人，应如何除遣其嫌恨呢？贤友，譬如牛蹄印里有少量的水。这时，有个人过来，他被暑热所折磨，为暑热所困，疲惫不堪，口干舌燥。他心想：‘这牛蹄印里的水很少。如果我用手掬水喝或用容器喝，就会搅动它，让它混浊，使它不能喝。我何不四肢着地，像牛一样喝了就走呢？’于是他便四肢着地，像牛一样喝了，然后离去。贤友，正是如此，对那身行不清净、语行不清净，却时而获得心的开阔与澄净的个人，在那时，不应作意其不清净的身行；也不应作意其不清净的语行；而他时而获得的心之开阔与澄净，唯此才应在那时被作意。如此，对那个人的嫌恨便得以除遣。”

‘‘Tatrāvuso[Pg.166], yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṃ upaṭṭhākaṃ, na labheyya gāmantanāyakaṃ. Tamenaṃ aññataro puriso passeyya addhānamaggappaṭipanno. So tasmiṃ purise kāruññaṃyeva upaṭṭhāpeyya, anuddayaṃyeva upaṭṭhāpeyya, anukampaṃyeva upaṭṭhāpeyya – ‘aho vatāyaṃ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṃ upaṭṭhākaṃ, labheyya gāmantanāyakaṃ! Taṃ kissa hetu? Māyaṃ puriso idheva anayabyasanaṃ āpajjī’ti ! Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, evarūpepi, āvuso, puggale kāruññaṃyeva upaṭṭhāpetabbaṃ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā – ‘aho vata ayamāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveyya, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveyya, manoduccaritaṃ pahāya manosucaritaṃ bhāveyya! Taṃ kissa hetu? Māyaṃ āyasmā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjī’ti ! Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

“贤友们，于此，若有某个人身行不清净、语行不清净，又不能时而获得心的开阔与澄净，应如何除遣对此人的嫌恨呢？贤友们，譬如有一个人患病、痛苦、病重，正在长途跋涉。他前方的村庄很远，后方的村庄也很远。他得不到合适的食物，得不到合适的药物，得不到合适的照料者，得不到带路人。假如有另一个正在长途跋涉的人看见了他，就会对他生起悲悯、怜恤与同情，心想：‘啊，但愿此人能得到合适的食物，得到合适的药物，得到合适的照料者，得到带路人！’此为何故？‘愿此人不要就在此地遭遇不幸与灾祸！’同样地，贤友们，若有某个人身行不清净、语行不清净，又不能时而获得心的开阔与澄净，贤友们，对此类人也应生起悲悯、怜恤与同情，心想：‘啊，但愿这位具寿舍弃身恶行而修习身善行，舍弃语恶行而修习语善行，舍弃意恶行而修习意善行！’此为何故？‘愿这位具寿身坏命终后，不要投生于恶处、恶趣、堕处、地狱！’如是，应除遣对此人的嫌恨。”

‘‘Tatrāvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito[Pg.167]. So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.

“贤友，于此，若有个人身行清净、语行清净，且时时获得心的开阔与澄净，应如何断除对那个人的怨恨呢？贤友，譬如有一池塘，水清澈、甘美、凉爽、洁白，有良好的渡口且令人愉悦，为种种树木所覆盖。这时，有个人被暑热所苦，被暑热所迫，疲惫不堪，口干舌燥。他进入那池塘，沐浴、饮水后出来，就在那里的树荫下或坐或卧。”

Evamevaṃ kho, āvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yāpissa parisuddhavacīsamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yampi labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tampissa tasmiṃ samaye manasi kātabbaṃ. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati.

“贤友，正是如此。对那位身行清净、语行清净，且时时获得心的开阔与澄净的人，在那时，应当作意其身行之清净；在那时，应当作意其语行之清净；在那时，也应当作意其所获得的心之开阔与澄净。如此，对那个人的怨恨就应被断除。贤友，依于一个普端严的人，心就会变得清净。”

‘‘Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo’’ti. Dutiyaṃ.

“贤友，此即五种断除怨恨之法，若比丘对某人生起怨恨，当依此法彻底断除。”第二。

3. Sākacchasuttaṃ

3. 交谈经

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

163. 那时，具寿舍利弗对诸比丘说：“贤友比丘们！”那些比丘回答具寿舍利弗：“贤友！”具寿舍利弗说道：

‘‘Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīna’’nti. Tatiyaṃ.

“贤友们，具足五法的比丘，适于与同梵行者论议。是哪五法呢？贤友们，于此，有比丘自身具足戒，且能解答在具足戒的讨论中提出的问题；自身具足定，且能解答在具足定的讨论中提出的问题；自身具足慧，且能解答在具足慧的讨论中提出的问题；自身具足解脱，且能解答在具足解脱的讨论中提出的问题；自身具足解脱知见，且能解答在具足解脱知见的讨论中提出的问题。贤友们，具足此五法的比丘，适于与同梵行者论议。”第三。

4. Sājīvasuttaṃ

4. 共住经

164. Tatra [Pg.168] kho āyasmā sāriputto bhikkhū āmantesi…pe… ‘‘pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīna’’nti. Catutthaṃ.

164. 那时，具寿舍利弗对诸比丘说……乃至……“贤友们，具足五法的比丘，适于与同梵行者共住。是哪五法呢？贤友们，于此，有比丘自身具足戒，且能解答在具足戒的讨论中提出的问题；自身具足定，且能解答在具足定的讨论中提出的问题；自身具足慧，且能解答在具足慧的讨论中提出的问题；自身具足解脱，且能解答在具足解脱的讨论中提出的问题；自身具足解脱知见，且能解答在具足解脱知见的讨论中提出的问题。贤友们，具足此五法的比丘，适于与同梵行者共住。”第四。

5. Pañhapucchāsuttaṃ

5. 提问经

165. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… ‘‘yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so pañcahi ṭhānehi, etesaṃ vā aññatarena. Katamehi pañcahi? Mandattā momūhattā paraṃ pañhaṃ pucchati, pāpiccho icchāpakato paraṃ pañhaṃ pucchati, paribhavaṃ paraṃ pañhaṃ pucchati, aññātukāmo paraṃ pañhaṃ pucchati, atha vā panevaṃcitto paraṃ pañhaṃ pucchati – ‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmī’ti. Yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṃ vā aññatarena. Ahaṃ kho panāvuso, evaṃcitto paraṃ pañhaṃ pucchāmi – ‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati, ahamassa sammadeva byākarissāmī’’ti. Pañcamaṃ.

165. 那时，具寿舍利弗对比丘们说……乃至……“贤友们，任何人向他人提问，都是出于五种原因，或其中之一。是哪五种呢？由于迟钝、痴迷而向他人提问；心怀恶意、为欲望所驱使而向他人提问；为了轻慢而向他人提问；为了求知而向他人提问；或者怀着这样的心向他人提问：‘如果我所问的问题，他能如实回答，这很好；如果我所问的问题，他不能如实回答，那么我将为他如实回答。’贤友们，任何人向他人提问，都是出于这五种原因，或其中之一。而我，贤友们，是怀着这样的心向他人提问：‘如果我所问的问题，他能如实回答，这很好；如果我所问的问题，他不能如实回答，那么我将为他如实回答。’”第五。

6. Nirodhasuttaṃ

6. 灭尽经

166. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… ‘‘idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ [Pg.169] samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti.

166. 那时，具寿舍利弗对比丘们说……乃至……“贤友们，于此，有比丘戒具足、定具足、慧具足，他可以入、也可以出想受灭定——这是可能的。如果他不能在现法中证得究竟智，那么在超越了以段食为食的诸天后，投生于某一意生身，他可以入、也可以出想受灭定——这是可能的。”

Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna’’nti.

此言说已，具寿优陀夷对具寿舍利弗说道：“贤友舍利弗，那位比丘在超越了以段食为食的诸天后，投生于某一意生身，而可以入、也可以出想受灭定——这是不可能、无有此理的，这种情况不存在。”

Dutiyampi kho…pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi – ‘‘idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti.

第二次……乃至……第三次，具寿舍利弗对诸比丘说：“贤友们，于此，有比丘具足戒、具足定、具足慧，他能入想受灭定，亦能出定——有此可能。若他于现法中未能证得究竟智，则超越以段食为食的诸天为伴，生为某一意成身，他能入想受灭定，亦能出定——有此可能。”

Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna’’nti.

具寿优陀夷第三次对具寿舍利弗说：“贤友舍利弗，此非其处，无此机会！即是那位比丘超越以段食为食的诸天为伴，生为某一意成身，而能入想受灭定，亦能出定——无此可能。”

Atha kho āyasmato sāriputtassa etadahosi – ‘‘yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyya’’nti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhikkhū āmantesi – ‘‘idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ [Pg.170] ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti.

尔时，具寿舍利弗心生此念：“具寿优陀夷已第三次反驳我，亦无任何比丘随喜我言。我何不去世尊所在之处？”于是，具寿舍利弗前往世尊之处，抵达后，礼敬世尊，坐于一面。坐于一面后，具寿舍利弗对诸比丘说：“贤友们，于此，有比丘具足戒、具足定、具足慧，他能入想受灭定，亦能出定——有此可能。若他于现法中未能证得究竟智，则超越以段食为食的诸天为伴，生为某一意成身，他能入想受灭定，亦能出定——有此可能。”

Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna’’nti.

如是说时，具寿优陀夷对具寿舍利弗说此言：“贤友舍利弗，此事无有是处，无有可能：彼比丘超越以抟食为食的诸天为伴，投生于某一意生身中，而能入、能出想受灭定——此事无有是处。”

Dutiyampi kho…pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi – ‘‘idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti.

第二次……乃至……第三次，具寿舍利弗对比丘们说：“贤友们，于此，有比丘戒具足、定具足、慧具足，而能入、能出想受灭定——此事是有可能的。若于现法中未能证得阿罗汉果，则超越以抟食为食的诸天为伴，投生于某一意生身中，而能入、能出想受灭定——此事亦是有可能的。”

Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – ‘‘aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhāna’’nti.

具寿优陀夷第三次对具寿舍利弗说此言：“贤友舍利弗，此事无有是处，无有可能：彼比丘超越以抟食为食的诸天为伴，投生于某一意生身中，而能入、能出想受灭定——此事无有是处。”

Atha kho āyasmato sāriputtassa etadahosi – ‘‘bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati, na ca me koci bhikkhu anumodati. Yaṃnūnāhaṃ tuṇhī assa’’nti. Atha kho āyasmā sāriputto tuṇhī ahosi.

那时，具寿舍利弗心想：“具寿优陀夷甚至在世尊面前都三次反驳我，却没有一位比丘赞同我。我不如保持沉默。”于是，具寿舍利弗就保持沉默了。

Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi – ‘‘kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī’’ti? ‘‘Ye te, bhante, devā arūpino saññāmayā’’ti. ‘‘Kiṃ nu kho tuyhaṃ, udāyi, bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī’’ti! Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha[Pg.171]. Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī’’ti.

于是，世尊对具寿优陀夷说：“优陀夷，你信解什么样的意生身呢？”“世尊，是那些无色、由想所成的天神。”“优陀夷，你这愚人、痴人所说的话，有何用处！你也认为自己该说话吗！”于是，世尊对具寿阿难说：“阿难，你们竟然漠视一位长老比丘被恼害！阿难，难道对一位被恼害的长老比丘，连悲悯心都不会生起吗？”

Atha kho bhagavā bhikkhū āmantesi – ‘‘idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ. No ce diṭṭheva dhamme aññaṃ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhāna’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

于是，世尊对比丘们说：“诸比丘，于此，有比丘具足戒、具足定、具足慧，他能入、亦能出想受灭定——此理存在。若他于现法中未证得究竟智，则超越以抟食为食的诸天为同伴，投生于某个意生身中，他能入、亦能出想受灭定——此理亦存在。”世尊说了此语。善逝说完此语后，从座起身，进入精舍。

Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca – ‘‘idhāvuso upavāṇa, aññe there bhikkhū vihesenti. Mayaṃ tena na muccāma. Anacchariyaṃ kho, panetaṃ āvuso upavāṇa, yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya. Idāneva amhākaṃ sārajjaṃ okkanta’’nti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ upavāṇaṃ etadavoca –

于是，在世尊离去不久，具寿阿难去到具寿优波瓦纳那里，对他说：“贤友优波瓦纳，于此，有其他比丘恼害长老们，我们因此无法免责。贤友优波瓦纳，世尊在傍晚时分从独住中起来后，就此事而开示，而此事想必会由具寿优波瓦纳您来回应，这并不令人意外。我们现在已感到窘迫。”于是，世尊在傍晚时分从独住中起来，去到集会堂；去到后，在铺设好的座位上坐下。坐下后，世尊对具寿优波瓦纳说：

‘‘Katīhi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti? ‘‘Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Idha, bhante, thero bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu [Pg.172] sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti.

“优波瓦纳，长老比丘具备几种法，会受到同梵行者的喜爱、悦意、尊重与敬爱呢？”“世尊，长老比丘具备五种法，会受到同梵行者的喜爱、悦意、尊重与敬爱。是哪五种呢？世尊，于此，长老比丘具足戒……在诸学处中受持学习；为多闻者……以正见善通达；言语善良，言辞优雅，具备文雅、清晰、流畅、能阐明义理的言语；他随欲获得、不艰难、不费力地获得四种属于增上心、于现法中安乐住的禅那；他以诸漏的灭尽……亲身证知、作证、具足后安住。世尊，长老比丘具备这五种法，会受到同梵行者的喜爱、悦意、尊重与敬爱。”

‘‘Sādhu sādhu, upavāṇa! Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṃvijjeyyuṃ, taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya. Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṃvijjanti, tasmā taṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjentī’’ti. Chaṭṭhaṃ.

“善哉，善哉，优波瓦纳！优波瓦纳，长老比丘具备这五种法，会受到同梵行者的喜爱、悦意、尊重与敬爱。优波瓦纳，如果长老比丘不具备这五种法，同梵行者们不会因为他齿缺、发白、皮皱而恭敬他、尊重他、敬重他、供养他。优波瓦纳，正因为长老比丘具备这五种法，所以同梵行者们才恭敬他、尊重他、敬重他、供养他。”第六。

7. Codanāsuttaṃ

7. 告诫经

167. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo’’.

167. 当时，具寿舍利弗对诸比丘说：“贤友们，想要告诫他人的比丘，应当先在自身中确立五种法，然后再告诫他人。”

‘‘Katame pañca? Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto vakkhāmi, no dosantaro. Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.

是哪五法？我将适时说，不非时说；如实说，不虚妄说；柔和说，不粗暴说；说有益语，不说无益语；以慈心说，不怀嗔心说。贤友们，想要告诫他人的比丘，应当在自身中确立这五法，然后再告诫他人。

‘‘Idhāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi akālena codiyamānaṃ no kālena kupitaṃ, abhūtena codiyamānaṃ no bhūtena kupitaṃ, pharusena codiyamānaṃ no saṇhena kupitaṃ, anatthasaṃhitena codiyamānaṃ no atthasaṃhitena kupitaṃ, dosantarena codiyamānaṃ no mettacittena kupitaṃ.

贤友，于此，我看见某个人，因被非时而非适时地告诫而生气；因被虚妄而非如实地告诫而生气；因被粗暴而非柔和地告诫而生气；因被无益而非有益地告诫而生气；因被以嗔心而非以慈心告诫而生气。

‘‘Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo – ‘akālenāyasmā cudito no kālena, alaṃ te avippaṭisārāya; abhūtenāyasmā cudito no bhūtena, alaṃ te avippaṭisārāya; pharusenāyasmā cudito no saṇhena, alaṃ te avippaṭisārāya[Pg.173]; anatthasaṃhitenāyasmā cudito no atthasaṃhitena, alaṃ te avippaṭisārāya; dosantarenāyasmā cudito no mettacittena, alaṃ te avippaṭisārāyā’ti. Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.

贤友们，对于被不如法告诫的比丘，应以五种方式令其无悔：“具寿，你被非时而非适时地告诫，你理应无悔；你被虚妄而非如实地告诫，你理应无悔；你被粗暴而非柔和地告诫，你理应无悔；你被以无益之语而非有益之语告诫，你理应无悔；你被怀着嗔心而非慈心告诫，你理应无悔。”贤友们，对于被不如法告诫的比丘，应以此五种方式令其无悔。

‘‘Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – ‘akālena te, āvuso, codito no kālena, alaṃ te vippaṭisārāya; abhūtena te, āvuso, codito no bhūtena, alaṃ te vippaṭisārāya; pharusena te, āvuso, codito no saṇhena, alaṃ te vippaṭisārāya; anatthasaṃhitena te, āvuso, codito no atthasaṃhitena, alaṃ te vippaṭisārāya; dosantarena te, āvuso, codito no mettacittena, alaṃ te vippaṭisārāyā’ti. Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṃ maññeyyāti.

“贤友们，对于不如法举罪的比丘，应以五种方式令他生起追悔：‘贤友，你于非时而非适时举罪，你理当追悔；你以不实而非真实举罪，你理当追悔；你以粗暴而非柔和举罪，你理当追悔；你以无益而非有益举罪，你理当追悔；你以嗔心而非慈心举罪，你理当追悔。’贤友们，对于不如法举罪的比丘，应以此五种方式令他生起追悔。这是什么原因呢？是为了不让其他比丘也认为应以不实之言来举罪。”

‘‘Idha panāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi kālena codiyamānaṃ no akālena kupitaṃ, bhūtena codiyamānaṃ no abhūtena kupitaṃ, saṇhena codiyamānaṃ no pharusena kupitaṃ, atthasaṃhitena codiyamānaṃ no anatthasaṃhitena kupitaṃ, mettacittena codiyamānaṃ no dosantarena kupitaṃ.

“贤友们，于此，我看见某一类人：被适时而非非时地举罪时，他会生气；被以真实而非不实地举罪时，他会生气；被以柔和而非粗暴地举罪时，他会生气；被以有益而非无益地举罪时，他会生气；被以慈心而非嗔心地举罪时，他会生气。”

‘‘Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – ‘kālenāyasmā cudito no akālena, alaṃ te vippaṭisārāya; bhūtenāyasmā cudito no abhūtena, alaṃ te vippaṭisārāya; saṇhenāyasmā cudito no pharusena, alaṃ te vippaṭisārāya; atthasaṃhitenāyasmā cudito no anatthasaṃhitena, alaṃ te vippaṭisārāya; mettacittenāyasmā cudito no dosantarena, alaṃ te vippaṭisārāyā’ti. Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.

“贤友们，对于如法受到举罪的比丘，应以五种方式令他生起追悔：‘具寿，你被举罪于适时，而非非时，你理当追悔；具寿，你被以真实而非不实举罪，你理当追悔；具寿，你被以柔和而非粗暴举罪，你理当追悔；具寿，你被以有益而非无益举罪，你理当追悔；具寿，你被以慈心而非嗔心举罪，你理当追悔。’贤友们，对于如法受到举罪的比丘，应以此五种方式令他生起追悔。”

‘‘Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo – ‘kālena te, āvuso, codito no akālena, alaṃ [Pg.174] te avippaṭisārāya; bhūtena te, āvuso, codito no abhūtena, alaṃ te avippaṭisārāya; saṇhena te, āvuso, codito no pharusena, alaṃ te avippaṭisārāya; atthasaṃhitena te, āvuso, codito no anatthasaṃhitena, alaṃ te avippaṭisārāya; mettacittena te, āvuso, codito no dosantarena, alaṃ te avippaṭisārāyā’ti. Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā aññopi bhikkhu bhūtena coditabbaṃ maññeyyāti.

“贤友，对于如法谏诤的比丘，应以五种方式令其不生后悔：‘贤友，你是适时而非非时地谏诤，你理应不后悔；贤友，你是如实而非不实地谏诤，你理应不后悔；贤友，你是柔和而非粗暴地谏诤，你理应不后悔；贤友，你是有益而非无益地谏诤，你理应不后悔；贤友，你是以慈心而非内心怀嗔地谏诤，你理应不后悔。’贤友，对于如法谏诤的比丘，应以此五种方式令其不生后悔。此为何故？为令其他比丘也认为应如实谏诤。”

‘‘Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṃ – sacce ca, akuppe ca. Maṃ cepi, āvuso, pare codeyyuṃ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṃhitena vā anatthasaṃhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṃ – sacce ca, akuppe ca. Sace jāneyyaṃ – ‘attheso mayi dhammo’ti, ‘atthī’ti naṃ vadeyyaṃ – ‘saṃvijjateso mayi dhammo’ti. Sace jāneyyaṃ – ‘nattheso mayi dhammo’ti, ‘natthī’ti naṃ vadeyyaṃ – ‘neso dhammo mayi saṃvijjatī’ti.

“贤友，被谏诤的个人应安住于二法：真实与不嗔。贤友，即使他人适时或非时，如实或不实，柔和或粗暴，有益或无益，以慈心或内心怀嗔地谏诤我，我也要安住于此二法中：真实与不嗔。若我了知‘我身中有此法’，我应说‘有’，即‘此法在我身中存在’。若我了知‘我身中无此法’，我应说‘无’，即‘此法在我身中不存在’。”

‘‘Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṃ gaṇhantī’’ti.

“舍利弗，即使受到这般教言，于此，某些愚人却仍不恭敬领受。”

‘‘Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṃ vuccamānā na padakkhiṇaṃ gaṇhanti.

世尊，彼等人无信，为谋生计，非由信故，从家趣于非家而出家，乃奸诈、虚伪、狡猾、掉举、我慢、轻浮、多言、言语散乱、于诸根门不守护、于饮食不知量、不勤修觉醒、不重沙门之德、于学处不深怀敬意、贪求丰裕、行持松懈、于退堕中为前导、于远离中舍弃责任、懈怠、精进低劣、失念、不正知、心无定、心识惑乱、劣慧、闇哑愚痴。彼等为我如是所说时，不恭敬领受。

‘‘Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ [Pg.175] anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṃ vuccamānā padakkhiṇaṃ gaṇhantīti.

世尊，而彼等良家子，由信故，从家趣于非家而出家，乃不奸诈、不虚伪、不狡猾、不掉举、无我慢、不轻浮、不多言、言语不散乱、于诸根门善守护、于饮食知量、勤修觉醒、尊重沙门之德、于学处深怀敬意、不贪求丰裕、行持不松懈、于退堕中舍弃责任、于远离中为前导、发起精进、自我策励、念已现前、具足正知、心已得定、心一境性、具足智慧、不闇哑愚痴。彼等为我如是所说时，恭敬领受。

‘‘Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.

舍利弗，彼等人无信，为谋生计，非由信故，从家趣于非家而出家，乃奸诈、虚伪、狡猾、掉举、我慢、轻浮、多言、言语散乱、于诸根门不守护、于饮食不知量、不勤修觉醒、不重沙门之德、于学处不深怀敬意、贪求丰裕、行持松懈、于退堕中为前导、于远离中舍弃责任、懈怠、精进低劣、失念、不正知、心无定、心识惑乱、劣慧、闇哑愚痴——且置彼等。

‘‘Ye pana, te sāriputta, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṃ, sāriputta, vadeyyāsi. Ovada, sāriputta, sabrahmacārī; anusāsa, sāriputta, sabrahmacārī – ‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. Evañhi te, sāriputta, sikkhitabba’’nti. Sattamaṃ.

“舍利弗，至于那些具足信心，从在家而出家，过无家生活的良家子，他们不奸诈、不虚伪、不狡猾、不掉举、不高慢、不轻浮、不粗语、言语不散乱、守护根门、饮食知量、勤修觉醒、向往沙门性、对学处极为恭敬、不贪求利养、不放逸、于退堕法放下重担、于远离行领先、已发起精进、已遣发自心、正念现前、具足正知、心已得定、心一境、有智慧、不痴哑，舍利弗，你当对他们说。舍利弗，你当教诲同梵行者；舍利弗，你当教导同梵行者：‘我将使同梵行者们出离非正法，并让他们安住于正法中。’舍利弗，你当如此学习。”第七。

8. Sīlasuttaṃ

8. 戒经

168. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi [Pg.176] …pe… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

168. 那时，具寿舍利弗对众比丘说：“贤友们，对于无戒、毁坏戒者，其正定便毁坏了依处；无有正定，毁坏正定者，其如实知见便毁坏了依处；无有如实知见，毁坏如实知见者，其厌离与离贪便毁坏了依处；无有厌离与离贪，毁坏厌离与离贪者，其解脱知见便毁坏了依处。贤友们，譬如一棵树，枝叶毁坏了，它的外皮就无法圆满，树皮……乃至……心材也无法圆满。正是如此，贤友们，对于无戒、毁坏戒者，其正定便毁坏了依处；无有正定，毁坏正定者，其如实知见便毁坏了依处；无有如实知见，毁坏如实知见者，其厌离与离贪便毁坏了依处；无有厌离与离贪，毁坏厌离与离贪者，其解脱知见便毁坏了依处。”

‘‘Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi…pe… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassana’’nti. Aṭṭhamaṃ.

