. Namo tassa bhagavato arahato sammāsambuddhassa.

礼敬彼世尊、阿罗汉、正自觉者。

Aṅguttaranikāyo

增支部

Aṭṭhakanipātapāḷi

八集

1. Paṭhamapaṇṇāsakaṃ

1. 初五十篇

1. Mettāvaggo

1. 慈爱品

1. Mettāsuttaṃ

1. 慈心经

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，世尊住舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园。尔时，世尊告诸比丘：“诸比丘！”彼诸比丘回答世尊：“尊者！”世尊说：

‘‘Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṃsā pāṭikaṅkhā. Katame aṭṭha? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, uttariṃ appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṃsā pāṭikaṅkhā’’ti.

“诸比丘，于慈心解脱，若已修习、已培育、已多作，已作为车乘、已作为基础，已确立、已熟习、已善加实行，则可预期八种功德。是哪八种呢？安稳入眠，安稳醒觉，不做恶梦，为人所爱，为非人所爱，为诸天所护，火、毒、刀剑不能伤，若未通达更上法，则得生梵天界。诸比丘，于慈心解脱，若已修习、已培育、已多作，已作为车乘、已作为基础，已确立、已熟习、已善加实行，则可预期此八种功德。”

‘‘Yo [Pg.2] ca mettaṃ bhāvayati, appamāṇaṃ paṭissato ;

Tanū saṃyojanā honti, passato upadhikkhayaṃ.

“若人具正念，修习无量慈，见诸依灭尽，其结缚微薄。”

‘‘Ekampi ce pāṇamaduṭṭhacitto,Mettāyati kusalī tena hoti;

Sabbe ca pāṇe manasānukampī,Pahūtamariyo pakaroti puññaṃ.

“若以无瞋心，慈爱一有情，彼因此而为善；圣者以心悲悯一切众生，作成广大福德。”

‘‘Ye sattasaṇḍaṃ pathaviṃ vijetvā,Rājisayo yajamānā anupariyagā;

Assamedhaṃ purisamedhaṃ,Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

“有诸王仙，已征服此众生遍满之地，行此供养而巡游：什一税(assamedha)、俸禄施(purisamedha)、无息贷(sammāpāsa)、爱语施(vājapeyya)，国无门闩。”

‘‘Mettassa cittassa subhāvitassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇāva sabbe,Yathā na agghanti kalampi soḷasiṃ.

“此等诸供养，不及善修慈心之十六分之一；犹如一切星光，不及月光之十六分之一。”

‘‘Yo na hanti na ghāteti, na jināti na jāpaye;

Mettaṃso sabbabhūtānaṃ, veraṃ tassa na kenacī’’ti. paṭhamaṃ;

“不杀亦不令杀，不征服亦不令征服；于一切众生有慈心，与任何人皆无怨恨。”第一经竟。

2. Paññāsuttaṃ

2. 智慧经

2. ‘‘Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti. Katame aṭṭha? Idha, bhikkhave, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Ayaṃ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

2. 诸比丘，有此八因、八缘，能令未获得的梵行之初的智慧得以获得，已获得的则导向增长、广大、修习、圆满。是哪八种呢？在此，诸比丘，比丘依止导师或某位值得尊敬的同梵行者而住，对他怀有强烈的惭与愧，以及爱与敬。诸比丘，这是第一因、第一缘，能令未获得的梵行之初的智慧得以获得，已获得的则导向增长、广大、修习、圆满。

‘‘So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemaṃ gāravo [Pg.3] ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ayaṃ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

他依止那位导师或某位值得尊敬的同梵行者而住，对他怀有强烈的惭与愧，以及爱与敬，并时时前往请教、探问：“尊者，此是为何？其义云何？”那些具寿便为他开显未开显的，阐明未阐明的，并于种种可疑之法上为他遣除疑惑。诸比丘，这是第二因、第二缘，能令未获得的梵行之初的智慧得以获得，已获得的则导向增长、广大、修习、圆满。

‘‘So taṃ dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Ayaṃ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

他听闻彼法后，成就两种远离：身远离与心远离。诸比丘，这是第三因、第三缘，能令未获得的梵行之初的智慧得以获得，已获得的则导向增长、广大、修习、圆满。

‘‘Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Ayaṃ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

他具足戒，以波罗提木叉律仪防护而住，具足轨则与行处，于微细过失见怖畏，受持学习诸学处。诸比丘，此为第四因、第四缘，令未得之初梵行慧得以获得，已得者得以增长、广大、修习、圆满。

‘‘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. Ayaṃ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

他博学多闻，持所闻，积集所闻。凡是初善、中善、后善，具足义理文句，宣说完全圆满、周遍清净梵行之法，对此等法，他皆多闻、受持、言词熟习、以意随观、以慧善通达。诸比丘，此为第五因、第五缘，令未得之初梵行慧得以获得，已得者得以增长、广大、修习、圆满。

‘‘Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

他发起精进而住，为断除不善法，为具足善法；他强而有力，坚固精勤，于诸善法不舍重担。诸比丘，此为第六因、第六缘，令未得之初梵行慧得以获得，已得者得以增长、广大、修习、圆满。

‘‘Saṅghagato [Pg.4] kho pana anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

在僧团中，他不作种种言谈，不作畜生论。他自己说法，或请他人说法，或不轻慢圣默然。诸比丘，此为第七因、第七缘，令未得之初梵行慧得以获得，已得者得以增长、广大、修习、圆满。

‘‘Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

再者，他于五取蕴住于随观生灭：“如此是色，如此是色的生起，如此是色的灭没；如此是受，如此是受的生起，如此是受的灭没；如此是想……如此是行……如此是识，如此是识的生起，如此是识的灭没。”比丘们，这是第八个因、第八个缘，能令未得的初梵行慧得以获得，并令已得的增长、广大、修习、圆满。

‘‘Tamenaṃ sabrahmacārī evaṃ sambhāventi – ‘ayaṃ kho āyasmā satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

同梵行者们如此赞许他：“这位具寿确实是依止导师，或某位值得尊敬的同梵行者而住，他对他们怀有强烈的惭愧、亲爱与恭敬。诚然，这位具寿知其所知，见其所见！”此法亦导向可爱、可敬、修习、沙门性与和合。

‘‘‘Taṃ kho panāyamāyasmā satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – idaṃ, bhante, kathaṃ; imassa ko atthoti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

再者，这位具寿依止导师，或某位值得尊敬的同梵行者而住，他对他们怀有强烈的惭愧、亲爱与恭敬。他时时前往请教、询问：“尊者，这是什么？此是何义？”那些具寿们就为他开显未开显的，阐明未阐明的，并于种种令他疑惑之法上断除其疑惑。诚然，这位具寿知其所知，见其所见！此法亦导向可爱、可敬、修习、沙门性与和合。

‘‘‘Taṃ kho panāyamāyasmā dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“这位具寿听闻该法后，成就了两种远离：身的远离与心的远离。诚然，这位具寿知其所应知，见其所应见！”此法亦导向亲爱、尊重、修习、沙门性与合一。

‘‘‘Sīlavā [Pg.5] kho panāyamāyasmā pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“这位具寿具戒，以波罗提木叉的防护而住，具足正行与行处，于微小的过失中见到怖畏，受持学处而修学。诚然，这位具寿知其所应知，见其所应见！”此法亦导向亲爱、尊重、修习、沙门性与合一。

‘‘‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“这位具寿多闻，受持所闻，积集所闻。凡是那些宣说初善、中善、后善，具义具文，完全圆满、周遍清净之梵行的法，此等法，他都已多闻、已受持、口诵娴熟、心意审思、以慧善通达。诚然，这位具寿知其所应知，见其所应见！”此法亦导向亲爱、尊重、修习、沙门性与合一。

‘‘‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“这位具寿住于精勤，为断除不善法，为具足善法，具足毅力，坚固精进，于善法不舍重担。诚然，这位具寿知其所应知，见其所应见！”此法亦导向亲爱、尊重、修习、沙门性与合一。

‘‘‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“这位具寿在僧团中时，不作杂语，不作畜生论。或自己说法，或劝请他人，亦不轻蔑圣者的沉默。诚然，这位具寿知其所应知，见其所应见！”此法亦导向亲爱、尊重、修习、沙门性与合一。

‘‘‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“‘这位具寿确实于五取蕴随观生灭而住：‘此是色，此是色之集，此是色之灭；此是受……此是想……此是行……此是识，此是识之集，此是识之灭。’确实，这位具寿知其所应知，见其所应见！’此法亦导向亲爱、尊重、修习、沙门性以及合一。”

‘‘Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī’’ti. Dutiyaṃ.

“诸比丘，此八因、八缘，导向未得之根本梵行慧（ādibrahmacariyikā paññā）的获得，以及已得之慧的增长、广大、修习与圆满。”第二。

3. Paṭhamaappiyasuttaṃ

3. 第一不喜爱经

3. ‘‘Aṭṭhahi[Pg.6], bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

3. “诸比丘，比丘具足八法，便为同梵行者所不喜爱、不悦意、不尊重、不值得效法。是哪八法呢？在此，诸比丘，有比丘：称赞不可爱者，呵责可爱者，贪求利养，贪求恭敬，无惭，无愧，有恶欲，具邪见。诸比丘，比丘具足此八法，便为同梵行者所不喜爱、不悦意、不尊重、不值得效法。”

‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Tatiyaṃ.

“诸比丘，比丘具足八法，便为同梵行者所喜爱、悦意、尊重、值得效法。是哪八法呢？在此，诸比丘，有比丘不称赞不可爱者，不呵责可爱者，不贪求利养，不贪求恭敬，有惭，有愧，少欲，具正见。诸比丘，比丘具足此八法，便为同梵行者所喜爱、悦意、尊重、值得效法。”第三。

4. Dutiyaappiyasuttaṃ

4. 第二不喜爱经

4. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

4. “诸比丘，比丘具足八法，便为同梵行者所不喜爱、不悦意、不尊重、不推崇。是哪八法呢？在此，诸比丘，有比丘：贪求利养，贪求恭敬，贪求不被人轻视，不知时，不知量，不净，多言，对同梵行者恶言谩骂。诸比丘，比丘具足此八法，便为同梵行者所不喜爱、不悦意、不尊重、不推崇。”

‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā’’ti. Catutthaṃ.

“诸比丘，比丘具足八法，便为同梵行者所喜爱、悦意、尊重、推崇。是哪八法呢？在此，诸比丘，有比丘：不贪求利养，不贪求恭敬，不贪求不被人轻视，知时，知量，清净，不多言，不对同梵行者恶言谩骂。诸比丘，比丘具足此八法，便为同梵行者所喜爱、悦意、尊重、推崇。”第四经。

5. Paṭhamalokadhammasuttaṃ

5. 第一世间法经

5. ‘‘Aṭṭhime[Pg.7], bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī’’ti.

5. “诸比丘，有此八种世间法随世间运转，世间也随此八种世间法运转。是哪八种呢？利得与衰失、声誉与不声誉、毁訾与称誉、快乐与痛苦。诸比丘，这八种世间法随世间运转，世间也随这八种世间法运转。”

‘‘Lābho alābho ca yasāyaso ca,Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,Asassatā vipariṇāmadhammā.

“利得与衰失，声誉与不声誉，毁訾与称誉，快乐与痛苦——此等人间法，是无常、非恒久、变易之法。

‘‘Ete ca ñatvā satimā sumedho,Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,Aniṭṭhato no paṭighātameti.

“具念的善慧者，了知此等法后，审察其为变易之法。可意法不动其心，亦不因不可意者而生抵触。”

‘‘Tassānurodhā atha vā virodhā,Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,Sammappajānāti bhavassa pāragū’’ti. pañcamaṃ;

“于彼，顺遂与违逆，皆已扫除、灭尽，不复存在；已达有之彼岸者，了知离尘无忧之境，并如实彻见。”第五。

6. Dutiyalokadhammasuttaṃ

6. 第二世间法经

6. ‘‘Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.

6. “诸比丘，此八种世间法围绕世间而转，世间亦围绕此八种世间法而转。是哪八种呢？即：利与衰，誉与毁，讥与称，乐与苦。诸比丘，此八种世间法围绕世间而转，世间亦围绕此八种世间法而转。”

‘‘Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi. Tatra, bhikkhave, ko viseso ko [Pg.8] adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

“诸比丘，无闻凡夫亦会生起利与衰，誉与毁，讥与称，乐与苦。诸比丘，多闻圣弟子亦会生起利与衰，誉与毁，讥与称，乐与苦。诸比丘，于此，多闻圣弟子与无闻凡夫，有何殊异？有何差别？有何不同呢？”“大德，我等之法，以世尊为根本，以世尊为导师，以世尊为归依处。善哉，大德！惟愿世尊阐明此说之义，比丘众听闻世尊所说后，必当受持。”

‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘assutavato, bhikkhave, puthujjanassa uppajjati lābho. So na iti paṭisañcikkhati – ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ nappajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So na iti paṭisañcikkhati – ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma’nti yathābhūtaṃ nappajānāti’’.

“比丘们，既然如此，你们当善听，善作意，我将要说。”“是的，世尊。”那些比丘对世尊应诺。世尊如此说：“比丘们，无闻凡夫生起利得。他不如是思惟：‘我的此利得已生起，但它是无常、苦、变易之法。’他不如实了知。不利得生起……声誉生起……恶誉生起……讥毁生起……赞誉生起……乐生起……苦生起。他不如是思惟：‘我的此苦已生起，但它是无常、苦、变易之法。’他不如实了知。”

‘‘Tassa lābhopi cittaṃ pariyādāya tiṭṭhati, alābhopi cittaṃ pariyādāya tiṭṭhati, yasopi cittaṃ pariyādāya tiṭṭhati, ayasopi cittaṃ pariyādāya tiṭṭhati, nindāpi cittaṃ pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ pariyādāya tiṭṭhati, sukhampi cittaṃ pariyādāya tiṭṭhati, dukkhampi cittaṃ pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati; uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati; uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati; uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati. So evaṃ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi’’.

利得占据了他的心，不利得也占据了他的心；声誉占据了他的心，恶誉也占据了他的心；讥毁占据了他的心，赞誉也占据了他的心；乐占据了他的心，苦也占据了他的心。他随喜已生起的利得，于不利得则抵触；随喜已生起的声誉，于恶誉则抵触；随喜已生起的赞誉，于讥毁则抵触；随喜已生起的乐，于苦则抵触。他如此陷入随顺与违逆，不解脱于生、老、死、愁、悲、苦、忧、恼。我说：“他不解脱于苦。”

‘‘Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. So iti paṭisañcikkhati – ‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ pajānāti. Uppajjati alābho…pe… uppajjati yaso… uppajjati ayaso… uppajjati nindā… uppajjati pasaṃsā… uppajjati sukhaṃ… uppajjati dukkhaṃ. So iti paṭisañcikkhati – ‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamma’nti yathābhūtaṃ pajānāti’’.

“诸比丘，多闻圣弟子亦会生起利得。他如此省察：‘我已生起此利得，而它实是无常、苦、变易之法。’他如实了知。亦会生起不利得……（中略）……亦会生起声誉……亦会生起恶名……亦会生起讥毁……亦会生起赞誉……亦会生起乐……亦会生起苦。他如此省察：‘我已生起此苦，而它实是无常、苦、变易之法。’他如实了知。”

‘‘Tassa [Pg.9] lābhopi cittaṃ na pariyādāya tiṭṭhati, alābhopi cittaṃ na pariyādāya tiṭṭhati, yasopi cittaṃ na pariyādāya tiṭṭhati, ayasopi cittaṃ na pariyādāya tiṭṭhati, nindāpi cittaṃ na pariyādāya tiṭṭhati, pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati, sukhampi cittaṃ na pariyādāya tiṭṭhati, dukkhampi cittaṃ na pariyādāya tiṭṭhati. So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati; uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati; uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati; uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati. So evaṃ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā’’ti.

“利得亦不能占据他的心，不利得亦不能占据他的心，声誉亦不能占据他的心，恶名亦不能占据他的心，讥毁亦不能占据他的心，赞誉亦不能占据他的心，乐亦不能占据他的心，苦亦不能占据他的心。他于生起的利得不随喜，于不利得不厌逆；于生起的声誉不随喜，于恶名不厌逆；于生起的赞誉不随喜，于讥毁不厌逆；于生起的乐不随喜，于苦不厌逆。他如此舍离随喜与厌逆，便从生、老、死、愁、悲、苦、忧、恼中解脱。我说：‘他从苦中解脱。’诸比丘，这即是多闻圣弟子与无闻凡夫的差别、特胜与不同之处。”

‘‘Lābho alābho ca yasāyaso ca,Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,Asassatā vipariṇāmadhammā.

“利得与不利得，声誉与恶名，讥毁与赞誉，以及乐与苦；此等法于人世间，无常、非恒、是变易法。

‘‘Ete ca ñatvā satimā sumedho,Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,Aniṭṭhato no paṭighātameti.

“具念有智者，了知此变易法，并审谛观察。可意法不扰其心，于不可意不生厌抗。”

‘‘Tassānurodhā atha vā virodhā,Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,Sammappajānāti bhavassa pāragū’’ti. chaṭṭhaṃ;

于彼，顺从与违逆，皆已吹散灭尽，不复存在；已到有之彼岸者，了知离尘无忧之境而如实了知。第六。

7. Devadattavipattisuttaṃ

7. 提婆达多衰败经

7. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra bhagavā devadattaṃ ārabbha bhikkhū āmantesi – ‘‘sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhu[Pg.10], bhikkhave, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho’’.

7. 一时，世尊住在王舍城鹫峰山，提婆达多刚离开不久。在那里，世尊就提婆达多一事对比丘们说：“善哉，比丘们！比丘应时时省察自身的衰败。善哉，比丘们！比丘应时时省察他人的衰败。善哉，比丘们！比丘应时时省察自身的成就。善哉，比丘们！比丘应时时省察他人的成就。比丘们，提婆达多被八种不正法所征服，心被完全占据，是堕恶趣者、堕地狱者、住留一劫者、不可救治者。”

‘‘Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Alābhena, bhikkhave…pe… yasena, bhikkhave… ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

是哪八种呢？比丘们，提婆达多为利得所征服，心被完全占据，是堕恶趣者、堕地狱者、住留一劫者、不可救治者。比丘们，为无利得……（乃至）……为名誉……为恶名……为恭敬……为不恭敬……为恶欲……为恶友谊所征服，心被完全占据，提婆达多是堕恶趣者、堕地狱者、住留一劫者、不可救治者。比丘们，提婆达多正是为这八种不正法所征服，心被完全占据，是堕恶趣者、堕地狱者、住留一劫者、不可救治者。

‘‘Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

善哉，比丘们！比丘应恒常克服已生起的利得而安住；对于已生起的无利得……（乃至）……已生起的名誉……已生起的恶名……已生起的恭敬……已生起的不恭敬……已生起的恶欲……已生起的恶友谊，亦应恒常克服而安住。

‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

“诸比丘，比丘依于何种义利，应彻底克服已生起的利得而住，彻底克服已生起的无利得……乃至……声誉……恶名……恭敬……不恭敬……恶欲……彻底克服已生起的恶友而住？”

‘‘Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“诸比丘，若不彻底克服已生起的利得而住，便会生起诸漏、恼害与热恼；若彻底克服已生起的利得而住，那些诸漏、恼害与热恼便不生起。诸比丘，若不彻底克服已生起的无利得……乃至……不彻底克服已生起的恶友而住，便会生起诸漏、恼害与热恼；若彻底克服已生起的恶友而住，那些诸漏、恼害与热恼便不生起。诸比丘，比丘正是依于此义利，应彻底克服已生起的利得、无利得……乃至……声誉、恶名、恭敬、不恭敬、恶欲与恶友而住。”

‘‘Tasmātiha[Pg.11], bhikkhave, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Sattamaṃ.

“是故，诸比丘，于此教中，你们应当如是学：‘我们将彻底克服已生起的利得、无利得……乃至……声誉、恶名、恭敬、不恭敬、恶欲与恶友而住。’诸比丘，你们确实应当如是学。”第七经。

8. Uttaravipattisuttaṃ

8. 郁多罗衰败经

8. Ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ. Tatra kho āyasmā uttaro bhikkhū āmantesi – ‘‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī’’ti.

8. 一时，具寿郁多罗(Uttara)住在摩醯娑伐都(Mahisavatthu)的桑伽耶迦山(Saṅkheyyaka)，瓦塔迦利迦寺(Vaṭajālikā)中。其时，具寿郁多罗对诸比丘说：“贤友们，善哉，比丘适时省察自身的过患。贤友们，善哉，比丘适时省察他人的过患。贤友们，善哉，比丘适时省察自身的成就。贤友们，善哉，比丘适时省察他人的成就。”

Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena. Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ desentassa – ‘‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī’’ti.

那时，毗沙门(Vessavaṇa)大王因某些事务，正从北方前往南方。毗沙门大王听到了具寿郁多罗在摩醯娑伐都的桑伽耶迦山，瓦塔迦利迦寺中，对诸比丘如是说法之声：“贤友们，善哉，比丘适时省察自身的过患。贤友们，善哉，比丘适时省察他人的过患。贤友们，善哉，比丘适时省察自身的成就。贤友们，善哉，比丘适时省察他人的成就。”

Atha kho vessavaṇṇo mahārājā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ antarahito devesu tāvatiṃsesu pāturahosi. Atha kho vessavaṇṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘‘yagghe mārisa, jāneyyāsi! Eso āyasmā uttaro mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ deseti – ‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti[Pg.12]. Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī’’’ti.

那时，毗沙门(Vessavaṇa)大王——犹如强壮之人屈伸手臂一般——从摩醯娑伐都(Mahisavatthu)地方、桑伽耶(Saṅkheyyaka)山上的瓦塔迦利迦(Vaṭajālikā)寺中消失，出现在三十三(Tāvatiṃsa)天中。于是，毗沙门大王前往天帝释(Sakko devānamindo)之处；抵达后，对天帝释说：“仁者，愿您了知！那位具寿郁多罗(Uttara)正在摩醯娑伐都地方、桑伽耶山上的瓦塔迦利迦寺中，为比丘们如是说法：‘贤友们，比丘时时省察自身的衰损，是为善。贤友们，比丘时时省察他人的衰损……自身的成就……他人的成就，是为善。’”

Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ devesu tāvatiṃsesu antarahito mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ āyasmato uttarassa sammukhe pāturahosi. Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uttaraṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ uttaraṃ etadavoca –

那时，天帝释——犹如强壮之人屈伸手臂一般——从三十三天中消失，出现在摩醯娑伐都地方、桑伽耶山上的瓦塔迦利迦寺中，显现于具寿郁多罗面前。于是，天帝释前往具寿郁多罗之处；抵达后，顶礼具寿郁多罗，立于一旁。立于一旁后，天帝释对具寿郁多罗如是说：

‘‘Saccaṃ kira, bhante, āyasmā uttaro bhikkhūnaṃ evaṃ dhammaṃ desesi – ‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti, sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hotī’’’ ti? ‘‘Evaṃ, devānamindā’’ti. ‘‘Kiṃ panidaṃ, bhante, āyasmato uttarassa sakaṃ paṭibhānaṃ, udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassā’’ti? ‘‘Tena hi, devānaminda, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājāna’’nti.

“尊者，据说具寿郁多罗确实这样为比丘们说法——‘贤友，比丘时时省察自身的衰损，是好的；贤友，比丘时时省察他人的衰损……自身的成就……他人的成就，是好的。’这是真的吗？”“正是如此，天帝。”“那么，尊者，这是具寿郁多罗自己的智慧，还是那位世尊、阿罗汉、正等觉者的言教呢？”“那么，天帝，我将为你做一个譬喻。在此，有些智者能通过譬喻理解所说之义。”

‘‘Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. Tato mahājanakāyo dhaññaṃ āhareyya – kājehipi piṭakehipi ucchaṅgehipi añjalīhipi. Yo nu kho, devānaminda, taṃ mahājanakāyaṃ upasaṅkamitvā evaṃ puccheyya – ‘kuto imaṃ dhaññaṃ āharathā’ti, kathaṃ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā’’ti? ‘‘‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā’’ti. ‘‘Evamevaṃ kho, devānaminda, yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa. Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’’ti.

“天帝，譬如村庄或市镇不远处有一大堆谷物，大众便从那里用扁担、用篮子、用衣襟、用合掌运走谷物。天帝，若有人走近那群大众，这样问道：‘你们从哪里运来这些谷物？’天帝，那群大众若要正确地回答，该如何回答呢？”“尊者，那群大众若要正确地回答，会回答说：‘我们是从那一大堆谷物那里运来的。’”“正是如此，天帝，凡是任何善说，全都是那位世尊、阿罗汉、正等觉者的言教。我们和其他人都是从中一再汲取而宣说。”

‘‘Acchariyaṃ, bhante, abbhutaṃ bhante! Yāva subhāsitaṃ cidaṃ āyasmatā uttarena – ‘yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa[Pg.13]. Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’ti. Ekamidaṃ, bhante uttara, samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

“稀有啊，尊者！未曾有啊，尊者！具寿郁多罗此言说得多善妙啊：‘凡是任何善说，全都是那位世尊、阿罗汉、正等觉者的言教。我们和其他人都是从中一再汲取而宣说。’尊者郁多罗，有一次，在提婆达多离开后不久，世尊住在王舍城的鹫峰山。在那里，世尊就提婆达多之事对比丘们说：”

‘‘Sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ…pe… attasampattiṃ… parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; alābhena, bhikkhave…pe… yasena, bhikkhave … ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

“善哉，诸比丘！比丘当适时省察自己的衰损。善哉，诸比丘！比丘当适时省察他人的衰损……省察自己的成就……省察他人的成就。诸比丘！提婆达多为八种非善士法所征服，心被占据，是堕恶趣者、堕地狱者、住一劫者、不可救治者。是哪八种呢？诸比丘！提婆达多为利得所征服，心被占据，是堕恶趣者、堕地狱者、住一劫者、不可救治者；为不利得……为声誉……为不善名……为恭敬……为不恭敬……为恶欲……为恶友所征服，心被占据，是堕恶趣者、堕地狱者、住一劫者、不可救治者。诸比丘！提婆达多正是为这八种非善士法所征服，心被占据，是堕恶趣者、堕地狱者、住一劫者、不可救治者。”

‘‘Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“善哉，诸比丘！比丘应一再征服已生起的利得而住；一再征服已生起的不利得……一再征服已生起的声誉……一再征服已生起的不善名……一再征服已生起的恭敬……一再征服已生起的不恭敬……一再征服已生起的恶欲……一再征服已生起的恶友而住。”

‘‘Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

“诸比丘！比丘缘于何种利益，应一再征服已生起的利得而住；一再征服已生起的不利得……一再征服已生起的声誉……一再征服已生起的不善名……一再征服已生起的恭敬……一再征服已生起的不恭敬……一再征服已生起的恶欲……一再征服已生起的恶友而住呢？”

‘‘Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa [Pg.14] te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya; uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ … uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“诸比丘，因为若不降伏已生起的利得而住，就会生起诸漏、苦恼与热恼；但若降伏已生起的利得而住，那些诸漏、苦恼与热恼就不会生起。诸比丘，若不降伏已生起的无利得……乃至不降伏已生起的恶友而住，就会生起诸漏、苦恼与热恼；但若降伏已生起的恶友而住，那些诸漏、苦恼与热恼就不会生起。诸比丘，比丘正是缘于此义利，应一再降伏已生起的利得而住；应一再降伏已生起的无利得……乃至……应一再降伏已生起的恶友而住。”

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmāti. Evañhi vo, bhikkhave, sikkhitabba’’nti.

“因此，诸比丘，于此，你们应当这样修学：‘我们将一再降伏已生起的利得而住；……乃至我们将一再降伏已生起的恶友而住。’诸比丘，你们确实应当这样修学。”

‘‘Ettāvatā, bhante uttara, manussesu catasso parisā – bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo. Nāyaṃ dhammapariyāyo kismiñci upaṭṭhito. Uggaṇhatu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Pariyāpuṇātu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Dhāretu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ. Atthasaṃhito ayaṃ, bhante, dhammapariyāyo ādibrahmacariyako’’ti. Aṭṭhamaṃ.

“郁多罗大德，在人间有此四众：比丘、比丘尼、优婆塞、优婆夷。此法门尚未在任何众会中现起。大德，愿具寿郁多罗学习此法门！大德，愿具寿郁多罗通达此法门！大德，愿具寿郁多罗受持此法门！大德，此法门与义利相应，是梵行的开端。”第八。

9. Nandasuttaṃ

9. 难陀经

9. ‘‘‘Kulaputto’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Balavā’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Pāsādiko’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Tibbarāgo’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi – ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.

9. “诸比丘，称难陀为‘良家子’者，是如实说。诸比丘，称难陀为‘有力者’者，是如实说。诸比丘，称难陀为‘仪表庄严者’者，是如实说。诸比丘，称难陀为‘欲染深重者’者，是如实说。诸比丘，难陀守护根门、饮食知量、勤修清醒、具足念与正知，除此以外，他还能凭借什么来圆满、清净地修持梵行呢？诸比丘，在这些当中，此即是难陀的守护根门。诸比丘，若难陀需观东方，他以心周遍作意后，方观东方，思惟：‘我如是观东方时，贪欲与忧恼诸恶不善法将不侵扰。’如是，他于此保持正知。

‘‘Sace[Pg.15], bhikkhave, nandassa pacchimā disā āloketabbā hoti…pe… uttarā disā āloketabbā hoti… dakkhiṇā disā āloketabbā hoti… uddhaṃ ulloketabbā hoti… adho oloketabbā hoti… anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi – ‘evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.

“诸比丘，若难陀需观西方……乃至……需观北方……需观南方……需向上看……需向下看……需观隅方，他以心周遍作意后，方观隅方，思惟：‘我如是观隅方时，贪欲与忧恼诸恶不善法将不侵扰。’如是，他于此保持正知。诸比丘，此实为难陀的守护根门。

‘‘Tatridaṃ, bhikkhave, nandassa bhojane mattaññutāya hoti. Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Idaṃ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.

“诸位比丘，于此，这是难陀的饮食知量。诸位比丘，在此，难陀如理省察后食用食物：‘不是为了嬉戏，不是为了骄慢，不是为了装饰，不是为了庄严，只是为了此身的住立与存续，为止息饥饿之苦，为资助梵行。如此，我将消除旧的感受，不令新的感受生起，我将得以维持生命、无过失且安住。’诸位比丘，这即是难陀的饮食知量。”

‘‘Tatridaṃ, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti. Idha, bhikkhave, nando divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Idaṃ kho, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.

“诸位比丘，于此，这是难陀的勤修清醒。诸位比丘，在此，难陀白日以经行与静坐，从诸盖法中净化其心；夜晚初更时，以经行与静坐，从诸盖法中净化其心；夜晚中更时，他以右胁行狮子卧，一足搭于另一足上，具念、正知，作意起身之想；夜晚后更时，他起来以经行与静坐，从诸盖法中净化其心。诸位比丘，这即是难陀的勤修清醒。”

‘‘Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti. Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā…pe… abbhatthaṃ gacchanti. Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti.

“诸位比丘，于此，这是难陀的正念正知。诸位比丘，在此，难陀了知感受的生起，了知感受的现起，了知感受的灭去；了知想……了知寻……乃至灭去。诸位比丘，这即是难陀的正念正知。”

‘‘Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti! Navamaṃ.

“诸位比丘，除此之外，还需说什么呢？难陀守护根门，饮食知量，勤修清醒，具足正念正知，由此他才得以圆满、清净地修持梵行。第九经。”

10. Kāraṇḍavasuttaṃ

10. 迦兰陀婆经

10. Ekaṃ [Pg.16] samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.

10. 一时，世尊住在瞻波城(Campā)的伽伽拉(Gaggarā)池岸边。当时，诸比丘因一位比丘的过失而指责他。那位比丘被诸比丘因其过失而指责时，却以他言搪塞，将话题引向外，并且显露出愤怒、嗔恚和不悦。

Atha kho bhagavā bhikkhū āmantesi – ‘‘niddhamathetaṃ, bhikkhave, puggalaṃ; niddhamathetaṃ, bhikkhave, puggalaṃ. Apaneyyeso, bhikkhave, puggalo. Kiṃ vo tena paraputtena visodhitena ! Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī’’ti!

于是，世尊对诸比丘说：“诸比丘，驱逐此人！诸比丘，驱逐此人！诸比丘，此人应被摈除。要那需要被清除的他人之子，于你们何益？诸比丘，于此，某个人的前进、后退、前瞻、环顾、屈、伸、持僧伽梨与衣钵，都和其他贤善的比丘们一样——只要诸比丘还没有见到他的过失。而当诸比丘见到他的过失时，便如此了知他：‘此乃败坏沙门者，沙门之糠秕，沙门之渣滓。’如此了知他后，便将其清除于外。此为何故？‘莫令其污染其他贤善的比丘！’”

‘‘Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti. Tassa tādisaṃyeva mūlaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva nāḷaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ; tādisaṃyeva pattaṃ hoti, seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ – yāvassa sīsaṃ na nibbattati. Yato ca khvassa sīsaṃ nibbattati, tamenaṃ evaṃ jānanti – ‘yavadūsīvāyaṃ yavapalāpo yavakāraṇḍavo’ti. Tamenaṃ iti viditvā samūlaṃ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. Taṃ kissa hetu? Mā aññe bhaddake yave dūsesīti!

“诸比丘，譬如在良田麦中，或生败麦之草、麦之糠秕、麦之渣滓。其根、其秆、其叶，皆与贤善之麦无异——乃至其尚未出穗。而当其出穗时，人便如此了知：‘此乃败麦之草、麦之糠秕、麦之渣滓。’如此了知后，便将其连根拔起，弃于麦田之外。此为何故？‘莫令其污染其他贤善之麦！’”

‘‘Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa [Pg.17] bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

诸比丘，正是如此。于此，某个人的前进、后退、前瞻、环顾、屈、伸、持僧伽梨衣钵，都与其他贤善的比丘们一样——只要诸比丘还未见到他的过失。而当诸比丘见到他的过失时，便如此认识他：“此人是败坏沙门者，是沙门中的糠秕，是沙门中的垃圾。”如此了知后，便将他摈除于外。此是何因？为勿令其玷污其他贤善的比丘。

‘‘Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṃ puñjaṃ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apavahati. Tamenaṃ sāmikā sammajjaniṃ gahetvā bhiyyosomattāya apasammajjanti. Taṃ kissa hetu? Mā aññe bhaddake dhaññe dūsesīti! Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

诸比丘，譬如扬簸大谷堆时，其中坚实、有精华的谷粒会聚于一处，而那些软弱、是糠秕的谷粒则被风吹向一旁。其主人们便拿起扫帚，将其更加彻底地扫除。此是何因？为勿令其污染其他优良的谷物！诸比丘，正是如此。于此，某个人的前进、后退、前瞻、环顾、屈、伸、持僧伽梨衣钵，都与其他贤善的比丘们一样——只要诸比丘还未见到他的过失。而当诸比丘见到他的过失时，便如此认识他：“此人是败坏沙门者，是沙门中的糠秕，是沙门中的垃圾。”如此了知后，便将他摈除于外。此是何因？为勿令其玷污其他贤善的比丘。

‘‘Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So yaṃ yadeva rukkhaṃ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṃ paṭinadanti; yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti. Tamenaṃ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṃ visodheti, anto suvisodhitaṃ visodhetvā udapānapanāḷiṃ yojeti. Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ, seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ – yāvassa bhikkhū āpattiṃ na passanti. Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ [Pg.18] jānanti – ‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṃ iti viditvā bahiddhā nāsenti. Taṃ kissa hetu? Mā aññe bhaddake bhikkhū dūsesī’’ti.

“比丘们，譬如有人需要水管，便拿着锋利的斧头进入森林。他用斧背敲击任何一棵树，那些坚实而有心材的树，被斧背敲击时会发出坚实的声音；而那些内部腐烂、潮湿、秽杂的树，被斧背敲击时会发出空洞的声音。他便从根部砍断它，从根部砍断后，再砍断树梢，砍断树梢后，将内部彻底清理干净，将内部彻底清理干净后，便将它用作水管。正是如此，比丘们，于此，有某种人：他的前进后退、前瞻后顾、屈伸、持僧伽梨与衣钵，都和那些贤善的比丘一样——只要比丘们还没有发现他的过患。而当比丘们发现他的过患时，便如此知道：‘此人是玷污沙门者，是沙门中的糠秕，是沙门中的垃圾。’如此知道后，便将他驱逐出去。这是什么缘故呢？以免他污染其他贤善的比丘。”

‘‘Saṃvāsāyaṃ vijānātha, pāpiccho kodhano iti;

Makkhī thambhī paḷāsī ca, issukī maccharī saṭho.

“通过共住当知晓此人：他有恶欲、易怒、抹煞功德、固执、好争竞、嫉妒、悭吝、狡诈。

‘‘Santavāco janavati, samaṇo viya bhāsati;

Raho karoti karaṇaṃ, pāpadiṭṭhi anādaro.

“于众人中言语柔和，言谈犹如沙门；于隐密处行恶业，怀邪见而无敬意。

‘‘Saṃsappī ca musāvādī, taṃ viditvā yathātathaṃ;

Sabbe samaggā hutvāna, abhinibbajjayātha naṃ.

“他动摇不定而说妄语，如实了知此人后，众人当和合一致，将他驱逐出去。

‘‘Kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha ;

Tato palāpe vāhetha, assamaṇe samaṇamānine.

“当吹走垃圾，当清除秽物；然后，驱逐那些非沙门而自认沙门的糠秕。

‘‘Niddhamitvāna pāpicche, pāpaācāragocare;

Suddhāsuddhehi saṃvāsaṃ, kappayavho patissatā;

Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. dasamaṃ;

“驱逐了那些有恶欲、行径与所行处邪恶的人后，你们清净者，当具足敬念与清净者共住。然后，你们和合而有智慧，将达到苦的终结。”第十

Mettāvaggo paṭhamo.

慈品第一

Tassuddānaṃ –

此品总摄颂为：

Mettaṃ paññā ca dve piyā, dve lokā dve vipattiyo;

Devadatto ca uttaro, nando kāraṇḍavena cāti.

慈(经)、慧(经)、二喜爱(经)、二世间灾患(经)、提婆达多(经)、郁多罗(经)、难陀(经)与迦兰陀(经)。

2. Mahāvaggo

2. 大品

1. Verañjasuttaṃ

1. 维兰迦经

11. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā [Pg.19] ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca –

11. 如是我闻。一时，世尊住在维兰迦(Verañjā)的那勒儒布基曼达(Naḷerupucimanda)树下。那时，维兰迦婆罗门前往世尊那里，到达后，与世尊互相问候，交换了友善且值得忆念的言语，然后坐于一旁。坐于一旁的维兰迦婆罗门对世尊这样说：

‘‘Sutaṃ 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. ‘‘Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā’’ti.

“乔达摩尊者，我听过这样的说法：‘沙门乔达摩不向年老、年长、年高望重、阅历丰富、年事已高的婆罗门礼敬、起身迎接，或以座位邀请。’乔达摩尊者，此言确实如此。尊者乔达摩确实不向年老、年长、年高望重、阅历丰富、年事已高的婆罗门礼敬、起身迎接，或以座位邀请。乔达摩尊者，这实在不妥。”“婆罗门，在这有天神、魔罗、梵天的世界，以及有沙门、婆罗门、天神与人类的众生中，我看不到任何我应礼敬、起身迎接或以座位邀请之人。婆罗门，如来若礼敬、起身迎接或以座位邀请任何人，其人头颅便会坠地。”

‘‘Arasarūpo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“乔达摩尊者是无味者！”“婆罗门，确实有这样一种方式，依此方式如实说我者，可说：‘沙门乔达摩是无味者’。婆罗门，凡是那些色之悦、声之悦、香之悦、味之悦、触之悦，如来已断除，已断其根，使之如棕榈树桩，令其不复存在，于未来不再生起。婆罗门，这才是那种方式，依此方式如实说我者，可说：‘沙门乔达摩是无味者’，但这并非你所意指的。”

‘‘Nibbhogo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“乔达摩尊者是无享用者！”“婆罗门，确实有这样一种途径，若有人依此途径如实地说我，可以说：‘沙门乔达摩是无享用者’。婆罗门，那些色之享用、声之享用、香之享用、味之享用、触之享用，如来已舍弃，已断其根，如截顶的棕榈树，已使其不复存在，于未来无生起之法。婆罗门，这才是那种途径，若有人依此途径如实地说我，可以说：‘沙门乔达摩是无享用者’，但并非你所意指的。”

‘‘Akiriyavādo [Pg.20] bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“乔达摩尊者是无作为论者！”“婆罗门，确实有这样一种途径，若有人依此途径如实地说我，可以说：‘沙门乔达摩是无作为论者’。婆罗门，我确实宣说不造作身恶行、语恶行、意恶行；我宣说不造作种种恶不善法。婆罗门，这才是那种途径，若有人依此途径如实地说我，可以说：‘沙门乔达摩是无作为论者’，但并非你所意指的。”

‘‘Ucchedavādo bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“乔达摩尊者是断灭论者！”“婆罗门，确实有这样一种途径，若有人依此途径如实地说我，可以说：‘沙门乔达摩是断灭论者’。婆罗门，我确实宣说断灭贪、嗔、痴；我宣说断灭种种恶不善法。婆罗门，这才是那种途径，若有人依此途径如实地说我，可以说：‘沙门乔达摩是断灭论者’，但并非你所意指的。”

‘‘Jegucchī bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“尊者乔达摩是厌恶者！”“婆罗门，确实有此方式，依此方式，如实说我者可说：“沙门乔达摩是厌恶者。”婆罗门，我厌恶身恶行、语恶行、意恶行；我厌恶陷入种种邪恶不善之法。婆罗门，这便是那种方式，依此方式，如实说我者可说：“沙门乔达摩是厌恶者。”但这并非你所意指的。”

‘‘Venayiko bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“尊者乔达摩是调伏者！”“婆罗门，确实有此方式，依此方式，如实说我者可说：“沙门乔达摩是调伏者。”婆罗门，我确实为调伏贪、嗔、痴而说法，为调伏种种邪恶不善之法而说法。婆罗门，这便是那种方式，依此方式，如实说我者可说：“沙门乔达摩是调伏者。”但这并非你所意指的。”

‘‘Tapassī bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti. Tapanīyāhaṃ[Pg.21], brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī’’ti.

“乔达摩尊者是苦行者！”“婆罗门，确实有此道理，依此道理，如理言说者可说：“沙门乔达摩是苦行者”。婆罗门，我宣说身恶行、语恶行、意恶行是能引生热恼的邪恶不善法。婆罗门，任何人已断除、根绝了那些能引生热恼的邪恶不善法，使之如多罗树桩，令之不再存在，于未来不复生起，我称之为“苦行者”。如来已断除、根绝了那些能引生热恼的邪恶不善法，使之如多罗树桩，令之不再存在，于未来不复生起。婆罗门，此即是其道理，依此道理，如理言说者可说：“沙门乔达摩是苦行者”，但这并非你所指的意思。”

‘‘Apagabbho bhavaṃ gotamo’’ti! ‘‘Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi.

