Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāyo

Sīlakkhandhavaggapāḷi

1. Brahmajālasuttaṃ

Paribbājakakathā

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā [anubaddhā (ka. sī. pī.)] honti bhikkhusaṅghañca.

2. Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi [upagañchi (sī. syā. kaṃ. pī.)] saddhiṃ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi [upagañchi (sī. syā. kaṃ. pī.)] antevāsinā brahmadattena māṇavena. Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.

3. Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – ‘‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’’ti.

4. Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā’’ti? Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto’’ti.



向彼世尊、阿罗汉、正等正觉者礼敬
长部
戒蕴品
梵网经
游行者的谈话
如是我闻。一时,世尊与大比丘僧团约五百比丘一同在王舍城(现在的拉杰吉尔)与那烂陀(现在的纳兰达)之间的大道上行走。游行者苏毗耶也与他的学生青年婆罗门梵达多一同在王舍城与那烂陀之间的大道上行走。其时,游行者苏毗耶以种种方式诽谤佛陀、诽谤法、诽谤僧团;而游行者苏毗耶的学生青年婆罗门梵达多则以种种方式赞叹佛陀、赞叹法、赞叹僧团。如是这师徒二人互相持相反观点,跟随在世尊和比丘僧团后面。
于是世尊与比丘僧团在王室园林的芒果树林中住宿一夜。游行者苏毗耶也与他的学生青年婆罗门梵达多在王室园林的芒果树林中住宿一夜。在那里,游行者苏毗耶仍以种种方式诽谤佛陀、诽谤法、诽谤僧团;而游行者苏毗耶的学生青年婆罗门梵达多仍以种种方式赞叹佛陀、赞叹法、赞叹僧团。如是这师徒二人互相持相反观点而住。
于是,在黎明时分,许多比丘起床后聚集在圆形讲堂中,生起了这样的讨论:"诸友,真是稀有,诸友,真是未曾有,那位世尊、阿罗汉、正等正觉者如此善知众生的种种倾向。这个游行者苏毗耶以种种方式诽谤佛陀、诽谤法、诽谤僧团;而游行者苏毗耶的学生青年婆罗门梵达多则以种种方式赞叹佛陀、赞叹法、赞叹僧团。如是这师徒二人互相持相反观点,跟随在世尊和比丘僧团后面。"
于是世尊知道了那些比丘的这番讨论,来到圆形讲堂;来到后,坐在准备好的座位上。坐下后,世尊问比丘们说:"比丘们,你们现在聚集在一起讨论什么?你们刚才的谈话被打断了什么?"当这样说时,那些比丘对世尊说:"世尊,我们在黎明时分起床后聚集在圆形讲堂中,生起了这样的讨论:'诸友,真是稀有,诸友,真是未曾有,那位世尊、阿罗汉、正等正觉者如此善知众生的种种倾向。这个游行者苏毗耶以种种方式诽谤佛陀、诽谤法、诽谤僧团;而游行者苏毗耶的学生青年婆罗门梵达多则以种种方式赞叹佛陀、赞叹法、赞叹僧团。如是这师徒二人互相持相反观点,跟随在世尊和比丘僧团后面。'世尊,这就是我们被打断的谈话,然后世尊就来了。"

5. ‘‘Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā, bhikkhave , pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ – ‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti.

6. ‘‘Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ – ‘itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū’ti.

Cūḷasīlaṃ

7. ‘‘Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya?

8. ‘‘‘Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

‘‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

‘‘‘Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī [anācārī (ka.)] virato [paṭivirato (katthaci)] methunā gāmadhammā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

9. ‘‘‘Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto [ṭheto (syā. kaṃ.)] paccayiko avisaṃvādako lokassā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

‘‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

‘‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

‘‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhita’nti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.



"比丘们,如果他人诽谤我,或诽谤法,或诽谤僧团,你们不应生气、不满或心中不悦。比丘们,如果他人诽谤我,或诽谤法,或诽谤僧团,而你们因此生气或不满,那将成为你们的障碍。比丘们,如果他人诽谤我,或诽谤法,或诽谤僧团,而你们因此生气或不满,你们还能分辨他人所说是善说还是恶说吗?" "不能,世尊。" "比丘们,如果他人诽谤我,或诽谤法,或诽谤僧团,你们应该澄清不实之处:'这是不实的,这是不真的,我们中没有这样的事,我们中也不存在这样的事。'
"比丘们,如果他人赞叹我,或赞叹法,或赞叹僧团,你们不应欢喜、欣悦或心中得意。比丘们,如果他人赞叹我,或赞叹法,或赞叹僧团,而你们因此欢喜、欣悦或得意,那将成为你们的障碍。比丘们,如果他人赞叹我,或赞叹法,或赞叹僧团,你们应该承认事实:'这是事实,这是真的,我们中确实有这样的事,我们中确实存在这样的事。'
小戒
"比丘们,凡夫赞叹如来时所说的,只是些微小的、浅薄的、仅关于戒律的事。比丘们,凡夫赞叹如来时所说的那些微小的、浅薄的、仅关于戒律的事是什么呢?
"'沙门乔达摩已断除杀生,远离杀生,放下棍杖,放下刀剑,有羞耻心,有慈悲心,怜悯一切众生而安住' - 比丘们,凡夫赞叹如来时会这样说。
'沙门乔达摩已断除不与取,远离不与取,只取他人所给予的,期待他人给予,以不偷盗、清净的自我而安住' - 比丘们,凡夫赞叹如来时会这样说。
'沙门乔达摩已断除非梵行,是梵行者,远离淫欲法' - 比丘们,凡夫赞叹如来时会这样说。
'沙门乔达摩已断除妄语,远离妄语,说真实语,诚实可靠,不欺骗世间' - 比丘们,凡夫赞叹如来时会这样说。
'沙门乔达摩已断除离间语,远离离间语,不会在这里听到后到那里说以离间这些人,也不会在那里听到后到这里说以离间那些人。他是分裂者的调解者,是和合者的支持者,喜爱和合,乐于和合,欢喜和合,说能促进和合的话' - 比丘们,凡夫赞叹如来时会这样说。
'沙门乔达摩已断除粗恶语,远离粗恶语,他所说的话柔和悦耳,令人喜爱,入心,优雅,令众人喜欢,令众人愉悦' - 比丘们,凡夫赞叹如来时会这样说。
'沙门乔达摩已断除绮语,远离绮语,说合时的话,说真实的话,说有意义的话,说法的话,说律的话,说有价值的话,适时而言,有理有据,适度,与义相应' - 比丘们,凡夫赞叹如来时会这样说。

10. ‘Bījagāmabhūtagāmasamārambhā [samārabbhā (sī. ka.)] paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave…pe….

‘‘‘Ekabhattiko samaṇo gotamo rattūparato virato [paṭivirato (katthaci)] vikālabhojanā….

Naccagītavāditavisūkadassanā [naccagītavāditavisukadassanā (ka.)] paṭivirato samaṇo gotamo….

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo….

Uccāsayanamahāsayanā paṭivirato samaṇo gotamo….

Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo….

Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo….

Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo….

Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo….

Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo….

Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo….

Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo….

Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo….

Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo….

Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo….

Kayavikkayā paṭivirato samaṇo gotamo….

Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo….

Ukkoṭanavañcananikatisāciyogā [sāviyogā (syā. kaṃ. ka.)] paṭivirato samaṇo gotamo….

Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Cūḷasīlaṃ niṭṭhitaṃ.

Majjhimasīlaṃ

11. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathidaṃ [seyyathīdaṃ (sī. syā.)] – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ [pañcamaṃ iti vā (sī. syā. ka.)]; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

12. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti , seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

13. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ [kumbhathūnaṃ (syā. ka.), kumbhathūṇaṃ (sī.)] sobhanakaṃ [sobhanagharakaṃ (sī.), sobhanagarakaṃ (syā. kaṃ. pī.)] caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ [mahisayuddhaṃ (sī. syā. kaṃ. pī.)] usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

14. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ [ciṅgulakaṃ (ka. sī.)] pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.



