9. Poṭṭhapādasuttaṃ

Poṭṭhapādaparibbājakavatthu

406. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.

407. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.

408. Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

409. Addasā kho poṭṭhapādo paribbājako bhagavantaṃ dūratova āgacchantaṃ; disvāna sakaṃ parisaṃ saṇṭhapesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.

410. Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṃ āsanaṃ paññatta’’nti.

Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho poṭṭhapādaṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha [kāya nottha (syā. ka.)], poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti?

Abhisaññānirodhakathā



这是我听到的 - 有一次，世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂县)祇树给孤独园。那时，布塔帕达游行者与大约三百名游行者一起住在辩论堂的单堂椴树园中。
一天早晨，世尊穿好衣服,拿着钵和袈裟进入舍卫城乞食。世尊心想:"现在去舍卫城乞食还太早。不如我去辩论堂的单堂椴树园,拜访布塔帕达游行者。"于是世尊就朝辩论堂的单堂椴树园走去。
当时,布塔帕达游行者正与一大群游行者坐在一起,高声喧哗,大声谈论各种无益的话题。比如: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、杂谈、世界起源、海洋起源,以及有无等等。
布塔帕达游行者远远看见世尊走来,就对自己的随众说:"诸位请安静,不要出声。这位沙门乔达摩来了。这位尊者喜欢安静,赞美安静。也许他看到我们安静的集会,就会觉得值得走近。"听后,那些游行者都保持沉默。
世尊走到布塔帕达游行者那里。布塔帕达游行者对世尊说:"请进,尊者。欢迎,尊者。尊者很久没来这里了。请坐,尊者,这里有座位。"
世尊坐在准备好的座位上。布塔帕达游行者也拿了一个低矮的座位,坐在一旁。世尊对坐在一旁的布塔帕达游行者说:"布塔帕达,你们刚才聚在一起讨论什么?你们中断的是什么话题?"
关于灭想的讨论

411. Evaṃ vutte poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tiṭṭhatesā, bhante, kathā, yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kotūhalasālāya sannisinnānaṃ sannipatitānaṃ abhisaññānirodhe kathā udapādi – ‘kathaṃ nu kho, bho, abhisaññānirodho hotī’ti? Tatrekacce evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. Yasmiṃ samaye uppajjanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye nirujjhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.

‘‘Tamañño evamāha – ‘na kho pana metaṃ [na kho nāmetaṃ (sī. pī.)], bho, evaṃ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṃ samaye upeti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apeti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.

‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. Te imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.

‘‘Tamañño evamāha – ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, devatā mahiddhikā mahānubhāvā. Tā imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.

‘‘Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato, yo imesaṃ dhammānaṃ sukusalo’ti. Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. Kathaṃ nu kho, bhante, abhisaññānirodho hotī’’ti?

Sahetukasaññuppādanirodhakathā

412. ‘‘Tatra , poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṃsu – ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṃ aparaddhaṃ. Taṃ kissa hetu? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati’’.



听到这话,布塔帕达**者对世尊说:"尊者,请不要在意我们刚才讨论的话题。尊者以后随时都可以听到那个话题。尊者,前几天,各种外道沙门婆罗门聚集在辩论堂,谈论起灭想的问题:'诸位,灭想是如何发生的?'其中有些人这样说:'一个人的想没有因没有缘就会生起和消失。当想生起时,他就有想;当想消失时,他就无想。'这样一些人解释灭想。
"另一些人则说:'诸位,事情不是这样的。想是一个人的自我。它会来也会去。当它来时,他就有想;当它去时,他就无想。'这样一些人解释灭想。
"又有人说:'诸位,事情不是这样的。有些沙门婆罗门有大神通大威力。他们能拉近或推远这个人的想。当他们拉近时,他就有想;当他们推远时,他就无想。'这样一些人解释灭想。
"还有人说:'诸位,事情不是这样的。有些天神有大神通大威力。他们能拉近或推远这个人的想。当他们拉近时,他就有想;当他们推远时,他就无想。'这样一些人解释灭想。
"尊者,我想起了世尊,心里想:'啊,愿世尊在这里,愿善逝在这里,他善于解释这些法。'尊者,世尊精通这些,世尊深知灭想。尊者,灭想是如何发生的?"
有因有缘的想生起和灭尽的讨论
"在这里,布塔帕达,那些沙门婆罗门说'一个人的想没有因没有缘就会生起和消失',他们从一开始就错了。为什么呢?布塔帕达,一个人的想是有因有缘才生起和消失的。通过训练,一种想生起;通过训练,一种想消失。"

413. ‘‘Kā ca sikkhā’’ti? Bhagavā avoca – ‘‘idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti…pe… tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā, sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhuma-saccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayaṃ sikkhā’’ti bhagavā avoca.

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti , samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. Upekkhāsukhasukhumasaccasaññā tasmiṃ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasaccasaññā tasmiṃ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Tassa yā purimā rūpasaññā [purimasaññā (ka.)], sā nirujjhati. Ākāsānañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.

‘‘Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. Ākiñcaññāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā’’ti bhagavā avoca.