“乔达摩尊者是不入胎者！”“婆罗门，确实有此道理，依此道理，如理言说者可说：“沙门乔达摩是不入胎者”。婆罗门，任何人未来的卧胎与再有已断除、根绝，使之如多罗树桩，令之不再存在，于未来不复生起，我称之为“不入胎者”。如来未来的卧胎与再有已断除、根绝，使之如多罗树桩，令之不再存在，于未来不复生起。婆罗门，此即是其道理，依此道理，如理言说者可说：“沙门乔达摩是不入胎者”，但这并非你所指的意思。”

‘‘Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo – ‘jeṭṭho vā kaniṭṭho vā’’’ti? ‘‘Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī’’ti.

“婆罗门，譬如母鸡有八、十或十二枚卵。彼等为母鸡所善覆、善暖、善育。在那些小鸡中，若有一只最先用爪尖或喙尖啄破蛋壳，平安地孵出，应如何称呼它——是‘年长’还是‘年幼’？”“乔达摩尊者，应称它为‘年长’。乔达摩尊者，它确实是它们之中的年长者。”

‘‘Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.

“婆罗门，正是如此，于处在无明中、如蛋一般、被缠裹的众生中，我打破无明蛋壳，独自一人在世间现证无上正等正觉。婆罗门，我实为世间之年长者、最胜者。婆罗门，我发起的精进不懈，安住的念不忘，身已轻安无躁，心已得定专一。”

‘‘So [Pg.22] kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.

“婆罗门，我确实离于诸欲，离于诸不善法，有寻、有伺，具足离生喜乐，成就并安住于初禅。由寻、伺寂止，内等净，心一趣性，无寻、无伺，具足定生喜乐，成就并安住于第二禅。又因离喜，我安住于舍，具念、正知，以身感受乐——此即圣者们所称赞的‘具舍、具念、乐住’——成就并安住于第三禅。由断乐与断苦，以及先前喜、忧的止息，不苦不乐，舍念清净，成就并安住于第四禅。”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

当心如此安定、清净、明洁、无秽、离诸染、柔软、堪任、稳固、达至不动时，我将心倾向于宿住随念智(pubbenivāsānussatiñāṇa)。我忆念起种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多坏劫、许多成劫、许多坏成劫——“我曾在某处，有如是名，如是族姓，如是容色，食如是食，感受如是苦乐，寿命如是。我从彼处死，生于某处；于彼处，我亦有如是名，如是族姓，如是容色，食如是食，感受如是苦乐，寿命如是。我从彼处死，生于此处。”如是，我忆念起种种具有行相与细节的宿住。

‘‘Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

婆罗门，此乃我在夜之初更所证得的第一明(vijjā)；无明已破，明已生；黑暗已除，光明已生，对于不放逸、热忱、精勤而住者，正是如此。婆罗门，此乃我之初次突破，犹如小鸡破壳而出。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte [Pg.23] suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.

当心如此安定、清净、明净、无瑕、离随烦恼、柔软、堪任、稳固、达不动时，我将心转向了知有情死生之智(cutūpapātañāṇa)。我以清净、超胜人眼的天眼(dibbacakkhu)，看见有情死去、再生，卑劣、高贵，美貌、丑陋，往善趣、往恶趣，我了知有情随业而往——“诚然，此等有情具足身恶行、语恶行、意恶行，诽谤圣者，怀有邪见，受持邪见之业。他们身坏命终后，生于恶处、恶趣、堕处、地狱。”“又，诚然，此等有情具足身善行、语善行、意善行，不诽谤圣者，怀有正见，受持正见之业。他们身坏命终后，生于善趣、天界。”就这样，我以清净、超胜人眼的天眼，看见有情死去、再生，卑劣、高贵，美貌、丑陋，往善趣、往恶趣，我了知有情随业而往。

‘‘Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

婆罗门，此乃是我于夜之中分所证得的第二明(vijjā)：无明已除，明已生；黑暗已除，光明已生——对于不放逸、热忱、精勤而住者，正是如此。婆罗门，此乃是我的第二次破壳而出(abhinibbhidā)，犹如小鸡破蛋壳而出一般。

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

当心如此得定、清净、皎洁、无瑕、离诸随烦恼、柔软、堪任、安住、达至不动时，我将心倾向于诸漏(āsava)灭尽智。我如实了知：“此是苦。”我如实了知：“此是苦之集。”我如实了知：“此是苦之灭。”我如实了知：“此是导向苦灭之道。”我如实了知：“此是诸漏。”我如实了知：“此是漏之集。”我如实了知：“此是漏之灭。”我如实了知：“此是导向漏灭之道。”我如是知、如是见，心从欲漏、有漏、无明漏中解脱。于解脱中，生起“已解脱”之智。我了知：“生已尽，梵行已立，所作已办，为此更无余事。”

‘‘Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno[Pg.24], yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā’’ti.

婆罗门，此乃我于后夜时分所证得的第三明(vijjā)。无明(avijjā)已除，明已生；黑暗已除，光明已生，一如于不放逸、热忱、勇猛而住者。婆罗门，此乃我的第三次突破(abhinibbhidā)，犹如雏鸡破蛋壳而出。

Evaṃ vutte verañjo brāhmaṇo bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

世尊如是说后，维兰迦婆罗门对世尊说：“乔达摩尊者是至长者，乔达摩尊者是至胜者。绝妙，乔达摩尊者！绝妙，乔达摩尊者！乔达摩尊者，譬如有人扶正倒置之物，揭开覆盖之物，为迷路者指明道路，或在暗处持油灯，使有眼者能见色；正是这样，乔达摩尊者以种种方式阐明了法。我今归依乔达摩尊者、法及比丘僧团。愿乔达摩尊者忆持我为优婆塞，从今日起，终生归依。”第一经竟。

2. Sīhasuttaṃ

2. 师子经

12. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti.

12. 一时，世尊住在毗舍离(Vesālī)大林中的重阁讲堂。那时，许多声名显赫的离车人(Licchavī)聚集在议事堂而坐，以种种方式称赞佛，称赞法，称赞僧。

Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.

那时，师子将军(Sīha senāpati)是尼乾陀(Nigaṇṭha)的弟子，也坐在此会中。于是，师子将军心想：“毫无疑问，那位世尊必定是阿罗汉、正等正觉者，因为这些声名显赫的离车人正聚集在议事堂，以种种方式称赞佛、法、僧。我何不去拜见那位世尊、阿罗汉、正等正觉者呢？”于是，师子将军去到尼乾陀·若提子(Nigaṇṭha Nāṭaputta)那里，对他说：“尊者，我希望能去拜见沙门乔达摩。”

‘‘Kiṃ [Pg.25] pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’ti. Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.

“师子(Sīha)，你身为作业论者，为何要去见那无作业论者沙门乔达摩呢？师子，沙门乔达摩是无作业论者，他教导无作业之法，并以此教导弟子。”于是，师子将军想去拜见世尊的意向便平息了。

Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.

第二次，许多知名的离车人(Licchavī)在议事堂(santhāgāra)聚集而坐，以各种方式称赞佛陀……法……僧团。第二次，师子将军心中想道：“毫无疑问，那位世尊必定是阿罗汉、正自觉者，所以这些众多知名的离车人才会在议事堂聚集而坐，以各种方式称赞佛陀、法与僧团。我何不去拜见那位世尊、阿罗汉、正自觉者呢？”于是，师子将军去到尼乾陀·若提子(Nigaṇṭha Nāṭaputta)那里，对他说道：“尊者，我想要去拜见沙门乔达摩。”

‘‘Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.

“师子，你身为作业论者，为何要去见那无作业论者沙门乔达摩呢？师子，沙门乔达摩是无作业论者，他教导无作业之法，并以此教导弟子。”于是，师子将军第二次生起的想去拜见世尊的意向便平息了。

Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi – ‘‘nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Kiṃ hime karissanti nigaṇṭhā [Pg.26] apalokitā vā anapalokitā vā? Yaṃnūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddha’’nti.

第三次，众多声名显赫的离车人在议事堂聚集而坐，以各种方式称赞佛陀……法……僧团。第三次，师子将军心中想道：“毫无疑问，那位世尊必定是阿罗汉、正自觉者，所以这些众多声名显赫的离车人才会在议事堂聚集而坐，以各种方式称赞佛陀、法与僧团。那些尼乾陀，无论我禀告或不禀告，他们能对我做什么呢？我何不不禀告尼乾陀，就去拜见那位世尊、阿罗汉、正自觉者呢？”

Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca –

于是，师子将军率领五百辆车，于午后从毗舍离出发前去拜见世尊。乘车至车路尽头，他便下车步行。于是，师子将军去到世尊之处，顶礼世尊后，坐于一旁。坐于一旁后，师子将军对世尊说：

‘‘Sutaṃ metaṃ, bhante – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṃsu – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta’’nti.

“世尊，我曾听闻：‘沙门乔达摩是无所作论者，他教导无所作之法，并以此调教弟子。’世尊，那些如此说的人——‘沙门乔达摩是无所作论者，他教导无所作之法，并以此调教弟子’——他们是否如实转述了世尊所说，没有以不实之词诽谤世尊，并且解说了法与随法，而没有任何合乎正法的言论或随论会招致非难吗？世尊，因为我们不想诽谤世尊。”

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，有一种方式，依此方式如理言说者，可以这样说我：‘沙门乔达摩是不作业论者，他为不作业而说法，并以此教导弟子。’”

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，有一种方式，依此方式如理言说者，可以这样说我：‘沙门乔达摩是作业论者，他为作业而说法，并以此教导弟子。’”

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，有一种方式，依此方式如理言说者，可以这样说我：‘沙门乔达摩是断灭论者，他为断灭而说法，并以此教导弟子。’”

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，有一种方式，依此方式如理言说者，可以这样说我：‘沙门乔达摩是厌恶者，他为厌恶而说法，并以此教导弟子。’”

‘‘Atthi[Pg.27], sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，有一种方式，依此方式如理言说者，可以这样说我：‘沙门乔达摩是除去者，他为除去而说法，并以此教导弟子。’”

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，有一种方式，依此方式如理言说者，可以这样说我：‘沙门乔达摩是烧灼者，他为烧灼而说法，并以此教导弟子。’”

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，有一种方式，依此方式如理言说者，可以这样说我：‘沙门乔达摩是不入胎者，他为不入胎而说法，并以此教导弟子。’”

‘‘Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，有一种方式，依此方式如理言说者，可以这样说我：‘沙门乔达摩是安慰者，他为安慰而说法，并以此教导弟子。’”

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“狮子，是依于何种方式，如理而言者会说：‘沙门乔达摩是无作论者(akiriyavādo)，他为无作而教导法，并以此调伏弟子’呢？狮子，我确实宣说不应作身恶行、语恶行、意恶行；我宣说不应作种种邪恶的不善法。狮子，这正是那种方式，依此方式，如理而言者会说：‘沙门乔达摩是无作论者，他为无作而教导法，并以此调伏弟子。’”

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“狮子，是依于何种方式，如理而言者会说：‘沙门乔达摩是有作论者(kiriyavādo)，他为有作而教导法，并以此调伏弟子’呢？狮子，我确实宣说应行身善行、语善行、意善行；我宣说应行种种善法。狮子，这正是那种方式，依此方式，如理而言者会说：‘沙门乔达摩是有作论者，他为有作而教导法，并以此调伏弟子。’”

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa [Pg.28] mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“狮子，是依于何种方式，如理而言者会说：‘沙门乔达摩是断灭论者(ucchedavādo)，他为断灭而教导法，并以此调伏弟子’呢？狮子，我确实宣说应断除贪、瞋、痴；我宣说应断除种种邪恶的不善法。狮子，这正是那种方式，依此方式，如理而言者会说：‘沙门乔达摩是断灭论者，他为断灭而教导法，并以此调伏弟子。’”

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

师子，是依于何种方式，如理说者会说：“沙门乔达摩是厌恶者，他为了厌恶而说法，并且以此教导弟子”呢？师子，我厌恶身恶行、语恶行、意恶行；我厌恶陷入种种邪恶的不善法。师子，这正是那种方式，依此方式，如理说者会说：“沙门乔达摩是厌恶者，他为了厌恶而说法，并且以此教导弟子。”

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

师子，是依于何种方式，如理说者会说：“沙门乔达摩是调伏者，他为了调伏而说法，并且以此教导弟子”呢？师子，我为了调伏贪、瞋、痴而说法；我为了调伏种种邪恶的不善法而说法。师子，这正是那种方式，依此方式，如理说者会说：“沙门乔达摩是调伏者，他为了调伏而说法，并且以此教导弟子。”

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“狮子，以何种方式，如理言说者当说：‘沙门乔达摩是苦行者，为苦行而说法，并以此调教弟子’呢？狮子，我说，诸邪恶不善法，即身恶行、语恶行、意恶行，是应被烧灼的。狮子，若有任何人，其应被烧灼的诸邪恶不善法已被断除，根已被切断，如同断头棕榈树，已使其不复存在，于未来不复生起，我称此人为‘苦行者’。狮子，如来的诸应被烧灼的邪恶不善法已被断除，根已被切断，如同断头棕榈树，已使其不复存在，于未来不复生起。狮子，这即是其方式，如理言说者当依此方式说：‘沙门乔达摩是苦行者，为苦行而说法，并以此调教弟子’。”

‘‘Katamo [Pg.29] ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Yassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“狮子，以何种方式，如理言说者当说：‘沙门乔达摩是不再入胎者，为不再入胎而说法，并以此调教弟子’呢？狮子，若有任何人，其未来的卧于母胎、再有新生已被断除，根已被切断，如同断头棕榈树，已使其不复存在，于未来不复生起，我称此人为‘不再入胎者’。狮子，如来未来的卧于母胎、再有新生已被断除，根已被切断，如同断头棕榈树，已使其不复存在，于未来不复生起。狮子，这即是其方式，如理言说者当依此方式说：‘沙门乔达摩是不再入胎者，为不再入胎而说法，并以此调教弟子’。”

‘‘Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’’’ti.

“师子，是依何种方式，如理言说者当说：‘沙门乔达摩是安慰者，他为得安慰而说法，并以此调伏弟子’？师子，我确实是安慰者，以无上之安慰；我为得安慰而说法，并以此调伏弟子。师子，这正是那种方式，如理言说者当说：‘沙门乔达摩是安慰者，他为得安慰而说法，并以此调伏弟子’。”

Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

世尊如是说后，师子将军对世尊说道：“世尊，善哉！世尊，善哉！……世尊，愿您忆持我为优婆塞，从今日起，终生归依。”

‘‘Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ – ‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti. Atha ca pana bhagavā evamāha – ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

“师子，你要审察而后行。审察而后行，对你这样声名显赫之人是好事。”“世尊，正因世尊对我如此说道：‘师子，你要审察而后行。审察而后行，对你这样声名显赫之人是好事’，我才愈发欢喜、满足。世尊，若是其他外道得我为弟子，他们会举着旗帜遍行整个毗舍离，宣称：‘师子将军已成为我们的弟子！’然而世尊却对我说：‘师子，你要审察而后行。审察而后行，对你这样声名显赫之人是好事。’世尊，我今第二次归依世尊、法以及比丘僧团。愿世尊忆持我为优婆塞，从今日起，终生归依。”

‘‘Dīgharattaṃ [Pg.30] kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti, atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

“师子（Sīha），你的家族长久以来是尼乾陀（nigaṇṭha）的井泉，你应该认为，凡前来的尼乾陀都应给予食物。”“世尊，世尊对我这样说：‘师子，你的家族长久以来是尼乾陀的井泉，你应该认为，凡前来的尼乾陀都应给予食物。’此话令我内心更加喜悦和满足。世尊，我曾听闻：‘沙门乔达摩说：“只应布施给我，只应布施给我的弟子；布施给我才有大果报，布施给他人则无大果报；布施给我的弟子才有大果报，布施给他人的弟子则无大果报。”’然而，世尊却劝导我也要对尼乾陀行布施。再者，世尊，于此我们自会知晓时机。世尊，我今第三次归依世尊、法与比丘僧团。祈愿世尊从今日起，忆持我为终生归依的优婆塞。”

Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

那时，世尊为师子将军次第说法，即：说布施，说持戒，说生天；阐明欲乐的过患、卑劣与杂染，以及出离的利益。当世尊了知师子将军的心已堪任、柔软、离盖、高昂、净信时，便为他宣说诸佛的自证教法——苦、集、灭、道。譬如洁净无垢之布，能很好地吸收染料；同样地，就在那座位上，师子将军生起了离尘无垢的法眼：“凡是集起之法，皆是息灭之法。”

Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

尔时，师子(Sīha)将军已见法、已达法、已知法、已入法，已度疑、已离惑，于导师教法中得无所畏，不依他信，遂白世尊言：“尊者，祈愿世尊与比丘僧团明日接受我之供食。”世尊默然允可。

Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi – ‘‘gaccha tvaṃ, ambho purisa[Pg.31], pavattamaṃsaṃ jānāhī’’ti. Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bhante! Niṭṭhitaṃ bhatta’’nti.

尔时，师子将军得知世尊允可，即从座起，顶礼世尊，右绕后离去。其后，师子将军命一人言：“朋友，你去寻觅现成的肉。”尔时，师子将军于彼夜过后，在自家宅中命人备妥精致的嚼食与啖食，然后遣人告知世尊时至：“尊者，时至！供食已终。”

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’’nti.

尔时，世尊于清晨时分，着衣持钵，前往师子将军之宅。至已，与比丘僧团同于所设之座就坐。然于彼时，众多尼乾陀(Nigaṇṭha)于毗舍离(Vesālī)城中，从街巷至街巷，自十字路口至十字路口，高举双臂，叫嚷着：“今日师子将军宰杀肥壮之畜，为沙门乔达摩备办供食。沙门乔达摩明知是特为自己所杀之肉而食之，此业乃缘彼而造！”

Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi – ‘‘yagghe, bhante, jāneyyāsi! Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti. Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā’’ti.

这时，有个人来到师子将军那里，在他耳边禀告道：“尊者，愿您了知！有许多尼乾子正在毗舍离从一条街到另一条街，从一个路口到另一个路口，举着双臂高声叫喊：‘今日师子将军宰杀了一头肥壮的牲畜，为沙门乔达摩准备了食物。沙门乔达摩明知是特意为他所作的肉，却还食用，这是关涉杀生之业！’”（师子将军答道：）“贤友，够了！那些具寿长久以来就想诋毁佛、诋毁法、诋毁僧。他们用不实、空洞、虚假、不曾发生之事来诽谤那位世尊，永不休止；而我们，即使为了自己的生命，也绝不会故意夺取任何生灵的性命。”

Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dutiyaṃ.

于是，师子将军亲手以殊胜的嚼食与啖食供养以佛陀为首的比丘僧，使之满足、饱足。其后，师子将军见世尊用完餐，手已离钵，便坐于一旁。世尊为坐于一旁的师子将军开示法要，令其信受、激励、欢喜，然后从座位起身离去。第二经终。

3. Assājānīyasuttaṃ

3. 良马经

13. ‘‘Aṭṭhahi[Pg.32], bhikkhave, aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi aṭṭhahi? Idha, bhikkhave, rañño bhaddo assājānīyo ubhato sujāto hoti – mātito ca pitito ca. Yassaṃ disāyaṃ aññepi bhaddā assājānīyā jāyanti, tassaṃ disāyaṃ jāto hoti. Yaṃ kho panassa bhojanaṃ denti – allaṃ vā sukkhaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avikiranto. Jegucchī hoti uccāraṃ vā passāvaṃ vā abhinisīdituṃ vā abhinipajjituṃ vā. Sorato hoti sukhasaṃvāso, na ca aññe asse ubbejetā. Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ sārathissa āvikattā hoti. Tesamassa sārathi abhinimmadanāya vāyamati. Vāhī kho pana hoti. ‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati. Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṃ upadaṃsetā. Imehi kho, bhikkhave, aṭṭhahi aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

13. “诸比丘！具足八支的良种骏马，堪为王有，是国王的用物，即被计为国王的肢体。是哪八支呢？诸比丘！在此，国王的良种骏马从父母双方皆为善生。它出生在其他良种骏马所生之处。无论给予它湿的或干的食物，它都恭敬地食用，不会散落。它厌恶在粪便或尿液上坐下或躺卧。它性情温顺，容易相处，也不会惊扰其他马匹。它若有任何欺诈、奸狡、歪曲、诡诈，都会如实地向驯马师显现，而驯马师努力调伏它的这些行为。它堪能负重，并生起此心：‘无论其他马匹是否负重，我于此都将负重。’行走时，它只走直路。它体力强健，直至生命终结，并能展现其体力。诸比丘！具足这八支的良种骏马，堪为王有，是国王的用物，即被计为国王的肢体。”

‘‘Evamevaṃ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yaṃ kho panassa bhojanaṃ denti – lūkhaṃ vā paṇītaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avihaññamāno. Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena; jegucchī hoti anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Sorato hoti sukhasaṃvāso, na aññe bhikkhū ubbejetā. Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu. Tesamassa satthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati. Sikkhitā kho pana hoti. ‘Kāmaññe [Pg.33] bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati; tatrāyaṃ ujumaggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Āraddhavīriyo viharati – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Tatiyaṃ.

“诸比丘，正是如此，具足八法的比丘，是应供者……是世间无上福田。是哪八法呢？诸比丘，在此，比丘具足戒，住于守护波罗提木叉律仪，具足正当的行为与行处，于微小过失中见其怖畏，受持诸学处而修学。无论人们供养粗劣或殊胜的食物，他都恭敬地食用，不为所恼。他厌恶身恶行、语恶行、意恶行；他厌恶陷入种种恶不善法。他和善且易于共住，不恼乱其他比丘。如果他有什么奸诈、欺诈、狡猾、歪曲，他会如实地向导师或具慧的同梵行者们表明，其导师或具慧的同梵行者们会努力地为他调伏这些。他勤于修学。他生起这样的心：‘无论其他比丘是否学习，我都要在此学习。’行走时，他只沿着正道前进；这里所说的正道，即是：正见……乃至正定。他发起精进地住着：‘宁可皮肤、筋、骨残余，身体里的血肉干枯；凡是靠男子的力量、男子的精进、男子的努力所能达到的，若不达到，决不停止精进。’诸比丘，具足这八法的比丘，是应供者……是世间无上福田。”第三。

4. Assakhaḷuṅkasuttaṃ

4. 劣马经

14. ‘‘Aṭṭha ca, bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

14. “诸比丘，我将为你们说八种劣马与八种马的过患，八种劣人与八种人的过患。你们当听，当善加作意，我将说。”那些比丘回答世尊：“是的，尊者。”世尊如此说道：

‘‘Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā? Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ pavatteti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo assadoso.

“诸比丘，什么是八种劣马与八种马的过患呢？诸比丘，于此，有某种劣马，当被车夫说‘去’，并被刺策、驱使时，它却向后退，使车向后转。诸比丘，于此就有这样的劣马。诸比丘，这是第一种马的过患。”

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo assadoso.

“再者，诸比丘，于此有某种劣马，当被车夫说‘去’，并被刺策、驱使时，它却向后跳，踢坏车轮护板，折断三杆。诸比丘，于此就有这样的劣马。诸比丘，这是第二种马的过患。”

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo assadoso.

“再者，诸比丘，于此有某种劣马，当被车夫说‘去’，并被刺策、驱使时，它将大腿别上车辕，继而用前足踩踏车辕。诸比丘，于此就有这样的劣马。诸比丘，这是第三种马的过患。”

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti. Evarūpopi[Pg.34], bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho assadoso.

“再者，诸比丘，于此有某种劣马，当被车夫说‘去’，并被刺策、驱使时，它却走上歧途，使车偏离正道。诸比丘，于此就有这样的劣马。诸比丘，这是第四种马的过患。”

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṃ paggaṇhati purime pāde. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo assadoso.

“再者，诸比丘，于此有某种劣马，当被车夫说‘去’，并被刺策、驱使时，它腾起前身，举起前足。诸比丘，于此就有这样的劣马。诸比丘，这是第五种马的过患。”

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho assadoso.

再者，诸比丘，于此，某一劣马被御者说“去！”，受刺击、被驱策时，不理会御者，不理会刺棒，用牙齿咬坏马衔，随欲而去。诸比丘，于此，有如此某一劣马。诸比丘，此为第六种马之过失。

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo assadoso.

再者，诸比丘，于此，某一劣马被御者说“去！”，受刺击、被驱策时，既不前进，亦不后退，如木桩般僵立于原地。诸比丘，于此，有如此某一劣马。诸比丘，此为第七种马之过失。

‘‘Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo assadoso. Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā.

再者，诸比丘，于此，某一劣马被御者说“去！”，受刺击、被驱策时，收拢前腿与后腿，就地四脚蹲伏。诸比丘，于此，有如此某一劣马。诸比丘，此为第八种马之过失。诸比丘，此即八种劣马与八种马之过失。

‘‘Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā? Idha, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ vatteti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo purisadoso.

诸比丘，何为八种卑劣之人与八种人之过失？诸比丘，于此教法中，有比丘们以罪举发另一比丘。彼比丘为比丘们以罪举发时，却以失念为由，辩解道：“我不记得了。”诸比丘，犹如彼劣马被御者说“去！”，受刺击、被驱策时，却向后退，令车倒行；诸比丘，我说此一个人亦复如是。诸比丘，于此，有如此某一卑劣之人。诸比丘，此为第一种人之过失。

‘‘Puna [Pg.35] caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati – ‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī’ti! Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo purisadoso.

再者，诸比丘，比丘们因一位比丘有过失而质问他。那位比丘被比丘们因其过失而质问时，反而反驳质问者说：“你这愚蠢无能的人，所说何用！你还认为自己该说吗！”诸比丘，譬如那匹劣马，被车夫说了“去”，在被刺击、催促时，却向后跳，撞坏车轮框，折断车前三杆；诸比丘，我说此人与彼类似。诸比丘，于此，有这样一种劣人。诸比丘，这是第二种人之过。

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti – ‘tvaṃ khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo purisadoso.

再者，诸比丘，比丘们因一位比丘有过失而质问他。那位比丘被比丘们因其过失而质问时，反而归罪于质问者说：“你也犯了某某罪，你先去对治吧！”诸比丘，譬如那匹劣马，被车夫说了“去”，在被刺击、催促时，用大腿抵住车辕，进而将其压制；诸比丘，我说此人与彼类似。诸比丘，于此，有这样一种劣人。诸比丘，这是第三种人之过。

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho purisadoso.

再者，诸比丘，比丘们因一位比丘有过失而质问他。那位比丘被比丘们因其过失而质问时，他东拉西扯，将话题引到题外，并显露出愤怒、憎恨和不悦。诸比丘，譬如那匹劣马，被车夫说了“去”，在被刺击、催促时，却走上岔路，使车驶入险地；诸比丘，我说此人与彼类似。诸比丘，于此，有这样一种劣人。诸比丘，这是第四种人之过。

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṃ karoti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṃ paggaṇhati purime pāde; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo purisadoso.

再者，诸比丘，比丘们以过诘问一位比丘。当那位比丘被比丘们以过诘问时，他在僧团中挥舞双臂。诸比丘，譬如那匹劣马，被马夫说了“去！”并加以刺策时，它便腾跃，抬起前身与前足；诸比丘，我说此人就像那样。诸比丘，于此，有某种这样的劣人。诸比丘，这是第五种人之过失。

‘‘Puna [Pg.36] caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho purisadoso.

再者，诸比丘，比丘们以过诘问一位比丘。当那位比丘被比丘们以过诘问时，他不理会僧团，不理会诘问者，就带着过任意离去。诸比丘，譬如那匹劣马，被马夫说了“去！”并加以刺策时，它不理会马夫，不理会刺棒，用牙齿咬坏嚼口，任意跑开；诸比丘，我说此人就像那样。诸比丘，于此，有某种这样的劣人。诸比丘，这是第六种人之过失。

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṅghaṃ viheṭheti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo purisadoso.

再者，诸比丘，比丘们以过诘问一位比丘。当那位比丘被比丘们以过诘问时，他心想：“我没有犯过，我实无过”，却以沉默恼乱僧团。诸比丘，譬如那匹劣马，被马夫说了“去！”并加以刺策时，它既不前进也不后退，就在原地如木桩般僵立不动；诸比丘，我说此人就像那样。诸比丘，于此，有某种这样的劣人。诸比丘，这是第七种人之过失。

‘‘Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha – ‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā yāva idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha – ‘idāni kho tumhe āyasmanto attamanā hothā’ti? Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo purisadoso. Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā’’ti. Catutthaṃ.

再者，比丘们，比丘们以过失指责一位比丘。当那位比丘被比丘们以过失指责时，他这样说：“具寿们，你们为何对我如此过分纠缠，以至于我现在要舍弃学处、还俗了呢？”他舍弃学处、还俗后，又说：“现在具寿们满意了吧？”比丘们，就像那匹劣马，被车夫说了“去！”并加以鞭策时，它收拢前后足，就在原地以四足蹲坐下来；比丘们，我说这个人就像那样。比丘们，在此世间有某种这样的劣人。比丘们，这些就是八种劣人以及八种人的过失。第四经。

5. Malasuttaṃ

5. 垢秽经

15. ‘‘Aṭṭhimāni[Pg.37], bhikkhave, malāni. Katamāni aṭṭha? Asajjhāyamalā, bhikkhave, mantā; anuṭṭhānamalā, bhikkhave, gharā; malaṃ, bhikkhave, vaṇṇassa kosajjaṃ; pamādo, bhikkhave, rakkhato malaṃ; malaṃ, bhikkhave, itthiyā duccaritaṃ; maccheraṃ, bhikkhave, dadato malaṃ; malā, bhikkhave, pāpakā akusalā dhammā asmiṃ loke paramhi ca; tato, bhikkhave, malā malataraṃ avijjā paramaṃ malaṃ. Imāni kho, bhikkhave, aṭṭha malānī’’ti.

15. “比丘们，有此八种垢秽。是哪八种呢？比丘们，不诵习是学问的垢秽；不勤奋是家宅的垢秽；懒惰是容色的垢秽；放逸是守护者的垢秽；恶行是妇女的垢秽；悭吝是布施者的垢秽；诸恶不善法是此世与他世的垢秽；比丘们，于彼诸垢秽中，无明是更甚的垢秽、最高的垢秽。比丘们，这即是八种垢秽。”

‘‘Asajjhāyamalā mantā, anuṭṭhānamalā gharā;

Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.

“不诵习是学问之垢，不勤奋是家宅之垢；懒惰是容色之垢，放逸是守护者之垢。

‘‘Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;

Malā ve pāpakā dhammā, asmiṃ loke paramhi ca;

Tato malā malataraṃ, avijjā paramaṃ mala’’nti. pañcamaṃ;

“恶行是妇女之垢，悭吝是布施者之垢；诸恶法实为垢秽，于此世与他世；于彼诸垢秽中，无明是更甚之垢、最高之垢。”第五经竟。

6. Dūteyyasuttaṃ

6. 使者经

16. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako – imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Aṭṭhahi, bhikkhave, dhammehi samannāgato sāriputto dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato sāriputto dūteyyaṃ gantumarahatī’’ti.

16. “诸比丘，成就八法的比丘，堪为使者。以何为八？诸比丘，于此，比丘能听闻、能转述、能领受、能忆持、能了知、能令了知，善于辨别有利与无利，且不制造争论。诸比丘，成就此八法的比丘，堪为使者。诸比丘，成就八法的舍利弗，堪为使者。以何为八？诸比丘，于此，舍利弗能听闻、能转述、能领受、能忆持、能了知、能令了知，善于辨别有利与无利，且不制造争论。诸比丘，成就此八法的舍利弗，堪为使者。”

‘‘Yo ve na byathati patvā, parisaṃ uggavādiniṃ ;

Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.

“若至言辞激烈之众中，亦不畏惧，不减损所言，不隐藏教诲。

‘‘Asandiddhañca [Pg.38] bhaṇati, pucchito na ca kuppati;

Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti. chaṭṭhaṃ;

“言语无有疑惑，被问亦不起嗔；如是之比丘，实堪为使者。”第六经。

7. Paṭhamabandhanasuttaṃ

7. 第一束缚经

17. ‘‘Aṭṭhahi, bhikkhave, ākārehi itthī purisaṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, itthī purisaṃ bandhati; hasitena, bhikkhave, itthī purisaṃ bandhati; bhaṇitena, bhikkhave, itthī purisaṃ bandhati; ākappena, bhikkhave, itthī purisaṃ bandhati; vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati; gandhena, bhikkhave, itthī purisaṃ bandhati; rasena, bhikkhave, itthī purisaṃ bandhati; phassena, bhikkhave, itthī purisaṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi itthī purisaṃ bandhati. Te, bhikkhave, sattā subaddhā, ye phassena baddhā’’ti. Sattamaṃ.

17. “诸比丘，女人以八种行相束缚男人。以何为八？诸比丘，女人以哭泣束缚男人；诸比丘，女人以欢笑束缚男人；诸比丘，女人以言谈束缚男人；诸比丘，女人以仪容束缚男人；诸比丘，女人以林中所赠之物束缚男人；诸比丘，女人以香气束缚男人；诸比丘，女人以味道束缚男人；诸比丘，女人以触束缚男人。诸比丘，女人实以此八种行相束缚男人。诸比丘，彼等为触所缚之众生，乃为善缚。”第七经。

8. Dutiyabandhanasuttaṃ

8. 第二束缚经

18. ‘‘Aṭṭhahi, bhikkhave, ākārehi puriso itthiṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, puriso itthiṃ bandhati; hasitena, bhikkhave, puriso itthiṃ bandhati; bhaṇitena, bhikkhave, puriso itthiṃ bandhati; ākappena, bhikkhave, puriso itthiṃ bandhati; vanabhaṅgena, bhikkhave, puriso itthiṃ bandhati; gandhena, bhikkhave, puriso itthiṃ bandhati; rasena, bhikkhave, puriso itthiṃ bandhati; phassena, bhikkhave, puriso itthiṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi puriso itthiṃ bandhati. Te, bhikkhave, sattā subaddhā, ye phassena baddhā’’ti. Aṭṭhamaṃ.

18. “诸比丘，男人以八种行相束缚女人。是哪八种呢？诸比丘，男人以哭泣束缚女人；以欢笑束缚女人；以言谈束缚女人；以仪容束缚女人；以林中所采的赠物束缚女人；以香气束缚女人；以味道束缚女人；以触束缚女人。诸比丘，男人确实以此八种行相束缚女人。诸比丘，那些以触被束缚的众生，是被牢固地束缚的。”第八。

9. Pahārādasuttaṃ

9. 巴哈罗达经

19. Ekaṃ samayaṃ bhagavā verañjāyaṃ vi harati naḷerupucimandamūle. Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pahārādaṃ asurindaṃ bhagavā etadavoca –

19. 一时，世尊住在维兰迦(Verañjā)的那勒儒布基曼达(Naḷerupucimanda)树下。那时，阿修罗王巴哈罗达(Pahārāda)前往世尊之处；抵达后，礼敬世尊，立于一旁。世尊对立于一旁的阿修罗王巴哈罗达说了这番话：

‘‘Api [Pg.39] pana, pahārāda, asurā mahāsamudde abhiramantī’’ti? ‘‘Abhiramanti, bhante, asurā mahāsamudde’’ti. ‘‘Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantī’’ti? ‘‘Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Ayaṃ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“巴哈罗达，阿修罗们喜爱大海吗？”“世尊，阿修罗们喜爱大海。”“巴哈罗达，大海中有多少稀有、未曾有法，让阿修罗们一再见到后便喜爱大海？”“世尊，大海中有八种稀有、未曾有法，让阿修罗们一再见到后便喜爱大海。是哪八种呢？世尊，大海顺次低斜，顺次和缓，顺次加深，并非陡峭悬崖。世尊，此为大海中第一稀有、未曾有法，阿修罗们一再见到此法后便喜爱大海。”

‘‘Puna caparaṃ, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati; ayaṃ, bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“再者，尊者，大海有其稳固不变之性，不超越其岸。尊者，大海有其稳固不变之性，不超越其岸，此为大海中第二稀有、未曾有之法。阿修罗一再见此，便欣乐于大海。”

‘‘Puna caparaṃ, bhante, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhante, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti; ayaṃ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“再者，尊者，大海不与死尸共存。若大海中有死尸，便迅速将其带至岸边，推上陆地。尊者，大海不与死尸共存，若大海中有死尸，便迅速将其带至岸边，推上陆地，此为大海中第三稀有、未曾有之法。阿修罗一再见此，便欣乐于大海。”

‘‘Puna caparaṃ, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti. Yampi, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; ayaṃ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“再者，尊者，所有大河，例如恒河、亚穆纳(Yamunā)河、阿致罗筏底(Aciravatī)河、萨拉布(Sarabhū)河、摩希(Mahī)河，当它们流入大海时，便舍弃了先前的名号，而被称为‘大海’。尊者，所有这些大河流入大海，舍弃先前的名号，而被称为‘大海’，此为大海中第四稀有、未曾有之法。阿修罗一再见此，便欣乐于大海。”

‘‘Puna [Pg.40] caparaṃ, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“再者，尊者，世间流入大海的诸河，以及从空中降下的雨流，大海也不见有减或有增。尊者，世间流入大海的诸河，以及从空中降下的雨流，大海也不见有减或有增，此乃大海中第五稀有、未曾有之法，诸阿修罗一再见到，便欣喜于大海。”

‘‘Puna caparaṃ, bhante, mahāsamuddo ekaraso loṇaraso. Yampi, bhante, mahāsamuddo ekaraso loṇaraso; ayaṃ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“再者，尊者，大海只有一味，即咸味。尊者，大海只有一味，即咸味，此乃大海中第六稀有、未曾有之法，诸阿修罗一再见到，便欣喜于大海。”

‘‘Puna caparaṃ, bhante, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Ayaṃ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“再者，尊者，大海有多宝、种种宝，于此有如是诸宝，即：珍珠、摩尼、琉璃、螺、水晶、珊瑚、银、金、红玉、玛瑙。尊者，大海有多宝、种种宝，于此有如是诸宝，即：珍珠、摩尼、琉璃、螺、水晶、珊瑚、银、金、红玉、玛瑙，此乃大海中第七稀有、未曾有之法，诸阿修罗一再见到，便欣喜于大海。”

‘‘Puna caparaṃ, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā…pe… dviyojana… tiyojana… catuyojana… pañcayojanasatikāpi attabhāvā; ayaṃ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhante[Pg.41], mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti.

“再者，尊者，大海是大有情的住所。彼处有此等有情：提弥鱼(timi)、提弥伽罗鱼(timiṅgala)、提弥罗宾伽罗鱼(timirapiṅgala)、阿修罗、龙、乾闼婆。大海中有身量一百由旬的有情，亦有身量二百由旬、三百由旬、四百由旬、五百由旬的有情。尊者，大海是大有情的住所，彼处有此等有情：提弥鱼、提弥伽罗鱼、提弥罗宾伽罗鱼、阿修罗、龙、乾闼婆；且有身量一百由旬……乃至五百由旬的有情。尊者，此为大海中第八稀有、未曾有之法，诸阿修罗一再见此，便乐于大海。尊者，此等确为大海中八种稀有、未曾有之法，诸阿修罗一再见此，便乐于大海。”

‘‘Api pana, bhante, bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti? ‘‘Abhiramanti, pahārāda, bhikkhū imasmiṃ dhammavinaye’’ti. ‘‘Kati pana, bhante, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti? ‘‘Aṭṭha, pahārāda, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṃ kho, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Ayaṃ, pahārāda, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“尊者，比丘们是否欣乐于此法与律？”“巴哈罗达，比丘们欣乐于此法与律。”“尊者，在此法与律中，有多少稀有、未曾有之法，比丘们一再见到后，便欣乐于此法与律？”“巴哈罗达，在此法与律中有八种稀有、未曾有之法，比丘们一再见到后，便欣乐于此法与律。是哪八种呢？巴哈罗达，譬如大海次第而低，次第而斜，次第而深，并非陡然悬崖；正是如此，巴哈罗达，在此法与律中，有次第学、次第行、次第道，并非当下即能证得究竟智。巴哈罗达，在此法与律中，有次第学、次第行、次第道，并非当下即能证得究竟智，此乃在此法与律中的第一稀有、未曾有之法，比丘们一再见到后，便欣乐于此法与律。”

‘‘Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“巴哈罗达，譬如大海本性稳固，不越其岸；正是如此，巴哈罗达，凡我为弟子们所制定的学处，我的弟子们即使为生命故，亦不违越。巴哈罗达，凡我为弟子们所制定的学处，我的弟子们即使为生命故，亦不违越，此乃在此法与律中的第二稀有、未曾有之法，比丘们一再见到后，便欣乐于此法与律。”

‘‘Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti thalaṃ ussāreti; evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati.