"'沙门乔达摩远离损害种子和植物' - 比丘们,凡夫赞叹如来时会这样说。
'沙门乔达摩一日一食,不食夜食,远离非时食。'
'沙门乔达摩远离观看歌舞、音乐和表演。'
'沙门乔达摩远离使用花环、香水、化妆品、装饰品和装饰物。'
'沙门乔达摩远离使用高大的床和豪华的床。'
'沙门乔达摩远离接受金银。'
'沙门乔达摩远离接受生谷。'
'沙门乔达摩远离接受生肉。'
'沙门乔达摩远离接受妇女和少女。'
'沙门乔达摩远离接受奴婢。'
'沙门乔达摩远离接受山羊和绵羊。'
'沙门乔达摩远离接受鸡和猪。'
'沙门乔达摩远离接受象、牛、马和骡。'
'沙门乔达摩远离接受田地和土地。'
'沙门乔达摩远离从事使者工作和传递信息。'
'沙门乔达摩远离买卖。'
'沙门乔达摩远离用秤、铜器和度量欺骗。'
'沙门乔达摩远离贿赂、欺诈、欺骗和不诚实。'
'沙门乔达摩远离伤害、杀戮、束缚、抢劫、掠夺和暴力。' - 比丘们,凡夫赞叹如来时会这样说。"
小戒结束。
中戒
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却从事损害种子和植物的行为,如根种、茎种、节种、芽种和种子种这五种,沙门乔达摩远离这种损害种子和植物的行为。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却从事储存和享用的行为,如储存食物、饮料、衣服、车乘、床铺、香料和肉类等,沙门乔达摩远离这种储存和享用的行为。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却从事观看表演的行为,如舞蹈、歌唱、音乐、戏剧、说书、手鼓音乐、魔术、杂技、竹竿舞、铁匠表演、旃陀罗表演、竹竿走绳、大象打斗、马匹打斗、水牛打斗、公牛打斗、山羊打斗、公羊打斗、鸡打斗、鹌鹑打斗、棍棒格斗、拳击、摔跤、演习、阅兵、军队列阵等,沙门乔达摩远离这种观看表演的行为。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却从事赌博等放逸行为,如八格棋、十格棋、虚空棋、踱步棋、跳棋、骰子游戏、棍棒游戏、手绘游戏、球游戏、吹叶笛、玩小犁、翻筋斗、玩风车、玩量米器、玩小车、玩小弓、猜字游戏、猜意游戏、模仿残疾人等,沙门乔达摩远离这种赌博等放逸行为。' - 比丘们,凡夫赞叹如来时会这样说。

15. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti, seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ [hatthattharaṇaṃ assattharaṇaṃ rathattharaṇaṃ (sī. ka. pī.)] ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

16. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ [mālāvilepanaṃ (sī. syā. kaṃ. pī.)] mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ [khaggaṃ (sī. pī.), asiṃ khaggaṃ (syā. kaṃ.)] chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

17. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ (syā. kaṃ. ka.)] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

18. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti, seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

19. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti, seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ ‘‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

20. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīṃsitāro ca [lābhena lābhaṃ nijigiṃ bhitāro (sī. syā.), lābhena ca lābhaṃ nijigīsitāro (pī.)] iti [iti vā, iti (syā. kaṃ. ka.)] evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Majjhimasīlaṃ niṭṭhitaṃ.

Mahāsīlaṃ



"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却使用高大的床和豪华的床,如长椅、卧榻、长毛地毯、彩色毯子、白毯、花毯、棉垫、绣花毯、两面毛毯、单面毛毯、丝绸被、大地毯、象毯、马毯、车毯、羚羊皮毯、鹿皮精致床罩、有顶篷的床、两端有红色枕头的床等,沙门乔达摩远离使用这种高大的床和豪华的床。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却从事装饰和美化自己的行为,如涂油、按摩、沐浴、搓背、照镜子、涂眼药、戴花环、使用香料、搽面粉、涂脂粉、系臂环、扎发髻、拿手杖、拿水壶、佩剑、撑阳伞、穿彩色凉鞋、戴头巾、戴宝石、用拂尘、穿白衣、穿长袍等,沙门乔达摩远离这种装饰和美化自己的行为。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却从事无益的闲谈,如谈论国王、盗贼、大臣、军队、恐惧、战争、食物、饮料、衣服、卧具、花环、香料、亲戚、车乘、村庄、市镇、城市、国家、妇女、英雄、街道、井边的谈话、祖先的谈话、各种闲谈、世界的起源、海洋的起源、有无的谈论等,沙门乔达摩远离这种无益的闲谈。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却从事争论的谈话,如说:'你不懂这法律,我懂这法律。你怎么会懂这法律?你的做法是错误的,我的做法是正确的。我的话合乎逻辑,你的话不合逻辑。应该先说的你后说,应该后说的你先说。你的观点已被驳倒,你的论点已被否定,你已被驳斥,去寻求解脱之道吧,如果你能就来辩驳吧!'等,沙门乔达摩远离这种争论的谈话。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却从事使者和传递信息的工作,如为国王、大臣、刹帝利、婆罗门、居士、青年传递信息,说'到这里去','到那里去','带这个去','从那里带这个来'等,沙门乔达摩远离这种使者和传递信息的工作。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却行骗、谄媚、占卜、诈骗,以利养求利养,沙门乔达摩远离这种欺骗和谄媚的行为。' - 比丘们,凡夫赞叹如来时会这样说。"
中戒结束。
大戒

21. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti , seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā [khettavijjā (bahūsu)] sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

22. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ [mahisalakkhaṇaṃ (sī. syā. kaṃ. pī.)] usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

23. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

24. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – candaggāho bhavissati, sūriyaggāho [suriyaggāho (sī. syā. kaṃ. pī.)] bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi [devadundubhi (syā. kaṃ. pī.)] bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.



"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却以这样的下等学问和邪命谋生,如:解读身体特征、解读预兆、解读天象、解梦、相面、老鼠咬痕占卜、火祭、勺祭、谷壳祭、米糠祭、米粒祭、酥油祭、油祭、口祭、血祭、肢体占卜、建筑占卜、政治占卜、墓地占卜、鬼神占卜、土地占卜、蛇占卜、毒药占卜、蝎子占卜、老鼠占卜、鸟占卜、乌鸦占卜、预测寿命、咒语护身、动物占卜等,沙门乔达摩远离这种下等学问和邪命。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却以这样的下等学问和邪命谋生,如:解读宝石、解读衣服、解读手杖、解读刀剑、解读箭、解读弓、解读武器、解读妇女、解读男人、解读男童、解读女童、解读男仆、解读女仆、解读象、解读马、解读水牛、解读公牛、解读母牛、解读山羊、解读公羊、解读鸡、解读鹌鹑、解读蜥蜴、解读耳环、解读乌龟、解读鹿等,沙门乔达摩远离这种下等学问和邪命。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却以这样的下等学问和邪命谋生,如预言:国王将出征,国王将不出征,我方国王将进攻,敌方国王将撤退,敌方国王将进攻,我方国王将撤退,我方国王将胜利,敌方国王将失败,敌方国王将胜利,我方国王将失败,如此这个将胜利,那个将失败等,沙门乔达摩远离这种下等学问和邪命。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却以这样的下等学问和邪命谋生,如预言:将有月蚀,将有日蚀,将有星蚀,月亮和太阳将按常道运行,月亮和太阳将偏离常道,星辰将按常道运行,星辰将偏离常道,将有流星坠落,将有天火,将有地震,将有天鼓响,月亮、太阳和星辰将升起、落下、变暗、变亮,月蚀将有如此结果,日蚀将有如此结果,星蚀将有如此结果,月亮和太阳按常道运行将有如此结果,月亮和太阳偏离常道将有如此结果,星辰按常道运行将有如此结果,星辰偏离常道将有如此结果,流星坠落将有如此结果,天火将有如此结果,地震将有如此结果,天鼓响将有如此结果,月亮、太阳和星辰升起、落下、变暗、变亮将有如此结果等,沙门乔达摩远离这种下等学问和邪命。' - 比丘们,凡夫赞叹如来时会这样

25. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

26. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti , seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

27. ‘‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

‘‘Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Mahāsīlaṃ niṭṭhitaṃ.