"什么是训练?"世尊说:"布塔帕达,如来出现于世,是阿罗汉,正等正觉...(应该像第190-212段那样详细解释)。这样,布塔帕达,比丘具足戒行...当他观察到自己已经断除了这五盖,喜悦就生起;有了喜悦,喜就生起;心有喜,身体就轻安;身体轻安就感受到乐;有乐,心就得定。他离开欲望,离开不善法,有寻有伺,由离生喜乐,进入初禅而住。他先前的欲想消失了。在那时,有由离生喜乐的微细真实想,在那时他只有由离生喜乐的微细真实想。这样,通过训练一种想生起,通过训练一种想消失。这就是训练。"世尊说。
"再者,布塔帕达,比丘平息了寻伺,内心宁静,心专一境性,无寻无伺,定生喜乐,进入第二禅而住。他先前的由离生喜乐的微细真实想消失了。在那时,有由定生喜乐的微细真实想,在那时他只有由定生喜乐的微细真实想。这样,通过训练一种想生起,通过训练一种想消失。这也是训练。"世尊说。
"再者,布塔帕达,比丘离喜而住,保持平等心,具念正知,以身感受乐,正如圣者们所说的'平等心、具念、住于乐',进入第三禅而住。他先前的由定生喜乐的微细真实想消失了。在那时,有舍乐的微细真实想,在那时他只有舍乐的微细真实想。这样,通过训练一种想生起,通过训练一种想消失。这也是训练。"世尊说。
"再者,布塔帕达,比丘舍乐断苦,先前的喜忧已灭,不苦不乐,舍念清净,进入第四禅而住。他先前的舍乐的微细真实想消失了。在那时,有不苦不乐的微细真实想,在那时他只有不苦不乐的微细真实想。这样,通过训练一种想生起,通过训练一种想消失。这也是训练。"世尊说。
"再者,布塔帕达,比丘完全超越色想,灭有对想,不作意种种想,认为'空间无边',进入空无边处而住。他先前的色想消失了。在那时,有空无边处的微细真实想,在那时他只有空无边处的微细真实想。这样,通过训练一种想生起,通过训练一种想消失。这也是训练。"世尊说。
"再者,布塔帕达,比丘完全超越空无边处,认为'识无边',进入识无边处而住。他先前的空无边处的微细真实想消失了。在那时,有识无边处的微细真实想,在那时他只有识无边处的微细真实想。这样,通过训练一种想生起,通过训练一种想消失。这也是训练。"世尊说。
"再者,布塔帕达,比丘完全超越识无边处,认为'无所有',进入无所有处而住。他先前的识无边处的微细真实想消失了。在那时,有无所有处的微细真实想,在那时他只有无所有处的微细真实想。这样,通过训练一种想生起,通过训练一种想消失。这也是训练。"世尊说。

414. ‘‘Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati. Tassa saññagge ṭhitassa evaṃ hoti – ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyya’nti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hoti.

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodha-sampajāna-samāpatti sutapubbā’’ti? ‘‘No hetaṃ, bhante. Evaṃ kho ahaṃ , bhante, bhagavato bhāsitaṃ ājānāmi – ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati, tassa saññagge ṭhitassa evaṃ hoti – ‘‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyya’’nti. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti . So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hotī’’’ti. ‘‘Evaṃ, poṭṭhapādā’’ti.

415. ‘‘Ekaññeva nu kho, bhante, bhagavā saññaggaṃ paññapeti, udāhu puthūpi saññagge paññapetī’’ti? ‘‘Ekampi kho ahaṃ, poṭṭhapāda, saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti. ‘‘Yathā kathaṃ pana, bhante, bhagavā ekampi saññaggaṃ paññapeti, puthūpi saññagge paññapetī’’ti? ‘‘Yathā yathā kho, poṭṭhapāda, nirodhaṃ phusati, tathā tathāhaṃ saññaggaṃ paññapemi. Evaṃ kho ahaṃ, poṭṭhapāda, ekampi saññaggaṃ paññapemi, puthūpi saññagge paññapemī’’ti.

416. ‘‘Saññā nu kho, bhante, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, udāhu ñāṇaṃ paṭhamaṃ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṃ acarimaṃ uppajjantī’’ti? ‘‘Saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hoti. So evaṃ pajānāti – ‘idappaccayā kira me ñāṇaṃ udapādī’ti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ – yathā saññā paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hotī’’ti.

Saññāattakathā

417. ‘‘Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā’’ti? ‘‘Kaṃ pana tvaṃ, poṭṭhapāda, attānaṃ paccesī’’ti ? ‘‘Oḷārikaṃ kho ahaṃ, bhante, attānaṃ paccemi rūpiṃ cātumahābhūtikaṃ kabaḷīkārāhārabhakkha’’nti [kabaḷīkārabhakkhanti (syā. ka.)]. ‘‘Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṃ santaṃ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda , pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ [tiṭṭhatevāyaṃ (sī. pī.)], poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.

418. ‘‘Manomayaṃ kho ahaṃ, bhante, attānaṃ paccemi sabbaṅgapaccaṅgiṃ ahīnindriya’’nti. ‘‘Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.