“诸位贤友，有戒、具足戒者，其正定具足近因；有正定，具足正定者，其如实知见具足近因；有如实知见，具足如实知见者，其厌离与离贪具足近因；有厌离与离贪，具足厌离与离贪者，其解脱知见具足近因。诸位贤友，譬如一棵具足枝叶的树，其外皮得以圆满，树皮……乃至……心材也得以圆满。正是如此，诸位贤友，有戒、具足戒者，其正定具足近因；有正定，具足正定者，其如实知见具足近因；有如实知见，具足如实知见者，其厌离与离贪具足近因；有厌离与离贪，具足厌离与离贪者，其解脱知见具足近因。”第八。

9. Khippanisantisuttaṃ

9. 速疾领悟经

169. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

169. 那时，具寿阿难前往具寿舍利弗之处；抵达后，与具寿舍利弗互相问候，交换了愉悦、可忆念的言辞后，坐于一旁。坐于一旁后，具寿阿难对具寿舍利弗这么说：

‘‘Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī’’ti? ‘‘Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṃyeva ānanda’’nti. ‘‘Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi [Pg.177] karohi; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

“贤友舍利弗，比丘应具备何等程度，才能速疾领悟，于诸善法善于把握，领受良多，且所领受者不忘失呢？”“具寿阿难是多闻者，还是请具寿阿难亲自说明吧。”“那么，贤友舍利弗，请听，请好好作意，我当说。”“是的，贤友。”具寿舍利弗应诺具寿阿难。具寿阿难这么说：

‘‘Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca. Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī’’ti. ‘‘Acchariyaṃ, āvuso! Abbhutaṃ, āvuso!! Yāva subhāsitaṃ cidaṃ āyasmatā ānandena. Imehi ca mayaṃ pañcahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema – ‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’’’ti. Navamaṃ.

“贤友舍利弗，于此教法中，有比丘善巧于义、善巧于法、善巧于文句、善巧于词法、善巧于前后。贤友舍利弗，以此，比丘于诸善法速能领会、善能领受，领受良多，且彼所领受者不忘失。”“稀有，贤友！未曾有，贤友！具寿阿难所说，何其善说！我等忆持具寿阿难具足此五法，即：‘具寿阿难善巧于义、善巧于法、善巧于文句、善巧于词法、善巧于前后。’”第九。

10. Bhaddajisuttaṃ

10. 跋陀耆经

170. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho āyasmā bhaddaji yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddajiṃ āyasmā ānando etadavoca – ‘‘kiṃ nu kho, āvuso bhaddaji, dassanānaṃ aggaṃ, kiṃ savanānaṃ aggaṃ, kiṃ sukhānaṃ aggaṃ, kiṃ saññānaṃ aggaṃ, kiṃ bhavānaṃ agga’’nti?

170. 一时，具寿阿难住憍赏弥瞿师多园(Ghositārāma)。尔时，具寿跋陀耆(Bhaddaji)往诣具寿阿难之处；诣已，与具寿阿难共相问候，交换可喜可忆之言后，坐于一面。具寿阿难对坐于一面的具寿跋陀耆作是言：“贤友跋陀耆，见中何为最上？闻中何为最上？乐中何为最上？想中何为最上？有中何为最上？”

‘‘Atthāvuso, brahmā abhibhū anabhibhūto aññadatthudaso vasavattī, yo taṃ brahmānaṃ passati, idaṃ dassanānaṃ aggaṃ. Atthāvuso, ābhassarā nāma devā sukhena abhisannā parisannā. Te kadāci karahaci udānaṃ udānenti – ‘aho sukhaṃ, aho sukha’nti! Yo taṃ saddaṃ suṇāti, idaṃ savanānaṃ aggaṃ. Atthāvuso, subhakiṇhā nāma devā. Te santaṃyeva tusitā sukhaṃ paṭivedenti, idaṃ sukhānaṃ aggaṃ. Atthāvuso, ākiñcaññāyatanūpagā devā, idaṃ saññānaṃ aggaṃ. Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṃ bhavānaṃ agga’’nti. ‘‘Sameti kho idaṃ āyasmato bhaddajissa, yadidaṃ bahunā janenā’’ti?

“贤友，有梵天，是征服者、不被征服者、全见者、自在者。谁能见到那位梵天，此为见之最上。贤友，有名为光音天(Ābhassarā)的诸天，他们为乐所浸透，为乐所遍满，时而会发出感叹：‘啊，乐哉！啊，乐哉！’谁能听到那个声音，此为闻之最上。贤友，有名为遍净天(Subhakiṇhā)的诸天，他们满足地感受着那真实之乐，此为乐之最上。贤友，有往生无所有处天(Ākiñcaññāyatanūpagā)的诸天，此为想之最上。贤友，有往生非想非非想处天(Nevasaññānāsaññāyatanūpagā)的诸天，此为有之最上。”“具寿跋陀耆的此说，是与众多人相符的吧？”

‘‘Āyasmā [Pg.178] kho, ānando, bahussuto. Paṭibhātu āyasmantaṃyeva ānanda’’nti. ‘‘Tenahāvuso bhaddaji, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho āyasmā bhaddaji āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

“具寿阿难是多闻者，此事就请具寿阿难阐明吧。”“那么，贤友跋陀耆，请听，请好好作意，我当说。”“好的，贤友。”具寿跋陀耆回答了具寿阿难。具寿阿难说了这番话：

‘‘Yathā passato kho, āvuso, anantarā āsavānaṃ khayo hoti, idaṃ dassanānaṃ aggaṃ. Yathā suṇato anantarā āsavānaṃ khayo hoti, idaṃ savanānaṃ aggaṃ. Yathā sukhitassa anantarā āsavānaṃ khayo hoti, idaṃ sukhānaṃ aggaṃ. Yathā saññissa anantarā āsavānaṃ khayo hoti, idaṃ saññānaṃ aggaṃ. Yathā bhūtassa anantarā āsavānaṃ khayo hoti, idaṃ bhavānaṃ agga’’nti. Dasamaṃ.

“贤友，见后随即诸漏灭尽，此为见之最上。闻后随即诸漏灭尽，此为闻之最上。感受乐后随即诸漏灭尽，此为乐之最上。有想后随即诸漏灭尽，此为想之最上。于有之后随即诸漏灭尽，此为有之最上。”第十经。

Āghātavaggo dutiyo.

瞋恚品第二。

Tassuddānaṃ –

摄颂：

Dve āghātavinayā, sākacchā sājīvato pañhaṃ;

Pucchā nirodho codanā, sīlaṃ nisanti bhaddajīti.

二瞋恚调伏，论议、同住、问，询问、灭、责难，戒、明察、跋陀耆。

(18) 3. Upāsakavaggo

(18) 3. 优婆塞品

1. Sārajjasuttaṃ

1. 羞怯经

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

171. 如是我闻。一时，世尊住于舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。尔时，世尊称谓诸比丘：“诸比丘！”彼诸比丘应诺世尊：“尊者！”世尊说：

‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako sārajjaṃ okkanto hoti. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako sārajjaṃ okkanto hoti.

“诸比丘，具足五法的优婆塞是陷入羞怯者。是哪五法呢？即杀生者、不与取者、于诸欲行邪行者、妄语者、服用作为放逸之因的谷酒与果酒等麻醉品者。诸比丘，具足此五法的优婆塞是陷入羞怯者。

‘‘Pañcahi[Pg.179], bhikkhave, dhammehi samannāgato upāsako visārado hoti. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado hotī’’ti. Paṭhamaṃ.

“诸比丘，具足五法的优婆塞是坦然无畏者。是哪五法呢？即远离杀生、远离不与取、远离于诸欲行邪行、远离妄语、远离服用作为放逸之因的谷酒与果酒等麻醉品。诸比丘，具足此五法的优婆塞是坦然无畏者。”第一经竟。

2. Visāradasuttaṃ

2. 坦然无畏经

172. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati. Katamehi pañcahi? Pāṇātipātī hoti…pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati.

172. “诸比丘，具足五法的优婆塞，怀着羞怯住于家中。是哪五法呢？即杀生者……乃至……服用作为放逸之因的谷酒与果酒等麻醉品者。诸比丘，具足此五法的优婆塞，怀着羞怯住于家中。

‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasati. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasatī’’ti. Dutiyaṃ.

“诸比丘，具足五法的优婆塞，坦然无畏地住于家中。是哪五法呢？即远离杀生……乃至……远离服用作为放逸之因的谷酒与果酒等麻醉品。诸比丘，具足此五法的优婆塞，坦然无畏地住于家中。”第二经竟。

3. Nirayasuttaṃ

3. 地狱经

173. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti…pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye.

173. “诸比丘，具足五法的优婆塞，犹如被携来置于地狱。是哪五法？是杀生者……乃至……是服用会导致放逸的谷酒与酒者。诸比丘，具足此五法的优婆塞，犹如被携来置于地狱。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge’’ti. Tatiyaṃ.

“诸比丘，具足五法的优婆塞，犹如被携来置于天界。是哪五法？是远离杀生者……乃至……是远离服用会导致放逸的谷酒与酒者。诸比丘，具足此五法的优婆塞，犹如被携来置于天界。”第三经。

4. Verasuttaṃ

4. 怨敌经

174. Atha [Pg.180] kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

174. 尔时，给孤独长者前往世尊之处。抵达后，礼敬世尊，坐于一旁。世尊对坐于一旁的给孤独长者如是说：

‘‘Pañca, gahapati, bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati. Katamāni pañca? Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ – imāni kho, gahapati, pañca bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.

“长者，不舍离五种怖畏与怨敌，则被称为‘恶戒者’，并投生于地狱。是哪五种？杀生、不与取、邪淫、妄语、服用会导致放逸的谷酒与酒。长者，不舍离此五种怖畏与怨敌，则被称为‘恶戒者’，并投生于地狱。”

‘‘Pañca, gahapati, bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati. Katamāni pañca? Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ – imāni kho, gahapati, pañca bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati.

“长者，舍离五种怖畏与怨敌，则被称为‘具戒者’，并投生于善趣。是哪五种？杀生、不与取、邪淫、妄语、服用会导致放逸的谷酒与酒。长者，舍离此五种怖畏与怨敌，则被称为‘具戒者’，并投生于善趣。”

‘‘Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“家主，杀生者由于杀生的缘故，在现世产生怖畏与怨恨，在来世也产生怖畏与怨恨，并感受心里的痛苦和忧恼。而离杀生者，在现世不产生怖畏与怨恨，在来世也不产生怖畏与怨恨，不感受心里的痛苦和忧恼。对于离杀生者，那怖畏与怨恨就这样平息了。”

‘‘Yaṃ, gahapati, adinnādāyī…pe….

“家主，不与取者……乃至……

‘‘Yaṃ, gahapati, kāmesumicchācārī…pe….

“家主，邪淫者……乃至……

‘‘Yaṃ, gahapati, musāvādī…pe….

“家主，妄语者……乃至……

‘‘Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hotī’’ti.

“家主，服用作为放逸之因的酒类与麻醉品者，由于服用作为放逸之因的酒类与麻醉品的缘故，在现世产生怖畏与怨恨，在来世也产生怖畏与怨恨，并感受心里的痛苦和忧恼。而远离作为放逸之因的酒类与麻醉品者，在现世不产生怖畏与怨恨，在来世也不产生怖畏与怨恨，不感受心里的痛苦和忧恼。对于远离作为放逸之因的酒类与麻醉品者，那怖畏与怨恨就这样平息了。”

‘‘Yo [Pg.181] pāṇamatipāteti, musāvādañca bhāsati;

Loke adinnaṃ ādiyati, paradārañca gacchati;

Surāmerayapānañca, yo naro anuyuñjati.

“凡杀害生命，且说虚妄语，于世间不与而取，并侵犯他人之妻；以及沉溺于饮用酒类——

‘‘Appahāya pañca verāni, dussīlo iti vuccati;

Kāyassa bhedā duppañño, nirayaṃ sopapajjati.

“不舍弃这五种怨恨，被称为‘恶戒者’；身坏之后，无慧者投生于地狱。

‘‘Yo pāṇaṃ nātipāteti, musāvādaṃ na bhāsati;

Loke adinnaṃ nādiyati, paradāraṃ na gacchati;

Surāmerayapānañca, yo naro nānuyuñjati.

“凡不杀害生命，且不说虚妄语，于世间不取不与之物，不侵犯他人之妻；以及不沉溺于饮用酒类——

‘‘Pahāya pañca verāni, sīlavā iti vuccati;

Kāyassa bhedā sappañño, sugatiṃ sopapajjatī’’ti. catutthaṃ;

“舍弃这五种怨恨，被称为‘具戒者’；身坏之后，有慧者投生于善趣。”第四。

5. Caṇḍālasuttaṃ

5. 旃陀罗经

175. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca. Katamehi pañcahi? Assaddho hoti; dussīlo hoti; kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ; ito ca bahiddhā dakkhiṇeyyaṃ gavesati; tattha ca pubbakāraṃ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.

175. “诸比丘，具足五法的优婆塞，是优婆塞中的旃陀罗、优婆塞中的垢秽、优婆塞中的卑劣者。是哪五法呢？无信；无戒；是热衷祥瑞吉兆者，信奉吉兆而不信奉业；于此教法之外寻求应供者；且先于彼处行供养。诸比丘，具足此五法的优婆塞，是优婆塞中的旃陀罗、优婆塞中的垢秽、优婆塞中的卑劣者。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca. Katamehi pañcahi? Saddho hoti; sīlavā hoti; akotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ; na ito bahiddhā dakkhiṇeyyaṃ gavesati; idha ca pubbakāraṃ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañcā’’ti. Pañcamaṃ.

“诸比丘，具足五法的优婆塞，是优婆塞中的珍宝、优婆塞中的红莲、优婆塞中的白莲。是哪五法呢？有信；具戒；不是热衷祥瑞吉兆者，信奉业而不信奉吉兆；不于此教法之外寻求应供者；且于此处行先供养。诸比丘，具足此五法的优婆塞，是优婆塞中的珍宝、优婆塞中的红莲、优婆塞中的白莲。”第五经。

6. Pītisuttaṃ

6. 喜经

176. Atha [Pg.182] kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

176. 尔时，给孤独长者为五百优婆塞所围绕，前往世尊之处。抵达后，顶礼世尊，坐于一旁。世尊对坐于一旁的给孤独长者说了这番话：

‘‘Tumhe kho, gahapati, bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā – ‘mayaṃ bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenā’ti. Tasmātiha, gahapati, evaṃ sikkhitabbaṃ – ‘kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmā’ti! Evañhi vo, gahapati, sikkhitabba’’nti.

“长者，你们确实以衣服、饮食、住所、病缘医药资具奉侍比丘僧团。然而，长者，不应仅因‘我们以衣服、饮食、住所、病缘医药资具奉侍比丘僧团’而感到满足。是故，长者，于此教法中，当如是学：‘我等如何能时时进入并安住于远离之喜呢？’长者，你们确实应当如是学。”

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, bhagavatā – ‘tumhe kho, gahapati, bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā – mayaṃ bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenāti. Tasmātiha, gahapati, evaṃ sikkhitabbaṃ – kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmāti! Evañhi vo, gahapati, sikkhitabba’nti. Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, pañcassa ṭhānāni tasmiṃ samaye na honti. Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, imānissa pañca ṭhānāni tasmiṃ samaye na hontī’’ti.

如是说已，具寿舍利弗对世尊说：“稀有啊，世尊！未曾有啊，世尊！世尊此言何其善说！‘居士，你们以衣、食、住处、病缘医药资具奉事比丘僧团。居士，不应仅此满足，以为“我们已用衣、食、住处、病缘医药资具奉事比丘僧团”。因此，居士，你们当如是学：“我们如何才能时时具足并安住于远离之喜呢？”居士，你们当如是学。’世尊，当圣弟子具足并安住于远离之喜时，有五种状态于其时不存在。凡与欲有关的苦与忧，于其时不存在。凡与欲有关的乐与喜，于其时不存在。凡与不善有关的苦与忧，于其时不存在。凡与不善有关的乐与喜，于其时不存在。凡与善有关的苦与忧，于其时不存在。世尊，当圣弟子具足并安住于远离之喜时，这五种状态于其时不存在。”

‘‘Sādhu [Pg.183] sādhu, sāriputta! Yasmiṃ, sāriputta, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, pañcassa ṭhānāni tasmiṃ samaye na honti. Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yasmiṃ, sāriputta, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, imānissa pañca ṭhānāni tasmiṃ samaye na hontī’’ti. Chaṭṭhaṃ.

“善哉，善哉，舍利弗！舍利弗，当圣弟子成就并安住于远离之喜时，那时他没有五种情况。凡是与欲相应的苦和忧，那时他没有。凡是与欲相应的乐和喜，那时他没有。凡是与不善相应的苦和忧，那时他没有。凡是与不善相应的乐和喜，那时他没有。凡是与善相应的苦和忧，那时他没有。舍利弗，当圣弟子成就并安住于远离之喜时，这五种情况那时他都没有。”第六。

7. Vaṇijjāsuttaṃ

7. 交易经

177. ‘‘Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā – imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā’’ti. Sattamaṃ.

177. “诸比丘，优婆塞不应做这五种交易。哪五种呢？武器交易、众生交易、肉类交易、酒类交易、毒药交易。诸比丘，这五种交易是优婆塞不应做的。”第七。

8. Rājāsuttaṃ

8. 国王经

178. ‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti. Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti. Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca, khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso itthiṃ vā purisaṃ vā jīvitā voropesīti. Tamenaṃ rājāno gahetvā pāṇātipātahetu hananti vā bandhanti [Pg.184] vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti.

178. “诸比丘，你们怎么认为？你们可曾见过或听过：‘此人舍断杀生，远离杀生。诸王因此将他抓捕，因其远离杀生而杀害他、捆绑他、驱逐他，或任意处置他’？”“没有，世尊。”“善哉，诸比丘！我也未曾见过、未曾听过：‘此人舍断杀生，远离杀生。诸王因此将他抓捕，因其远离杀生而杀害他、捆绑他、驱逐他，或任意处置他。’然而，他们只会如此宣告他的恶业：‘此人夺取了女人或男人的性命。’诸王因此将他抓捕，因其杀生而杀害他、捆绑他、驱逐他，或任意处置他。你们可曾见过或听过这样的事？”“世尊，我们见过，也听过，将来还会听到。”

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti. Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’’’ti? ‘‘No hetaṃ bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti. Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyīti. Tamenaṃ rājāno gahetvā adinnādānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti.

“诸比丘，你们怎么认为？你们可曾见过或听过：‘此人舍断不与取，远离不与取。国王们因此抓住他，因其远离不与取之故，而杀害他、捆绑他、驱逐他，或任意处置他’？”“世尊，未曾有过。”“善哉，诸比丘！我也未曾见过或听过：‘此人舍断不与取，远离不与取。国王们因此抓住他，因其远离不与取之故，而杀害他、捆绑他、驱逐他，或任意处置他。’然而，他们反倒是如此宣扬其恶业：‘此人或从村庄，或从森林，以偷盗之心拿取未给予之物。’国王们因此抓住他，因不与取之故，而杀害他、捆绑他、驱逐他，或任意处置他。你们可曾见过或听过这样的事？”“世尊，我们见过，也听过，将来还会听到。”

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso paritthīsu parakumārīsu cārittaṃ āpajjīti. Tamenaṃ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti.

“诸比丘，你们怎么想？你们是否见过或听过：‘此人已舍断邪淫，远离邪淫。于是国王们捉住他，因他远离邪淫而杀害他、捆绑他、驱逐他，或对他任意处置’？”“没有，世尊。”“善哉，诸比丘！诸比丘，我也没有见过或听过：‘此人已舍断邪淫，远离邪淫。于是国王们捉住他，因他远离邪淫而杀害他、捆绑他、驱逐他，或对他任意处置。’然而，他们会如实宣告他的恶行说：‘此人侵犯他人之妻、他人之女。’于是国王们捉住他，因他邪淫而杀害他、捆绑他、驱逐他，或对他任意处置。你们是否见过或听过这样的事？”“世尊，我们见过，也听过，将来还会听到。”

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti. Tamenaṃ rājāno gahetvā [Pg.185] musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti. Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti. Tamenaṃ rājāno gahetvā musāvādahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti.

“诸比丘，于意云何？汝等可曾见闻：‘此人已舍断妄语，远离妄语。诸王因其远离妄语故，捉拿、杀害、捆绑、驱逐，或任意处置他’？”“不也，世尊。”“善哉，诸比丘！诸比丘，我亦未曾见、未曾闻：‘此人已舍断妄语，远离妄语。诸王因其远离妄语故，捉拿、杀害、捆绑、驱逐，或任意处置他。’反之，人们会如此宣告其恶行：‘此人以妄语损害了居士或居士子之利益。’于是诸王因其妄语故，捉拿、杀害、捆绑、驱逐，或任意处置他。汝等可曾见闻如是之事？”“世尊，我等已见、已闻，将来亦将听闻。”

‘‘Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto itthiṃ vā purisaṃ vā jīvitā voropesi ; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi ; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto paritthīsu parakumārīsu cārittaṃ āpajji ; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’’’ti? ‘‘Diṭṭhañca no, bhante, sutañca suyyissati cā’’ti. Aṭṭhamaṃ.

“诸比丘，你们怎么想？你们是否见过或听过：‘此人已舍断作为放逸之因的酒类与麻醉品，远离了它。于是国王们捉住他，因他远离作为放逸之因的酒类与麻醉品而杀害他、捆绑他、驱逐他，或对他任意处置’？”“没有，世尊。”“善哉，诸比丘！诸比丘，我也没有见过或听过：‘此人已舍断作为放逸之因的酒类与麻醉品，远离了它。于是国王们捉住他，因他远离作为放逸之因的酒类与麻醉品而杀害他、捆绑他、驱逐他，或对他任意处置。’然而，人们会如此揭示他的恶行说：‘此人沉迷于作为放逸之因的酒类与麻醉品，夺去了女人或男人的生命；此人沉迷于作为放逸之因的酒类与麻醉品，在村中或林中行不与取；此人沉迷于作为放逸之因的酒类与麻醉品，侵犯他人之妻、他人之女；此人沉迷于作为放逸之因的酒类与麻醉品，以妄语损害了居士或居士子的利益。’于是国王们捉住他，因他沉迷于作为放逸之因的酒类与麻醉品而杀害他、捆绑他、驱逐他，或对他任意处置。你们是否见过或听过这样的事？”“世尊，我们见过，也听过，将来还会听到。”第八。

9. Gihisuttaṃ

9. 居士经

179. Atha [Pg.186] kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ pañcasu sikkhāpadesu saṃvutakammantaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti.

179. 尔时，给孤独长者为大约五百位优婆塞所围绕，前往世尊所在之处。抵达后，顶礼世尊，坐于一旁。尔时，世尊对具寿舍利弗说：“舍利弗，你们当知，任何白衣居士，于五学处中守护其行，为四种增上心之现法乐住(diṭṭhadhammasukhavihāra)的随意得者、无难得者、不疲得者，他若愿意，可亲自记说自己：‘我已尽地狱，尽畜生胎，尽饿鬼界，尽恶趣、恶道、堕处。我乃入流者(sotāpanna)，不堕法者，决定趣向正觉。’”

‘‘Katamesu pañcasu sikkhāpadesu saṃvutakammanto hoti? Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imesu pañcasu sikkhāpadesu saṃvutakammanto hoti.

“于哪五学处中守护其行？舍利弗，于此，圣弟子远离杀生，远离不与取，远离欲邪行，远离妄语，远离作为放逸之基的谷酒与果酒。此为于五学处中守护其行。”

‘‘Katamesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti. Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

“为哪四种增上心之现法乐住的随意得者、无难得者、不疲得者？舍利弗，于此，圣弟子于佛具足不坏净信：‘彼世尊亦是阿罗汉、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。’此为他所证得的第一种增上心之现法乐住，能令未清净心得以清净，未皎洁心得以皎洁。”

‘‘Puna caparaṃ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

再者，舍利弗，圣弟子于法具足不坏净信：“世尊善说之法，是现见的、无时的、来见的、能导向的、智者们各自当证知的。”这是他所获得的第二种增上心之现法乐住，为令未清净之心清净，为令未洁白之心洁白。

‘‘Puna [Pg.187] caparaṃ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato 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. Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

再者，舍利弗，圣弟子于僧具足不坏净信：“世尊的弟子僧团是善行道者，世尊的弟子僧团是正直行道者，世尊的弟子僧团是为求涅槃而行道者，世尊的弟子僧团是如法行道者，即四双八辈之人。这世尊的弟子僧团是应供养者、应款待者、应布施者、应合掌者，是世间无上福田。”这是他所获得的第三种增上心之现法乐住，为令未清净之心清净，为令未洁白之心洁白。

‘‘Puna caparaṃ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. Imesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

再者，舍利弗，圣弟子具足圣者所爱之戒，其戒不破、不穿、不杂、不染、自在、为智者所称赞、不为邪见所执取、能引生禅定。这是他所获得的第四种增上心之现法乐住，为令未清净之心清净，为令未洁白之心洁白。对于这四种增上心之现法乐住，他能随意获得，不难获得，不费力获得。

‘‘Yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ – imesu pañcasu sikkhāpadesu saṃvutakammantaṃ, imesañca catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’’ti.