Pubbantakappikā

28. ‘‘Atthi , bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?

29. ‘‘Santi , bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni [adhivuttipadāni (sī. pī.)] abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?

Sassatavādo

30. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi?



"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却以这样的下等学问和邪命谋生,如预言:将有丰收,将有歉收,将有太平,将有饥荒,将有安全,将有危险,将有疾病,将有健康,以及计算、会计、统计、作诗、哲学等,沙门乔达摩远离这种下等学问和邪命。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却以这样的下等学问和邪命谋生,如:安排婚姻、解除婚姻、化解纠纷、制造纠纷、聚财、散财、增进运气、减损运气、堕胎、使舌头僵硬、使下巴僵硬、念手咒、念下巴咒、念耳咒、问镜子、问少女、问神、祭拜太阳、祭拜大梵天、喷火、召唤吉祥女神等,沙门乔达摩远离这种下等学问和邪命。' - 比丘们,凡夫赞叹如来时会这样说。
"'正如一些尊贵的沙门和婆罗门食用信众布施的食物,却以这样的下等学问和邪命谋生,如:祈福、还愿、鬼神咒、土地咒、雨水咒、火咒、房屋咒、房屋净化、漱口、沐浴、祭祀、催吐、泻药、上吐下泻药、头部泻药、耳油、眼药、鼻药、眼膏、涂药、外科手术、儿科治疗、使用草药和解药等,沙门乔达摩远离这种下等学问和邪命。' - 比丘们,凡夫赞叹如来时会这样说。
"比丘们,这些只是凡夫赞叹如来时所说的微小的、浅薄的、仅关于戒律的事。
大戒结束。
前际论者
"比丘们,还有其他深奥、难见、难解、寂静、殊胜、超越寻思、微妙、智者所能了知的法,是如来自己证知后宣说的,若要正确地赞叹如来,应当依此而说。比丘们,这些深奥、难见、难解、寂静、殊胜、超越寻思、微妙、智者所能了知的法,是如来自己证知后宣说的,若要正确地赞叹如来,应当依此而说,是哪些呢?
"比丘们,有一些沙门和婆罗门是前际论者,持前际见,他们依据十八种根据,对前际发表种种观点。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为前际论者,持前际见,对前际发表种种观点呢?
常见论
"比丘们,有一些沙门和婆罗门是常见论者,他们依据四种根据主张自我和世界是常住的。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为常见论者,主张自我和世界是常住的呢?

31. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte ( ) [(parisuddhe pariyodāte anaṅgaṇe vigatūpattilese) (syā. ka.)] anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘So evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte 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 anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.



"比丘们,这里有一些沙门或婆罗门,通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他能忆念多种前世。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生,许多成劫、许多坏劫、许多成坏劫。'在那里我有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在那里。在那里我又有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在这里。'他如此带着细节和特征忆念多种前世。
"他这样说:'自我和世界是常住的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但它们永远存在。为什么这样说呢?因为我通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,我能忆念多种前世。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生,许多成劫、许多坏劫、许多成坏劫。'在那里我有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在那里。在那里我又有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在这里。'我如此带着细节和特征忆念多种前世。由此我知道:自我和世界是常住的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但它们永远存在。'比丘们,这是第一种情况,一些沙门和婆罗门依此而成为常见论者,主张自我和世界是常住的。

32. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘So evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni. Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

33. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘So evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi ‘‘yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’’nti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.



"第二种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为常见论者,主张自我和世界是常住的呢?比丘们,这里有一些沙门或婆罗门,通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他能忆念多种前世。即:一个成坏劫、两个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫。'在那里我有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在那里。在那里我又有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在这里。'他如此带着细节和特征忆念多种前世。
"他这样说:'自我和世界是常住的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但它们永远存在。为什么这样说呢?因为我通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,我能忆念多种前世。即:一个成坏劫、两个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫。'在那里我有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在那里。在那里我又有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在这里。'我如此带着细节和特征忆念多种前世。由此我知道:自我和世界是常住的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但它们永远存在。'比丘们,这是第二种情况,一些沙门和婆罗门依此而成为常见论者,主张自我和世界是常住的。
"第三种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为常见论者,主张自我和世界是常住的呢?比丘们,这里有一些沙门或婆罗门,通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他能忆念多种前世。即:十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫。'在那里我有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在那里。在那里我又有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在这里。'他如此带着细节和特征忆念多种前世。
"他这样说:'自我和世界是常住的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但它们永远存在。为什么这样说呢?因为我通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,我能忆念多种前世。即:十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫。'在那里我有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在那里。在那里我又有这样的名字,这样的种姓,这样的容貌,这样的食物,这样经历苦乐,这样的寿命。从那里死后,我出生在这里。'我如此带着细节和特征忆念多种前世。由此我知道:自我和世界是常住的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但它们永远存在。'比丘们,这是第三种情况,一些沙门和婆罗门依此而成为常见论者,主张自我和世界是常住的。

34. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī, so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha – ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama’nti . Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

35. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

36. ‘‘Tayidaṃ , bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti; tañca pajānanaṃ [pajānaṃ (?) dī. ni. 3.36 pāḷiaṭṭhakathā passitabbaṃ] na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

37. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Paṭhamabhāṇavāro.

Ekaccasassatavādo

38. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?

39. ‘‘Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.

40. ‘‘Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.

41. ‘‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā upapajjati – ‘aho vata aññepi sattā itthattaṃ āgaccheyyu’nti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.

42. ‘‘Tatra , bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti – ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā [sajjitā (syā. kaṃ.)] vasī pitā bhūtabhabyānaṃ. Mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi – ‘‘aho vata aññepi sattā itthattaṃ āgaccheyyu’’nti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti.

‘‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti – ‘ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā’ti.



"第四种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为常见论者,主张自我和世界是常住的呢?比丘们,这里有一些沙门或婆罗门是推理者、思辨者,他们依靠推理和思辨,凭自己的见解这样说:'自我和世界是常住的,不生育的,如山峰般稳固,如柱子般坚立。众生轮回、流转、死亡、再生,但它们永远存在。'比丘们,这是第四种情况,一些沙门和婆罗门依此而成为常见论者,主张自我和世界是常住的。
"比丘们,那些沙门和婆罗门是常见论者,他们依据这四种根据主张自我和世界是常住的。凡是沙门或婆罗门是常见论者,主张自我和世界是常住的,都是依据这四种根据中的一种或多种,没有超出这个范围的。
"比丘们,如来了知:'这些见解如此执取,如此坚持,会有如此的结果,如此的来世。'如来了知这些,也了知更高的道理;了知这些但不执着,不执着故,他亲自体验寂灭。如来如实了知受的生起、灭尽、味著、过患、出离,无所执取而解脱。
"比丘们,这些是深奥、难见、难解、寂静、殊胜、超越寻思、微妙、智者所能了知的法,是如来自己证知后宣说的,若要正确地赞叹如来,应当依此而说。
第一诵品完。
部分常见论
"比丘们,有一些沙门和婆罗门是部分常见论者、部分非常见论者,他们依据四种根据主张自我和世界部分是常住的、部分是非常住的。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的呢?
"比丘们,有这样的时候,经过很长的时间,这个世界开始收缩。当世界收缩时,大多数众生转生到光音天。他们在那里是意生的,以喜为食,自身发光,在空中飞行,住在美妙的地方,长时间安住。
"比丘们,有这样的时候,经过很长的时间,这个世界开始扩张。当世界扩张时,一个空的梵天宫出现。这时,一个众生因寿命尽或福报尽从光音天死后,转生到那个空的梵天宫。他在那里是意生的,以喜为食,自身发光,在空中飞行,住在美妙的地方,长时间安住。
"他独自在那里长期居住后,生起不满和焦虑:'啊,但愿其他众生也来到这里!'这时,其他众生因寿命尽或福报尽从光音天死后,也转生到梵天宫,与那个众生作伴。他们在那里也是意生的,以喜为食,自身发光,在空中飞行,住在美妙的地方,长时间安住。
"比丘们,那个最先转生的众生这样想:'我是梵天,大梵天,征服者,不被征服者,全知者,全能者,主宰者,创造者,化生者,最胜者,支配者,过去未来众生之父。这些众生是我所创造的。为什么这样说呢?因为我先前这样想:"啊,但愿其他众生也来到这里!"这是我的意愿,这些众生就来到了这里。'
"那些后来转生的众生也这样想:'这位尊者是梵天,大梵天,征服者,不被征服者,全知者,全能者,主宰者,创造者,化生者,最胜者,支配者,过去未来众生之父。我们是这位尊贵的梵天所创造的。为什么这样说呢?因为我们看到他最先来到这里,我们是后来才来的。'

43. ‘‘Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

44. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati , tato paraṃ nānussarati.