"布塔帕达,当比丘在这里有自己的想时,他从这里到那里,逐渐达到想的顶点。当他住于想的顶点时,他这样想:'我思考反而不好,不思考对我更好。如果我思考、造作,这些想就会消失,其他粗糙的想就会生起。我还是不思考、不造作吧。'于是他不思考,不造作。由于不思考、不造作,那些想就消失了,其他粗糙的想也不生起。他达到灭尽。布塔帕达,这就是逐步达到有意识的想灭尽定。
"你怎么认为,布塔帕达,你以前听说过这种逐步达到有意识的想灭尽定吗?""没有,尊者。我是这样理解世尊所说的:'布塔帕达,当比丘在这里有自己的想时,他从这里到那里,逐渐达到想的顶点。当他住于想的顶点时,他这样想:"我思考反而不好,不思考对我更好。如果我思考、造作,这些想就会消失,其他粗糙的想就会生起。我还是不思考、不造作吧。"于是他不思考,不造作。由于不思考、不造作,那些想就消失了,其他粗糙的想也不生起。他达到灭尽。布塔帕达,这就是逐步达到有意识的想灭尽定。'""是的,布塔帕达。"
"尊者,世尊说的是一个想顶点,还是多个想顶点?""布塔帕达,我说一个想顶点,也说多个想顶点。""尊者,世尊怎么既说一个想顶点,又说多个想顶点呢?""布塔帕达,根据他达到灭尽的方式,我就说那样的想顶点。这样,布塔帕达,我既说一个想顶点,也说多个想顶点。"
"尊者,是先生起想,后生起知,还是先生起知,后生起想,还是想和知同时生起?""布塔帕达,先生起想,后生起知,想的生起导致知的生起。他这样了知:'由于这个缘故,我的知生起了。'布塔帕达,通过这个方法可以知道:先生起想,后生起知,想的生起导致知的生起。"
关于想是自我的讨论
"尊者,想是一个人的自我,还是想是一回事,自我是另一回事?""布塔帕达,你认为什么是自我?""尊者,我认为粗糙的、有形的、由四大组成的、以段食为食的是自我。""布塔帕达,如果你的自我是粗糙的、有形的、由四大组成的、以段食为食的,那么想就是一回事,自我就是另一回事。布塔帕达,通过这个方法也可以知道:想是一回事,自我是另一回事。布塔帕达,即使这个粗糙的、有形的、由四大组成的、以段食为食的自我存在,这个人还是会有不同的想生起和消失。布塔帕达,通过这个方法可以知道:想是一回事,自我是另一回事。"
"尊者,我认为意生的、具有一切大小肢节、诸根完具的是自我。""布塔帕达,如果你的自我是意生的、具有一切大小肢节、诸根完具的,那么想还是一回事,自我还是另一回事。布塔帕达,通过这个方法也可以知道:想是一回事,自我是另一回事。布塔帕达,即使这个意生的、具有一切大小肢节、诸根完具的自我存在,这个人还是会有不同的想生起和消失。布塔帕达,通过这个方法也可以知道:想是一回事,自我是另一回事。"

419. ‘‘Arūpiṃ kho ahaṃ, bhante, attānaṃ paccemi saññāmaya’’nti. ‘‘Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā’’ti.

420. ‘‘Sakkā panetaṃ, bhante, mayā ñātuṃ – ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attāti vā’ti? ‘‘Dujjānaṃ kho etaṃ [evaṃ (ka.)], poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti vā’’’ti.

‘‘Sace taṃ, bhante, mayā dujjānaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena – ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; ‘kiṃ pana, bhante, sassato loko, idameva saccaṃ moghamañña’nti? Abyākataṃ kho etaṃ, poṭṭhapāda, mayā – ‘sassato loko, idameva saccaṃ moghamañña’nti.

‘‘Kiṃ pana, bhante, ‘asassato loko, idameva saccaṃ moghamañña’’’nti ? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

‘‘Kiṃ pana, bhante, ‘antavā loko…pe… ‘anantavā loko … ‘taṃ jīvaṃ taṃ sarīraṃ… ‘aññaṃ jīvaṃ aññaṃ sarīraṃ… ‘hoti tathāgato paraṃ maraṇā… ‘na hoti tathāgato paraṃ maraṇā… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti? ‘‘Etampi kho, poṭṭhapāda, mayā abyākataṃ – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Kasmā panetaṃ, bhante, bhagavatā abyākata’’nti? ‘‘Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā etaṃ mayā abyākata’’nti.

‘‘Kiṃ pana, bhante, bhagavatā byākata’’nti? ‘‘Idaṃ dukkhanti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākata’’nti.

‘‘Kasmā panetaṃ, bhante, bhagavatā byākata’’nti? ‘‘Etañhi, poṭṭhapāda, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ, etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati; tasmā etaṃ mayā byākata’’nti. ‘‘Evametaṃ, bhagavā, evametaṃ, sugata . Yassadāni, bhante, bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi.