“舍利弗，无论你们知道有何居家白衣，于此五学处中行为受防护，对于这四种增上心所的现法乐住，随意获得，无困难获得，不费力获得，他若愿意，可自行记说：‘我已尽地狱，尽畜生胎，尽饿鬼界，已尽恶趣、苦趣、堕处；我是入流者，不堕恶趣法，决定趣向正觉。’”

‘‘Nirayesu bhayaṃ disvā, pāpāni parivajjaye;

Ariyadhammaṃ samādāya, paṇḍito parivajjaye.

“智者见地狱之怖，当远离诸恶；既受持圣法，当远离诸恶。

‘‘Na hiṃse pāṇabhūtāni, vijjamāne parakkame;

Musā ca na bhaṇe jānaṃ, adinnaṃ na parāmase.

“即使有能力，也不应伤害有情；明知而不应说妄语，不应取未予之物。

‘‘Sehi dārehi santuṭṭho, paradārañca ārame ;

Merayaṃ vāruṇiṃ jantu, na pive cittamohaniṃ.

“当满足于自己的妻子，亦当远离他人之妻；有情不应饮用会令心迷乱的酒。

‘‘Anussareyya [Pg.188] sambuddhaṃ, dhammañcānuvitakkaye;

Abyāpajjaṃ hitaṃ cittaṃ, devalokāya bhāvaye.

“当随念正自觉者，亦当随寻思法；当为生天界而修习无瞋、有益之心。

‘‘Upaṭṭhite deyyadhamme, puññatthassa jigīsato ;

Santesu paṭhamaṃ dinnā, vipulā hoti dakkhiṇā.

“当有供物时，对于寻求福德、希求善法者，首先布施给贤善者，其供养则甚为广大。

‘‘Santo have pavakkhāmi, sāriputta suṇohi me;

Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā.

“舍利弗，我实为贤善者说，你且善听我言：譬如在黑牛、白牛、赤牛或绿牛中，

‘‘Kammāsāsu sarūpāsu, gosu pārevatāsu vā;

Yāsu kāsuci etāsu, danto jāyati puṅgavo.

“在杂色牛、同色牛或鸽色牛中，在这些任何一种牛中，都会生出被调伏的雄牛。

‘‘Dhorayho balasampanno, kalyāṇajavanikkamo;

Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.

“能负重、具足力气、步履矫健者，人们就用它来负轭，而不考察其毛色。

‘‘Evamevaṃ manussesu, yasmiṃ kismiñci jātiye;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.

“同样地，在人类中，无论生于何种种姓：刹帝利、婆罗门、吠舍、首陀罗、旃陀罗或补羯娑，

‘‘Yāsu kāsuci etāsu, danto jāyati subbato;

Dhammaṭṭho sīlasampanno, saccavādī hirīmano.

“在这些任何一种种姓中，都会生出被调伏的善行者：住于法、具足戒、说谛实语、有惭心者。

‘‘Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pannabhāro visaṃyutto, katakicco anāsavo.

“已断生与死，梵行已圆满；已卸下重担，离于结缚；所作已办，无有诸漏。

‘‘Pāragū sabbadhammānaṃ, anupādāya nibbuto;

Tasmiñca viraje khette, vipulā hoti dakkhiṇā.

“已达诸法之彼岸，无取而般涅槃；于彼无尘之福田，供养则甚为广大。

‘‘Bālā ca avijānantā, dummedhā assutāvino;

Bahiddhā dadanti dānāni, na hi sante upāsare.

愚人无知，劣慧寡闻，于教外行布施，实不亲近贤圣。

‘‘Ye ca sante upāsanti, sappaññe dhīrasammate;

Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.

而若亲近具慧、为智者所敬重之贤圣，彼等对善逝之信，则根生而确立。

‘‘Devalokañca te yanti, kule vā idha jāyare;

Anupubbena nibbānaṃ, adhigacchanti paṇḍitā’’ti. navamaṃ;

他们或往生天界，或在此世生于善族；贤者们次第证得涅槃。”第九。

10. Gavesīsuttaṃ

10. 求索经

180. Ekaṃ [Pg.189] samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ sālavanaṃ; disvāna maggā okkamma yena taṃ sālavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ sālavanaṃ ajjhogāhetvā aññatarasmiṃ padese sitaṃ pātvākāsi.

180. 一时，世尊与大比丘僧团在憍萨罗国游行。世尊行于长途，在某个地方看见一片大娑罗树林。看见后，便离开道路，走向那片娑罗树林。走近后，进入林中，于某处现出微笑。

Atha kho āyasmato ānandassa etadahosi – ‘‘ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti.

那时，具寿阿难心生此念：“世尊现出微笑，是何因？是何缘？如来不会无故现出微笑。”于是，具寿阿难对世尊说：“世尊，您现出微笑，是何因？是何缘？如来不会无故现出微笑。”

‘‘Bhūtapubbaṃ, ānanda, imasmiṃ padese nagaraṃ ahosi iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Taṃ kho panānanda, nagaraṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī. Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṃ sīlesu aparipūrakārino. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’’’ti.

“阿难，往昔于此地，曾有一城，兴盛、繁荣、人多、民稠。阿难，迦叶世尊、阿罗汉、正等觉者曾依止彼城而住。阿难，迦叶世尊、阿罗汉、正等觉者有一位名为伽卫西(Gavesī)的优婆塞，他于诸戒未能圆满。阿难，伽卫西优婆塞曾教导并使五百位优婆塞受持，他们也于诸戒未能圆满。其时，阿难，伽卫西优婆塞生起此念：‘我于此五百优婆塞多所助益，是其前导者与劝导者，然我亦于诸戒未能圆满，此五百优婆塞亦于诸戒未能圆满。如此则彼此等同，无有任何超胜之处。我今当为超胜而行！’”

‘‘Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto sīlesu paripūrakāriṃ dhārethā’ti! Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī [Pg.190] sīlesu paripūrakārī bhavissati. Kimaṅgaṃ pana maya’nti ! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’’’ti!

“阿难，其后，伽维西(Gavesī)优婆塞去到那五百位优婆塞之处。去到后，他对那五百位优婆塞说了这番话：‘诸位具寿，从今日起，请忆持我为圆满诸戒者！’阿难，其后，那五百位优婆塞生起此念：‘尊者伽维西实为我等多所助益者、先导者、劝导者。尊者伽维西都要成为圆满诸戒者，我等又为何不呢？’阿难，其后，那五百位优婆塞去到伽维西优婆塞之处。去到后，他们对伽维西优婆塞说了这番话：‘尊者伽维西，从今日起，也请忆持这五百位优婆塞为圆满诸戒者！’阿难，其后，伽维西优婆塞生起此念：‘我实为这五百位优婆塞多所助益者、先导者、劝导者，我自己是圆满诸戒者，这五百位优婆塞也是圆满诸戒者。此事是相同的，没有任何超胜之处。那么，我当为更超胜而行持！’”

‘‘Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto brahmacāriṃ dhāretha ārācāri virataṃ methunā gāmadhammā’ti. Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā. Kimaṅgaṃ pana maya’nti! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’’’ti.

阿难，那时，伽卫西(Gavesī)优婆塞前往那五百位优婆塞之处。抵达后，他对那五百位优婆塞说：“从今日起，请诸位具寿视我为梵行者，远离恶行者，已远离淫欲之鄙俗法。”阿难，那时，彼五百优婆塞心生此念：“尊者伽卫西于我等有大助益，是引导者、劝导者。尊者伽卫西尚且将成为梵行者，远离恶行者，远离淫欲之鄙俗法，何况我等呢！”阿难，于是那五百位优婆塞前往伽卫西优婆塞之处。抵达后，他们对伽卫西优婆塞说：“从今日起，也请尊者伽卫西视此五百优婆塞为梵行者，远离恶行者，已远离淫欲之鄙俗法。”阿难，那时，伽卫西优婆塞心生此念：“我于此五百优婆塞有大助益，是引导者、劝导者。我于诸戒是圆满行者，此五百优婆塞于诸戒也是圆满行者。我是梵行者，远离恶行者，已远离淫欲之鄙俗法；此五百优婆塞也是梵行者，远离恶行者，已远离淫欲之鄙俗法。如此则彼此相等，无有任何超胜之处。好，我当为更超胜而行践！”

‘‘Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto ekabhattikaṃ dhāretha rattūparataṃ virataṃ [Pg.191] vikālabhojanā’ti. Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. Kimaṅgaṃ pana maya’nti! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā. Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’’’ti.

阿难，那时，伽卫西(Gavesī)优婆塞前往那五百位优婆塞那里；到达后，他对那五百位优婆塞说：“从今天起，请诸位具寿视我为一食者、夜不食者、远离非时食者。”阿难，这时，那五百位优婆塞心想：“贤者伽卫西对我们帮助很大，是我们的先导和劝导者。贤者伽卫西尚且要成为一食者、夜不食者、远离非时食者，我们又何尝不可呢？”阿难，于是那五百位优婆塞前往伽卫西优婆塞那里；到达后，他们对伽卫西优婆塞说：“从今天起，请贤者伽卫西也把这五百位优婆塞视为一食者、夜不食者、远离非时食者。”阿难，这时，伽卫西优婆塞心想：“我对这五百位优婆塞帮助很大，是他们的先导和劝导者。我也是持戒圆满者，这五百位优婆塞也是持戒圆满者。我也是持梵行者，远离淫欲的鄙俗法；这五百位优婆塞也是持梵行者，远离淫欲的鄙俗法。我是一食者，夜不食者，远离非时食者；这五百位优婆塞也是一食者，夜不食者，远离非时食者。这样就平等了，没有什么优胜之处；好吧，我当为更优胜而修行！”

‘‘Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ labheyyaṃ upasampada’nti. Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panānanda, gavesī bhikkhu 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 panānanda, gavesī bhikkhu arahataṃ ahosi.

“阿难，其后，优婆塞求索(Gavesī)前往迦叶世尊、阿罗汉、正等觉者之处。抵达后，他对迦叶世尊、阿罗汉、正等觉者如此说道：‘尊者，愿我得以在世尊座下出家，愿我得受具足戒。’阿难，优婆塞求索就在迦叶世尊、阿罗汉、正等觉者座下得受出家，得受具足戒。阿难，求索比丘受具足戒不久，便独自远离，不放逸、精勤、策励自心而住，他不久之后，便为之故，良家子善于从家出家、过无家生活，于现法中，以证智自证、作证、具足而住于那无上梵行之终极。他了知：‘生已尽，梵行已立，所作已办，不受后有。’阿难，求索比丘成为了阿罗汉中的一员。”

‘‘Atha kho, ānanda, tesa pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā [Pg.192] agārasmā anagāriyaṃ pabbajissati. Kimaṅgaṃ pana maya’nti! Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ – ‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’nti. Alabhiṃsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alabhiṃsu upasampadaṃ.

“阿难，其后，那五百位优婆塞生起此念：‘尊者求索对我们有大助益，是我们的先导者和劝导者。尊者求索尚且剃除须发，穿上袈裟，从家出家、过无家生活，我们又为何不呢！’阿难，于是那五百位优婆塞前往迦叶世尊、阿罗汉、正等觉者之处。抵达后，他们对迦叶世尊、阿罗汉、正等觉者说道：‘尊者，愿我们得以在世尊座下出家，愿我们得受具足戒。’阿难，那五百位优婆塞就在迦叶世尊、阿罗汉、正等觉者座下得受出家，得受具足戒。”

‘‘Atha kho, ānanda, gavesissa bhikkhuno etadahosi – ‘ahaṃ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī. Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti. Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññiṃsu’’.

“那时，阿难，伽维西比丘心想：‘我能随意、轻易、毫不费力地获得此无上解脱之乐。啊，愿此五百比丘亦能随意、轻易、毫不费力地获得此无上解脱之乐！’于是，阿难，彼五百比丘独处远离，不放逸、精勤、策励自心而住，不久即于现法中，以自证智亲证、具足、住于彼无上梵行之终点——良家子为此而从家正确出家，趣于无家。他们了知：‘生已尽，梵行已立，所作已办，不再有后有。’”

‘‘Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchākaṃsu. Tasmātiha, ānanda, evaṃ sikkhitabbaṃ – ‘uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchikarissāmā’ti. Evañhi vo, ānanda, sikkhitabba’’nti. Dasamaṃ.

“阿难，如是，以伽维西为首的彼五百比丘，作越来越超胜、越来越殊胜的精进，亲证了无上解脱。是故，阿难，于此教法中，应如是学：‘我等将作越来越超胜、越来越殊胜的精进，以亲证无上解脱。’阿难，你们实应如是学。”第十经。

Upāsakavaggo tatiyo.

优婆塞品第三。

Tassuddānaṃ –

其摄颂：

Sārajjaṃ visārado nirayaṃ, veraṃ caṇḍālapañcamaṃ;

Pīti vaṇijjā rājāno, gihī ceva gavesināti.

怯懦、无畏、地狱、怨恨，第五是旃陀罗；喜悦、商贾、诸王，以及居士与伽维西。

(19) 4. Araññavaggo

(19) 4. 林野品

1. Āraññikasuttaṃ

1. 林野住者经

181. ‘‘Pañcime[Pg.193], bhikkhave, āraññikā. Katame pañca? Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṃ buddhehi buddhasāvakehīti āraññiko hoti, appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti. Ime kho, bhikkhave, pañca āraññikā. Imesaṃ kho, bhikkhave, pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

181. “诸比丘，有五种阿兰若行者（āraññika）。是哪五种呢？因迟钝、愚痴而成为阿兰若行者；因恶欲、为欲望所制而成为阿兰若行者；因疯狂、心散乱而成为阿兰若行者；因‘此为诸佛与佛弟子所称赞’而成为阿兰若行者；以及纯粹依于少欲，纯粹依于知足，纯粹依于削减烦恼，纯粹依于远离，纯粹依于此事的义利而成为阿兰若行者。诸比丘，此即五种阿兰若行者。诸比丘，于此五种阿兰若行者中，彼纯粹依于少欲，纯粹依于知足，纯粹依于削减烦恼，纯粹依于远离，纯粹依于此事的义利而成为阿兰若行者，于此五种阿兰若行者中，乃为最上、最胜、为首、无上与最殊胜者。”

‘‘Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā’’ti. Paṭhamaṃ.

“诸比丘，譬如由牛而有乳，由乳而有酪，由酪而有生酥，由生酥而有熟酥，由熟酥而有醍醐，其中醍醐被称为最上。正是如此，诸比丘，于此五种阿兰若行者中，彼纯粹依于少欲，纯粹依于知足，纯粹依于削减烦恼，纯粹依于远离，纯粹依于此事的义利而成为阿兰若行者，于此五种阿兰若行者中，乃为最上、最胜、为首、无上与最殊胜者。”第一经。

2. Cīvarasuttaṃ

2. 衣经

182. ‘‘Pañcime, bhikkhave, paṃsukūlikā. Katame pañca? Mandattā momūhattā paṃsukūliko hoti…pe… idamatthitaṃyeva nissāya paṃsukūliko hoti. Ime kho, bhikkhave, pañca paṃsukūlikā’’ti. Dutiyaṃ.

182. “诸比丘，有此五种粪扫衣者（paṃsukūlika）。是哪五种呢？因迟钝、愚痴而成为粪扫衣者……乃至……纯粹依于此事的义利而成为粪扫衣者。诸比丘，此即五种粪扫衣者。”第二经。

3. Rukkhamūlikasuttaṃ

3. 树下住者经

183. ‘‘Pañcime, bhikkhave, rukkhamūlikā. Katame pañca? Mandattā momūhattā rukkhamūliko hoti…pe… idamatthitaṃyeva nissāya rukkhamūliko hoti. Ime kho, bhikkhave, pañca rukkhamūlikā’’ti. Tatiyaṃ.

183. “诸比丘，有此五种树下住者（rukkhamūlika）。是哪五种呢？因迟钝、愚痴而成为树下住者……乃至……纯粹依于此事的义利而成为树下住者。诸比丘，此即五种树下住者。”第三经。

4. Sosānikasuttaṃ

4. 冢间住者经

184. ‘‘Pañcime[Pg.194], bhikkhave, sosānikā. Katame pañca? Mandattā momūhattā sosāniko hoti…pe… idamatthitaṃyeva nissāya sosāniko hoti. Ime kho, bhikkhave, pañca sosānikā’’ti. Catutthaṃ.

184. “诸比丘，有五种冢间住者。是哪五种呢？由于迟钝和愚痴而成为冢间住者……依于此义利而成为冢间住者。诸比丘，这便是五种冢间住者。”第四经。

5. Abbhokāsikasuttaṃ

5. 露天住者经

185. ‘‘Pañcime, bhikkhave, abbhokāsikā…pe…. Pañcamaṃ.

185. “诸比丘，有五种露天住者……”第五经。

6. Nesajjikasuttaṃ

6. 常坐者经

186. ‘‘Pañcime, bhikkhave, nesajjikā…pe…. Chaṭṭhaṃ.

186. “诸比丘，有五种常坐者……”第六经。

7. Yathāsanthatikasuttaṃ

7. 随处住者经

187. ‘‘Pañcime, bhikkhave, yathāsanthatikā…pe…. Sattamaṃ.

187. “诸比丘，有五种随处住者……”第七经。

8. Ekāsanikasuttaṃ

8. 一座食者经

188. ‘‘Pañcime, bhikkhave, ekāsanikā…pe…. Aṭṭhamaṃ.

188. “诸比丘，有五种一座食者……”第八经。

9. Khalupacchābhattikasuttaṃ

9. 食后不食者经

189. ‘‘Pañcime, bhikkhave, khalupacchābhattikā…pe…. Navamaṃ.

189. “诸比丘，有五种食后不食者……”第九经。

10. Pattapiṇḍikasuttaṃ

10. 一钵食者经

190. ‘‘Pañcime, bhikkhave, pattapiṇḍikā. Katame pañca? Mandattā momūhattā pattapiṇḍiko hoti, pāpiccho icchāpakato pattapiṇḍiko hoti, ummādā cittakkhepā pattapiṇḍiko hoti, ‘vaṇṇitaṃ buddhehi buddhasāvakehī’ti pattapiṇḍiko hoti, appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti. Ime kho, bhikkhave, pañca pattapiṇḍikā. Imesaṃ kho, bhikkhave, pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva [Pg.195] nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti, ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

190. “诸比丘，有五种一钵食者。是哪五种呢？由于迟钝、愚痴而成为一钵食者；由于有恶欲、为欲望所制而成为一钵食者；由于疯狂、心乱而成为一钵食者；由于‘此为诸佛与佛弟子所赞叹’而成为一钵食者；以及纯粹依于少欲、依于知足、依于减损、依于远离、依于此义利而成为一钵食者。诸比丘，这便是五种一钵食者。诸比丘，在这五种一钵食者中，凡是纯粹依于少欲、依于知足、依于减损、依于远离、依于此义利而成为一钵食者，此人于此五种一钵食者中，为最上、最胜、为首、为至高、为最妙。”

‘‘Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti, ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā’’ti. Dasamaṃ.

“诸比丘，譬如从牛得乳，从乳得酪，从酪得生酥，从生酥得熟酥，从熟酥得醍醐，醍醐于其中被称为最上。正是如此，诸比丘，于此五种一钵食者中，若有一钵食者，纯依少欲、纯依知足、纯依简朴、纯依远离、纯依此义利而为一钵食者，此人于此五种一钵食者中，为第一、为最胜、为最主要、为无上、为最殊胜。”第十。

Araññavaggo catuttho.

林野品第四。

Tassuddānaṃ –

其摄颂——

Araññaṃ cīvaraṃ rukkha, susānaṃ abbhokāsikaṃ;

Nesajjaṃ santhataṃ ekāsanikaṃ, khalupacchāpiṇḍikena cāti.

林野、粪扫衣、树下、墓地、露天住、常坐、随处铺、一坐食、后食断与一钵食。

(20) 5. Brāhmaṇavaggo

(20) 5. 婆罗门品

1. Soṇasuttaṃ

1. 狗经

191. ‘‘Pañcime, bhikkhave, porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesu. Katame pañca? Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃyeva gacchanti, no abrāhmaṇiṃ. Etarahi, bhikkhave, brāhmaṇā brāhmaṇimpi gacchanti, abrāhmaṇimpi gacchanti. Etarahi, bhikkhave, sunakhā sunakhiṃyeva gacchanti, no asunakhiṃ. Ayaṃ, bhikkhave, paṭhamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

191. “诸比丘，有此五种古婆罗门法，如今见于狗，不见于婆罗门。是哪五种呢？诸比丘，往昔，婆罗门只与婆罗门女交合，不与非婆罗门女交合。而今，诸比丘，婆罗门既与婆罗门女交合，也与非婆罗门女交合。如今，诸比丘，狗只与母狗交合，不与非母狗交合。诸比丘，此是第一种古婆罗门法，如今见于狗，不见于婆罗门。

‘‘Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ utuniṃyeva gacchanti, no anutuniṃ. Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ utunimpi gacchanti, anutunimpi gacchanti[Pg.196]. Etarahi, bhikkhave, sunakhā sunakhiṃ utuniṃyeva gacchanti, no anutuniṃ. Ayaṃ, bhikkhave, dutiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

“诸比丘，往昔，婆罗门只与正值经期的婆罗门女交合，不与非经期者交合。而今，诸比丘，婆罗门既与正值经期的婆罗门女交合，也与非经期者交合。如今，诸比丘，狗只与正值发情期的母狗交合，不与非发情期者交合。诸比丘，此是第二种古婆罗门法，如今见于狗，不见于婆罗门。

‘‘Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ saṃbandhāya saṃpavattenti. Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ kiṇantipi vikkiṇantipi, sampiyenapi saṃvāsaṃ saṃbandhāya saṃpavattenti. Etarahi, bhikkhave, sunakhā sunakhiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ saṃbandhāya saṃpavattenti. Ayaṃ, bhikkhave, tatiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

“诸比丘，往昔，婆罗门对婆罗门女既不买，亦不卖，仅因相互爱慕，为延续传承而共住。然今，诸比丘，婆罗门对婆罗门女既买亦卖，也因相互爱慕，为延续传承而共住。如今，诸比丘，狗对母狗既不买，亦不卖，仅因相互爱慕，为延续传承而共住。诸比丘，此为第三种古婆罗门法，如今可见于狗，而不见于婆罗门。”

‘‘Pubbe sudaṃ, bhikkhave, brāhmaṇā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Etarahi, bhikkhave, brāhmaṇā sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Etarahi, bhikkhave, sunakhā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Ayaṃ, bhikkhave, catuttho porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

“诸比丘，往昔，婆罗门不积蓄财富、谷物、白银与黄金。然今，诸比丘，婆罗门积蓄财富、谷物、白银与黄金。如今，诸比丘，狗不积蓄财富、谷物、白银与黄金。诸比丘，此为第四种古婆罗门法，如今可见于狗，而不见于婆罗门。”

‘‘Pubbe sudaṃ, bhikkhave, brāhmaṇā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti. Etarahi, bhikkhave, brāhmaṇā yāvadatthaṃ udarāvadehakaṃ bhuñjitvā avasesaṃ ādāya pakkamanti. Etarahi, bhikkhave, sunakhā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti. Ayaṃ, bhikkhave, pañcamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu. Ime kho, bhikkhave, pañca porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesū’’ti. Paṭhamaṃ.

“诸比丘，往昔，婆罗门为晚餐于傍晚求食，为早餐于早晨求食。然今，诸比丘，婆罗门随心所欲，食至腹满，携余食而去。如今，诸比丘，狗为晚餐于傍晚寻食，为早餐于早晨寻食。诸比丘，此为第五种古婆罗门法，如今可见于狗，而不见于婆罗门。诸比丘，此五种古婆罗门法，如今皆可见于狗，而不见于婆罗门。”第一经。

2. Doṇabrāhmaṇasuttaṃ

2. 多那婆罗门经

192. Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho doṇo brāhmaṇo bhagavantaṃ etadavoca –

192. 尔时，多那(Doṇa)婆罗门前往世尊之处，抵达后，与世尊愉快地交谈，结束了应致意、应忆念的言谈，然后坐于一旁。坐于一旁后，多那婆罗门对世尊说此言：

‘‘Sutaṃ [Pg.197] metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā’’ti. ‘‘Tvampi no, doṇa, brāhmaṇo paṭijānāsī’’ti? ‘‘Yañhi taṃ, bho gotama, sammā vadamāno vadeyya – ‘brāhmaṇo ubhato sujāto – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhito anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṃ, bho gotama, sammā vadamāno vadeyya. Ahañhi, bho gotama, brāhmaṇo ubhato sujāto – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’’ti.