‘‘So evamāha – ‘yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ kho, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

45. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā [hasakhiḍḍāratidhammasamāpannā (ka.)] viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati [pamussati (sī. syā.)]. Satiyā sammosā te devā tamhā kāyā cavanti.

46. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.

‘‘So evamāha – ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti . Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

47. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā . Te devā tamhā kāyā cavanti.



"比丘们,那个最先转生的众生寿命更长,容貌更美,威力更大。而那些后来转生的众生寿命较短,容貌较差,威力较小。
"比丘们,有这种可能,某个众生从那个境界死后来到这个世界。来到这个世界后,他离开家庭成为无家者。成为无家者后,他通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他能忆念那个前世,但不能忆念更早的世。
"他这样说:'那位尊者梵天,大梵天,征服者,不被征服者,全知者,全能者,主宰者,创造者,化生者,最胜者,支配者,过去未来众生之父,我们是由他创造的,他是常住的、坚固的、永恒的、不变的,将永远如此存在。而我们这些被那位尊贵的梵天所创造的众生,是无常的、不坚固的、短寿的、会死亡的,来到了这个世界。'比丘们,这是第一种情况,一些沙门和婆罗门依此而成为部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的。
"第二种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的呢?比丘们,有一种叫做'耽于嬉戏'的天神,他们过度沉迷于欢笑、嬉戏和欢乐。由于过度沉迷于欢笑、嬉戏和欢乐,他们的念头迷失。由于念头迷失,这些天神从那个境界死亡。
"比丘们,有这种可能,某个众生从那个境界死后来到这个世界。来到这个世界后,他离开家庭成为无家者。成为无家者后,他通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他能忆念那个前世,但不能忆念更早的世。
"他这样说:'那些不耽于嬉戏的尊贵天神,他们不过度沉迷于欢笑、嬉戏和欢乐。由于不过度沉迷于欢笑、嬉戏和欢乐,他们的念头不会迷失。由于念头不迷失,这些天神不会从那个境界死亡;他们是常住的、坚固的、永恒的、不变的,将永远如此存在。而我们这些耽于嬉戏的众生,过度沉迷于欢笑、嬉戏和欢乐。由于过度沉迷于欢笑、嬉戏和欢乐,我们的念头迷失了。由于念头迷失,我们从那个境界死亡,是无常的、不坚固的、短寿的、会死亡的,来到了这个世界。'比丘们,这是第二种情况,一些沙门和婆罗门依此而成为部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的。
"第三种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的呢?比丘们,有一种叫做'意乱'的天神,他们过度互相注视。由于过度互相注视,他们对彼此生起嗔恨。由于对彼此生起嗔恨,他们的身心疲惫。这些天神从那个境界死亡。

48. ‘‘Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.

‘‘So evamāha – ‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti . Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

49. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

50. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

51. ‘‘Tayidaṃ , bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

52. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Antānantavādo

53. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi?

54. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte antasaññī lokasmiṃ viharati.

‘‘So evamāha – ‘antavā ayaṃ loko parivaṭumo. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte antasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā antavā ayaṃ loko parivaṭumo’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.



"比丘们,有这种可能,某个众生从那个境界死后来到这个世界。来到这个世界后,他离开家庭成为无家者。成为无家者后,他通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他能忆念那个前世,但不能忆念更早的世。
"他这样说:'那些不是意乱的尊贵天神,他们不过度互相注视。由于不过度互相注视,他们不会对彼此生起嗔恨。由于不对彼此生起嗔恨,他们的身心不会疲惫。这些天神不会从那个境界死亡;他们是常住的、坚固的、永恒的、不变的,将永远如此存在。而我们这些意乱的众生,过度互相注视。由于过度互相注视,我们对彼此生起嗔恨。由于对彼此生起嗔恨,我们的身心疲惫。因此我们从那个境界死亡,是无常的、不坚固的、短寿的、会死亡的,来到了这个世界。'比丘们,这是第三种情况,一些沙门和婆罗门依此而成为部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的。
"第四种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的呢?比丘们,这里有一些沙门或婆罗门是推理者、思辨者。他们依靠推理和思辨,凭自己的见解这样说:'所谓的眼、耳、鼻、舌、身,这个自我是无常的、不坚固的、非永恒的、会变化的。而所谓的心、意或识,这个自我是常住的、坚固的、永恒的、不变的,将永远如此存在。'比丘们,这是第四种情况,一些沙门和婆罗门依此而成为部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的。
"比丘们,那些沙门和婆罗门是部分常见论者、部分非常见论者,他们依据这四种根据主张自我和世界部分是常住的、部分是非常住的。凡是沙门或婆罗门是部分常见论者、部分非常见论者,主张自我和世界部分是常住的、部分是非常住的,都是依据这四种根据中的一种或多种,没有超出这个范围的。
"比丘们,如来了知:'这些见解如此执取,如此坚持,会有如此的结果,如此的来世。'如来了知这些,也了知更高的道理;了知这些但不执着,不执着故,他亲自体验寂灭。如来如实了知受的生起、灭尽、味著、过患、出离,无所执取而解脱。
"比丘们,这些是深奥、难见、难解、寂静、殊胜、超越寻思、微妙、智者所能了知的法,是如来自己证知后宣说的,若要正确地赞叹如来,应当依此而说。
有边无边论
"比丘们,有一些沙门和婆罗门是有边无边论者,他们依据四种根据主张世界是有边或无边的。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为有边无边论者,主张世界是有边或无边的呢?
"比丘们,这里有一些沙门或婆罗门,通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他住于世界有边的想法中。
"他这样说:'这个世界是有边的,是圆形的。为什么这样说呢?因为我通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,我住于世界有边的想法中。由此我知道:这个世界是有边的,是圆形的。'比丘们,这是第一种情况,一些沙门和婆罗门依此而成为有边无边论者,主张世界是有边或无边的。

55. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati.

‘‘So evamāha – ‘ananto ayaṃ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Ananto ayaṃ loko apariyanto. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi , yathāsamāhite citte anantasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā ananto ayaṃ loko apariyanto’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

56. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī.

‘‘So evamāha – ‘antavā ca ayaṃ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘ananto ayaṃ loko apariyanto’’ti, tesampi musā. Antavā ca ayaṃ loko ananto ca. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī. Imināmahaṃ etaṃ jānāmi – yathā antavā ca ayaṃ loko ananto cā’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

57. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘nevāyaṃ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ayaṃ loko parivaṭumo’’ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘ananto ayaṃ loko apariyanto’’ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – ‘‘antavā ca ayaṃ loko ananto cā’’ti, tesampi musā. Nevāyaṃ loko antavā , na panānanto’ti. Idaṃ, bhikkhave , catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

58. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

59. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

60. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Amarāvikkhepavādo

61. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?



