2. Sāmaññaphalasuttaṃ

Rājāmaccakathā

150. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi – ‘‘ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti?

151. Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

152. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

153. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

154. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, pakudho [pakuddho (sī.)] kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

155. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, sañcayo [sañjayo (sī. syā.)] belaṭṭhaputto [bellaṭṭhiputto (sī.), velaṭṭhaputto (syā.)] saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

156. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca – ‘‘ayaṃ, deva, nigaṇṭho nāṭaputto [nāthaputto (sī.), nātaputto (pī.)] saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā’’ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Komārabhaccajīvakakathā



这是我对所给文本的完整直译:
沙门果经
国王与大臣的对话
如是我闻。一时，世尊与一千二百五十位比丘组成的大比丘僧团一起住在王舍城(现在的拉杰吉尔)耆婆·童子医师的芒果园中。那时，摩揭陀国王阿阇世·韦提希子在十五布萨日的月圆之夜，在迦底迦月的满月之夜，在四个月一次的布萨日，登上王宫最高处，与大臣们一起坐着。这时，摩揭陀国王阿阇世·韦提希子在布萨日发出感叹:"啊,多么美好的月夜啊!啊,多么迷人的月夜啊!啊,多么值得一看的月夜啊!啊,多么令人愉悦的月夜啊!啊,多么吉祥的月夜啊!今晚我们应该拜访哪位沙门或婆罗门,以使我们的心得到净化呢?"
当这样说时,一位大臣对摩揭陀国王阿阇世·韦提希子说道:"陛下,这位富兰那·迦叶是僧团的领袖、教派的首领、教派的导师,著名、有声望、创立教派者,为众人所尊敬,经验丰富,出家已久,年高德劭。陛下应该去拜访富兰那·迦叶。也许陛下拜访富兰那·迦叶后,心会得到净化。"这样说时,摩揭陀国王阿阇世·韦提希子保持沉默。
另一位大臣对摩揭陀国王阿阇世·韦提希子说道:"陛下,这位末伽梨·瞿舍罗是僧团的领袖、教派的首领、教派的导师,著名、有声望、创立教派者,为众人所尊敬,经验丰富,出家已久,年高德劭。陛下应该去拜访末伽梨·瞿舍罗。也许陛下拜访末伽梨·瞿舍罗后,心会得到净化。"这样说时,摩揭陀国王阿阇世·韦提希子保持沉默。
另一位大臣对摩揭陀国王阿阇世·韦提希子说道:"陛下,这位阿耆多·翅舍钦婆罗是僧团的领袖、教派的首领、教派的导师,著名、有声望、创立教派者,为众人所尊敬,经验丰富,出家已久,年高德劭。陛下应该去拜访阿耆多·翅舍钦婆罗。也许陛下拜访阿耆多·翅舍钦婆罗后,心会得到净化。"这样说时,摩揭陀国王阿阇世·韦提希子保持沉默。
另一位大臣对摩揭陀国王阿阇世·韦提希子说道:"陛下,这位波拘陀·迦旃延是僧团的领袖、教派的首领、教派的导师,著名、有声望、创立教派者,为众人所尊敬,经验丰富,出家已久,年高德劭。陛下应该去拜访波拘陀·迦旃延。也许陛下拜访波拘陀·迦旃延后,心会得到净化。"这样说时,摩揭陀国王阿阇世·韦提希子保持沉默。
另一位大臣对摩揭陀国王阿阇世·韦提希子说道:"陛下,这位散若耶·毗罗梨子是僧团的领袖、教派的首领、教派的导师,著名、有声望、创立教派者,为众人所尊敬,经验丰富,出家已久,年高德劭。陛下应该去拜访散若耶·毗罗梨子。也许陛下拜访散若耶·毗罗梨子后,心会得到净化。"这样说时,摩揭陀国王阿阇世·韦提希子保持沉默。
另一位大臣对摩揭陀国王阿阇世·韦提希子说道:"陛下,这位尼干陀·若提子是僧团的领袖、教派的首领、教派的导师,著名、有声望、创立教派者,为众人所尊敬,经验丰富,出家已久,年高德劭。陛下应该去拜访尼干陀·若提子。也许陛下拜访尼干陀·若提子后,心会得到净化。"这样说时,摩揭陀国王阿阇世·韦提希子保持沉默。
耆婆·童子医师的话

157. Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘tvaṃ pana, samma jīvaka, kiṃ tuṇhī’’ti? ‘‘Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ [bhagavantaṃ gotamaṃ (sī. ka. pī.)] evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti.

158. ‘‘Tena hi, samma jīvaka, hatthiyānāni kappāpehī’’ti. ‘‘Evaṃ, devā’’ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi – ‘‘kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī’’ti.

159. Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi ? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso’’ti.

‘‘Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi ; na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā [padīpā (sī. syā.)] jhāyantī’’ti.

Sāmaññaphalapucchā

160. Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova [padikova (syā.)] yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca – ‘‘kahaṃ pana, samma jīvaka, bhagavā’’ti? ‘‘Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā’’ti.

161. Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi – ‘‘iminā me upasamena udayabhaddo [udāyibhaddo (sī. pī.)] kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti. ‘‘Agamā kho tvaṃ, mahārāja, yathāpema’’nti. ‘‘Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato’’ti.

162. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā , ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ [kiñcideva desaṃ lesamattaṃ (syā. kaṃ. ka.)]; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, mahārāja, yadākaṅkhasī’’ti.



以下是所给文本的完整直译:
那时,耆婆·童子医师静静地坐在离摩揭陀国王阿阇世·韦提希子不远处。于是摩揭陀国王阿阇世·韦提希子对耆婆·童子医师说:"朋友耆婆,你为什么保持沉默呢?""陛下,世尊、阿罗汉、正等正觉者与一千二百五十位比丘组成的大比丘僧团一起住在我们的芒果园中。关于那位世尊,有这样美好的声誉传播开来:'这位世尊是阿罗汉、正等正觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。'陛下应该去拜访世尊。也许陛下拜访世尊后,心会得到净化。"
"那么,朋友耆婆,准备大象吧。""是,陛下。"耆婆·童子医师回答摩揭陀国王阿阇世·韦提希子后,准备了五百头母象,以及国王的坐骑象,然后向摩揭陀国王阿阇世·韦提希子报告:"陛下,大象已经准备好了,请陛下自行决定时间。"
于是摩揭陀国王阿阇世·韦提希子让每头母象上坐一位女子,自己骑上坐骑象,在火把的照耀下,以盛大的王者威仪离开王舍城(现在的拉杰吉尔),前往耆婆·童子医师的芒果园。
当摩揭陀国王阿阇世·韦提希子接近芒果园时,突然感到恐惧、战栗、毛骨悚然。于是摩揭陀国王阿阇世·韦提希子恐惧、惊慌、毛发竖立,对耆婆·童子医师说:"朋友耆婆,你不会欺骗我吧?朋友耆婆,你不会误导我吧?朋友耆婆,你不会把我交给敌人吧?为什么如此庞大的比丘僧团,一千二百五十位比丘,既没有咳嗽声,也没有清嗓子的声音,甚至没有任何声响呢?"
"大王,不要害怕,大王,不要害怕。陛下,我不会欺骗你;陛下,我不会误导你;陛下,我不会把你交给敌人。大王,请前进,大王,请前进,那里圆形讲堂里的灯在燃烧。"
沙门果的问题
于是摩揭陀国王阿阇世·韦提希子骑象前行,直到象可以前进的地方,然后下象,步行来到圆形讲堂的门口。到达后,他对耆婆·童子医师说:"朋友耆婆,世尊在哪里?""大王,那就是世尊;大王,那就是世尊,靠着中间的柱子面向东方而坐,在比丘僧团的前面。"
于是摩揭陀国王阿阇世·韦提希子走向世尊;走近后,站在一旁。站在一旁的摩揭陀国王阿阇世·韦提希子看着沉默不语的比丘僧团,如同平静的湖水,发出感叹:"愿我的儿子优陀耶跋陀王子也能拥有比丘僧团现在所拥有的这种平静。""大王,你的想法已经表达出来了。""尊者,优陀耶跋陀王子是我所爱的。尊者,愿我的儿子优陀耶跋陀王子也能拥有比丘僧团现在所拥有的这种平静。"
然后摩揭陀国王阿阇世·韦提希子向世尊行礼,向比丘僧团合掌致意,然后坐在一旁。坐在一旁的摩揭陀国王阿阇世·韦提希子对世尊说:"尊者,我想向世尊请教一些问题;如果世尊允许我提问并回答的话。""大王,请随意问你想问的。"

163. ‘‘Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā [nahāpikā (sī.), nhāpikā (syā.)] sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti [pīnenti (katthaci)], mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu [samaṇesu brāhmaṇesu (ka.)] uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti?