“巴哈罗达，譬如大海不与死尸共住。大海中若有死尸，会迅速将它冲到岸边，推上陆地。同样地，巴哈罗达，若有某个个人是恶戒者、有恶法者、行为不净且可疑者、行为隐蔽者、非沙门而自称沙门者、非梵行者而自称梵行者、内心腐烂者、为漏所湿者、已成垃圾者，僧团不与他共住，会迅速集会起来将他驱逐出去。

‘‘Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Yampi, pahārāda, yo so puggalo [Pg.42] dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Ayaṃ, pahārāda, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“即使他正坐在比丘僧团中间，他也远离僧团，僧团也远离他。巴哈罗达，若有某个个人是恶戒者、有恶法者、行为不净且可疑者、行为隐蔽者、非沙门而自称沙门者、非梵行者而自称梵行者、内心腐烂者、为漏所湿者、已成垃圾者，僧团不与他共住，会迅速集会起来将他驱逐出去；即使他正坐在比丘僧团中间，他也远离僧团，僧团也远离他。巴哈罗达，这是在此法与律中的第三种稀有、未曾有之法，比丘们一再见到后，便欣乐此法与律。”

‘‘Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; evamevaṃ kho, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Yampi, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“譬如，巴哈罗达，任何大河，即恒河(Gaṅgā)、亚穆纳河(Yamunā)、阿致罗筏底河(Aciravatī)、萨拉布河(Sarabhū)、摩醯河(Mahī)，它们流入大海后，便舍弃了先前的名字与家系，而只被称为‘大海’；同样地，巴哈罗达，这四种姓——刹帝利、婆罗门、吠舍、首陀罗——在如来所开示的法与律中，从家趣于无家而出家后，便舍弃了先前的名字与家系，而只被称为‘释迦子沙门’。巴哈罗达，这四种姓——刹帝利、婆罗门、吠舍、首陀罗——在如来所开示的法与律中，从家趣于无家而出家后，便舍弃了先前的名字与家系，而只被称为‘释迦子沙门’，这是在此法与律中的第四种稀有、未曾有之法，比丘们一再见到此法，便欣乐于此法与律。”

‘‘Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Ayaṃ, pahārāda, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“譬如，巴哈罗达，凡是世间流入大海的河流，以及从空中降下的雨水，大海不会因此而显得减少或充满；同样地，巴哈罗达，即使众多比丘以无余依涅槃界般涅槃，涅槃界也不会因此而显得减少或充满。巴哈罗达，即使众多比丘以无余依涅槃界般涅槃，涅槃界也不会因此而显得减少或充满，这是在此法与律中的第五种稀有、未曾有之法，比丘们一再见到此法，便欣乐于此法与律。”

‘‘Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso. Yampi pahārāda[Pg.43], ayaṃ dhammavinayo ekaraso, vimuttiraso; ayaṃ, pahārāda, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“巴哈罗达，譬如大海唯有一种味道，即咸味；同样地，巴哈罗达，此法与律也唯有一种味道，即解脱味。巴哈罗达，此法与律唯有一种味道，即解脱味，此即是此法与律中第六种稀有、未曾有之法，诸比丘见而复见，于此法与律中欣然乐住。”

‘‘Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṃ, pahārāda, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“巴哈罗达，譬如大海有众多珍宝、无量珍宝，于彼有此等珍宝，即：珍珠、宝石、琉璃、螺贝、水晶、珊瑚、银、金、红宝石、玛瑙。同样地，巴哈罗达，此法与律也有众多珍宝、无量珍宝，于此有此等珍宝，即：四念处、四正勤、四神足、五根、五力、七觉支、圣八支道。巴哈罗达，此法与律有众多珍宝、无量珍宝，于此有此等珍宝，即：四念处、四正勤、四神足、五根、五力、七觉支、圣八支道，此即是此法与律中第七种稀有、未曾有之法，诸比丘见而复见，于此法与律中欣然乐住。”

‘‘Seyyathāpi, pahārāda, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno. Yampi, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno; ayaṃ, pahārāda, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, pahārāda, imasmiṃ dhammavinaye aṭṭha [Pg.44] acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti. Navamaṃ.

“巴哈罗达，譬如大海是诸大有情的住处；此中有情为：提米鱼(timi)、提明伽罗鱼(timiṅgalo)、提弥罗频伽罗鱼(timirapiṅgalo)、阿修罗、龙、乾闼婆。大海中有身量一百由旬的有情，有身量二百由旬的有情，有身量三百由旬的有情，有身量四百由旬的有情，有身量五百由旬的有情。正是如此，巴哈罗达，此法与律是诸大有情的住处；此中有情为：入流者、为证悟入流果而行道者，一来者、为证悟一来果而行道者，不来者、为证悟不来果而行道者，阿罗汉、为证悟阿罗汉果而行道者。巴哈罗达，此法与律是诸大有情的住处，此中有情为：入流者、为证悟入流果而行道者，一来者、为证悟一来果而行道者，不来者、为证悟不来果而行道者，阿罗汉、为证悟阿罗汉果而行道者。巴哈罗达，此即是此法与律中第八稀有、未曾有之法，诸比丘一再见到，便欣乐于此法与律。巴哈罗达，此法与律中实有此八种稀有、未曾有之法，诸比丘一再见到，便欣乐于此法与律。”第九经。

10. Uposathasuttaṃ

10. 布萨经

20. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti.

20. 一时，世尊住在舍卫城(Sāvatthī)东园(Pubbārāma)鹿母讲堂(Migāramātupāsāda)。那时，世尊在布萨日，被比丘僧团围绕而坐。于是，具寿阿难在夜已深，初夜已过时，从座位起身，将上衣偏袒一肩，向世尊合掌，对世尊说：“世尊，夜已深，初夜已过，比丘僧团久坐。世尊，请为比丘们诵说波罗提木叉。”

Evaṃ vutte bhagavā tuṇhī ahosi. Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. Dutiyampi kho bhagavā tuṇhī ahosi. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti; ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Aparisuddhā, ānanda, parisā’’ti.

听闻此言，世尊默然不语。具寿阿难第二次在夜已深，中夜已过时，从座位起身，将上衣偏袒一肩，向世尊合掌，对世尊说：“世尊，夜已深，中夜已过，比丘僧团久坐。世尊，请为比丘们诵说波罗提木叉。”世尊第二次默然不语。具寿阿难第三次在夜已深，后夜已过，黎明已升，夜色怡人时，从座位起身，将上衣偏袒一肩，向世尊合掌，对世尊说：“世尊，夜已深，后夜已过，黎明已升，夜色怡人；比丘僧团久坐。世尊，请为比丘们诵说波罗提木叉。”“阿难，大众不清净。”

Atha kho āyasmato mahāmoggallānassa etadahosi – ‘‘kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha – ‘aparisuddhā, ānanda, parisā’’’ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ; disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ [Pg.45] etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti.

那时，具寿大目犍连心想：“世尊是针对哪个人说‘阿难，僧团不清净’呢？”于是，具寿大目犍连以自己的心，遍察整个比丘僧团的心。具寿大目犍连看见一个破戒、恶法、不清净、行为可疑、隐藏恶业、非沙门而自称沙门、非梵行者而自称梵行者、内心腐烂、为欲流所湿、如秽物般的人，坐在比丘僧团中间。看见后，他从座位起身，走到那人面前，对他说：“起来，贤友，你已被世尊看见。你不能与比丘们同住。”

Evaṃ vutte so puggalo tuṇhī ahosi. Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Dutiyampi kho so puggalo tuṇhī ahosi. Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – ‘‘uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso’’ti. Tatiyampi kho so puggalo tuṇhī ahosi.

如此说后，那人默然不语。具寿大目犍连第二次对那人说：“起来，贤友，你已被世尊看见。你不能与比丘们同住。”那人第二次也默然不语。具寿大目犍连第三次对那人说：“起来，贤友，你已被世尊看见。你不能与比丘们同住。”那人第三次也默然不语。

Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘nikkhāmito so, bhante, puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti. ‘‘Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna! Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī’’ti!

于是，具寿大目犍连抓住那人的手臂，将他逐出门楼外，插上门闩，然后来到世尊之处，对世尊说：“世尊，那人已被我逐出。僧团已清净。世尊，请为比丘们诵说波罗提木叉。”“稀有啊，目犍连！未曾有啊，目犍连！那个无用之人竟然要等到被抓住手臂！”

Atha kho bhagavā bhikkhū āmantesi – ‘‘tumheva dāni, bhikkhave, uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Na dānāhaṃ, bhikkhave, ajjatagge uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya pātimokkhaṃ uddiseyya’’.

那时，世尊对诸比丘说：“比丘们，从现在起，你们自己应当举行布萨，诵说波罗提木叉。比丘们，从今日起，我将不举行布萨，不诵说波罗提木叉。比丘们，如来于不清净的会众中诵说波罗提木叉，无有是处，无此可能。”

‘‘Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti…pe… (yathā purime tathā vitthāretabbo).

“比丘们，大海有此八种稀有、未曾有之法，阿修罗一再见到后，便乐住于大海。是哪八种呢？比丘们，大海逐渐低斜、逐渐倾斜、逐渐深入，而非突然陡峭。比丘们，大海逐渐低斜、逐渐倾斜、逐渐深入，而非突然陡峭，这是大海的第一种稀有、未曾有之法，阿修罗一再见到后，便乐住于大海。……（应如前经广说）。”

‘‘Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā[Pg.46]. Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“再者，比丘们，大海是巨大生物的住所。这些生物是：提弥鱼（timi）、提밍伽罗鱼（timiṅgala）、提弥罗频伽罗鱼（timirapiṅgala）、阿修罗、龙、乾闼婆。它们居住在大海中，身量也有一百由旬……乃至五百由旬。比丘们，大海是巨大生物的住所，这些生物是：提弥鱼、提밍伽罗鱼、提弥罗频伽罗鱼、阿修罗、龙、乾闼婆；它们居住在大海中，身量也有一百由旬……乃至五百由旬；比丘们，这是大海的第八种稀有、未曾有之法，阿修罗一再见到后，便乐住于大海。比丘们，大海确有此八种稀有、未曾有之法，阿修罗一再见到后，便乐住于大海。”

‘‘Evamevaṃ kho, bhikkhave, aṭṭha imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti…pe… seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; evamevaṃ kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno; ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī’’ti. Dasamaṃ.

“诸比丘，正是如此，于此法毗奈耶中有此八种稀有、未曾有法，诸比丘一再见到后，便乐于此法毗奈耶中。是哪八种呢？诸比丘，譬如，大海洋次第低洼，次第深入，次第倾斜，并非突然陡峭；正是如此，诸比丘，于此法毗奈耶中，有次第学，有次第行，有次第道，并非突然便证得阿罗汉果。诸比丘，于此法毗奈耶中，有次第学，有次第行，有次第道，并非突然便证得阿罗汉果，诸比丘，这是于此法毗奈耶中的第一种稀有、未曾有法，诸比丘一再见到后，便乐于此法毗奈耶中。……譬如，诸比丘，大海洋是巨大有情的住所，此中有这些有情：提米鱼(timi)、提民伽罗鱼(timiṅgalo)、提米罗频伽罗鱼(timirapiṅgalo)、阿修罗(asura)、那伽(nāga)、乾闼婆(gandhabba)。它们住于大海洋中，其身量亦有百由旬……乃至其身量亦有五百由旬；正是如此，诸比丘，此法毗奈耶是巨大有情的住所，此中有这些有情：入流者、为现证入流果而行道者……阿罗汉、为证阿罗汉果而行道者。诸比丘，此法毗奈耶是巨大有情的住所，此中有这些有情：入流者、为现证入流果而行道者……阿罗汉、为证阿罗汉果而行道者，诸比丘，这是于此法毗奈耶中的第八种稀有、未曾有法，诸比丘一再见到后，便乐于此法毗奈耶中。诸比丘，于此法毗奈耶中有此八种稀有、未曾有法，诸比丘一再见到后，便乐于此法毗奈耶中。”第十经。

Mahāvaggo dutiyo.

第二大品竟。

Tassuddānaṃ –

其摄颂曰：

Verañjo [Pg.47] sīho ājaññaṃ, khaḷuṅkena malāni ca;

Dūteyyaṃ dve ca bandhanā, pahārādo uposathoti.

维兰迦、师子、骏马，劣马与诸垢；使节、二束缚，巴哈罗达与布萨。

3. Gahapativaggo

3. 居士品

1. Paṭhamauggasuttaṃ

1. 第一优伽经

21. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tatra kho bhagavā bhikkhū āmantesi ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

21. 一时，世尊住在毗舍离大林中的重阁讲堂。在那里，世尊对比丘们说：“诸比丘，你们应当忆持毗舍离的优伽居士，他具有八种稀有未曾有法。”世尊说了这番话。说完后，善逝从座位上起来，进入了精舍。

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ vesālikaṃ so bhikkhu etadavoca –

于是，一位比丘在上午时分着衣，持了衣钵，前往毗舍离的优伽居士的住所；抵达后，在已备好的座位上坐下。那时，毗舍离的优伽居士来到那位比丘那里；抵达后，礼敬那位比丘，然后坐在一旁。那位比丘对坐在一旁的毗舍离的优伽居士说了这番话：

‘‘Aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato’’ti? ‘‘Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇohi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, gahapatī’’ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi. Uggo gahapati vesāliko etadavoca – ‘‘yadāhaṃ, bhante, bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante[Pg.48], bhagavato cittaṃ pasīdi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati’’.

“居士，你被世尊记说为具有八种稀有未曾有法。是哪八种稀有未曾有法，让你被世尊如此记说呢？”“尊者，我不知道是因哪八种稀有未曾有法而被世尊记说。不过，尊者，我自身确实具有八种稀有未曾有法。请听，请好好作意，我当解说。”“好的，居士。”那位比丘应诺了毗舍离的优伽居士。毗舍离的优伽居士说道：“尊者，当我第一次从远处看见世尊时，仅只一见，我的心就对世尊生起净信。尊者，这是我所具有的第一种稀有未曾有法。”

‘‘So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.

“尊者，我以澄净之心亲近世尊。世尊为我次第说法，即：说布施、说戒、说生天；开示了欲的过患、卑下与杂染，以及出离的功德。当世尊知道我的心已堪能、柔软、离盖、高昂、澄净时，彼即为我开示诸佛特有的教法：苦、集、灭、道。犹如洁净无垢之布能善受染料，同样地，就在那个座位上，我生起了离尘、离垢的法眼：‘凡是集起之法，皆是灭尽之法。’尊者，我已见法、得法、知法、入法，度脱疑惑，离诸犹豫，得无所畏，于导师的教法中不依赖他人，就在那里，我归依了佛、法、僧，并受持以梵行为第五的诸学处。尊者，这是我所具有的第二种稀有未曾有法。”

‘‘Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.

尊者，我有四位少妻。于是，尊者，我到她们那里去，对她们说：“姐妹们，我已受持以梵行为第五的诸学处。你们当中谁愿意，就可以留在这里享用财富、做福德之事，或者回到自己亲属的家。如果你们有意于其他男人，我把你们嫁给谁呢？”尊者，当我这样说后，我的大妻子对我说：“夫君，请把我嫁给某某名字的男人。”于是，尊者，我叫来那个男人，左手牵着我的妻子，右手拿着水瓶，将她交给了那个男人。尊者，我在舍弃这位少妻时，不曾察觉自心有任何变化。尊者，这是我所具有的第三种稀有、未曾有法。

‘‘Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.

尊者，我家中有财富，而这些财富是与有戒德、有善法者所共有的。尊者，这是我所具有的第四种稀有、未曾有法。

‘‘Yaṃ [Pg.49] kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.

尊者，凡是我所亲近的比丘，我都是恭敬地亲近，而非不恭敬。尊者，这是我所具有的第五种稀有、未曾有法。

‘‘So ce, bhante, me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante chaṭṭho acchariyo abbhuto dhammo saṃvijjati.

尊者，如果那位具寿为我说法，我总是恭敬地听，而非不恭敬。如果那位具寿不为我说法，那么我就为他说法。尊者，这是我所具有的第六种稀有、未曾有法。

‘‘Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vadāmi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – ‘maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.

尊者，有天神来我这里告知“居士，世尊的法是善说的”，这对我来说并非稀有之事。当他们这样说时，尊者，我如此对那些天神说：“天神们，无论你们这样说或不这样说，世尊的法确实是善说的。”尊者，但我未曾察觉自己因此而生起“有天神来见我”或“我与天神交谈”这样的高慢之心。尊者，这正是我所具有的第七种稀有、未曾有法。

‘‘Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti.

尊者，对于世尊所说的五下分结（pañcorambhāgiyāni saṃyojanāni），我看不见自身有任何一个还未断除。尊者，这是我所具有的第八种稀有、未曾有法。尊者，我具足这八种稀有、未曾有法，但我不知道世尊是以哪八种稀有、未曾有法为我记说的。

Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.

于是，那位比丘在毗舍离的优伽（Ugga）居士家中接受了供食，从座位上起来离开了。那位比丘用完餐、从托钵回来后，去到世尊那里；去到后，顶礼世尊，坐在一旁。坐在一旁后，那位比丘把所有与毗舍离的优伽居士的交谈，全部报告了世尊。

‘‘Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi [Pg.50] dhammehi samannāgato uggo gahapati vesāliko mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārehī’’ti. Paṭhamaṃ.

“善哉，善哉，比丘！若要正确地解说，就应如毗舍离的郁伽居士那样解说。比丘，我已宣说毗舍离的郁伽居士具足此八种稀有、未曾有法。比丘，你当忆持这位具足此八种稀有、未曾有法的毗舍离的郁伽居士。”第一。

2. Dutiyauggasuttaṃ

2. 第二郁伽经

22. Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

22. 一时，世尊住在跋耆（Vajjī）的象村。在那里，世尊对比丘们说：“比丘们！你们应当忆持象村的郁伽（Ugga）居士，他具足八种稀有、未曾有法。”世尊说了这话后，善逝从座位起身，进入了精舍。

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ hatthigāmakaṃ so bhikkhu etadavoca – ‘‘aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato’’ti?

那时，有一位比丘在清晨穿好衣服，持着衣钵，前往象村的郁伽居士的住所；到达后，在安设好的座位上坐下。这时，象村的郁伽居士来到那位比丘那里，向他顶礼后，坐在一旁。那位比丘对坐在一旁的象村的郁伽居士说道：“居士，你被世尊宣说具足八种稀有、未曾有法。居士，你被世尊宣说具足的八种稀有、未曾有法是哪些呢？”

‘‘Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, gahapatī’’ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi. Uggo gahapati hatthigāmako etadavoca – ‘‘yadāhaṃ, bhante, nāgavane paricaranto bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi, surāmado ca pahīyi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati.

“尊者，我不知道世尊宣说我具足哪八种稀有、未曾有法。不过，尊者，我确实具足八种稀有、未曾有法，请您听好，善记于心，我将要说了。”“好的，居士。”那位比丘如此回应象村的优伽居士。象村的优伽居士说道：“尊者，当我在象林(Nāgavana)游赏，第一次从远处看见世尊时，一见到世尊，我的心便生起净信，酒醉也消除了。尊者，这是我所具足的第一种稀有、未曾有法。”

‘‘So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā [Pg.51] buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.

“尊者，我以清净心亲近世尊。世尊为我次第说法，即：布施说、持戒说、生天说；开示了诸欲的过患、鄙劣与杂染，以及出离的功德。当世尊了知我的心已堪能、柔软、无盖、高昂、清净时，便为我开示诸佛的自证法教，即苦、集、灭、道。譬如洁净无垢的布，能很好地接受染料；同样地，就在那个座位上，我生起了离尘离垢的法眼：‘凡是集法，皆是灭法。’尊者，我已见法、已得法、已知法、已深入法，已度疑惑、已离犹豫，已得无畏，于导师的教法中不依赖他人，就在那里归依了佛、法、僧，并受持了以梵行为第五的诸学处。尊者，这是我所具有的第二种稀有、未曾有之法。”

‘‘Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.

“尊者，我曾有四位童女妻子。尊者，然后我到那些妻子那里，对她们说：‘姐妹们，我已受持以梵行为第五的学处。谁愿意的，可以在这里享用财富并做福德之事，或者回到自己的亲族家。或者，若有属意的男子，我该把你们给谁呢？’尊者，这样说后，我的大妻子对我说：‘夫君，请把我给某某名字的男子。’于是，尊者，我叫来那位男子，用左手牵着我的妻子，右手拿着水瓶，将她授与那位男子。尊者，在舍弃我的童女妻子时，我不觉知心有任何变异。尊者，这是我所具有的第三种稀有、未曾有法。”

‘‘Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.

“尊者，我家中有财富，且与具戒、具善法者们共通不分。尊者，这是我所具有的第四种稀有、未曾有法。”

‘‘Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. So ce me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.

“尊者，凡是我所亲近的比丘，我都是恭敬地亲近，而非不恭敬。如果那位具寿为我说法，我都是恭敬地听，而非不恭敬。如果那位具寿不为我说法，我就为他说法。尊者，这是我所具有的第五种稀有、未曾有法。”

‘‘Anacchariyaṃ [Pg.52] kho pana, bhante, saṅghe nimantite devatā upasaṅkamitvā ārocenti – ‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti. Saṅghaṃ kho panāhaṃ, bhante, parivisanto nābhijānāmi evaṃ cittaṃ uppādento – ‘imassa vā thokaṃ demi imassa vā bahuka’nti. Atha khvāhaṃ, bhante, samacittova demi. Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati.

“尊者，这并不稀奇：在我邀请僧团时，有天神前来告诉我：‘居士，某某比丘是俱分解脱者，某某是慧解脱者，某某是身证者，某某是见至者，某某是信解脱者，某某是法行者，某某是信行者；某某具戒、是善法者，某某毁戒、是恶法者。’尊者，当我服侍僧团时，我不曾忆起生起过这样的心：‘我给这位少些，给那位多些。’尊者，我是以平等心布施的。尊者，这是我所具有的第六种稀有、未曾有法。

‘‘Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vademi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – ‘maṃ tā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.

“尊者，这并不稀奇：有天神前来告诉我：‘居士，法已由世尊善说。’尊者，当她们这样说时，我对那些天神说：‘无论你们天神说不说，法都已由世尊善说。’尊者，我不曾忆起曾因此而心生高慢，心想：‘天神们来见我，我与天神们交谈。’尊者，这是我所具有的第七种稀有、未曾有法。

‘‘Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyutto uggo gahapati hatthigāmako puna imaṃ lokaṃ āgaccheyyā’ti. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti.

“尊者，如果我比世尊先命终，这并不稀奇，世尊会如此记说我：‘象村居士优伽（Ugga）已无任何结，能使他因之结缚而再来此世间。’尊者，这是我所具有的第八种稀有、未曾有法。尊者，这些就是我所具有的八种稀有、未曾有法。但我不知道，世尊是依哪八种稀有、未曾有法而为我记说。”

‘‘Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.

那时，那位比丘在象村优伽（Ugga）居士的住所领受了食物后，从座位起身离开。之后，那位比丘饭后，从托钵返回，去到世尊那里；去到后，他顶礼世尊，然后坐在一旁。坐在一旁后，那位比丘将他与象村优伽居士之间的所有谈话，全部报告给了世尊。

‘‘Sādhu [Pg.53] sādhu, bhikkhu! Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī’’ti. Dutiyaṃ.

“善哉，善哉，比丘！正如象村优伽居士正确解说时所应解说的那样。比丘，我已宣说象村优伽居士具足这八种稀有、未曾有法。而且，比丘，你要忆持象村优伽居士具足这八种稀有、未曾有法。”第二。

3. Paṭhamahatthakasuttaṃ

3. 第一哈塔卡经

23. Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘sattahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi sattahi? Saddho hi, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave, hatthako āḷavako; hirīmā, bhikkhave, hatthako āḷavako; ottappī, bhikkhave, hatthako āḷavako; bahussuto, bhikkhave, hatthako āḷavako; cāgavā, bhikkhave, hatthako āḷavako; paññavā, bhikkhave, hatthako āḷavako – imehi kho, bhikkhave, sattahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

23. 一时，世尊住在阿拉威（Āḷavī）的阿伽罗婆（Aggāḷava）支提。在那里，世尊告诸比丘：“诸比丘，你们当忆持阿拉威的哈塔卡具足七种稀有、未曾有法。是哪七种呢？诸比丘，阿拉威的哈塔卡有信；诸比丘，阿拉威的哈塔卡有戒；诸比丘，阿拉威的哈塔卡有惭；诸比丘，阿拉威的哈塔卡有愧；诸比丘，阿拉威的哈塔卡多闻；诸比丘，阿拉威的哈塔卡乐施；诸比丘，阿拉威的哈塔卡有慧。诸比丘，你们当忆持阿拉威的哈塔卡具足这七种稀有、未曾有法。”世尊说了这番话。说完此话，善逝从座起身，进入了精舍。

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho hatthako āḷavako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ so bhikkhu etadavoca –

那时，某位比丘于上午时分，穿好下衣，取了衣钵，前往阿拉威人哈塔卡(Hatthaka Āḷavaka)的住所；抵达后，便在铺设好的座位上坐下。其后，阿拉威人哈塔卡来到那位比丘所在之处；抵达后，顶礼那位比丘，然后坐于一旁。那位比丘对坐于一旁的阿拉威人哈塔卡说了这番话：

‘‘Sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? ‘Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako’ti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’’ti. ‘‘Kaccittha, bhante, na koci gihī ahosi odātavasano’’ti? ‘‘Na hettha, āvuso, koci gihī ahosi odātavasano’’ti. ‘‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’’ti.

“贤友，你已被世尊宣说为具足七种稀有、未曾有之法。是哪七种呢？‘诸比丘，阿拉威人哈塔卡有信；有戒……有惭……有愧……多闻……有舍；诸比丘，阿拉威人哈塔卡有慧。’贤友，你已被世尊宣说为具足这七种稀有、未曾有之法。”“尊者，当时那里没有任何白衣在家者吗？”“贤友，那里确实没有任何白衣在家者。”“善哉，尊者，那里没有任何白衣在家者，这真是太好了。”

Atha [Pg.54] kho so bhikkhu hatthakassa āḷavakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

其后，那位比丘在阿拉威人哈塔卡的住所领受斋饭后，从座位起身离开。那位比丘用过餐，结束托钵之后，便前往世尊之处；抵达后，顶礼世尊，然后坐于一旁。坐于一旁后，那位比丘对世尊禀告道：

‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, hatthako āḷavako yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhante, hatthakaṃ āḷavakaṃ etadavacaṃ – ‘sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavakoti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.

“世尊，我于上午时，穿好下衣，取了衣钵，前往阿拉威人哈达卡(Hatthaka Āḷavaka)的住处。抵达后，我坐在已铺设的座位上。其后，世尊，阿拉威人哈达卡来到我这里，向我行礼后，坐于一旁。世尊，我对坐于一旁的阿拉威人哈达卡如是说：‘贤友，你被世尊宣告具足七种稀有、未曾有之法。是哪七种呢？“诸比丘，阿拉威人哈达卡有信、有戒、有惭、有愧、多闻、有舍、有慧。”贤友，你被世尊宣告具足这七种稀有、未曾有之法。’”

‘‘Evaṃ vutte, bhante, hatthako maṃ etadavoca – ‘kaccittha, bhante, na koci gihī ahosi odātavasano’ti? ‘Na hettha, āvuso, koci gihī ahosi odātavasano’ti. ‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’’’ti.

“世尊，如是说后，哈达卡对我如是说：‘尊者，当时那里难道没有任何白衣在家者吗？’‘贤友，当时那里确实没有任何白衣在家者。’‘尊者，既然当时那里没有任何白衣在家者，善哉！’”

‘‘Sādhu sādhu, bhikkhu! Appiccho so, bhikkhu, kulaputto. Santeyeva attani kusaladhamme na icchati parehi ñāyamāne. Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā’’ti. Tatiyaṃ.

“善哉，善哉，比丘！比丘，那位良家子是少欲的。他对自己身中存在的善法，不欲为他人所知。因此，比丘，你要记住阿拉威人哈达卡亦具足此第八种稀有、未曾有之法，即少欲。”第三经。

4. Dutiyahatthakasuttaṃ

4. 第二哈达卡经

24. Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ bhagavā [Pg.55] etadavoca – ‘‘mahatī kho tyāyaṃ, hatthaka, parisā. Kathaṃ pana tvaṃ, hatthaka, imaṃ mahatiṃ parisaṃ saṅgaṇhāsī’’ti? ‘‘Yānimāni, bhante, bhagavatā desitāni cattāri saṅgahavatthūni, tehāhaṃ imaṃ mahatiṃ parisaṃ saṅgaṇhāmi. Ahaṃ, bhante, yaṃ jānāmi – ‘ayaṃ dānena saṅgahetabbo’ti, taṃ dānena saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ peyyavajjena saṅgahetabbo’ti, taṃ peyyavajjena saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ atthacariyāya saṅgahetabbo’ti, taṃ atthacariyāya saṅgaṇhāmi; yaṃ jānāmi – ‘ayaṃ samānattatāya saṅgahetabbo’ti, taṃ samānattatāya saṅgaṇhāmi. Saṃvijjanti kho pana me, bhante, kule bhogā. Daliddassa kho no tathā sotabbaṃ maññantī’’ti. ‘‘Sādhu sādhu, hatthaka! Yoni kho tyāyaṃ, hatthaka, mahatiṃ parisaṃ saṅgahetuṃ. Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ. Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti. Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī’’ti.

24. 一时，世尊住在阿拉威(Āḷavī)的阿伽拉瓦支提(Aggāḷava Cetiya)。当时，阿拉威人哈达卡(Hatthako Āḷavako)为大约五百名优婆塞所围绕，来到世尊跟前。抵达后，他顶礼世尊，然后坐于一旁。世尊对坐于一旁的阿拉威人哈达卡说：“哈达卡，你的会众真庞大啊！哈达卡，你是如何摄受这广大会众的呢？”“世尊，我正是用世尊所教导的四摄法来摄受这广大会众。当我了知‘此人应用布施摄受’时，我就用布施摄受他；当了知‘此人应用爱语摄受’时，我就用爱语摄受他；当了知‘此人应用利行摄受’时，我就用利行摄受他；当了知‘此人应用同事摄受’时，我就用同事摄受他。世尊，我家中确有财富，而人们认为贫穷者的话是不值得听的。”“善哉，善哉，哈达卡！这确实是你摄受广大会众的如理之方。哈达卡，凡于过去时摄受广大会众者，他们都是用这四摄法来摄受广大会众的；凡于未来时将摄受广大会众者，他们也都将用这四摄法来摄受广大会众的；凡于现在时摄受广大会众者，他们也都是用这四摄法来摄受广大会众的。”

Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā acirapakkante hatthake āḷavake bhikkhū āmantesi – ‘‘aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi aṭṭhahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave…pe… hirīmā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako; appiccho, bhikkhave, hatthako āḷavako. Imehi kho, bhikkhave, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā’’ti. Catutthaṃ.

那时，阿拉威人哈达卡(Hatthaka Āḷavako)因世尊的法说，得开示、劝导、激励、欢喜后，从座位起身，顶礼世尊，右绕后离去。在阿拉威人哈达卡离去后不久，世尊对众比丘说：“诸比丘，你们当忆持阿拉威人哈达卡具足八种稀有、未曾有之法。是哪八种呢？诸比丘，阿拉威人哈达卡有信；诸比丘，他具戒、有惭、有愧、多闻、乐施；诸比丘，阿拉威人哈达卡有慧；诸比丘，阿拉威人哈达卡少欲。诸比丘，你们当忆持阿拉威人哈达卡具足这八种稀有、未曾有之法。”第四。

5. Mahānāmasuttaṃ

5. 摩诃男经

25. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā [Pg.56] bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, upāsako hotī’’ti? ‘‘Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho, mahānāma, upāsako hotī’’ti.

25. 一时，世尊住在释迦国的迦毗罗卫(Kapilavatthu)尼拘律园(Nigrodhārāma)中。那时，释迦族人摩诃男(Mahānāma)来到世尊之处，顶礼世尊后，坐于一旁。坐于一旁的释迦族人摩诃男对世尊说：“世尊，怎样才算是一位优婆塞(upāsaka)呢？”“摩诃男，若已归依佛，归依法，归依僧；摩诃男，这样就是一位优婆塞了。”

‘‘Kittāvatā pana, bhante, upāsako sīlavā hotī’’ti? ‘‘Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, mahānāma, upāsako sīlavā hotī’’ti.

“世尊，怎样才算是一位具戒的优婆塞呢？”“摩诃男，若优婆塞远离杀生，远离不与取，远离欲邪行，远离妄语，远离作为放逸之因的米酒、果酒等酒类；摩诃男，这样就是一位具戒的优婆塞了。”

‘‘Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti? ‘‘Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti ; attanāva sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanāva cāgasampanno hoti, no paraṃ cāgasampadāya samādapeti; attanāva bhikkhūnaṃ dassanakāmo hoti, no paraṃ bhikkhūnaṃ dassane samādapeti; attanāva saddhammaṃ sotukāmo hoti, no paraṃ saddhammassavane samādapeti; attanāva sutānaṃ dhammānaṃ dhāraṇajātiko hoti, no paraṃ dhammadhāraṇāya samādapeti; attanāva sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, no paraṃ atthūpaparikkhāya samādapeti; attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti.

“尊者，在何种程度上，一位优婆塞是为自己的利益而行，而不是为他人的利益而行呢？”“摩诃男，当一位优婆塞自己具足信，却不劝勉他人具足信；自己具足戒，却不劝勉他人具足戒；自己具足舍，却不劝勉他人具足舍；自己乐于得见比丘，却不劝勉他人得见比丘；自己乐于听闻正法，却不劝勉他人听闻正法；自己能忆持所闻之法，却不劝勉他人忆持法；自己能省察所听闻诸法之义，却不劝勉他人省察义理；自己知义、知法后，行于法随法，却不劝勉他人行于法随法。摩诃男，在如此程度上，一位优婆塞是为自己的利益而行，而不是为他人的利益而行。”

‘‘Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti? ‘‘Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ [Pg.57] sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti, attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti. Pañcamaṃ.

“世尊，优婆塞如何是为自利与利他而行呢？”“摩诃男，当优婆塞自己具足信心，也劝导他人具足信心；自己具足戒，也劝导他人具足戒；自己具足施舍，也劝导他人具足施舍；自己乐于见诸比丘，也劝导他人见诸比丘；自己乐于听闻正法，也劝导他人听闻正法；自己能受持所闻之法，也劝导他人受持法；自己能省察所闻诸法之义，也劝导他人省察义理；自己知义、知法后，行于法随法，也劝导他人行于法随法。摩诃男，如此，优婆塞便是为自利与利他而行。”第五。

6. Jīvakasuttaṃ

6. 耆婆经

26. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bhante, upāsako hotī’’ti? ‘‘Yato kho, jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho jīvaka, upāsako hotī’’ti.

26. 一时，世尊住在王舍城(Rājagaha)耆婆芒果园(Jīvakambavana)。尔时，耆婆王子育(Jīvaka Komārabhacca)前往世尊之处。抵达后，他顶礼世尊，坐于一旁。坐于一旁的耆婆王子育对世尊说：“世尊，如何可称为优婆塞呢？”“耆婆，当他归依佛、归依法、归依僧时，耆婆，如此便可称为优婆塞。”

‘‘Kittāvatā pana, bhante, upāsako sīlavā hotī’’ti? ‘‘Yato kho, jīvaka, upāsako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, jīvaka, upāsako sīlavā hotī’’ti.

“世尊，优婆塞如何可称为具戒者呢？”“耆婆，当优婆塞远离杀生……乃至远离饮用会导致放逸的酒与麻醉品时，耆婆，如此，优婆塞便可称为具戒者。”

‘‘Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti? ‘‘Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti…pe… attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā’’ti.

“尊者，优婆塞以何种程度是为自利而行，而非为利他而行？”“耆婆，当优婆塞自己具足信心，却不鼓励他人具足信心……乃至自己知义、知法后，随法行法，却不鼓励他人随法行法。耆婆，以此程度，优婆塞是为自利而行，而非为利他而行。”

‘‘Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti? ‘‘Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno [Pg.58] hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti; attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya ca paṭipanno hoti parahitāya cā’’ti. Chaṭṭhaṃ.

“尊者，优婆塞以何种程度是既为自利而行，也为利他而行？”“耆婆，当优婆塞自己具足信心，也鼓励他人具足信心；自己具足戒，也鼓励他人具足戒；自己具足舍，也鼓励他人具足舍；自己乐于见比丘，也鼓励他人见比丘；自己乐于听闻正法，也鼓励他人听闻正法；自己能忆持所闻之法，也鼓励他人忆持法；自己能省察所闻法之义，也鼓励他人省察其义；自己知义、知法后，随法行法，也鼓励他人随法行法。耆婆，以此程度，优婆塞是既为自利而行，也为利他而行。”第六经。

7. Paṭhamabalasuttaṃ

7. 第一力经

27. ‘‘Aṭṭhimāni, bhikkhave, balāni. Katamāni aṭṭha? Ruṇṇabalā, bhikkhave, dārakā, kodhabalā mātugāmā, āvudhabalā corā, issariyabalā rājāno, ujjhattibalā bālā, nijjhattibalā paṇḍitā, paṭisaṅkhānabalā bahussutā, khantibalā samaṇabrāhmaṇā – imāni kho, bhikkhave, aṭṭha balānī’’ti. Sattamaṃ.

27. “比丘们，有此八种力。是哪八种呢？比丘们，幼儿以哭泣为力，盗贼以武器为力，国王以权势为力，愚人以轻蔑为力，智者以审察为力，多闻者以省察为力，沙门、婆罗门以忍耐为力。比丘们，确实有此八种力。”第七经。

8. Dutiyabalasuttaṃ

8. 第二力经

28. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti? ‘‘Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

28. 那时，具寿舍利弗去到世尊那里，去到后，礼拜世尊，然后坐在一旁。世尊对坐在一旁的具寿舍利弗说：“舍利弗，漏尽比丘有多少种力量，他因具足这些力量而宣称诸漏已尽：‘我的诸漏已尽’？”“世尊，漏尽比丘有八种力量，他因具足这些力量而宣称诸漏已尽：‘我的诸漏已尽’。”

‘‘Katamāni aṭṭha? Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“是哪八种呢？在此，世尊，漏尽比丘以正慧如实地善见一切行皆为无常。世尊，漏尽比丘以正慧如实地善见一切行皆为无常，这也是漏尽比丘的一种力量，凭借此力，漏尽比丘宣称诸漏已尽：‘我的诸漏已尽’。”

‘‘Puna [Pg.59] caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“再者，世尊，漏尽比丘以正慧如实地善见诸欲如炭火坑。世尊，漏尽比丘以正慧如实地善见诸欲如炭火坑，这也是漏尽比丘的一种力量，凭借此力，漏尽比丘宣称诸漏已尽：‘我的诸漏已尽’。”

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“再者，尊者，漏尽比丘的心趋向远离、倾向远离、朝向远离，安住于远离，乐于出离，已完全脱离一切作为漏之基础的法。尊者，漏尽比丘的心趋向远离、倾向远离、朝向远离，安住于远离，乐于出离，已完全脱离一切作为漏之基础的法，这也是漏尽比丘的一种力量，凭借此力，漏尽比丘宣称诸漏已尽：‘我的诸漏已尽’。”

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“再者，尊者，漏尽比丘的四念处已修习、已善修习。尊者，漏尽比丘的四念处已修习、已善修习，这也是漏尽比丘的一种力量，凭借此力，漏尽比丘宣称诸漏已尽：‘我的诸漏已尽’。”

‘‘Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā…pe… pañcindriyāni bhāvitāni honti subhāvitāni…pe… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti.

“再者，尊者，漏尽比丘的四神足已修习、已善修习……五根已修习、已善修习……七觉支已修习、已善修习……圣八支道已修习、已善修习。尊者，漏尽比丘的圣八支道已修习、已善修习，这也是漏尽比丘的一种力量，凭借此力，漏尽比丘宣称诸漏已尽：‘我的诸漏已尽’。”

‘‘Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’’’ti. Aṭṭhamaṃ.

“尊者，此乃漏尽比丘的八种力量，具足这些力量的漏尽比丘宣称诸漏已尽：‘我的诸漏已尽’。”第八经。

9. Akkhaṇasuttaṃ

9. 非时机经

29. ‘‘‘Khaṇakicco [Pg.60] loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṃ vā akkhaṇaṃ vā. Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya. Katame aṭṭha? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

29. “‘世间有时机之事，世间有时机之事’，比丘们，这是未听闻过正法的凡夫所说，但他并不知道什么是时机或非时机。比丘们，有此八种非时、非机，不适合修梵行。是哪八种呢？在此，比丘们，如来出现于世，是阿罗汉、正自觉者、明行具足者、善逝、世间解、无上丈夫调御士、天人师、佛、世尊，并且法被开示，能导向寂静、导向般涅槃、趋向正觉、由善逝所善说；而此人却投生在地狱。比丘们，这是第一种非时、非机，不适合修梵行。

‘‘Puna caparaṃ, bhikkhave, tathāgato ca loke uppanno hoti…pe… satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo tiracchānayoniṃ upapanno hoti…pe….

“再者，比丘们，如来出现于世……是天人师、佛、世尊，并且法被开示，能导向寂静、导向般涅槃、趋向正觉、由善逝所善说；而此人却投生于畜生界……

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo pettivisayaṃ upapanno hoti…pe….

“再者，比丘们……而此人却投生于饿鬼界……

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti…pe….

“再者，比丘们……而此人却投生于某一长寿的天众中……

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ…pe… pañcamo akkhaṇo asamayo brahmacariyavāsāya.

“再者，比丘们……而此人却出生在边地国土，在无知的蔑戾车（milakkha）中，那里没有比丘、比丘尼、优婆塞、优婆夷的来往……这是第五种非时、非机，不适合修梵行。

‘‘Puna caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti…pe….

“再者，比丘们……此人出生在中部国土，却有邪见，有颠倒见，认为：‘布施无果，供养无果，祭祀无果；善作业、恶作业亦无果报；无此世，无他世；无母，无父；无化生有情；世间无已达正道、已入正行的沙门、婆罗门，能亲身以证智作证此世、他世后而宣说。’……”

‘‘Puna [Pg.61] caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya.

“再者，比丘们……此人出生在中部国土，却是无慧、迟钝、闇哑者，不能了知善说与恶说的义理。比丘们，此为第七非时、不适时，不利于行梵行。”

‘‘Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā. Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. ‘Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya’’’.

“再者，比丘们，如来、阿罗汉、正自觉者……天人师、佛、世尊未出现于世，那寂静、导向般涅槃、趋向正觉、善逝所宣说的法也未被开示。此人出生在中部国土，有慧，不迟钝，不闇哑，能了知善说与恶说的义理。比丘们，此为第八非时、不适时，不利于行梵行。比丘们，此等八者，确为非时、不适时，不利于行梵行。”

‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya. Katamo eko? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyā’’ti.

“诸比丘，只有一个时机与合宜之时适合行梵行。是哪一个呢？在此，诸比丘，如来出现于世，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，并且法被宣说，导向寂静、导向般涅槃、趋向正觉、由善逝所善说；而此人出生在中部国土，是有慧者、不愚痴者、不喑哑者，能了知善说与恶说的义理。诸比丘，这便是那唯一的时机与合宜之时，适合行梵行。”

‘‘Manussalābhaṃ laddhāna, saddhamme suppavedite;

Ye khaṇaṃ nādhigacchanti, atināmenti te khaṇaṃ.

“既得人身，于善说正法，凡未把握时机者，彼等令时机逝去。”

‘‘Bahū hi akkhaṇā vuttā, maggassa antarāyikā;

Kadāci karahaci loke, uppajjanti tathāgatā.

“已说众多无暇，为圣道之障碍；如来出现于世，仅是偶尔有时。”

‘‘Tayidaṃ sammukhībhūtaṃ, yaṃ lokasmiṃ sudullabhaṃ;

Manussapaṭilābho ca, saddhammassa ca desanā;

Alaṃ vāyamituṃ tattha, attakāmena jantunā.

“于此世间极难得者，今已现前：获得人身，以及正法之宣说。欲求自利之有情，当于此精进。”

‘‘Kathaṃ [Pg.62] vijaññā saddhammaṃ, khaṇo ve mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

“如何能了知正法？切勿令时机逝去！错过时机者，堕于地狱中，实堪悲戚。”

‘‘Idha ce naṃ virādheti, saddhammassa niyāmataṃ ;

Vāṇijova atītattho, cirattaṃ anutapissati.