“尊者乔达摩，我听闻：‘沙门乔达摩不礼敬、不起立迎接、亦不以座位邀请年老、年长、尊贵、阅历丰富、年事已高的婆罗门。’尊者乔达摩，此言确实如此。因为尊者乔达摩确实不礼敬、不起立迎接、亦不以座位邀请年老、年长、尊贵、阅历丰富、年事已高的婆罗门。尊者乔达摩，此事诚为不当。”“多那，你也自认为是婆罗门吗？”“尊者乔达摩，若要如实地描述一位婆罗门，当说：‘此婆罗门父母双方善生，从母从父，胎生清净，上溯七代祖先，其出身无可指责、无可挑剔；是诵读者、持明者，通达三吠陀，以及词汇、仪轨、音韵与作为第五部分的史传，是句法家、声明家，于顺世论与大士相之学无有缺憾。’尊者乔达摩，这样如实地描述，说的就是我。因为，尊者乔达摩，我正是父母双方善生的婆罗门，从母从父，胎生清净，上溯七代祖先，其出身无可指责、无可挑剔；我是诵读者、持明者，通达三吠陀，以及词汇、仪轨、音韵与作为第五部分的史传，是句法家、声明家，于顺世论与大士相之学无有缺憾。”

‘‘Ye kho, te doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; tyāssu’me pañca brāhmaṇe paññāpenti – brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ. Tesaṃ tvaṃ doṇa, katamo’’ti?

“多那，往昔婆罗门的仙人们，是真言的作者、真言的传承者。如今的婆罗门，对于他们所吟诵、宣说、汇集的古老真言句，也跟着吟诵，跟着宣说，复述其所说，重诵其所诵，转教其所教。他们是：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、毗舍弥多(Vessāmitto)、阎摩德祇(Yamadaggi)、鸯耆罗娑(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆私吒(Vāseṭṭho)、迦叶(Kassapa)、婆求(Bhagu)。他们宣示了这五种婆罗门：与梵天等同者、与天神等同者、守界限者、破界限者，以及第五种婆罗门旃陀罗。多那，在这五者中，你是哪一种？”

‘‘Na kho mayaṃ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṃ brāhmaṇātveva jānāma. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ ime pañca brāhmaṇe jāneyya’’nti. ‘‘Tena hi, brāhmaṇa, suṇohi, sādhukaṃ [Pg.198] manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho doṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“乔达摩贤者，我们不知道这五种婆罗门，我们只知道‘婆罗门’。善哉！愿乔达摩贤者为我说法，使我得以了知这五种婆罗门。”“那么，婆罗门，你且谛听，善思念之，我当为说。”“是的，贤者。”多那婆罗门回答世尊。于是世尊说：

‘‘Kathañca, doṇa, brāhmaṇo brahmasamo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.

“多那，婆罗门如何与梵天等同？多那，于此，有婆罗门其父母两方皆善生，血统纯净，上溯七代祖先，其出身不因种姓而受攻击、不被呵毁。他学习着真言，修习童子梵行四十八年。在修习了四十八年童子梵行、学完了真言之后，他只如法地、而非不如法地为老师寻求酬金。”

‘‘Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno 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. Karuṇā…pe… muditā… 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. So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjati. Evaṃ kho, doṇa, brāhmaṇo brahmasamo hoti.

多那，于此，法为何？既不以耕种，不以经商，不以牧牛，不以弓术，不以为王服务，亦不以任何其他技艺，仅以乞食之行，不轻视其钵。彼将师资之财交予师后，剃除须发，身披袈裟，从家出家，过无家生活。彼如是出家已，以慈俱之心，遍满一方而住；如是第二、第三、第四方亦然。如是于上、下、周遭、一切处，于一切有情如于己身，以广大、崇高、无量、无怨、无害之慈俱之心，遍满一切世界而住。悲……喜……彼以舍俱之心，遍满一方而住；如是第二、第三、第四方亦然。如是于上、下、周遭、一切处，于一切有情如于己身，以广大、崇高、无量、无怨、无害之舍俱之心，遍满一切世界而住。彼修习此四梵住后，身坏命终，往生善趣、梵天界。多那，婆罗门如是与梵天等同。

‘‘Kathañca, doṇa, brāhmaṇo devasamo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena[Pg.199]. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.

多那，婆罗门如何与天神相似呢？多那，于此，有婆罗门从父母双方善生，其母胎清净，上溯七代祖先，在种姓上不被舍弃、不被指责。他学习着《吠陀》，修习童子梵行四十八年。修习童子梵行四十八年、学习了《吠陀》之后，他如法地，而非不如法地，为阿阇梨寻求供师金。多那，于此，何为如法？即不通过耕种，不通过经商，不通过牧牛，不通过武职，不通过为王服务，不通过任何其他技艺，而仅仅通过行乞，不轻视其钵。他将阿阇梨的供师金交付后，如法地，而非不如法地，寻求妻子。

‘‘Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ. So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṃ uppādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, doṇa, brāhmaṇo devasamo hoti.

多那，于此，法为何？既非通过购买，也非通过出售，仅寻求以水授与的婆罗门女。他只亲近婆罗门女，不亲近刹帝利女、吠舍女、首陀罗女、旃陀罗女、猎人女、竹匠女、车匠女、普库萨女；他不亲近孕妇，不亲近哺乳的女子，不亲近非时节的女子。多那，婆罗门为何不亲近孕妇？多那，若婆罗门亲近孕妇，则彼胎中之男或女，名为“生于极秽”。是故，多那，婆罗门不亲近孕妇。多那，婆罗门为何不亲近哺乳的女子？多那，若婆罗门亲近哺乳的女子，则彼哺乳之男或女，名为“为不净所逼”。是故，多那，婆罗门不亲近哺乳的女子。他的那位婆罗门女，不是为了情欲，不是为了嬉戏，不是为了贪乐；对婆罗门而言，有婆罗门女只是为了生育后代。他生下后代后，剃除须发，穿上袈裟，从家趣于非家而出家。他如是出家后，远离诸欲……乃至具足安住于第四禅。他修习此四禅后，身坏命终，往生善趣、天界。多那，婆罗门如是而与天神等同。

‘‘Kathañca, doṇa, brāhmaṇo mariyādo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena[Pg.200]. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.

“多那（Doṇa），婆罗门如何是守持界限的呢？多那，在此，婆罗门父母双方出身良好，血统清净，上溯至第七代祖辈，在出身方面无可指责、无可挑剔。他学习着圣典，奉行童贞梵行四十八年。奉行童贞梵行四十八年、学完圣典之后，他如法而非不如法地为老师寻求师资财。多那，于此，什么是如法呢？不以耕种，不以经商，不以牧牛，不以弓术，不以王事，亦不以任何其他技艺，而仅仅通过乞食行，不轻视乞食钵。他将师资财交给老师后，如法而非不如法地寻求妻子。”

‘‘Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ. So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṃ uppādetvā tameva puttassādaṃ nikāmayamāno kuṭumbaṃ ajjhāvasati, na agārasmā anagāriyaṃ pabbajati. Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha tiṭṭhati, taṃ na vītikkamati. ‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo ṭhito taṃ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati. Evaṃ kho, doṇa, brāhmaṇo mariyādo hoti.

“多那，于此，法为何？既不通过购买，也不通过交易，而只寻求以水授与的婆罗门女。他只与婆罗门女行房，不与刹帝利女、吠舍女、首陀罗女、旃陀罗女、猎人女、竹匠女、车匠女、清道夫女行房；不与孕妇行房，不与哺乳期妇女行房，不与无月事之女行房。多那，为何婆罗门不与孕妇行房？多那，如果婆罗门与孕妇行房，其所生的男孩或女孩就会被称为‘生于极秽者’。因此，多那，婆罗门不与孕妇行房。多那，为何婆罗门不与哺乳期妇女行房？多那，如果婆罗门与哺乳期妇女行房，其所生的男孩或女孩就会被称为‘为不净所压迫者’。因此，多那，婆罗门不与哺乳期妇女行房。他的那位婆罗门女，既非为了欲望，非为了嬉戏，非为了享乐，婆罗门女之于婆罗门，仅是为了子嗣。他行房事，唯希求那子女之乐而居家生活，不从在家出家为无家。他安住于古代婆罗门的界限中，不予逾越。‘婆罗门安住于古代婆罗门的界限中，不予逾越’，多那，因此婆罗门被称为‘守界者’。多那，婆罗门就是这样成为守界者的。”

‘‘Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.

“多那，婆罗门如何成为不坏界限者呢？多那，于此，有婆罗门父母双方皆是善生(sujāto)，其母系血统清净，上溯至第七代祖辈，于出身方面无可指责、无可挑剔。他一面学习吠陀，一面奉行童贞梵行四十八年。奉行童贞梵行四十八年、学完吠陀之后，他如法而非不如法地为老师寻求师资财。”

‘‘Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ [Pg.201] pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha na tiṭṭhati, taṃ vītikkamati. ‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo na ṭhito taṃ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati. Evaṃ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti.

“多那，在此，何为正法？即不以耕种、不以经商、不以牧牛、不以兵事、不以王仆、不以任何其他技艺，而唯以乞食之行，不轻视其钵。他向老师献上师资财后，或如法或不如法，或买或卖，也寻求以水授与的婆罗门女为妻。他与婆罗门女、刹帝利女、吠舍女、首陀罗女、旃陀罗女、猎人女、竹匠女、车匠女、除秽人女交合，也与孕妇、哺乳妇女、经期妇女、非经期妇女交合。他的那位婆罗门妻子，是为欲、为戏、为乐，也是为子嗣而成为婆罗门之妻。凡古代婆罗门之传统，他皆不安住，而逾越之。多那，正是因为‘婆罗门没有安住于古代婆罗门的传统中，而是逾越了它’，所以婆罗门被称为‘破界者’。多那，婆罗门就是这样成为破界者的。”

‘‘Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammenapi adhammenapi kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṃ anatimaññamāno.

“多那，婆罗门如何成为‘婆罗门中的旃陀罗’呢？多那，在此，有婆罗门从母系和父系两方面都为善生，血统纯正，上溯至七代祖先，其种姓未曾受人指摘或贬低。他奉行四十八年童贞梵行，学习吠陀。奉行四十八年童贞梵行并学习吠陀后，他为老师寻求师资财，或如法或不如法，或以耕种、或以经商、或以牧牛、或以兵事、或以王仆、或以任何其他技艺，乃至唯以乞食之行，不轻视其钵。”

‘‘So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. So sabbakammehi jīvikaṃ kappeti. Tamenaṃ brāhmaṇā evamāhaṃsu – ‘kasmā bhavaṃ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṃ kappetī’ti? So evamāha – ‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati ; evamevaṃ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṃ kappeti, na ca tena brāhmaṇo upalippati’. ‘Sabbakammehi jīvikaṃ kappetī’ti kho, doṇa[Pg.202], tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati. Evaṃ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.

他向老师献上师资财后，如法或不如法地、通过购买或贩卖来寻求妻子，也寻求以水授与的婆罗门女。他与婆罗门女、刹帝利女、吠舍女、首陀罗女、旃陀罗女、猎人女、竹匠女、车匠女、清道夫女结合，也与孕妇、哺乳期妇女、月经期妇女、非月经期妇女结合。他的那位婆罗门女，是为了情欲、嬉戏、欢愉，也是为了子嗣而成为他的妻子。他以各种工作维持生计。婆罗门们就对他说：“您自称是婆罗门，为何以各种工作维持生计？”他如此说：“诸位，譬如火能焚烧净物亦能焚烧不净物，火不因此而受沾染；同样，诸位，婆罗门即使以各种工作维持生计，亦不因此而受沾染。”多那，正因为“以各种工作维持生计”，因此，婆罗门被称为“婆罗门中的旃陀罗”。多那，婆罗门就是这样成为“婆罗门中的旃陀罗”。

‘‘Ye kho te, doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samīhitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācimanuvācenti, seyyathidaṃ – aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; tyāssume pañca brāhmaṇe paññāpenti – brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ. Tesaṃ tvaṃ, doṇa, katamo’’ti?

多那，那些婆罗门的古仙人，是吠陀篇章的作者与传承者。对于他们所歌咏、传授、汇集的古老吠陀篇章，如今的婆罗门也随之歌咏、随之复述，复述其所说，随诵其所诵，传授其所教。即：阿吒迦(Aṭṭhaka)、婆摩迦(Vāmaka)、婆摩提婆(Vāmadeva)、韦萨密多(Vessāmitta)、耶摩达耆(Yamadaggi)、鸯耆罗(Aṅgīrasa)、巴罗多迦(Bhāradvāja)、婆私吒(Vāseṭṭha)、迦叶(Kassapa)、婆求(Bhagu)。他们宣说这五种婆罗门：与梵天同等者、与天神同等者、有规矩者、破规矩者、以及第五种婆罗门中的旃陀罗。多那，你是他们中的哪一种呢？

‘‘Evaṃ sante mayaṃ, bho gotama, brāhmaṇacaṇḍālampi na pūrema. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dutiyaṃ.

“尊者乔达摩，既然如此，我们甚至连婆罗门中的旃陀罗都无法圆满。善哉，尊者乔达摩！……（中略）……请尊者乔达摩从今日起，接受我为终生皈依的优婆塞。”第二经。

3. Saṅgāravasuttaṃ

3. 桑伽罗瓦经

193. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – ‘‘ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā’’ti?

193. 尔时，桑伽罗瓦婆罗门前往世尊之处。抵达后，与世尊互相问候，交换了愉悦、值得忆念的言谈，然后坐于一旁。坐于一旁的桑伽罗瓦婆罗门对世尊说：“尊者乔达摩，是何因何缘，有时即使是长时讽诵的真言也不显现，更何况未讽诵的呢？尊者乔达摩，又是何因何缘，有时即使是长时未讽诵的真言也能显现，更何况已讽诵的呢？”

‘‘Yasmiṃ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya [Pg.203] na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

“婆罗门，当一人心为欲贪所缠缚、为欲贪所制伏而住时，他不如实了知已生起之欲贪的出离。于彼时，他不如实了知、不见自利；于彼时，亦不如实了知、不见他利；于彼时，亦不如实了知、不见自他二利。于彼时，即使是长时讽诵的明咒亦不显现，更何况是未讽诵的呢？婆罗门，譬如一水钵，混合了紫胶、或姜黄、或靛蓝、或茜草。于其中，有眼之人观察自己的面相时，便不能如实了知、看见。正是如此，婆罗门，当一人心为欲贪所缠缚、为欲贪所制伏而住时，他不如实了知已生起之欲贪的出离。于彼时，他不如实了知、不见自利……乃至……于彼时，亦不如实了知、不见自他二利。于彼时，即使是长时讽诵的明咒亦不显现，更何况是未讽诵的呢？”

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

“再者，婆罗门，于何时，一人心为瞋恚(byāpāda)所缠缚、所制伏而住，则不如实了知已生起瞋恚之出离。于彼时，他不如实了知、不见自利，不如实了知、不见他利，亦不如实了知、不见自他二利。即使是长夜讽诵的明咒也不再显现，更何况是未曾讽诵的呢？譬如，婆罗门，一盆水被火加热，沸腾翻滚，热气蒸腾。有眼之人于其中观察自己的面相，亦不能如实了知、看见。正是如此，婆罗门，于何时，一人心为瞋恚所缠缚、所制伏而住，则不如实了知已生起瞋恚之出离。于彼时，他不如实了知、不见自利，不如实了知、不见他利，亦不如实了知、不见自他二利。即使是长夜讽诵的明咒也不再显现，更何况是未曾讽诵的呢？”

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ [Pg.204] samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

再者，婆罗门，当心为昏沉睡眠(thinamiddha)所缠缚、为昏沉睡眠所征服而住时，则不如实了知已生起的昏沉睡眠的出离。那时，他不如实了知、不见自己的利益，不如实了知、不见他人的利益，也不如实了知、不见双方的利益。即使是长久讽诵的圣言也不再显现，更何况是未曾讽诵的呢？婆罗门，譬如一盆水，长满浮萍与水藻。有眼之人在其中观察自己面容的影像，却不能如实地了知、看见。正是如此，婆罗门，当心为昏沉睡眠所缠缚、为昏沉睡眠所征服而住时，则不如实了知已生起的昏沉睡眠的出离。那时，他不如实了知、不见自己的利益，不如实了知、不见他人的利益，也不如实了知、不见双方的利益。即使是长久讽诵的圣言也不再显现，更何况是未曾讽诵的呢？

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

再者，婆罗门，于何时，心为掉举、恶作(uddhaccakukkucca)所侵扰、所克服而住，则不如实了知已生起的掉举、恶作的出离。于其时，他不如实了知、不见自己的利益；……乃至……于其时，他亦不如实了知、不见双方的利益。即使是长时讽诵的吠陀经文也不显现，何况是未讽诵的呢？婆罗门，譬如一钵水，被风吹动，摇荡、旋转、生起波浪。在那里，有眼之人观察自己面容的影像，便不能如实了知、看见。正是如此，婆罗门，于何时，心为掉举、恶作所侵扰、所克服而住，则不如实了知已生起的掉举、恶作的出离。于其时，他不如实了知、不见自己的利益；……乃至……于其时，他亦不如实了知、不见双方的利益。即使是长时讽诵的吠陀经文也不显现，何况是未讽诵的呢？

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

再者，婆罗门，于何时，心为疑惑（vicikicchā）所缠缚、为疑惑所笼罩而住，不如实了知已生起之疑惑的出离，于彼时，他不如实了知、不见自己的利益，……乃至……于彼时，他不如实了知、不见双方的利益。即使是长时讽诵的明咒也不显现，更何况是未讽诵的呢？譬如，婆罗门，一盆水浑浊、搅动、泥泞，被放置在黑暗中。于彼处，有眼之人观察自己的面相，却不能如实了知、看见。正是如此，婆罗门，于何时，心为疑惑所缠缚、为疑惑所笼罩而住，不如实了知已生起之疑惑的出离，于彼时，他不如实了知、不见自己的利益，……乃至……于彼时，他不如实了知、不见双方的利益。即使是长时讽诵的明咒也不显现，更何况是未讽诵的呢？

‘‘Yasmiñca [Pg.205] kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati…pe….

“婆罗门，诚然，于何时，心不为欲贪(kāmarāga)所盘踞，不为欲贪所困，且如实了知已生起之欲贪的出离。于彼时，他如实了知、看见自利，如实了知、看见他利，如实了知、看见自他二利。即使是长久未讽诵的明咒也能显现，何况是已讽诵的呢？婆罗门，譬如一水器，未与紫胶、或姜黄、或靛蓝、或茜草相混杂。于其中，有眼之人观察自己的面影时，能如实了知、看见。正是如此，婆罗门，于何时，心不为欲贪所盘踞……（中略）……”

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati…pe….

“复次，婆罗门，于何时，心不为瞋恚(byāpāda)所盘踞……（中略）……譬如，婆罗门，一水器，不为火所热，不沸腾，不冒热气。于其中，有眼之人观察自己的面影时，能如实了知、看见。正是如此，婆罗门，于何时，心不为瞋恚所盘踞……（中略）……”

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati…pe….

“复次，婆罗门，于何时，心不为昏沉睡眠(thīnamiddha)所盘踞……（中略）……譬如，婆罗门，一水器，不为苔藓与浮萍所覆盖。于其中，有眼之人观察自己的面影时，能如实了知、看见。正是如此，婆罗门，于何时，心不为昏沉睡眠所盘踞……（中略）……”

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe….

再者，婆罗门，当心不为掉举与追悔(uddhaccakukkucca)所盘踞而住时……譬如，婆罗门，一水盆不为风所吹动，不摇晃，不旋转，不起波纹。有眼之人在其中观察自己的面影，就能如实了知、看见。同样地，婆罗门，当心不为掉举与追悔所盘踞而住时……

‘‘Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi [Pg.206] mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

再者，婆罗门，当心不为疑惑(vicikicchā)所盘踞，不为疑惑所纠缠而住，并如实了知已生起疑惑的出离时，于彼时，他如实了知、看见自利，如实了知、看见他利，如实了知、看见自他二利。即使是长期未曾诵习的明咒也会显现，何况是已诵习的呢？婆罗门，譬如一水盆，清澈、澄清、不浑浊，放置在光明处。有眼之人在其中观察自己的面影，就能如实了知、看见。同样地，婆罗门，当心不为疑惑所盘踞，不为疑惑所纠缠而住，并如实了知已生起疑惑的出离时，于彼时，他如实了知、看见自利……他利……自他二利，即使是长期未曾诵习的明咒也会显现，何况是已诵习的呢。

‘‘Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṃ pana, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā’’ti.

“婆罗门，此是因，此是缘，因此有时即使是长时诵习的圣典也不再显现，更何况是未曾诵习的呢？婆罗门，此亦是因，此亦是缘，因此有时即使是长时未曾诵习的圣典也会显现，更何况是诵习过的呢？”

‘‘Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Tatiyaṃ.

“善哉，乔达摩尊者！……请乔达摩尊者忆持我为优婆塞，从今日起，终生归依。”第三经。

4. Kāraṇapālīsuttaṃ

4. 迦罗那波利经

194. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṃ kammantaṃ kāreti. Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṃ brāhmaṇaṃ dūratova āgacchantaṃ; disvā piṅgiyāniṃ brāhmaṇaṃ etadavoca –

194. 一时，世尊住在毗舍离(Vesālī)大林中的重阁讲堂(Kūṭāgārasālā)。那时，婆罗门迦罗那波利(Kāraṇapālī)正在为离车人(Licchavī)处理事务。婆罗门迦罗那波利远远地看见婆罗门频耆亚匿(Piṅgiyāni)走来，看见后就对婆罗门频耆亚匿说了这番话：

‘‘Handa, kuto nu bhavaṃ piṅgiyānī āgacchati divā divassā’’ti? ‘‘Itohaṃ, bho, āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Taṃ kiṃ maññati bhavaṃ, piṅgiyānī, samaṇassa gotamassa paññāveyyattiyaṃ? Paṇḍito maññe’’ti? ‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti! ‘‘Uḷārāya khalu bhavaṃ, piṅgiyānī, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti. ‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ [Pg.207] gotamaṃ pasaṃsissāmi! Pasatthappasatthova so bhavaṃ gotamo seṭṭho devamanussāna’’nti. ‘‘Kiṃ pana bhavaṃ, piṅgiyānī, atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno’’ti?

“频耆亚匿尊者，这日中之时，您从何处来？”“贤友，我从沙门乔达摩的座下前来。”“频耆亚匿尊者，您如何看待沙门乔达摩的智慧？您认为他是智者吗？”“贤友，我算什么，怎能了知沙门乔达摩的智慧！那能了知沙门乔达摩智慧的人，想必也定是像他那样的人！”“频耆亚匿尊者，您对沙门乔达摩的赞叹真是崇高啊！”“贤友，我算什么，怎能赞叹沙门乔达摩！那位乔达摩尊者，乃是为受赞叹者所赞叹，是天人中的最胜者。”“那么，频耆亚匿尊者，您是见到了什么义利，而对沙门乔达摩有如此净信呢？”

‘‘Seyyathāpi, bho, puriso aggarasaparititto na aññesaṃ hīnānaṃ rasānaṃ piheti; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato na aññesaṃ puthusamaṇabrāhmaṇappavādānaṃ piheti.

“尊者，譬如有人饱尝了最上等的美味，便不会再希求其他低劣的味道；同样地，尊者，无论从何处听闻那位乔达摩尊者的法——无论是契经、应颂、记说，还是未曾有法——便不会再希求其他众多沙门、婆罗门的各种学说。”

‘‘Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya. So yato yato sāyetha, labhateva sādurasaṃ asecanakaṃ; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato labhateva attamanataṃ, labhati cetaso pasādaṃ.

“尊者，譬如有人为饥饿与虚弱所困，得到一蜜丸。他无论从哪里品尝，都能尝到其纯正的甘美之味；同样地，尊者，无论从何处听闻那位乔达摩尊者的法——无论是契经、应颂、记说，还是未曾有法——都能获得喜悦，获得心的澄净。”

‘‘Seyyathāpi, bho, puriso candanaghaṭikaṃ adhigaccheyya – haricandanassa vā lohitacandanassa vā. So yato yato ghāyetha – yadi mūlato, yadi majjhato, yadi aggato – adhigacchateva surabhigandhaṃ asecanakaṃ; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato adhigacchati pāmojjaṃ adhigacchati somanassaṃ.