164. ‘‘Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti ? ‘‘Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā’’ti. ‘‘Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū’’ti. ‘‘Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā’’ti [cāti (sī. ka.)]. ‘‘Tena hi, mahārāja, bhāsassū’’ti.

Pūraṇakassapavādo

165. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

166. ‘‘Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca – ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.

‘‘Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto [anikkujjento (syā. kaṃ. ka.)] uṭṭhāyāsanā pakkamiṃ [pakkāmiṃ (sī. syā. kaṃ. pī.)].

Makkhaligosālavādo



以下是所给文本的完整直译:
"尊者,就像这些各种技艺,例如:象夫、骑兵、车夫、弓箭手、旗手、军需官、高级军官、突击队员、大力士勇士、皮甲战士、奴隶之子、厨师、理发师、浴室服务员、糕点师、花环制作者、洗衣工、织工、箭筒制作者、陶工、会计师、印章制作者,以及其他类似的各种技艺,他们在现世就能享受到明显的技艺成果;他们用这些使自己快乐满足,使父母快乐满足,使妻儿快乐满足,使朋友同事快乐满足,他们还向沙门婆罗门布施上供,这会带来天界的快乐果报,导向天界。尊者,是否也能同样在现世指出明显的沙门果报呢?"
"大王,你记得曾经向其他沙门婆罗门问过这个问题吗?""尊者,我记得曾经向其他沙门婆罗门问过这个问题。""大王,如果你不介意的话,他们是如何回答的?""尊者,在世尊或像世尊这样的人面前,我不会介意。""那么,大王,请说吧。"
富兰那·迦叶的主张
"尊者,有一次我去拜访富兰那·迦叶;到达后,我与富兰那·迦叶互相问候。寒暄过后,我坐在一旁。坐在一旁后,尊者,我对富兰那·迦叶这样说:'迦叶先生,就像这些各种技艺,例如:象夫、骑兵、车夫、弓箭手、旗手、军需官、高级军官、突击队员、大力士勇士、皮甲战士、奴隶之子、厨师、理发师、浴室服务员、糕点师、花环制作者、洗衣工、织工、箭筒制作者、陶工、会计师、印章制作者,以及其他类似的各种技艺,他们在现世就能享受到明显的技艺成果;他们用这些使自己快乐满足,使父母快乐满足,使妻儿快乐满足,使朋友同事快乐满足,他们还向沙门婆罗门布施上供,这会带来天界的快乐果报,导向天界。迦叶先生,是否也能同样在现世指出明显的沙门果报呢?'
"尊者,当我这样说时,富兰那·迦叶对我说:'大王,无论是自己做还是教唆他人做,无论是自己切割还是教唆他人切割,无论是自己烧烤还是教唆他人烧烤,无论是自己使人悲伤还是教唆他人使人悲伤,无论是自己折磨还是教唆他人折磨,无论是自己恐吓还是教唆他人恐吓,无论是杀生、偷盗、入室抢劫、抢夺、伏击、通奸、说谎,做这些事都不会造成罪恶。即使有人用锋利如剃刀边缘的轮子,把这个地球上的生命切成一堆肉,也不会因此而有罪恶,罪恶不会因此而来。即使有人到恒河南岸去杀戮、屠杀、切割、教唆切割、烧烤、教唆烧烤,也不会因此而有罪恶,罪恶不会因此而来。即使有人到恒河北岸去布施、教唆布施、祭祀、教唆祭祀,也不会因此而有功德,功德不会因此而来。通过布施、自制、克制、说实话,不会有功德,功德不会因此而来。'尊者,富兰那·迦叶在被问到明显的沙门果报时,却回答了无作论。
"尊者,就像被问到芒果却回答面包果,或被问到面包果却回答芒果;同样地,尊者,富兰那·迦叶在被问到明显的沙门果报时,却回答了无作论。尊者,我心想:'像我这样的人怎么能认为应该贬低住在自己国土上的沙门或婆罗门呢?'所以,尊者,我既不赞同也不反对富兰那·迦叶的话。不赞同也不反对,内心不满意,但没有表达不满的话,没有接受他的话,也没有否定,我从座位上起身离开了。
末伽梨·瞿舍罗的主张

167. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ – ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni…pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

168. ‘‘Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca – ‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū [ahetu (katthaci)] apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo . Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ [sukhañca dukkhañca (syā.)] paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā [sapuṭā (ka.), pabuṭā (sī.)] satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino [mahākappuno (ka. sī. pī.)] satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre , natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.

169. ‘‘Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Ajitakesakambalavādo

170. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ – ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?



以下是所给文本的完整直译:
"尊者,有一次我去拜访末伽梨·瞿舍罗;到达后,我与末伽梨·瞿舍罗互相问候。寒暄过后,我坐在一旁。坐在一旁后,尊者,我对末伽梨·瞿舍罗这样说:'瞿舍罗先生,就像这些各种技艺......瞿舍罗先生,是否也能同样在现世指出明显的沙门果报呢?'
"尊者,当我这样说时,末伽梨·瞿舍罗对我说:'大王,众生污染没有原因,没有条件,众生无因无缘地污染。众生清净没有原因,没有条件,众生无因无缘地清净。没有自作,没有他作,没有人作,没有力量,没有精进,没有人的力量,没有人的努力。所有众生、所有生命、所有存在、所有生物都无自主,无力量,无精进,被命运、环境和自然倾向所决定,在六种类别中经历苦乐。有一百四十万种主要的生命起源,六千种和六百种,五百种业,五种业,三种业,一种业和半种业,六十二种修行方法,六十二种中间劫,六种人种,八种人生阶段,四千九百种生计,四千九百种游方者,四千九百种龙的住处,二千种感官,三千种地狱,三十六种尘界,七种有想胎,七种无想胎,七种节胎,七种天,七种人,七种鬼,七个湖,七个结,七百个结,七个悬崖,七百个悬崖,七个梦,七百个梦,八百四十万大劫,愚者和智者都要经历轮回才能结束苦难。在这里没有"我要通过这种戒律、誓言、苦行或梵行使未成熟的业成熟,或者通过反复接触使已成熟的业消失"这样的想法。苦乐已经用斗量好了,轮回已经有了界限,没有减少或增加,没有上升或下降。就像抛出一团线,它会自己展开直到结束;同样地,愚者和智者经过轮回流转后将结束苦难。'
"尊者,末伽梨·瞿舍罗在被问到明显的沙门果报时,却回答了轮回清净论。尊者,就像被问到芒果却回答面包果,或被问到面包果却回答芒果;同样地,尊者,末伽梨·瞿舍罗在被问到明显的沙门果报时,却回答了轮回清净论。尊者,我心想:'像我这样的人怎么能认为应该贬低住在自己国土上的沙门或婆罗门呢?'所以,尊者,我既不赞同也不反对末伽梨·瞿舍罗的话。不赞同也不反对,内心不满意,但没有表达不满的话,没有接受他的话,也没有否定,我从座位上起身离开了。
阿耆多·翅舍钦婆罗的主张
"尊者,有一次我去拜访阿耆多·翅舍钦婆罗;到达后,我与阿耆多·翅舍钦婆罗互相问候。寒暄过后,我坐在一旁。坐在一旁后,尊者,我对阿耆多·翅舍钦婆罗这样说:'阿耆多先生,就像这些各种技艺......阿耆多先生,是否也能同样在现世指出明显的沙门果报呢?'