“若于此错过正法之定道，则如商贾错失利益，将长久懊悔。”

‘‘Avijjānivuto poso, saddhammaṃ aparādhiko;

Jātimaraṇasaṃsāraṃ, ciraṃ paccanubhossati.

“为无明所覆之人，错失于正法，将长久经历生死轮回。”

‘‘Ye ca laddhā manussattaṃ, saddhamme suppavedite;

Akaṃsu satthu vacanaṃ, karissanti karonti vā.

“而凡已得人身，于善说之正法，已行、正行或将行导师之教言者，”

‘‘Khaṇaṃ paccaviduṃ loke, brahmacariyaṃ anuttaraṃ;

Ye maggaṃ paṭipajjiṃsu, tathāgatappaveditaṃ.

“凡实践如来所宣说之道者，彼等于世间已通达此时机与无上梵行。”

‘‘Ye saṃvarā cakkhumatā, desitādiccabandhunā;

Tesu gutto sadā sato, vihare anavassuto.

“具眼者、日亲所宣说之诸律仪，于彼等中，当常守护、具念，无漏而住。”

‘‘Sabbe anusaye chetvā, māradheyyaparānuge;

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

“凡已证得诸漏尽者，彼等斩断一切随顺魔罗领域的随眠后，确实已于世间度到彼岸。”

10. Anuruddhamahāvitakkasuttaṃ

10. 阿那律大寻思经

30. Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa ; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’’ti.

30. 一时，世尊住在婆伽国（Bhagga）须孙陀罗山城（Suṃsumāragira）鞞沙迦罗林（Bhesakaḷāvana）的鹿野苑。当时，具寿阿那律住在支提国（Ceti）的东方竹林苑（Pācīnavaṃsadāya）。那时，具寿阿那律于独处静坐时，心中生起这样的思惟：“此法为少欲者所有，非为多欲者所有；为知足者所有，非为不知足者所有；为独处者所有，非为乐众者所有；为精进者所有，非为懈怠者所有；为念住者所有，非为失念者所有；为得定者所有，非为不得定者所有；为有慧者所有，非为无慧者所有。”

Atha [Pg.63] kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ – bhaggesu suṃsumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ

那时，世尊以心了知具寿阿那律心中的思惟，犹如强力之人屈伸手臂一般，瞬间从婆伽国须孙陀罗山城鞞沙迦罗林的鹿野苑消失，出现在支提国东方竹林苑具寿阿那律的面前。世尊在铺设好的座位上坐下。具寿阿那律也顶礼世尊后，坐于一旁。

Nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

世尊对坐于一旁的具寿阿那律说了这番话：

‘‘Sādhu sādhu, anuruddha! Sādhu kho tvaṃ, anuruddha, (yaṃ taṃ mahāpurisavitakkaṃ) vitakkesi – ‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti. Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi – ‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’’’ti.

“善哉，善哉，阿那律！阿那律，你善思惟此大士寻：‘此法是为少欲者，非为多欲者；是为知足者，非为不知足者；是为独处者，非为乐众者；是为精进者，非为懈怠者；是为念已确立者，非为失念者；是为得定者，非为不得定者；是为有慧者，非为无慧者。’阿那律，那么，你亦当思惟此第八大士寻：‘此法是为乐于无戏论、喜于无戏论者，非为乐于戏论、喜于戏论者。’”

‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.

“阿那律，当你思惟此八大士寻时，那么，阿那律，只要你意愿，就能离欲、离不善法，有寻有伺，从远离而生喜乐，进入并安住于初禅。”

‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi.

“阿那律，当你思惟此八大士寻时，那么，阿那律，只要你意愿，就能因寻与伺的平息，内心得以安靖，心志专一，无寻无伺，由定而生喜乐，进入并安住于第二禅。”

‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi [Pg.64] yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi.

“阿那律，当你思惟此八大士寻时，那么，阿那律，只要你意愿，就能因离喜而住于舍，具念、具正知，以身感受乐，即圣者们所宣说的‘舍、念、乐住者’，进入并安住于第三禅。”

‘‘Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi.

阿那律，当你思惟这八种大士之寻时，你就能随自己意愿，因舍乐与舍苦，以及先前喜与忧的灭没，进入并安住于不苦不乐、舍念清净的第四禅。

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro; evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

阿那律，当你思惟这八种大士之寻，并且能随意、不费力、不困难地获得这四种属于增上心、现法乐住的禅那时，阿那律，对你而言，就会像一位家主或家主之子有满满一箱各种颜色的衣服一样；当你安住于知足时，你的粪扫衣也会显为可喜，这是为了喜悦、无所渴求、安乐住，以及为了趣向涅槃。

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano; evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

阿那律，当你思惟这八种大士之寻，并且能随意、不费力、不困难地获得这四种属于增上心、现法乐住的禅那时，阿那律，对你而言，就会像一位家主或家主之子有拣去黑粒、配上多种汤和多种菜肴的香米饭一样；当你安住于知足时，你的团食也会显为可喜，这是为了喜悦、无所渴求、安乐住，以及为了趣向涅槃。

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ; evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

阿那律，当你思择此八大士寻，且能随意、不难、不疲地获得此四种增上心所成、现法乐住的禅那时，阿那律，于你而言，犹如家主或家主子有楼阁，内外涂饰，无有穿堂风，门闩牢固，窗户紧闭；同样地，于安住知足的你，树下坐卧处亦将显为可喜，此为喜悦、为无热恼、为安乐住、为趣入涅槃故。

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha[Pg.65], seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

阿那律，当你思择此八大士寻，且能随意、不难、不疲地获得此四种增上心所成、现法乐住的禅那时，阿那律，于你而言，犹如家主或家主子有卧榻，铺设长毛毯、白羊毛毯、花饰毯、上等羚羊皮，上有顶篷，两头有红色靠枕；同样地，于安住知足的你，草铺卧具亦将显为可喜，此为喜悦、为无热恼、为安乐住、为趣入涅槃故。

‘‘Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ; evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā anuruddho bhagavato paccassosi.

“阿那律，当你思惟这八种大士思惟，并且随意获得、不难获得、不费力获得这四种属于增上心、现法乐住的禅那时，那么，阿那律，就像居家士或居家士之子拥有各种药品——即酥油、生酥、油、蜜、糖蜜；同样地，对于安住于知足的你，为了喜悦、为了无忧、为了安乐住、为了趣入涅槃，腐臭尿药也将显为可意。因此，阿那律，你未来的雨安居也在这里，在支提国（Ceti）的东方竹林度过吧。”具寿阿那律对世尊应诺道：“是的，大德。”

Atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – cetīsu pācīnavaṃsadāye antarahito bhaggesu suṃsumāragire bhesakaḷāvane migadāye pāturahosīti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha…pe… katame ca, bhikkhave, aṭṭha mahāpurisavitakkā? Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa; nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’’.

其后，世尊以此教诫教导具寿阿那律已——犹如强壮之人伸出屈臂，或屈回伸臂——即于支提国(Cetī)东方竹林隐没，而于跋迦国(Bhagga)鳄鱼山城(Suṃsumāragira)卑萨迦拉林(Bhesakaḷāvana)鹿野苑中显现。世尊于铺设好的座位上坐下。坐下后，世尊对诸比丘说：“诸比丘，我将为你们宣说八种大士思惟，你们当仔细听……诸比丘，是哪八种大士思惟呢？诸比丘，此法是为少欲者，非为多欲者；此法是为知足者，非为不知足者；此法是为独住者，非为乐于众会者；此法是为精勤者，非为懈怠者；此法是为念已确立者，非为失念者；此法是为心已得定者，非为心未得定者；此法是为有慧者，非为劣慧者；此法是为乐于无戏论、喜于无戏论者，非为乐于戏论、喜于戏论者。”

‘‘‘Appicchassāyaṃ[Pg.66], bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyu’nti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyu’nti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyu’nti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyu’nti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyu’nti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyu’nti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyu’nti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyu’nti na icchati. ‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘比丘们，此法是少欲者的，此法不是大欲者的。’我所说的这句话，是缘何而说呢？在此，比丘们，比丘自己少欲，却不希望‘愿他们知道我是少欲者’；自己知足，却不希望‘愿他们知道我是知足者’；自己独住，却不希望‘愿他们知道我是独住者’；自己发起精进，却不希望‘愿他们知道我是发起精进者’；自己安住于念，却不希望‘愿他们知道我是安住于念者’；自己得定，却不希望‘愿他们知道我是得定者’；自己有慧，却不希望‘愿他们知道我是有慧者’；自己乐于无戏论，却不希望‘愿他们知道我是乐于无戏论者’。‘比丘们，此法是少欲者的，此法不是大欲者的。’我所说的这句话，就是缘此而说。

‘‘‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘比丘们，此法是知足者的，此法不是不知足者的。’我所说的这句话，是缘何而说呢？在此，比丘们，比丘对于任何衣服、钵食、坐卧处、病缘医药资具都知足。‘比丘们，此法是知足者的，此法不是不知足者的。’我所说的这句话，就是缘此而说。

‘‘‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. ‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘诸比丘，此法是为远离者而有，非为乐众者而有。’我确曾说过此言，此言是缘何而说？诸比丘，于此，当比丘远离而住时，有比丘、比丘尼、优婆塞、优婆夷、国王、王之大臣、外道、外道弟子前来。于此，该比丘以其向于远离、倾向远离、趣向远离、住于远离、乐于出离之心，只会说与劝离相应的话语。‘诸比丘，此法是为远离者而有，非为乐众者而有。’我所说的此言，即是缘此而说。”

‘‘‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. ‘Āraddhavīriyassāyaṃ[Pg.67], bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘诸比丘，此法是为精进者而有，非为懈怠者而有。’我确曾说过此言，此言是缘何而说？诸比丘，于此，比丘为断除不善法、为具足善法而精进地安住，他强毅、坚忍、于诸善法不舍其轭。‘诸比丘，此法是为精进者而有，非为懈怠者而有。’我所说的此言，即是缘此而说。”

‘‘‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘诸比丘，此法是为念已现前者而有，非为失念者而有。’我确曾说过此言，此言是缘何而说？诸比丘，于此，比丘是具念者，具足最上的念与明辨，能忆念、随念久远所作、久远所说之事。‘诸比丘，此法是为念已现前者而有，非为失念者而有。’我所说的此言，即是缘此而说。”

‘‘‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. ‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“诸比丘，此法于得定者成就，非于不得定者成就。”此言确是所说。此言是依何而说？诸比丘，于此，比丘远离诸欲……证入并安住于第四禅。“诸比丘，此法于得定者成就，非于不得定者成就。”此言即是依此而说。

‘‘‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“诸比丘，此法于有慧者成就，非于无慧者成就。”此言确是所说。此言是依何而说？诸比丘，于此，比丘是有慧者，具足了知生灭的、圣的、能洞穿的、正导苦尽的智慧。“诸比丘，此法于有慧者成就，非于无慧者成就。”此言即是依此而说。

‘‘‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. ‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

“诸比丘，此法于乐于无戏论、喜悦于无戏论者成就，非于乐于戏论、喜悦于戏论者成就。”此言确是所说。此言是依何而说？诸比丘，于此，比丘的心在戏论的止息中趣入、澄净、安住、解脱。“诸比丘，此法于乐于无戏论、喜悦于无戏论者成就，非于乐于戏论、喜悦于戏论者成就。”此言即是依此而说。

Atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi. Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṃ [Pg.68] ahosīti. Atha kho āyasmā anuruddho arahattappatto tāyaṃ velāyaṃ imā gāthāyo abhāsi –

那时，具寿阿那律在下一个雨安居时，也住在支提国的东方竹林。随后，具寿阿那律独自远离，不放逸、热忱、自我策励而住，不久便在现法中，亲身证悟、实现并具足住于那无上的梵行终点——良家子正是为了此一目标而正确地从在家出家，过无家生活。他了知：“生已尽，梵行已立，所作已办，不再有此有。”具寿阿那律成为诸阿罗汉之一。那时，具寿阿那律在证得阿罗汉果时，于彼时诵出此等偈颂：

‘‘Mama saṅkappamaññāya, satthā loke anuttaro;

Manomayena kāyena, iddhiyā upasaṅkami.

“了知我之思惟，世间无上导师；以意所成之身，凭神通前来。

‘‘Yathā me ahu saṅkappo, tato uttari desayi;

Nippapañcarato buddho, nippapañcaṃ adesayi.

如我所思惟，他更进一步宣说；佛陀乐于无戏论，并宣说无戏论。

‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. dasamaṃ;

我了知彼法，乐于教法而住；三明已得，佛陀之教已作。”第十经。

Gahapativaggo tatiyo.

家主品第三。

Tassuddānaṃ –

此品摄颂曰：

Dve uggā dve ca hatthakā, mahānāmena jīvako;

Dve balā akkhaṇā vuttā, anuruddhena te dasāti.

二优伽、二哈塔卡，摩诃男与耆婆；二力、非时机，阿那律说此十经。

4. Dānavaggo

4. 布施品

1. Paṭhamadānasuttaṃ

1. 第一布施经

31. ‘‘Aṭṭhimāni, bhikkhave, dānāni. Katamāni aṭṭha? Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dāna’nti dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti; nārahāmi pacanto apacantānaṃ dānaṃ adātu’nti dānaṃ deti, ‘imaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti, cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. Imāni kho, bhikkhave, aṭṭha dānānī’’ti. Paṭhamaṃ.

31. “诸比丘，有此八种布施。是哪八种呢？因他人接近而布施；因恐惧而布施；想着‘他曾经给过我’而布施；想着‘他将会给我’而布施；想着‘布施是善的’而布施；想着‘我烹煮，他们不烹煮；我身为烹煮者，不应不布施给不烹煮者’而布施；想着‘我布施此，美好的名声将会传扬开来’而布施；为了心的庄严与资具而布施。诸比丘，此即是八种布施。”第一经。

2. Dutiyadānasuttaṃ

2. 第二布施经

32.

32.

‘‘Saddhā hiriyaṃ kusalañca dānaṃ,Dhammā ete sappurisānuyātā;

Etañhi maggaṃ diviyaṃ vadanti,Etena hi gacchati devaloka’’nti. dutiyaṃ;

“信、惭与善施，此等法为善士所随行；此实称天界之道，依此得生天界。”第二。

3. Dānavatthusuttaṃ

3. 布施事经

33. ‘‘Aṭṭhimāni[Pg.69], bhikkhave, dānavatthūni. Katamāni aṭṭha? Chandā dānaṃ deti, dosā dānaṃ deti, mohā dānaṃ deti, bhayā dānaṃ deti, ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetu’nti dānaṃ deti, ‘imāhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti dānaṃ deti, ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti, cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. Imāni kho, bhikkhave, aṭṭha dānavatthūnī’’ti. Tatiyaṃ.

33. “比丘们，有此八种布施事。是哪八种？因喜爱而行布施，因嗔恚而行布施，因愚痴而行布施，因怖畏而行布施；‘我祖先父辈曾行、曾作，我不应舍弃此古老家族传统’，如是而行布施；‘我行此施，身坏命终之后，当生于善趣、天界’，如是而行布施；‘我行此施时，心生净信，悦意、喜乐生起’，如是而行布施；为心庄严、心资具而行布施。比丘们，此即八种布施事。”第三。

4. Khettasuttaṃ

4. 田经

34. ‘‘Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ. Kathaṃ aṭṭhaṅgasamannāgate? Idha, bhikkhave, khettaṃ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṃ hoti, na āyasampannaṃ hoti, na apāyasampannaṃ hoti, na mātikāsampannaṃ hoti, na mariyādasampannaṃ hoti. Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.

34. “比丘们，于具足八支之田所播之种，不得大果，不得大味，不得广增益。云何具足八支？比丘们，于此，田地高下不平，有石有砾，地质咸卤，耕犁不深，无入水口，无出水口，无水道，无田畔。比丘们，于如是具足八支之田所播之种，不得大果，不得大味，不得广增益。”

‘‘Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ. Kathaṃ aṭṭhaṅgasamannāgatesu? Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino. Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.

“诸比丘，同样地，于具足八支的沙门、婆罗门所作的布施，不会有大果报，不会有大利益，不会有大光明，不会有大广布。如何是具足八支？诸比丘，于此，有沙门、婆罗门持有邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。诸比丘，于如是具足八支的沙门、婆罗门所作的布施，不会有大果报，不会有大利益，不会有大光明，不会有大广布。

‘‘Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ. Kathaṃ aṭṭhaṅgasamannāgate? Idha, bhikkhave, khettaṃ anunnāmāninnāmi ca hoti, apāsāṇasakkharikañca hoti, anūsarañca hoti, gambhīrasitaṃ hoti, āyasampannaṃ hoti, apāyasampannaṃ hoti, mātikāsampannaṃ [Pg.70] hoti, mariyādasampannaṃ hoti. Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ.

“诸比丘，于具足八支的田地所播的种子，会有大果实，会有大滋味，会大丰产。如何是具足八支？诸比丘，于此，田地平坦，无石无砾，非盐碱地，已被深耕，有引水渠，有排水渠，有灌溉水道，有田埂。诸比丘，于如是具足八支的田地所播的种子，会有大果实，会有大滋味，会大丰产。

‘‘Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāraṃ. Kathaṃ aṭṭhaṅgasamannāgatesu? Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino. Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāra’’nti.

“诸比丘，正是如此，于具足八支的沙门、婆罗门所作的布施，会有大果报，会有大利益，会有大光明，会有大广布。如何是具足八支？诸比丘，于此，有沙门、婆罗门持有正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比丘，于如是具足八支的沙门、婆罗门所作的布施，会有大果报，会有大利益，会有大光明，会有大广布。”

‘‘Yathāpi khette sampanne, pavuttā bījasampadā;

Deve sampādayantamhi, hoti dhaññassa sampadā.

“譬如于良田，播下良善种；天降及时雨，谷物便丰饶。

‘‘Anītisampadā hoti, virūḷhī bhavati sampadā;

Vepullasampadā hoti, phalaṃ ve hoti sampadā.

无灾殃是圆满，生长是圆满；丰茂是圆满，果实实圆满。

‘‘Evaṃ sampannasīlesu, dinnā bhojanasampadā;

Sampadānaṃ upaneti, sampannaṃ hissa taṃ kataṃ.

如是，施予具戒者圆满之食，能导向诸圆满，因其所作已圆满。

‘‘Tasmā sampadamākaṅkhī, sampannatthūdha puggalo;

Sampannapaññe sevetha, evaṃ ijjhanti sampadā.

是故于此，欲求圆满、资财圆满之人，当亲近智慧圆满者；如是，诸圆满得以成就。

‘‘Vijjācaraṇasampanne, laddhā cittassa sampadaṃ;

Karoti kammasampadaṃ, labhati catthasampadaṃ.

于明行具足者，获得心之圆满，成就业之圆满，亦获得义利之圆满。

‘‘Lokaṃ ñatvā yathābhūtaṃ, pappuyya diṭṭhisampadaṃ;

Maggasampadamāgamma, yāti sampannamānaso.

如实了知世间，达成见之圆满，依于道之圆满，具足圆满心者前行。

‘‘Odhunitvā malaṃ sabbaṃ, patvā nibbānasampadaṃ;

Muccati sabbadukkhehi, sā hoti sabbasampadā’’ti. catutthaṃ;

涤尽一切垢，证得涅槃圆满；解脱一切苦，此即一切圆满。”第四经。

5. Dānūpapattisuttaṃ

5. 布施生处经

35. ‘‘Aṭṭhimā, bhikkhave, dānūpapattiyo. Katamā aṭṭha? Idha, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ [Pg.71] mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. So passati khattiyamahāsāle vā brāhmaṇamahāsāle vā gahapatimahāsāle vā pañcahi kāmaguṇehi samappite samaṅgībhūte paricārayamāne. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyya’nti! So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

35. “诸比丘，有此八种布施所引的生处。是哪八种呢？在此，诸比丘，有人布施食物、饮料、衣服、车乘、花环、香、涂香、床座、住所、灯具给沙门或婆罗门。他对自己所作的布施有所希求。他看见大富的刹帝利、大富的婆罗门或大富的居士，具足、圆备五种感官之欲而享乐。他心想：‘啊，愿我身坏命终之后，能投生为大富的刹帝利、大富的婆罗门或大富的居士的同伴！’他便立此心，坚固此心，培育此心。他的心已倾向于低劣者，未向更高者培育，这导致他投生于彼处。身坏命终之后，他投生为大富的刹帝利、大富的婆罗门或大富的居士的同伴。而此，我说是对持戒者而言，非对不持戒者。诸比丘，持戒者的心愿因其清净而得以实现。”

‘‘Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

“又，诸比丘，在此，有人向沙门或婆罗门布施食物、饮料、衣服、车乘、花鬘、香、涂香、床座、住所、灯具。他对自己所作的布施有所希求。他听闻：‘四大王天(Cātumahārājikā devā)的天神长寿、美丽、多乐。’他心想：‘啊，愿我身坏命终之后，能再生为四大王天天神的同伴！’他便立定此心，决意于此心，培育此心。他的心倾向于低劣，未向更高处培育，这导致他再生于彼处。身坏命终之后，他再生为四大王天天神的同伴。但我说，这是对持戒者而言，不是对不持戒者。诸比丘，持戒者的心愿因其清净而得以实现。”

‘‘Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – tāvatiṃsā devā…pe… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti[Pg.72], taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

“又，诸比丘，在此，有人向沙门或婆罗门布施食物、饮料、衣服、车乘、花鬘、香、涂香、床座、住所、灯具。他对自己所作的布施有所希求。他听闻：‘三十三天(Tāvatiṃsā devā)、……夜摩天(Yāmā devā)、……兜率天(Tusitā devā)、……化乐天(Nimmānaratī devā)、……他化自在天(Paranimmitavasavattī devā)的天神长寿、美丽、多乐。’他心想：‘啊，愿我身坏命终之后，能再生为他化自在天天神的同伴！’他便立定此心，决意于此心，培育此心。他的心倾向于低劣，未向更高处培育，这导致他再生于彼处。身坏命终之后，他再生为他化自在天天神的同伴。但我说，这是对持戒者而言，不是对不持戒者。诸比丘，持戒者的心愿因其清净而得以实现。”

‘‘Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa; vītarāgassa, no sarāgassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi vītarāgattā. Imā kho, bhikkhave, aṭṭha dānūpapattiyo’’ti. Pañcamaṃ.

“再者，诸比丘，于此，有某人布施食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所与灯具给沙门或婆罗门。他布施是心怀期求的。他听闻：‘梵身天诸天长寿、美貌、多乐。’他心想：‘啊，愿我身坏命终后，能投生为梵身天诸天的同伴！’他立此心，住此心，修此心。他的那个心倾向于低劣处，而未向更高处修习，这导致他投生于彼处。他身坏命终后，投生为梵身天诸天的同伴。我所说的，是针对持戒者，非不持戒者；是针对离贪者，非有贪者。诸比丘，持戒者的心愿因离贪而得以实现。诸比丘，此即是八种因布施而有的投生。”第五。

6. Puññakiriyavatthusuttaṃ

6. 福行事经

36. ‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu. Idha, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā manussadobhagyaṃ upapajjati.

36. “诸比丘，有此三福行事。是哪三者呢？即布施所成的福行事、持戒所成的福行事与修习所成的福行事。诸比丘，于此，有某人布施所成的福行事做得很少，持戒所成的福行事做得很少，而修习所成的福行事则未成就。他身坏命终后，投生于人间的不幸之中。

‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu mattaso kataṃ hoti, sīlamayaṃ puññakiriyavatthu mattaso kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā manussasobhagyaṃ upapajjati.

“再者，诸比丘，于此，有某人布施所成的福行事做得适量，持戒所成的福行事做得适量，而修习所成的福行事则未成就。他身坏命终后，投生于人间的幸运之中。

‘‘Idha [Pg.73] pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, cattāro mahārājāno dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, cātumahārājike deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“比丘们，于此，有某人布施所成的福行事做得超胜，持戒所成的福行事做得超胜，而修行所成的福行事则未能成就。他身坏死后，投生为四大王天（Cātumahārājika）众的同伴。比丘们，在那里，四位大王因其所作布施与持戒的福行事更为超胜，故在十个方面超越四大王天的天神：以天寿、天色、天乐、天眷属、天统权、天境之色、天境之声、天境之香、天境之味、天境之触。”

‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, sakko devānamindo dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā tāvatiṃse deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“比丘们，于此，有某人布施所成的福行事做得超胜，持戒所成的福行事做得超胜，而修行所成的福行事则未能成就。他身坏死后，投生为三十三天（Tāvatiṃsa）众的同伴。比丘们，在那里，天主帝释（Sakko devānamindo）因其所作布施与持戒的福行事更为超胜，故在十个方面超越三十三天的天神：以天寿……乃至……以天境之触。”

‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, suyāmo devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, yāme deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“诸比丘，于此，有某人已超胜地成办布施所成福行事，已超胜地成办持戒所成福行事，而修习所成福行事则未能成办。他身坏命终后，往生为夜摩天(Yāma)众之同伴。诸比丘，于彼处，天子苏亚马(Suyāma)因更超胜地成办布施所成福行事与持戒所成福行事，故于十事超越诸夜摩天：以天寿……乃至……以天触。”

‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, santusito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, tusite deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“诸比丘，于此，有某人已超胜地成办布施所成福行事，已超胜地成办持戒所成福行事，而修习所成福行事则未能成办。他身坏命终后，往生为兜率天(Tusita)众之同伴。诸比丘，于彼处，天子善兜率(Santusita)因更超胜地成办布施所成福行事与持戒所成福行事，故于十事超越诸兜率天：以天寿……乃至……以天触。”

‘‘Idha [Pg.74] pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, sunimmito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, nimmānaratīdeve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“诸比丘，于此，有某人已超胜地成办布施所成福行事，已超胜地成办持戒所成福行事，而修习所成福行事则未能成办。他身坏命终后，往生为化乐天(Nimmānaratī)众之同伴。诸比丘，于彼处，天子善化(Sunimmita)因更超胜地成办布施所成福行事与持戒所成福行事，故于十事超越诸化乐天：以天寿……乃至……以天触。”

‘‘Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, paranimmitavasavattīdeve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi. Imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī’’ti. Chaṭṭhaṃ.

“诸比丘，在此，有的人卓越地完成了布施所成的福业事与持戒所成的福业事，但对修行所成的福业事则未予成就。他身坏命终后，投生为他化自在天众的同伴。诸比丘，在那里，自在天子（Vasavattī devaputta）因卓越地完成了布施所成的福业事与持戒所成的福业事，而在十个方面胜过他化自在天：即以天寿、天貌、天乐、天眷属、天主权，以及天色、天声、天香、天味、天触。诸比丘，这些就是三种福业事。”第六。

7. Sappurisadānasuttaṃ

7. 善士布施经

37. ‘‘Aṭṭhimāni, bhikkhave, sappurisadānāni. Katamāni aṭṭha? Suciṃ deti, paṇītaṃ deti, kālena deti, kappiyaṃ deti, viceyya deti, abhiṇhaṃ deti, dadaṃ cittaṃ pasādeti, datvā attamano hoti. Imāni kho, bhikkhave, aṭṭha sappurisadānānī’’ti.

37. “诸比丘，有此八种善士布施。是哪八种呢？布施洁净物，布施精美味，适时而布施，布施适宜物，审察后布施，恒常地布施，布施时令心澄净，布施后心生欢喜。诸比丘，这些就是八种善士布施。”

‘‘Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ;

Abhiṇhaṃ dadāti dānaṃ, sukhettesu brahmacārisu.

“于梵行之善福田，恒常布施洁净、精致、适时、适宜之饮食。

‘‘Neva vippaṭisārissa, cajitvā āmisaṃ bahuṃ;

Evaṃ dinnāni dānāni, vaṇṇayanti vipassino.

“舍弃大量资财后，心中不生追悔；如是所行之布施，为有慧见者所称赞。

‘‘Evaṃ yajitvā medhāvī, saddho muttena cetasā;

Abyābajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī’’ti. sattamaṃ;

“具信智者如是供养，以解脱之心；贤者往生安乐、无恼害之界。”第七。

8. Sappurisasuttaṃ

8. 善士经

38. ‘‘Sappuriso[Pg.75], 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, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.

38. “诸比丘，善士生于族中，是为众人的利益、福祉与安乐。是为父母的利益、福祉与安乐；是为妻儿的利益、福祉与安乐；是为仆人、雇工的利益、福祉与安乐；是为朋友、同僚的利益、福祉与安乐；是为已故亲人的利益、福祉与安乐；是为国王的利益、福祉与安乐；是为诸天的利益、福祉与安乐；是为沙门、婆罗门的利益、福祉与安乐。”

‘‘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, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotī’’ti.

“诸比丘，譬如大云成就一切庄稼，是为众人的利益、福祉与安乐；正是如此，诸比丘，善士生于族中，是为众人的利益、福祉与安乐。是为父母的利益、福祉与安乐；是为妻儿的利益、福祉与安乐；是为仆人、雇工的利益、福祉与安乐；是为朋友、同僚的利益、福祉与安乐；是为已故亲人的利益、福祉与安乐；是为国王的利益、福祉与安乐；是为诸天的利益、福祉与安乐；是为沙门、婆罗门的利益、福祉与安乐。”

‘‘Bahūnaṃ vata atthāya, sappañño gharamāvasaṃ;

Mātaraṃ pitaraṃ pubbe, rattindivamatandito.

“智者住于家，实为众人利。首先于父母，昼夜不懈怠，”

‘‘Pūjeti sahadhammena, pubbekatamanussaraṃ;

Anāgāre pabbajite, apace brahmacārayo.

“忆念往昔之恩，如法而供养；于无家出家、修梵行者，亦致以尊敬。”

‘‘Niviṭṭhasaddho pūjeti, ñatvā dhamme ca pesalo ;

Rañño hito devahito, ñātīnaṃ sakhinaṃ hito.

“具足稳固信心，知法且品行贤善而行恭敬；他有利国王，是为天利(devahita)，亦有利亲友。”

‘‘Sabbesaṃ so hito hoti, saddhamme suppatiṭṭhito;

Vineyya maccheramalaṃ, sa lokaṃ bhajate siva’’nti. aṭṭhamaṃ;

“彼善住于正法，有利一切众生；去除悭吝之垢，彼得至安稳界。”第八经。

9. Abhisandasuttaṃ

9. 涌流经

39. ‘‘Aṭṭhime[Pg.76], bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Katame aṭṭha? Idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

39. “诸比丘，此八者是福德之流、善法之流，带来安乐，导向天界，有安乐的果报，能转生于天界，导向所愿、所喜、悦意、利益与安乐。是哪八种呢？诸比丘，于此，圣弟子归依佛。诸比丘，这是第一种福德之流、善法之流，带来安乐，导向天界，有安乐的果报，能转生于天界，导向所愿、所喜、悦意、利益与安乐。”

‘‘Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, dutiyo puññābhisando…pe… saṃvattati.

“再者，诸比丘，圣弟子归依法。诸比丘，这是第二种福德之流、善法之流，带来安乐，导向天界，有安乐的果报，能转生于天界，导向所愿、所喜、悦意、利益与安乐。”

‘‘Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“再者，诸比丘，圣弟子归依僧。诸比丘，这是第三种福德之流、善法之流，带来安乐，导向天界，有安乐的果报，能转生于天界，导向所愿、所喜、悦意、利益与安乐。”

‘‘Pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṃkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni pañca? Idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti, averaṃ deti, abyābajjhaṃ deti. Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. Idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“诸比丘，有此五种布施，是伟大的布施、至上的布施、悠久的布施、圣者相承的布施、古老的布施，是不被废弃的、向来不被废弃的，现在不被废弃，将来也不会被废弃，不为有智慧的沙门与婆罗门所呵责。是哪五种呢？在此，诸比丘，圣弟子舍弃杀生，远离杀生。诸比丘，圣弟子远离杀生，即是给予无量众生无畏、无怨、无恼。在给予无量众生无畏、无怨、无恼之后，他便得享无量的无畏、无怨与无恼。诸比丘，这是第一种布施，是伟大的布施、至上的布施、悠久的布施、圣者相承的布施、古老的布施，是不被废弃的、向来不被废弃的，现在不被废弃，将来也不会被废弃，不为有智慧的沙门与婆罗门所呵责。诸比丘，这是第四种福德之流、善法之流，是安乐的食粮，能生善趣，带来安乐的果报，能转生天界，导向期望、喜爱、合意、利益与安乐。”

‘‘Puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā paṭivirato hoti…pe… kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato [Pg.77] hoti…pe… musāvādaṃ pahāya musāvādā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti. Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. Idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī’’ti. Navamaṃ.

再者，诸比丘，圣弟子舍弃不与取，远离不与取……舍弃欲邪行，远离欲邪行……舍弃妄语，远离妄语……舍弃能致放逸的酒类麻醉品，远离能致放逸的酒类麻醉品。诸比丘，远离能致放逸的酒类麻醉品的圣弟子，施予无量众生无畏、无怨、无害。施予无量众生无畏、无怨、无害后，他得享无量的无畏、无怨、无害之分。诸比丘，这是第五种布施，是伟大的布施，是第一的、悠久的、圣者传统的、古老的，不混滥，过去未曾混滥，现在不被混滥，将来也不会被混滥，不为有智慧的沙门、婆罗门所呵责。诸比丘，这是第八种功德之流、善法之流，能带来安乐，能生善趣，有安乐的果报，能转生天界，能导致所愿、所喜、所悦意、利益与安乐。诸比丘，这八种功德之流、善法之流，能带来安乐，能生善趣，有安乐的果报，能转生天界，能导致所愿、所喜、所悦意、利益与安乐。”第九经。

10. Duccaritavipākasuttaṃ

10. 恶行果报经

40. ‘‘Pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso pāṇātipātassa vipāko, manussabhūtassa appāyukasaṃvattaniko hoti.

40. 诸比丘，杀生若习行、修习、多作，则导向地狱、导向畜生界、导向饿鬼界。杀生最轻微的果报，是在转生为人时，导向短寿。

‘‘Adinnādānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ. Yo sabbalahuso adinnādānassa vipāko, manussabhūtassa bhogabyasanasaṃvattaniko hoti.

诸比丘，不与取若习行、修习、多作，则导向地狱、导向畜生界、导向饿鬼界。不与取最轻微的果报，是在转生为人时，导向财富的毁坏。

‘‘Kāmesumicchācāro, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso kāmesumicchācārassa vipāko, manussabhūtassa sapattaverasaṃvattaniko hoti.

“诸比丘，邪淫若习行、修习、多作，则导向地狱、导向畜生胎、导向饿鬼界。邪淫最轻微的果报，是在转生为人时，导向与敌人结怨。”

‘‘Musāvādo[Pg.78], bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso musāvādassa vipāko, manussabhūtassa abhūtabbhakkhānasaṃvattaniko hoti.

“诸比丘，妄语若习行、修习、多作，则导向地狱、导向畜生胎、导向饿鬼界。妄语最轻微的果报，是在转生为人时，导向不实的诽谤。”

‘‘Pisuṇā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā. Yo sabbalahuso pisuṇāya vācāya vipāko, manussabhūtassa mittehi bhedanasaṃvattaniko hoti.

“诸比丘，离间语若习行、修习、多作，则导向地狱、导向畜生胎、导向饿鬼界。离间语最轻微的果报，是在转生为人时，导向与朋友分离。”

‘‘Pharusā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā. Yo sabbalahuso pharusāya vācāya vipāko, manussabhūtassa amanāpasaddasaṃvattaniko hoti.

“诸比丘，粗恶语若习行、修习、多作，则导向地狱、导向畜生胎、导向饿鬼界。粗恶语最轻微的果报，是在转生为人时，导向听闻不悦耳之声。”

‘‘Samphappalāpo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso samphappalāpassa vipāko, manussabhūtassa anādeyyavācāsaṃvattaniko hoti.

“诸比丘，绮语若习行、修习、多作，则导向地狱、导向畜生胎、导向饿鬼界。绮语最轻微的果报，是在转生为人时，导向言语不被采纳。”

‘‘Surāmerayapānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ. Yo sabbalahuso surāmerayapānassa vipāko, manussabhūtassa ummattakasaṃvattaniko hotī’’ti. Dasamaṃ.

“诸比丘，饮酒若习行、修习、多作，则导向地狱、导向畜生胎、导向饿鬼界。饮酒最轻微的果报，是在转生为人时，导向癫狂。”第十经。

Dānavaggo catuttho.

布施品第四。

Tassuddānaṃ –

此品摄颂：

Dve dānāni vatthuñca, khettaṃ dānūpapattiyo;

Kiriyaṃ dve sappurisā, abhisando vipāko cāti.

二施、事、田、施生处；行、二善士、流与果报。

5. Uposathavaggo

5. 布萨品

1. Saṅkhittūposathasuttaṃ

1. 略说布萨经

41. Evaṃ [Pg.79] 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 –

41. 如是我闻。一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。当时，世尊称谓诸比丘：“诸比丘！”那些比丘回答世尊：“尊者！”世尊如此说道：

‘‘Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti.

“诸比丘，具足八支且已受持的布萨，有大果报、大利益、大光明、大流布。诸比丘，如何是具足八支且已受持的布萨，有大果报、大利益、大光明、大流布呢？诸比丘，于此，圣弟子如此省察：‘诸阿罗汉终生断除杀生，远离杀生，放下刀杖，有惭，具悲，慈愍一切众生而住。我亦于今日今夜，断除杀生，远离杀生，放下刀杖，有惭，具悲，慈愍一切众生而住。我以此支随学诸阿罗汉，我的布萨亦将得以受持。’他如此具足此第一支。”

‘‘‘Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā dutiyena aṅgena samannāgato hoti.

“‘诸阿罗汉终生断除不与取，远离不与取，只取所予，只期待所予，以不盗、清净之身而住。我亦于今日今夜，断除不与取，远离不与取，只取所予，只期待所予，以不盗、清净之身而住。我以此支随学诸阿罗汉，我的布萨亦将得以受持。’他如此具足此第二支。”

‘‘‘Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārino ārācārino viratā methunā gāmadhammā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā tatiyena aṅgena samannāgato hoti.

“诸阿罗汉终身断除非梵行，行梵行，远离、戒除作为村民之法的淫欲。我如今也于此一日一夜，断除非梵行，行梵行，远离、戒除作为村民之法的淫欲。我以此支随学诸阿罗汉，我的布萨也将因此而受持。”其具足此第三支。

‘‘‘Yāvajīvaṃ [Pg.80] arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādino saccasandhā thetā paccayikā avisaṃvādako lokassa. Ahaṃ pajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā catutthena aṅgena samannāgato hoti.

“诸阿罗汉终身断除妄语，远离妄语，说真实语，前后一致，言语坚实，值得信赖，不欺骗世人。我如今也于此一日一夜，断除妄语，远离妄语，说真实语，前后一致，言语坚实，值得信赖，不欺骗世人。我以此支随学诸阿罗汉，我的布萨也将因此而受持。”其具足此第四支。

‘‘‘Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā pañcamena aṅgena samannāgato hoti.

“诸阿罗汉终身断除作为放逸之因的酒与麻醉品，远离作为放逸之因的酒与麻醉品。我如今也于此一日一夜，断除作为放逸之因的酒与麻醉品，远离作为放逸之因的酒与麻醉品。我以此支随学诸阿罗汉，我的布萨也将因此而受持。”其具足此第五支。

‘‘‘Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā chaṭṭhena aṅgena samannāgato hoti.

“诸阿罗汉终身一食，夜晚不食，远离非时食。我如今也于此一日一夜一食，夜晚不食，远离非时食。我以此支随学诸阿罗汉，我的布萨也将因此而受持。”其具足此第六支。

‘‘‘Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā sattamena aṅgena samannāgato hoti.

“‘诸阿罗汉终生舍离、戒除歌舞、音乐、观看不当表演，以及佩戴花鬘、涂抹香料与从事妆饰打扮。我亦于今日，于此夜此日，舍离、戒除歌舞、音乐、观看不当表演，以及佩戴花鬘、涂抹香料与从事妆饰打扮。我亦以此支随学诸阿罗汉，我的布萨也将得以奉行。’他具足此第七支。

‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti[Pg.81]. Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro’’ti. Paṭhamaṃ.

“‘诸阿罗汉终生舍离、戒除高大床座，卧于低处——或在小床上，或在草垫上。我亦于今日，于此夜此日，舍离、戒除高大床座，卧于低处——或在小床上，或在草垫上。我亦以此支随学诸阿罗汉，我的布萨也将得以奉行。’他具足此第八支。诸比丘，如是受持且具足八支的布萨，有大果报、大利益、大光辉、大遍布。”第一经。

2. Vitthatūposathasuttaṃ

2. 广说布萨经

42. ‘‘Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

42. “诸比丘，受持具足八支的布萨，有大果报、大利益、大光辉、大遍布。诸比丘，如何受持具足八支的布萨，而有大果报、大利益、大光辉、大遍布？在此，诸比丘，圣弟子如此思惟：‘阿罗汉们尽其形寿，舍断杀生，远离杀生，放下棍杖，放下武器，具惭愧心，具慈悲心，为利益、悲悯一切有情生类而住。我亦于今日此夜此日，舍断杀生，远离杀生，放下棍杖，放下武器，具惭愧心，具慈悲心，为利益、悲悯一切有情生类而住。我以此支随学阿罗汉，我的布萨亦将因此而受持。’他具足此第一支……

‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

“‘阿罗汉们尽其形寿，舍断高广床座，远离高广床座，卧于低矮的卧具——或在小床上，或在草垫上。我亦于今日此夜此日，舍断高广床座，远离高广床座，卧于低矮的卧具——或在小床上，或在草垫上。我以此支随学阿罗汉，我的布萨亦将因此而受持。’他具足此第八支。诸比丘，如是受持的具足八支的布萨，有大果报、大利益、大光辉、大遍布。”

‘‘Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro? Seyyathāpi, bhikkhave, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa [Pg.82] uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, bhikkhave, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

有多大果报？有多大利益？有多大光明？有多大广布？诸比丘，譬如有人对这十六个珍宝丰饶的大国行使主权与统治，即：鸯伽(Aṅga)、摩揭陀(Magadha)、迦尸(Kāsi)、憍萨罗(Kosala)、跋耆(Vajji)、末罗(Malla)、支提(Ceti)、槃伽(Vaṅga)、俱卢(Kuru)、般遮罗(Pañcāla)、摩差(Maccha)、苏罗西那(Sūrasena)、阿湿婆(Assaka)、阿槃提(Avanti)、犍陀罗(Gandhāra)、剑浮阇(Kamboja)，但这王权尚不及具足八支的布萨的十六分之一。何以故？诸比丘，与天界之乐相比，人间的王权是贫乏的。

‘‘Yāni, bhikkhave, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

诸比丘，人间五十年，是四大王天(cātumahārājikā devā)的一昼夜。以该昼夜计，三十昼夜为一月。以该月计，十二个月为一年。以该年计，四大王天的寿命是五百天年。诸比丘，有此可能，即在此处，或有女子或有男子，受持具足八支的布萨，身坏命终之后，得生为四大王天众之同伴。诸比丘，正是就此而言：“与天界之乐相比，人间的王权是贫乏的。”

‘‘Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“诸比丘，人间的一百年，是忉利天(Tāvatiṃsa)诸天的一昼夜。以此昼夜，三十昼夜为一月。以此月，十二个月为一年。以此年，一千天年即是忉利天诸天的寿量。诸比丘，有此可能：在此，或有女人或男人，受持具足八支的布萨，身坏命终之后，得生为忉利天诸天的同伴。诸比丘，我正是针对此而说：‘与天界之乐相比，人间的王权是贫乏的。’”

‘‘Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“诸比丘，人间的二百年，是夜摩天(Yāma)诸天的一昼夜。以此昼夜，三十昼夜为一月。以此月，十二个月为一年。以此年，两千天年即是夜摩天诸天的寿量。诸比丘，有此可能：在此，或有女人或男人，受持具足八支的布萨，身坏命终之后，得生为夜摩天诸天的同伴。诸比丘，我正是针对此而说：‘与天界之乐相比，人间的王权是贫乏的。’”

‘‘Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni cattāri vassasahassāni [Pg.83] tusitānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

诸比丘，人间四百年，是兜率天的一昼夜。以该昼夜计，三十昼夜为一月；以该月计，十二个月为一年；以该年计，兜率天的寿命是四千天年。诸比丘，有此可能：在此世间，有女人或男人受持具足八支的布萨，身坏命终之后，得生为兜率天众的同伴。诸比丘，正是针对此事而说：“与天界之乐相比，人间的王权是贫乏的。”

‘‘Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

诸比丘，人间八百年，是化乐天的一昼夜。以该昼夜计，三十昼夜为一月；以该月计，十二个月为一年；以该年计，化乐天的寿命是八千天年。诸比丘，有此可能：在此世间，有女人或男人受持具足八支的布萨，身坏命终之后，得生为化乐天众的同伴。诸比丘，正是针对此事而说：“与天界之乐相比，人间的王权是贫乏的。”

‘‘Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’’’ti.