"尊者,我认为无色的、由想组成的是自我。""布塔帕达,如果你的自我是无色的、由想组成的,那么想还是一回事,自我还是另一回事。布塔帕达,通过这个方法也可以知道:想是一回事,自我是另一回事。布塔帕达,即使这个无色的、由想组成的自我存在,这个人还是会有不同的想生起和消失。布塔帕达,通过这个方法也可以知道:想是一回事,自我是另一回事。"
"尊者,我能否知道'想是一个人的自我'或'想是一回事,自我是另一回事'?""布塔帕达,对于你这样一个有不同见解、不同倾向、不同爱好、不同修行、不同老师的人来说,要知道'想是一个人的自我'或'想是一回事,自我是另一回事'是很困难的。"
"尊者,如果对于我这样一个有不同见解、不同倾向、不同爱好、不同修行、不同老师的人来说,要知道'想是一个人的自我'或'想是一回事,自我是另一回事'是很困难的;那么,尊者,'世界是常恒的,只有这是真实的,其他都是虚妄的'吗?"布塔帕达,我没有解答'世界是常恒的,只有这是真实的,其他都是虚妄的'。"
"那么,尊者,'世界是非常恒的,只有这是真实的,其他都是虚妄的'吗?""布塔帕达,我也没有解答'世界是非常恒的,只有这是真实的,其他都是虚妄的'。"
"那么,尊者,'世界是有边际的...世界是无边际的...命即是身...命与身是不同的...如来死后存在...如来死后不存在...如来死后既存在又不存在...如来死后既非存在又非不存在,只有这是真实的,其他都是虚妄的'吗?""布塔帕达,我也没有解答'如来死后既非存在又非不存在,只有这是真实的,其他都是虚妄的'。"
"尊者,为什么世尊没有解答这些问题?""布塔帕达,因为这些问题不与利益相关,不与法相关,不是梵行的基础,不导向厌离、离欲、灭尽、寂静、神通、正觉、涅槃。所以我没有解答这些问题。"
"那么,尊者,世尊解答了什么?""布塔帕达,我解答了'这是苦'。我解答了'这是苦的生起'。我解答了'这是苦的灭尽'。我解答了'这是导向苦灭尽的道路'。"
"尊者,为什么世尊解答了这些问题?""布塔帕达,因为这些问题与利益相关,与法相关,是梵行的基础,导向厌离、离欲、灭尽、寂静、神通、正觉、涅槃。所以我解答了这些问题。""确实如此,世尊,确实如此,善逝。尊者,现在请世尊自行决定时间。"于是世尊起座离去。

421. Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṃ paribbājakaṃ samantato vācā [vācāya (syā. ka.)] sannitodakena sañjhabbharimakaṃsu – ‘‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ, sugatā’ti. Na kho pana mayaṃ kiñci [kañci (pī.)] samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā , ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti.

Evaṃ vutte poṭṭhapādo paribbājako te paribbājake etadavoca – ‘‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti?

Cittahatthisāriputtapoṭṭhapādavatthu

422. Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – ‘‘tadā maṃ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṃsu – ‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati – ‘evametaṃ bhagavā evametaṃ sugatā’’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā’ti. Evaṃ vuttāhaṃ, bhante, te paribbājake etadavocaṃ – ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’’ti?



世尊刚离开不久,那些游行者就从四面八方用言语刺激布塔帕达游行者说:"这位布塔帕达先生,无论沙门乔达摩说什么,他都赞同:'确实如此,世尊,确实如此,善逝。'但是我们不知道沙门乔达摩曾经明确地教导过什么法,'世界是常恒的'或'世界是非常恒的','世界是有边际的'或'世界是无边际的','命即是身'或'命与身是不同的','如来死后存在'或'如来死后不存在'或'如来死后既存在又不存在'或'如来死后既非存在又非不存在'。"
听到这话,布塔帕达游行者对那些游行者说:"诸位,我也不知道沙门乔达摩曾经明确地教导过什么法,'世界是常恒的'或'世界是非常恒的'...或'如来死后既非存在又非不存在'。但是,沙门乔达摩确实教导了真实、正确、如实的修行方法,教导了法的安住性和必然性。当他教导真实、正确、如实的修行方法,教导法的安住性和必然性时,像我这样有智慧的人怎么能不赞同沙门乔达摩所说的好话呢?"
关于车匠之子萨利普陀和布塔帕达的故事
两三天后,车匠之子萨利普陀和布塔帕达游行者来到世尊那里。车匠之子萨利普陀向世尊礼拜后坐在一旁。布塔帕达游行者则与世尊互相问候。寒暄完毕后,他也坐在一旁。坐下后,布塔帕达游行者对世尊说:"尊者,您离开后不久,那些游行者就从四面八方用言语刺激我说:'这位布塔帕达先生,无论沙门乔达摩说什么,他都赞同:"确实如此,世尊,确实如此,善逝。"但是我们不知道沙门乔达摩曾经明确地教导过什么法,"世界是常恒的"或"世界是非常恒的","世界是有边际的"或"世界是无边际的","命即是身"或"命与身是不同的","如来死后存在"或"如来死后不存在"或"如来死后既存在又不存在"或"如来死后既非存在又非不存在"。'尊者,听到这话,我对那些游行者说:'诸位,我也不知道沙门乔达摩曾经明确地教导过什么法,"世界是常恒的"或"世界是非常恒的"...或"如来死后既非存在又非不存在"。但是,沙门乔达摩确实教导了真实、正确、如实的修行方法,教导了法的安住性和必然性。当他教导真实、正确、如实的修行方法,教导法的安住性和必然性时,像我这样有智慧的人怎么能不赞同沙门乔达摩所说的好话呢?'"