171. ‘‘Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca – ‘natthi, mahārāja, dinnaṃ , natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko [paraloko (syā.)], natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.), samaggatā (syā.)] sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.

172. ‘‘Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya , labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Pakudhakaccāyanavādo

173. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ – ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni…pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

174. ‘‘Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca – ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti , na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci [kañci (kaṃ.)] jīvitā voropeti; sattannaṃ tveva [sattannaṃ yeva (sī. syā. kaṃ. pī.)] kāyānamantarena satthaṃ vivaramanupatatī’ti.

175. ‘‘Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Nigaṇṭhanāṭaputtavādo



以下是所给文本的完整直译:
"尊者,当我这样说时,阿耆多·翅舍钦婆罗对我说:'大王,没有布施,没有供养,没有祭祀,没有善恶业的果报,没有今世,没有来世,没有母亲,没有父亲,没有化生的众生,在世间没有正确修行的沙门婆罗门,他们通过自己的智慧证悟并宣说此世和他世。这个人由四大元素组成,当他死亡时,地回归地界,水回归水界,火回归火界,风回归风界,感官回归虚空。四个人抬着尸体,抬尸架作为第五,一直到火葬场都能看到脚印。骨头变成灰白色,供品化为灰烬。布施是愚人设立的。任何主张有实在的人都是空谈妄语。愚者和智者alike,身体分解后就断灭消失,死后不再存在。'
"尊者,阿耆多·翅舍钦婆罗在被问到明显的沙门果报时,却回答了断灭论。尊者,就像被问到芒果却回答面包果,或被问到面包果却回答芒果;同样地,尊者,阿耆多·翅舍钦婆罗在被问到明显的沙门果报时,却回答了断灭论。尊者,我心想:'像我这样的人怎么能认为应该贬低住在自己国土上的沙门或婆罗门呢?'所以,尊者,我既不赞同也不反对阿耆多·翅舍钦婆罗的话。不赞同也不反对,内心不满意,但没有表达不满的话,没有接受他的话,也没有否定,我从座位上起身离开了。
波拘陀·迦旃延的主张
"尊者,有一次我去拜访波拘陀·迦旃延;到达后,我与波拘陀·迦旃延互相问候。寒暄过后,我坐在一旁。坐在一旁后,尊者,我对波拘陀·迦旃延这样说:'迦旃延先生,就像这些各种技艺......迦旃延先生,是否也能同样在现世指出明显的沙门果报呢?'
"尊者,当我这样说时,波拘陀·迦旃延对我说:'大王,有七种物质,它们不是被造的,不是被创造的,不是被产生的,是不生育的,坚固如山峰,稳固如柱子。它们不动摇,不改变,不相互妨碍,不能给予彼此快乐或痛苦或快乐和痛苦。是哪七种?地界、水界、火界、风界、乐、苦和第七种生命。这七种物质不是被造的,不是被创造的,不是被产生的,是不生育的,坚固如山峰,稳固如柱子。它们不动摇,不改变,不相互妨碍,不能给予彼此快乐或痛苦或快乐和痛苦。在这里没有杀者或使人杀者,没有听者或使人听者,没有知者或使人知者。即使有人用锋利的剑砍下头颅,也没有人夺取任何人的生命;剑只是穿过七种物质之间的空隙。'
"尊者,波拘陀·迦旃延在被问到明显的沙门果报时,却回答了其他无关的事。尊者,就像被问到芒果却回答面包果,或被问到面包果却回答芒果;同样地,尊者,波拘陀·迦旃延在被问到明显的沙门果报时,却回答了其他无关的事。尊者,我心想:'像我这样的人怎么能认为应该贬低住在自己国土上的沙门或婆罗门呢?'所以,尊者,我既不赞同也不反对波拘陀·迦旃延的话。不赞同也不反对,内心不满意,但没有表达不满的话,没有接受他的话,也没有否定,我从座位上起身离开了。
尼干陀·若提子的主张

176. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni…pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

177. ‘‘Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca – ‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti . Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho [nigaṇṭho nāṭaputto (syā. ka.)] gatatto ca yatatto ca ṭhitatto cā’ti.

178. ‘‘Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti . So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Sañcayabelaṭṭhaputtavādo

179. ‘‘Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ – ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

180. ‘‘Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca – ‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. 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 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 tathāgato paraṃ maraṇā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.



以下是所给文本的完整直译:
"尊者,有一次我去拜访尼干陀·若提子;到达后,我与尼干陀·若提子互相问候。寒暄过后,我坐在一旁。坐在一旁后,尊者,我对尼干陀·若提子这样说:'阿耆毗沙先生,就像这些各种技艺......阿耆毗沙先生,是否也能同样在现世指出明显的沙门果报呢?'
"尊者,当我这样说时,尼干陀·若提子对我说:'在这里,大王,尼干陀遵守四种约束。大王,尼干陀如何遵守四种约束?在这里,大王,尼干陀禁止一切水,远离一切水,净化一切水,充满一切水。大王,这就是尼干陀如何遵守四种约束。大王,当尼干陀这样遵守四种约束时,他被称为已达到目标、已控制自己、已建立自己。'
"尊者,尼干陀·若提子在被问到明显的沙门果报时,却回答了四种约束。尊者,就像被问到芒果却回答面包果,或被问到面包果却回答芒果;同样地,尊者,尼干陀·若提子在被问到明显的沙门果报时,却回答了四种约束。尊者,我心想:'像我这样的人怎么能认为应该贬低住在自己国土上的沙门或婆罗门呢?'所以,尊者,我既不赞同也不反对尼干陀·若提子的话。不赞同也不反对,内心不满意,但没有表达不满的话,没有接受他的话,也没有否定,我从座位上起身离开了。
散若耶·毗罗梨子的主张
"尊者,有一次我去拜访散若耶·毗罗梨子;到达后,我与散若耶·毗罗梨子互相问候。寒暄过后,我坐在一旁。坐在一旁后,尊者,我对散若耶·毗罗梨子这样说:'散若耶先生,就像这些各种技艺......散若耶先生,是否也能同样在现世指出明显的沙门果报呢?'
"尊者,当我这样说时,散若耶·毗罗梨子对我说:'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"。但我不这样认为,不那样认为,也不另外认为,不认为"不是",也不认为"不是不是"。如果问"没有来世"......如果问"既有来世又没有来世"......如果问"既不是有来世也不是没有来世"......如果问"有化生的众生吗?"......如果问"没有化生的众生吗?"......如果问"既有化生的众生又没有化生的众生吗?"......如果问"既不是有化生的众生也不是没有化生的众生吗?"......如果问"善恶业有果报吗?"......如果问"善恶业没有果报吗?"......如果问"善恶业既有果报又没有果报吗?"......如果问"善恶业既不是有果报也不是没有果报吗?"......如果问"如来死后存在吗?"......如果问"如来死后不存在吗?"......如果问"如来死后既存在又不存在吗?"......如果你问我"如来死后既不存在也不是不存在吗?",如果我认为如来死后既不存在也不是不存在,我会回答你"如来死后既不存在也不是不存在"。但我不这样认为,不那样认为,也不另外认为,不认为"不是",也不认为"不是不是"。'

181. ‘‘Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi – ‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

Paṭhamasandiṭṭhikasāmaññaphalaṃ

182. ‘‘Sohaṃ, bhante, bhagavantampi pucchāmi – ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me , bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’nti?

183. ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro [kammakaro (sī. syā. kaṃ. pī.)] pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako [mukhullokiko (syā. kaṃ. ka.)]. Tassa evamassa – ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso ; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe deva jāneyyāsi, yo te so puriso [yo te puriso (sī. ka.)] dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti?

184. ‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi , paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.




"尊者，当我向散若·毗罗梨子询问现世可见的沙门果报时，他给出了模棱两可的回答。就像有人被问到芒果却回答面包果，或被问到面包果却回答芒果一样；同样地，尊者，当我向散若·毗罗梨子询问现世可见的沙门果报时，他给出了模棱两可的回答。尊者，我当时心想：'这个人在所有沙门婆罗门中是最愚蠢最糊涂的。为什么被问到现世可见的沙门果报时会给出模棱两可的回答呢？'尊者，我又想：'像我这样的人怎么能认为应该贬低在自己领地内居住的沙门或婆罗门呢？'因此，尊者，我对散若·毗罗梨子所说的话既不赞同也不反对。既不赞同也不反对后，我心里不高兴，但没有说出不高兴的话，只是记住他的话而不否定，然后从座位上起身离开了。
第一种现世可见的沙门果报
"尊者，我现在也要问世尊 - '尊者，就像这些各种技艺，例如：象夫、马夫、车夫、弓箭手、旗手、军队配给员、高级军官、突击队员、大力士勇士、皮甲武士、奴隶之子、厨师、理发师、浴室服务员、糕点师、花环制作者、漂洗工、织工、篮子制作者、陶工、会计师、印章制作者，以及其他类似的各种技艺。他们在现世就能享受到明显的技艺成果，靠此维持生计，让自己快乐满足，让父母快乐满足，让妻儿快乐满足，让朋友同事快乐满足，他们还能向沙门婆罗门布施，这种布施能带来天界的快乐果报，引导往生天界。尊者，是否也能同样地向我说明在现世就能看到的沙门果报呢？'
"大王，是可以的。那么大王，我现在要反问你这个问题。你觉得如何就如何回答。大王，你怎么看？假设你有一个奴隶，是个工人，早起晚睡，听从指挥，行为讨人喜欢，说话令人愉悦，时常仰望你的脸色。他心里这么想：'真是奇妙啊，真是不可思议啊，功德的归宿，功德的果报。这位摩揭陀国阿阇世王韦提希子是个人，我也是个人。这位摩揭陀国阿阇世王韦提希子享受着五种感官欲乐，过着奢华的生活，简直像天神一样。而我却是他的奴隶，是个工人，早起晚睡，听从指挥，行为讨人喜欢，说话令人愉悦，时常仰望他的脸色。我应该积累功德。不如我剃除须发，披上袈裟，从家庭生活出家，过无家的生活。'过了一段时间，他真的剃除须发，披上袈裟，从家庭生活出家，过起了无家的生活。他出家后，约束自己的身体，约束自己的言语，约束自己的思想，满足于最基本的饮食衣服，乐于独处。如果有人这样告诉你：'陛下请知道，您那个奴隶，那个工人，早起晚睡，听从指挥，行为讨人喜欢，说话令人愉悦，时常仰望您脸色的人；陛下，他已经剃除须发，披上袈裟，从家庭生活出家，过起了无家的生活。他出家后，约束自己的身体，约束自己的言语，约束自己的思想，满足于最基本的饮食衣服，乐于独处。'你会不会说：'让那个人回来吧，重新做我的奴隶，做工人，早起晚睡，听从指挥，行为讨人喜欢，说话令人愉悦，时常仰望我的脸色'？"
"不会的，尊者。相反，我们会向他致敬，起身迎接他，邀请他就座，我们会供养他袈裟、饮食、卧具、医药等必需品，我们还会为他安排如法的保护、防卫和照顾。"

185. ‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti. ‘‘Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.

Dutiyasandiṭṭhikasāmaññaphalaṃ

186. ‘‘Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetu’’nti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.

‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ – ‘yagghe, deva jāneyyāsi, yo te so puriso [yo te puriso (sī.)] kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’’ti. Api nu tvaṃ evaṃ vadeyyāsi – ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti?

187. ‘‘No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā’’ti.

188. ‘‘Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala’’nti . ‘‘Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta’’nti.

Paṇītatarasāmaññaphalaṃ

189. ‘‘Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā’’ti? ‘‘Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.

190. Bhagavā etadavoca – ‘‘idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

191. ‘‘Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti.



"大王，你怎么看？如果是这样的话，是否存在现世可见的沙门果报？" "尊者，如果是这样的话，确实存在现世可见的沙门果报。" "大王，这就是我向你说明的第一种现世可见的沙门果报。"
第二种现世可见的沙门果报
"尊者，能否再说明另一种同样在现世可见的沙门果报？" "可以的，大王。那么大王，我现在要反问你这个问题。你觉得如何就如何回答。大王，你怎么看？假设你有一个人是农夫，是个家主，纳税人，积累财富的人。他心里这么想：'真是奇妙啊，真是不可思议啊，功德的归宿，功德的果报。这位摩揭陀国阿阇世王韦提希子是个人，我也是个人。这位摩揭陀国阿阇世王韦提希子享受着五种感官欲乐，过着奢华的生活，简直像天神一样。而我却是他的农夫，是个家主，纳税人，积累财富的人。我应该积累功德。不如我剃除须发，披上袈裟，从家庭生活出家，过无家的生活。'
"过了一段时间，他放弃了少量或大量的财富，放弃了小范围或大范围的亲属圈，剃除须发，披上袈裟，从家庭生活出家，过起了无家的生活。他出家后，约束自己的身体，约束自己的言语，约束自己的思想，满足于最基本的饮食衣服，乐于独处。如果有人这样告诉你：'陛下请知道，您那个农夫，那个家主，纳税人，积累财富的人；陛下，他已经剃除须发，披上袈裟，从家庭生活出家，过起了无家的生活。他出家后，约束自己的身体，约束自己的言语，约束自己的思想，满足于最基本的饮食衣服，乐于独处。'你会不会说：'让那个人回来吧，重新做农夫，做家主，做纳税人，做积累财富的人'？"
"不会的，尊者。相反，我们会向他致敬，起身迎接他，邀请他就座，我们会供养他袈裟、饮食、卧具、医药等必需品，我们还会为他安排如法的保护、防卫和照顾。"
"大王，你怎么看？如果是这样的话，是否存在现世可见的沙门果报？" "尊者，如果是这样的话，确实存在现世可见的沙门果报。" "大王，这就是我向你说明的第二种现世可见的沙门果报。"
更殊胜的沙门果报
"尊者，能否说明另一种现世可见的沙门果报，比这些现世可见的沙门果报更殊胜、更微妙？" "可以的，大王。那么大王，请听，好好注意，我要说了。" "是的，尊者。"摩揭陀国阿阇世王韦提希子回答世尊。
世尊说道："大王，如来出现于世间，是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。他以自己的智慧证悟并宣说这个世界，包括天界、魔界、梵天界，以及沙门婆罗门、天神人类。他宣说的法义，开始善巧，中间善巧，结尾善巧，具足意义，具足文句，宣示完全圆满清净的梵行。
"一个居士或居士之子，或者生在其他某个家庭的人，听闻了这个法。听闻这个法后，他对如来生起信心。具足这种信心后，他这样思考：'在家生活是拘束的，是尘垢之道；出家生活是开放的。在家居住很难修习完全圆满、完全清净、如贝壳般光洁的梵行。我何不剃除须发，披上袈裟，从家庭生活出家，过无家的生活呢？'

192. ‘‘So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

193. ‘‘So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro [guttadvāro, bhojane mattaññū (ka.)], satisampajaññena samannāgato, santuṭṭho.