"第二种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为有边无边论者,主张世界是有边或无边的呢?比丘们,这里有一些沙门或婆罗门,通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他住于世界无边的想法中。
"他这样说:'这个世界是无边的,无限的。那些说"这个世界是有边的,是圆形的"的沙门和婆罗门说的是错误的。这个世界是无边的,无限的。为什么这样说呢?因为我通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,我住于世界无边的想法中。由此我知道:这个世界是无边的,无限的。'比丘们,这是第二种情况,一些沙门和婆罗门依此而成为有边无边论者,主张世界是有边或无边的。
"第三种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为有边无边论者,主张世界是有边或无边的呢?比丘们,这里有一些沙门或婆罗门,通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他住于世界上下有边、左右无边的想法中。
"他这样说:'这个世界既有边又无边。那些说"这个世界是有边的,是圆形的"的沙门和婆罗门说的是错误的。那些说"这个世界是无边的,无限的"的沙门和婆罗门也说的是错误的。这个世界既有边又无边。为什么这样说呢?因为我通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,我住于世界上下有边、左右无边的想法中。由此我知道:这个世界既有边又无边。'比丘们,这是第三种情况,一些沙门和婆罗门依此而成为有边无边论者,主张世界是有边或无边的。
"第四种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为有边无边论者,主张世界是有边或无边的呢?比丘们,这里有一些沙门或婆罗门是推理者、思辨者。他们依靠推理和思辨,凭自己的见解这样说:'这个世界既不是有边的,也不是无边的。那些说"这个世界是有边的,是圆形的"的沙门和婆罗门说的是错误的。那些说"这个世界是无边的,无限的"的沙门和婆罗门也说的是错误的。那些说"这个世界既有边又无边"的沙门和婆罗门也说的是错误的。这个世界既不是有边的,也不是无边的。'比丘们,这是第四种情况,一些沙门和婆罗门依此而成为有边无边论者,主张世界是有边或无边的。
"比丘们,那些沙门和婆罗门是有边无边论者,他们依据这四种根据主张世界是有边或无边的。凡是沙门或婆罗门是有边无边论者,主张世界是有边或无边的,都是依据这四种根据中的一种或多种,没有超出这个范围的。
"比丘们,如来了知:'这些见解如此执取,如此坚持,会有如此的结果,如此的来世。'如来了知这些,也了知更高的道理;了知这些但不执着,不执着故,他亲自体验寂灭。如来如实了知受的生起、灭尽、味著、过患、出离,无所执取而解脱。
"比丘们,这些是深奥、难见、难解、寂静、殊胜、超越寻思、微妙、智者所能了知的法,是如来自己证知后宣说的,若要正确地赞叹如来,应当依此而说。
诡辩论
"比丘们,有一些沙门和婆罗门是诡辩论者,当被问到各种问题时,他们回避问题,用诡辩的方式回答,依据四种理由。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答,依据四种理由呢?

62. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto, ‘idaṃ kusala’nti vā byākareyyaṃ, ‘idaṃ akusala’nti vā byākareyyaṃ, taṃ mamassa musā. Yaṃ mamassa musā , so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

63. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto, ‘‘idaṃ kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’nti vā byākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha [yo (?)] me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ. Yaṃ mamassa upādānaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

64. ‘‘Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusala’nti yathābhūtaṃ nappajānāti, ‘idaṃ akusala’nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – ‘ahaṃ kho ‘‘idaṃ kusala’’nti yathābhūtaṃ nappajānāmi, ‘‘idaṃ akusala’nti yathābhūtaṃ nappajānāmi. Ahañce kho pana ‘‘idaṃ kusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ akusala’’nti yathābhūtaṃ appajānanto ‘‘idaṃ kusala’’nti vā byākareyyaṃ, ‘‘idaṃ akusala’’nti vā byākareyyaṃ. Santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā [vobhindantā (sī. pī.)] maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ. Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.



"比丘们,这里有一些沙门或婆罗门不如实了知'这是善'、'这是不善'。他这样想:'我不如实了知"这是善"、"这是不善"。如果我不如实了知而说"这是善"或"这是不善",那就是我说谎。如果我说谎,那会使我烦恼。如果我烦恼,那会成为我的障碍。'因此,他因为害怕说谎、厌恶说谎,既不说'这是善',也不说'这是不善'。当被问到各种问题时,他回避问题,用诡辩的方式回答:'我不这样认为;我不那样认为;我不认为是其他方式;我不认为不是;我不认为不是不是。'比丘们,这是第一种情况,一些沙门和婆罗门依此而成为诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答。
"第二种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答呢?比丘们,这里有一些沙门或婆罗门不如实了知'这是善'、'这是不善'。他这样想:'我不如实了知"这是善"、"这是不善"。如果我不如实了知而说"这是善"或"这是不善",我可能会对此产生欲望、贪爱、嗔恨或反感。如果我产生欲望、贪爱、嗔恨或反感,那就是我的执着。如果我执着,那会使我烦恼。如果我烦恼,那会成为我的障碍。'因此,他因为害怕执着、厌恶执着,既不说'这是善',也不说'这是不善'。当被问到各种问题时,他回避问题,用诡辩的方式回答:'我不这样认为;我不那样认为;我不认为是其他方式;我不认为不是;我不认为不是不是。'比丘们,这是第二种情况,一些沙门和婆罗门依此而成为诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答。
"第三种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答呢?比丘们,这里有一些沙门或婆罗门不如实了知'这是善'、'这是不善'。他这样想:'我不如实了知"这是善"、"这是不善"。如果我不如实了知而说"这是善"或"这是不善",有些聪明、精明、善于辩论、能言善辩的沙门和婆罗门,他们似乎能以智慧击破各种见解,他们可能会质问我、审问我、责难我。如果他们质问我、审问我、责难我,我可能无法回答。如果我无法回答,那会使我烦恼。如果我烦恼,那会成为我的障碍。'因此,他因为害怕被质问、厌恶被质问,既不说'这是善',也不说'这是不善'。当被问到各种问题时,他回避问题,用诡辩的方式回答:'我不这样认为;我不那样认为;我不认为是其他方式;我不认为不是;我不认为不是不是。'比丘们,这是第三种情况,一些沙门和婆罗门依此而成为诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答。

65. ‘‘Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘atthi paro loko’ti iti ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘Natthi paro loko…pe… ‘atthi ca natthi ca paro loko…pe… ‘nevatthi na natthi paro loko…pe… ‘atthi sattā opapātikā …pe… ‘natthi sattā opapātikā…pe… ‘atthi ca natthi ca sattā opapātikā…pe… ‘nevatthi na natthi sattā opapātikā…pe… ‘atthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ.)] kammānaṃ phalaṃ vipāko…pe… ‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ‘hoti tathāgato paraṃ maraṇā…pe… ‘na hoti tathāgato paraṃ maraṇā…pe… ‘hoti ca na ca hoti [na hoti ca (sī. ka.)] tathāgato paraṃ maraṇā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

66. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ , sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Adhiccasamuppannavādo

67. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi?

68. ‘‘Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati, tato paraṃ nānussarati. So evamāha – ‘adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.

69. ‘‘Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – ‘adhiccasamuppanno attā ca loko cā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.