423. ‘‘Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṃyeva nesaṃ eko cakkhumā. Ekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; anekaṃsikāpi hi kho , poṭṭhapāda, mayā dhammā desitā paññattā.

‘‘Katame ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? ‘Sassato loko’ti [lokoti vā (sī. ka.)] kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘asassato loko’ti [lokoti vā (sī. ka.)] kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘antavā loko’ti [lokoti vā (sī. ka.)] kho poṭṭhapāda…pe… ‘anantavā loko’ti [lokoti vā (sī. ka.)] kho poṭṭhapāda… ‘taṃ jīvaṃ taṃ sarīra’nti kho poṭṭhapāda… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho poṭṭhapāda… ‘hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… na hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto.

‘‘Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Tasmā te mayā anekaṃsikā dhammā desitā paññattā’’.

Ekaṃsikadhammo

424. ‘‘Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā ? Idaṃ dukkhanti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.

‘‘Kasmā ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā? Ete, poṭṭhapāda, atthasaṃhitā , ete dhammasaṃhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Tasmā te mayā ekaṃsikā dhammā desitā paññattā.

425. ‘‘Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti [sampajānāthāti (sī. syā. ka.)]? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti? Iti puṭṭhā ‘no’ti vadanti.

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’ti ? Iti puṭṭhā ‘no’ti vadanti.

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.



"布塔帕达,这些**者全都是盲人,没有眼睛;只有你在他们中间是有眼睛的。布塔帕达,我确实教导并解释了一些明确的法,也教导并解释了一些不明确的法。
"布塔帕达,哪些是我教导并解释的不明确的法?'世界是常恒的'是我教导并解释的不明确的法;'世界是非常恒的'是我教导并解释的不明确的法;'世界是有边际的'是我教导并解释的不明确的法;'世界是无边际的'是我教导并解释的不明确的法;'命即是身'是我教导并解释的不明确的法;'命与身是不同的'是我教导并解释的不明确的法;'如来死后存在'是我教导并解释的不明确的法;'如来死后不存在'是我教导并解释的不明确的法;'如来死后既存在又不存在'是我教导并解释的不明确的法;'如来死后既非存在又非不存在'是我教导并解释的不明确的法。
"布塔帕达,为什么我教导并解释这些不明确的法?因为这些法不与利益相关,不与法相关,不是梵行的基础,不导向厌离、离欲、灭尽、寂静、神通、正觉、涅槃。所以我教导并解释这些不明确的法。"
明确的法
"布塔帕达,哪些是我教导并解释的明确的法?'这是苦'是我教导并解释的明确的法。'这是苦的生起'是我教导并解释的明确的法。'这是苦的灭尽'是我教导并解释的明确的法。'这是导向苦灭尽的道路'是我教导并解释的明确的法。
"布塔帕达,为什么我教导并解释这些明确的法?因为这些法与利益相关,与法相关,是梵行的基础,导向厌离、离欲、灭尽、寂静、神通、正觉、涅槃。所以我教导并解释这些明确的法。
"布塔帕达,有些沙门婆罗门持这样的观点,有这样的见解:'自我死后是完全快乐的,没有疾病。'我去见他们,这样问他们:'听说你们持这样的观点,有这样的见解:"自我死后是完全快乐的,没有疾病。"这是真的吗?'如果他们回答'是的',我就这样问他们:'那么,你们知道并看到一个完全快乐的世界吗?'他们回答'不'。
"我又这样问他们:'那么,你们是否曾经有一夜或一天或半夜或半天感受到完全快乐的自我?'他们回答'不'。我又这样问他们:'那么,你们知道通往实现完全快乐世界的道路和方法吗?'他们回答'不'。
"我又这样问他们:'那么,你们是否听到那些已经投生到完全快乐世界的天神们说:"你们修行得好,朋友们,你们修行得正直,朋友们,为了实现完全快乐的世界;我们也是这样修行,才投生到完全快乐的世界"?'他们回答'不'。
"布塔帕达,你怎么看?在这种情况下,这些沙门婆罗门的话不是变得毫无说服力吗?""确实如此,尊者,在这种情况下,这些沙门婆罗门的话变得毫无说服力。"

426. ‘‘Seyyathāpi, poṭṭhapāda, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa , yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya.

‘‘Taṃ kiṃ maññasi , poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

‘‘Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha – ‘‘ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’’’ti? Iti puṭṭhā ‘no’ti vadanti.

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.