“诸比丘，人间的一千六百年，是他化自在天(Paranimmitavasavattī)的一昼夜。以彼夜计，三十夜为一月；以彼月计，十二月为一年；以彼年计，他化自在天的天寿是一万六千天年。诸比丘，有此可能，即在此处，或有女子或有男子，受持具足八支的布萨，身坏命终之后，得生为他化自在天众的同伴。诸比丘，正是就此而言：‘与天界之乐相比，人间的王权实为贫乏。’”

‘‘Pāṇaṃ na haññe na cadinnamādiye,Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“不应杀生，不应取不与之物，不应说妄语，亦不应饮酒；应远离非梵行的性交，夜间不食，不食非时食。

‘‘Mālaṃ na dhāre na ca gandhamācare,Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,Buddhena dukkhantagunā pakāsitaṃ.

“不应佩戴花鬘，不应涂抹香料，应卧于床或地上所铺之卧具；此即佛陀——已达苦之终极者，所宣说的八支布萨。

‘‘Cando [Pg.84] ca suriyo ca ubho sudassanā,Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,Nabhe pabhāsanti disāvirocanā.

“月与日，二者皆善见，遍照所及之处而运行。彼等驱暗者，于虚空而行，于天空中照耀，使诸方明亮。

‘‘Etasmiṃ yaṃ vijjati antare dhanaṃ,Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,Yaṃ jātarūpaṃ haṭakanti vuccati.

“于此之间所有财宝：珍珠、宝珠、上等琉璃，以及被称为生金或赤金的黄金与阎浮檀金。

‘‘Aṭṭhaṅgupetassa uposathassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

“彼等一切，连同月光与所有星群，亦不及具足八支布萨的十六分之一。

‘‘Tasmā hi nārī ca naro ca sīlavā,Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,Aninditā saggamupenti ṭhāna’’nti. dutiyaṃ;

“是故，具戒的女子与男子，应受持具足八支的布萨。造作引生安乐的福德后，他们无有可责地进入天界。”

3. Visākhāsuttaṃ

3. 毘舍佉经

43. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – ‘‘aṭṭhaṅgasamannāgato kho, visākhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, visākhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho [Pg.85] ca me upavuttho bhavissatī’’’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

43. 一时，世尊住在舍卫城(Sāvatthī)的东园鹿母讲堂。那时，鹿母毘舍佉前往世尊所在之处；抵达后，顶礼世尊，然后坐于一旁。世尊对坐于一旁的鹿母毘舍佉说：“毘舍佉，具足八支的布萨，若受持之，有大果报、大利益、大光辉、大遍满。毘舍佉，如何受持具足八支的布萨能有大果报、大利益、大光辉、大遍满呢？毘舍佉，于此，圣弟子如此省思：‘诸阿罗汉尽形寿舍断杀生，远离杀生，放下刀杖，有惭有愧，具足悲悯，为一切有情众生之利益而住。我亦于今日，于此夜、此日，舍断杀生，远离杀生，放下刀杖，有惭有愧，具足悲悯，为一切有情众生之利益而住。我以此支随学诸阿罗汉，我的布萨亦将得以奉行。’”他具足这第一支……。

‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

“‘诸阿罗汉尽形寿舍断高广大床，远离高广大床，卧于低处——在小床或草垫上。我亦于今日，于此夜、此日，舍断高广大床，远离高广大床，卧于低处——在小床或草垫上。我以此支随学诸阿罗汉，我的布萨亦将得以奉行。’他具足这第八支。毘舍佉，如是受持具足八支的布萨，有大果报、大利益、大光辉、大遍满。

‘‘Kīvamahapphalo hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro? Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

“有何等大果报、何等大利益、何等大光辉、何等大遍满？毘舍佉，譬如有人能统治这十六大国，拥有丰饶的珍宝与自在的王权，即：鸯伽(Aṅga)、摩揭陀(Magadha)、迦尸(Kāsī)、憍萨罗(Kosala)、跋耆(Vajjī)、末罗(Malla)、支提(Ceti)、槃伽(Vaṅga)、俱卢(Kuru)、般遮罗(Pañcāla)、摩蹉(Maccha)、苏罗西那(Sūrasena)、阿湿波(Assaka)、阿槃提(Avanti)、犍陀罗(Gandhāra)、剑浮沙(Kamboja)，但这王权连具足八支的布萨的十六分之一也不及。那是什么原因呢？毘舍佉，与天上的安乐相比，人间的王权是贫贱的。”

‘‘Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“毘舍佉，人间五十年，是四大王天的一昼夜。以这样的三十个昼夜为一月，以这样的十二个月为一年；以这样的年计算，四大王天的寿量是五百天年。毘舍佉，确实有此可能，此处有女子或男子，受持具足八支的布萨，身坏命终后，投生为四大王天的同伴。毘舍佉，正是就此而说：‘与天上的安乐相比，人间的王权是贫贱的。’”

‘‘Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati [Pg.86] yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“毘舍佉，人间一百年，是忉利天(Tāvatiṃsa)的一昼夜。以三十个这样的昼夜为一月，以十二个月为一年；以这样的年计算，忉利天诸天的寿量是一千天年。毘舍佉，确实有此可能：此处有女子或男子，受持具足八支的布萨，身坏命终后，投生为忉利天诸天的同伴。毘舍佉，正是就此而说：‘与天界的安乐相比，人间的王权是贫乏的。’”

‘‘Yāni, visākhe, mānusakāni dve vassasatāni…pe… cattāri vassasatāni…pe… aṭṭha vassasatāni…pe… soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’’’ti.

“毘舍佉，人间二百年……乃至……四百年……乃至……八百年……乃至……一千六百年，是他化自在天(Paranimmitavasavattī)的一昼夜。以三十个这样的昼夜为一月，以十二个月为一年；以这样的年计算，他化自在天诸天的寿量是一万六千天年。毘舍佉，确实有此可能：此处有女子或男子，受持具足八支的布萨，身坏命终后，投生为他化自在天诸天的同伴。毘舍佉，正是就此而说：‘与天界的安乐相比，人间的王权是贫乏的。’”

‘‘Pāṇaṃ na haññe na cadinnamādiye,Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“不杀生，不与取；不妄语，不饮酒；离非梵行，戒绝淫欲；不于夜间进食，亦不非时食。

‘‘Mālaṃ na dhāre na ca gandhamācare,Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,Buddhena dukkhantagunā pakāsitaṃ.

“不戴花鬘，不涂香料；卧于床座或地上铺设之席。此即八支布萨，乃由已达苦之终点的佛陀所宣说。

‘‘Cando ca suriyo ca ubho sudassanā,Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,Nabhe pabhāsanti disāvirocanā.

月与日，两者皆善见， 遍照其所及； 彼等驱除黑暗，行于虚空， 于空中闪耀，照亮诸方。

‘‘Etasmiṃ yaṃ vijjati antare dhanaṃ,Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,Yaṃ jātarūpaṃ haṭakanti vuccati.

于此范围之内，所有财富： 珍珠、摩尼宝、及上好琉璃， 又有阎浮檀金与天然金， 其被称为生金(jātarūpa)与哈达伽金(haṭaka)。

‘‘Aṭṭhaṅgupetassa [Pg.87] uposathassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

彼等财富，以及所有月光与众星， 皆不及具足八支之布萨的十六分之一。

‘‘Tasmā hi nārī ca naro ca sīlavā,Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,Aninditā saggamupenti ṭhāna’’nti. tatiyaṃ;

是故，具戒之男女， 应受持具足八支之布萨； 造作诸福业，得安乐果报， 无有可呵责，往生于天界。第三经竟。

4. Vāseṭṭhasuttaṃ

4. 婆私吒经

44. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho vāseṭṭho upāsako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vāseṭṭhaṃ upāsakaṃ bhagavā etadavoca – ‘‘aṭṭhaṅgasamannāgato, vāseṭṭha, uposatho upavuttho mahapphalo hoti…pe… aninditā saggamupenti ṭhāna’’nti.

44. 一时，世尊住于毗舍离(Vesālī)大林中的重阁讲堂(Kūṭāgārasālā)。尔时，婆私吒(Vāseṭṭha)优婆塞前往世尊之处。抵达后，顶礼世尊，坐于一旁。世尊对坐于一旁的婆私吒优婆塞说：“婆私吒，具足八支之布萨，若受持之，则有大果报……乃至……无有可呵责，往生于天界。”

Evaṃ vutte vāseṭṭho upāsako bhagavantaṃ etadavoca – ‘‘piyā me, bhante, ñātisālohitā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā…pe… vessā … suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā’’ti.

如是说后，婆私吒优婆塞对世尊说：“尊者，我所爱的亲族血亲若能受持具足八支之布萨，则能为我所爱的亲族血亲带来长久的利益与安乐。尊者，若所有刹帝利皆能受持具足八支之布萨，则能为所有刹帝利带来长久的利益与安乐。尊者，若所有婆罗门……乃至……吠舍……首陀罗皆能受持具足八支之布萨，则能为所有首陀罗带来长久的利益与安乐。”

‘‘Evametaṃ, vāseṭṭha, evametaṃ, vāseṭṭha! Sabbe cepi, vāseṭṭha, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, vāseṭṭha, brāhmaṇā…pe… vessā… suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, vāseṭṭha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sadevakassapissa lokassa samārakassa [Pg.88] sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Ime cepi, vāseṭṭha, mahāsālā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ( ). Ko pana vādo manussabhūtassā’’ti! Catutthaṃ.

“诚然如是，婆悉吒(Vāseṭṭha)！诚然如是，婆悉吒！婆悉吒，倘若所有刹帝利都受持具足八支的布萨，那对所有刹帝利也将是长久的利益与安乐。婆悉吒，倘若所有婆罗门……吠舍……首陀罗都受持具足八支的布萨，那对所有首陀罗也将是长久的利益与安乐。婆悉吒，倘若这包含天神、魔罗与梵天的世界，以及包含沙门、婆罗门、天神与人类的众生，都受持具足八支的布萨，那对这包含天神、魔罗与梵天的世界，以及包含沙门、婆罗门、天神与人类的众生，也将是长久的利益与安乐。婆悉吒，倘若这些大娑罗树都受持具足八支的布萨，那对这些大娑罗树也将是长久的利益与安乐。更何况是身为人类呢！”第四经。

5. Bojjhasuttaṃ

5. 波阇经

45. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bojjhā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bojjhaṃ upāsikaṃ bhagavā etadavoca –

45. 一时，世尊住在舍卫城(Sāvatthī)祇陀林给孤独园。那时，波阇(Bojjhā)优婆夷前往世尊所在之处；抵达后，顶礼世尊，然后坐在一旁。世尊对坐在一旁的波阇优婆夷说：

‘‘Aṭṭhaṅgasamannāgato, bojjhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bojjhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

“波阇(Bojjhā)啊，受持具足八支的布萨，有大果报、大利益、大光明、大广布。波阇啊，如何受持具足八支的布萨，方有大果报、大利益、大光明、大广布呢？于此，波阇啊，圣弟子如是思惟：‘诸阿罗汉终生舍离杀生，戒除杀生，放下棍棒与刀剑，具足惭愧，满怀慈悲，怜悯一切众生福祉而住。我亦于今日今夜，舍离杀生，戒除杀生，放下棍棒与刀剑，具足惭愧，满怀慈悲，怜悯一切众生福祉而住。我以此支效法诸阿罗汉，我的布萨亦将得以受持。’他具足此第一支。……乃至……”

‘‘‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

“‘诸阿罗汉终生舍离高广大床，戒除高广大床，卧于低处——或小床或草垫。我亦于今日今夜，舍离高广大床，戒除高广大床，卧于低处——或小床或草垫。我以此支效法诸阿罗汉，我的布萨亦将得以受持。’他具足此第八支。波阇啊，如是受持的具足八支的布萨，实有大果报、大利益、大光明、大广布。”

‘‘Kīvamahapphalo [Pg.89] hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro? Seyyathāpi, bojjhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, bojjhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

“（布萨）有多大果报、多大利益、多大光明、多大广布呢？勃伽，譬如，若有人于此等拥有众多珍宝的十六大国，即：鸯伽(Aṅga)、摩揭陀、迦尸(Kāsi)、憍萨罗、跋耆(Vajji)、末罗(Malla)、支提(Ceti)、婆伽(Vaṅga)、俱卢(Kuru)、般遮罗、摩蹉(Maccha)、输罗西那(Sūrasena)、阿湿伽(Assaka)、阿槃提、犍陀罗(Gandhāra)、甘菩遮(Kamboja)行使主权、统治权与王权，这也不及具足八支布萨的十六分之一。此为何故？勃伽，因为与天界之乐相比，人间的王权是贫贱的。”

‘‘Yāni, bojjhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’’’.

“勃伽，人间五十年，为四大王天(Cātumahārājikā devā)的一日一夜。以彼日夜，三十日夜为一月；以彼月，十二月为一年；以彼年，四大王天之寿量为五百天年。勃伽，确有此理：于此，若有女子或男子受持具足八支的布萨，身坏命终之后，得生为四大王天之同伴。勃伽，我所说‘与天界之乐相比，人间的王权是贫贱的’，即是缘此而说。”

‘‘Yaṃ, bojjhe, mānusakaṃ vassasataṃ…pe… tāni, bojjhe, mānusakāni dve vassasatāni…pe… cattāri vassasatāni…pe… aṭṭha vassasatāni…pe… soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’’’ti.

“波阇，人间一千六百年，是他化自在天（paranimmitavasavattīnaṃ devānaṃ）的一日一夜。以那样的昼夜，三十昼夜为一月；以那样的月，十二月为一年；以那样的年，他化自在天的寿命是一万六千天年。波阇，确实有此可能：在此，某位女子或男子受持具足八支的布萨后，身坏命终之后，会投生为他化自在天的同伴。波阇，这正是针对此而说的：‘与天界之乐相比，人间王位是贫乏的。’”

‘‘Pāṇaṃ na haññe na cadinnamādiye,Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“不应杀生，不取未予；不言妄语，亦不饮酒；当离非梵行之淫事；不于夜晚、非时进食。

‘‘Mālaṃ [Pg.90] na dhāre na ca gandhamācare,Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,Buddhena dukkhantagunā pakāsitaṃ.

“不戴花鬘，不涂香；卧于地上铺设之席，或卧于低床；此即所谓八支布萨，由已达苦之尽头的佛陀所宣说。

‘‘Cando ca suriyo ca ubho sudassanā,Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,Nabhe pabhāsanti disāvirocanā.

“月亮与太阳，两者皆善见，遍照而周行；彼等驱除黑暗，行于虚空，于空中发光，照耀诸方。

‘‘Etasmiṃ yaṃ vijjati antare dhanaṃ,Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,Yaṃ jātarūpaṃ haṭakanti vuccati.

“在此之间所存在的财富：珍珠、宝珠，以及上好的琉璃；河金，或纯金；即所谓的天然金，亦称作赤金。

‘‘Aṭṭhaṅgupetassa uposathassa,Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

“那些珍珠、宝石等财富，以及所有的月光和星群，都比不上具足八支布萨的十六分之一。

‘‘Tasmā hi nārī ca naro ca sīlavā,Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,Aninditā saggamupenti ṭhāna’’nti. pañcamaṃ;

“是故，具戒的女子与男子，应受持具足八支的布萨；造作能引生安乐的福德后，他们无有可责地投生天界。”第五。

6. Anuruddhasuttaṃ

6. 阿那律经

46. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā anuruddho divāvihāraṃ gato hoti paṭisallīno. Atha kho sambahulā manāpakāyikā devatā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā āyasmantaṃ anuruddhaṃ etadavocuṃ – ‘‘mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṃ kārema vasaṃ vattema. Mayaṃ, bhante anuruddha, yādisakaṃ vaṇṇaṃ ākaṅkhāma tādisakaṃ vaṇṇaṃ ṭhānaso paṭilabhāma; yādisakaṃ saraṃ ākaṅkhāma [Pg.91] tādisakaṃ saraṃ ṭhānaso paṭilabhāma; yādisakaṃ sukhaṃ ākaṅkhāma tādisakaṃ sukhaṃ ṭhānaso paṭilabhāma. Mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṃ kārema vasaṃ vattemā’’ti.

46. 一时，世尊住在憍赏弥(Kosambī)的瞿师罗园(Ghositārāme)。那时，具寿阿那律(Anuruddha)正在日间独住。这时，许多意乐天(Manāpakāyikā)天女来到具寿阿那律那里；前来后，她们顶礼具寿阿那律，然后站在一旁。站在一旁的那些天女对具寿阿那律这么说：“尊者阿那律，我们是名为意乐天的天女，于三事行使主权、自在掌控。尊者阿那律，我们想要什么样的容貌，就能立刻得到什么样的容貌；我们想要什么样的声音，就能立刻得到什么样的声音；我们想要什么样的安乐，就能立刻得到什么样的安乐。尊者阿那律，我们是名为意乐天的天女，于这三事行使主权、自在掌控。”

Atha kho āyasmato anuruddhassa etadahosi – ‘‘aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā’’ti. Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṃ nīlavaṇṇā nīlavatthā nīlālaṅkārā.

于是，具寿阿那律心想：“善哉！愿这些天女皆为青色——青色之身、青色之衣、青色之饰！”于是，那些天女了知具寿阿那律的心意后，皆成为青色——青色之身、青色之衣、青色之饰。

Atha kho āyasmato anuruddhassa etadahosi – ‘‘aho vatimā devatā sabbāva pītā assu…pe… sabbāva lohitakā assu… sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā’’ti. Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṃ odātavaṇṇā odātavatthā odātālaṅkārā.

于是，具寿阿那律心想：“善哉！愿这些天女皆为黄色……皆为赤色……皆为白色——白色之身、白色之衣、白色之饰！”于是，那些天女了知具寿阿那律的心意后，皆成为白色——白色之身、白色之衣、白色之饰。

Atha kho tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṃ vādesi. Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca. Atha kho āyasmā anuruddho indriyāni okkhipi.

尔时，彼诸天女，一女歌，一女舞，一女拍手。譬如五支乐器，善加训练，善加调校，由善巧者善加演奏，其声美妙、动人、可爱、可喜、醉人；正如是，彼诸天女饰品之声，亦是美妙、动人、可爱、可喜、醉人。尔时，具寿阿那律收摄诸根。

Atha kho tā devatā ‘‘na khvayyo anuruddho sādiyatī’’ti tatthevantaradhāyiṃsu. Atha kho āyasmā anuruddho sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca –

尔时，彼诸天女心想：“尊者阿那律不悦纳。”即于其处消失。尔时，具寿阿那律于傍晚时分从独住中起，往诣世尊之处，顶礼世尊后，坐于一旁。坐于一旁已，具寿阿那律白世尊言：

‘‘Idhāhaṃ, bhante, divāvihāraṃ gato homi paṭisallīno. Atha kho, bhante, sambahulā manāpakāyikā devatā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhante, tā [Pg.92] devatā maṃ etadavocuṃ – ‘mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṃ kārema vasaṃ vattema. Mayaṃ, bhante anuruddha, yādisakaṃ vaṇṇaṃ ākaṅkhāma tādisakaṃ vaṇṇaṃ ṭhānaso paṭilabhāma; yādisakaṃ saraṃ ākaṅkhāma tādisakaṃ saraṃ ṭhānaso paṭilabhāma; yādisakaṃ sukhaṃ ākaṅkhāma tādisakaṃ sukhaṃ ṭhānaso paṭilabhāma. Mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṃ kārema vasaṃ vattemā’ti. Tassa mayhaṃ, bhante, etadahosi – ‘aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā’ti. Atha kho, bhante, tā devatā mama cittamaññāya sabbāva nīlā ahesuṃ nīlavaṇṇā nīlavatthā nīlālaṅkārā.

“世尊，我于此进入白日住而独住。那时，世尊，众多意乐天(manāpakāyikā)女来到我这里；来到后，顶礼我，然后立于一旁。世尊，立于一旁后，那些天女对我这么说：‘尊者阿那律，我们名为意乐天，于三事行使主权，施展威力。尊者阿那律，我们想要什么样的容貌，就能立刻获得那样的容貌；我们想要什么样的声音，就能立刻获得那样的声音；我们想要什么样的安乐，就能立刻获得那样的安乐。尊者阿那律，我们名为意乐天，就在这三事上行使主权，施展威力。’那时，世尊，我这么想：‘啊，愿这些天女全都成为蓝色——蓝色身、蓝衣、蓝饰！’于是，世尊，那些天女了知我心之后，全都成了蓝色——蓝色身、蓝衣、蓝饰。”

‘‘Tassa mayhaṃ, bhante, etadahosi – ‘aho vatimā devatā sabbāva pītā assu…pe… sabbāva lohitakā assu…pe… sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā’ti. Atha kho, bhante, tā devatā mama cittamaññāya sabbāva odātā ahesuṃ odātavaṇṇā odātavatthā odātālaṅkārā.

“那时，世尊，我这么想：‘啊，愿这些天女全都成为黄色……乃至……全都成为红色……乃至……全都成为白色——白色身、白衣、白饰！’于是，世尊，那些天女了知我心之后，全都成了白色——白色身、白衣、白饰。”

‘‘Atha kho, bhante, tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṃ vādesi. Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca. Atha khvāhaṃ, bhante, indriyāni okkhipiṃ.

“世尊，那时，那些天女中，一位唱歌，一位跳舞，一位击掌。譬如，由善巧者善加训练、善加调校、善加演奏的五分乐，其声美妙、动人、可爱、可喜、醉人；正是如此，那些天女饰品的声音也是美妙、动人、可爱、可喜、醉人。世尊，那时，我便垂下诸根。”

‘‘Atha kho, bhante, tā devatā ‘na khvayyo anuruddho sādiyatī’ti tatthevantaradhāyiṃsu. Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti?

“世尊，那时那些天女心想：‘尊者阿那律(Anuruddha)不喜乐。’就在那里消失了。世尊，女子具足几法，于身坏命终后，得生为意乐天(manāpakāyikā)众的同伴呢？”

‘‘Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, anuruddha, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa [Pg.93] hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.

“阿那律，女子具足八法，于身坏命终后，得生为意乐天众的同伴。是哪八法呢？于此，阿那律，女子的父母为她的福祉、为她的利益、出于怜悯、怀着怜悯心而将她许配给丈夫，她对他早起、晚睡、听从吩咐、行为可意、言语可爱。

‘‘Ye te bhattu garuno honti – mātāti vā pitāti vā samaṇabrāhmaṇāti vā – te sakkaroti, garuṃ karoti, māneti, pūjeti, abbhāgate ca āsanodakena paṭipūjeti.

“凡是丈夫所敬重的人——无论是母亲、父亲，还是沙门、婆罗门——她都恭敬、尊重、尊崇、供养他们，并以座位和水来招待来访的他们。

‘‘Ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ.

“凡是丈夫的家务事——无论是羊毛或棉花的工作——她都熟练，不懒惰，具备能成办此事的审察智慧，能够自己做，也能够安排。

‘‘Yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati.

“凡是丈夫家里的内部人员——无论是奴婢、仆役还是工人——她知道他们已做的事为已做，未做的事为未做；她也知道病人的体力强弱，并将嚼食(khādanīya)与啖食(bhojanīya)按各自的份例分配给他们。

‘‘Yaṃ bhattu āharati dhanaṃ vā dhaññaṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā.

“丈夫所带来的财富、谷物或黄金，她都妥善守护保管；并且于其中，她不放荡、不偷盗、不酗酒、不毁坏。”

‘‘Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā.

“再者，她是一位皈依佛、皈依法、皈依僧的优婆夷(upāsikā)。”

‘‘Sīlavatī kho pana hoti – pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā.

“再者，她具足戒行：远离杀生，远离不与取，远离邪淫，远离妄语，远离作为放逸之因的酒类。”

‘‘Cāgavatī kho pana hoti. Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.

“再者，她乐善好施，以离悭吝之垢的心主理家事，舍施无碍，亲手布施，乐于舍离，有求必应，乐于施与分享。”

‘‘Imehi kho, anuruddha, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti.

“阿那律(Anuruddha)，具足此八法的女人，身坏命终之后，投生为意乐天(manāpakāyikā)众的同伴。”

‘‘Yo [Pg.94] naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ posaṃ, bhattāraṃ nātimaññati.

“对于恒常支持自己、总是精勤热忱、能满足一切所愿的丈夫，她不会轻视。”

‘‘Na cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

“贤妻不以嫉妒之言激怒丈夫，并恭敬丈夫所有应敬重的人。”

‘‘Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“她勤奋不懈，善待眷属，行丈夫之所喜，守护其积蓄。”

‘‘Yā evaṃ vattati nārī, bhattu chandavasānugā;

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

“如是行持、随顺丈夫意愿的女人，将投生于名为意乐天(Manāpakāyikā)的天神所在之处。”

7. Dutiyavisākhāsuttaṃ

7. 第二毘舍佉经

47. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā…pe… ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca –

47. 一时，世尊住在舍卫城(Sāvatthī)东园(Pubbārāma)的鹿母讲堂(Migāramātupāsāda)。尔时，鹿母毘舍佉(Visākhā)……坐于一旁。世尊对坐于一旁的鹿母毘舍佉说道：

‘‘Aṭṭhahi kho, visākhe, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, visākhe, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī…pe….

“毘舍佉，具足八法的女人，身坏命终后，当生为意乐天众的同伴。是哪八法呢？毘舍佉，于此，女人的父母为求其利益、福祉，出于怜悯而将其许配给丈夫，她对丈夫早起晚睡，听从吩咐，行为合意，言语亲切……

‘‘Cāgavatī kho pana hoti. Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. Imehi kho, visākhe, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti.

“再者，她有施舍心。她以远离悭吝之垢的心住于家中，慷慨布施，手已洗净，乐于舍施，堪为乞求者，乐于布施与分享。毘舍佉，具足此八法的女人，身坏命终后，当生为意乐天众的同伴。”

‘‘Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ posaṃ, bhattāraṃ nātimaññati.

“恒常支持她，热忱又精勤，满足一切所求的丈夫，贤妻从不轻蔑。

‘‘Na [Pg.95] cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

“贤妻不以嫉妒之语激怒夫主，并恭敬供养丈夫所有敬重之人。

‘‘Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“她勤奋不懈怠，善于照顾眷属；行为令夫喜悦，守护其夫积聚的财富。

‘‘Yā evaṃ vattati nārī, bhattu chandavasānugā;

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

“如是行事的女人，随顺丈夫的心意，她将投生于名为意乐天的天神所在之处。”

8. Nakulamātāsuttaṃ

8. 那拘罗母经

48. Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye. Atha kho nakulamātā gahapatānī yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe…. Ekamantaṃ nisinnaṃ kho nakulamātaraṃ gahapatāniṃ bhagavā etadavoca –

48. 一时，世尊住在跋伽国(Bhaggesu)，于苏苏马罗山(Suṃsumāragira)贝沙伽罗林(Bhesakaḷāvana)的鹿野苑(Migadāya)中。那时，居士妇那拘罗母来到世尊之处；来到之后……坐于一旁。世尊对坐于一旁的居士妇那拘罗母说了这番话：

‘‘Aṭṭhahi kho, nakulamāte, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, nakulamāte, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.

“那拘罗母，具足八法的女子，身坏命终后，当生为意乐天(manāpakāyikā)诸天之同伴。是哪八法呢？在此，那拘罗母，女子的父母，为其利益、为其福祉、出于怜悯而将她许配给丈夫，她对丈夫做到：早起、晚睡、听从吩咐、行为悦意、言语可爱。

‘‘Ye te bhattu garuno honti – mātāti vā pitāti vā samaṇabrāhmaṇāti vā – te sakkaroti garuṃ karoti māneti pūjeti, abbhāgate ca āsanodakena paṭipūjeti.

“凡是丈夫所敬重之人——无论是父母，还是沙门、婆罗门——她都恭敬、尊重、尊敬、供养他们，并为来客准备座位与水来供养。

‘‘Ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ.

“凡是丈夫家中的事务——无论是羊毛或棉花之事——她都熟练、不懒惰，具足考察其方法之智慧，能够制作，能够安排。

‘‘Yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati.

“凡是丈夫家中的人——无论是奴仆、信使或工人——她知道他们已做之事为已做，未做之事为未做；知道病人的强弱；并将嚼食与啖食按各人份量分给他们。

‘‘Yaṃ [Pg.96] bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā.

“凡丈夫所带来的财、谷、银、金，她都守护、保管妥当，并且不放荡、不偷盗、不酗酒、不毁坏。

‘‘Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā.

“再者，她是一位优婆夷(upāsikā)，已皈依佛，皈依法，皈依僧。

‘‘Sīlavatī kho pana hoti – pāṇātipātā paṭiviratā…pe… surāmerayamajjapamādaṭṭhānā paṭiviratā…pe….

“再者，她具足戒行——远离杀生……远离作为放逸之因的米酒、果酒等麻醉品……

‘‘Cāgavatī kho pana hoti vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.

“再者，她具足布施，以远离悭吝之垢的心住于家中，舍施自在，手常清净，乐于舍离，有求必应，乐于施与和分享。

‘‘Imehi kho, nakulamāte, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī’’ti.

“那拘罗母，具足此八法的女子，身坏命终后，当生为意乐天诸天之同伴。”

‘‘Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ posaṃ, bhattāraṃ nātimaññati.

那位恒常养育自己、总是热忱、勤奋、能满足一切所愿的丈夫，她不应轻慢。

‘‘Na cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

贤善的妻子不应以嫉妒之言激怒丈夫，有智慧者当恭敬供养丈夫所有应敬重的人。

‘‘Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

勤奋不懈怠，眷属善摄受；行夫所悦事，积财善守护。

‘‘Yā evaṃ vattati nārī, bhattu chandavasānugā;

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

若有女子如是行，随顺夫主之意愿；彼将投生之处所，名为意乐天。第八

9. Paṭhamaidhalokikasuttaṃ

9. 第一现世经

49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami…pe…. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca –

49. 一时，世尊住在舍卫城（Sāvatthī）东园（Pubbārāma）的鹿母讲堂（Migāramātupāsāda）。那时，鹿母毘舍佉（Visākhā Migāramātā）前往世尊之处……（中略）……坐于一旁后，世尊对鹿母毘舍佉说了这番话：

‘‘Catūhi [Pg.97] kho, visākhe, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti. Katamehi catūhi? Idha, visākhe, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“毘舍佉，具足四法的女人，是为征服此世而行道，此世已被她所成办。是哪四法呢？于此，毘舍佉，女人善于处理事务，善于统理家众，行为令丈夫欢喜，并守护他所积聚的财富。”

‘‘Kathañca, visākhe, mātugāmo susaṃvihitakammanto hoti? Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. Evaṃ kho, visākhe, mātugāmo susaṃvihitakammanto hoti.

“毘舍佉，女人如何是善于处理事务呢？于此，毘舍佉，对于丈夫的家务事（abbhantarā kammantā）——无论是羊毛或棉花——女人是熟练而不懒惰的，她具有对此善巧的审察智慧，能够执行、能够安排。毘舍佉，这样，女人就是善于处理事务的。”

‘‘Kathañca, visākhe, mātugāmo saṅgahitaparijano hoti? Idha, visākhe, mātugāmo yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati. Evaṃ kho, visākhe, mātugāmo saṅgahitaparijano hoti.

“毘舍佉，女人如何是善于统理家众呢？于此，毘舍佉，对于丈夫家中的人（abbhantaro antojano）——无论是奴仆、仆役或工人——她知道他们已做和未做之事，了解病者的强弱，并按各自的份例分配嚼食（khādanīya）与啖食（bhojanīya）。毘舍佉，这样，女人就是善于统理家众的。”

‘‘Kathañca, visākhe, mātugāmo bhattu manāpaṃ carati? Idha, visākhe, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati. Evaṃ kho, visākhe, mātugāmo bhattu manāpaṃ carati.

“毘舍佉，女人如何行悦夫之事？毘舍佉，于此，女人对其夫所谓不悦之事，纵为性命之故亦不违越。毘舍佉，如是，女人即行悦夫之事。”

‘‘Kathañca, visākhe, mātugāmo sambhataṃ anurakkhati? Idha, visākhe, mātugāmo yaṃ bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. Evaṃ kho, visākhe, mātugāmo sambhataṃ anurakkhati. Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.

“毘舍佉，女人如何守护积集之财？毘舍佉，于此，女人对丈夫所带回的钱财、谷物、白银或黄金，皆善加守护、妥善保管，并且于其中，不放荡、不偷盗、不嗜酒、不毁坏。毘舍佉，如是，女人即是守护积集之财。毘舍佉，具足此四法的女人，是为征服此世而行道，此世已善加努力。”

‘‘Catūhi kho, visākhe, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti. Katamehi catūhi? Idha, visākhe, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.

“毘舍佉，具足四法的女人，是为征服他世而行道，他世已善加努力。以何为四？毘舍佉，于此，女人具足信，具足戒，具足舍，具足慧。”

‘‘Kathañca[Pg.98], visākhe, mātugāmo saddhāsampanno hoti? Idha, visākhe, mātugāmo saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Evaṃ kho, visākhe, mātugāmo saddhāsampanno hoti.

“毘舍佉，女人如何具足信？毘舍佉，于此，女人有信，信如来之觉悟：‘彼世尊是阿罗汉、等正觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。’毘舍佉，如是，女人即具足信。”

‘‘Kathañca, visākhe, mātugāmo sīlasampanno hoti? Idha, visākhe, mātugāmo pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Evaṃ kho, visākhe, mātugāmo sīlasampanno hoti.

“毘舍佉，女人如何具足戒？毘舍佉，于此，女人远离杀生……乃至……远离作为放逸之因的谷酒、果酒等酒类。毘舍佉，如是，女人即具足戒。”

‘‘Kathañca, visākhe, mātugāmo cāgasampanno hoti? Idha, visākhe, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. Evaṃ kho, visākhe, mātugāmo cāgasampanno hoti.

“毘舍佉，女人如何具足舍？于此，毘舍佉，女人以离悭吝之垢的心住于家中，慷慨施舍，手已洁净，乐于舍离，堪受祈求，乐于布施分享。毘舍佉，如是，女人具足舍。”

‘‘Kathañca, visākhe, mātugāmo paññāsampanno hoti? Idha, visākhe, mātugāmo paññavā hoti…pe… evaṃ kho, visākhe, mātugāmo paññāsampanno hoti. Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotī’’ti.

“毘舍佉，女人如何具足慧？于此，毘舍佉，女人有智慧……（中略）……毘舍佉，如是，女人具足慧。毘舍佉，具足此四法的女人，是为战胜来世而行道者，其来世已善加经营。”

‘‘Susaṃvihitakammantā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“善理其事务，善摄其家众；行事令夫喜，守护所积蓄。”

‘‘Saddhā sīlena sampannā, vadaññū vītamaccharā;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“具足信与戒，慷慨且离悭；恒常净化导向来世善趣的道路。”

‘‘Iccete aṭṭha dhammā ca, yassā vijjanti nāriyā;

Tampi sīlavatiṃ āhu, dhammaṭṭhaṃ saccavādiniṃ.

“若有女子具足此八法，人们称她为具戒者、住于法者、说真实语者。”

‘‘Soḷasākārasampannā, aṭṭhaṅgasusamāgatā;

Tādisī sīlavatī upāsikā;

Upapajjati devalokaṃ manāpa’’nti. navamaṃ;

“具足十六相，善具八支分；如是具戒优婆夷，投生于可意的天界。”第九。

10. Dutiyaidhalokikasuttaṃ

10. 第二此世经

50. ‘‘Catūhi[Pg.99], bhikkhave, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti. Katamehi catūhi? Idha, bhikkhave, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.

50. “诸比丘，具足四法的女人，是为战胜此世而行道者，其此世已善加经营。是哪四法？于此，诸比丘，女人善理事务，善摄眷属，行事令丈夫欢喜，守护其积蓄。”

‘‘Kathañca, bhikkhave, mātugāmo susaṃvihitakammanto hoti? Idha, bhikkhave, mātugāmo ye te bhattu abbhantarā kammantā…pe… evaṃ kho, bhikkhave, mātugāmo susaṃvihitakammanto hoti.

“诸比丘，女人如何善理事务？于此，诸比丘，女人于其丈夫的内部事务……（中略）……诸比丘，如是，女人善理事务。”

‘‘Kathañca, bhikkhave, mātugāmo saṅgahitaparijano hoti? Idha, bhikkhave, mātugāmo yo so bhattu abbhantaro antojano…pe… evaṃ kho, bhikkhave, mātugāmo saṅgahitaparijano hoti.

“诸比丘，女人如何善摄眷属？于此，诸比丘，女人对其丈夫家中之人……（中略）……诸比丘，如是，女人善摄眷属。”

‘‘Kathañca, bhikkhave, mātugāmo bhattu manāpaṃ carati? Idha, bhikkhave, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati. Evaṃ kho, bhikkhave, mātugāmo bhattu manāpaṃ carati.

“诸比丘，女人如何行丈夫之所喜呢？诸比丘，于此，女人对丈夫所不喜之事，即使为了生命也不违越。诸比丘，如此，女人即是行丈夫之所喜。”

‘‘Kathañca, bhikkhave, mātugāmo sambhataṃ anurakkhati? Idha, bhikkhave, mātugāmo yaṃ bhattā āharati…pe… evaṃ kho, bhikkhave, mātugāmo sambhataṃ anurakkhati. Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.

“诸比丘，女人如何守护积聚之物呢？诸比丘，于此，女人对丈夫所带来之物……（略）……诸比丘，如此，女人即是守护积聚之物。诸比丘，具足此四法的女人，是为征服此世而行，她已为此世而努力。”

‘‘Catūhi, bhikkhave, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti. Katamehi catūhi? Idha, bhikkhave, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.

“诸比丘，具足四法的女人，是为征服他世而行，她已为他世而努力。是哪四法呢？诸比丘，于此，女人具足信，具足戒，具足舍，具足慧。”

‘‘Kathañca, bhikkhave, mātugāmo saddhāsampanno hoti? Idha, bhikkhave, mātugāmo saddho hoti…pe… evaṃ kho, bhikkhave, mātugāmo saddhāsampanno hoti.

“诸比丘，女人如何具足信呢？诸比丘，于此，女人有信……（略）……诸比丘，如此，女人即是具足信。”

‘‘Kathañca[Pg.100], bhikkhave, mātugāmo sīlasampanno hoti? Idha, bhikkhave, mātugāmo pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Evaṃ kho, bhikkhave, mātugāmo sīlasampanno hoti.

“诸比丘，女人如何具足戒呢？诸比丘，于此，女人远离杀生……（略）……远离作为放逸之因的谷酒、果酒等麻醉品。诸比丘，如此，女人即是具足戒。”

‘‘Kathañca, bhikkhave, mātugāmo cāgasampanno hoti? Idha, bhikkhave, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati…pe… evaṃ kho, bhikkhave, mātugāmo cāgasampanno hoti.

“诸比丘，女人如何具足舍呢？诸比丘，于此，女人以离悭吝之垢的心住于家中……（略）……诸比丘，如此，女人即是具足舍。”

‘‘Kathañca, bhikkhave, mātugāmo paññāsampanno hoti? Idha, bhikkhave, mātugāmo paññavā hoti…pe… evaṃ kho, bhikkhave, mātugāmo paññāsampanno hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotī’’ti.

“诸比丘，女人如何具足慧呢？诸比丘，于此，女人有慧……（略）……诸比丘，如此，女人即是具足慧。诸比丘，具足此四法的女人，是为征服他世而行，她已为他世而努力。”

‘‘Susaṃvihitakammantā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

善理其事务，善摄其眷属；行事令夫悦，守护丈夫所得。

‘‘Saddhā sīlena sampannā, vadaññū vītamaccharā;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

具足信与戒，慷慨且离悭；恒常净化导向来世善趣之道。

‘‘Iccete aṭṭha dhammā ca, yassā vijjanti nāriyā;

Tampi sīlavatiṃ āhu, dhammaṭṭhaṃ saccavādiniṃ.

若有女子具足此八法，人们称她为具戒者、住于法者、说真实语者。

‘‘Soḷasākārasampannā, aṭṭhaṅgasusamāgatā;

Tādisī sīlavatī upāsikā, upapajjati devalokaṃ manāpa’’nti. dasamaṃ;

具足十六相，善具八支分；如是具戒优婆夷，投生于可意的天界。第十。

Uposathavaggo pañcamo.

布萨品第五。

Tassuddānaṃ –

其摄颂曰：

Saṃkhitte vitthate visākhe, vāseṭṭho bojjhāya pañcamaṃ;

Anuruddhaṃ puna visākhe, nakulā idhalokikā dveti.

略说与广演，毘舍佉，婆私吒（Vāseṭṭha），菩伽（Bojjhā）为第五；阿那律，再者毘舍佉，那拘罗，以及关于此世二篇。

Paṭhamapaṇṇāsakaṃ samattaṃ.