“尊者，譬如有人得到一块檀香木——无论是黄檀还是赤檀。他无论从哪里闻——无论是根部、中部还是顶部——都能闻到纯正的芳香；同样地，尊者，无论从何处听闻那位乔达摩尊者的法——无论是契经、应颂、记说，还是未曾有法——都能获得欣喜，获得愉悦。”

‘‘Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. Tassa kusalo bhisakko ṭhānaso ābādhaṃ nīhareyya; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṃ gacchanti.

“尊者，譬如有人患病、痛苦、身染重病，一位良医能立即为他除去疾病；同样地，尊者，无论从何处听闻那位乔达摩尊者的法——无论是契经、应颂、记说，还是未曾有法——忧、悲、苦、忧恼、绝望便会消亡。”

‘‘Seyyathāpi[Pg.208], bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambheyya. Evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī’’ti.

“仁者，譬如有一座莲池，池水清澈、甘甜、凉爽、洁净，有良好的渡口，令人愉悦。这时，有个人被暑热所灼，为暑热所困，疲惫、干渴、焦渴。他进入那座莲池，沐浴饮水之后，便能平息一切苦恼、疲惫与焦热。同样地，仁者，无论何时从那位乔达摩尊者那里听闻法——无论是契经、应颂、记说，还是未曾有法——一切苦恼、疲惫与焦热便会平息。”

Evaṃ vutte kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi –

听了这番话，婆罗门迦罗那波利(Kāraṇapālī)从座位上起来，将上衣偏袒一肩，右膝跪地，朝世尊所在的方向合掌，三次发出感兴语：

‘‘Namo tassa bhagavato arahato sammāsambuddhassa;

Namo tassa bhagavato arahato sammāsambuddhassa;

Namo tassa bhagavato arahato sammāsambuddhassā’’ti.

“礼敬彼世尊、阿罗汉、正自觉者；礼敬彼世尊、阿罗汉、正自觉者；礼敬彼世尊、阿罗汉、正自觉者。”

‘‘Abhikkantaṃ, bho piṅgiyāni, abhikkantaṃ, bho piṅgiyāni! Seyyathāpi, bho piṅgiyāni, nikkujjitaṃ vā ukkujjeyya paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. Esāhaṃ, bho piṅgiyāni, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ piṅgiyānī dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.

“善哉，仁者频耆亚匿(Piṅgiyāni)！善哉，仁者频耆亚匿！仁者频耆亚匿，譬如有人扶正倒置之物，揭示遮蔽之物，为迷路者指明道路，或于暗处持油灯，心想：‘有眼者将见色。’同样地，法由仁者频耆亚匿以多种方式阐明了。仁者频耆亚匿，我今皈依乔达摩(Gotama)尊者、法、以及比丘僧团。愿仁者频耆亚匿忆持我为优婆塞(upāsaka)，从今日起，终生皈依。”第四。

5. Piṅgiyānīsuttaṃ

5. 频耆亚匿经

195. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena pañcamattāni licchavisatāni bhagavantaṃ payirupāsanti. Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitakā honti lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā, appekacce licchavī odātā [Pg.209] honti odātavaṇṇā odātavatthā odātālaṅkārā. Tyassudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.

195. 一时，世尊住于毗舍离(Vesālī)大林中的重阁讲堂(Kūṭāgārasālā)。其时，有五百位离车王子前来承事世尊。其中有些离车王子是青色的：青色身色，青色衣着，青色饰品；有些离车王子是黄色的：黄色身色，黄色衣着，黄色饰品；有些离车王子是红色的：红色身色，红色衣着，红色饰品；有些离车王子是白色的：白色身色，白色衣着，白色饰品。而世尊的容色与声誉，远胜于彼等。

Atha kho piṅgiyānī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā’’ti. ‘‘Paṭibhātu taṃ piṅgiyānī’’ti bhagavā avoca. Atha kho piṅgiyānī brāhmaṇo bhagavato sammukhā sāruppāya gāthāya abhitthavi –

尔时，频耆亚匿(Piṅgiyānī)婆罗门从座起身，将上衣(uttarāsaṅga)偏袒于一肩，向世尊所在之处合掌，对世尊说：“世尊，我有所感！善逝，我有所感！”世尊说：“频耆亚匿，请说吧。”于是，频耆亚匿婆罗门于世尊面前，以相应的偈颂赞叹道：

‘‘Padmaṃ yathā kokanadaṃ sugandhaṃ,Pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ,Tapantamādiccamivantalikkhe’’ti.

“犹如芬芳的红莲花，清晨绽放，其香不散；当观彼鸯耆罗(Aṅgīrasa)，光芒四射，如日悬空，炽然生辉。”

Atha kho te licchavī pañcahi uttarāsaṅgasatehi piṅgiyāniṃ brāhmaṇaṃ acchādesuṃ. Atha kho piṅgiyānī brāhmaṇo tehi pañcahi uttarāsaṅgasatehi bhagavantaṃ acchādesi.

尔时，彼等离车王子以五百件上衣献予频耆亚匿婆罗门。其后，频耆亚匿婆罗门复将彼五百件上衣供养于世尊。

Atha kho bhagavā te licchavī etadavoca – ‘‘pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ. Kataññū katavedī puggalo dullabho lokasmiṃ. Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmi’’nti. Pañcamaṃ.

其时，世尊对那些离车人(Licchavī)说：“离车人，于此世间，五种宝的出现是难得的。是哪五种呢？于此世间，如来、应供、正等觉者的出现是难得的；能宣说如来所开示之法与律的人是难得的；能了知已宣说的、如来所开示之法与律的人是难得的；了知已宣说的、如来所开示之法与律且行法随法的人是难得的；知恩报恩的人是难得的。离车人，这五种宝于此世间是难得的。”第五。

6. Mahāsupinasuttaṃ

6. 大梦经

196. ‘‘Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato pañca mahāsupinā pāturahesuṃ. Katame pañca? Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato [Pg.210] ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ paṭhamo mahāsupino pāturahosi.

196. “诸比丘，如来、应供、正等觉者在正觉之前，尚未觉悟，仍为菩萨时，出现了五个大梦。是哪五个呢？诸比丘，如来、应供、正等觉者在正觉之前，尚未觉悟，仍为菩萨时，这大地成了他的大床，雪山(Himavā)山王成了他的枕头，左手置于东海，右手置于西海，双脚置于南海。诸比丘，如来、应供、正等觉者在正觉之前，尚未觉悟，仍为菩萨时，这第一个大梦出现了。”

‘‘Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ dutiyo mahāsupino pāturahosi.

“诸比丘，再者，如来、应供、正等觉者于正觉前，尚未现等觉，仍为菩萨时，有名为‘底利耶’（tiriyā）的草从其脐中生出，触及天空而立。诸比丘，如来、应供、正等觉者于正觉前，尚未现等觉，仍为菩萨时，这第二个大梦出现了。”

‘‘Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā ( ) yāva jāṇumaṇḍalā paṭicchādesuṃ. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ tatiyo mahāsupino pāturahosi.

“诸比丘，再者，如来、应供、正等觉者于正觉前，尚未现等觉，仍为菩萨时，有白身黑首的蛆虫从其双足爬上，覆盖直至膝盖。诸比丘，如来、应供、正等觉者于正觉前，尚未现等觉，仍为菩萨时，这第三个大梦出现了。”

‘‘Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ catuttho mahāsupino pāturahosi.

“诸比丘，再者，如来、应供、正等觉者于正觉前，尚未现等觉，仍为菩萨时，有四只不同颜色的鸟从四个方向飞来，落于其足下，全都变成了纯白色。诸比丘，如来、应供、正等觉者于正觉前，尚未现等觉，仍为菩萨时，这第四个大梦出现了。”

‘‘Puna caparaṃ, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ pañcamo mahāsupino pāturahosi.

“诸比丘，再者，如来、应供、正等觉者于正觉前，尚未现等觉，仍为菩萨时，在一座巨大的粪山顶上经行，而不被粪秽所沾染。诸比丘，如来、应供、正等觉者于正觉前，尚未现等觉，仍为菩萨时，这第五个大梦出现了。”

‘‘Yampi[Pg.211], bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ; tathāgatena, bhikkhave, arahatā sammāsambuddhena anuttarā sammāsambodhi abhisambuddhā. Tassā abhisambodhāya ayaṃ paṭhamo mahāsupino pāturahosi.

诸比丘，如来、应供、正等觉者在尚未觉悟，还是菩萨时，这大地是他的大床，雪山王是他的枕头，左手置于东海，右手置于西海，双脚置于南海。诸比丘，如来、应供、正等觉者已证得无上正等觉。这第一个大梦的出现，正是为了证得此觉。

‘‘Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi; tathāgatena, bhikkhave, arahatā sammāsambuddhena ariyo aṭṭhaṅgiko maggo abhisambujjhitvā yāva devamanussehi suppakāsito. Tassa abhisambodhāya ayaṃ dutiyo mahāsupino pāturahosi.

诸比丘，如来、应供、正等觉者在尚未觉悟，还是菩萨时，有一种名为提利耶(tiriyā)的草从肚脐长出，触及天空而立。诸比丘，如来、应供、正等觉者已觉悟八支圣道，并为天人善为开示。这第二个大梦的出现，正是为了觉悟此道。

‘‘Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṃ; bahū, bhikkhave, gihī odātavasanā tathāgataṃ pāṇupetā saraṇaṃ gatā. Tassa abhisambodhāya ayaṃ tatiyo mahāsupino pāturahosi.

诸比丘，如来、应供、正等觉者在尚未觉悟，还是菩萨时，有白身黑头的蠕虫从脚上爬起，覆盖至膝盖。诸比丘，众多身穿白衣的在家人已终生归依如来。这第三个大梦的出现，正是为了觉悟此事。

‘‘Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu; cattārome, bhikkhave, vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā anuttaraṃ vimuttiṃ sacchikaronti. Tassa abhisambodhāya ayaṃ catuttho mahāsupino pāturahosi.

“诸比丘，如来、应供、正等觉者在尚未证得正觉，还是菩萨时，有四只不同颜色的鸟从四方飞来，落在他脚下，全都变成了纯白色。诸比丘，这象征四个种姓——刹帝利、婆罗门、吠舍、首陀罗——将在如来所宣说的法与律中，从在家而出家，亲证无上解脱。这是为他证得正觉而出现的第四个大梦。”

‘‘Yampi, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati [Pg.212] alippamāno mīḷhena; lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, taṃ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tassa abhisambodhāya ayaṃ pañcamo mahāsupino pāturahosi.

“诸比丘，如来、应供、正等觉者在尚未证得正觉，还是菩萨时，在一座大粪山上经行，却不为粪便所染。诸比丘，这象征如来获得衣、食、住、病缘医药等资具，但他以观见过患、具出离之慧而受用，不贪求，不沉迷，不执著。这是为他证得正觉而出现的第五个大梦。”

‘‘Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ime pañca mahāsupinā pāturahesu’’nti. Chaṭṭhaṃ.

“诸比丘，如来、应供、正等觉者在尚未证得正觉，还是菩萨时，出现了这五个大梦。”第六经。

7. Vassasuttaṃ

7. 雨经

197. ‘‘Pañcime, bhikkhave, vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati. Katame pañca? Upari, bhikkhave, ākāse tejodhātu pakuppati. Tena uppannā meghā paṭivigacchanti. Ayaṃ, bhikkhave, paṭhamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.

197. “诸比丘，有五种雨的障碍，是占相师所不知，占相师之眼所不及的。是哪五种呢？诸比丘，高空中的火界被扰乱，因此，已生起的云便消散了。诸比丘，这是第一种雨的障碍，是占相师所不知，占相师之眼所不及的。”

‘‘Puna caparaṃ, bhikkhave, upari ākāse vāyodhātu pakuppati. Tena uppannā meghā paṭivigacchanti. Ayaṃ, bhikkhave, dutiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.

“再者，诸比丘，高空中的风界被扰乱，因此，已生起的云便消散了。诸比丘，这是第二种雨的障碍，是占相师所不知，占相师之眼所不及的。”

‘‘Puna caparaṃ, bhikkhave, rāhu asurindo pāṇinā udakaṃ sampaṭicchitvā mahāsamudde chaḍḍeti. Ayaṃ, bhikkhave, tatiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.

“再者，诸比丘，阿修罗王罗睺（Rāhu）用手接住水，将之抛入大海。诸比丘，这是第三种雨的障碍，是占相师所不知道的，是占相师的慧眼所不及的。”

‘‘Puna caparaṃ, bhikkhave, vassavalāhakā devā pamattā honti. Ayaṃ, bhikkhave, catuttho vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.

“再者，诸比丘，雨云天神放逸。诸比丘，这是第四种雨的障碍，是占相师所不知道的，是占相师的慧眼所不及的。”

‘‘Puna caparaṃ, bhikkhave, manussā adhammikā honti. Ayaṃ, bhikkhave, pañcamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati. Ime kho, bhikkhave, pañca vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamatī’’ti. Sattamaṃ.

“再者，诸比丘，世人行非法。诸比丘，这是第五种雨的障碍，是占相师所不知道的，是占相师的慧眼所不及的。诸比丘，这确实是五种雨的障碍，是占相师所不知道的，是占相师的慧眼所不及的。”第七。

8. Vācāsuttaṃ

8. 言语经

198. ‘‘Pañcahi[Pg.213], bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ. Katamehi pañcahi? Kālena ca bhāsitā hoti, saccā ca bhāsitā hoti, saṇhā ca bhāsitā hoti, atthasaṃhitā ca bhāsitā hoti, mettacittena ca bhāsitā hoti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūna’’nti. Aṭṭhamaṃ.

198. “诸比丘，具备五种特质的言语是善说，不是恶说，无过失且不为智者所谴责。是哪五种呢？适时而说，真实而说，柔和而说，饶益而说，以慈心而说。诸比丘，具备这五种特质的言语是善说，不是恶说，无过失且不为智者所谴责。”第八。

9. Kulasuttaṃ

9. 家族经

199. ‘‘Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā pañcahi ṭhānehi bahuṃ puññaṃ pasavanti. Katamehi pañcahi? Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā disvā cittāni pasādenti, saggasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.

199. “诸比丘，当持戒的出家者前往某个家族时，那里的众人由五种因缘而生起许多福德。是哪五种呢？诸比丘，在持戒的出家者前往某个家族之时，众人见到他们而心生净信，诸比丘，在那时，那个家族即是在行导向天界的行道。”

‘‘Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paccuṭṭhenti abhivādenti āsanaṃ denti, uccākulīnasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.

诸比丘，于何时，人们迎接、礼敬、奉上座位予前往家族的具戒出家人，诸比丘，于彼时，该家族即已行于导向高贵家族之道。

‘‘Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā maccheramalaṃ paṭivinenti, mahesakkhasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.

诸比丘，于何时，当具戒出家人前往家族时，人们去除悭吝之垢，诸比丘，于彼时，该家族即已行于导向大威势之道。

‘‘Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā yathāsatti yathābalaṃ saṃvibhajanti, mahābhogasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.

诸比丘，于何时，当具戒出家人前往家族时，人们依其能力、依其力量而分享，诸比丘，于彼时，该家族即已行于导向大财富之道。

‘‘Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paripucchanti paripañhanti dhammaṃ suṇanti, mahāpaññāsaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti. Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā imehi pañcahi ṭhānehi bahuṃ puññaṃ pasavantī’’ti. Navamaṃ.

诸比丘，于何时，当具戒出家人前往家族时，人们请教、探问、听闻正法，诸比丘，于彼时，该家族即已行于导向大智慧之道。诸比丘，具戒出家人前往任何家族，该家族的人们即由此五事产生诸多福德。”第九经。

10. Nissāraṇīyasuttaṃ

10. 出离经

200. ‘‘Pañcimā[Pg.214], bhikkhave, nissāraṇīyā dhātuyo. Katamā pañca? Idha, bhikkhave, bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ kāmehi; ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.

200. 诸比丘，有此五出离界。是哪五种呢？诸比丘，于此，当比丘作意于欲时，其心不奔赴于欲、不澄净于欲、不安住于欲、不解脱于欲。然而，当他作意于出离时，其心则奔赴于出离、澄净于出离、安住于出离、解脱于出离。彼心善行、善修习、善出离、善解脱，已善离于诸欲；凡缘欲而生的诸漏、恼害与热恼，他已从中解脱，不再感受彼受。此即被称为欲之出离。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ byāpādena; ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ byāpādassa nissaraṇaṃ.

再者，诸比丘，当比丘作意瞋恚时，心不投入于瞋恚，不澄净于瞋恚，不安住于瞋恚，不胜解于瞋恚。然而，当他作意无瞋时，心则投入于无瞋，澄净于无瞋，安住于无瞋，胜解于无瞋。他的心已善行、善修习、善出离、善解脱，与瞋恚善不相应；那些以瞋恚为缘而生起的诸漏、苦恼与热恼，他已从中解脱，不感受那种感受。这被称为瞋恚的出离。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ vihesāya; ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ vihesāya nissaraṇaṃ.

再者，诸比丘，当比丘作意恼害时，心不投入于恼害，不澄净于恼害，不安住于恼害，不胜解于恼害。然而，当他作意不恼害时，心则投入于不恼害，澄净于不恼害，安住于不恼害，胜解于不恼害。他的心已善行、善修习、善出离、善解脱，与恼害善不相应；那些以恼害为缘而生起的诸漏、苦恼与热恼，他已从中解脱，不感受那种感受。这被称为恼害的出离。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno rūpaṃ manasikaroto rūpe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ rūpehi; ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.

再者，诸比丘，当比丘作意色时，心不投入于色，不澄净于色，不安住于色，不胜解于色。然而，当他作意无色定时，心则投入于无色定，澄净于无色定，安住于无色定，胜解于无色定。他的心已善行、善修习、善出离、善解脱，与诸色善不相应；那些以色为缘而生起的诸漏、苦恼与热恼，他已从中解脱，不感受那种感受。这被称为诸色的出离。

‘‘Puna [Pg.215] caparaṃ, bhikkhave, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ sakkāyena; ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ sakkāyassa nissaraṇaṃ.

再者，诸比丘，当比丘作意有身时，心不投入于有身，不澄净于有身，不安住于有身，不解脱于有身。然而，当他作意有身灭时，心则投入于有身灭，澄净于有身灭，安住于有身灭，解脱于有身灭。他的心已善行、善修习、善起、善解脱、善离系于有身；那些以有身为缘而生的诸漏、苦恼与热恼，他已从中解脱，不再感受那种感受。这被称为有身的出离。

‘‘Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti (so) kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā. Ayaṃ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa. Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo’’ti. Dasamaṃ.

对他而言，欲喜不潜伏，嗔喜不潜伏，害喜不潜伏，色喜不潜伏，有身喜不潜伏。他对欲喜已无潜伏，对嗔喜已无潜伏，对害喜已无潜伏，对色喜已无潜伏，对有身喜已无潜伏。诸比丘，此比丘被称为无潜伏者，已断渴爱，已转离结缚，由正等觉我慢而尽苦边。诸比丘，此即五出离界。”第十经。

Brāhmaṇavaggo pañcamo.

婆罗门品第五。

Tassuddānaṃ –

其摄颂：

Soṇo doṇo saṅgāravo, kāraṇapālī ca piṅgiyānī;

Supinā ca vassā vācā, kulaṃ nissāraṇīyena cāti.

索那、多那、桑伽罗瓦，迦罗那波利与频耆亚匿；梦、雨、语、家，以及出离。

Catutthaṃpaṇṇāsakaṃ samatto.

第四五十篇完。

5. Pañcamapaṇṇāsakaṃ

5. 第五五十篇

(21) 1. Kimilavaggo

(21) 1. 金毗罗品

1. Kimilasuttaṃ

1. 金毗罗经

201. Ekaṃ [Pg.216] samayaṃ bhagavā kimilāyaṃ viharati veḷuvane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, aññamaññaṃ agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī’’ti.

201. 一时，世尊住在金毗罗（Kimilā）的竹林（Veḷuvana）中。那时，具寿金毗罗前往世尊之处，抵达后顶礼世尊，然后坐于一旁。坐于一旁的具寿金毗罗对世尊说：“世尊，是何因、何缘，导致如来般涅槃后，正法不能长久住世呢？”“金毗罗，于此，如来般涅槃后，比丘、比丘尼、优婆塞、优婆夷对导师不恭敬、不顺从，对法不恭敬、不顺从，对僧团不恭敬、不顺从，对学处不恭敬、不顺从，彼此间亦不恭敬、不顺从。金毗罗，此即是因，此即是缘，导致如来般涅槃后，正法不能长久住世。”

‘‘Ko pana, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti? ‘‘Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, aññamaññaṃ sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’’ti. Paṭhamaṃ.

“世尊，又是何因、何缘，导致如来般涅槃后，正法能够长久住世呢？”“金毗罗，于此，如来般涅槃后，比丘、比丘尼、优婆塞、优婆夷对导师恭敬、顺从，对法恭敬、顺从，对僧团恭敬、顺从，对学处恭敬、顺从，彼此间亦恭敬、顺从。金毗罗，此即是因，此即是缘，导致如来般涅槃后，正法能够长久住世。”第一。

2. Dhammassavanasuttaṃ

2. 闻法经

202. ‘‘Pañcime, bhikkhave, ānisaṃsā dhammassavane. Katame pañca? Assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittamassa pasīdati. Ime kho, bhikkhave, pañca ānisaṃsā dhammassavane’’ti. Dutiyaṃ.

202. “诸比丘，闻法有五种利益。是哪五种呢？听闻未闻之法，清净已闻之法，断除疑惑，端正见解，心生净信。诸比丘，此即闻法的五种利益。”第二。

3. Assājānīyasuttaṃ

3. 良马经

203. ‘‘Pañcahi[Pg.217], bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.

203. “诸比丘，具备五支的国王之良种骏马，堪为王有，堪为王用，得计为王的支分之一。”

‘‘Katamehi pañcahi? Ajjavena, javena, maddavena, khantiyā, soraccena – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. ‘‘Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

“是哪五种呢？正直、迅速、柔软、忍耐、温良。诸比丘，具备此五支的国王之良种骏马，堪为王有，堪为王用，得计为王的支分之一。正是如此，诸比丘，具备五法的比丘，是应供者、应奉者、应施者、应合掌者，是世间无上的福田。”

‘‘Katamehi pañcahi? Ajjavena, javena, maddavena, khantiyā, soraccena – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti. Tatiyaṃ.

“是哪五法呢？正直、迅速、柔和、忍耐、温良。诸比丘，具备此五法的比丘，是应供者、应奉者、应施者、应合掌者，是世间无上的福田。”第三经终。

4. Balasuttaṃ

4. 力经

204. ‘‘Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balānī’’ti. Catutthaṃ.

204. “诸比丘，有此五力。是哪五力呢？信力、惭力、愧力、精进力、慧力。诸比丘，此即五力。”第四经终。

5. Cetokhilasuttaṃ

5. 心荒芜经

205. ‘‘Pañcime, bhikkhave, cetokhilā. Katame pañca? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.

205. “诸比丘，有此五种心之荒芜。是哪五种呢？在此，诸比丘，有比丘于导师怀疑、犹豫，不信解、不澄净。诸比丘，凡是于导师怀疑、犹豫，不信解、不澄净的比丘，其心便不倾向于热忱、勤行、恒常、精勤。若其心不倾向于热忱、勤行、恒常、精勤，此即第一心之荒芜。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati…pe… saṅghe kaṅkhati…pe… sikkhāya kaṅkhati…pe… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti [Pg.218] anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo. Ime kho, bhikkhave, pañca cetokhilā’’ti. Pañcamaṃ.

“再者，诸比丘，比丘于法怀疑……于僧团怀疑……于学处怀疑……对同梵行者忿怒、不悦，心被触恼，心生顽固。诸比丘，凡是对同梵行者忿怒、不悦，心被触恼，心生顽固的比丘，其心不倾向于热忱、勤修、恒常、精勤。凡其心不倾向于热忱、勤修、恒常、精勤者，此为第五心之桩。诸比丘，此为五种心之桩。”第五经。

6. Vinibandhasuttaṃ

6. 束缚经

206. ‘‘Pañcime, bhikkhave, cetasovinibandhā. Katame pañca? Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetasovinibandho.

206. “诸比丘，有五种心的束缚。是哪五种呢？诸比丘，于此，比丘于诸欲未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱。诸比丘，凡是于诸欲未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱的比丘，其心不倾向于热忱、勤修、恒常、精勤。凡其心不倾向于热忱、勤修、恒常、精勤者，此为第一心的束缚。

‘‘Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe… rūpe avītarāgo hoti…pe… yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati…pe… aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetasovinibandho. Ime kho, bhikkhave, pañca cetasovinibandhā’’ti. Chaṭṭhaṃ.