"布塔帕达,就像一个人说:'我爱慕这个国家里最美丽的女人,我渴望她。'人们会问他:'喂,朋友,你爱慕渴望的那个国中美女,你知道她是刹帝利种姓、婆罗门种姓、吠舍种姓还是首陀罗种姓吗?'他回答说:'不知道。'人们又问他:'喂,朋友,你爱慕渴望的那个国中美女,你知道她叫什么名字,属于哪个家族吗?她是高个子、矮个子还是中等身材?她是黑皮肤、褐色皮肤还是金黄色皮肤?她住在哪个村庄、市镇或城市?'他回答说:'不知道。'人们又问他:'喂,朋友,你爱慕渴望的是你不知道也没见过的人吗?'他回答说:'是的。'
"布塔帕达,你怎么看?在这种情况下,这个人的话不是变得毫无说服力吗?""确实如此,尊者,在这种情况下,这个人的话变得毫无说服力。"
"同样地,布塔帕达,那些持这样观点、有这样见解的沙门婆罗门说:'自我死后是完全快乐的,没有疾病。'我去见他们,这样问他们:'听说你们持这样的观点,有这样的见解:"自我死后是完全快乐的,没有疾病。"这是真的吗?'如果他们回答'是的',我就这样问他们:'那么,你们知道并看到一个完全快乐的世界吗?'他们回答'不'。
"我又这样问他们:'那么,你们是否曾经有一夜或一天或半夜或半天感受到完全快乐的自我?'他们回答'不'。我又这样问他们:'那么,你们知道通往实现完全快乐世界的道路和方法吗?'他们回答'不'。
"我又这样问他们:'那么,你们是否听到那些已经投生到完全快乐世界的天神们说:"你们修行得好,朋友们,你们修行得正直,朋友们,为了实现完全快乐的世界;我们也是这样修行,才投生到完全快乐的世界"?'他们回答'不'。
"布塔帕达,你怎么看?在这种情况下,这些沙门婆罗门的话不是变得毫无说服力吗?""确实如此,尊者,在这种情况下,这些沙门婆罗门的话变得毫无说服力。"

427. ‘‘Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ [yaṃ tvaṃ (sī. ka.)] pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti? Iti puṭṭho ‘āmā’ti vadeyya.

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

‘‘Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti ? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto jānātha ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.

‘‘Tyāhaṃ evaṃ vadāmi – ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā’ tāsaṃ devatānaṃ bhāsamānānaṃ saddaṃ suṇātha- ‘‘suppaṭipannāttha, mārisā, ujuppaṭipannāttha , mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā’ti? Iti puṭṭhā ‘‘no’’ti vadanti.

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

Tayo attapaṭilābhā

428. ‘‘Tayo kho me, poṭṭhapāda, attapaṭilābhā – oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho [kabaḷīkārabhakkho (syā. ka.)], ayaṃ oḷāriko attapaṭilābho. Katamo manomayo attapaṭilābho? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṃ arūpo attapaṭilābho.

429. ‘‘Oḷārikassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi – yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāroti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.



"布塔帕达,就像一个人在十字路口搭梯子想要爬上一座高楼。人们会问他:'喂,朋友,你想爬的那座高楼,你知道它在东方、南方、西方还是北方吗?它是高的、矮的还是中等高度的?'他回答说:'不知道。'人们又问他:'喂,朋友,你是在为一座你不知道也没见过的高楼搭梯子吗?'他回答说:'是的。'
"布塔帕达,你怎么看?在这种情况下,这个人的话不是变得毫无说服力吗?""确实如此,尊者,在这种情况下,这个人的话变得毫无说服力。"
"同样地,布塔帕达,那些持这样观点、有这样见解的沙门婆罗门说:'自我死后是完全快乐的,没有疾病。'我去见他们,这样问他们:'听说你们持这样的观点,有这样的见解:"自我死后是完全快乐的,没有疾病。"这是真的吗?'如果他们回答'是的',我就这样问他们:'那么,你们知道并看到一个完全快乐的世界吗?'他们回答'不'。
"我又这样问他们:'那么,你们是否曾经有一夜或一天或半夜或半天感受到完全快乐的自我?'他们回答'不'。我又这样问他们:'那么,你们知道通往实现完全快乐世界的道路和方法吗?'他们回答'不'。
"我又这样问他们:'那么,你们是否听到那些已经投生到完全快乐世界的天神们说:"你们修行得好,朋友们,你们修行得正直,朋友们,为了实现完全快乐的世界;我们也是这样修行,才投生到完全快乐的世界"?'他们回答'不'。
"布塔帕达,你怎么看?在这种情况下,这些沙门婆罗门的话不是变得毫无说服力吗?""确实如此,尊者,在这种情况下,这些沙门婆罗门的话变得毫无说服力。"
三种获得自我
"布塔帕达,我说有三种获得自我:粗糙的获得自我、意生的获得自我和无色的获得自我。布塔帕达,什么是粗糙的获得自我?有色的、由四大组成的、以段食为食的,这是粗糙的获得自我。什么是意生的获得自我?有色的、意生的、具有一切大小肢节、诸根完具的,这是意生的获得自我。什么是无色的获得自我?无色的、由想组成的,这是无色的获得自我。
"布塔帕达,我教导断除粗糙的获得自我的法,如果你们按照这个方法修行,污染的法会被断除,清净的法会增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中。布塔帕达,你可能会这样想:'污染的法会被断除,清净的法会增长,我们将在现世中以自己的智慧证得圆满广大的智慧并安住其中,但这样的生活是痛苦的。'布塔帕达,不应该这样看。污染的法会被断除,清净的法会增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中,会有喜悦、欢喜、轻安、正念、正知和快乐的生活。

430. ‘‘Manomayassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti . Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

431. ‘‘Arūpassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa – ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ , poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

432. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso , oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

433. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti , paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

434. ‘‘Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha , yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.