初五十经篇完。

2. Dutiyapaṇṇāsakaṃ

2. 第二五十经篇

(6) 1. Gotamīvaggo

(6) 1. 乔达弥品

1. Gotamīsuttaṃ

1. 乔达弥经

51. Ekaṃ [Pg.101] samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – ‘‘sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti.

51. 一时，世尊住在释迦国的迦毗罗卫，在尼拘律园。尔时，摩诃波阇波提瞿昙弥前往世尊之处。抵达后，她礼敬世尊，然后立于一旁。立于一旁的摩诃波阇波提瞿昙弥对世尊这样说：“善哉，世尊！愿女人得以在如来所宣说的法与律中，从家出家，过无家生活。”“不可，乔达弥！你不应乐于女人在如来所宣说的法与律中，从家出家，过无家生活。”

Dutiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – ‘‘sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti. ‘‘Tatiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – ‘‘sādhu bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti.

摩诃波阇波提瞿昙弥第二次对世尊说此言：“尊者，善哉！愿女人得以在如来所宣说的法与律中，从在家出家，过无家生活。”“作罢，乔达弥！你不要喜好女人在如来所宣说的法与律中，从在家出家，过无家生活。”摩诃波阇波提瞿昙弥第三次对世尊说此言：“尊者，善哉！愿女人得以在如来所宣说的法与律中，从在家出家，过无家生活。”“作罢，乔达弥！你不要喜好女人在如来所宣说的法与律中，从在家出家，过无家生活。”

Atha kho mahāpajāpatī gotamī ‘‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti dukkhī dummanā assumukhī rudamānā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

于是，摩诃波阇波提瞿昙弥因世尊不允许女人在如来所宣说的法与律中从在家出家、过无家生活，而痛苦、忧愁、泪流满面地哭泣着，顶礼世尊，行右绕礼后离去。

Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ[Pg.102]. Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṃ yena vesālī tena pakkāmi. Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.

于是，世尊在迦毗罗卫(Kapilavatthu)随其所欲安住后，便向毗舍离(Vesālī)游行而去。他次第游行，抵达了毗舍离。当时，世尊住在毗舍离大林中的重阁讲堂(Kūṭāgārasālā)。那时，摩诃波阇波提瞿昙弥命人剃除头发，穿上袈裟，与众多释迦族女众一同向毗舍离出发。她们次第前行，来到了毗舍离大林中的重阁讲堂。于是，摩诃波阇波提瞿昙弥双脚肿胀，满身尘土，痛苦、忧愁、泪流满面地哭泣着，站在外门楼处。

Addasā kho āyasmā ānando mahāpajāpatiṃ gotamiṃ sūnehi pādehi rajokiṇṇena gattena dukkhiṃ dummanaṃ assumukhiṃ rudamānaṃ bahidvārakoṭṭhake ṭhitaṃ. Disvāna mahāpajāpatiṃ gotamiṃ etadavoca – ‘‘kiṃ nu tvaṃ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā’’ti? ‘‘Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Tena hi tvaṃ, gotami, muhuttaṃ idheva tāva hohi, yāvāhaṃ bhagavantaṃ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti.

具寿阿难看见摩诃波阇波提瞿昙弥双足肿胀，满身尘土，愁苦、忧恼、泪流满面、哭泣着，站在门楼外。看见后，便对摩诃波阇波提瞿昙弥说：“乔达弥，你为何双足肿胀，满身尘土，愁苦、忧恼、泪流满面、哭泣着，站在门楼外呢？”“阿难尊者，因为世尊不允许女性在如来所宣说的法与律中，从家出家，过无家生活。”“既然如此，乔达弥，你暂且在此等候，待我为女性向世尊请求在如来所宣说的法与律中，从家出家，过无家生活。”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā – ‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’nti. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, ānanda! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti.

于是，具寿阿难前往世尊之处。抵达后，顶礼世尊，坐于一旁。坐于一旁的具寿阿难对世尊说：“世尊，这位摩诃波阇波提瞿昙弥双足肿胀，满身尘土，愁苦、忧恼、泪流满面、哭泣着，站在门楼外，因为世尊不允许女性在如来所宣说的法与律中，从家出家，过无家生活。世尊，善哉！愿女性得以在如来所宣说的法与律中，从家出家，过无家生活。”“止住，阿难！你不应喜好女性在如来所宣说的法与律中，从家出家，过无家生活。”

Dutiyampi kho…pe… tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. ‘‘Alaṃ, ānanda! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā’’ti.

具寿阿难第二次……乃至第三次对世尊说：“世尊，善哉！愿女性得以在如来所宣说的法与律中，从家出家，过无家生活。”“止住，阿难！你不应喜好女性在如来所宣说的法与律中，从家出家，过无家生活。”

Atha [Pg.103] kho āyasmato ānandassa etadahosi – ‘‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ. Yaṃnūnāhaṃ aññenapi pariyāyena bhagavantaṃ yāceyyaṃ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikātu’’nti? ‘‘Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātu’’nti. ‘‘Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi…pe… arahattaphalampi sacchikātuṃ, bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja’’nti.

那时，具寿阿难心想：“世尊不准许女性在如来所宣说的法与律中，从在家生活出家。我何不以其他方式，祈请世尊准许女性在如来所宣说的法与律中，从在家生活出家呢？”于是，具寿阿难对世尊说：“世尊，女性在如来所宣说的法与律中，从在家生活出家后，是否有能力证得预流果、一来果、不还果或阿罗汉果呢？”“阿难，女性在如来所宣说的法与律中，从在家生活出家后，有能力证得预流果、一来果、不还果乃至阿罗汉果。”“世尊，既然女性在如来所宣说的法与律中，从在家生活出家后，有能力证得预流果乃至阿罗汉果，那么摩诃波阇波提瞿昙弥(Mahāpajāpatī Gotamī)对世尊有很大的恩德，她是世尊的姨母、养母、哺乳者；在世尊的生母过世后，是她哺乳了世尊。善哉，世尊！愿女性能在如来所宣说的法与律中，从在家生活出家。”

‘‘Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā –

“阿难，如果摩诃波阇波提瞿昙弥接受八敬法(aṭṭha garudhamme)，那即是她的具足戒。”

‘‘Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

“受具足戒百年的比丘尼，应当对当天受具足戒的比丘行顶礼、起立、合掌、恭敬之仪。此法应当尊重、恭敬、尊崇、供养，终身不可违越。”

‘‘Na bhikkhuniyā abhikkhuke āvāse vassaṃ upagantabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

“比丘尼不应在没有比丘的住处进入雨安居。此法亦应当尊重、恭敬、尊崇、供养，终身不可违越。”

‘‘Anvaḍḍhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā – uposathapucchakañca, ovādūpasaṅkamanañca. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

“比丘尼每半月应从比丘僧团处希求两法：询问布萨，以及前来领受教诫。此法亦应当尊重、恭敬、尊崇、供养，终身不可违越。

‘‘Vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṃ – diṭṭhena vā sutena vā parisaṅkāya vā. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

“雨安居后的比丘尼，应在两部僧团中，依三事行自恣：依所见、所闻、所疑。此法亦应当尊重、恭敬、尊崇、供养，终身不可违越。

‘‘Garudhammaṃ [Pg.104] ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

“犯下重罪的比丘尼，应在两部僧团中行半月摩那埵。此法亦应当尊重、恭敬、尊崇、供养，终身不可违越。

‘‘Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

“已在六法中学习两年的在学尼，应在两部僧团中寻求具足戒。此法亦应当尊重、恭敬、尊崇、供养，终身不可违越。

‘‘Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

“比丘尼不得以任何方式辱骂、斥责比丘。此法亦应当尊重、恭敬、尊崇、供养，终身不可违越。

‘‘Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

“从今日起，比丘尼对比丘的言路已断，而比丘对比丘尼的言路未断。此法亦应当尊重、恭敬、尊崇、供养，终身不可违越。

‘‘Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā’’ti.

“阿难，如果摩诃波阇波提瞿昙弥接受此八敬法，那即是她的具足戒。”

Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṃ gotamiṃ etadavoca –

于是，具寿阿难从世尊那里受持了这八敬法后，去到摩诃波阇波提瞿昙弥那里，对摩诃波阇波提瞿昙弥如此说：

‘‘Sace kho tvaṃ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā –

“乔达弥，如果你能接受这八敬法，那即是你的具足戒。”

‘‘Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo…pe….

“受具足戒百年的比丘尼，应向当日受具足戒的比丘行礼拜、起立迎接、合掌、恭敬之礼。此法亦应当尊重、恭敬、崇敬、供养，终身不可违越……”

‘‘Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. Sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā’’ti.

“从今日起，比丘尼不得教诫比丘，比丘可教诫比丘尼。此法亦应当尊重、恭敬、崇敬、供养，终身不可违越。乔达弥，你若能接受此八敬法，此即为你的具足戒。”

‘‘Seyyathāpi[Pg.105], bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya; evamevaṃ kho ahaṃ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye’’ti.

“大德阿难，譬如年轻爱打扮的女子或男子，洗头沐浴后，得到青莲花鬘、或茉莉花鬘、或阿提目多迦(adhimuttaka)花鬘，以双手承之，戴于头顶；大德阿难，我亦如是，接受此八敬法，终身不违越。”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṃ anatikkamanīyā’’ti.

尔时，具寿阿难前往世尊之处，趋前顶礼世尊，坐于一旁。坐于一旁的具寿阿难对世尊言：“世尊，摩诃波阇波提·乔达弥已接受八敬法，终身不违越。”

‘‘Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ abhavissa, vassasahassameva saddhammo tiṭṭheyya. Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati. Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.

“阿难，女人若未在如来所宣说的法与律中，从家出家而入于非家，阿难，梵行便会长久住立，正法将住世一千年。阿难，但因女人已在如来所宣说的法与律中，从家出家而入于非家，阿难，如今梵行将不久住，如今正法将仅住世五百年。”

‘‘Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

“阿难，譬如任何女多男少的家族，容易为入室窃贼所侵犯；同样地，阿难，于何等法、律中，女人得以从家出家，趣于无家，彼梵行则不久住。”

‘‘Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

“阿难，譬如于丰饶稻田，有名为‘白骨病’之病害侵袭，彼稻田则不得久存；同样地，阿难，于何等法、律中，女人得以从家出家，趣于无家，彼梵行则不久住。”

‘‘Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na ciraṭṭhitikaṃ hoti; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

“阿难，譬如于丰饶蔗田，有名为‘赤病’之病害侵袭，彼蔗田则不得久存；同样地，阿难，于何等法、律中，女人得以从家出家，趣于无家，彼梵行则不久住。”

‘‘Seyyathāpi[Pg.106], ānanda, puriso mahato taḷākassa paṭikacceva āḷiṃ bandheyya yāvadeva udakassa anatikkamanāya; evamevaṃ kho, ānanda, mayā paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ anatikkamanīyā’’ti. Paṭhamaṃ.

“阿难，譬如有人为大池预先筑堤，正是为防水满溢；同样地，阿难，我亦为比丘尼预先制定八敬法，终身不可逾越。”第一。

2. Ovādasuttaṃ

2. 教诫经

52. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘katihi nu kho, bhante, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo’’ti?

52. 一时，世尊住毗舍离大林之重阁讲堂。尔时，具寿阿难诣世尊所，稽首佛足，退坐一面。具寿阿难白世尊言：“世尊，比丘具足几法，堪任比丘尼教诫师？”

‘‘Aṭṭhahi kho, ānanda, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo. Katamehi aṭṭhahi? Idhānanda, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; paṭibalo hoti bhikkhunisaṅghassa dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ; yebhuyyena bhikkhunīnaṃ piyo hoti manāpo; na kho panetaṃ bhagavantaṃ uddissa pabbajitāya kāsāyavatthanivasanāya garudhammaṃ ajjhāpannapubbo hoti; vīsativasso vā hoti atirekavīsativasso vā. Imehi kho, ānanda, aṭṭhahi dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo’’ti. Dutiyaṃ.

“阿难，具备八法的比丘，才可被任命为比丘尼的教诫师。是哪八法呢？于此，阿难，比丘持戒……在学处中受持学习；多闻……以正见善加通达；他完全通晓两种波罗提木叉，善于分辨、运用和裁决，通晓其经文与细节；他言语优雅，发音清晰，所说的话文雅、清晰、流畅，能阐明义理；他有能力以如法之说开示、劝导、激励、鼓舞比丘尼僧团；他大体上为比丘尼们所喜爱、所悦意；他未曾对为了世尊而出家、穿着袈裟的比丘尼犯过重法；他已具二十夏或超过二十夏。阿难，具备这八法的比丘，才可被任命为比丘尼的教诫师。”第二。

3. Saṃkhittasuttaṃ

3. 简略经

53. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā mahāpajāpatī gotamī bhagavantaṃ etadavoca –

53. 一时，世尊住在毗舍离大林的重阁讲堂。那时，摩诃波阇波提瞿昙弥（Mahāpajāpatī Gotamī）前往世尊之处，顶礼世尊后，站在一旁。站在一旁的摩诃波阇波提瞿昙弥对世尊说了这番话：

‘‘Sādhu [Pg.107] me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyya’’nti. ‘‘Ye kho tvaṃ, gotami, dhamme jāneyyāsi – ‘ime dhammā sarāgāya saṃvattanti, no virāgāya; saṃyogāya saṃvattanti, no visaṃyogāya; ācayāya saṃvattanti, no apacayāya; mahicchatāya saṃvattanti, no appicchatāya; asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā; saṅgaṇikāya saṃvattanti, no pavivekāya; kosajjāya saṃvattanti, no vīriyārambhāya; dubbharatāya saṃvattanti, no subharatāyā’ti, ekaṃsena, gotami, dhāreyyāsi – ‘neso dhammo, neso vinayo, netaṃ satthusāsana’’’nti.

“世尊，善哉！请世尊为我简略地说法，我听闻世尊的法后，愿能独自、隐居、不放逸、热忱、精勤地安住。”“乔达弥，凡是你所了知的法，若它们导向贪染而非离贪；导向束缚而非解缚；导向积集而非消减；导向大欲而非少欲；导向不满足而非满足；导向群居而非独处；导向懈怠而非发起精进；导向难养而非易养，乔达弥，你应当确切地认定：‘这不是法，这不是律，这不是导师的教导。’”

‘‘Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi – ‘ime dhammā virāgāya saṃvattanti, no sarāgāya; visaṃyogāya saṃvattanti, no saṃyogāya; apacayāya saṃvattanti, no ācayāya; appicchatāya saṃvattanti, no mahicchatāya; santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā; pavivekāya saṃvattanti, no saṅgaṇikāya; vīriyārambhāya saṃvattanti, no kosajjāya; subharatāya saṃvattanti, no dubbharatāyā’ti, ekaṃsena, gotami, dhāreyyāsi – ‘eso dhammo, eso vinayo, etaṃ satthusāsana’’’nti. Tatiyaṃ.

“再者，乔达弥，凡是你所了知的法，若它们导向离贪而非贪染；导向解缚而非束缚；导向消减而非积集；导向少欲而非大欲；导向满足而非不满足；导向独处而非群居；导向发起精进而非懈怠；导向易养而非难养，乔达弥，你应当确切地认定：‘这是法，这是律，这是导师的教导。’”第三经。

4. Dīghajāṇusuttaṃ

4. 长膝经

54. Ekaṃ samayaṃ bhagavā koliyesu viharati kakkarapattaṃ nāma koliyānaṃ nigamo. Atha kho dīghajāṇu koliyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dīghajāṇu koliyaputto bhagavantaṃ etadavoca – ‘‘mayaṃ, bhante, gihī kāmabhogino puttasambādhasayanaṃ ajjhāvasāma, kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhārayāma, jātarūparajataṃ sādayāma. Tesaṃ no, bhante, bhagavā amhākaṃ tathā dhammaṃ desetu ye amhākaṃ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā’’ti.

54. 一时，世尊住在拘利(Koliya)人一个名叫迦迦罗波达(Kakkarapattaṃ)的市镇。尔时，拘利子长膝(Dīghajāṇu)前往世尊之处，抵达后，顶礼世尊，坐于一旁。坐于一旁后，拘利子长膝对世尊说：“世尊，我们是在家享受欲乐之人，过着妻儿拥挤的居家生活；我们使用迦尸(Kāsika)檀香，佩戴花环、香料与涂香，乐于享用金银。世尊，请您为我们宣说能带来现世利益与安乐，以及来世利益与安乐之法。”

‘‘Cattārome, byagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya. Katame cattāro? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. Katamā ca, byagghapajja, uṭṭhānasampadā? Idha, byagghapajja, kulaputto [Pg.108] yena kammaṭṭhānena jīvikaṃ kappeti – yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Ayaṃ vuccati, byagghapajja, uṭṭhānasampadā.

“虎径子(Byagghapajja)，有四法能为良家子带来现世的利益与安乐。是哪四法呢？奋起具足(uṭṭhānasampadā)、守护具足(ārakkhasampadā)、善友谊(kalyāṇamittatā)、生活平衡(samajīvitā)。虎径子，何为奋起具足？在此，虎径子，良家子以某种营生方式维生——无论是通过农耕、贸易、牧牛、箭术、王室服务，或任何其他技艺——他于此精通、不懈怠，具足了对此的权衡智慧，能够执行并善于管理。虎径子，这称为奋起具足。”

‘‘Katamā ca, byagghapajja, ārakkhasampadā? Idha, byagghapajja, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. Te ārakkhena guttiyā sampādeti – ‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti! Ayaṃ vuccati, byagghapajja, ārakkhasampadā.

“虎径子，何为守护具足？在此，虎径子，良家子拥有通过奋起努力获得、以臂力积聚、以汗水换来、如法且正当获得的财富。他为这些财富提供守护与保障，心想：‘如何才能使我的这些财富不被国王夺走，不被盗贼偷走，不被火烧毁，不被水冲走，不被不喜爱的继承人夺走呢？’虎径子，这称为守护具足。”

‘‘Katamā ca, byagghapajja, kalyāṇamittatā? Idha, byagghapajja, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti – gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā – tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, byagghapajja, kalyāṇamittatā.

“虎径子，什么是善友谊呢？在此，虎径子，良家子无论住在哪个村庄或市镇，那里若有长者或长者之子，无论是年轻或年长的德行增上者，他们具足信、具足戒、具足舍、具足慧，他就与这些人交往、交谈、参与讨论；他随学那些具足信者的信成就，随学那些具足戒者的戒成就，随学那些具足舍者的舍成就，随学那些具足慧者的慧成就。虎径子，这称为善友谊。”

‘‘Katamā ca, byagghapajja, samajīvitā? Idha, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ, ettakena vā unnata’nti ; evamevaṃ kho, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, byagghapajja, kulaputto appāyo [Pg.109] samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, byagghapajja, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Ayaṃ vuccati, byagghapajja, samajīvitā.

“虎径子(Byagghapajja)，何为平衡生计？虎径子，于此，良家子了知财富的收入与支出后，过着平衡的生计，既不奢侈亦不吝啬，思惟：‘如此，我的收入将超过支出，而非支出超过收入。’虎径子，譬如司秤者或其弟子，举起秤后，便知：‘低了若干，或高了若干。’正是如此，虎径子，良家子了知财富的收入与支出后，过着平衡的生计，既不奢侈亦不吝啬，思惟：‘如此，我的收入将超过支出，而非支出超过收入。’虎径子，倘若此良家子收入微薄却生活奢侈，他人便会说：‘此良家子耗费财富，如食优昙婆罗果(udumbara)之人。’反之，虎径子，倘若此良家子收入丰厚却生活困苦，他人便会说：‘此良家子将如无主之人般死去。’虎径子，而当此良家子了知财富的收入与支出后，过着平衡的生计，既不奢侈亦不吝啬，思惟：‘如此，我的收入将超过支出，而非支出超过收入。’虎径子，此谓平衡生计。”

‘‘Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa, byagghapajja, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; evamevaṃ, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

“虎径子(Byagghapajja)，如此获得的财富有四个败坏之门：沉迷女色，沉迷饮酒，沉迷赌博，以及有恶友、恶伴、恶随从。虎径子，譬如一个大水池有四个进水口和四个出水口。如果有人堵住进水口，打开出水口，天又不降下适当的雨水，那么，虎径子，可以预料这个大水池只会减损，不会增长。同样地，虎径子，如此获得的财富有四个败坏之门：沉迷女色，沉迷饮酒，沉迷赌博，以及有恶友、恶伴、恶随从。”

‘‘Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri āyamukhāni honti – na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, byagghapajja, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; evamevaṃ kho, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti – na itthidhutto[Pg.110], na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Ime kho, byagghapajja, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.

“虎径子，如此获得的财富有四个增长之门：不沉迷女色，不沉迷饮酒，不沉迷赌博，以及有善友、善伴、善随从。虎径子，譬如一个大水池有四个进水口和四个出水口。如果有人打开进水口，堵住出水口，天又降下适当的雨水，那么，虎径子，可以预料这个大水池只会增长，不会减损。同样地，虎径子，如此获得的财富有四个增长之门：不沉迷女色，不沉迷饮酒，不沉迷赌博，以及有善友、善伴、善随从。虎径子，这四法为良家子导向此生的利益与安乐。”

‘‘Cattārome, byagghapajja, dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāya. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, byagghapajja, saddhāsampadā? Idha, byagghapajja, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, byagghapajja, saddhāsampadā.

“虎路，此四法导向良家子来世的利益与安乐。是哪四法呢？信具足、戒具足、舍具足、慧具足。虎路，何为信具足？虎路，于此，良家子有信心，他相信如来的觉知：‘彼世尊是……天人师、佛、世尊。’虎路，此谓信具足。”

‘‘Katamā ca, byagghapajja, sīlasampadā? Idha, byagghapajja, kulaputto pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, byagghapajja, sīlasampadā.

“虎路，何为戒具足？虎路，于此，良家子远离杀生……远离作为放逸之因的谷酒、果酒等麻醉品。虎路，此谓戒具足。”

‘‘Katamā ca, byagghapajja, cāgasampadā? Idha, byagghapajja, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, byagghapajja, cāgasampadā.

“虎路，何为舍具足？虎路，于此，良家子以离悭吝之垢的心住于家中，慷慨施舍，亲手布施，乐于舍离，有求必应，乐于分享布施。虎路，此谓舍具足。”

‘‘Katamā ca, byagghapajja, paññāsampadā? Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, byagghapajja, paññāsampadā. Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyā’’ti.

“虎路，何为慧具足？虎路，于此，良家子有智慧，具足了知生灭、圣、洞察、能正确导向苦尽之慧。虎路，此谓慧具足。虎路，此四法实导向良家子来世的利益与安乐。”

‘‘Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“于业处奋起，不放逸且善安排；平衡其生计，守护所积聚。”

‘‘Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“具信与具戒，慷慨离悭吝；常拂净其道，通往来世安稳。”

‘‘Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“如是此八法，为居家信士，由真实名者所说，于两界带来安乐。”

‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī’’ti. catutthaṃ;

“为现法之益，及来世之乐，如是于在家人，舍与福增长。”第四。

5. Ujjayasuttaṃ

5. 乌迦亚经

55. Atha [Pg.111] kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca – ‘‘mayaṃ, bho gotama, pavāsaṃ gantukāmā. Tesaṃ no bhavaṃ gotamo amhākaṃ tathā dhammaṃ desetu – ye amhākaṃ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā’’ti.

55. 尔时，乌迦亚(Ujjaya)婆罗门前往世尊之处。抵达后，与世尊互相致意，交换了友善亲切的言辞后，坐于一旁。坐于一旁的乌迦亚婆罗门对世尊说：“尊者乔达摩，我们想去远行。请尊者乔达摩为我们教导能给我们带来现世利益与安乐，以及来世利益与安乐的法。”

‘‘Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti, diṭṭhadhammasukhāya. Katame cattāro? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. Katamā ca, brāhmaṇa, uṭṭhānasampadā? Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti – yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Ayaṃ vuccati, brāhmaṇa, uṭṭhānasampadā.

婆罗门，此四法导向良家子现世的利益与安乐。是哪四法呢？即奋起具足、守护具足、善友谊、生活平衡。婆罗门，何为奋起具足？于此，婆罗门，良家子以某种职业维生——无论是农耕、经商、牧牛、弓术、王家事务，或任何一种技艺——他于此熟练而不懈怠，具足了达成此事的方便与审察的智慧，能够执行、能够安排。婆罗门，这被称为奋起具足。

‘‘Katamā ca, brāhmaṇa, ārakkhasampadā? Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. Te ārakkhena guttiyā sampādeti – ‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Ayaṃ vuccati, brāhmaṇa, ārakkhasampadā.

婆罗门，何为守护具足？于此，婆罗门，良家子拥有财富，是奋起努力所得，是臂力所积，是汗水所获，是如法的、以法获得的。他以守护、保卫来照管它们：“如何能使我的这些财富既不被国王夺走，也不被盗贼抢走，不被火烧，不被水冲，也不被不可爱的继承人夺走呢？”婆罗门，这被称为守护具足。

‘‘Katamā ca, brāhmaṇa, kalyāṇamittatā? Idha, brāhmaṇa, kulaputto yasmiṃ gāme vā nigame vā paṭivasati tatra ye te honti – gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā – tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, brāhmaṇa, kalyāṇamittatā.

“婆罗门，什么是善友谊？于此，婆罗门，良家子住于某个村或镇，在那里有家主或家主子，无论是年轻或年长，德行增上，信具足、戒具足、舍具足、慧具足，他与他们为伍、交谈、参与讨论。他效学信具足者的信圆满，效学戒具足者的戒圆满，效学舍具足者的舍圆满，效学慧具足者的慧圆满。婆罗门，这被称为善友谊。”

‘‘Katamā [Pg.112] ca, brāhmaṇa, samajīvitā? Idha, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ, ettakena vā unnata’nti; evamevaṃ kho, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, brāhmaṇa, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, brāhmaṇa, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti, ayaṃ vuccati, brāhmaṇa, samajīvitā.

“婆罗门，什么是均衡生计（samajīvitā）呢？婆罗门，于此，一位良家子了知财富的收入与支出后，过着均衡的生计，不奢侈亦不贫乏，心想：‘如此，我的收入将超出我的支出，而我的支出将不会超出我的收入。’婆罗门，譬如称量者或其学徒，拿起天平后便知：‘低了这么多，或高了这么多。’正是如此，婆罗门，一位良家子了知财富的收入与支出后，过着均衡的生计，不奢侈亦不贫乏，心想：‘如此，我的收入将超出我的支出，而我的支出将不会超出我的收入。’婆罗门，如果这位良家子收入少却过着奢侈的生计，就会有人说：‘这位良家子耗费财富，犹如吃优昙婆罗果一般。’婆罗门，如果这位良家子收入多却过着贫苦的生计，就会有人说：‘这位良家子将孤苦无依地死去。’婆罗门，当这位良家子了知财富的收入与支出后，过着均衡的生计，不奢侈亦不贫乏，心想：‘如此，我的收入将超出我的支出，而我的支出将不会超出我的收入。’婆罗门，这称为均衡生计。”

‘‘Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

“婆罗门，如此积聚的财富有四条毁灭之途：沉迷女色、沉迷饮酒、沉迷赌博、与恶友、恶伴、恶伙为伍。婆罗门，譬如一个大水池，有四个入水口和四个出水口。若有人堵上其入水口，打开其出水口，天又不降下适时的雨水，婆罗门，那么这个大水池就只可预期损耗，而非增长。正是如此，婆罗门，如此积聚的财富有四条毁灭之途：沉迷女色、沉迷饮酒、沉迷赌博、与恶友、恶伴、恶伙为伍。”

‘‘Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri āyamukhāni honti – na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni [Pg.113] tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti – na itthidhutto…pe… kalyāṇasampavaṅko. Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.

“婆罗门，如此积聚的财富有四条增长之途：不沉迷女色、不沉迷饮酒、不沉迷赌博、与善友、善伴、善伙为伍。婆罗门，譬如一个大水池，有四个入水口和四个出水口。若有人打开其入水口，堵上其出水口，天又降下适时的雨水，婆罗门，那么这个大水池就只可预期增长，而非损耗。正是如此，婆罗门，如此积聚的财富有四条增长之途：不沉迷女色……乃至……与善伙为伍。婆罗门，这四法确实能为良家子带来现世的利益与安乐。”

‘‘Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṃvattanti samparāyasukhāya. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, brāhmaṇa, saddhāsampadā? Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, brāhmaṇa, saddhāsampadā.

“婆罗门，此四法为良家子导向后世的利益与安乐。是哪四法呢？信具足、戒具足、舍具足、慧具足。婆罗门，什么是信具足呢？婆罗门，于此，良家子有信心，他相信如来的觉悟：‘彼世尊亦即是……乃至……天人师、佛、世尊。’婆罗门，这称为信具足。”

‘‘Katamā ca, brāhmaṇa, sīlasampadā? Idha, brāhmaṇa, kulaputto pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, brāhmaṇa, sīlasampadā.

“婆罗门，什么是戒具足呢？婆罗门，于此，良家子远离杀生……乃至……远离作为放逸之因的米酒与果酒。婆罗门，这称为戒具足。”

‘‘Katamā ca, brāhmaṇa, cāgasampadā? Idha, brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, brāhmaṇa, cāgasampadā.

“婆罗门，什么是舍具足呢？婆罗门，于此，良家子以离悭吝之垢的心住于家中，舒手施舍，净手待施，喜好舍离，应求予给，乐于分配布施。婆罗门，这称为舍具足。”

‘‘Katamā ca, brāhmaṇa, paññāsampadā? Idha, brāhmaṇa, kulaputto paññavā hoti…pe… sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, brāhmaṇa, paññāsampadā. Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyā’’ti.

“婆罗门，什么是慧具足呢？婆罗门，于此，良家子有智慧……乃至……具足正确导向苦尽的智慧。婆罗门，这称为慧具足。婆罗门，此四法为良家子导向后世的利益与安乐。”

‘‘Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“于业勤奋起，不放逸善营；平衡其生计，守护所积蓄。

‘‘Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“具信亦具戒，慷慨离悭吝；恒常清净道，为后世安稳。

‘‘Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“如是此八法，为具信的居家者，由真实名者所说，能带来两世安乐。

‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī’’ti. pañcamaṃ;

“为现法之利，为后世之乐，如是于在家人，布施与福德增长。”第五经。

6. Bhayasuttaṃ

6. 怖畏经

56. ‘‘‘Bhaya’nti [Pg.114], bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Dukkha’nti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Salla’nti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. ‘Gabbho’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, ‘bhaya’nti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhaya’nti kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, ‘dukkha’nti…pe… ‘rogo’ti… ‘gaṇḍo’ti… ‘salla’nti… ‘saṅgo’ti… ‘paṅko’ti… ‘gabbho’ti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṃ adhivacanaṃ’’.

56. “诸比丘，‘怖畏’是诸欲的同义词。‘苦’是诸欲的同义词。‘病’是诸欲的同义词。‘痈’是诸欲的同义词。‘箭’是诸欲的同义词。‘染著’是诸欲的同义词。‘泥沼’是诸欲的同义词。‘胎’是诸欲的同义词。诸比丘，为何‘怖畏’是诸欲的同义词？诸比丘，因为此[有情]贪染欲乐，为欲爱所缚，既不解脱于现世的怖畏，也不解脱于来世的怖畏。因此，‘怖畏’是诸欲的同义词。诸比丘，为何‘苦’……‘病’……‘痈’……‘箭’……‘染著’……‘泥沼’……‘胎’是诸欲的同义词？诸比丘，因为此[有情]贪染欲乐，为欲爱所缚，既不解脱于现世的胎，也不解脱于来世的胎。因此，‘胎’是诸欲的同义词。”

‘‘Bhayaṃ dukkhañca rogo ca, gaṇḍo sallañca saṅgo ca;

Paṅko gabbho ca ubhayaṃ, ete kāmā pavuccanti;

Yattha satto puthujjano.

“怖畏、苦与病，痈、箭与染著，泥沼以及胎——此等皆称欲，凡夫于此执著。

‘‘Otiṇṇo sātarūpena, puna gabbhāya gacchati;

Yato ca bhikkhu ātāpī, sampajaññaṃ na riccati.

“为悦味所沉，再度趣入胎；然而热勤比丘，正知不舍离。

‘‘So imaṃ palipathaṃ duggaṃ, atikkamma tathāvidho;

Pajaṃ jātijarūpetaṃ, phandamānaṃ avekkhatī’’ti. chaṭṭhaṃ;

“如是之人越渡此，险恶难行泥泞路，俯视生老所缚众，挣扎不安于世间。”第六。

7. Paṭhamaāhuneyyasuttaṃ

7. 第一应供经

57. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko[Pg.115]; sammādiṭṭhiko hoti, sammādassanena samannāgato; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati; dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.

57. “诸比丘，具足八法的比丘，是应供的、应款待的、应受施的、应合掌的，是世间无上的福田。是哪八法？诸比丘，在此，比丘具足戒行……于诸学处受持而学；具足多闻……以慧善通达；是善友、善伴侣、倾向善友者；具足正见，成就正见；对于四种属于增上心、现法乐住的禅那，能随意得、无难得、不费力得；他能忆念种种宿住，即：一生、二生……像这样，他连同其行相与事由，忆念种种宿住；以清净、超人之天眼……了知众生随业而趣；由于诸漏的尽除……亲证、具足而住。诸比丘，具足这八法的比丘，是应供的……是世间无上的福田。”第七。

8. Dutiyaāhuneyyasuttaṃ

8. 第二应供者经

58. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; āraññiko hoti pantasenāsano; aratiratisaho hoti, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati; bhayabheravasaho hoti, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Aṭṭhamaṃ.

58. “诸比丘，具足八法的比丘，是应供的……是世间无上的福田。是哪八法？诸比丘，在此，比丘具足戒行……于诸学处受持而学；具足多闻……以智慧善通达；住于已发起的精进，有毅力，坚固、精勤，于诸善法不放弃重担；是阿兰若住者，乐于偏僻的坐卧处；能忍受不乐与乐，住于恒常克服已生起的不乐；能忍受恐惧与怖畏，住于恒常克服已生起的恐惧与怖畏；对于四种禅那——属于增上心的、现法乐住的，是随意获得者、无困难获得者、无劳顿获得者；由于诸漏的灭尽……亲证具足而住。诸比丘，具足这八法的比丘，是应供的……是世间无上的福田。”第八。

9. Paṭhamapuggalasuttaṃ

9. 第一人经

59. ‘‘Aṭṭhime bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa? Katame aṭṭha? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno. Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti.

59. 比丘们，世间有哪八种人是应供养者、应受款待者、应受布施者、应受合掌者，是世间无上的福田呢？是哪八种？须陀洹、为证须陀洹果而行道者；斯陀含、为证斯陀含果而行道者；阿那含、为证阿那含果而行道者；阿罗汉、为证阿罗汉果而行道者。比丘们，这八种人是应供养者……是世间无上的福田。

‘‘Cattāro [Pg.116] ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito.

“四位行道者与四位住果者，此是正直的僧团，具足慧与戒。”

‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphala’’nti. navamaṃ;

“行布施的人们，求福德的众生，所作有依之福，施予僧团，得大果报。”第九。

10. Dutiyapuggalasuttaṃ

10. 第二人经

60. ‘‘Aṭṭhime, bhikkhave, puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassa. Katame aṭṭha? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā, arahattāya paṭipanno. Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti.

60. “诸比丘，有这八种人，是应受供养者……是世间无上的福田。是哪八种？入流者、为证入流果而行道者……阿罗汉、为证阿罗汉果而行道者。诸比丘，这八种人是应受供养者……是世间无上的福田。”

‘‘Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho samukkaṭṭho, sattānaṃ aṭṭha puggalā.

“四位行道者，四位住于果；此僧伽，此八种人，于众生中最为殊胜。

‘‘Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, ettha dinnaṃ mahapphala’’nti. dasamaṃ;

“于行布施、求福德、作有依福的人与众生而言，于此（僧伽）所作之布施，有大果报。”第十经。

Gotamīvaggo paṭhamo.

乔达弥品第一

Tassuddānaṃ –

其摄颂如下：

Gotamī ovādaṃ saṃkhittaṃ, dīghajāṇu ca ujjayo;

Bhayā dve āhuneyyā ca, dve ca aṭṭha puggalāti.

“乔达弥、教诫、简略，长膝(Dīghajāṇu)与乌迦亚；怖畏、二则应供养，以及二则八种人。”

(7) 2. Bhūmicālavaggo

(7) 2. 地震品

1. Icchāsuttaṃ

1. 欲求经

61. ‘‘Aṭṭhime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame aṭṭha? Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya[Pg.117], uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

61. “诸比丘，有这八种人存在于世间。是哪八种？在此，诸比丘，有比丘独住，过着不依他人的生活，生起获得利养的欲求。他为了获得利养而奋起、努力、精进。当他为了获得利养而奋起、努力、精进时，利养却不生起。他因那无所得而悲伤、疲惫、哀叹、捶胸哭泣、陷入迷乱。诸比丘，这被称为：‘比丘怀着获得利养的欲求而住，为了获得利养而奋起、努力、精进，却无所得，既悲伤又哀叹，并从正法中退堕。’”

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’’’.

“诸比丘，于此，有比丘离群独住，无所依止，生起获得利养的欲求。他为利养而奋起、努力、精进。当他为利养而奋起、努力、精进时，利养便生起。他因那利养而沉醉、放逸，落入放逸。诸比丘，此比丘被称为：‘为利养而住，为利养而奋起、努力、精进，既得利养，又沉醉、放逸，且从正法中退堕。’”

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati na ghaṭati na vāyamati lābhāya. Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati. So tena alābhena socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

“诸比丘，于此，有比丘离群独住，无所依止，生起获得利养的欲求。他不为利养而奋起、努力、精进。当他不为利养而奋起、努力、精进时，利养便不生起。他因无所得而忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱。诸比丘，此比丘被称为：‘为利养而住，不为利养而奋起、努力、精进，既无所得，又忧愁、悲叹，且从正法中退堕。’”

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. So tena lābhena majjati, pamajjati, pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’’’.

“诸比丘，于此，有比丘离群独住，无所依止，生起获得利养的欲求。他不为利养而奋起、努力、精进。当他不为利养而奋起、努力、精进时，利养却生起了。他因那利养而沉醉、放逸，落入放逸。诸比丘，此比丘被称为：‘为利养而住，不为利养而奋起、努力、精进，却得利养，沉醉、放逸，且从正法中退堕。’”

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

“诸比丘，于此，有比丘离群独居，无所依止而住，生起获得利养的欲求。他为获得利养而奋起、努力、精进。他为利养而奋起、努力、精进，利养却不生起。他因未得利养而不忧愁、不疲惫、不悲叹，不捶胸号哭，不陷入迷乱。诸比丘，此被称为：‘比丘欲求利养而住，为利养而奋起、努力、精进，却无所得，不忧愁亦不悲叹，且不从正法中退失。’”

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa [Pg.118] uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’’’.

“诸比丘，于此，有比丘离群独居，无所依止而住，生起获得利养的欲求。他为获得利养而奋起、努力、精进。他为利养而奋起、努力、精进，利养便生起。他不因那利养而沉醉、不放逸、不陷入放逸。诸比丘，此被称为：‘比丘欲求利养而住，为利养而奋起、努力、精进，且有所得，不沉醉亦不放逸，且不从正法中退失。’”

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

“诸比丘，于此，有比丘离群独居，无所依止而住，生起获得利养的欲求。他为获得利养而不奋起、不努力、不精进。他为利养而不奋起、不努力、不精进，利养便不生起。他因未得利养而不忧愁、不疲惫、不悲叹，不捶胸号哭，不陷入迷乱。诸比丘，此被称为：‘比丘欲求利养而住，为利养而不奋起、不努力、不精进，亦无所得，不忧愁亦不悲叹，且不从正法中退失。’”

‘‘Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati. So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā ’. Ime kho, bhikkhave, aṭṭha puggalā santo saṃvijjamānā lokasmi’’nti. Paṭhamaṃ.

再者，比丘们，于此，有比丘离群独居，生活不依赖于人，生起获得利养的欲求。他为了利养而不奋起、不努力、不精进。当他为了利养而不奋起、不努力、不精进时，利养却生起了。他不因那利养而沉醉、不放逸、不陷入放逸。比丘们，这被称为：“比丘怀着获得利养的欲求而住，为了利养而不奋起、不努力、不精进；他获得了利养，却不沉醉也不放逸，并且没有从正法中退堕。”比丘们，这八种人真实存在于世间。第一经。

2. Alaṃsuttaṃ

2. 胜任经

62. ‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako [Pg.119] sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.

62. “诸比丘，具足六法的比丘，足以自利，亦足以利他。是哪六法呢？诸比丘，于此，比丘于诸善法能速疾审辨；对所听闻的法能忆持；对所忆持的法能审查其意义；了知义与法后，能依法随法而行；言语贤善，言音悦耳，言辞文雅、明晰、流畅、能阐明意义；且能为同梵行者开示、劝导、激励、鼓舞。诸比丘，具足这六法的比丘，足以自利，亦足以利他。”

‘‘Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.

“诸比丘，具足五法的比丘，能为己利，亦能为他利。是哪五法呢？诸比丘，于此，有比丘于诸善法非速疾领悟；于所闻之法能忆持；于所持之法能审察其义；知义知法后，依法随法而行；是善言语者……能为诸同梵行者开示、劝导、激励、令其欢喜。诸比丘，具足此五法的比丘，能为己利，亦能为他利。”

‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. Katamehi catūhi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ.

“诸比丘，具足四法的比丘，能为己利，不能为他利。是哪四法呢？诸比丘，于此，有比丘于诸善法能速疾领悟；于所闻之法能忆持；于所持之法能审察其义；知义知法后，依法随法而行；但他不是善言语者、善于言谈者，不具足文雅、清晰、流畅、无碍且能阐明其义的言语；亦不能为诸同梵行者开示、劝导、激励、令其欢喜。诸比丘，具足此四法的比丘，能为己利，不能为他利。”

‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ nālaṃ attano. Katamehi catūhi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo…pe… atthassa viññāpaniyā; sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“诸比丘，具足四法的比丘，足以利他，不足以自利。以何为四？在此，诸比丘，有比丘于诸善法速能审察，且能受持所闻之法；然于所受持之法，不能审察其义，亦不能知义、知法后，行于法随法；彼言语善巧，言说美妙……能开示其义；且能为同梵行者开示、劝导、激励、令其欢喜。诸比丘，具足此四法的比丘，足以利他，不足以自利。”

‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. Katamehi tīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca [Pg.120] dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“诸比丘，具足三法的比丘，足以自利，不足以利他。以何为三？在此，诸比丘，有比丘于诸善法不速能审察；然能受持所闻之法，于所受持之法能审察其义，且知义、知法后，能行于法随法；然彼非言语善巧者，非言说美妙者，不具足文雅、清晰、无碍、能开示其义之言语；亦不能为同梵行者开示、劝导、激励、令其欢喜。诸比丘，具足此三法的比丘，足以自利，不足以利他。”

‘‘Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi tīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“诸比丘，具足三法的比丘，足以利他，不足以自利。以何为三？在此，诸比丘，比丘于诸善法不速疾审察；能受持所闻之法；然于所持之法，不能审查其义理；不能知义知法后，依法随法而行；是善语者……能阐明义理；且能为诸同梵行者开示、劝导、激励、令其欢喜。诸比丘，具足此三法的比丘，足以利他，不足以自利。”

‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi dvīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… atthassa viññāpaniyā; no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“诸比丘，具足二法的比丘，足以自利，不足以利他。以何为二？在此，诸比丘，比丘于诸善法不速疾审察；亦不能受持所闻之法；然于所持之法，能审查其义理；知义知法后，能依法随法而行；非善语者……不能阐明义理；亦不能为诸同梵行者开示、劝导、激励、令其欢喜。诸比丘，具足此二法的比丘，足以自利，不足以利他。”

‘‘Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi dvīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave[Pg.121], dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano’’ti. Dutiyaṃ.