Cūḷasīlaṃ

194. ‘‘Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ.

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampissa hoti sīlasmiṃ.

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.

‘‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Idampissa hoti sīlasmiṃ.

‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hoti…pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti . Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

Cūḷasīlaṃ niṭṭhitaṃ.

Majjhimasīlaṃ

195. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

196. ‘‘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 hoti. Idampissa hoti sīlasmiṃ.



"过了一段时间，他放弃了少量或大量的财富，放弃了小范围或大范围的亲属圈，剃除须发，披上袈裟，从家庭生活出家，过起了无家的生活。
"他这样出家后，遵守波罗提木叉戒律而生活，具足良好的行为和正当的生活方式，对微小的过失也心生畏惧，受持学处，身业语业都是善的，生活清净，具足戒行，守护诸根门，具足正念正知，知足。
小戒
"大王，比丘如何具足戒行呢？在这里，大王，比丘舍弃杀生，远离杀生。他放下棍杖，放下刀剑，有惭愧心，具有同情心，为一切众生的利益和幸福而生活。这是他的戒行之一。
"舍弃不与取，远离不与取。他只取他人给予的，期待他人给予，以不偷盗、清净的自我而生活。这也是他的戒行之一。
"舍弃非梵行，成为梵行者，远离淫欲，远离村俗之法。这也是他的戒行之一。
"舍弃妄语，远离妄语。他说实话，诚实可靠，可信赖，不欺骗世人。这也是他的戒行之一。
"舍弃离间语，远离离间语。他不会把这里听到的传到那里去离间这些人，也不会把那里听到的传到这里来离间那些人。他调解分裂的人，鼓励团结的人，喜爱和合，乐于和合，欢喜和合，说能促进和合的话。这也是他的戒行之一。
"舍弃粗恶语，远离粗恶语。他说的话柔和悦耳，令人喜爱，动人心弦，文雅，令众人喜欢，令众人愉悦。这也是他的戒行之一。
"舍弃绮语，远离绮语。他说话应时，说真实语，说有意义的话，说法语，说律语，说值得珍藏的话，适时而言，有理有据，适可而止，对人有益。这也是他的戒行之一。
"他远离损害种子和植物...他一日一食，过午不食，远离非时食。他远离观看歌舞、音乐、表演等娱乐。他远离使用花环、香水、化妆品、装饰品和装饰物。他远离使用高大的床和豪华的床。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女和少女。他远离接受奴仆。他远离接受山羊和绵羊。他远离接受鸡和猪。他远离接受象、牛、马、骡。他远离接受田地和房产。他远离从事信使工作。他远离买卖。他远离欺骗性的称量、使用假钱和不正当的计量。他远离贿赂、欺诈、欺骗和不诚实的行为。他远离伤害、杀戮、囚禁、抢劫、掠夺和暴力行为。这也是他的戒行之一。
小戒完
中戒
"正如某些沙门婆罗门食用信众供养的食物，却从事破坏种子和植物的活动。例如：根种、茎种、节种、芽种，以及第五种子种，他远离这样破坏种子和植物的活动。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却从事储存和享用的活动。例如：储存食物、饮料、衣服、车乘、床具、香料、肉类等，他远离这样储存和享用的活动。这也是他的戒行之一。

197. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

198. ‘‘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 pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

199. ‘‘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 ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

200. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ [khaggaṃ (sī. pī.), asiṃ khaggaṃ (syā. kaṃ.), khaggaṃ asiṃ (ka.)] chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

201. ‘‘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 kumārakathaṃ kumārikathaṃ (ka.)] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.

202. ‘‘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, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.

203. ‘‘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 hoti. Idampissa hoti sīlasmiṃ.



"正如某些沙门婆罗门食用信众供养的食物，却从事观看这样的表演活动。例如：舞蹈、歌唱、音乐、戏剧、说书、手鼓音乐、钵盂音乐、木鼓、魔术表演、杂技、竹竿表演、洗骨仪式、象斗、马斗、水牛斗、公牛斗、山羊斗、公羊斗、鸡斗、鹌鹑斗、棍斗、拳击、摔跤、军事演习、军队列阵、阅兵等，他远离观看这样的表演活动。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却从事这样的赌博放逸活动。例如：八格棋、十格棋、虚空棋、跳棋、骰子、棍棒游戏、手指游戏、骰子游戏、笛子游戏、犁游戏、翻筋斗、风车游戏、量米游戏、车游戏、弓游戏、猜字游戏、猜意游戏、模仿残疾人等，他远离这样的赌博放逸活动。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却使用这样的高大床和豪华床。例如：高脚床、兽脚床、长毛毯、彩色毯、白毛毯、花毯、棉被、绣花毯、两面毛毯、单面毛毯、宝石镶嵌毯、丝毯、大毯、象毯、马毯、车毯、羚羊皮毯、鹿皮精致毯、有顶盖的床、两端有红色枕头的床等，他远离使用这样的高大床和豪华床。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却从事这样的装饰和美化活动。例如：涂油、按摩、沐浴、搓背、照镜子、涂眼影、戴花环、涂香、搽粉、涂脸、戴手镯、梳发髻、拄拐杖、拿药筒、佩剑、撑伞、穿彩鞋、戴头巾、佩宝石、用拂尘、穿白衣、穿长衣等，他远离这样的装饰和美化活动。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却从事这样的闲谈。例如：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、祖先、琐事、世界起源、海洋起源、有无等，他远离这样的闲谈。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却从事这样的争论。例如：'你不懂这个法和律，我懂这个法和律。你怎么会懂这个法和律呢？你的修行是错误的，我的修行是正确的。我的话前后一致，你的话前后矛盾。你应该先说的反而后说，应该后说的反而先说。你的论点已经被驳倒了。你的观点已经被否定了。去努力解释你的观点吧。如果可以的话，就来反驳我吧。'他远离这样的争论。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却从事这样的信使工作。例如：为国王、大臣、刹帝利、婆罗门、居士、王子传递信息，'去这里'，'去那里'，'带这个去'，'把那个带来'等，他远离这样的信使工作。这也是他的戒行之一。

204. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṃ’’.

Majjhimasīlaṃ niṭṭhitaṃ.

Mahāsīlaṃ

205. ‘‘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 sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

206. ‘‘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 usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

207. ‘‘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 hoti. Idampissa hoti sīlasmiṃ.

208. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati , ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi 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 hoti. Idampissa hoti sīlasmiṃ.



"正如某些沙门婆罗门食用信众供养的食物，却成为骗子、花言巧语者、占卜者、欺诈者，以利养求利养。他远离这样的欺骗和花言巧语。这也是他的戒行之一。"
中戒完
大戒
"正如某些沙门婆罗门食用信众供养的食物，却以这样的低级知识和邪命谋生。例如：解读身体特征、解读征兆、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、房屋占卜、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、箭伤治疗咒语、动物语言等，他远离这样的低级知识和邪命。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却以这样的低级知识和邪命谋生。例如：解读宝石、衣服、手杖、刀剑、箭、弓、武器的特征，解读妇女、男人、男孩、女孩、男仆、女仆的特征，解读象、马、水牛、公牛、牛、山羊、公羊、鸡、鹌鹑、蜥蜴、耳环、乌龟、鹿的特征等，他远离这样的低级知识和邪命。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却以这样的低级知识和邪命谋生。例如：预言国王将出征，国王将不出征，国内的国王将进攻，国外的国王将撤退，国外的国王将进攻，国内的国王将撤退，国内的国王将胜利，国外的国王将失败，国外的国王将胜利，国内的国王将失败，这个将胜利，那个将失败等，他远离这样的低级知识和邪命。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却以这样的低级知识和邪命谋生。例如：预言将发生月食、日食、星食，月亮和太阳将按正常轨道运行，月亮和太阳将偏离正常轨道，星辰将按正常轨道运行，星辰将偏离正常轨道，将有流星坠落，将有天火，将发生地震，将有天雷，月亮、太阳、星辰将升起、落下、变暗、变亮，月食将有这样的结果，日食将有这样的结果，星食将有这样的结果，月亮和太阳按正常轨道运行将有这样的结果，月亮和太阳偏离正常轨道将有这样的结果，星辰按正常轨道运行将有这样的结果，星辰偏离正常轨道将有这样的结果，流星坠落将有这样的结果，天火将有这样的结果，地震将有这样的结果，天雷将有这样的结果，月亮、太阳、星辰的升起、落下、变暗、变亮将有这样的结果等，他远离这样的低级知识和邪命。这也是他的戒行之一。

209. ‘‘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 hoti. Idampissa hoti sīlasmiṃ.

210. ‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

211. ‘‘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 hoti. Idampissa hoti sīlasmiṃ.

212. ‘‘Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi – mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.

Mahāsīlaṃ niṭṭhitaṃ.

Indriyasaṃvaro

213. ‘‘Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.

Satisampajaññaṃ

214. ‘‘Kathañca , mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja , bhikkhu satisampajaññena samannāgato hoti.

Santoso



"正如某些沙门婆罗门食用信众供养的食物，却以这样的低级知识和邪命谋生。例如：预言将有好雨，将有旱灾，将丰收，将歉收，将太平，将有危险，将有疾病，将健康，还有手势语言、计算、会计、诗歌创作、世俗哲学等，他远离这样的低级知识和邪命。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却以这样的低级知识和邪命谋生。例如：安排婚礼、主持婚礼、调解、制造分裂、求财、散财、求好运、降厄运、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、祭拜大自在天、喷火、召唤吉祥女神等，他远离这样的低级知识和邪命。这也是他的戒行之一。
"正如某些沙门婆罗门食用信众供养的食物，却以这样的低级知识和邪命谋生。例如：祈福仪式、许愿仪式、鬼神仪式、地神仪式、男性生育仪式、女性生育仪式、建房仪式、房屋奉献仪式、漱口仪式、沐浴仪式、献祭仪式、催吐、泻药、上吐下泻药、头部泻药、耳油、眼药、鼻药、眼膏、药膏、外科手术、儿科治疗、施用草药、解除药物等，他远离这样的低级知识和邪命。这也是他的戒行之一。
"大王，这样具足戒行的比丘不会因为守护戒律而从任何方面看到恐惧。大王，就像一位已受灌顶的刹帝利国王，已经击败了所有敌人，不会因为敌对势力而从任何方面看到恐惧；同样地，大王，这样具足戒行的比丘不会因为守护戒律而从任何方面看到恐惧。他具足这种圣洁的戒蕴，内心体验无过失的快乐。大王，这就是比丘如何具足戒行。"
大戒完
守护诸根
"大王，比丘如何守护诸根门呢？在这里，大王，比丘看见色法时不执取相，不执取细相。因为如果他住于不防护眼根，贪欲、忧恼等恶不善法就会流入，所以他实行防护，守护眼根，成就眼根的防护。听到声音时...闻到气味时...尝到味道时...触到触觉时...了知法尘时，不执取相，不执取细相。因为如果他住于不防护意根，贪欲、忧恼等恶不善法就会流入，所以他实行防护，守护意根，成就意根的防护。他具足这种圣洁的根防护，内心体验无染污的快乐。大王，这就是比丘如何守护诸根门。
正念正知
"大王，比丘如何具足正念正知呢？在这里，大王，比丘在前进、后退时保持正知，在前视、后视时保持正知，在屈伸肢体时保持正知，在穿袈裟、持钵、着衣时保持正知，在吃、喝、咀嚼、品尝时保持正知，在大小便时保持正知，在行、住、坐、卧、醒、语、默时保持正知。大王，这就是比丘如何具足正念正知。
知足

215. ‘‘Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena . So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.

Nīvaraṇappahānaṃ

216. ‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

217. ‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

218. ‘‘Seyyathāpi , mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya [byantīkareyya (sī. syā. kaṃ.)], siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

219. ‘‘Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi [na cassa me (ka.)] kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

220. ‘‘Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena [ubbayena (sī. ka.)], na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

221. ‘‘Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

222. ‘‘Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhaya’nti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.



"大王，比丘如何知足呢？在这里，大王，比丘对保护身体的衣服感到满足，对填饱肚子的食物感到满足。他无论去哪里，都只带着这些必需品。大王，就像有翼的鸟儿飞到哪里，都只带着翅膀；同样地，大王，比丘对保护身体的衣服感到满足，对填饱肚子的食物感到满足。他无论去哪里，都只带着这些必需品。大王，这就是比丘如何知足。
断除五盖
"他具足这种圣洁的戒蕴，具足这种圣洁的根防护，具足这种圣洁的正念正知，具足这种圣洁的知足，他选择寂静的住处 - 森林、树下、山岩、山洞、坟场、丛林、露地、草堆。他在用过午餐、从乞食回来后，结跏趺坐，保持身体正直，在面前建立正念。
"他舍弃对世间的贪欲，以无贪的心安住，净化心中的贪欲。舍弃嗔恚，以无嗔的心安住，对一切众生怀有慈悲，净化心中的嗔恚。舍弃昏沉睡眠，远离昏沉睡眠而安住，保持光明想，正念正知，净化心中的昏沉睡眠。舍弃掉举恶作，不掉举而安住，内心平静，净化心中的掉举恶作。舍弃疑惑，超越疑惑而安住，对善法不再犹豫，净化心中的疑惑。
"大王，就像一个人借债经商，他的生意成功了。他还清了旧债，还有剩余可以养家。他会这样想：'我以前借债经商，现在我的生意成功了。我已经还清了旧债，还有剩余可以养家。'他因此而感到欢喜，获得快乐。
"大王，就像一个人生病了，痛苦、重病，没有胃口，身体没有力气。后来他从病中康复了，恢复了胃口，身体也有了力气。他会这样想：'我以前生病了，痛苦、重病，没有胃口，身体没有力气。现在我已经康复了，恢复了胃口，身体也有了力气。'他因此而感到欢喜，获得快乐。
"大王，就像一个人被关在监狱里。后来他安全地从监狱里释放出来，没有任何财产损失。他会这样想：'我以前被关在监狱里，现在我已经安全地从监狱里释放出来，没有任何财产损失。'他因此而感到欢喜，获得快乐。
"大王，就像一个人是奴隶，不能自主，受制于他人，不能随心所欲地去任何地方。后来他从奴隶身份中解放出来，能够自主，不受制于他人，获得自由，可以随心所欲地去任何地方。他会这样想：'我以前是奴隶，不能自主，受制于他人，不能随心所欲地去任何地方。现在我已经从奴隶身份中解放出来，能够自主，不受制于他人，获得自由，可以随心所欲地去任何地方。'他因此而感到欢喜，获得快乐。
"大王，就像一个有钱有财的人踏上一段危险的沙漠旅程，缺乏食物，充满危险。后来他安全地穿越了沙漠，到达了安全无虞的村庄边缘。他会这样想：'我以前有钱有财，踏上了一段危险的沙漠旅程，缺乏食物，充满危险。现在我已经安全地穿越了沙漠，到达了安全无虞的村庄边缘。'他因此而感到欢喜，获得快乐。

223. ‘‘Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

224. ‘‘Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

225. ‘‘Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

Paṭhamajjhānaṃ

226. ‘‘So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

227. ‘‘Seyyathāpi , mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Dutiyajjhānaṃ