"布塔帕达,我也教导断除意生的获得自我的法,如果你们按照这个方法修行,污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中。布塔帕达,你可能会这样想:'污染的法被断除,清净的法增长,我们将在现世中以自己的智慧证得圆满广大的智慧并安住其中,但这样的生活是痛苦的。'布塔帕达,不应该这样看。污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中,会有喜悦、欢喜、轻安、正念、正知和快乐的生活。
"布塔帕达,我也教导断除无色的获得自我的法,如果你们按照这个方法修行,污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中。布塔帕达,你可能会这样想:'污染的法被断除,清净的法增长,我们将在现世中以自己的智慧证得圆满广大的智慧并安住其中,但这样的生活是痛苦的。'布塔帕达,不应该这样看。污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中,会有喜悦、欢喜、轻安、正念、正知和快乐的生活。
"布塔帕达,如果别人这样问我们:'朋友们,你们教导断除哪种粗糙的获得自我的法,如果按照这个方法修行,污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中?'我们会这样回答他们:'朋友们,就是这种粗糙的获得自我,我们教导断除它的法,如果你们按照这个方法修行,污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中。'
"布塔帕达,如果别人这样问我们:'朋友们,你们教导断除哪种意生的获得自我的法,如果按照这个方法修行,污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中?'我们会这样回答他们:'朋友们,就是这种意生的获得自我,我们教导断除它的法,如果你们按照这个方法修行,污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中。'
"布塔帕达,如果别人这样问我们:'朋友们,你们教导断除哪种无色的获得自我的法,如果按照这个方法修行,污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中?'我们会这样回答他们:'朋友们,就是这种无色的获得自我,我们教导断除它的法,如果你们按照这个方法修行,污染的法被断除,清净的法增长,你们将在现世中以自己的智慧证得圆满广大的智慧并安住其中。'
"布塔帕达,你怎么看?在这种情况下,这些话不是变得有说服力吗?""确实如此,尊者,在这种情况下,这些话变得有说服力。"

435. ‘‘Seyyathāpi, poṭṭhapāda, puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? So evaṃ vadeyya – ‘ayaṃ vā so, āvuso, pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi, tasseva pāsādassa heṭṭhā’ti.

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

436. ‘‘Evameva kho, poṭṭhapāda, pare ce amhe evaṃ puccheyyuṃ – ‘katamo pana so, āvuso, oḷāriko attapaṭilābho…pe… katamo pana so, āvuso, manomayo attapaṭilābho…pe… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma – ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

‘‘Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

437. Evaṃ vutte citto hatthisāriputto bhagavantaṃ etadavoca – ‘‘yasmiṃ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṃ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; manomayo vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṃ samaye sacco hotī’’ti.

‘‘Yasmiṃ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati ; oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati; manomayo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.




"波吒婆陀啊,就像一个人为了登上宫殿而在宫殿下面造一座梯子。有人会这样对他说:'喂,朋友,你为了登上宫殿而造这座梯子,你知道那座宫殿是在东方、南方、西方还是北方吗?是高的、低的还是中等的呢?'他会这样回答:'朋友们,这就是我为了登上而造梯子的那座宫殿,就在这梯子下面。'
波吒婆陀啊,你怎么看?在这种情况下,那个人的话不是变得有道理了吗?" "尊者,确实如此,在这种情况下,那个人的话变得有道理了。"
"同样地,波吒婆陀啊,如果别人这样问我们:'朋友,什么是粗大的自我获得...什么是意所成的自我获得...什么是无色的自我获得,为了断除它你们宣说法,依此而行的人们将断除污染法,增长清净法,在现法中以自己的智慧证得并安住于智慧的圆满与广大?'我们被这样问到时会这样回答:'朋友,这就是无色的自我获得,为了断除它我们宣说法,依此而行的人们将断除污染法,增长清净法,在现法中以自己的智慧证得并安住于智慧的圆满与广大。'
波吒婆陀啊,你怎么看?在这种情况下,这话不是变得有道理了吗?" "尊者,确实如此,在这种情况下,这话变得有道理了。"
当这样说时,象御者之子质多对世尊说:"尊者,当粗大的自我获得存在时,意所成的自我获得和无色的自我获得就是虚假的;在那时只有粗大的自我获得是真实的。尊者,当意所成的自我获得存在时,粗大的自我获得和无色的自我获得就是虚假的;在那时只有意所成的自我获得是真实的。尊者,当无色的自我获得存在时,粗大的自我获得和意所成的自我获得就是虚假的;在那时只有无色的自我获得是真实的。"
"质多啊,当粗大的自我获得存在时,它既不被称为意所成的自我获得,也不被称为无色的自我获得;在那时它只被称为粗大的自我获得。质多啊,当意所成的自我获得存在时,它既不被称为粗大的自我获得,也不被称为无色的自我获得;在那时它只被称为意所成的自我获得。质多啊,当无色的自我获得存在时,它既不被称为粗大的自我获得,也不被称为意所成的自我获得;在那时它只被称为无色的自我获得。"

438. ‘‘Sace taṃ, citta, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti, evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti?

‘‘Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ na ahosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ; bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi; atthāhaṃ etarahi, nāhaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti.