“诸比丘，具足二法的比丘，足以利他，不足以自利。是哪二法呢？在此，诸比丘，比丘于善法不速疾审察；亦不具忆持所闻法之性；亦不审查所持法之义；亦非知义知法、随法而行者；是善言者、善语者，具足文雅、清晰、无过失、能阐明义理之言语；能为同梵行者开示、劝导、激励、令喜。诸比丘，具足此二法的比丘，足以利他，不足以自利。”第二经。

3. Saṃkhittasuttaṃ

3. 简说经

63. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Evamevaṃ panidhekacce moghapurisā mamaññeva ajjhesanti. Dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī’’ti. ‘‘Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti. ‘‘Tasmātiha te, bhikkhu evaṃ sikkhitabbaṃ – ‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī’ti. Evañhi te, bhikkhu, sikkhitabbaṃ’’.

63. 那时，有一位比丘来到世尊那里……坐于一旁后，那位比丘对世尊说：“尊者，请世尊为我简略说法，愿我听闻世尊的法后，能够独自远离，不放逸、热忱、精勤而住。”“一些空虚之人就是这样请求我，而当法被开示后，他们就认为只应跟随我。”“尊者，请世尊为我简略说法，请善逝为我简略说法。也许我能了知世尊所说法的义理，也许我能成为世尊所说法之继承者。”“比丘，因此你于此应当如是学：‘我的心于内将安住、善安住，已生起的恶不善法将无法占据我的心而住。’比丘，你确实应当如是学。”

‘‘Yato kho te, bhikkhu, ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi te, bhikkhu, sikkhitabbaṃ.

“比丘，当你的心于内安住、善安住，已生的恶不善法不遍取心而住时，那时，比丘，你应如是修学：‘我之慈心解脱，当被修习、多作，作为车乘、作为基础，已确立、已熟习、善策励。’比丘，你确实应如是修学。”

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

“比丘，当你已如是修习、多作此定后，那时，比丘，你应修习此定，亦有寻有伺，亦无寻唯伺，亦无寻无伺，亦有喜，亦无喜，亦与乐俱行，亦与舍俱行。”

‘‘Yato kho, te bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘karuṇā me cetovimutti… muditā me cetovimutti… upekkhā me cetovimutti bhāvitā bhavissati [Pg.122] bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi te, bhikkhu, sikkhitabbaṃ.

“比丘，当你已如是修习、善修习此定后，那时，比丘，你应如是修学：‘我之悲心解脱……我之喜心解脱……我之舍心解脱，当被修习、多作，作为车乘、作为基础，已确立、已熟习、善策励。’比丘，你确实应如是修学。”

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

“比丘，当你已如是修习、善修习此定后，那时，比丘，你应修习此定，亦有寻有伺，亦无寻唯伺，亦无寻无伺，亦有喜，亦无喜，亦与乐俱行，亦与舍俱行。”

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, bhikkhu, sikkhitabbaṃ.

“比丘，当你已如是修习、善修习此定后，那时，比丘，你应如是修学：‘我将于身随观身而住，热忱、正知、具念，调伏世间之贪忧。’比丘，你确实应如是修学。”

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

比丘，当此定被你如此修习、多修习时，那时，比丘，你应修习此有寻有伺定，亦应修习无寻唯伺定，亦应修习无寻无伺定，亦应修习有喜定，亦应修习无喜定，亦应修习与乐俱行定，亦应修习与舍俱行定。

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ – ‘vedanāsu vedanānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti; citte cittānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti; dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’nti. Evañhi te, bhikkhu, sikkhitabbaṃ.

比丘，当此定被你如此修习、善修习时，那时，比丘，你应当这样学：“我将于诸受随观受而住，热忱、正知、具念，调伏世间的贪与忧；我将于心随观心而住，热忱、正知、具念，调伏世间的贪与忧；我将于诸法随观法而住，热忱、正知、具念，调伏世间的贪与忧。”比丘，你确实应当这样学。

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.

比丘，当此定被你如此修习、多修习时，那时，比丘，你应修习此有寻有伺定，亦应修习无寻唯伺定，亦应修习无寻无伺定，亦应修习有喜定，亦应修习无喜定，亦应修习与乐俱行定，亦应修习与舍俱行定。

‘‘Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ, bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi, yattha yattha ṭhassasi phāsuṃyeva ṭhassasi, yattha yattha nisīdissasi phāsuṃyeva nisīdissasi, yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī’’ti.

比丘，当此定被你如此修习、善修习时，那时，比丘，无论你行于何处，都将安适地行；无论你立于何处，都将安适地立；无论你坐于何处，都将安适地坐；无论你卧于何处，都将安适地卧。

Atha [Pg.123] 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 ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

于是，那位比丘接受了世尊的这番教导，从座位上起来，礼敬世尊，右绕后离去。于是，那位比丘独自、隐居、不放逸、热忱、专精而住，不久，良家子为之而从家正确地出家、进入无家生活，他于现法中亲身以殊胜智作证、达成并安住于那无上的梵行终点。他证知：“生已尽，梵行已立，所作已办，于此存在，再无后有。”那位比丘成为众阿罗汉中的一位。第三。

4. Gayāsīsasuttaṃ

4. 象头山经

64. Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse. Tatra kho bhagavā bhikkhū āmantesi…pe… ‘‘pubbāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi’’.

64. 一时，世尊住在伽耶(Gayā)的象头山。在那里，世尊对比丘们说……“诸比丘，我在正觉之前，作为未现等觉的菩萨时，只认知光明，却不见色。

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ rūpāni ca passeyyaṃ; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

“诸比丘，我这样想：‘如果我既能认知光明，又能看见色，那么我的此智见将会更加清净。’”

‘‘So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi; no ca kho tāhi devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi.

“诸比丘，后来我不放逸、精勤、专精而住，既认知光明，也看见色，但还不能与那些天神共住、交谈、讨论。”

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

“诸比丘，我这样想：‘如果我既能认知光明，又能看见色，还能与那些天神共住、交谈、讨论，那么我的此智见将会更加清净。’”

‘‘So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi; no ca kho tā devatā jānāmi – imā devatā amukamhā vā amukamhā vā devanikāyāti.

“诸比丘，后来，于另一时，我住于不放逸、精勤、决意，了知光明，得见诸色，与彼诸天神共住、交谈、讨论；然我尚不知：‘此诸天神是来自某某天众。’”

‘‘Tassa [Pg.124] mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ – imā devatā amukamhā vā amukamhā vā devanikāyā’ti; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

“诸比丘，我生此念：‘若我能了知光明，得见诸色，与彼诸天神共住、交谈、讨论，并且能了知彼诸天神：“此诸天神是来自某某天众”，如是，我的此智见将会更加清净。’”

‘‘So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi – ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti; no ca kho tā devatā jānāmi – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti…pe… tā ca devatā jānāmi – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti; no ca kho tā devatā jānāmi – ‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti …pe… tā ca devatā jānāmi – ‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti; no ca kho tā devatā jānāmi – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti…pe… tā ca devatā jānāmi – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti; no ca kho tā devatā jānāmi yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti.

“诸比丘，后来，于另一时，我住于不放逸、精勤、决意，了知光明，得见诸色，与彼诸天神共住、交谈、讨论，也了知：‘此诸天神是来自某某天众。’然我尚不知：‘此诸天神因如是业的果报，从此世间死，生于彼处。’……乃至……我亦了知：‘此诸天神因如是业的果报，从此世间死，生于彼处。’然我尚不知：‘此诸天神因如是业的果报，食如是食，感受如是苦乐。’……乃至……我亦了知：‘此诸天神因如是业的果报，食如是食，感受如是苦乐。’然我尚不知：‘此诸天神寿命如是长，住世如是久。’……乃至……我亦了知：‘此诸天神寿命如是长，住世如是久。’然我尚不知我过去是否曾与此诸天神共住。”

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ – ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jāneyyaṃ – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jāneyyaṃ – ‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jāneyyaṃ – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jāneyyaṃ yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti; evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’’’ti.

诸比丘，我这样想：“如果我既能了知光明，又能看见诸色，并且能够与那些天神共住、交谈、讨论；也能知道‘这些天神来自某某天众’；也能知道‘这些天神因这业的果报，从此界命终，投生于彼处’；也能知道‘这些天神有如此的食物，感受如此的苦乐’；也能知道‘这些天神有如此长的寿命，如此长久地住世’；也能知道‘我过去是否曾与这些天神共住过’；这样，我的此智见将会更加清净。”

‘‘So [Pg.125] kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi – ‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jānāmi – ‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jānāmi – ‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jānāmi – ‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jānāmi yadi vā me devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti.

诸比丘，后来，我于不放逸、热忱、自我策励而住时，便了知光明，看见诸色，与那些天神共住、交谈、讨论。我也知道：“这些天神来自某某天众。”我也知道：“这些天神因这业的果报，从此界命终，投生于彼处。”我也知道：“这些天神有如此的食物，感受如此的苦乐。”我也知道：“这些天神有如此长的寿命，如此长久地住世。”我也知道：“我过去是否曾与这些天神共住过。”

‘‘Yāvakīvañca me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ; ñāṇañca pana me dassanaṃ udapādi; akuppā me cetovimutti ; ayamantimā jāti natthi dāni punabbhavo’’ti. Catutthaṃ.

“诸比丘，只要我这八周转的殊胜智见(adhidevañāṇadassanaṃ)尚未完全清净，诸比丘，我便未曾在有天、有魔、有梵的世间，在有沙门、婆罗门、天与人的众生中，宣称我已证得无上正等正觉。诸比丘，当我这八周转的殊胜智见完全清净时，我才在有天、有魔、有梵的世间，在有沙门、婆罗门、天与人的众生中，宣称我已证得无上正等正觉。我的智与见生起：‘我的心解脱不可动摇，此是最后生，今后不再有后有。’”第四经。

5. Abhibhāyatanasuttaṃ

5. 胜处经

65. ‘‘Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

65. “诸比丘，有此八胜处(abhibhāyatana)。是哪八种呢？于内有色想者，观见外在少量的、美色与恶色的诸色。他有如是想：‘胜过它们后，我知，我见。’这是第一胜处。

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

“于内有色想者，观见外在无量的、美色与恶色的诸色。他有如是想：‘胜过它们后，我知，我见。’这是第二胜处。

‘‘Ajjhattaṃ [Pg.126] arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

“于内无色想者，观见外在少量的、美色与恶色的诸色。他有如是想：‘胜过它们后，我知，我见。’这是第三胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

“于内无色想者，观见外在无量的、美色与恶色的诸色。他有如是想：‘胜过它们后，我知，我见。’这是第四胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

“于内无色想者，观外在的诸色为青色、青色相、青色显、青色光。他有如是想：‘我已胜伏彼，我知、我见。’此为第五胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

“于内无色想者，观外在的诸色为黄色、黄色相、黄色显、黄色光。他有如是想：‘我已胜伏彼，我知、我见。’此为第六胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

“于内无色想者，观外在的诸色为赤色、赤色相、赤色显、赤色光。他有如是想：‘我已胜伏彼，我知、我见。’此为第七胜处。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanānī’’ti. Pañcamaṃ.

“于内无色想者，观外在的诸色为白色、白色相、白色显、白色光。他有如是想：‘我已胜伏彼，我知、我见。’此为第八胜处。诸比丘，此即八胜处。”第五经。

6. Vimokkhasuttaṃ

6. 解脱经

66. ‘‘Aṭṭhime, bhikkhave, vimokkhā. Katame aṭṭha? Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

66. “诸比丘，有此八解脱。是哪八种？有色者见诸色。此为第一解脱。

‘‘Ajjhattaṃ arūpasaññī, bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

“于内无色想，观外在的诸色。此为第二解脱。

‘‘Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

“唯胜解于净。此为第三解脱。

‘‘Sabbaso [Pg.127] rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.

“由遍超色想，有对想灭尽，不作意种种想，而‘虚空无边’，具足住于空无边处。此为第四解脱。

‘‘Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.

“遍超空无边处，而‘识无边’，具足住于识无边处。此为第五解脱。

‘‘Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.

“遍超识无边处，而‘无所有’，具足住于无所有处。此为第六解脱。

‘‘Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

“完全超越无所有处，进入并安住于非想非非想处。此为第七解脱。”

‘‘Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho. Ime kho, bhikkhave, aṭṭha vimokkhā’’ti. Chaṭṭhaṃ.

“完全超越非想非非想处，进入并安住于想受灭。此为第八解脱。诸比丘，此即八解脱。”第六经终。

7. Anariyavohārasuttaṃ

7. 非圣言说经

67. ‘‘Aṭṭhime, bhikkhave, anariyavohārā. Katame aṭṭha? Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā, diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā. Ime kho, bhikkhave, aṭṭha anariyavohārā’’ti. Sattamaṃ.

67. “诸比丘，有此八种非圣言说。是哪八种呢？于未见言见，于未闻言闻，于未觉言觉，于未知言知；于已见言未见，于已闻言未闻，于已觉言未觉，于已知言未知。诸比丘，此即八种非圣言说。”第七经终。

8. Ariyavohārasuttaṃ

8. 圣言说经

68. ‘‘Aṭṭhime, bhikkhave, ariyavohārā. Katame aṭṭha? Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā, diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. Ime kho, bhikkhave, aṭṭha ariyavohārā’’ti. Aṭṭhamaṃ.

68. “诸比丘，有此八种圣言说。是哪八种呢？于未见言未见，于未闻言未闻，于未觉言未觉，于未知言未知；于已见言见，于已闻言闻，于已觉言觉，于已知言知。诸比丘，此即八种圣言说。”第八经终。

9. Parisāsuttaṃ

9. 集会经

69. ‘‘Aṭṭhimā, bhikkhave, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ [Pg.128] khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’’’ti.

69. “诸比丘，有此八种会众。是哪八种呢？刹帝利会众、婆罗门会众、居士会众、沙门会众、四大天王会众、忉利天会众、魔罗会众、梵天会众。诸比丘，我自证知曾前往过数百个刹帝利会众。在那里，我曾与他们同坐、交谈、讨论。在那里，他们的形色如何，我的形色也如何；他们的声音如何，我的声音也如何。我以如法之言开示、劝导、激励、使他们欢喜。当我说法时，他们不知：‘这位说法者是谁？是天神还是人？’我以如法之言开示、劝导、激励、使他们欢喜后，便隐没不见。当我隐没后，他们也不知：‘这位隐没者是谁？是天神还是人？’”

‘‘Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti. Imā kho, bhikkhave, aṭṭha parisā’’ti. Navamaṃ.

“诸比丘，我自证知曾前往过数百个婆罗门会众……乃至……居士会众……沙门会众……四大天王会众……忉利天会众……魔罗会众……梵天会众。在那里，我曾与他们同坐、交谈、讨论。在那里，他们的形色如何，我的形色也如何；他们的声音如何，我的声音也如何。我以如法之言开示、劝导、激励、使他们欢喜。当我说法时，他们不知：‘这位说法者是谁？是天神还是人？’我以如法之言开示、劝导、激励、使他们欢喜后，便隐没不见。当我隐没后，他们也不知：‘这位隐没者是谁？是天神还是人？’诸比丘，此即八种会众。”第九经。

10. Bhūmicālasuttaṃ

10. 地震经

70. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – ‘‘gaṇhāhi, ānanda, nisīdanaṃ. Yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divāvihārāyā’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

70. 一时，世尊住在毗舍离(Vesālī)的大林重阁讲堂(kūṭāgārasālā)。那时，世尊于上午时分，穿好下衣，取了衣钵，进入毗舍离乞食。在毗舍离乞食完毕，饭后从托钵处返回，对具寿阿难说：“阿难，拿上坐具，我们到遮波罗支提(Cāpāla cetiya)去日住吧。”“是的，世尊。”具寿阿难应诺世尊后，拿起坐具，紧随在世尊身后。

Atha [Pg.129] kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti, yathā taṃ mārena pariyuṭṭhitacitto.

于是，世尊前往遮波罗支提(Cāpāla cetiya)；抵达后，在铺设好的座位上坐下。坐下后，世尊对具寿阿难说：“阿难，毗舍离(Vesālī)真令人愉悦，优提那支提(Udena cetiya)令人愉悦，乔达摩咖支提(Gotamaka cetiya)令人愉悦，七芒果支提(Sattamba cetiya)令人愉悦，多子支提(Bahuputtaka cetiya)令人愉悦，萨兰达达支提(Sārandada cetiya)令人愉悦，遮波罗支提也令人愉悦。阿难，任何人若已修习、多修习四神足，使之如车、使之作基，已确立、已熟习、已善始，他若愿意，便可住世一劫或一劫之余。阿难，如来的四神足已修习、多修习，使之如车、使之作基，已确立、已熟习、已善始。阿难，如来若愿意，便可住世一劫或一劫之余。”即使世尊作了如此粗显的相(nimitta)、如此粗显的光(obhāsa)，具寿阿难还是未能洞察，没有祈请世尊：“世尊，请您住世一劫！善逝，请您住世一劫！为了众人的利益与安乐，为了悲悯世间，为了天人的义利、利益与安乐。”因为他的心已被魔罗(Māra)所占据。

Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā…pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – ‘‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti, yathā taṃ mārena pariyuṭṭhitacitto.

第二次，世尊也……（同上）……第三次，世尊对具寿阿难说：“阿难，毗舍离令人愉悦，优提那(Udena)支提令人愉悦，乔达摩咖(Gotamaka)支提令人愉悦，七芒果(Sattamba)支提令人愉悦，多子(Bahuputtaka)支提令人愉悦，萨兰达达(Sārandada)支提令人愉悦，遮波罗(Cāpāla)支提令人愉悦。阿难，任何人若已修习、多修习四神足，并使之作为车乘与基础，已稳固、已熟悉、已善巧地发起，他若愿意，便可住世一劫或一劫之余。阿难，如来的四神足也……（同上）……阿难，如来若愿意，便可住世一劫或一劫之余。”纵然世尊做了如此粗显的相、如此粗显的暗示，具寿阿难还是未能洞察，没有祈请世尊：“世尊，请您住世一劫！善逝，请您住世一劫！为了众人的利益，为了众人的安乐，为了悲悯世间，为了天与人的利益、福祉与安乐。”犹如心被魔罗所蒙蔽一般。

Atha [Pg.130] kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘gaccha tvaṃ, ānanda, yassa dāni kālaṃ maññasī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā bhagavato avidūre aññatarasmiṃ rukkhamūle nisīdi. Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṃ etadavoca –

于是，世尊对具寿阿难说：“阿难，你走吧，去做你认为适时的事。”“好的，世尊。”具寿阿难应诺世尊后，从座位上起来，礼敬世尊并右绕，然后在离世尊不远处的一棵树下坐下。在具寿阿难离开后不久，恶魔波旬(Māra pāpimā)来到世尊跟前，对世尊说了这番话：

‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.

“尊者，现在请世尊般涅槃吧，请善逝般涅槃吧。尊者，现在是世尊般涅槃的时候了。尊者，世尊曾说过这样的话：‘恶者(pāpima)，只要我的比丘弟子们还未能善巧、善调、无畏、得安稳、多闻、持法、行于法随法、行于正道、随法而行，未能领受自己的师教后，宣说、开示、施设、建立、开显、分别、阐明，未能以正法善加折伏、驳斥已生起的异论，宣说具神效之法，我就不会般涅槃。’尊者，现在世尊的比丘弟子们已经善巧、善调、无畏、得安稳、多闻、持法、行于法随法、行于正道、随法而行，已能领受自己的师教后，宣说、开示、施设、建立、开显、分别、阐明，已能以正法善加折伏、驳斥已生起的异论，宣说具神效之法。”

‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti…pe… yāva me upāsakā na sāvakā bhavissanti…pe… yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā [Pg.131] dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.

尊者，现在请世尊般涅槃吧，请善逝般涅槃吧。尊者，现在是世尊般涅槃的时候了。尊者，世尊曾说过这样的话：“波旬(pāpima)，只要我的比丘尼弟子们……乃至我的优婆塞弟子们……乃至我的优婆夷弟子们还未能善巧、善调、无畏、已达安稳、多闻、持法、行于法随法、行于正道、随法而行，未能领受自己的师教后，宣说、开示、施设、建立、开显、分别、阐明，未能以正法善加折伏、驳斥已生起的异论，宣说具有神效之法，我就不会般涅槃。”尊者，现在世尊的优婆夷弟子们已经善巧、善调、无畏、已达安稳、多闻、持法、行于法随法、行于正道、随法而行，已能领受自己的师教后，宣说、开示、施设、建立、开显、分别、阐明，已能以正法善加折伏、驳斥已生起的异论，宣说具有神效之法。

‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsita’nti. Etarahi, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.

尊者，现在请世尊般涅槃吧，请善逝般涅槃吧。尊者，现在是世尊般涅槃的时候了。尊者，世尊曾说过这样的话：“波旬(pāpima)，只要我的此梵行未能兴盛、昌隆、广传、为众人所知、普遍弘扬，未能由天人善为开示，我就不会般涅槃。”尊者，现在世尊的梵行已经兴盛、昌隆、广传、为众人所知、普遍弘扬，已由天人善为开示了。

‘‘Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato’’ti. ‘‘Appossukko tvaṃ, pāpima, hohi. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’’ti.

“世尊，现在请您般涅槃吧，请善逝般涅槃吧。世尊，现在是您般涅槃的时候了。”“波旬，你别操心了。如来不久即将般涅槃。从现在起，再过三个月，如来将般涅槃。”

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

于是，世尊在遮波罗支提（Cāpāla Cetiya），具念正知地舍弃了寿行。当世尊舍弃寿行时，发生了巨大、可怕、令人毛骨悚然的地震，天鼓也迸裂作响。于是，世尊了知此事后，在那时诵此优陀那（udāna）：

‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.

“牟尼已舍弃，可量与无量之生成，以及诸有行；内心喜悦善安住，破自身所生，犹如破甲胄。”

Atha kho āyasmato ānandassa etadahosi – ‘‘mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā’’ti?

那时，具寿阿难心想：“这地震真是大啊！这地震真是极大，骇人而令人毛骨悚然，天鼓也迸裂作响。是何因、何缘，导致这大地震的出现呢？”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘mahā vatāyaṃ, bhante, bhūmicālo[Pg.132]; sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā’’ti?

那时，具寿阿难去到世尊那里，顶礼世尊后，坐于一旁。坐于一旁的具寿阿难对世尊说：“世尊，这地震真是大啊！世尊，这地震真是极大，骇人而令人毛骨悚然，天鼓也迸裂作响。世尊，是何因、何缘，导致这大地震的出现呢？”

‘‘Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṃ vāte patiṭṭhitaṃ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṃ mahāvātā vāyanti; mahāvātā vāyantā udakaṃ kampenti; udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

“阿难，有此八因、八缘，能令大地震出现。是哪八者？阿难，此大地立于水上，水立于风上，风住于空中。阿难，有时大风吹起，大风吹时摇动水，水被摇动时则摇动大地。阿难，此是第一因、第一缘，能令大地震出现。”

‘‘Puna caparaṃ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya.

“再者，阿难，有沙门或婆罗门具神通、心得自在，或有天神具大神通、大威力。彼已修习少量地想与无量水想，令此大地摇动、震动、遍动、彻动。阿难，此是第二因、第二缘，能令大地震出现。”

‘‘Puna caparaṃ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, tatiyo hetu; tatiyo paccayo mahato bhūmicālassa pātubhāvāya.

“再者，阿难，当菩萨从兜率(Tusita)天殁，具念正知入母胎时，此大地摇动、震动、遍动、彻动。阿难，此是第三因、第三缘，能令大地震出现。”

‘‘Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya.

“再者，阿难，当菩萨具念正知出母胎时，此大地摇动、震动、遍动、彻动。阿难，此是第四因、第四缘，能令大地震出现。”

‘‘Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya.

“再者，阿难，当如来证悟无上正等觉时，此大地摇动、震动、遍动、彻动。阿难，此是第五因、第五缘，能令大地震出现。”

‘‘Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.

“再者，阿难，当如来转动无上法轮时，此大地摇动、震动、遍动、剧动。阿难，此为大地震出现的第六因、第六缘。

‘‘Puna [Pg.133] caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya.

“再者，阿难，当如来具念正知地舍弃寿行时，此大地摇动、震动、遍动、剧动。阿难，此为大地震出现的第七因、第七缘。

‘‘Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’’ti. Dasamaṃ.

“再者，阿难，当如来于无余依涅槃界(anupādisesāya nibbānadhātuyā)般涅槃时，此大地摇动、震动、遍动、剧动。阿难，此为大地震出现的第八因、第八缘。阿难，此等即是出现大地震的八因、八缘。”第十经。

Bhūmicālavaggo dutiyo.

地震品第二。

Tassuddānaṃ –

其摄颂曰：

Icchā alañca saṃkhittaṃ, gayā abhibhunā saha;

Vimokkho dve ca vohārā, parisā bhūmicālenāti.

欲、足与简要，伽耶与征服，解脱、二言说，众会及地震。

(8) 3. Yamakavaggo

(8) 3. 双品

1. Paṭhamasaddhāsuttaṃ

1. 第一信经

71. ‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

71. “诸比丘，比丘有信而无戒，如是彼于此支不圆满。彼应圆满此支：‘我如何能成为有信亦有戒者？’诸比丘，当比丘有信亦有戒时，如是彼于此支为圆满。

‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca bahussuto ca, evaṃ so tenaṅgena paripūro hoti.

“诸比丘，比丘有信、有戒而不多闻，如是彼于此支不圆满。彼应圆满此支：‘我如何能成为有信、有戒亦多闻者？’诸比丘，当比丘有信、有戒亦多闻时，如是彼于此支为圆满。

‘‘Saddho [Pg.134] ca, bhikkhave, bhikkhu hoti sīlavā ca bahussuto ca, no ca dhammakathiko…pe… dhammakathiko ca, no ca parisāvacaro…pe… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti…pe… visārado ca parisāya dhammaṃ deseti, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī…pe… catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’’’nti.

“诸比丘，一位比丘有信、具戒、多闻，但不是说法者……乃至……是说法者，但不娴熟于众……乃至……娴熟于众，但不无畏地对大众说法……乃至……无畏地对大众说法，但不能随意、不费力、不艰难地获得四种属于增上心、现法乐住的禅那……乃至……能够随意、不费力、不艰难地获得四种属于增上心、现法乐住的禅那，但没有通过诸漏的尽除，于现法中以证智亲自作证，具足并安住于无漏的心解脱、慧解脱；如此，他于彼支分尚未圆满。他应圆满彼支分：‘我如何才能既有信、具戒、多闻，是说法者，娴熟于众，无畏地对大众说法，能够随意、不费力、不艰难地获得四种属于增上心、现法乐住的禅那，并且通过诸漏的尽除，于现法中以证智亲自作证，具足并安住于无漏的心解脱、慧解脱呢？’”

‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi, kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Paṭhamaṃ.

“诸比丘，当比丘有信、具戒、多闻，是说法者，出入大众，无畏地对大众说法，随意、不费力、不艰难地获得属于增上心、现法乐住的四种禅那，并且由诸漏已尽，于现法中以证智亲自作证，达成并安住于无漏的心解脱、慧解脱时，这样，他于此支分即为圆满。诸比丘，具足这八法的比丘是普端严的，也是在一切方面都圆满的。”第一。

2. Dutiyasaddhāsuttaṃ

2. 第二信经

72. ‘‘Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

72. “诸比丘，比丘有信，却不具戒。这样，他于此支分是不圆满的。他应圆满此支分：‘我如何才能既有信又具戒呢？’诸比丘，当比丘既有信又具戒时，这样，他于此支分就是圆满的。”

‘‘Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto…pe… bahussuto ca, no ca dhammakathiko…pe… dhammakathiko ca, no ca parisāvacaro…pe… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti [Pg.135] …pe… visārado ca parisāya dhammaṃ deseti, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati…pe… ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’’’nti.

“诸比丘，比丘有信、具戒，却不多闻……乃至……多闻，却不是说法者……乃至……是说法者，却不常到会众中……乃至……常到会众中，却不于会众中自信地说法……乃至……于会众中自信地说法，却不以身触达并安住于那些超越诸色、无色的寂静解脱……乃至……能以身触达并安住于那些寂静解脱，却不因诸漏已尽，于当生中以亲证智自行作证，具足并安住于无漏的心解脱、慧解脱；如此，他在那一部分上是不圆满的。他应当圆满那一部分：‘我如何能有信、具戒、多闻、是说法者、常到会众中、于会众中自信地说法、以身触达并安住于那些超越诸色、无色的寂静解脱，并且因诸漏已尽，于当生中以亲证智自行作证，具足并安住于无漏的心解脱、慧解脱呢？’”

‘‘Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā…pe… sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā’’ti. Dutiyaṃ.

“诸比丘，当比丘有信、具戒、多闻、是说法者、常到会众中、于会众中自信地说法，以身触达并安住于那些超越诸色、无色的寂静解脱，并且因诸漏已尽……乃至……作证，具足并安住时，如此，他在那一部分即为圆满。诸比丘，具足此八法的比丘，是普端严(samantapāsādiko)的，也是具足一切行相的。”第二。

3. Paṭhamamaraṇassatisuttaṃ

3. 初死随念经

73. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā. Bhāvetha no tumhe, bhikkhave, maraṇassati’’nti.

73. 一时，世尊住在名为那提迦（Nātika）的砖屋中。在那里，世尊对比丘们说：“比丘们！”那些比丘回答世尊：“尊者！”世尊说道：“比丘们，死随念若经修习、多作，则有大果、大利益，以不死为归宿，以不死为终极。比丘们，你们应当修习死随念。”

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ rattindivaṃ jīveyyaṃ[Pg.136], bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

如此说后，某位比丘对世尊说：“尊者，我修习死随念。”“比丘，你如何修习死随念呢？”“尊者，于此，我如此想：‘啊，愿我能活一日一夜，我当用心领会世尊的教导，这样我便已多有所作了！’尊者，我就是这样修习死随念的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

另一位比丘也对世尊说：“尊者，我也修习死随念。”“比丘，你如何修习死随念呢？”“尊者，于此，我如此想：‘啊，愿我能活一日，我当用心领会世尊的教导，这样我便已多有所作了！’尊者，我就是这样修习死随念的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

又一位比丘也对世尊说：“尊者，我也修习死随念。”“比丘，你如何修习死随念呢？”“尊者，于此，我如此想：‘啊，愿我能活半日，我当用心领会世尊的教导，这样我便已多有所作了！’尊者，我就是这样修习死随念的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

另一位比丘也对世尊这么说：“尊者，我也修习死随念。”“比丘，你如何修习死随念呢？”“尊者，于此，我这么想：‘啊，愿我能活过吃一钵饭的这段时间，我当作意世尊的教导，我便已多有所作了！’尊者，我就是这样修习死随念的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

另一位比丘也对世尊这么说：“尊者，我也修习死随念。”“比丘，你如何修习死随念呢？”“尊者，于此，我这么想：‘啊，愿我能活过吃半钵饭的这段时间，我当作意世尊的教导，我便已多有所作了！’尊者，我就是这样修习死随念的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato [Pg.137] sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

另一位比丘也对世尊这么说：“尊者，我也修习死随念。”“比丘，你如何修习死随念呢？”“尊者，于此，我这么想：‘啊，愿我能活过咀嚼吞咽四、五口食物的这段时间，我当作意世尊的教导，我便已多有所作了！’尊者，我就是这样修习死随念的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassati’’nti.

另一位比丘也对世尊说：“世尊，我也修习死随念。”“比丘，你如何修习死随念呢？”“世尊，于此，我如此想：‘啊，愿我能活在咀嚼并咽下一口食物的期间，我当作意世尊的教导，那么我便已多有所作了！’世尊，我就是这样修习死随念的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – ‘‘ahampi kho, bhante, bhāvemi maraṇassati’’nti. ‘‘Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassati’’nti? ‘‘Idha mayhaṃ bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante bhāvemi maraṇassati’’nti.

另一位比丘也对世尊说：“世尊，我也修习死随念。”“比丘，你如何修习死随念呢？”“世尊，于此，我如此想：‘啊，愿我能活在一次入息至出息，或一次出息至入息的期间，我当作意世尊的教导，那么我便已多有所作了！’世尊，我就是这样修习死随念的。”

Evaṃ vutte bhagavā te bhikkhū etadavoca – ‘‘yvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti; yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti; yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ [Pg.138] jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti – ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti, dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’’’.

如是说后，世尊对那些比丘说：“诸比丘，凡有比丘如此修习死随念：‘善哉，愿我能活一天一夜！我当作意世尊的教导，我必已多所成办。’复次，诸比丘，凡有比丘如此修习死随念：‘善哉，愿我能活一天！我当作意世尊的教导，我必已多所成办。’复次，诸比丘，凡有比丘如此修习死随念：‘善哉，愿我能活半天！我当作意世尊的教导，我必已多所成办。’复次，诸比丘，凡有比丘如此修习死随念：‘善哉，愿我能活食用一钵饭的期间！我当作意世尊的教导，我必已多所成办。’复次，诸比丘，凡有比丘如此修习死随念：‘善哉，愿我能活食用半钵饭的期间！我当作意世尊的教导，我必已多所成办。’复次，诸比丘，凡有比丘如此修习死随念：‘善哉，愿我能活咀嚼吞咽四五口食物的期间！我当作意世尊的教导，我必已多所成办。’诸比丘，这些比丘被称为住于放逸，为灭尽诸漏而缓慢地修习死随念。”

‘‘Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti – ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti, tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’’’.

“诸比丘，若有比丘如此修习死念：‘善哉！愿我仅在咀嚼吞咽一口食物的期间存活，我当作意世尊的教导，我即已多有所作。’又，诸比丘，若有比丘如此修习死念：‘善哉！愿我仅在一呼一吸的期间存活，我当作意世尊的教导，我即已多有所作。’——诸比丘，此等比丘被称为‘住于不放逸，为尽诸漏而锐利地修习死念者’。”

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appamattā viharissāma, tikkhaṃ maraṇassatiṃ bhāvayissāma āsavānaṃ khayāyā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Tatiyaṃ.

“是故，诸比丘，当如是学：‘我等当住于不放逸，为尽诸漏而锐利地修习死念。’诸比丘，你们确实应当如是学。”第三经。

4. Dutiyamaraṇassatisuttaṃ

4. 第二死念经

74. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi …pe… maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.

74. 一时，世尊住在纳提卡（Nātika）的砖瓦房中。于其处，世尊告诸比丘言……（中略）……“诸比丘，死念若经修习、多作，则有大果、大利益，归于不死，以不死为终极。”

‘‘Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā? Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati – ‘bahukā kho me paccayā maraṇassa – ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā. So mama assa antarāyo. Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ[Pg.139], manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ; tena me assa kālakiriyā. So mama assa antarāyo’ti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’’’ti.

诸比丘，如何修习、多修习死念，能有大果、大利益，深入不死，以不死为究竟呢？诸比丘，在此，比丘于白日已过、夜晚来临之时，当如是思惟：“我死亡的因缘甚多：蛇或咬我，蝎或螫我，蜈蚣或啮我，我可能因此命终，此即为我之障碍。或可能失足跌倒；或所食之物不消化；或胆汁错乱，或痰涎错乱，或体内如刀之风发作；或为人所害，或为非人所害，我可能因此命终，此即为我之障碍。”诸比丘，彼比丘当如是思惟：“我是否有未断除的恶不善法，若于今夜命终，会成为我的障碍呢？”

‘‘Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

诸比丘，若比丘省察时，自知：“我尚有未断除的恶不善法，若于今夜命终，会成为我的障碍。”诸比丘，彼比丘即应为断除彼等恶不善法，而发起极大的意欲、精进、努力、热忱、不退转、正念与正知。

‘‘Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

诸比丘，譬如有人衣袍或头燃火，为熄灭其衣袍或头顶之火，当发起极大的意欲、精进、努力、热忱、不退转、正念与正知。正是如此，诸比丘，彼比丘亦应为断除彼等恶不善法，而发起极大的意欲、精进、努力、热忱、不退转、正念与正知。

‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘natthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“然而，诸比丘，如果比丘省察时这样知道：‘我没有尚未断除的、会于我夜间命终时成为障碍的恶不善法。’诸比丘，那位比丘就应以那喜悦与欢欣而住，于善法中日夜修学。”

‘‘Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati – ‘bahukā kho me paccayā maraṇassa – ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā. So mama assa antarāyo. Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ; tena me assa kālakiriyā. So mama assa antarāyo’ti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’’’ti.

“此外，诸比丘，于此，比丘在夜晚过去、白日到来时，这样省察：‘我死亡的因缘确实很多——蛇或会咬我，蝎或会螫我，蜈蚣或会咬我，我或因此命终，这会是我的障碍。我或会失足跌倒，所食之饭或会败坏，我的胆汁或会扰乱，我的痰或会扰乱，或有利刃般的风扰乱；人或会攻击我，非人或会攻击我，我或因此命终，这会是我的障碍。’诸比丘，那位比丘应当这样省察：‘我是否有尚未断除的、会于我白日命终时成为障碍的恶不善法呢？’”

‘‘Sace[Pg.140], bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“诸比丘，如果比丘省察时这样知道：‘我有尚未断除的、会于我白日命终时成为障碍的恶不善法。’诸比丘，那位比丘就应当为了舍断那些恶不善法，而生起极猛的欲、精进、努力、坚忍、不退、念与正知。”

‘‘Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“诸比丘，犹如衣服着火或头着火的人，为了熄灭那衣服或头上的火，会生起极大的意欲、精进、努力、热忱、不退转、正念和正知。同样地，诸比丘，那比丘为了舍断那些恶不善法，应当生起极大的意欲、精进、努力、热忱、不退转、正念和正知。”

‘‘Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘natthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu. Evaṃ bhāvitā kho, bhikkhave, maraṇassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’’ti. Catutthaṃ.

“再者，诸比丘，如果比丘在省察时这样知道：‘我没有尚未断除的、会于我白天命终时成为障碍的恶不善法。’诸比丘，那比丘就应当以那喜悦与欢欣，于诸善法中日夜修学而住。诸比丘，如此修习、如此多修习的死随念，有大果、大利益，趣向不死，以不死为终。”第四经。

5. Paṭhamasampadāsuttaṃ

5. 第一成就经

75. ‘‘Aṭṭhimā, bhikkhave, sampadā. Katamā aṭṭha? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, aṭṭha sampadā’’ti.

75. “诸比丘，有此八种成就。是哪八种呢？奋起成就、守护成就、善友谊、平衡生活、信成就、戒成就、舍成就、慧成就。诸比丘，此即八种成就。”

‘‘Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

于工作事业中奋起，不放逸且善筹划；平衡地维持生计，守护已积聚的财富。

‘‘Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

具足信与戒，慷慨且无悭吝；恒常清净那导向来世安乐的道路。

‘‘Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

如是此八法，为有信的居家者，由名为“谛者”所说，于两处带来安乐。

‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī’’ti. pañcamaṃ;

“为现法利益，亦为来世乐；如是于在家人，增长舍与福。”第五经。

6. Dutiyasampadāsuttaṃ

6. 第二成就经

76. ‘‘Aṭṭhimā[Pg.141], bhikkhave, sampadā. Katamā aṭṭha? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, bhikkhave, uṭṭhānasampadā? Idha, bhikkhave, kulaputto yena kammaṭṭhānena jīvitaṃ kappeti – yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issattena yadi rājaporisena yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātunti. Ayaṃ vuccati, bhikkhave, uṭṭhānasampadā.

76. “诸比丘，有此八种具足。是哪八种呢？奋起具足、守护具足、善友谊、均衡生活、信具足、戒具足、舍具足、慧具足。诸比丘，什么是奋起具足呢？诸比丘，于此，良家子以任何事务维生——无论是通过耕作、经商、牧牛、射艺、王臣事务，或是其他任何一门技艺——他于此中熟练而不懈怠，具足于此方便的审察智慧，足以实行，足以措置。诸比丘，这称为奋起具足。”

‘‘Katamā ca, bhikkhave, ārakkhasampadā? Idha, bhikkhave, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā te ārakkhena guttiyā sampādeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Ayaṃ vuccati, bhikkhave, ārakkhasampadā.

“诸比丘，什么是守护具足呢？诸比丘，于此，良家子拥有通过奋起精进、依靠臂力、流下汗水而获得的财富，是如法的、依正法所获得的财富。他以守护和防护来使之圆满：‘如何能使我的这些财富不被国王夺走，不被盗贼偷走，不被火烧毁，不被水冲走，不被不喜爱的继承人取走？’诸比丘，这称为守护具足。”

‘‘Katamā ca, bhikkhave, kalyāṇamittatā? Idha, bhikkhave, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, bhikkhave, kalyāṇamittatā.

“诸比丘，什么是善友谊呢？诸比丘，于此，良家子无论居住于哪个村庄或市镇，他与那里的居士或居士子为伍——他们无论是年轻或年长，皆是德行增上者，是信具足者、戒具足者、舍具足者、慧具足者。他与他们亲近、交谈、参与讨论；随学那些信具足者的信具足，随学那些戒具足者的戒具足，随学那些舍具足者的舍具足，随学那些慧具足者的慧具足。诸比丘，这称为善友谊。”

‘‘Katamā ca, bhikkhave, samajīvitā? Idha, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, bhikkhave, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ, ettakena vā unnata’nti; evamevaṃ kho, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, bhikkhave, kulaputto [Pg.142] appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro ‘udumbarakhādī vāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, bhikkhave, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃ vāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Ayaṃ vuccati, bhikkhave, samajīvitā.