“再者，诸比丘，比丘于身未离贪……于色未离贪……尽情食至腹满后，耽溺于卧榻之乐、侧卧之乐、昏沉之乐而住……希求生于某个天界(devanikāya)而修梵行，想：‘我将以此戒、或此誓愿、或此苦行、或此梵行，成为一位天神或某一类天神。’诸比丘，凡是希求生于某个天界而修梵行的比丘，想：‘我将以此戒、或此誓愿、或此苦行、或此梵行，成为一位天神或某一类天神’，其心不倾向于热忱、勤修、恒毅、精勤。凡心不倾向于热忱、勤修、恒毅、精勤者，此为第五种心之束缚。诸比丘，此即五种心之束缚。”第六。

7. Yāgusuttaṃ

7. 粥经

207. ‘‘Pañcime, bhikkhave, ānisaṃsā yāguyā. Katame pañca? Khuddaṃ paṭihanati, pipāsaṃ paṭivineti, vātaṃ anulometi, vatthiṃ sodheti, āmāvasesaṃ [Pg.219] pāceti. Ime kho, bhikkhave, pañca ānisaṃsā yāguyā’’ti. Sattamaṃ.

207. “诸比丘，粥有此五种利益。是哪五种呢？能消除饥饿，能平息干渴，能使风调顺，能清洁膀胱，能消化未消化的食物。诸比丘，此即是粥的五种利益。”第七。

8. Dantakaṭṭhasuttaṃ

8. 齿木经

208. ‘‘Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane. Katame pañca? Acakkhussaṃ, mukhaṃ duggandhaṃ hoti, rasaharaṇiyo na visujjhanti, pittaṃ semhaṃ bhattaṃ pariyonandhati, bhattamassa nacchādeti. Ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane.

208. “诸比丘，不嚼齿木有此五种过患。是哪五种呢？不利于眼，口有恶臭，味根不净，胆汁与痰涎覆盖食物，食物不适口。诸比丘，此即是不嚼齿木的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā dantakaṭṭhassa khādane. Katame pañca? Cakkhussaṃ, mukhaṃ na duggandhaṃ hoti, rasaharaṇiyo visujjhanti, pittaṃ semhaṃ bhattaṃ na pariyonandhati, bhattamassa chādeti. Ime kho, bhikkhave, pañca ānisaṃsā dantakaṭṭhassa khādane’’ti. Aṭṭhamaṃ.

“诸比丘，嚼齿木有此五种利益。是哪五种呢？有利于眼，口中无恶臭，味根清净，胆汁与痰涎不覆盖食物，食物适口。诸比丘，此即是嚼齿木的五种利益。”第八。

9. Gītassarasuttaṃ

9. 歌咏声经

209. ‘‘Pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassa. Katame pañca? Attanāpi tasmiṃ sare sārajjati, parepi tasmiṃ sare sārajjanti, gahapatikāpi ujjhāyanti – ‘yatheva mayaṃ gāyāma, evamevaṃ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati. Ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassā’’ti. Navamaṃ.

209. “诸比丘，以悠长的歌咏声诵法有五种过患。是哪五种呢？自己也对那声音生起贪著；他人也对那声音生起贪著；居士们也会讥嫌：‘就像我们歌唱一样，这些释迦子沙门也在歌唱’；致力于矫饰声音，会使定力崩坏；后人会加以仿效。诸比丘，此即是以悠长的歌咏声诵法的五种过患。”第九。

10. Muṭṭhassatisuttaṃ

10. 失念经

210. ‘‘Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamayato. Katame pañca? Dukkhaṃ supati, dukkhaṃ paṭibujjhati, pāpakaṃ supinaṃ passati, devatā na rakkhanti, asuci muccati. Ime kho, bhikkhave, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamayato.

210. “诸比丘，失念、不正知而入睡者，有此五种过患。是哪五种呢？睡眠不安，醒时痛苦，见恶梦，诸天不护，漏失不净。诸比丘，此即是失念、不正知而入睡者的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamayato. Katame pañca? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati[Pg.220], devatā rakkhanti, asuci na muccati. Ime kho, bhikkhave, pañca ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamayato’’ti. Dasamaṃ.

“诸比丘，具念、正知而入睡者，有此五种利益。是哪五种呢？安稳入睡，安稳醒来，不见恶梦，诸天守护，不漏不净。诸比丘，此即是具念、正知而入睡者的五种利益。”第十。

Kimilavaggo paṭhamo.

金毗罗品第一

Tassuddānaṃ –

此品摄颂曰：

Kimilo dhammassavanaṃ, ājānīyo balaṃ khilaṃ;

Vinibandhaṃ yāgu kaṭṭhaṃ, gītaṃ muṭṭhassatinā cāti.

金毗罗、闻法、骏马、力、心荒、心缚、粥、齿木、歌咏与失念。

(22) 2. Akkosakavaggo

(22) 2. 呵责品

1. Akkosakasuttaṃ

1. 呵责经

211. ‘‘Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, tassa pañca ādīnavā pāṭikaṅkhā. Katame pañca? Pārājiko vā hoti chinnaparipantho, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, bāḷhaṃ vā rogātaṅkaṃ phusati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, tassa ime pañca ādīnavā pāṭikaṅkhā’’ti. Paṭhamaṃ.

211. “诸比丘，若有比丘辱骂、恫吓同梵行者，且诽谤圣者，则可预期他有五种过患。是哪五种？或犯下波罗夷，断绝其道；或触犯某种有染的罪；或罹患重病；或迷乱而死；或身坏命终后，堕入无乐处、恶趣、堕处、地狱。诸比丘，若有比丘辱骂、恫吓同梵行者，且诽谤圣者，则可预期他有这五种过患。”第一。

2. Bhaṇḍanakārakasuttaṃ

2. 诤讼者经

212. ‘‘Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa pañca ādīnavā pāṭikaṅkhā. Katame pañca? Anadhigataṃ nādhigacchati, adhigatā parihāyati, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa ime pañca ādīnavā pāṭikaṅkhā’’ti. Dutiyaṃ.

212. “诸比丘，若有比丘好争吵、好争斗、好辩论、多言语，在僧团中制造争端，则可预期他有五种过患。是哪五种？未得者不得，已得者退失，恶名远扬，迷乱而死，身坏命终后，堕入无乐处、恶趣、堕处、地狱。诸比丘，若有比丘好争吵、好争斗、好辩论、多言语，在僧团中制造争端，则可预期他有这五种过患。”第二。

3. Sīlasuttaṃ

3. 戒经

213. ‘‘Pañcime[Pg.221], bhikkhave, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, bhikkhave, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Ayaṃ, bhikkhave, paṭhamo ādīnavo dussīlassa sīlavipattiyā.

213. “诸比丘，恶戒者戒行败坏有此五种过患。是哪五种？于此，诸比丘，恶戒、戒行败坏者因放逸而遭受巨大的财富损失。诸比丘，这是恶戒者戒行败坏的第一种过患。

‘‘Puna caparaṃ, bhikkhave, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṃ, bhikkhave, dutiyo ādīnavo dussīlassa sīlavipattiyā.

“再者，诸比丘，恶戒、戒行败坏者恶名远扬。诸比丘，这是恶戒者戒行败坏的第二种过患。

‘‘Puna caparaṃ, bhikkhave, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ – avisārado upasaṅkamati maṅkubhūto. Ayaṃ, bhikkhave, tatiyo ādīnavo dussīlassa sīlavipattiyā.

“再者，诸比丘，无戒、毁戒者无论前往何等会众——无论是刹帝利会众、婆罗门会众、居家者会众，还是沙门会众——都无自信、局促不安地前往。诸比丘，此为无戒、毁戒的第三种过患。”

‘‘Puna caparaṃ, bhikkhave, dussīlo sīlavipanno sammūḷho kālaṃ karoti. Ayaṃ, bhikkhave, catuttho ādīnavo dussīlassa sīlavipattiyā.

“再者，诸比丘，无戒、毁戒者迷乱而死。诸比丘，此为无戒、毁戒的第四种过患。”

‘‘Puna caparaṃ, bhikkhave, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ, bhikkhave, pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, bhikkhave, pañca ādīnavā dussīlassa sīlavipattiyā.

“再者，诸比丘，无戒、毁戒者身坏命终后，投生于苦界、恶趣、堕处、地狱。诸比丘，此为无戒、毁戒的第五种过患。诸比丘，此等即是无戒、毁戒的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha, bhikkhave, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Ayaṃ, bhikkhave, paṭhamo ānisaṃso sīlavato sīlasampadāya.

“诸比丘，持戒者、戒具足者有此五种功德利益。是哪五种？于此，诸比丘，持戒、戒具足者，以不放逸为因，获得大财富蕴。诸比丘，此为持戒者、戒具足的第一种功德利益。”

‘‘Puna caparaṃ, bhikkhave, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṃ, bhikkhave, dutiyo ānisaṃso sīlavato sīlasampadāya.

“再者，诸比丘，持戒、戒具足者，善好声名远扬。诸比丘，此为持戒者、戒具足的第二种功德利益。”

‘‘Puna caparaṃ, bhikkhave, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Ayaṃ bhikkhave, tatiyo ānisaṃso sīlavato sīlasampadāya.

“再者，诸比丘，持戒、戒具足者无论前往何等会众——无论是刹帝利会众、婆罗门会众、居家者会众，还是沙门会众——都自信、泰然地前往。诸比丘，此为持戒者、戒具足的第三种功德利益。”

‘‘Puna [Pg.222] caparaṃ, bhikkhave, sīlavā sīlasampanno asammūḷho kālaṃ karoti. Ayaṃ, bhikkhave, catuttho ānisaṃso sīlavato sīlasampadāya.

“再者，诸比丘，持戒、戒具足者不迷乱而死。诸比丘，此为持戒者、戒具足的第四种功德利益。”

‘‘Puna caparaṃ, bhikkhave, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ, bhikkhave, pañcamo ānisaṃso sīlavato sīlasampadāya. Ime kho, bhikkhave, pañca ānisaṃsā sīlavato sīlasampadāyā’’ti. Tatiyaṃ.

“再者，诸比丘，具戒者、戒成就者，身坏命终后，投生于善趣、天界。诸比丘，此为具戒者、戒成就的第五种利益。诸比丘，此即具戒者、戒成就的五种利益。”第三经。

4. Bahubhāṇisuttaṃ

4. 多言经

214. ‘‘Pañcime, bhikkhave, ādīnavā bahubhāṇismiṃ puggale. Katame pañca? Musā bhaṇati, pisuṇaṃ bhaṇati, pharusaṃ bhaṇati, samphappalāpaṃ bhaṇati, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā bahubhāṇismiṃ puggale.

214. “诸比丘，多言之人有五种过患。是哪五种呢？说妄语，说离间语，说粗恶语，说绮语；身坏命终后，投生于恶趣、恶道、堕处、地狱。诸比丘，此即多言之人的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā mantabhāṇismiṃ puggale. Katame pañca? Na musā bhaṇati, na pisuṇaṃ bhaṇati, na pharusaṃ bhaṇati, na samphappalāpaṃ bhaṇati, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā mantabhāṇismiṃ puggale’’ti. Catutthaṃ.

“诸比丘，智言之人有五种利益。是哪五种呢？不说妄语，不说离间语，不说粗恶语，不说绮语；身坏命终后，投生于善趣、天界。诸比丘，此即智言之人的五种利益。”第四经。

5. Paṭhamaakkhantisuttaṃ

5. 第一不忍经

215. ‘‘Pañcime, bhikkhave, ādīnavā akkhantiyā. Katame pañca? Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā akkhantiyā.

215. “诸比丘，不忍有五种过患。是哪五种呢？为众人所不喜爱、不悦意，多有怨敌，多有过失，迷乱而死，身坏命终后，投生于恶趣、恶道、堕处、地狱。诸比丘，此即不忍的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā khantiyā. Katame pañca? Bahuno janassa piyo hoti manāpo, na verabahulo hoti, na vajjabahulo, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā khantiyā’’ti. Pañcamaṃ.

“诸比丘，忍耐有五种利益。是哪五种呢？为众人所喜爱、悦意，无多怨敌，无多过失，不迷乱而死，身坏命终后，投生于善趣、天界。诸比丘，此即忍耐的五种利益。”第五经。

6. Dutiyaakkhantisuttaṃ

6. 第二不忍经

216. ‘‘Pañcime, bhikkhave, ādīnavā akkhantiyā. Katame pañca? Bahuno janassa appiyo hoti amanāpo, luddo ca hoti, vippaṭisārī ca, sammūḷho [Pg.223] kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā akkhantiyā.

216. “诸比丘，不忍耐有五种过患。是哪五种呢？为众人所不喜爱、不悦意，且凶暴，有追悔，昏昧地死去，身坏命终后，投生于苦界、恶趣、堕处、地狱。诸比丘，此等即是不忍耐的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā khantiyā. Katame pañca? Bahuno janassa piyo hoti manāpo, aluddo ca hoti, avippaṭisārī ca, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā khantiyā’’ti. Chaṭṭhaṃ.

“诸比丘，忍耐有五种利益。是哪五种呢？为众人所喜爱、悦意，不凶暴，无追悔，不昏昧地死去，身坏命终后，投生于善趣、天界。诸比丘，此等即是忍耐的五种利益。”第六经。

7. Paṭhamaapāsādikasuttaṃ

7. 第一不令人起信经

217. ‘‘Pañcime, bhikkhave, ādīnavā apāsādike. Katame pañca? Attāpi attānaṃ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā apāsādike.

217. “诸比丘，不令人起信者有五种过患。是哪五种呢？自己亦责备自己，智者审查后呵责，恶名远扬，昏昧地死去，身坏命终后，投生于苦界、恶趣、堕处、地狱。诸比丘，此等即是不令人起信者的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā pāsādike. Katame pañca? Attāpi attānaṃ na upavadati, anuvicca viññū pasaṃsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā pāsādike’’ti. Sattamaṃ.

“诸比丘，令人起信者有五种利益。是哪五种呢？自己亦不责备自己，智者审查后称赞，美名远扬，不昏昧地死去，身坏命终后，投生于善趣、天界。诸比丘，此等即是令人起信者的五种利益。”第七经。

8. Dutiyaapāsādikasuttaṃ

8. 第二不令人起信经

218. ‘‘Pañcime, bhikkhave, ādīnavā apāsādike. Katame pañca? Appasannā nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti, satthusāsanaṃ akataṃ hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati, cittamassa nappasīdati. Ime kho, bhikkhave, pañca ādīnavā apāsādike.

218. “诸比丘，不令人起信者有五种过患。是哪五种呢？无信者不生信，已生信者中，有些人会变异，导师的教导未被奉行，后人仿效其见，其心不得清净。诸比丘，此等即是不令人起信者的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā pāsādike. Katame pañca? Appasannā pasīdanti, pasannānañca bhiyyobhāvo hoti, satthusāsanaṃ kataṃ hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati, cittamassa pasīdati. Ime kho, bhikkhave, pañca ānisaṃsā pāsādike’’ti. Aṭṭhamaṃ.

“诸比丘，于威仪具足者有此五种利益。是哪五种？未净信者生净信，已净信者更增长，遵行了导师的教诫，后代众人随其所见而行，他的心得以清净。诸比丘，此即于威仪具足者的五种利益。”第八。

9. Aggisuttaṃ

9. 火经

219. ‘‘Pañcime[Pg.224], bhikkhave, ādīnavā aggismiṃ. Katame pañca? Acakkhusso, dubbaṇṇakaraṇo, dubbalakaraṇo, saṅgaṇikāpavaḍḍhano, tiracchānakathāpavattaniko hoti. Ime kho, bhikkhave, pañca ādīnavā aggismi’’nti. Navamaṃ.

219. “诸比丘，于火有此五种过患。是哪五种？有损视力，令容色不佳，令身体虚弱，增长聚会，引生畜生论。诸比丘，此即于火的五种过患。”第九。

10. Madhurāsuttaṃ

10. 摩偷罗经

220. ‘‘Pañcime, bhikkhave, ādīnavā madhurāyaṃ. Katame pañca? Visamā, bahurajā, caṇḍasunakhā, vāḷayakkhā, dullabhapiṇḍā – ime kho, bhikkhave, pañca ādīnavā madhurāya’’nti. Dasamaṃ.

220. “诸比丘，于摩偷罗（Madhurā）有此五种过患。是哪五种？地不平，多尘，有恶犬，有凶恶的夜叉，乞食难得。诸比丘，此即于摩偷罗的五种过患。”第十。

Akkosakavaggo dutiyo.

呵责品第二

Tassuddānaṃ –

其摄颂：

Akkosabhaṇḍanasīlaṃ, bahubhāṇī dve akhantiyo;

Apāsādikā dve vuttā, aggismiṃ madhurena cāti.

呵责、争论、戒，多言与二不忍，已说二不威仪，以及火与摩偷罗。

(23) 3. Dīghacārikavaggo

(23) 3. 长途游行品

1. Paṭhamadīghacārikasuttaṃ

1. 第一长途游行经

221. ‘‘Pañcime, bhikkhave, ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato. Katame pañca? Assutaṃ na suṇāti, sutaṃ na pariyodāpeti, sutenekaccena avisārado hoti, gāḷhaṃ rogātaṅkaṃ phusati, na ca mittavā hoti. Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.

221. “诸比丘，于长途游行、无定期游行精勤而住者，有此五种过患。是哪五种？未闻之法不得听闻，已闻之法不得清净，于某些所闻之法不娴熟，遭受重病，且无朋友。诸比丘，此即于长途游行、无定期游行精勤而住者的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā samavatthacāre. Katame pañca? Assutaṃ suṇāti, sutaṃ pariyodāpeti, sutenekaccena visārado hoti, na gāḷhaṃ rogātaṅkaṃ phusati, mittavā ca hoti. Ime kho, bhikkhave, pañca ānisaṃsā samavatthacāre’’ti. Paṭhamaṃ.

“诸比丘，于定期游行者，有此五种利益。是哪五种？未闻之法得以听闻，已闻之法得以清净，于某些所闻之法得以娴熟，不遭受重病，且有朋友。诸比丘，此即于定期游行者的五种利益。”第一。

2. Dutiyadīghacārikasuttaṃ

2. 第二长途游行经

222. ‘‘Pañcime[Pg.225], bhikkhave, ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato. Katame pañca? Anadhigataṃ nādhigacchati, adhigatā parihāyati, adhigatenekaccena avisārado hoti, gāḷhaṃ rogātaṅkaṃ phusati, na ca mittavā hoti. Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.

222. “诸比丘，持续长途游行、无定期游行而住者，有此五种过患。是哪五种呢？未证得者不能证得，已证得者会退失，于某些已证得之所闻不善巧，遭受剧烈疾病，且无朋友。诸比丘，持续长途游行、无定期游行而住者，实有此五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā samavatthacāre. Katame pañca? Anadhigataṃ adhigacchati, adhigatā na parihāyati, adhigatenekaccena visārado hoti, na gāḷhaṃ rogātaṅkaṃ phusati, mittavā ca hoti. Ime kho, bhikkhave, pañca ānisaṃsā samavatthacāre’’ti. Dutiyaṃ.

“诸比丘，定期游行有此五种利益。是哪五种呢？未证得者能证得，已证得者不退失，于某些已证得之所闻善巧，不遭受剧烈疾病，且有朋友。诸比丘，定期游行实有此五种利益。”第二经。

3. Atinivāsasuttaṃ

3. 过度久住经

223. ‘‘Pañcime, bhikkhave, ādīnavā atinivāse. Katame pañca? Bahubhaṇḍo hoti bahubhaṇḍasannicayo, bahubhesajjo hoti bahubhesajjasannicayo, bahukicco hoti bahukaraṇīyo byatto kiṃkaraṇīyesu, saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena, tamhā ca āvāsā pakkamanto sāpekkho pakkamati. Ime kho, bhikkhave, pañca ādīnavā atinivāse.

223. “诸比丘，过度久住有此五种过患。是哪五种呢？拥有众多资具，积蓄众多资具；拥有众多药品，积蓄众多药品；事务多，所作多，纠缠于各种事务；与在家人、出家人混住，进行不适宜的在家交往；从该住处离去时，心怀牵挂而离去。诸比丘，过度久住实有此五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā samavatthavāse. Katame pañca? Na bahubhaṇḍo hoti na bahubhaṇḍasannicayo, na bahubhesajjo hoti na bahubhesajjasannicayo, na bahukicco hoti na bahukaraṇīyo na byatto kiṃkaraṇīyesu, asaṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena, tamhā ca āvāsā pakkamanto anapekkho pakkamati. Ime kho, bhikkhave, pañca ānisaṃsā samavatthavāse’’ti. Tatiyaṃ.

“诸比丘，适度居住有此五种利益。是哪五种呢？不拥有众多资具，不积蓄众多资具；不拥有众多药品，不积蓄众多药品；事务不多，所作不多，不纠缠于各种事务；不与在家人、出家人混住，不进行不适宜的在家交往；从该住处离去时，心无牵挂而离去。诸比丘，适度居住实有此五种利益。”第三经。

4. Maccharīsuttaṃ

4. 吝啬经

224. ‘‘Pañcime, bhikkhave, ādīnavā atinivāse. Katame pañca? Āvāsamaccharī hoti, kulamaccharī hoti, lābhamaccharī hoti, vaṇṇamaccharī hoti, dhammamaccharī hoti. Ime kho, bhikkhave, pañca ādīnavā atinivāse.

224. “比丘们，长时居住有这五种过患。是哪五种？对住处悭吝，对施主家悭吝，对利得悭吝，对声誉悭吝，对法悭吝。比丘们，这些就是长时居住的五种过患。”

‘‘Pañcime[Pg.226], bhikkhave, ānisaṃsā samavatthavāse. Katame pañca? Na āvāsamaccharī hoti, na kulamaccharī hoti, na lābhamaccharī hoti, na vaṇṇamaccharī hoti, na dhammamaccharī hoti. Ime kho, bhikkhave, pañca ānisaṃsā samavatthavāse’’ti. Catutthaṃ.

“比丘们，适时地居住有这五种利益。是哪五种？不对住处悭吝，不对施主家悭吝，不对利得悭吝，不对声誉悭吝，不对法悭吝。比丘们，这些就是适时地居住的五种利益。”第四经。

5. Paṭhamakulūpakasuttaṃ

5. 第一访家者经

225. ‘‘Pañcime, bhikkhave, ādīnavā kulūpake. Katame pañca? Anāmantacāre āpajjati, raho nisajjāya āpajjati, paṭicchanne āsane āpajjati, mātugāmassa uttari chappañcavācāhi dhammaṃ desento āpajjati, kāmasaṅkappabahulo viharati. Ime kho, bhikkhave, pañca ādīnavā kulūpake’’ti. Pañcamaṃ.

225. “比丘们，访家者有这五种过患。是哪五种？未经告知而行，会犯下过失；与女人在僻静处同坐，会犯下过失；与女人在隐蔽处同坐，会犯下过失；对女人说法超过五六句，会犯下过失；以及住于诸多欲想。比丘们，这些就是访家者的五种过患。”第五经。

6. Dutiyakulūpakasuttaṃ

6. 第二访家者经

226. ‘‘Pañcime, bhikkhave, ādīnavā kulūpakassa bhikkhuno ativelaṃ kulesu saṃsaṭṭhassa viharato. Katame pañca? Mātugāmassa abhiṇhadassanaṃ, dassane sati saṃsaggo, saṃsagge sati vissāso, vissāse sati otāro, otiṇṇacittassetaṃ pāṭikaṅkhaṃ – ‘anabhirato vā brahmacariyaṃ carissati aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjissati sikkhaṃ vā paccakkhāya hīnāyāvattissati’. Ime kho, bhikkhave, pañca ādīnavā kulūpakassa bhikkhuno ativelaṃ kulesu saṃsaṭṭhassa viharato’’ti. Chaṭṭhaṃ.

226. “比丘们，对于过度与施主家交往而住的访家比丘，有这五种过患。是哪五种？频繁见到妇女；见到便有交往；交往便生亲近；亲近便致欲念侵入；对于心已被欲念侵入者，可以预期他：‘或将不乐于修梵行，或将犯下某种染污的过失，或将舍戒还俗。’比丘们，这些就是对于过度与施主家交往而住的访家比丘的五种过患。”第六经。

7. Bhogasuttaṃ

7. 财富经

227. ‘‘Pañcime, bhikkhave, ādīnavā bhogesu. Katame pañca? Aggisādhāraṇā bhogā, udakasādhāraṇā bhogā, rājasādhāraṇā bhogā, corasādhāraṇā bhogā, appiyehi dāyādehi sādhāraṇā bhogā. Ime kho, bhikkhave, pañca ādīnavā bhogesu.

227. “比丘们，财富有这五种过患。是哪五种？财富为火所共有，为水所共有，为国王所共有，为盗贼所共有，为不可爱的继承人所共有。比丘们，这些就是财富的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā bhogesu. Katame pañca? Bhoge nissāya attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati, mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati, puttadāradāsakammakaraporise sukheti [Pg.227] pīṇeti sammā sukhaṃ pariharati, mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Ime kho, bhikkhave, pañca ānisaṃsā bhogesū’’ti. Sattamaṃ.