‘‘Sace pana taṃ, citta, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova [sveva (sī. pī.), soyeva (syā.)] te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? Yo [yo vā (pī.)] te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? Yo [yo vā (pī.)] te etarahi paccuppanno attapaṭilābho, sova [so ca (ka.)] te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī’’ti?

‘‘Sace pana maṃ, bhante, evaṃ puccheyyuṃ – ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyya’’nti.

439. ‘‘Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati. Oḷāriko attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati.

440. ‘‘Seyyathāpi, citta, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati, na sappimaṇḍoti saṅkhaṃ gacchati; khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ samaye dadhi hoti…pe… navanītaṃ hoti… sappi hoti… sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati, na dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati; sappimaṇḍo tveva tasmiṃ samaye saṅkhaṃ gacchati. Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti…pe… yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Imā kho citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo , yāhi tathāgato voharati aparāmasa’’nti.



"质多啊,如果有人这样问你:'你在过去存在过,不是不存在;你将在未来存在,不是不存在;你现在存在,不是不存在'。质多啊,如果这样问你,你会怎么回答?"
"尊者,如果有人这样问我:'你在过去存在过,不是不存在;你将在未来存在,不是不存在;你现在存在,不是不存在'。尊者,我会这样回答:'我在过去存在过,不是不存在;我将在未来存在,不是不存在;我现在存在,不是不存在'。尊者,我会这样回答。"
"质多啊,如果有人这样问你:'你过去的自我获得,只有那个是真实的,未来的是虚假的,现在的是虚假的吗?你未来的自我获得,只有那个是真实的,过去的是虚假的,现在的是虚假的吗?你现在的自我获得,只有那个是真实的,过去的是虚假的,未来的是虚假的吗?'质多啊,如果这样问你,你会怎么回答?"
"尊者,如果有人这样问我:'你过去的自我获得,只有那个是真实的,未来的是虚假的,现在的是虚假的吗?你未来的自我获得,只有那个是真实的,过去的是虚假的,现在的是虚假的吗?你现在的自我获得,只有那个是真实的,过去的是虚假的,未来的是虚假的吗?'尊者,我会这样回答:'我过去的自我获得,在那时只有那个是真实的,未来的是虚假的,现在的是虚假的。我未来的自我获得,在那时只有那个是真实的,过去的是虚假的,现在的是虚假的。我现在的自我获得,只有那个是真实的,过去的是虚假的,未来的是虚假的。'尊者,我会这样回答。"
"质多啊,同样地,当粗大的自我获得存在时,它既不被称为意所成的自我获得,也不被称为无色的自我获得;在那时它只被称为粗大的自我获得。质多啊,当意所成的自我获得存在时...质多啊,当无色的自我获得存在时,它既不被称为粗大的自我获得,也不被称为意所成的自我获得;在那时它只被称为无色的自我获得。
"质多啊,就像从牛得到牛奶,从牛奶得到酸奶,从酸奶得到生酥,从生酥得到熟酥,从熟酥得到醍醐。当它是牛奶时,它既不被称为酸奶,也不被称为生酥,也不被称为熟酥,也不被称为醍醐;在那时它只被称为牛奶。当它是酸奶时...当它是生酥时...当它是熟酥时...当它是醍醐时,它既不被称为牛奶,也不被称为酸奶,也不被称为生酥,也不被称为熟酥;在那时它只被称为醍醐。同样地,质多啊,当粗大的自我获得存在时...质多啊,当意所成的自我获得存在时...质多啊,当无色的自我获得存在时,它既不被称为粗大的自我获得,也不被称为意所成的自我获得;在那时它只被称为无色的自我获得。质多啊,这些是世间的共同用语、世间的表达方式、世间的说法、世间的概念,如来使用这些而不执着。"

441. Evaṃ vutte, poṭṭhapādo paribbājako 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 bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Cittahatthisāriputtaupasampadā

442. Citto pana hatthisāriputto 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 bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.



说完这些话后,游行者波吒婆陀对世尊说:"太妙了,尊者!太妙了,尊者!就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见色法。同样地,世尊以种种方法阐明了法。尊者,我皈依世尊、法和比丘僧团。愿世尊接受我为优婆塞,从今天起终生皈依。"
象御者之子质多出家
而象御者之子质多对世尊说:"太妙了,尊者!太妙了,尊者!就像有人扶起倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人得见色法。同样地,世尊以种种方法阐明了法。尊者,我皈依世尊、法和比丘僧团。尊者,愿我能在世尊座下出家,能够受具足戒。"

443. Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā citto hatthisāriputto arahataṃ ahosīti.

Poṭṭhapādasuttaṃ niṭṭhitaṃ navamaṃ.

象御者之子质多获得了在世尊座下出家的机会,获得了具足戒。受具足戒不久,尊者象御者之子质多独处、远离、不放逸、热忱、专注地生活,不久就 - 为了这个目的,善男子正确地从在家生活出家到无家生活 - 在现法中以自己的智慧证得、实现并安住于无上的梵行的终极目标。他了知:"生已尽,梵行已立,所作已办,不受后有。"尊者象御者之子质多成为阿罗汉之一。
波吒婆陀经第九完。