“诸比丘，什么是平衡生计（samajīvitā）？诸比丘，于此，良家子了知财富的收入与支出，过着平衡的生计，不过于奢侈，也不过于吝啬，心想：‘这样，我的收入将超过我的支出，而不是我的支出超过我的收入。’诸比丘，犹如持秤者或其弟子，拿起秤后便知：‘低了这么多，或高了这么多。’正是如此，诸比丘，良家子了知财富的收入与支出，过着平衡的生计，不过于奢侈，也不过于吝啬，心想：‘这样，我的收入将超过我的支出，而不是我的支出超过我的收入。’诸比丘，如果这位良家子收入少却过着奢侈的生活，就会有人说：‘这位良家子消耗财富，如食优昙钵果者。’反之，诸比丘，如果这位良家子收入多却过着拮据的生活，就会有人说：‘这位良家子将如无依者而死。’诸比丘，当这位良家子了知财富的收入与支出，过着平衡的生计，不过于奢侈，也不过于吝啬，心想：‘这样，我的收入将超过我的支出，而不是我的支出超过我的收入。’诸比丘，这称为平衡生计。”

‘‘Katamā ca bhikkhave, saddhāsampadā? Idha, bhikkhave, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, bhikkhave, saddhāsampadā.

“诸比丘，什么是信成就（saddhāsampadā）？诸比丘，于此，良家子有信，相信如来的觉悟：‘彼世尊是……天人导师、佛陀、世尊。’诸比丘，这称为信成就。”

‘‘Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, kulaputto pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, sīlasampadā.

“诸比丘，什么是具足戒？诸比丘，于此，良家子远离杀生……乃至……远离作为放逸之因的谷酒与果酒等酒类。诸比丘，这称为具足戒。”

‘‘Katamā ca, bhikkhave, cāgasampadā? Idha, bhikkhave, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati…pe… yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, bhikkhave, cāgasampadā.

“诸比丘，什么是具足舍？诸比丘，于此，良家子以离悭吝之垢的心居家……乐于应求，乐于施与、分享。诸比丘，这称为具足舍。”

‘‘Katamā ca, bhikkhave, paññāsampadā? Idha, bhikkhave, kulaputto paññavā hoti…pe… sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, bhikkhave, paññāsampadā. Imā kho, bhikkhave, aṭṭha sampadā’’ti.

“诸比丘，什么是具足慧？诸比丘，于此，良家子有智慧……乃至……具足正确导向苦灭尽的智慧。诸比丘，这称为具足慧。诸比丘，这些就是八种具足。”

‘‘Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“于诸事业中勤奋，不放逸善筹划；平衡地维持生计，守护所积财富。”

‘‘Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“具信复具戒，慷慨离悭吝；恒常清净道，导向来世安乐。”

‘‘Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“如是此八法，为有信居家者，由真实名者说，能带来两世安乐。”

‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī’’ti. chaṭṭhaṃ;

“为现法之利益，亦为来世之安乐，如是，此布施增长在家者之福德。”第六

7. Icchāsuttaṃ

7. 意欲经

77. Tatra [Pg.143] kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti! ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

77. 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！”具寿舍利弗说了这番话：

‘‘Aṭṭhime, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame aṭṭha? Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

“贤友们，世间有这八种人存在。是哪八种呢？贤友们，于此，有比丘离群独住，无所依止，生起了获得利养的意欲。他为求利养而奋起、努力、精进。但他为求利养而奋起、努力、精进，却未能获得利养。他因未获利养而愁苦、疲惫、悲叹、捶胸痛哭、陷入迷乱。贤友们，这被称为：‘比丘欲求利养而住，为求利养而奋起、努力、精进，却不得利养，愁苦、悲叹，且从正法中退失’。”

‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’’’.

“再者，贤友们，于此，有比丘离群独住，无所依止，生起了获得利养的意欲。他为求利养而奋起、努力、精进。他为求利养而奋起、努力、精进，结果获得了利养。他因那利养而沉醉、放逸、陷入放逸。贤友们，这被称为：‘比丘欲求利养而住，为求利养而奋起、努力、精进，获得了利养，沉醉、放逸，且从正法中退失’。”

‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’’’.

“再者，贤友们，于此，有比丘离群独住，无所依止，生起了获得利养的意欲。但他不为求利养而奋起、努力、精进。由于他不为求利养而奋起、努力、精进，利养便不生起。他因未获利养而愁苦、疲惫、悲叹、捶胸痛哭、陷入迷乱。贤友们，这被称为：‘比丘欲求利养而住，不为求利养而奋起、努力、精进，不得利养，愁苦、悲叹，且从正法中退失’。”

‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na [Pg.144] ghaṭati na vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’’’.

“再者，贤友们，于此，有比丘隐居独处，生活无所系属，生起了获得利养的意欲。他为求利养而不奋起、不努力、不精进。他不为利养而奋起、努力、精进，利养却生起了。他因那利养而沉迷、放逸、陷入放逸。贤友们，此比丘被称为：‘欲求利养而住，不为利养而奋起、努力、精进；然得利养，沉迷放逸，且从正法中退失。’”

‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

“再者，贤友们，于此，有比丘隐居独处，生活无所系属，生起了获得利养的意欲。他为求利养而奋起、努力、精进。他为利养而奋起、努力、精进，利养却没有生起。他因未得利养，不悲伤、不疲惫、不哀叹，不捶胸痛哭，不陷入迷乱。贤友们，此比丘被称为：‘欲求利养而住，为利养而奋起、努力、精进；然未得利养，不悲伤、不哀叹，且不从正法中退失。’”

‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho uppajjati. So tena lābhena na majjati na pamajjati na pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’’’.

“再者，贤友们，于此，有比丘隐居独处，生活无所系属，生起了获得利养的意欲。他为求利养而奋起、努力、精进。他为利养而奋起、努力、精进，利养便生起了。他因那利养而不沉迷、不放逸、不陷入放逸。贤友们，此比丘被称为：‘欲求利养而住，为利养而奋起、努力、精进；得利养，然不沉迷、不放逸，且不从正法中退失。’”

‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’’’.

“再者，贤友们，于此，有比丘离群独住，无所依附，生起了获得利养的欲求。他为了利养，不奋起、不努力、不精勤。由于他为了利养不奋起、不努力、不精勤，利养便没有生起。他因无所得，不忧愁、不疲惫、不悲叹，不捶胸哭泣，不陷入迷乱。贤友们，这被称为‘比丘心怀利养之欲而住，为了利养，不奋起、不努力、不精勤；无所得，不忧愁、不悲叹，且不从正法中退失’。”

‘‘Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho uppajjati. So tena lābhena na majjati na pamajjati na pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. Ime kho, āvuso, aṭṭha puggalā santo saṃvijjamānā lokasmi’’nti. Sattamaṃ.

“再者，贤友们，于此，有比丘离群独住，无所依附，生起了获得利养的欲求。他为了利养，不奋起、不努力、不精勤。由于他为了利养不奋起、不努力、不精勤，利养却生起了。他因那利养，不沉迷、不放逸、不陷入放逸。贤友们，这被称为‘比丘心怀利养之欲而住，为了利养，不奋起、不努力、不精勤；有所得，不沉迷、不放逸，且不从正法中退失’。贤友们，世间真实存在这八种人。”第七。

8. Alaṃsuttaṃ

8. 适足经

78. Tatra [Pg.145] kho āyasmā sāriputto bhikkhū āmantesi…pe… chahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ. Katamehi chahi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, āvuso, chahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.

78. 那时，具寿舍利弗对诸比丘说……“贤友们，具足六法的比丘，能成就自利，亦能成就他利。是哪六法呢？贤友们，于此，比丘于诸善法能迅速审察；于所闻之法能忆持；于所持之法能省察其义；了知义、了知法后，能如法随法而行；言语美好，言音善好，具足优雅、明晰、流畅、能阐明义理之语；能为同梵行者开示、劝导、激励、使之欢喜。贤友们，具足此六法的比丘，能成就自利，亦能成就他利。”

‘‘Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti…pe… sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.

“贤友们，具足五法的比丘，能成就自利，亦能成就他利。是哪五法呢？贤友们，于此，比丘于诸善法不能迅速审察；但他于所闻之法能忆持；于所持之法能省察其义；了知义、了知法后，能如法随法而行；言语美好……能为同梵行者开示……。贤友们，具足此五法的比丘，能成就自利，亦能成就他利。”

‘‘Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi catūhi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“贤友们，具足四法的比丘，能成就自利，但不能成就他利。是哪四法呢？贤友们，于此，比丘于诸善法能迅速审察；于所闻之法能忆持；于所持之法能省察其义；了知义、了知法后，能如法随法而行；但他言语不美好……也不能为同梵行者开示……。贤友们，具足此四法的比丘，能成就自利，但不能成就他利。”

‘‘Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi catūhi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… sandassako [Pg.146] ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“贤友们，具足四法的比丘，能饶益他人，不能饶益自身。是哪四法呢？贤友们，在此，有比丘于诸善法能迅速领悟，且能忆持所闻之法；但他不审察所持诸法之义，亦不了知义、不了知法，不如法随法而行；又言语美好……能为同梵行者开示……。贤友们，具足此四法的比丘，能饶益他人，不能饶益自身。”

‘‘Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi tīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“贤友们，具足三法的比丘，能饶益自身，不能饶益他人。是哪三法呢？贤友们，在此，有比丘于诸善法不迅速领悟，但能忆持所闻之法，能审察所持诸法之义，且了知义、了知法后，如法随法而行；但他言语不美……亦不能为同梵行者开示……。贤友们，具足此三法的比丘，能饶益自身，不能饶益他人。”

‘‘Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi tīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā, sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“贤友们，具足三法的比丘，能饶益他人，不能饶益自身。是哪三法呢？贤友们，在此，有比丘于诸善法不迅速领悟，但能忆持所闻之法；亦不审察所持诸法之义，不了知义、不了知法，不如法随法而行；且言语美好……能阐明义理，能为同梵行者开示……。贤友们，具足此三法的比丘，能饶益他人，不能饶益自身。”

‘‘Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi dvīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“贤友，具足二法的比丘，能于己有利，不能于他有利。是哪两种呢？贤友，于此，比丘于诸善法不迅速审察；不忆持所闻之法；但能审察所持之法的义理；了知义理、了知法后，成为法随法行者；但他不是善言者，……也不是能开示……同梵行者。贤友，具足此二法的比丘，能于己有利，不能于他有利。”

‘‘Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi dvīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo[Pg.147], poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano’’ti. Aṭṭhamaṃ.

“贤友，具足二法的比丘，能于他有利，不能于己有利。是哪两种呢？贤友，于此，比丘于诸善法不迅速审察；不忆持所闻之法；不审察所持之法的义理；不了知义理、不了知法，不成为法随法行者；但他善言语、善言说，具足优雅、清晰、流畅、能令义理显明之语；能开示、劝导、激励、令同梵行者欢喜。贤友，具足此二法的比丘，能于他有利，不能于己有利。”第八经。

9. Parihānasuttaṃ

9. 退堕经

79. ‘‘Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame aṭṭha? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, saṃsaggārāmatā, papañcārāmatā – ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

79. “比丘们，此八法导致有学比丘的退堕。是哪八法呢？乐于事务、乐于言谈、乐于睡眠、乐于结众、于诸根门不守护、于饮食不知量、乐于交往、乐于戏论——比丘们，此八法导致有学比丘的退堕。”

‘‘Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame aṭṭha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, asaṃsaggārāmatā, nippapañcārāmatā – ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī’’ti. Navamaṃ.

“诸比丘，此八法，令有学比丘不退堕。云何为八？不乐作业、不乐言谈、不乐睡眠、不乐众会、守护根门、于食知量、不乐亲近、不乐戏论——诸比丘，此八法实令有学比丘不退堕。”第九。

10. Kusītārambhavatthusuttaṃ

10. 懈怠与精进事经

80. ‘‘Aṭṭhimāni, bhikkhave, kusītavatthūni. Katamāni aṭṭha? Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho pana me karontassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, paṭhamaṃ kusītavatthu.

80. “诸比丘，有此八懈怠事。云何为八？于此，诸比丘，有比丘有事务当做。他如是思惟：‘我将有事务当做，然做此事务，我身将疲惫。我且躺下吧。’他便躺下，不为达到未达、证得未证、作证未作证而发起精进。诸比丘，此是第一懈怠事。

‘‘Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho pana me karontassa kāyo kilanto. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, dutiyaṃ kusītavatthu.

“复次，诸比丘，有比丘已做完事务。他如是思惟：‘我已做完事务，我身已疲惫。我且躺下吧。’他便躺下，不为达到未达、证得未证、作证未作证而发起精进。诸比丘，此是第二懈怠事。

‘‘Puna [Pg.148] caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo me gantabbo bhavissati. Maggaṃ kho pana me gacchantassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, tatiyaṃ kusītavatthu.

“复次，诸比丘，有比丘有路当行。他如是思惟：‘我将有路当行，然行此路，我身将疲惫。我且躺下吧。’他便躺下，不为达到未达、证得未证、作证未作证而发起精进。诸比丘，此是第三懈怠事。

‘‘Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho pana me gacchantassa kāyo kilanto. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ bhikkhave, catutthaṃ kusītavatthu.

再者，诸比丘，有比丘已行路。他如是想：“我已行路，行路时身体疲惫。现在我躺下吧。”他便躺下，不为达到未达、证得未证、作证未作证而发起精进。诸比丘，这是第四懈怠事。

‘‘Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo kilanto akammañño. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, pañcamaṃ kusītavatthu.

再者，诸比丘，有比丘于村庄或市镇行乞，未能如意地获得足量的粗劣或精美食物。他如是想：“我于村庄或市镇行乞，未能如意地获得足量的粗劣或精美食物。我的身体疲惫且不适于作业。现在我躺下吧。”他便躺下，不发起精进……诸比丘，这是第五懈怠事。

‘‘Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo garuko akammañño māsācitaṃ maññe. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, chaṭṭhaṃ kusītavatthu.

再者，诸比丘，有比丘于村庄或市镇行乞，如意地获得了足量的粗劣或精美食物。他如是想：“我于村庄或市镇行乞，如意地获得了足量的粗劣或精美食物。我的身体沉重且不适于作业，感觉像塞满了豆子。现在我躺下吧。”他便躺下，不发起精进……诸比丘，这是第六懈怠事。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, sattamaṃ kusītavatthu.

再者，诸比丘，有比丘生起微恙。他如是想：“我生起了这微恙，正好可以躺下。现在我躺下吧。”他便躺下，不发起精进……诸比丘，这是第七懈怠事。

‘‘Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṃ nipajjāmī’ti[Pg.149]. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, aṭṭhamaṃ kusītavatthu. Imāni kho, bhikkhave, aṭṭha kusītavatthūni.

再者，诸比丘，比丘从病中痊愈，从病中痊愈不久。他如此想：“我从病中痊愈，从病中痊愈不久，身体虚弱，不堪作业。那么，我就躺下吧。”他于是躺下，不为达到未达之境、证得未证之法、现证未现之果而发起精进。诸比丘，此为第八懈怠事。诸比丘，此等即是八懈怠事。

‘‘Aṭṭhimāni, bhikkhave, ārambhavatthūni. Katamāni aṭṭha? Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho mayā karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, paṭhamaṃ ārambhavatthu.

诸比丘，有八精进事。是哪八种？于此，诸比丘，比丘有作业应作。他如此想：“我将有作业应作。当我作业时，将不易作意诸佛的教法。我还是预先发起精进，为达到未达之境、证得未证之法、现证未现之果吧。”他于是为达到未达之境、证得未证之法、现证未现之果而发起精进。诸比丘，此为第一精进事。

‘‘Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati. Idaṃ, bhikkhave, dutiyaṃ ārambhavatthu.

再者，诸比丘，比丘已作业完毕。他如此想：“我已作业完毕。但当作业时，我未能作意诸佛的教法。我还是发起精进，为达到未达之境、证得未证之法、现证未现之果吧。”他于是发起精进。诸比丘，此为第二精进事。

‘‘Puna caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – maggo kho me gantabbo bhavissati. Maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ…pe… idaṃ, bhikkhave, tatiyaṃ ārambhavatthu.

再者，诸比丘，比丘有应行之路。他如此想：“我将有应行之路。当我行路时，将不易作意诸佛的教法。我还是发起精进……”诸比丘，此为第三精进事。

‘‘Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, catutthaṃ ārambhavatthu.

“再者，诸比丘，有比丘行路已毕。他如是思惟：‘我已行路。然我行路之时，未能作意诸佛之教。我今当发起精进……。’诸比丘，此是第四发起精进事。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo lahuko kammañño. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, pañcamaṃ ārambhavatthu.

“再者，诸比丘，有比丘为乞食行于村落或市镇，不得如其所欲足量的粗劣或精美食物。他如是思惟：‘我为乞食行于村落或市镇，未得如我所欲足量的粗劣或精美食物。我身轻快，适于作业。我今当发起精进……。’诸比丘，此是第五发起精进事。”

‘‘Puna [Pg.150] caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo balavā kammañño. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, chaṭṭhaṃ ārambhavatthu.

“再者，诸比丘，有比丘为乞食行于村落或市镇，得如其所欲足量的粗劣或精美食物。他如是思惟：‘我为乞食行于村落或市镇，已得如我所欲足量的粗劣或精美食物。我身强力，适于作业。我今当发起精进……。’诸比丘，此是第六发起精进事。”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – uppanno kho me ayaṃ appamattako ābādho. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, sattamaṃ ārambhavatthu.

“再者，诸比丘，有比丘生起轻微疾病。他如是思惟：‘我已生起此轻微疾病。此病有增长之可能。我今当预先发起精进……。’诸比丘，此是第七发起精进事。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, aṭṭhamaṃ ārambhavatthu. Imāni kho, bhikkhave, aṭṭha ārambhavatthūnī’’ti. Dasamaṃ.

“再者，诸比丘，比丘从病中痊愈，痊愈未久。他这样想：‘我从病中痊愈，痊愈未久。我的病确实有复发的可能。那么，我当及早发起精进，为证得未得，为获得未获，为现证未现证。’他便发起精进，为证得未得，为获得未获，为现证未现证。诸比丘，这是第八发起精进事。诸比丘，这确实是八种发起精进事。”第十经。

Yamakavaggo tatiyo.

双品第三

Tassuddānaṃ –

其摄颂为：

Dve saddhā dve maraṇassatī, dve sampadā athāpare;

Icchā alaṃ parihānaṃ, kusītārambhavatthūnīti.

二信、二念死，二成就，此外；欲、足、退失，懈怠、发起精进事。

(9) 4. Sativaggo

(9) 4. 念品

1. Satisampajaññasuttaṃ

1. 正念正知经

81. ‘‘Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ. Hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro. Indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti [Pg.151] sīlaṃ. Sīle asati 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… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, satisampajaññe asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ; hirottappe asati hirottappavipannassa hatūpaniso hoti…pe… vimuttiñāṇadassanaṃ.

81. “诸比丘，没有正念与正知，对正念与正知有缺失者而言，其惭愧的近因就被毁坏。没有惭愧，对惭愧有缺失者而言，其诸根防护的近因就被毁坏。没有诸根防护，对诸根防护有缺失者而言，其戒的近因就被毁坏。没有戒，对戒有缺失者而言，其正定的近因就被毁坏。没有正定，对正定有缺失者而言，其如实知见的近因就被毁坏。没有如实知见，对如实知见有缺失者而言，其厌离与离贪的近因就被毁坏。没有厌离与离贪，对厌离与离贪有缺失者而言，其解脱知见的近因就被毁坏。诸比丘，譬如一棵枝叶毁坏的树，其外皮不能圆满，其内皮……其边材……其心材也不能圆满。同样地，诸比丘，没有正念与正知，对正念与正知有缺失者而言，其惭愧的近因就被毁坏；没有惭愧，对惭愧有缺失者而言，其……乃至……解脱知见的近因就被毁坏。”

‘‘Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ. Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro. Indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ. Sīle sati 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… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ; hirottappe sati hirottappasampannassa upanisasampanno hoti…pe… vimuttiñāṇadassana’’nti. Paṭhamaṃ.

“诸比丘，当有正念正知时，具足正念正知者，则惭愧的近因得以具足。当有惭愧时，具足惭愧者，则根律仪的近因得以具足。当有根律仪时，具足根律仪者，则戒的近因得以具足。当有戒时，具足戒者，则正定的近因得以具足。当有正定时，具足正定者，则如实知见的近因得以具足。当有如实知见时，具足如实知见者，则厌离、离贪的近因得以具足。当有厌离、离贪时，具足厌离、离贪者，则解脱知见的近因得以具足。诸比丘，譬如一棵枝叶具足的树，其外皮也得以圆满，其树皮……其边材……其心材也得以圆满。正是如此，诸比丘，当有正念正知时，具足正念正知者，则惭愧的近因得以具足；当有惭愧时，具足惭愧者，则……乃至……解脱知见的近因得以具足。”第一。

2. Puṇṇiyasuttaṃ

2. 富尼耶经

82. Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti, appekadā na paṭibhātī’’ti? ‘‘Saddho ca, puṇṇiya, bhikkhu hoti, no cupasaṅkamitā; neva tathāgataṃ dhammadesanā paṭibhāti. Yato ca kho[Pg.152], puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca; evaṃ tathāgataṃ dhammadesanā paṭibhāti. Saddho ca, puṇṇiya, bhikkhu hoti, upasaṅkamitā ca, no ca payirupāsitā…pe… payirupāsitā ca, no ca paripucchitā… paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti… ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti… sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati… dhātānañca dhammānaṃ atthaṃ upaparikkhati, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Neva tāva tathāgataṃ dhammadesanā paṭibhāti.

82. 于是，具寿富尼耶(Puṇṇiya)去到世尊那里；去到之后，顶礼世尊，然后坐在一旁。坐于一旁的具寿富尼耶对世尊说：“世尊，是什么因、什么缘，使得如来的说法有时显现，有时不显现呢？”“富尼耶，比丘有信，但不亲近，如来的说法就不会显现。富尼耶，当比丘有信且亲近时，如来的说法就会显现。富尼耶，比丘有信、亲近，但不承事……乃至……承事，但不询问……询问，但不倾耳听法……倾耳听法，但不忆持所闻之法……忆持所闻之法，但不省察所忆持诸法的意义……省察了所忆持诸法的意义，但了知义、了知法后，不依法随法而行，这样，如来的说法就不会显现。”

‘‘Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; evaṃ tathāgataṃ dhammadesanā paṭibhāti. Imehi kho, puṇṇiya, aṭṭhahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṃ dhammadesanā hotī’’ti. Dutiyaṃ.

“富尼耶，当比丘有信、亲近、承事、询问、倾耳听法、忆持所闻之法、省察所忆持诸法的意义，并且了知义、了知法后依法随法而行时，如来的说法就会显现。富尼耶，具足这八法者，如来的说法就确定无疑地显现。”第二经。

3. Mūlakasuttaṃ

3. 根本经

83. ‘‘Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti.

83. “诸比丘，若有其他宗派的游方者如此问你们：‘贤友，一切法以什么为根本？以什么为生起？以什么为集起？以什么为汇归？以什么为首要？以什么为主导？以什么为至上？以什么为核心？’诸比丘，当你们被那些其他宗派的游方者如此问时，你们应如何解说呢？”“世尊，我们的法以世尊为根本，以世尊为引导者，以世尊为皈依处。善哉，世尊！惟愿此番话的意义由世尊来阐明。诸比丘从世尊听闻后，将会忆持。”

‘‘Tena hi, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā[Pg.153], kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Tatiyaṃ.

“那么，诸比丘，我将为你们说。你们且听，善自作意，我将说。”“是的，世尊。”那些比丘回答世尊。世尊说了这番话：“诸比丘，若有其他宗派的游方者如此问你们：‘贤友，一切法以什么为根本？以什么为生起？以什么为集起？以什么为汇归？以什么为首要？以什么为主导？以什么为至上？以什么为核心？’诸比丘，当你们被如此问时，应如此为那些其他宗派的游方者解说：‘贤友，一切法以欲为根本，以作意为生起，以触为集起，以受为汇归，以定为首要，以念为主导，以慧为至上，以解脱为核心。’诸比丘，当你们被如此问时，应如此为那些其他宗派的游方者解说。”第三经。

4. Corasuttaṃ

4. 盗贼经

84. ‘‘Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti. Katamehi aṭṭhahi? Appaharantassa paharati, anavasesaṃ ādiyati, itthiṃ hanati, kumāriṃ dūseti, pabbajitaṃ vilumpati, rājakosaṃ vilumpati, accāsanne kammaṃ karoti, na ca nidhānakusalo hoti. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti.

84. “诸比丘，具足八支的大盗，迅速败亡，不能长久。是哪八支呢？他攻击不反抗者，拿走一切无所遗留，杀害妇女，玷污少女，抢劫出家人，抢劫国库，在近处作案，且不善于处置赃物。诸比丘，具足此八支的大盗，迅速败亡，不能长久。”

‘‘Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hoti. Katamehi aṭṭhahi? Na appaharantassa paharati, na anavasesaṃ ādiyati, na itthiṃ hanati, na kumāriṃ dūseti, na pabbajitaṃ vilumpati, na rājakosaṃ vilumpati, na accāsanne kammaṃ karoti, nidhānakusalo ca hoti. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hotī’’ti. Catutthaṃ.

“诸比丘，具足八支的大盗，不迅速败亡，能得长久。是哪八支呢？他不攻击不反抗者，不拿走一切无所遗留，不杀害妇女，不玷污少女，不抢劫出家人，不抢劫国库，不在近处作案，且善于处置赃物。诸比丘，具足此八支的大盗，不迅速败亡，能得长久。”第四经。

5. Samaṇasuttaṃ

5. 沙门经

85. ‘‘‘Samaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Brāhmaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Vedagū’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Bhisakko’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Nimmalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Vimalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Ñāṇī’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato [Pg.154] sammāsambuddhassa. ‘Vimutto’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti.

85. “诸比丘，‘沙门’(Samaṇa)是如来、阿罗汉、正等觉者的称号；‘婆罗门’(Brāhmaṇa)是如来、阿罗汉、正等觉者的称号；‘达智者’(Vedagū)是如来、阿罗汉、正等觉者的称号；‘医师’(Bhisakka)是如来、阿罗汉、正等觉者的称号；‘无垢者’(Nimmala)是如来、阿罗汉、正等觉者的称号；‘离垢者’(Vimala)是如来、阿罗汉、正等觉者的称号；‘有智者’(Ñāṇī)是如来、阿罗汉、正等觉者的称号；‘解脱者’(Vimutta)是如来、阿罗汉、正等觉者的称号。”

‘‘Yaṃ samaṇena pattabbaṃ, brāhmaṇena vusīmatā;

Yaṃ vedagunā pattabbaṃ, bhisakkena anuttaraṃ.

“沙门所应证得，已住梵行之婆罗门所应证得；达智者所应证得，医者所应证得之无上法。

‘‘Yaṃ nimmalena pattabbaṃ, vimalena sucīmatā;

Yaṃ ñāṇinā ca pattabbaṃ, vimuttena anuttaraṃ.

“无垢者所应证得，离垢清净者所应证得；具智者所应证得，解脱者所应证得之无上法。

‘‘Sohaṃ vijitasaṅgāmo, mutto mocemi bandhanā;

Nāgomhi paramadanto, asekho parinibbuto’’ti. pañcamaṃ;

“我已赢得战争，自解脱而解他缚；我是善调御的龙象，是无学，已般涅槃。”第五。

6. Yasasuttaṃ

6. 名声经

86. 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…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

86. 一时，世尊与大比丘僧团在憍萨罗国游行，来到了憍萨罗国一个名叫伊车能伽罗（Icchānaṅgala）的婆罗门村庄。当时，世尊住在伊车能伽罗的林苑中。伊车能伽罗的婆罗门和居家士们听闻：“诸位！沙门乔达摩，释迦族之子，从释迦族出家，已到达伊车能伽罗，住在其林苑中。关于那位乔达摩尊者，有如此美好的声誉流传：‘那位世尊是阿罗汉、正等觉者……乃至……能见到这样的阿罗汉，真是善好！’”

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā. Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – ‘‘ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? ‘‘Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva 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 [Pg.155] nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā’’ti.

于是，伊车能伽罗（Icchānaṅgala）的婆罗门与居家士们于彼夜过后，携带大量嚼食与啖食，前往伊车能伽罗林苑。抵达后，他们站在外门楼处，大声喧哗。当时，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，那些大声喧哗的是谁？我以为是渔夫在争抢鱼获呢。”“世尊，这些是伊车能伽罗的婆罗门与居家士们，携带大量嚼食与啖食，为世尊与比丘僧团而站在外门楼处。”“那吉达，我不欲与声誉为伍，亦不愿声誉与我为伍。凡是不能随意、不难、不费力地获得此出离之乐、隐居之乐、寂静之乐、正觉之乐者，他才会乐于那污秽之乐、昏沉之乐、利得恭敬名声之乐。”

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

“世尊，现在请世尊接受吧！请善逝接受吧！世尊，现在正是接受的时候了。世尊，现在无论世尊前往何处，市镇与地方的婆罗门、居家士们都会倾向于那里。世尊，犹如天降大雨时，水流向低洼之处；同样地，世尊，现在无论世尊前往何处，市镇与地方的婆罗门、居家士们都会倾向于那里。这是什么原因呢？世尊，正是因为世尊的戒与慧啊！”

‘‘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.

那吉达，我不求与名誉为伍，名誉亦莫与我为伍。那吉达，凡是不能随意、不难、不费力地获得此出离之乐、隐居之乐、止息之乐、觉悟之乐者，他就会乐于那污秽之乐、昏沉之乐、利得恭敬名声之乐。

‘‘Devatāpi kho, nāgita, ekaccā nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhiniyo assu akicchalābhiniyo akasiralābhiniyo, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tumhākampi kho, nāgita, saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttānaṃ viharataṃ evaṃ hoti – ‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi [Pg.156] pana me āyasmanto saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttā viharanti’’’.

那吉达，有些天神也不能随意、不难、不费力地获得这出离之乐、隐居之乐、止息之乐、觉悟之乐，而我却能。那吉达，当你们聚会、集会，致力于群居生活时，你们也会有这样的想法：“这些具寿想必是无法随意、不难、不费力地获得这出离之乐、隐居之乐、止息之乐、觉悟之乐，因此，这些具寿才聚会、集会，致力于群居生活。”

‘‘Idhāhaṃ, nāgita, bhikkhū passāmi aññamaññaṃ aṅgulipatodakena sañjagghante saṅkīḷante. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi pana me āyasmanto aññamaññaṃ aṅgulipatodakena sañjagghanti saṅkīḷanti’’’.

“那吉达，我在此看见一些比丘互相以指搔痒，喧笑嬉闹。我就会这么想：‘这些具寿想必不能像我一样，随意、不难、不费力地获得这出离之乐、远离之乐、寂静之乐、正觉之乐。因为这些具寿正互相以指搔痒，喧笑嬉闹。’”

‘‘Idha panāhaṃ, nāgita, bhikkhū passāmi yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutte viharante. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi pana me āyasmanto yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyuttā viharanti’’’.

“再者，那吉达，我在此看见一些比丘随心所欲地吃到饱，然后致力于卧乐、侧卧之乐、昏沉之乐。我就会这么想：‘这些具寿想必不能像我一样，随意、不难、不费力地获得这出离之乐、远离之乐、寂静之乐、正觉之乐，因为这些具寿正随心所欲地吃到饱，致力于卧乐、侧卧之乐、昏沉之乐。’”

‘‘Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni imaṃ āyasmantaṃ ārāmiko vā upaṭṭhahissati samaṇuddeso vā. Taṃ tamhā samādhimhā cāvessatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

“那吉达，我在此看见一位住在村边的比丘，正专注地坐着。我就会这么想：‘现在，园林看护人或沙弥会来侍候这位具寿，并将使他从那三摩地中动摇。’因此，那吉达，我对此比丘的村边住处感到不悦。”

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekatta’nti. Tenāhaṃ[Pg.157], nāgita, tassa bhikkhuno attamano homi araññavihārena.

“再者，那吉达，我在此处看见一位林住比丘，在林中坐着打瞌睡。于是，那吉达，我这么想：‘现在这位具寿将驱除这睡眠的疲劳，而只作意于专一的林想。’那吉达，因此，我因那位比丘的林住而感到欣悦。

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“再者，那吉达，我在此处看见一位林住比丘，在林中未得定而坐。于是，那吉达，我这么想：‘现在这位具寿或者将使未得定的心入定，或者将守护已得定的心。’那吉达，因此，我因那位比丘的林住而感到欣悦。

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimuccissati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“再者，那吉达，我在此处看见一位林住比丘，在林中得定而坐。于是，那吉达，我这么想：‘现在这位具寿或者将使未解脱的心解脱，或者将守护已解脱的心。’那吉达，因此，我因那位比丘的林住而感到欣悦。

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ, riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

“再者，那吉达，我在此处看见一位住村边的比丘，他能获得衣、食、卧具与病缘医药等资具。他因渴求利养、恭敬与名声，而舍弃独住，舍弃森林、林丛等边远的卧坐处；他下到村庄、市镇、王都去居住。那吉达，因此，我因那位比丘的住村边而感到不悦。

‘‘Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ, na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“再者，那吉达，我在此处看见一位林住比丘，他能获得衣、食、卧具与病缘医药等资具。他摒弃了那利养、恭敬与名声，不舍弃独住，不舍弃森林、林丛等边远的卧坐处。那吉达，因此，我因那位比丘的林住而感到欣悦。

‘‘Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā’’ti. Chaṭṭhaṃ.

“那吉达，当我行于长路，前后不见一人时，那吉达，彼时我感到安适，乃至大小便亦感安适。”第六。

7. Pattanikujjanasuttaṃ

7. 覆钵经

87. ‘‘Aṭṭhahi[Pg.158], bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ nikkujjeyya. Katamehi aṭṭhahi? Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ nikkujjeyya.

87. “诸比丘，僧伽若有意，可对具足八支的优婆塞覆钵。是哪八支？为令诸比丘不得利养而努力；为令诸比丘不得利益而努力；为令诸比丘无有住处而努力；辱骂、呵斥诸比丘；离间比丘与比丘；说佛陀的过失；说法的过失；说僧伽的过失。诸比丘，僧伽若有意，可对具足此八支的优婆塞覆钵。”

‘‘Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyya. Katamehi aṭṭhahi? Na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati, na bhikkhūnaṃ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyyā’’ti. Sattamaṃ.

“诸比丘，僧伽若有意，可对具足八支的优婆塞仰钵。是哪八支？不为令诸比丘不得利养而努力；不为令诸比丘不得利益而努力；不为令诸比丘无有住处而努力；不辱骂、呵斥诸比丘；不离间比丘与比丘；说佛陀的功德；说法的功德；说僧伽的功德。诸比丘，僧伽若有意，可对具足此八支的优婆塞仰钵。”第七。

8. Appasādapavedanīyasuttaṃ

8. 应宣布不信乐经

88. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ. Katamehi aṭṭhahi? Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, agocare ca naṃ passanti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ.

88. “诸比丘，优婆塞若愿意，可对具足八法的比丘表示不净信。是哪八法呢？努力使在家人无所得，努力使在家人无义利，辱骂、斥责在家人，离间在家人与在家人，诋毁佛陀，诋毁法，诋毁僧伽，以及人们在非行处见到他。诸比丘，优婆塞若愿意，可对具足此八法的比丘表示不净信。”

‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyuṃ. Katamehi aṭṭhahi? Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, gocare ca naṃ passanti. Imehi kho, bhikkhave[Pg.159], aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyu’’nti. Aṭṭhamaṃ.

“诸比丘，优婆塞若愿意，可对具足八法的比丘表示净信。是哪八法呢？不努力使在家人无所得，不努力使在家人无义利，不辱骂、斥责在家人，不离间在家人与在家人，赞叹佛陀，赞叹法，赞叹僧伽，以及人们在行处见到他。诸比丘，优婆塞若愿意，可对具足此八法的比丘表示净信。”第八。

9. Paṭisāraṇīyasuttaṃ

9. 令忆念经

89. ‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ kareyya. Katamehi aṭṭhahi? Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ na saccāpeti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyaṃ kammaṃ kareyya.

89. “诸比丘，若比丘具足八法，僧伽若愿意，可对他作令忆念羯磨(paṭisāraṇīyakamma)。是哪八法呢？努力使在家人无所得，努力使在家人无义利，辱骂、斥责在家人，离间在家人与在家人，诋毁佛陀，诋毁法，诋毁僧伽，以及不兑现对在家人的如法承诺。诸比丘，若比丘具足此八法，僧伽若愿意，可对他作令忆念羯磨。”

‘‘Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyya. Katamehi aṭṭhahi? Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ saccāpeti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyyā’’ti. Navamaṃ.

“诸比丘，若比丘具足八法，僧团若希望，可解除其劝诫羯磨。是哪八法呢？不为令在家人无所得而努力，不为令在家人无利益而努力，不辱骂、斥责在家人，不离间在家人与在家人，称赞佛之功德，称赞法之功德，称赞僧之功德，并使对在家人如法的承诺得以实现。诸比丘，若比丘具足这八法，僧团若希望，可解除其劝诫羯磨。”第九经竟。

10. Sammāvattanasuttaṃ

10. 正行经

90. ‘‘Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā aṭṭhasu dhammesu sammā vattitabbaṃ – na upasampādetabbo, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, na kāci saṅghasammuti sāditabbā, na kismiñci paccekaṭṭhāne ṭhapetabbo, na ca tena mūlena vuṭṭhāpetabbo. Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā imesu aṭṭhasu dhammesu sammā vattitabba’’nti. Dasamaṃ.

90. “诸比丘，被处以觅罪相羯磨的比丘，应当如理遵行八法：不得授予他人具足戒；不得给予他人依止；不得让沙弥侍奉自己；不得乐于接受比丘尼教诫师的委任；即使被委任也不得教诫比丘尼；不得乐于接受僧团的任何委任；不得被安置于任何主管职位；不得以他为根本使他人出罪。诸比丘，被处以觅罪相羯磨的比丘，应当如理遵行这八法。”第十经竟。

Sativaggo catuttho.

第四念品竟。

Tassuddānaṃ –

此品之摄颂：

Satipuṇṇiyamūlena[Pg.160], corasamaṇena pañcamaṃ;

Yaso pattappasādena, paṭisāraṇīyañca vattananti.

念、富楼尼耶、根本，盗贼、沙门为第五；名誉、钵、净信，劝诫与正行。

(10) 5. Sāmaññavaggo

(10) 5. 通品

91-116. Atha kho bojjhā upāsikā, sirīmā, padumā, sutanā, manujā, uttarā, muttā, khemā, rucī, cundī, bimbī, sumanā, mallikā, tissā, tissamātā, soṇā, soṇāya mātā, kāṇā, kāṇamātā, uttarā nandamātā, visākhā migāramātā, khujjuttarā upāsikā, sāmāvatī upāsikā, suppavāsā koliyadhītā, suppiyā upāsikā, nakulamātā gahapatānī.

91-116. 九一至一一六经。其时，有布扎(Bojjhā)优婆夷、斯利玛(Sirīmā)优婆夷、帕杜玛(Padumā)优婆夷、苏妲娜优婆夷、玛奴佳(Manujā)优婆夷、邬多罗(Uttarā)优婆夷、穆妲(Muttā)优婆夷、谶摩(Khemā)优婆夷、如奇(Rucī)优婆夷、纯提(Cundī)优婆夷、频比(Bimbī)优婆夷、苏玛娜(Sumanā)优婆夷、茉莉夫人、蒂莎(Tissā)优婆夷、蒂莎母(Tissāmātā)优婆夷、索娜(Soṇā)优婆夷、索娜母(Soṇāyamātā)优婆夷、卡娜(Kāṇā)优婆夷、卡娜母(Kāṇamātā)优婆夷、邬多罗难陀母(Uttarā Nandamātā)优婆夷、毘舍佉鹿子母、库竹达拉优婆夷、萨玛瓦蒂优婆夷、拘利耶族女苏跋婆萨(Suppavāsā Koliyadhītā)优婆夷、苏碧娅优婆夷、那拘罗母家主妇。

Sāmaññavaggo pañcamo.

第五通品竟。

Dutiyapaṇṇāsakaṃ samattaṃ.

第二五十经究竟。

(11). Rāgapeyyālaṃ

(11). 贪品之省略

117. ‘‘Rāgassa[Pg.161], bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā’’ti.

117. “诸比丘，为遍知贪，当修习八法。是哪八法？即正见、正思惟、正语、正业、正命、正精进、正念、正定。诸比丘，为遍知贪，当修习此八法。”

118. ‘‘Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni pītāni pītavaṇṇāni…pe… lohitakāni lohitakavaṇṇāni…pe… odātāni odātavaṇṇāni…pe… odātanibhāsāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā’’.

118. “诸比丘，为遍知贪，当修习八法。是哪八法？于内有色想者，观外在诸色，有限量，有好色、有恶色，于彼制胜而有是想：‘我知、我见。’于内有色想者，观外在诸色，无量，有好色、有恶色，于彼制胜而有是想：‘我知、我见。’于内无色想者，观外在诸色，有限量，有好色、有恶色，于彼制胜而有是想：‘我知、我见。’于内无色想者，观外在诸色，无量，有好色、有恶色，于彼制胜而有是想：‘我知、我见。’于内无色想者，观外在诸色为青，青色、青相、青光；为黄，黄色……为赤，赤色……为白，白色、白相、白光，于彼制胜而有是想：‘我知、我见。’诸比丘，为遍知贪，当修习此八法。”

119. ‘‘Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā’’.

119. “诸比丘，为证知贪，应修习八法。是哪八法？有色者见诸色；内无色想者，外观诸色；唯胜解于净；由普遍超越色想，灭除有对想，不作意种种想，‘虚空无边’，具足住于空无边处；由普遍超越空无边处，‘识无边’，具足住于识无边处；由普遍超越识无边处，‘无所有’，具足住于无所有处；由普遍超越无所有处，具足住于非想非非想处；由普遍超越非想非非想处，具足住于想受灭。诸比丘，为证知贪，应修习此八法。”

120-146. ‘‘Rāgassa[Pg.162], bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya…pe… ime aṭṭha dhammā bhāvetabbā’’.

120-146. “诸比丘，为遍知……为灭尽……为断除……为尽……为坏……为离贪……为灭……为舍……为舍遣贪，……应修习此八法。”

147-626. ‘‘Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa … māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya…pe… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya…pe… ime aṭṭha dhammā bhāvetabbā’’ti.

147-626. “为证知、遍知、灭尽、断除、尽、坏、离贪、灭、舍、舍遣嗔、痴、忿、恨、覆、争胜、嫉、悭、诳、谄、顽固、竞、慢、过慢、骄、放逸，……应修习此八法。”

Rāgapeyyālaṃ niṭṭhitaṃ.

贪品类章终。

Aṭṭhakanipātapāḷi niṭṭhitā.

八集篇终。