228. ‘‘Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

229. ‘‘Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)] tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Tatiyajjhānaṃ

230. ‘‘Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

231. ‘‘Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni [abhisandāni parisandāni (ka.)] paripūrāni paripphuṭāni [paripphuṭṭhāni (pī.)], nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Catutthajjhānaṃ



"大王，正是如此，比丘视这五盖未断除于自身，如同负债、生病、被囚禁、为奴、穿越危险的沙漠。
"大王，正如无债、健康、从监狱释放、获得自由、到达安全之地；同样地，大王，比丘视这五盖已断除于自身。
"当他看到自己已断除这五盖时，欢喜生起；欢喜者，喜悦生起；心中喜悦者，身体轻安；身体轻安者，感受快乐；快乐者，心得定。
初禅
"他远离欲乐，远离不善法，具有寻、伺，由远离而生喜、乐，进入并安住于初禅。他以由远离而生的喜、乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被由远离而生的喜、乐所遍满。
"大王，就像熟练的澡堂师或澡堂师的学徒在铜盆里撒上沐浴粉，然后慢慢地洒水揉搓，使沐浴球浸透水分，内外都被水分渗透，但不会滴水。同样地，大王，比丘以由远离而生的喜、乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被由远离而生的喜、乐所遍满。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
第二禅
"再者，大王，比丘平息了寻、伺，内心宁静，心一境性，无寻、无伺，具有由定而生的喜、乐，进入并安住于第二禅。他以由定而生的喜、乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被由定而生的喜、乐所遍满。
"大王，就像一个深潭，水从泉源涌出，既没有从东方流入的水道，也没有从南方、西方、北方流入的水道，天也不时降下大雨。但是从那个深潭中涌出的凉水流会浸润、遍满、充满、遍布整个深潭，整个深潭没有任何部分不被凉水所遍满。同样地，大王，比丘以由定而生的喜、乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被由定而生的喜、乐所遍满。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
第三禅
"再者，大王，比丘离喜，住于舍，具念正知，以身感受乐，正如圣者们所说的'舍念乐住'，进入并安住于第三禅。他以离喜之乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被离喜之乐所遍满。
"大王，就像在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲生于水中、长于水中、不出水面、沉在水下，从顶端到根部都被凉水浸透、遍满、充满、遍布，这些莲花没有任何部分不被凉水所遍满。同样地，大王，比丘以离喜之乐浸润、遍满、充满、遍布这个身体，他的整个身体没有任何部分不被离喜之乐所遍满。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
第四禅

232. ‘‘Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

233. ‘‘Seyyathāpi , mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Vipassanāñāṇaṃ

234. ‘‘So [puna caparaṃ mahārāja bhikkhu so (ka.)] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti.

235. ‘‘Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā [pītakaṃ vā lohitakaṃ vā (ka.)] odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Idampi kho, mahārāja , sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Manomayiddhiñāṇaṃ

236. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

237. ‘‘Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya [pabbāheyya (syā. ka.)]. Tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti [pabbāḷhāti (syā. ka.)]. Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti [uddharito (syā. kaṃ.)]. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Iddhividhañāṇaṃ



"再者，大王，比丘舍乐、舍苦，先前的喜、忧已灭，不苦不乐，舍念清净，进入并安住于第四禅。他以清净、明亮的心遍满全身而坐，他的整个身体没有任何部分不被清净、明亮的心所遍满。
"大王，就像一个人全身包裹着白布而坐，他的整个身体没有任何部分不被白布所覆盖。同样地，大王，比丘以清净、明亮的心遍满全身而坐，他的整个身体没有任何部分不被清净、明亮的心所遍满。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
观智
"他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于智见。他如此了知：'这是我的身体，有色，由四大组成，父母所生，饭团所养，是无常、受摩擦、压迫、破坏、分散之法；而这是我的识，依止于此，缚着于此。'
"大王，就像有一颗美丽的毗琉璃宝石，八面体，精工雕琢，清澈、透明、无瑕，具足一切优良品质。其中穿有一条线，可能是蓝色、黄色、红色、白色或淡黄色。有眼力的人把它拿在手中观察：'这是一颗美丽的毗琉璃宝石，八面体，精工雕琢，清澈、透明、无瑕，具足一切优良品质；其中穿有一条线，是蓝色、黄色、红色、白色或淡黄色。'同样地，大王，比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于智见。他如此了知：'这是我的身体，有色，由四大组成，父母所生，饭团所养，是无常、受摩擦、压迫、破坏、分散之法；而这是我的识，依止于此，缚着于此。'大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
意生身智
"他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于创造意生身。他从这个身体中创造出另一个有色的意生身，具有一切肢体和器官，诸根完具。
"大王，就像一个人从芦苇中抽出苇芯。他会这样想：'这是芦苇，这是苇芯，芦苇是一回事，苇芯是另一回事，但苇芯是从芦苇中抽出来的。'或者，大王，就像一个人从剑鞘中抽出剑。他会这样想：'这是剑，这是剑鞘，剑是一回事，剑鞘是另一回事，但剑是从剑鞘中抽出来的。'或者，大王，就像一个人从蛇篓中取出蛇。他会这样想：'这是蛇，这是蛇篓，蛇是一回事，蛇篓是另一回事，但蛇是从蛇篓中取出来的。'同样地，大王，比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于创造意生身。他从这个身体中创造出另一个有色的意生身，具有一切肢体和器官，诸根完具。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
神变智

238. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti . So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati [abhijjamāno (sī. ka.)] seyyathāpi pathaviyā . Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.

239. ‘‘Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Dibbasotañāṇaṃ

240. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

241. ‘‘Seyyathāpi , mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi [mutiṅgasaddampi (sī. pī.)] saṅkhapaṇavadindimasaddampi [saṅkhapaṇavadeṇḍimasaddampi (sī. pī.), saṅkhasaddaṃpi paṇavasaddaṃpi dendimasaddaṃpi (syā. kaṃ.)]. Tassa evamassa – ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi [saṅkhasaddo itipi paṇavasaddo itipi dendimasaddo itipi (syā. kaṃ.)]. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Cetopariyañāṇaṃ



"他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于种种神变。他体验各种神变：一身变多身，多身合一身；显现、隐形；穿墙、穿壁、穿山而过，无阻无碍，如行空中；出没于地中，如在水中；行于水上不沉没，如履平地；结跏趺坐而飞行，如有翼之鸟；以手触摸抚摸日月这样有大神力、大威德的天体；乃至能以身自在行至梵天界。
"大王，就像熟练的陶工或陶工的学徒，用精制的黏土可以制作任何想要的器皿。或者，大王，就像熟练的象牙工匠或象牙工匠的学徒，用精制的象牙可以制作任何想要的象牙制品。或者，大王，就像熟练的金匠或金匠的学徒，用精炼的黄金可以制作任何想要的金饰。同样地，大王，比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于种种神变。他体验各种神变：一身变多身，多身合一身；显现、隐形；穿墙、穿壁、穿山而过，无阻无碍，如行空中；出没于地中，如在水中；行于水上不沉没，如履平地；结跏趺坐而飞行，如有翼之鸟；以手触摸抚摸日月这样有大神力、大威德的天体；乃至能以身自在行至梵天界。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
天耳智
"他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于天耳界。他以清净的天耳，超越人耳，听闻两种声音：天界的和人间的，无论远近。
"大王，就像一个人在旅途中，他能听到鼓声、小鼓声、螺贝声、铙钹声和大鼓声。他会想：'这是鼓声'，'这是小鼓声'，'这是螺贝声、铙钹声和大鼓声'。同样地，大王，比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于天耳界。他以清净的天耳，超越人耳，听闻两种声音：天界的和人间的，无论远近。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
他心智

242. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti , vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

243. ‘‘Seyyathāpi , mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya, akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’’nti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Pubbenivāsānussatiñāṇaṃ