“诸比丘，财富有此五种利益。是哪五种？依靠财富，他令自己安乐、满足，正当地享受安乐；令父母安乐、满足，正当地享受安乐；令妻儿、奴仆、工匠与佣人安乐、满足，正当地享受安乐；令朋友与同伴安乐、满足，正当地享受安乐；他向沙门、婆罗门设立崇高的、导向天界的、有安乐果报的、能转生天界的布施。诸比丘，此等即是财富的五种利益。”第七。

8. Ussūrabhattasuttaṃ

8. 迟食经

228. ‘‘Pañcime, bhikkhave, ādīnavā ussūrabhatte kule. Katame pañca? Ye te atithī pāhunā, te na kālena paṭipūjenti; yā tā balipaṭiggāhikā devatā, tā na kālena paṭipūjenti; ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te na kālena paṭipūjenti; dāsakammakaraporisā vimukhā kammaṃ karonti; tāvatakaṃyeva asamayena bhuttaṃ anojavantaṃ hoti. Ime kho, bhikkhave, pañca ādīnavā ussūrabhatte kule.

228. “诸比丘，于迟食之家有此五种过患。是哪五种？他们不能按时款待访客与宾客；他们不能按时供养领受供品的诸天神；他们不能按时供养那些一日一食、夜晚不食、戒绝非时食的沙门与婆罗门；奴仆、工匠与佣人面有不悦地工作；在不当之时所吃的食物没有营养。诸比丘，此等即是于迟食之家的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā samayabhatte kule. Katame pañca? Ye te atithī pāhunā, te kālena paṭipūjenti; yā tā balipaṭiggāhikā devatā, tā kālena paṭipūjenti; ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te kālena paṭipūjenti; dāsakammakaraporisā avimukhā kammaṃ karonti; tāvatakaṃyeva samayena bhuttaṃ ojavantaṃ hoti. Ime kho, bhikkhave, pañca ānisaṃsā samayabhatte kule’’ti. Aṭṭhamaṃ.

“诸比丘，于按时供食之家有此五种利益。是哪五种？他们能按时款待访客与宾客；他们能按时供养领受供品的诸天神；他们能按时供养那些一日一食、夜晚不食、戒绝非时食的沙门与婆罗门；奴仆、工匠与佣人面带喜悦地工作；在适当之时所吃的食物富有营养。诸比丘，此等即是于按时供食之家的五种利益。”第八。

9. Paṭhamakaṇhasappasuttaṃ

9. 第一黑蛇经

229. ‘‘Pañcime, bhikkhave, ādīnavā kaṇhasappe. Katame pañca? Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī – ime kho, bhikkhave, pañca ādīnavā kaṇhasappe. Evamevaṃ kho, bhikkhave, pañcime ādīnavā mātugāme. Katame pañca? Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī – ime kho, bhikkhave, pañca ādīnavā mātugāme’’ti. Navamaṃ.

229. “比丘们，黑蛇有五种过患。是哪五种呢？不净、恶臭、嗜睡、有危险、背叛朋友。比丘们，此等即是黑蛇的五种过患。同样地，比丘们，女人也有这五种过患。是哪五种呢？不净、恶臭、嗜睡、有危险、背叛朋友。比丘们，此等即是女人的五种过患。”第九。

10. Dutiyakaṇhasappasuttaṃ

10. 第二黑蛇经

230. ‘‘Pañcime, bhikkhave, ādīnavā kaṇhasappe. Katame pañca? Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī – ime kho, bhikkhave, pañca ādīnavā kaṇhasappe.

230. “比丘们，黑蛇有五种过患。是哪五种呢？易怒、怀恨、剧毒、两舌、背叛朋友。比丘们，此等即是黑蛇的五种过患。”

‘‘Evamevaṃ [Pg.228] kho, bhikkhave, pañcime ādīnavā mātugāme. Katame pañca? Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī. Tatridaṃ, bhikkhave, mātugāmassa ghoravisatā – yebhuyyena, bhikkhave, mātugāmo tibbarāgo. Tatridaṃ, bhikkhave, mātugāmassa dujjivhatā – yebhuyyena, bhikkhave, mātugāmo pisuṇavāco. Tatridaṃ, bhikkhave, mātugāmassa mittadubbhitā – yebhuyyena, bhikkhave, mātugāmo aticārinī. Ime kho, bhikkhave, pañca ādīnavā mātugāme’’ti. Dasamaṃ.

“同样地，比丘们，女人也有这五种过患。是哪五种呢？易怒、怀恨、剧毒、两舌、背叛朋友。比丘们，于此，所谓女人的剧毒性，即是：比丘们，女人大多贪欲炽盛。比丘们，于此，所谓女人的两舌性，即是：比丘们，女人大多说离间语。比丘们，于此，所谓女人的背叛朋友性，即是：比丘们，女人大多行为不贞。比丘们，此等即是女人的五种过患。”第十。

Dīghacārikavaggo tatiyo.

长游行品第三

Tassuddānaṃ –

其摄颂曰：

Dve dīghacārikā vuttā, atinivāsamaccharī;

Dve ca kulūpakā bhogā, bhattaṃ sappāpare duveti.

二长行已说，久住与悭吝；二亲近居家者，财富、食物、另二蛇。

(24) 4. Āvāsikavaggo

(24) 4. 住处僧品

1. Āvāsikasuttaṃ

1. 住处僧经

231. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu abhāvanīyo hoti. Katamehi pañcahi? Na ākappasampanno hoti na vattasampanno; na bahussuto hoti na sutadharo; na paṭisallekhitā hoti na paṭisallānārāmo; na kalyāṇavāco hoti na kalyāṇavākkaraṇo; duppañño hoti jaḷo eḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu abhāvanīyo hoti.

231. “比丘们，具足五法的住处僧是不可培育的。是哪五法呢？不具足威仪，不圆满行持；不多闻，不忆持所闻；不省思简行，不乐于独住；言语不善，表达不佳；智慧低劣，愚钝痴哑。比丘们，具足此五法的住处僧是不可培育的。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu bhāvanīyo hoti. Katamehi pañcahi? Ākappasampanno hoti vattasampanno; bahussuto hoti sutadharo; paṭisallekhitā hoti paṭisallānārāmo; kalyāṇavāco hoti kalyāṇavākkaraṇo; paññavā hoti ajaḷo [Pg.229] aneḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu bhāvanīyo hotī’’ti. Paṭhamaṃ.

“诸比丘，具足五法的住处比丘是应受敬仰的。是哪五法呢？他具足威仪，圆满职责；他多闻，忆持所闻；他省察克己，乐于独住；他言语和善，表达清晰；他有智慧，不愚钝，不言语迟钝。诸比丘，具足此五法的住处比丘是应受敬仰的。”第一。

2. Piyasuttaṃ

2. 可爱经

232. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.

232. “诸比丘，具足五法的住处比丘，为同梵行者所喜爱、所中意、所尊重、所敬仰。

‘‘Katamehi pañcahi? Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Dutiyaṃ.

“是哪五法呢？他具足戒律，住于波罗提木叉律仪的防护，具足正行与行处，于微细的过错中见到怖畏，领受学处而学习；他多闻，忆持所闻，积累所闻，对于那些宣说初善、中善、后善，义理、文句具足，完全、圆满、清净之梵行的法，他皆多闻、忆持、口诵熟习、内心省思、以正见善通达；他言语和善，言词美好，具足典雅、清晰、流畅、能阐明义理的言语；他随意、不费力、不困难地获得属于增上心、导向现法乐住的四种禅那；他以诸漏的尽除，于现法中，以自己的神通智作证，具足并安住于无漏的心解脱、慧解脱。诸比丘，具足此五法的住处比丘，为同梵行者所喜爱、所中意、所尊重、所敬仰。”第二。

3. Sobhanasuttaṃ

3. 庄严经

233. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu āvāsaṃ sobheti. Katamehi pañcahi? Sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; paṭibalo hoti upasaṅkamante dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu āvāsaṃ sobhetī’’ti. Tatiyaṃ.

233. “诸比丘，具足五法的住寺比丘能令住处庄严。以哪五法？他具戒……于诸学处中受持而学；他多闻……以慧善通达；他善语、善言辞，具足文雅、清晰、流畅、能令义理明了之语；他有能力对来访者以法说开示、劝导、激励、使其欢喜；他随意、轻易、不费力地获得四种属于增上心(ābhicetasika)、现法乐住的禅那。诸比丘，具足此五法的住寺比丘能令住处庄严。”第三。

4. Bahūpakārasuttaṃ

4. 大助益经

234. ‘‘Pañcahi[Pg.230], bhikkhave, dhammehi samannāgato āvāsiko bhikkhu āvāsassa bahūpakāro hoti. Katamehi pañcahi? Sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; khaṇḍaphullaṃ paṭisaṅkharoti; mahā kho pana bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū gihīnaṃ upasaṅkamitvā āroceti – ‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātu’nti; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu āvāsassa bahūpakāro hotī’’ti. Catutthaṃ.

234. “诸比丘，具足五法的住寺比丘能对住处大有助益。以哪五法？他具戒……于诸学处中受持而学；他多闻……以慧善通达；他修补破损之处；当有大比丘僧团，即来自不同地区的比丘们到来时，他会去到在家人那里告知：‘贤友，大比丘僧团，即来自不同地区的比丘们已经到来，你们当行福德，这是行福德之时！’；他随意、轻易、不费力地获得四种属于增上心、现法乐住的禅那。诸比丘，具足此五法的住寺比丘能对住处大有助益。”第四。

5. Anukampasuttaṃ

5. 慈悯经

235. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu gihīnaṃ anukampati. Katamehi pañcahi? Adhisīle samādapeti; dhammadassane niveseti; gilānake upasaṅkamitvā satiṃ uppādeti – ‘arahaggataṃ āyasmanto satiṃ upaṭṭhāpethā’ti; mahā kho pana bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū gihīnaṃ upasaṅkamitvā āroceti – ‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātu’nti; yaṃ kho panassa bhojanaṃ denti lūkhaṃ vā paṇītaṃ vā taṃ attanā paribhuñjati, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu gihīnaṃ anukampatī’’ti. Pañcamaṃ.

235. “诸比丘，具足五法的住寺比丘慈悯居士。是哪五法呢？他劝导他们奉行增上戒；他使他们安住于见法；他探望病人时，为他们建立忆念，说：‘具寿们，请确立对三宝的忆念！’；当有大比丘僧团，即来自不同地区的比丘们到来时，他去到居士们那里告知：‘贤友们，大比丘僧团，即来自不同地区的比丘们已经到来，你们当修福，这是修福之时！’；无论他们所供养的食物是粗劣还是上妙，他都亲自食用，不糟蹋信施之物。诸比丘，具足此五法的住寺比丘慈悯居士。”第五。

6. Paṭhamaavaṇṇārahasuttaṃ

6. 应受毁訾者经第一

236. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati; ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti; ananuvicca apariyogāhetvā [Pg.231] pasādanīye ṭhāne appasādaṃ upadaṃseti; saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

236. “诸比丘，具足五法的住寺比丘，就会如被带来放下一般，被置于地狱中。是哪五法呢？不经考察、不经审察，而称赞应受毁訾者；不经考察、不经审察，而毁訾应受称赞者；不经考察、不经审察，而在不应起净信处显示净信；不经考察、不经审察，而在应起净信处显示不净信；以及糟蹋信施之物。诸比丘，具足此五法的住寺比丘，就会如被带来放下一般，被置于地狱中。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati; anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti; anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti; saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge’’ti. Chaṭṭhaṃ.

“诸比丘，具足五法的住寺比丘，就如同被善加安置一般，被置于天界中。是哪五法呢？经考察审察，呵责应受呵责者；经考察审察，称赞应受称赞者；经考察审察，于不应生净信处显示不净信；经考察审察，于应生净信处显示净信；不毁坏信施。诸比丘，具足此五法的住寺比丘，就如同被善加安置一般，被置于天界中。”第六。

7. Dutiyaavaṇṇārahasuttaṃ

7. 第二应呵责经

237. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati; āvāsamaccharī hoti āvāsapaligedhī; kulamaccharī hoti kulapaligedhī; saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

237. “诸比丘，具足五法的住寺比丘，就如同被善加安置一般，被置于地狱中。是哪五法呢？不经考察审察，称赞应受呵责者；不经考察审察，呵责应受称赞者；悭吝住处，贪著住处；悭吝俗家，贪著俗家；毁坏信施。诸比丘，具足此五法的住寺比丘，就如同被善加安置一般，被置于地狱中。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati; na āvāsamaccharī hoti na āvāsapaligedhī; na kulamaccharī hoti na kulapaligedhī; saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge’’ti. Sattamaṃ.

“诸比丘，具足五法的住寺比丘，就如同被善加安置一般，被置于天界中。是哪五法呢？经考察审察，呵责应受呵责者；经考察审察，称赞应受称赞者；不悭吝住处，不贪著住处；不悭吝俗家，不贪著俗家；不毁坏信施。诸比丘，具足此五法的住寺比丘，就如同被善加安置一般，被置于天界中。”第七。

8. Tatiyaavaṇṇārahasuttaṃ

8. 第三应呵责经

238. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā [Pg.232] avaṇṇārahassa vaṇṇaṃ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati; āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

238. “诸比丘，具足五法的住处比丘，如被带来放置一般，被置于地狱中。以哪五法？未经审察、未经遍知，而称赞应受呵责者；未经审察、未经遍知，而呵责应受称赞者；于住处悭吝；于俗家悭吝；于利养悭吝。诸比丘，具足此五法的住处比丘，如被带来放置一般，被置于地狱中。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati; na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge’’ti. Aṭṭhamaṃ.

“诸比丘，具足五法的住处比丘，如被带来放置一般，被置于天界中。以哪五法？经过审察、经过遍知，而呵责应受呵责者；经过审察、经过遍知，而称赞应受称赞者；不于住处悭吝；不于俗家悭吝；不于利养悭吝。诸比丘，具足此五法的住处比丘，如被带来放置一般，被置于天界中。”第八经。

9. Paṭhamamacchariyasuttaṃ

9. 第一悭吝经

239. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti; vaṇṇamaccharī hoti; saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

239. “诸比丘，具足五法的住处比丘，如被带来放置一般，被置于地狱中。以哪五法？于住处悭吝；于俗家悭吝；于利养悭吝；于法悭吝；毁坏信施。诸比丘，具足此五法的住处比丘，如被带来放置一般，被置于地狱中。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti; na vaṇṇamaccharī hoti; saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge’’ti. Navamaṃ.

“诸比丘，具足五法的住处比丘，如被带来放置一般，被置于天界中。以哪五法？不于住处悭吝；不于俗家悭吝；不于利养悭吝；不于法悭吝；不毁坏信施。诸比丘，具足此五法的住处比丘，如被带来放置一般，被置于天界中。”第九经。

10. Dutiyamacchariyasuttaṃ

10. 第二悭吝经

240. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti; vaṇṇamaccharī hoti; dhammamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

240. “诸比丘，具足五法的住寺比丘，就像被带来放下一样，被置于地狱中。是哪五法呢？于住处悭吝；于施主家悭吝；于利养悭吝；于赞誉悭吝；于法悭吝。诸比丘，具足此五法的住寺比丘，就像被带来放下一样，被置于地狱中。”

‘‘Pañcahi[Pg.233], bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti; na vaṇṇamaccharī hoti; na dhammamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge’’ti. Dasamaṃ.

“诸比丘，具足五法的住寺比丘，就像被带来放下一样，被置于天界中。是哪五法呢？不于住处悭吝；不于施主家悭吝；不于利养悭吝；不于赞誉悭吝；不于法悭吝。诸比丘，具足此五法的住寺比丘，就像被带来放下一样，被置于天界中。”第十经。

Āvāsikavaggo catuttho.

住寺品第四

Tassuddānaṃ –

摄颂——

Āvāsiko piyo ca sobhano,Bahūpakāro anukampako ca;

Tayo avaṇṇārahā ceva,Macchariyā duvepi cāti.

住寺、可亲、庄严，多助、慈悯；三篇应呵责，以及二篇悭吝。

(25) 5. Duccaritavaggo

(25) 5. 恶行品

1. Paṭhamaduccaritasuttaṃ

1. 第一恶行经

241. ‘‘Pañcime, bhikkhave, ādīnavā duccarite. Katame pañca? Attāpi attānaṃ upavadati; anuvicca viññū garahanti; pāpako kittisaddo abbhuggacchati; sammūḷho kālaṃ karoti; kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā duccarite.

241. “诸比丘，于恶行有此五种过患。是哪五种呢？自己呵责自己；智者经审察后予以谴责；坏名声远扬；迷乱而命终；身坏命终之后，投生于恶处、恶趣、堕处、地狱。诸比丘，此乃于恶行的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā sucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asammūḷho kālaṃ karoti; kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā sucarite’’ti. Paṭhamaṃ.

“诸比丘，于善行有此五种利益。是哪五种呢？自己不呵责自己；智者经审察后予以称赞；好名声远扬；不迷乱而命终；身坏命终之后，投生于善趣、天界。诸比丘，此乃于善行的五种利益。”第一经。

2. Paṭhamakāyaduccaritasuttaṃ

2. 第一身恶行经

242. ‘‘Pañcime, bhikkhave, ādīnavā kāyaduccarite…pe… ānisaṃsā kāyasucarite…pe…. Dutiyaṃ.

242. “诸比丘，身恶行有这五种过患……于身善行有……利益……。”第二经。

3. Paṭhamavacīduccaritasuttaṃ

3. 第一语恶行经

243. ‘‘Pañcime[Pg.234], bhikkhave, ādīnavā vacīduccarite…pe… ānisaṃsā vacīsucarite…pe…. Tatiyaṃ.

243. “诸比丘，语恶行有这五种过患……于语善行有……利益……。”第三经。

4. Paṭhamamanoduccaritasuttaṃ

4. 第一意恶行经

244. ‘‘Pañcime, bhikkhave, ādīnavā manoduccarite…pe… ānisaṃsā manosucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asammūḷho kālaṃ karoti; kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā manosucarite’’ti. Catutthaṃ.

244. “诸比丘，意恶行有这五种过患……于意善行有五种利益。是哪五种呢？自己不呵责自己；智者们省察后称赞；美好的名声远扬；临终时不昏乱；身体分解，死后，投生于善趣、天界。诸比丘，这确实是意善行的五种利益。”第四经。

5. Dutiyaduccaritasuttaṃ

5. 第二恶行经

245. ‘‘Pañcime, bhikkhave, ādīnavā duccarite. Katame pañca? Attāpi attānaṃ upavadati; anuvicca viññū garahanti; pāpako kittisaddo abbhuggacchati; saddhammā vuṭṭhāti; asaddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ādīnavā duccarite.

245. “诸比丘，恶行有这五种过患。是哪五种呢？自己呵责自己；智者们省察后谴责；坏名声远扬；远离正法；安立于非正法中。诸比丘，这确实是恶行的五种过患。”

‘‘Pañcime, bhikkhave, ānisaṃsā sucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asaddhammā vuṭṭhāti; saddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ānisaṃsā sucarite’’ti. Pañcamaṃ.

“诸比丘，善行有这五种利益。是哪五种呢？自己不呵责自己；智者们省察后称赞；美好的名声远扬；远离非正法；安立于正法中。诸比丘，这确实是善行的五种利益。”第五经。

6. Dutiyakāyaduccaritasuttaṃ

6. 第二身恶行经

246. ‘‘Pañcime, bhikkhave, ādīnavā kāyaduccarite…pe… ānisaṃsā kāyasucarite…pe…. Chaṭṭhaṃ.

246. “诸比丘，身恶行有这五种过患……于身善行有……利益……。”第六经。

7. Dutiyavacīduccaritasuttaṃ

7. 第二语恶行经

247. ‘‘Pañcime, bhikkhave, ādīnavā vacīduccarite…pe… ānisaṃsā vacīsucarite…pe…. Sattamaṃ.

247. “诸比丘，语恶行有这五种过患……于语善行有……利益……。”第七经。

8. Dutiyamanoduccaritasuttaṃ

8. 第二意恶行经

248. ‘‘Pañcime[Pg.235], bhikkhave, ādīnavā manoduccarite…pe… ānisaṃsā manosucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asaddhammā vuṭṭhāti; saddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ānisaṃsā manosucarite’’ti. Aṭṭhamaṃ.

248. “诸比丘，意恶行有五种过患……意善行有五种利益。是哪五种呢？自己不呵责自己；智者们审察后称赞；善美的名声远扬；出离非正法；安住于正法。诸比丘，这确实是意善行的五种利益。”第八经。

9. Sivathikasuttaṃ

9. 墓地经

249. ‘‘Pañcime, bhikkhave, ādīnavā sivathikāya. Katame pañca? Asuci, duggandhā, sappaṭibhayā, vāḷānaṃ amanussānaṃ āvāso, bahuno janassa ārodanā – ime kho, bhikkhave, pañca ādīnavā sivathikāya.

249. “诸比丘，墓地有五种过患。是哪五种呢？不净，有恶臭，有怖畏，是猛兽与非人的住所，是众人哀哭之处。诸比丘，这确实是墓地的五种过患。”

‘‘Evamevaṃ kho, bhikkhave, pañcime ādīnavā sivathikūpame puggale. Katame pañca? Idha, bhikkhave, ekacco puggalo asucinā kāyakammena samannāgato hoti; asucinā vacīkammena samannāgato hoti; asucinā manokammena samannāgato hoti. Idamassa asucitāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā asuci; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“诸比丘，正是如此，于如墓地之人有此五种过患。是哪五种呢？诸比丘，于此，某一个人具足不净的身业，具足不净的语业，具足不净的意业。我说此为彼之不净。诸比丘，譬如那墓地是不净的，我说此人亦复如是。”

‘‘Tassa asucinā kāyakammena samannāgatassa, asucinā vacīkammena samannāgatassa, asucinā manokammena samannāgatassa pāpako kittisaddo abbhuggacchati. Idamassa duggandhatāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā duggandhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“对于具足不净身业、不净语业、不净意业的彼人，有邪恶的名声远扬。我说此为彼之恶臭。诸比丘，譬如那墓地有恶臭，我说此人亦复如是。”

‘‘Tamenaṃ asucinā kāyakammena samannāgataṃ, asucinā vacīkammena samannāgataṃ, asucinā manokammena samannāgataṃ pesalā sabrahmacārī ārakā parivajjanti. Idamassa sappaṭibhayasmiṃ vadāmi. Seyyathāpi sā, bhikkhave, sivathikā sappaṭibhayā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“具足不净身业、不净语业、不净意业的彼人，贤善的同梵行者们会远远地避开。我说此为彼之怖畏。诸比丘，譬如那墓地有怖畏，我说此人亦复如是。”

‘‘So asucinā kāyakammena samannāgato, asucinā vacīkammena samannāgato, asucinā manokammena samannāgato sabhāgehi puggalehi saddhiṃ saṃvasati. Idamassa vāḷāvāsasmiṃ vadāmi. Seyyathāpi sā[Pg.236], bhikkhave, sivathikā vāḷānaṃ amanussānaṃ āvāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“他具足不净的身业，具足不净的语业，具足不净的意业，与同类人共住。我称此为他的猛兽住所。诸比丘，犹如那尸陀林是猛兽与非人的住所，我说此人就如那譬喻一般。

‘‘Tamenaṃ asucinā kāyakammena samannāgataṃ, asucinā vacīkammena samannāgataṃ, asucinā manokammena samannāgataṃ pesalā sabrahmacārī disvā khīyadhammaṃ āpajjanti – ‘aho vata no dukkhaṃ ye mayaṃ evarūpehi puggalehi saddhiṃ saṃvasāmā’ti! Idamassa ārodanāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā bahuno janassa ārodanā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, pañca ādīnavā sivathikūpame puggale’’ti. Navamaṃ.

“具足不净身业、不净语业、不净意业的他，被具足善德的同梵行者们见到后，会心生鄙夷：‘唉，我们与这样的人共住，真是痛苦！’我称此为他的哀哭之处。诸比丘，犹如那尸陀林是许多人哀哭之处，我说此人就如那譬喻一般。诸比丘，这确实是如尸陀林之人的五种过患。”第九经。

10. Puggalappasādasuttaṃ

10. 个人净信经

250. ‘‘Pañcime, bhikkhave, ādīnavā puggalappasāde. Katame pañca? Yasmiṃ, bhikkhave, puggale puggalo abhippasanno hoti, so tathārūpaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā saṅgho ukkhipati. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo piyo manāpo so saṅghena ukkhitto’ti. Bhikkhūsu appasādabahulo hoti. Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṃ na suṇāti. Saddhammaṃ asuṇanto saddhammā parihāyati. Ayaṃ, bhikkhave, paṭhamo ādīnavo puggalappasāde.