"第四种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答呢?比丘们,这里有一些沙门或婆罗门愚钝、愚昧。由于愚钝、愚昧,当被问到各种问题时,他回避问题,用诡辩的方式回答:'如果你问我"有来世吗?",如果我认为有来世,我会回答你"有来世"。但是,我不这样认为;我不那样认为;我不认为是其他方式;我不认为不是;我不认为不是不是。如果你问我"没有来世吗?"......"既有来世又没有来世吗?"......"既非有来世又非没有来世吗?"......"有化生的众生吗?"......"没有化生的众生吗?"......"既有化生的众生又没有化生的众生吗?"......"既非有化生的众生又非没有化生的众生吗?"......"善恶业有果报吗?"......"善恶业没有果报吗?"......"善恶业既有果报又没有果报吗?"......"善恶业既非有果报又非没有果报吗?"......"如来死后还存在吗?"......"如来死后不存在吗?"......"如来死后既存在又不存在吗?"......"如来死后既非存在又非不存在吗?",如果我认为如来死后既非存在又非不存在,我会回答你"如来死后既非存在又非不存在"。但是,我不这样认为;我不那样认为;我不认为是其他方式;我不认为不是;我不认为不是不是。'比丘们,这是第四种情况,一些沙门和婆罗门依此而成为诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答。
"比丘们,那些沙门和婆罗门是诡辩论者,当被问到各种问题时,他们回避问题,用诡辩的方式回答,依据这四种理由。凡是沙门或婆罗门是诡辩论者,当被问到各种问题时,回避问题,用诡辩的方式回答,都是依据这四种理由中的一种或多种,没有超出这个范围的......若要正确地赞叹如来,应当依此而说。
无因生论
"比丘们,有一些沙门和婆罗门是无因生论者,他们依据两种理由主张自我和世界是无因而生的。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为无因生论者,主张自我和世界是无因而生的呢?
"比丘们,有一种叫做无想天的天神。当他们产生想时,就从那个境界死亡。比丘们,有这种可能,某个众生从那个境界死后来到这个世界。来到这个世界后,他离开家庭成为无家者。成为无家者后,他通过精进、努力、专注、不放逸、正确作意,达到这样的心定。当心定下来时,他能忆念产生想的那一刻,但不能忆念更早的事。他这样说:'自我和世界是无因而生的。为什么这样说呢?因为我以前不存在,现在我从不存在变成存在了。'比丘们,这是第一种情况,一些沙门和婆罗门依此而成为无因生论者,主张自我和世界是无因而生的。
"第二种情况,那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为无因生论者,主张自我和世界是无因而生的呢?比丘们,这里有一些沙门或婆罗门是推理者、思辨者。他们依靠推理和思辨,凭自己的见解这样说:'自我和世界是无因而生的。'比丘们,这是第二种情况,一些沙门和婆罗门依此而成为无因生论者,主张自我和世界是无因而生的。

70. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

71. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā.

72. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

73. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti , yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Dutiyabhāṇavāro.

Aparantakappikā

74. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya [catucattālīsāya (syā. kaṃ.)] vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?

Saññīvādo

75. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?

76. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti… ekattasaññī attā hoti… nānattasaññī attā hoti… parittasaññī attā hoti… appamāṇasaññī attā hoti… ekantasukhī attā hoti… ekantadukkhī attā hoti. Sukhadukkhī attā hoti. Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti.

77. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Asaññīvādo

78. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?

79. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti.



"比丘们,那些沙门和婆罗门是无因生论者,他们依据这两种理由主张自我和世界是无因而生的。凡是沙门或婆罗门是无因生论者,主张自我和世界是无因而生的,都是依据这两种理由中的一种或多种,没有超出这个范围的......若要正确地赞叹如来,应当依此而说。
"比丘们,那些沙门和婆罗门是过去世论者,持有关于过去的见解,依据十八种理由对过去世提出各种主张。凡是沙门或婆罗门是过去世论者,持有关于过去的见解,对过去世提出各种主张,都是依据这十八种理由中的一种或多种,没有超出这个范围的。
"比丘们,如来了知:'这些见解如此执取,如此坚持,会有如此的结果,如此的来世。'如来了知这些,也了知更高的道理;了知这些但不执着,不执着故,他亲自体验寂灭。如来如实了知受的生起、灭尽、味著、过患、出离,无所执取而解脱。
"比丘们,这些是深奥、难见、难解、寂静、殊胜、超越寻思、微妙、智者所能了知的法,是如来自己证知后宣说的,若要正确地赞叹如来,应当依此而说。
第二诵品完。
未来世论者
"比丘们,有一些沙门和婆罗门是未来世论者,持有关于未来的见解,依据四十四种理由对未来世提出各种主张。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为未来世论者,持有关于未来的见解,对未来世提出各种主张呢?
有想论
"比丘们,有一些沙门和婆罗门主张死后有想,他们依据十六种理由主张死后自我是有想的。那些尊贵的沙门和婆罗门依据什么、以什么为根据,主张死后有想,依据十六种理由主张死后自我是有想的呢?
"他们主张:'死后自我是有色的,健康的,有想的。'他们主张:'死后自我是无色的,健康的,有想的。'他们主张:'死后自我既有色又无色......既非有色又非无色......是有边的......是无边的......既有边又无边......既非有边又非无边......有统一的想......有多样的想......有有限的想......有无量的想......纯粹快乐......纯粹痛苦......既有快乐又有痛苦......既无快乐又无痛苦,健康的,有想的。'
"比丘们,那些沙门和婆罗门主张死后有想,他们依据这十六种理由主张死后自我是有想的。凡是沙门或婆罗门主张死后有想,主张死后自我是有想的,都是依据这十六种理由中的一种或多种,没有超出这个范围的......若要正确地赞叹如来,应当依此而说。
无想论
"比丘们,有一些沙门和婆罗门主张死后无想,他们依据八种理由主张死后自我是无想的。那些尊贵的沙门和婆罗门依据什么、以什么为根据,主张死后无想,依据八种理由主张死后自我是无想的呢?
"他们主张:'死后自我是有色的,健康的,无想的。'他们主张:'死后自我是无色的,健康的,无想的。'他们主张:'死后自我既有色又无色......既非有色又非无色......是有边的......是无边的......既有边又无边......既非有边又非无边,健康的,无想的。'

80. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Nevasaññīnāsaññīvādo

81. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?

82. ‘‘‘Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti.

83. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Ucchedavādo

84. ‘‘Santi , bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?

85. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi [evaṃdiṭṭhī (ka. pī.)] – ‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

86. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

87. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

88. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho , bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.



"比丘们,那些沙门和婆罗门主张死后无想,他们依据这八种理由主张死后自我是无想的。凡是沙门或婆罗门主张死后无想,主张死后自我是无想的,都是依据这八种理由中的一种或多种,没有超出这个范围的......若要正确地赞叹如来,应当依此而说。
非想非非想论
"比丘们,有一些沙门和婆罗门主张死后非有想非无想,他们依据八种理由主张死后自我是非有想非无想的。那些尊贵的沙门和婆罗门依据什么、以什么为根据,主张死后非有想非无想,依据八种理由主张死后自我是非有想非无想的呢?
"他们主张:'死后自我是有色的,健康的,非有想非无想的。'他们主张:'死后自我是无色的......既有色又无色......既非有色又非无色......是有边的......是无边的......既有边又无边......既非有边又非无边,健康的,非有想非无想的。'
"比丘们,那些沙门和婆罗门主张死后非有想非无想,他们依据这八种理由主张死后自我是非有想非无想的。凡是沙门或婆罗门主张死后非有想非无想,主张死后自我是非有想非无想的,都是依据这八种理由......若要正确地赞叹如来,应当依此而说。
断灭论
"比丘们,有一些沙门和婆罗门是断灭论者,他们依据七种理由主张现存众生的断灭、消失、不存在。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为断灭论者,依据七种理由主张现存众生的断灭、消失、不存在呢?
"比丘们,这里有一些沙门或婆罗门持有这样的见解:'朋友,这个自我是物质的,由四大组成,父母所生。当身体坏灭时,它就断灭、消失,死后不再存在。这样,朋友,这个自我就完全断灭了。'有些人就这样主张现存众生的断灭、消失、不存在。
"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就完全断灭了。还有另一个自我,是天界的,有色的,属于欲界的,以段食为食。你不知道也不看见它,我知道也看见它。朋友,那个自我当身体坏灭时,它就断灭、消失,死后不再存在。这样,朋友,这个自我就完全断灭了。'有些人就这样主张现存众生的断灭、消失、不存在。
"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就完全断灭了。还有另一个自我,是天界的,有色的,意所成,诸根具足,诸根完整。你不知道也不看见它,我知道也看见它。朋友,那个自我当身体坏灭时,它就断灭、消失,死后不再存在。这样,朋友,这个自我就完全断灭了。'有些人就这样主张现存众生的断灭、消失、不存在。
"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就完全断灭了。还有另一个自我,超越一切色想,灭除有对想,不作意种种想,认为"空间是无边的",达到空无边处。你不知道也不看见它,我知道也看见它。朋友,那个自我当身体坏灭时,它就断灭、消失,死后不再存在。这样,朋友,这个自我就完全断灭了。'有些人就这样主张现存众生的断灭、消失、不存在。

89. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

90. ‘‘Tamañño evamāha – ‘atthi kho, bho, so attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho , bho, ayaṃ attā sammā samucchinno hotī’’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

91. ‘Tamañño evamāha – ‘‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma ‘‘santametaṃ paṇītameta’’nti nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

92. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Diṭṭhadhammanibbānavādo

93. ‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?