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



"他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于他心智。他以心识遍知其他众生、其他个人的心：有贪的心知道是'有贪的心'，离贪的心知道是'离贪的心'，有嗔的心知道是'有嗔的心'，离嗔的心知道是'离嗔的心'，有痴的心知道是'有痴的心'，离痴的心知道是'离痴的心'，收缩的心知道是'收缩的心'，散乱的心知道是'散乱的心'，广大的心知道是'广大的心'，不广大的心知道是'不广大的心'，有上的心知道是'有上的心'，无上的心知道是'无上的心'，定的心知道是'定的心'，不定的心知道是'不定的心'，解脱的心知道是'解脱的心'，未解脱的心知道是'未解脱的心'。
"大王，就像一个年轻爱美的男子或女子，在清净明亮的镜子里或清澈的水盆中观看自己的面容，如果有斑点就知道'有斑点'，如果没有斑点就知道'没有斑点'。同样地，大王，比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于他心智。他以心识遍知其他众生、其他个人的心：有贪的心知道是'有贪的心'，离贪的心知道是'离贪的心'，有嗔的心知道是'有嗔的心'，离嗔的心知道是'离嗔的心'，有痴的心知道是'有痴的心'，离痴的心知道是'离痴的心'，收缩的心知道是'收缩的心'，散乱的心知道是'散乱的心'，广大的心知道是'广大的心'，不广大的心知道是'不广大的心'，有上的心知道是'有上的心'，无上的心知道是'无上的心'，定的心知道是'定的心'，不定的心知道是'不定的心'，解脱的心知道是'解脱的心'，未解脱的心知道是'未解脱的心'。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
宿命随念智
"他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于宿命随念智。他回忆起许多前世，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、百千生，许多成劫、许多坏劫、许多成坏劫：'在那里，我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在那里；在那里，我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在这里。'他如此回忆起许多前世的状况和细节。

245. ‘‘Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ [agañchiṃ (syā. kaṃ.)], tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Dibbacakkhuñāṇaṃ

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



"大王，就像一个人从自己的村子去另一个村子，然后从那个村子又去另一个村子。之后他从那个村子回到自己的村子。他会这样想：'我从自己的村子去了那个村子，在那里我这样站着，这样坐着，这样说话，这样保持沉默。然后我从那个村子又去了另一个村子，在那里我也这样站着，这样坐着，这样说话，这样保持沉默。现在我从那个村子回到了自己的村子。'同样地，大王，比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于宿命随念智。他回忆起许多前世，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、百千生，许多成劫、许多坏劫、许多成坏劫：'在那里，我有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在那里；在那里，我又有如是名、如是姓、如是容貌、如是食物、如是苦乐感受、如是寿命；从那里死后，我又生在这里。'他如此回忆起许多前世的状况和细节。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
天眼智
"他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于众生死生智。他以清净的天眼，超越人眼，看见众生死时、生时，看见低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而去：'这些众生具足身恶行、语恶行、意恶行，诽谤圣者，怀有邪见，受持邪见业。他们身坏命终后，生于恶趣、堕处、地狱。或者，这些众生具足身善行、语善行、意善行，不诽谤圣者，怀有正见，受持正见业。他们身坏命终后，生于善趣、天界。'他以清净的天眼，超越人眼，如此看见众生死时、生时，看见低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而去。

247. ‘‘Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante [rathiyāpī rathiṃ sañcarante (sī.), rathiyāya vithiṃ sañcarantepi (syā.)] majjhe siṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. ‘Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Āsavakkhayañāṇaṃ

248. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti , ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

249. ‘‘Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. ‘So idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti , ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavāti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī’’ti.

Ajātasattuupāsakattapaṭivedanā



"大王，就像在十字路口中央有一座高楼。有眼力的人站在那里，能看见人们进出房屋，在街道上行走，坐在十字路口中央。他会想：'这些人进入房屋，这些人走出房屋，这些人在街道上行走，这些人坐在十字路口中央。'同样地，大王，比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于众生死生智。他以清净的天眼，超越人眼，看见众生死时、生时，看见低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而去：'这些众生具足身恶行、语恶行、意恶行，诽谤圣者，怀有邪见，受持邪见业。他们身坏命终后，生于恶趣、堕处、地狱。或者，这些众生具足身善行、语善行、意善行，不诽谤圣者，怀有正见，受持正见业。他们身坏命终后，生于善趣、天界。'他以清净的天眼，超越人眼，如此看见众生死时、生时，看见低贱的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而去。大王，这也是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。
漏尽智
"他的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于漏尽智。他如实了知：'这是苦'，如实了知：'这是苦的生起'，如实了知：'这是苦的灭尽'，如实了知：'这是导向苦灭的道路'。他如实了知：'这些是漏'，如实了知：'这是漏的生起'，如实了知：'这是漏的灭尽'，如实了知：'这是导向漏灭的道路'。当他如此知、如此见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱时，有'已解脱'的智慧。他了知：'生已尽，梵行已立，所作已办，不受后有。'
"大王，就像在山间有一个清澈、明净、不浑浊的水池。有眼力的人站在岸边，能看见贝壳、沙石、鱼群游动或静止。他会想：'这个水池清澈、明净、不浑浊。这里有贝壳、沙石、鱼群在游动或静止。'同样地，大王，比丘的心如此入定，清净、明亮、无垢、离染、柔软、适业、稳固、不动摇，他引导、倾向心于漏尽智。他如实了知：'这是苦'，如实了知：'这是苦的生起'，如实了知：'这是苦的灭尽'，如实了知：'这是导向苦灭的道路'。他如实了知：'这些是漏'，如实了知：'这是漏的生起'，如实了知：'这是漏的灭尽'，如实了知：'这是导向漏灭的道路'。当他如此知、如此见时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱。在解脱时，有'已解脱'的智慧。他了知：'生已尽，梵行已立，所作已办，不受后有。'大王，这是现世可见的沙门果报，比之前的现世可见的沙门果报更殊胜、更微妙。大王，没有比这更殊胜、更微妙的现世可见的沙门果报了。"
阿阇世王表白为优婆塞

250. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito . Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.

251. ‘‘Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti.

252. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.



当这么说时，摩揭陀国王阿阇世·韦提希子对世尊如此说道："殊胜啊，世尊！殊胜啊，世尊！就像一个人扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，世尊以种种方便阐明了法。世尊，我今皈依世尊、法和比丘僧团。愿世尊接受我为优婆塞，从今日起终生皈依。世尊，我犯了过错，如愚人、如痴人、如不善者，我为了王权杀害了我的父亲，一位如法的法王。愿世尊接受我的忏悔，认识到这是过错，为了未来的约束。"
"确实如此，大王，你犯了过错，如愚人、如痴人、如不善者，你杀害了你的父亲，一位如法的法王。但是大王，既然你已经认识到这是过错，并如法地忏悔，我们接受你的忏悔。大王，在圣者的律中，这是一种进步，即认识到过错是过错，如法地忏悔，并在未来加以约束。"
当这么说时，摩揭陀国王阿阇世·韦提希子对世尊如此说道："好了，世尊，我们现在该走了，我们有许多事务，许多职责。""大王，你认为现在是时候就请便吧。"于是摩揭陀国王阿阇世·韦提希子欢喜赞叹世尊所说，从座位上起身，向世尊礼拜，右绕后离去。

253. Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi – ‘‘khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā’’ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ.

摩揭陀国王阿阇世·韦提希子离开不久，世尊对比丘们说道："比丘们，这个国王已经毁了自己。比丘们，这个国王已经伤害了自己。比丘们，如果这个国王没有杀害他的父亲，一位如法的法王，他就会在这个座位上生起远尘离垢的法眼。"世尊如此说。那些比丘们满意欢喜世尊所说。
沙门果经第二终。