250. “诸比丘，于个人净信有五种过患。是哪五种呢？诸比丘，当一个人对另一个人极度净信，而那人却触犯了僧团会对其执行举罪的某种罪。他会这样想：‘我所喜爱、悦意的人，竟被僧团举罪了。’于是他对诸比丘多有不信。当他对诸比丘多有不信时，就不再亲近其他比丘。不亲近其他比丘，便听闻不到正法；听闻不到正法，便从正法中退失。诸比丘，这是于个人净信的第一种过患。

‘‘Puna caparaṃ, bhikkhave, yasmiṃ puggale puggalo abhippasanno hoti, so tathārūpaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā saṅgho ante nisīdāpeti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo piyo manāpo so saṅghena ante nisīdāpito’ti. Bhikkhūsu appasādabahulo hoti. Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṃ na suṇāti. Saddhammaṃ asuṇanto saddhammā parihāyati. Ayaṃ, bhikkhave, dutiyo ādīnavo puggalappasāde.

“再者，诸比丘，当一个人对另一个人有净信，而后者犯了僧团会令其坐于末座的某种罪时，他会这样想：‘我所喜爱、悦意的人，被僧团令其坐于末座了。’于是他对诸比丘多有不信。当对诸比丘多有不信时，他就不亲近其他比丘。不亲近其他比丘，就听闻不到正法。听闻不到正法，就从正法中退失。诸比丘，这是对个人净信的第二种过患。”

‘‘Puna caparaṃ, bhikkhave, yasmiṃ puggale puggalo abhippasanno hoti, so disāpakkanto hoti…pe… so vibbhanto hoti…pe… so [Pg.237] kālaṅkato hoti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo piyo manāpo so kālaṅkato’ti. Aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṃ na suṇāti. Saddhammaṃ asuṇanto saddhammā parihāyati. Ayaṃ, bhikkhave, pañcamo ādīnavo puggalappasāde. Ime kho, bhikkhave, pañca ādīnavā puggalappasāde’’ti. Dasamaṃ.

“再者，诸比丘，当一个人对另一个人有净信，而后者去到他方……乃至……他还俗了……乃至……他去世了。他会这样想：‘我所喜爱、悦意的人去世了。’他就不亲近其他比丘。不亲近其他比丘，就听闻不到正法。听闻不到正法，就从正法中退失。诸比丘，这是对个人净信的第五种过患。诸比丘，这些就是对个人净信的五种过患。”第十经。

Duccaritavaggo pañcamo.

恶行品第五。

Tassuddānaṃ –

其摄颂——

Duccaritaṃ kāyaduccaritaṃ, vacīduccaritaṃ manoduccaritaṃ;

Catūhi pare dve sivathikā, puggalappasādena cāti.

恶行、身恶行、语恶行、意恶行；另有四经，二尸陀林，以及个人净信。

Pañcamapaṇṇāsakaṃ samattaṃ.

第五个五十经组结束。

(26) 6. Upasampadāvaggo

(26) 6. 具足戒品

1. Upasampādetabbasuttaṃ

1. 应授具足戒经

251. ‘‘Pañcahi[Pg.238], bhikkhave, dhammehi samannāgatena bhikkhunā upasampādetabbaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena samannāgato hoti; asekhena paññākkhandhena samannāgato hoti; asekhena vimuttikkhandhena samannāgato hoti; asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatena bhikkhunā upasampādetabba’’nti. Paṭhamaṃ.

251. “诸比丘，具足五法的比丘应为人授具足戒。是哪五法呢？在此，诸比丘，比丘具足无学戒蕴，具足无学定蕴，具足无学慧蕴，具足无学解脱蕴，具足无学解脱知见蕴。诸比丘，具足此等五法的比丘应为人授具足戒。”第一。

2. Nissayasuttaṃ

2. 依止经

252. ‘‘Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā nissayo dātabbo. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti…pe… asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi…pe… nissayo dātabbo’’ti. Dutiyaṃ.

252. “诸比丘，具足五法的比丘应给予依止。是哪五法呢？在此，诸比丘，比丘具足无学戒蕴……乃至……具足无学解脱知见蕴。诸比丘，具足此等五法的比丘应给予依止。”第二。

3. Sāmaṇerasuttaṃ

3. 沙弥经

253. ‘‘Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena… asekhena paññākkhandhena… asekhena vimuttikkhandhena… asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo’’ti. Tatiyaṃ.

253. “诸比丘，具足五法的比丘应摄受沙弥。是哪五法呢？在此，诸比丘，比丘具足无学戒蕴；具足无学定蕴……具足无学慧蕴……具足无学解脱蕴……具足无学解脱知见蕴。诸比丘，具足此等五法的比丘应摄受沙弥。”第三。

4. Pañcamacchariyasuttaṃ

4. 五悭吝经

254. ‘‘Pañcimāni, bhikkhave, macchariyāni. Katamāni pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – imāni kho, bhikkhave, pañca macchariyāni. Imesaṃ kho, bhikkhave, pañcannaṃ macchariyānaṃ etaṃ paṭikuṭṭhaṃ, yadidaṃ dhammamacchariya’’nti. Catutthaṃ.

254. “诸比丘，有这五种悭吝。是哪五种呢？住处悭吝、施主家悭吝、利养悭吝、赞誉悭吝、法悭吝——诸比丘，这就是五种悭吝。诸比丘，在这五种悭吝中，最应受呵责的即是法悭吝。”第四。

5. Macchariyappahānasuttaṃ

5. 舍断悭吝经

255. ‘‘Pañcannaṃ[Pg.239], bhikkhave, macchariyānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Katamesaṃ pañcannaṃ? Āvāsamacchariyassa pahānāya samucchedāya brahmacariyaṃ vussati; kulamacchariyassa…pe… lābhamacchariyassa… vaṇṇamacchariyassa… dhammamacchariyassa pahānāya samucchedāya brahmacariyaṃ vussati. Imesaṃ kho, bhikkhave, pañcannaṃ macchariyānaṃ pahānāya samucchedāya brahmacariyaṃ vussatī’’ti. Pañcamaṃ.

255. “诸比丘，为断除、根除五种悭吝而修梵行。是哪五种？为断除、根除住处悭吝而修梵行；为断除、根除家族悭吝……利养悭吝……称誉悭吝……为断除、根除法悭吝而修梵行。诸比丘，正是为断除、根除此五种悭吝而修梵行。”第五。

6. Paṭhamajhānasuttaṃ

6. 初禅经

256. ‘‘Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

256. “诸比丘，不舍断此五法，则不能进入并安住于初禅。是哪五法？住处悭吝、家族悭吝、利养悭吝、称誉悭吝、法悭吝——诸比丘，不舍断此五法，则不能进入并安住于初禅。”

‘‘Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitu’’nti. Chaṭṭhaṃ.

“诸比丘，舍断此五法，则能够进入并安住于初禅。是哪五法？住处悭吝、家族悭吝、利养悭吝、称誉悭吝、法悭吝——诸比丘，舍断此五法，则能够进入并安住于初禅。”第六。

7-13. Dutiyajhānasuttādisattakaṃ

7-13. 第二禅等七经

257-263. ‘‘Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṃ jhānaṃ…pe… abhabbo tatiyaṃ jhānaṃ… abhabbo catutthaṃ jhānaṃ… abhabbo sotāpattiphalaṃ… abhabbo sakadāgāmiphalaṃ… abhabbo anāgāmiphalaṃ… abhabbo arahattaṃ sacchikātuṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

257-263. “诸比丘，不舍断此五法，则不能进入第二禅……不能进入第三禅……不能进入第四禅……不能证得须陀洹果……不能证得斯陀含果……不能证得阿那含果……不能证得阿罗汉果。是哪五法？住处悭吝、家族悭吝、利养悭吝、称誉悭吝、法悭吝——诸比丘，不舍断此五法，则不能证得阿罗汉果。”

‘‘Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṃ jhānaṃ…pe… bhabbo tatiyaṃ jhānaṃ… bhabbo catutthaṃ jhānaṃ… bhabbo sotāpattiphalaṃ… bhabbo sakadāgāmiphalaṃ… bhabbo anāgāmiphalaṃ… bhabbo arahattaṃ sacchikātuṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṃ sacchikātu’’nti. Terasamaṃ.

“比丘们，舍断此五法，则能成就并安住于第二禅……乃至……能成就并安住于第三禅……能成就并安住于第四禅……能亲证须陀洹果……能亲证斯陀含果……能亲证阿那含果……能亲证阿罗汉果。是哪五法呢？住处悭吝、对施主家悭吝、利养悭吝、称誉悭吝、法悭吝——比丘们，舍断此五法，则能亲证阿罗汉果。”第十三。

14. Aparapaṭhamajhānasuttaṃ

14. 另一初禅经

264. ‘‘Pañcime[Pg.240], bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ – ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

264. “比丘们，不舍断此五法，则不能成就并安住于初禅。是哪五法呢？住处悭吝、对施主家悭吝、利养悭吝、称誉悭吝、不知恩与不报恩——比丘们，不舍断此五法，则不能成就并安住于初禅。”

‘‘Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ – ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitu’’nti. Cuddasamaṃ.

“比丘们，舍断此五法，则能成就并安住于初禅。是哪五法呢？住处悭吝、对施主家悭吝、利养悭吝、称誉悭吝、不知恩与不报恩——比丘们，舍断此五法，则能成就并安住于初禅。”第十四。

15-21. Aparadutiyajhānasuttādisattakaṃ

15-21. 另一第二禅等七经

265-271. ‘‘Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ sacchikātuṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ – ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

265-271. “比丘们，不舍断此五法，则不能成就并安住于第二禅……乃至……第三禅……第四禅，也不能亲证须陀洹果……斯陀含果……阿那含果……阿罗汉果。是哪五法呢？住处悭吝、对施主家悭吝、利养悭吝、称誉悭吝、不知恩与不报恩——比丘们，不舍断此五法，则不能亲证阿罗汉果。”

‘‘Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ sacchikātuṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ – ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṃ sacchikātu’’nti. Ekavīsatimaṃ.

“诸比丘，舍断此五法，则堪能作证第二禅……乃至……第三禅……第四禅……须陀洹果……斯陀含果……阿那含果……阿罗汉果。是哪五法？住处悭、家悭、利养悭、称誉悭、不知恩与不报恩。诸比丘，舍断此五法，则堪能作证阿罗汉果。”第二十一经。

Upasampadāvaggo chaṭṭho.

具足戒品第六

1. Sammutipeyyālaṃ

1. 委任略品

1. Bhattuddesakasuttaṃ

1. 食物分配者经

272. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako na sammannitabbo. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ [Pg.241] gacchati, bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ na jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako na sammannitabbo.

272. “诸比丘，具足五法的比丘，不应被委任为食物分配者。是哪五法？行于欲之偏私、行于瞋之偏私、行于痴之偏私、行于畏之偏私、不知已分配与未分配。诸比丘，具足此五法的比丘，不应被委任为食物分配者。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammannitabbo. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako sammannitabboti.

“诸比丘，具足五法的比丘，应被委任为食物分配者。是哪五法？不行于欲之偏私、不行于瞋之偏私、不行于痴之偏私、不行于畏之偏私、了知已分配与未分配。诸比丘，具足此五法的比丘，应被委任为食物分配者。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammato na pesetabbo…pe… sammato pesetabbo… bālo veditabbo… paṇḍito veditabbo… khataṃ upahataṃ attānaṃ pariharati… akkhataṃ anupahataṃ attānaṃ pariharati… yathābhataṃ nikkhitto evaṃ niraye… yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge’’ti. Paṭhamaṃ.

“诸比丘，具足五法的食物指示者(bhattuddesaka)，虽经委任也不应派遣……乃至……虽经委任也应派遣……应知其为愚人……应知其为智者……他带着一个已亏损、已伤害的自己……他带着一个未亏损、未伤害的自己……就像被带来后放置在地狱一样……就像被带来后放置在天界一样。是哪五法呢？不行于欲，不行于瞋，不行于痴，不行于怖，了知已指示和未指示的。诸比丘，具足这五法的食物指示者，就像被带来后放置在天界一样。”第一。

2-14. Senāsanapaññāpakasuttāditerasakaṃ

2-14. 卧坐具安排者等十三经

273-285. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato senāsanapaññāpako na sammannitabbo…pe… paññattāpaññattaṃ na jānāti…pe… senāsanapaññāpako sammannitabbo…pe… paññattāpaññattaṃ jānāti…pe….

273-285. 二七三～二八五.“诸比丘，具足五法者，不应被委任为卧坐具安排者(senāsanapaññāpaka)……乃至……他不了知已安排和未安排的……乃至……应被委任为卧坐具安排者……乃至……他了知已安排和未安排的……乃至……”

Senāsanagāhāpako na sammannitabbo…pe… gahitāgahitaṃ na jānāti…pe… senāsanagāhāpako sammannitabbo…pe… gahitāgahitaṃ jānāti…pe….

“不应被委任为卧坐具分派者(senāsanagāhāpaka)……乃至……他不了知已领取和未领取的……乃至……应被委任为卧坐具分派者……乃至……他了知已领取和未领取的……乃至……”

Bhaṇḍāgāriko na sammannitabbo…pe… guttāguttaṃ na jānāti… bhaṇḍāgāriko sammannitabbo…pe… guttāguttaṃ jānāti…pe….

“不应被委任为库藏管理者(bhaṇḍāgārika)……乃至……他不了知已守护和未守护的……应被委任为库藏管理者……乃至……他了知已守护和未守护的……乃至……”

Cīvarapaṭiggāhako na sammannitabbo…pe… gahitāgahitaṃ na jānāti… cīvarapaṭiggāhako sammannitabbo …pe… gahitāgahitaṃ jānāti…pe….

“不应被委任为衣物接收者(cīvarapaṭiggāhaka)……乃至……他不了知已接收和未接收的……应被委任为衣物接收者……乃至……他了知已接收和未接收的……乃至……”

Cīvarabhājako [Pg.242] na sammannitabbo…pe… bhājitābhājitaṃ na jānāti… cīvarabhājako sammannitabbo…pe… bhājitābhājitaṃ jānāti…pe….

“不应被委任为衣物分配者(cīvarabhājaka)……乃至……他不了知已分配和未分配的……应被委任为衣物分配者……乃至……他了知已分配和未分配的……乃至……”

Yāgubhājako na sammannitabbo…pe… yāgubhājako sammannitabbo…pe….

“不应被委任为粥分配者(yāgubhājaka)……乃至……应被委任为粥分配者……乃至……”

Phalabhājako na sammannitabbo…pe… phalabhājako sammannitabbo…pe….

“不应被委任为水果分配者(phalabhājaka)……乃至……应被委任为水果分配者……乃至……”

Khajjakabhājako na sammannitabbo…pe… bhājitābhājitaṃ na jānāti… khajjakabhājako sammannitabbo…pe… bhājitābhājitaṃ jānāti…pe….

“不应被委任为硬食分配者(khajjakabhājaka)……乃至……他不了知已分配和未分配的……应被委任为硬食分配者……乃至……他了知已分配和未分配的……乃至……”

Appamattakavissajjako na sammannitabbo…pe… vissajjitāvissajjitaṃ na jānāti… appamattakavissajjako sammannitabbo…pe… vissajjitāvissajjitaṃ jānāti….

不应被委任为微物分派者……乃至……不知已分派、未分派……应被委任为微物分派者……乃至……知已分派、未分派……

Sāṭiyaggāhāpako na sammannitabbo…pe… gahitāgahitaṃ na jānāti … sāṭiyaggāhāpako sammannitabbo…pe… gahitāgahitaṃ jānāti….

不应被委任为雨衣领受者……乃至……不知已领取、未领取……应被委任为雨衣领受者……乃至……知已领取、未领取……

Pattaggāhāpako na sammannitabbo…pe… gahitāgahitaṃ na jānāti… pattaggāhāpako sammannitabbo…pe… gahitāgahitaṃ jānāti….

不应被委任为钵领受者……乃至……不知已领取、未领取……应被委任为钵领受者……乃至……知已领取、未领取……

Ārāmikapesako na sammannitabbo…pe… ārāmikapesako sammannitabbo…pe….

不应被委任为园林净人差遣者……乃至……应被委任为园林净人差遣者……乃至……

Sāmaṇerapesako na sammannitabbo…pe… sāmaṇerapesako sammannitabbo…pe….

不应被委任为沙弥差遣者……乃至……应被委任为沙弥差遣者……乃至……

Sammato na pesetabbo…pe… sammato pesetabbo…pe….

已受委任者不应被差遣……乃至……已受委任者应被差遣……乃至……

Sāmaṇerapesako bālo veditabbo…pe… paṇḍito veditabbo… khataṃ upahataṃ attānaṃ pariharati… akkhataṃ anupahataṃ attānaṃ pariharati… yathābhataṃ nikkhitto evaṃ niraye… yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, pesitāpesitaṃ jānāti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāmaṇerapesako yathābhataṃ nikkhitto evaṃ sagge’’ti. Cuddasamaṃ.

当知沙弥差遣者为愚者……乃至……当知为智者……彼人带着已受伤、已毁坏的自己而行……彼人带着未受伤、未毁坏的自己而行……如被携来置于地狱……如被携来置于天界。以哪五法？不随欲行，不随瞋行，不随痴行，不随怖行，知已差遣、未差遣。诸比丘，具足此等五法之沙弥差遣者，如被携来置于天界。”第十四。

Sammutipeyyālaṃ niṭṭhitaṃ.

委任品终。

2. Sikkhāpadapeyyālaṃ

2. 学处品

1. Bhikkhusuttaṃ

1. 比丘经

286. ‘‘Pañcahi[Pg.243], bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

286. “诸比丘，具足五法的比丘，如被携来置于地狱。以哪五法？彼杀生、不与取、行非梵行、说妄语、饮用作为放逸之基的谷酒与果酒。诸比丘，具足此等五法的比丘，如被携来置于地狱。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge’’ti. Paṭhamaṃ.

“诸比丘，具足五法的比丘，犹如被带来而安置一般，如此被安置在天界。是哪五法呢？他远离杀生，远离不与取，远离非梵行，远离妄语，远离作为放逸之因的谷酒与酒类。诸比丘，具足这五法的比丘，犹如被带来而安置一般，如此被安置在天界。”第一。

2-7. Bhikkhunīsuttādichakkaṃ

2-7. 比丘尼经等六经

287-292. ‘‘Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī…pe… sikkhamānā… sāmaṇero… sāmaṇerī… upāsako… upāsikā yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Pāṇātipātinī hoti, adinnādāyinī hoti, kāmesumicchācārinī hoti, musāvādinī hoti, surāmerayamajjapamādaṭṭhāyinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye.

287-292. “诸比丘，具足五法的比丘尼……乃至……在学尼……沙弥……沙弥尼……优婆塞……优婆夷，犹如被带来而投置一般，如此被投置在地狱。是哪五法呢？她行杀生，行不与取，行欲邪行，说妄语，饮用作为放逸之因的谷酒与酒类。诸比丘，具足这五法的优婆夷，犹如被带来而投置一般，如此被投置在地狱。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭiviratā hoti, adinnādānā paṭiviratā hoti, kāmesumicchācārā paṭiviratā hoti, musāvādā paṭiviratā hoti, surāmerayamajjapamādaṭṭhānā paṭiviratā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge’’ti. Sattamaṃ.

“诸比丘，具足五法的优婆夷，犹如被带来而安置一般，如此被安置在天界。是哪五法呢？她远离杀生，远离不与取，远离欲邪行，远离妄语，远离作为放逸之因的谷酒与酒类。诸比丘，具足这五法的优婆夷，犹如被带来而安置一般，如此被安置在天界。”第七。

8. Ājīvakasuttaṃ

8. 裸行顺命外道经

293. ‘‘Pañcahi[Pg.244], bhikkhave, dhammehi samannāgato ājīvako yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato ājīvako yathābhataṃ nikkhitto evaṃ niraye’’ti. Aṭṭhamaṃ.

293. “诸比丘，具足五法的裸行顺命外道（ājīvaka），犹如被带来而投置一般，如此被投置在地狱。是哪五法呢？他行杀生，行不与取，行非梵行，说妄语，饮用作为放逸之因的谷酒与酒类。诸比丘，具足这五法的裸行顺命外道，犹如被带来而投置一般，如此被投置在地狱。”第八。

9-17. Nigaṇṭhasuttādinavakaṃ

9-17. 尼乾陀经等九经

294-302. ‘‘Pañcahi, bhikkhave, dhammehi samannāgato nigaṇṭho…pe… muṇḍasāvako… jaṭilako… paribbājako… māgaṇḍiko… tedaṇḍiko… āruddhako… gotamako… devadhammiko yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti…pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato devadhammiko yathābhataṃ nikkhitto evaṃ niraye’’ti. Sattarasamaṃ.

294-302. “诸比丘，具足五法的尼乾陀……乃至……光头弟子、结发外道、遍行外道、摩根提迦(Māgaṇḍika)、持三杖者(Tedaṇḍika)、阿罗陀派(Āruddhaka)、乔达摩咖(Gotamaka)、天法派(Devadhammika)，就好像被带来那样被投置在地狱中。是哪五法呢？行杀生，行不与取……乃至……服用会导致放逸的谷酒、果酒与酒类。诸比丘，具足这五法的天法派，就好像被带来那样被投置在地狱中。”第十七。

Sikkhāpadapeyyālaṃ niṭṭhitaṃ.

学处品终。

3. Rāgapeyyālaṃ

3. 贪品

303. ‘‘Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā’’ti.

303. “诸比丘，为证知贪，应修习五法。是哪五法呢？不净想、死想、过患想、食厌想、一切世间不可乐想。诸比丘，为证知贪，应修习此五法。”

304. ‘‘Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā’’ti.

304. “诸比丘，为证知贪，应修习五法。是哪五法呢？无常想、无我想、死想、食厌想、一切世间不可乐想。诸比丘，为证知贪，应修习此五法。”

305. ‘‘Rāgassa[Pg.245], bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā’’ti.

305. “诸比丘，为证知贪，应修习五法。是哪五法呢？无常想、于无常中苦想、于苦中无我想、舍断想、离欲想。诸比丘，为证知贪，应修习此五法。”

306. ‘‘Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā’’ti.

306. “诸比丘，为证知贪，应修习五法。是哪五法呢？信根、精进根、念根、定根、慧根。诸比丘，为证知贪，应修习此五法。”

307. ‘‘Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā’’ti.

307. “诸比丘，为证知贪，应修习五法。是哪五法呢？信力、精进力、念力、定力、慧力。诸比丘，为证知贪，应修习此五法。”

308-1151. ‘‘Rāgassa, bhikkhave, pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya pañca dhammā bhāvetabbā. Dosassa… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa … madassa… pamādassa abhiññāya… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya pañca dhammā bhāvetabbā.

308-1151. “诸比丘，为遍知、为遍尽、为舍断、为灭尽、为消尽、为离欲、为灭、为舍、为定弃贪，应修习五法。为证知、为遍知、为遍尽、为舍断、为灭尽、为消尽、为离欲、为灭、为舍、为定弃嗔、痴……乃至放逸，应修习五法。”

‘‘Katame pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – pamādassa, bhikkhave, paṭinissaggāya ime pañca dhammā bhāvetabbā’’ti.

“是哪五法呢？信力、精进力、念力、定力、慧力。诸比丘，为定弃放逸，应修习此五法。”

Rāgapeyyālaṃ niṭṭhitaṃ.

贪品终。

Tassuddānaṃ –

其摄颂曰：

Abhiññāya pariññāya parikkhayāya,Pahānāya khayāya vayena ca;

Virāganirodhā cāgañca,Paṭinissaggo ime dasāti.

证知、遍知、遍尽，舍断、灭尽与消尽，离欲、灭与舍，定弃，此为十。

Pañcakanipāto niṭṭhito.

五集终。

Tatridaṃ vagguddānaṃ –

此中，品之摄颂曰：

Sekhabalaṃ [Pg.246] balañceva, pañcaṅgikañca sumanaṃ;

Muṇḍanīvaraṇañca saññañca, yodhājīvañca aṭṭhamaṃ;

Theraṃ kakudhaphāsuñca, andhakavindadvādasaṃ;

Gilānarājatikaṇḍaṃ, saddhammāghātupāsakaṃ;

Araññabrāhmaṇañceva, kimilakkosakaṃ tathā;

Dīghācārāvāsikañca, duccaritūpasampadanti.

有学力与力，五支与须摩那；秃头王、盖、想，战士为第八；长老、迦俱陀、安乐，安达咖文达为第十二；病、王、三荆，正法、嗔、优婆塞；林与婆罗门，金毗罗与拘萨罗；长游行者、住处，恶行与具足。

Pañcakanipātapāḷi niṭṭhitā.

五集圣典终。