94. ‘‘Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘‘yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

95. ‘‘Tamañño evamāha –‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho , bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

96. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.



"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就完全断灭了。还有另一个自我,完全超越空无边处,认为"识是无边的",达到识无边处。你不知道也不看见它,我知道也看见它。朋友,那个自我当身体坏灭时,它就断灭、消失,死后不再存在。这样,朋友,这个自我就完全断灭了。'有些人就这样主张现存众生的断灭、消失、不存在。
"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就完全断灭了。还有另一个自我,完全超越识无边处,认为"无所有",达到无所有处。你不知道也不看见它,我知道也看见它。朋友,那个自我当身体坏灭时,它就断灭、消失,死后不再存在。这样,朋友,这个自我就完全断灭了。'有些人就这样主张现存众生的断灭、消失、不存在。
"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就完全断灭了。还有另一个自我,完全超越无所有处,认为"这是寂静,这是殊胜",达到非想非非想处。你不知道也不看见它,我知道也看见它。朋友,那个自我当身体坏灭时,它就断灭、消失,死后不再存在。这样,朋友,这个自我就完全断灭了。'有些人就这样主张现存众生的断灭、消失、不存在。
"比丘们,那些沙门和婆罗门是断灭论者,他们依据这七种理由主张现存众生的断灭、消失、不存在。凡是沙门或婆罗门是断灭论者,主张现存众生的断灭、消失、不存在,都是依据这七种理由......若要正确地赞叹如来,应当依此而说。
现法涅槃论
"比丘们,有一些沙门和婆罗门是现法涅槃论者,他们依据五种理由主张现存众生的最高现法涅槃。那些尊贵的沙门和婆罗门依据什么、以什么为根据,成为现法涅槃论者,依据五种理由主张现存众生的最高现法涅槃呢?
"比丘们,这里有一些沙门或婆罗门持有这样的见解:'朋友,当这个自我充分享受五种欲乐时,这个自我就达到了最高的现法涅槃。'有些人就这样主张现存众生的最高现法涅槃。
"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就达到最高的现法涅槃。为什么呢?因为欲乐是无常的、苦的、变化的,由于它们的变化和变异,会产生忧、悲、苦、忧恼和绝望。朋友,当这个自我离开欲乐,离开不善法,进入并安住于有寻有伺、由离生喜乐的初禅时,这个自我就达到了最高的现法涅槃。'有些人就这样主张现存众生的最高现法涅槃。
"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就达到最高的现法涅槃。为什么呢?因为那里还有寻和伺,这被认为是粗糙的。朋友,当这个自我平息了寻和伺,内心宁静,心专一境性,进入并安住于无寻无伺、定生喜乐的第二禅时,这个自我就达到了最高的现法涅槃。'有些人就这样主张现存众生的最高现法涅槃。

97. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

98. ‘‘Tamañño evamāha – ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

99. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

100. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

101. ‘‘Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.

102. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

103. ‘‘Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

104. ‘‘Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Paritassitavipphanditavāro

105. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi , tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

106. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.



"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就达到最高的现法涅槃。为什么呢?因为那里还有喜的状态,心的兴奋,这被认为是粗糙的。朋友,当这个自我离喜而住,保持平等心,正念正知,身受乐,正如圣者们所说的"舍念乐住",进入并安住于第三禅时,这个自我就达到了最高的现法涅槃。'有些人就这样主张现存众生的最高现法涅槃。
"另一人对他说:'朋友,确实有你所说的那个自我,我不说它不存在。但是,朋友,这个自我并不是这样就达到最高的现法涅槃。为什么呢?因为那里还有对乐的心理倾向,这被认为是粗糙的。朋友,当这个自我舍离乐和苦,先前的喜忧已灭,不苦不乐,舍念清净,进入并安住于第四禅时,这个自我就达到了最高的现法涅槃。'有些人就这样主张现存众生的最高现法涅槃。
"比丘们,那些沙门和婆罗门是现法涅槃论者,他们依据这五种理由主张现存众生的最高现法涅槃。凡是沙门或婆罗门是现法涅槃论者,主张现存众生的最高现法涅槃,都是依据这五种理由......若要正确地赞叹如来,应当依此而说。
"比丘们,那些沙门和婆罗门是未来世论者,持有关于未来的见解,依据这四十四种理由对未来世提出各种主张。凡是沙门或婆罗门是未来世论者,持有关于未来的见解,对未来世提出各种主张,都是依据这四十四种理由......若要正确地赞叹如来,应当依此而说。
"比丘们,那些沙门和婆罗门是过去世论者、未来世论者、过去未来世论者,持有关于过去未来的见解,依据六十二种理由对过去未来世提出各种主张。
"凡是沙门或婆罗门是过去世论者、未来世论者、过去未来世论者,持有关于过去未来的见解,对过去未来世提出各种主张,都是依据这六十二种理由中的一种或多种,没有超出这个范围的。
"比丘们,如来了知:'这些见解如此执取,如此坚持,会有如此的结果,如此的来世。'如来了知这些,也了知更高的道理;了知这些但不执着,不执着故,他亲自体验寂灭。如来如实了知受的生起、灭尽、味著、过患、出离,无所执取而解脱。
"比丘们,这些是深奥、难见、难解、寂静、殊胜、超越寻思、微妙、智者所能了知的法,是如来自己证知后宣说的,若要正确地赞叹如来,应当依此而说。
恐惧颤动品
"比丘们,那些主张常见的沙门和婆罗门,依据四种理由主张自我和世界是常的,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些主张部分常见部分无常见的沙门和婆罗门,依据四种理由主张自我和世界部分是常的部分是无常的,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。

107. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

108. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

109. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

110. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

111. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

112. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

113. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

114. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

115. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

116. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

117. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

Phassapaccayāvāro

118. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.

119. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.

120. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.

121. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.

122. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.



"比丘们,那些主张有边无边论的沙门和婆罗门,依据四种理由主张世界是有边无边的,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些诡辩论者沙门和婆罗门,当被问到各种问题时,回避问题,用诡辩的方式回答,依据四种理由,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些无因生论者沙门和婆罗门,依据两种理由主张自我和世界是无因而生的,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些过去世论者沙门和婆罗门,持有关于过去的见解,依据十八种理由对过去世提出各种主张,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些主张死后有想的沙门和婆罗门,依据十六种理由主张死后自我是有想的,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些主张死后无想的沙门和婆罗门,依据八种理由主张死后自我是无想的,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些主张死后非有想非无想的沙门和婆罗门,依据八种理由主张死后自我是非有想非无想的,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些断灭论者沙门和婆罗门,依据七种理由主张现存众生的断灭、消失、不存在,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些现法涅槃论者沙门和婆罗门,依据五种理由主张现存众生的最高现法涅槃,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些未来世论者沙门和婆罗门,持有关于未来的见解,依据四十四种理由对未来世提出各种主张,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
"比丘们,那些过去世论者、未来世论者、过去未来世论者沙门和婆罗门,持有关于过去未来的见解,依据六十二种理由对过去未来世提出各种主张,那只是那些不知不见的尊贵沙门和婆罗门的感受,是渴爱所驱使的恐惧和颤动而已。
触为缘品
"比丘们,那些主张常见的沙门和婆罗门,依据四种理由主张自我和世界是常的,那也是以触为缘。
"比丘们,那些主张部分常见部分无常见的沙门和婆罗门,依据四种理由主张自我和世界部分是常的部分是无常的,那也是以触为缘。
"比丘们,那些主张有边无边论的沙门和婆罗门,依据四种理由主张世界是有边无边的,那也是以触为缘。
"比丘们,那些诡辩论者沙门和婆罗门,当被问到各种问题时,回避问题,用诡辩的方式回答,依据四种理由,那也是以触为缘。
"比丘们,那些无因生论者沙门和婆罗门,依据两种理由主张自我和世界是无因而生的,那也是以触为缘。

123. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.

124. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.

125. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.

126. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.

127. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.

128. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.

129. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.

130. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.

Netaṃ ṭhānaṃ vijjativāro

131. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

132. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

133. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

134. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

135. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

136. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

137. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

138. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

139. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

140. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

141. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.



"比丘们,那些过去世论者沙门和婆罗门,持有关于过去的见解,依据十八种理由对过去世提出各种主张,那也是以触为缘。
"比丘们,那些主张死后有想的沙门和婆罗门,依据十六种理由主张死后自我是有想的,那也是以触为缘。
"比丘们,那些主张死后无想的沙门和婆罗门,依据八种理由主张死后自我是无想的,那也是以触为缘。
"比丘们,那些主张死后非有想非无想的沙门和婆罗门,依据八种理由主张死后自我是非有想非无想的,那也是以触为缘。
"比丘们,那些断灭论者沙门和婆罗门,依据七种理由主张现存众生的断灭、消失、不存在,那也是以触为缘。
"比丘们,那些现法涅槃论者沙门和婆罗门,依据五种理由主张现存众生的最高现法涅槃,那也是以触为缘。
"比丘们,那些未来世论者沙门和婆罗门,持有关于未来的见解,依据四十四种理由对未来世提出各种主张,那也是以触为缘。
"比丘们,那些过去世论者、未来世论者、过去未来世论者沙门和婆罗门,持有关于过去未来的见解,依据六十二种理由对过去未来世提出各种主张,那也是以触为缘。
不可能品
"比丘们,那些主张常见的沙门和婆罗门,依据四种理由主张自我和世界是常的,他们离开触而有所感受,这是不可能的。
"比丘们,那些主张部分常见部分无常见的沙门和婆罗门,依据四种理由主张自我和世界部分是常的部分是无常的,他们离开触而有所感受,这是不可能的。
"比丘们,那些主张有边无边论的沙门和婆罗门,依据四种理由主张世界是有边无边的,他们离开触而有所感受,这是不可能的。
"比丘们,那些诡辩论者沙门和婆罗门,当被问到各种问题时,回避问题,用诡辩的方式回答,依据四种理由,他们离开触而有所感受,这是不可能的。
"比丘们,那些无因生论者沙门和婆罗门,依据两种理由主张自我和世界是无因而生的,他们离开触而有所感受,这是不可能的。
"比丘们,那些过去世论者沙门和婆罗门,持有关于过去的见解,依据十八种理由对过去世提出各种主张,他们离开触而有所感受,这是不可能的。
"比丘们,那些主张死后有想的沙门和婆罗门,依据十六种理由主张死后自我是有想的,他们离开触而有所感受,这是不可能的。
"比丘们,那些主张死后无想的沙门和婆罗门,依据八种理由主张死后自我是无想的,他们离开触而有所感受,这是不可能的。
"比丘们,那些主张死后非有想非无想的沙门和婆罗门,依据八种理由主张死后自我是非有想非无想的,他们离开触而有所感受,这是不可能的。
"比丘们,那些断灭论者沙门和婆罗门,依据七种理由主张现存众生的断灭、消失、不存在,他们离开触而有所感受,这是不可能的。
"比丘们,那些现法涅槃论者沙门和婆罗门,依据五种理由主张现存众生的最高现法涅槃,他们离开触而有所感受,这是不可能的。

142. ‘‘Tatra , bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

143. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

Diṭṭhigatikādhiṭṭhānavaṭṭakathā

144. ‘‘Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā…pe… yepi te samaṇabrāhmaṇā antānantikā… yepi te samaṇabrāhmaṇā amarāvikkhepikā… yepi te samaṇabrāhmaṇā adhiccasamuppannikā… yepi te samaṇabrāhmaṇā pubbantakappikā… yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā… yepi te samaṇabrāhmaṇā ucchedavādā… yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā… yepi te samaṇabrāhmaṇā aparantakappikā… yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

Vivaṭṭakathādi

145. ‘‘Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti.

146. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

‘‘Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ [udakarahadaṃ (sī. syā. pī.)] otthareyya. Tassa evamassa – ‘ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

147. ‘‘Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.

‘‘Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni [vaṇṭūpanibandhanāni (sī. pī.), vaṇḍapaṭibaddhāni (ka.)], sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā’’ti.

148. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi, dhammajālantipi naṃ dhārehi, brahmajālantipi naṃ dhārehi, diṭṭhijālantipi naṃ dhārehi, anuttaro saṅgāmavijayotipi naṃ dhārehī’’ti. Idamavoca bhagavā.



"比丘们,那些未来世论者沙门和婆罗门,持有关于未来的见解,依据四十四种理由对未来世提出各种主张,他们离开触而有所感受,这是不可能的。
"比丘们,那些过去世论者、未来世论者、过去未来世论者沙门和婆罗门,持有关于过去未来的见解,依据六十二种理由对过去未来世提出各种主张,他们离开触而有所感受,这是不可能的。
持有见解者的执着轮回之说
"比丘们,那些主张常见的沙门和婆罗门,依据四种理由主张自我和世界是常的,那些主张部分常见部分无常见的沙门和婆罗门......那些主张有边无边论的沙门和婆罗门......那些诡辩论者沙门和婆罗门......那些无因生论者沙门和婆罗门......那些过去世论者沙门和婆罗门......那些主张死后有想的沙门和婆罗门......那些主张死后无想的沙门和婆罗门......那些主张死后非有想非无想的沙门和婆罗门......那些断灭论者沙门和婆罗门......那些现法涅槃论者沙门和婆罗门......那些未来世论者沙门和婆罗门......那些过去世论者、未来世论者、过去未来世论者沙门和婆罗门,持有关于过去未来的见解,依据六十二种理由对过去未来世提出各种主张,他们都是通过六触处而有所感受,由于他们的感受而有渴爱,由于渴爱而有执取,由于执取而有有,由于有而有生,由于生而有老死、忧悲苦恼。
解脱之说等
"比丘们,当比丘如实了知六触处的生起、灭尽、味著、过患、出离,他就比所有这些人更深入地了知。
"比丘们,凡是沙门或婆罗门,无论是过去世论者、未来世论者还是过去未来世论者,持有关于过去未来的见解,对过去未来世提出各种主张,他们都被这六十二种理由所网罗,被困在其中,在其中浮沉。
"比丘们,就像一个熟练的渔夫或渔夫的学徒用细密的网覆盖一个小水池。他会这样想:'这个水池里所有的大鱼都被网罗住了。它们被困在网中,在网中浮沉。'同样地,比丘们,凡是沙门或婆罗门,无论是过去世论者、未来世论者还是过去未来世论者,持有关于过去未来的见解,对过去未来世提出各种主张,他们都被这六十二种理由所网罗,被困在其中,在其中浮沉。
"比丘们,如来的身体存在,但已经切断了再生的纽带。只要他的身体还存在,天神和人类就能看见他。当身体坏灭,生命终结后,天神和人类就不能再看见他了。
"比丘们,就像一串芒果被从树枝上砍下来,所有还连在枝上的芒果都会跟着掉下来。同样地,比丘们,如来的身体存在,但已经切断了再生的纽带。只要他的身体还存在,天神和人类就能看见他。当身体坏灭,生命终结后,天神和人类就不能再看见他了。"
说到这里,尊者阿难对世尊说:"奇妙啊,世尊!稀有啊,世尊!世尊,这个法门叫什么名字呢?""因此,阿难,你要记住这个法门叫做'义网',也叫'法网',也叫'梵网',也叫'见网',也叫'无上的战胜'。"这是世尊所说。

149. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī [sahassī (katthaci)] lokadhātu akampitthāti.


那些比丘对世尊所说的话感到满意和欢喜。当这个解说被宣说时,一万个世界都震动了。



Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ.

梵网经结束。第一经。


