6. Pāsādikasuttaṃ

164. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde.

Nigaṇṭhanāṭaputtakālaṅkiriyā

Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī. pī.)] pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Vadhoyeva kho [vadhoyeveko (ka.)] maññe nigaṇṭhesu nāṭaputtiyesu vattati [anuvattati (syā. ka.)]. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā , tepi [te tesu (ka.)] nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā [nibbindarūpā (ka.)] virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

165. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho [vassaṃvuttho (sī. syā. pī.)] yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’’ti.

Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – ‘‘atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā’’ti [āroceyyāmāti (syā.)]. ‘‘Evaṃ, bhante’’ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā…pe… bhinnathūpe appaṭisaraṇe’’’ti.

Asammāsambuddhappaveditadhammavinayo

166. ‘‘Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti [samādāpeti (sī. ṭṭha.)], yañca samādapeti, yo ca samādapito [samādāpito (sī. ṭṭha.)] tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.



这是我的翻译:
悦意经
如是我闻。一时,世尊住在释迦族中,在名为维达尼亚的释迦族人的芒果林中的高楼。
尼干子那达子的去世
那时,尼干子那达子刚刚在波婆城去世。他去世后,尼干子徒众分裂成两派,争吵、斗争、争论,互相用言语攻击,说:"你不懂这法律,我懂这法律,你怎么会懂这法律?你行为错误,我行为正确。我言之有理,你言不及义。应该先说的你后说,应该后说的你先说。你的观点颠倒了,你的论点被驳倒了,你被击败了,去解脱你的论点吧,如果你能的话就解释清楚吧。"似乎只有杀戮在尼干子那达子的徒众中蔓延。即使是尼干子那达子的在家弟子,穿白衣的人,也对尼干子那达子的徒众感到厌烦、失望、退避,这是因为法律被错误宣说,被错误传授,不能引导出离,不能导向寂静,不是正等觉者所宣说的,塔已倒塌,无处可归依。
那时,沙门学童周陀在波婆城度过雨安居后,来到沙摩村,到阿难尊者那里。到了之后,向阿难尊者礼拜,然后坐在一旁。坐在一旁的沙门学童周陀对阿难尊者说:"尊者,尼干子那达子刚刚在波婆城去世。他去世后,尼干子徒众分裂...塔已倒塌,无处可归依。"
阿难尊者听了这话后,对沙门学童周陀说:"周陀贤友,这确实是值得向世尊禀报的事。来吧,周陀贤友,我们一起去见世尊,到了之后我们将这件事告诉世尊。""是的,尊者。"沙门学童周陀回答阿难尊者。
于是阿难尊者和沙门学童周陀一起去见世尊。到了之后,向世尊礼拜,然后坐在一旁。坐在一旁的阿难尊者对世尊说:"尊者,这位沙门学童周陀说,'尊者,尼干子那达子刚刚在波婆城去世。他去世后,尼干子徒众分裂...塔已倒塌,无处可归依。'"
非正等觉者所宣说的法律
"周陀,对于被错误宣说的法律,被错误传授的,不能引导出离的,不能导向寂静的,非正等觉者所宣说的,确实会这样。在这里,周陀,如果导师不是正等觉者,法被错误宣说,被错误传授,不能引导出离,不能导向寂静,非正等觉者所宣说,弟子在那法中不如法如律而行,不正确而行,不随法而行,违背那法而行。应该这样对他说:'贤友,这是你的得益,这是你的善得,你的导师不是正等觉者,法被错误宣说,被错误传授,不能引导出离,不能导向寂静,非正等觉者所宣说。而你在那法中不如法如律而行,不正确而行,不随法而行,违背那法而行。'周陀,在这里,导师应受谴责,法也应受谴责,而弟子则应这样称赞。周陀,如果有人对这样的弟子这样说:'愿这位尊者如导师所教导、宣说的那样修行',那么劝导者、被劝导者,以及被劝导后如此修行的人,都会造下大量的恶业。为什么呢?周陀,因为对于被错误宣说的法律,被错误传授的,不能引导出离的,不能导向寂静的,非正等觉者所宣说的,确实会这样。

167. ‘‘Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho , dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

Sammāsambuddhappaveditadhammavinayo

168. ‘‘Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ , cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

169. ‘‘Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te [satthā ca te arahaṃ (syā.)] sammāsambuddho , dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito [pasattho (syā.)] bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

Sāvakānutappasatthu



这是我的翻译:
"然而,周陀,在这里,如果导师不是正等觉者,法被错误宣说,被错误传授,不能引导出离,不能导向寂静,非正等觉者所宣说,而**在那法中如法如律而行,正确而行,随法而行,接受那法而行。应该这样对他说:'贤友,这是你的不得,这是你的恶得,你的导师不是正等觉者,法被错误宣说,被错误传授,不能引导出离,不能导向寂静,非正等觉者所宣说。而你在那法中如法如律而行,正确而行,随法而行,接受那法而行。'周陀,在这里,导师应受谴责,法也应受谴责,也应这样受谴责。周陀,如果有人对这样的这样说:'尊者确实正确修行,必将证得正道',那么称赞者、被称赞者,以及被称赞后更加精进的人,都会造下大量的恶业。为什么呢?周陀,因为对于被错误宣说的法律,被错误传授的,不能引导出离的,不能导向寂静的,非正等觉者所宣说的,确实会这样。
正等觉者所宣说的法律
"然而,周陀,在这里,如果导师是正等觉者,法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说,而在那法中不如法如律而行,不正确而行,不随法而行,违背那法而行。应该这样对他说:'贤友,这是你的不得,这是你的恶得,你的导师是正等觉者,法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说。而你在那法中不如法如律而行,不正确而行,不随法而行,违背那法而行。'周陀,在这里,导师应受称赞,法也应受称赞,而则应这样受谴责。周陀,如果有人对这样的**这样说:'愿这位尊者如导师所教导、宣说的那样修行',那么劝导者、被劝导者,以及被劝导后如此修行的人,都会造下大量的福德。为什么呢?周陀,因为对于被善说的法律,被善传的,能引导出离的,能导向寂静的,正等觉者所宣说的,确实会这样。
"然而,周陀,在这里,如果导师是正等觉者,法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说,而**在那法中如法如律而行,正确而行,随法而行,接受那法而行。应该这样对他说:'贤友,这是你的得益,这是你的善得,你的导师是正等觉者,法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说。而你在那法中如法如律而行,正确而行,随法而行,接受那法而行。'周陀,在这里,导师应受称赞,法也应受称赞,也应这样受称赞。周陀,如果有人对这样的这样说:'尊者确实正确修行,必将证得正道',那么称赞者、被称赞者,以及被称赞后更加精进的人,都会造下大量的福德。为什么呢?周陀,因为对于被善说的法律,被善传的,能引导出离的,能导向寂静的,正等觉者所宣说的,确实会这样。
使**悲伤的导师

170. ‘‘Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.

Sāvakānanutappasatthu

171. ‘‘Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti . Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ . Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.

Brahmacariyaaparipūrādikathā

172. ‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

173. ‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto , no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.



这是我的翻译:
"然而,周陀,在这里,如果导师出现于世间,是阿罗汉、正等觉者,法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说,但是弟子们在正法中未能完全理解其义,他们的梵行也未能完全显露、阐明、包含一切、具有神变,未能被天人善为宣说。然后导师入灭了。周陀,这样的导师去世后,弟子们会感到悲伤。为什么呢?因为'我们的导师出现于世间,是阿罗汉、正等觉者,法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说,但是我们在正法中未能完全理解其义,我们的梵行也未能完全显露、阐明、包含一切、具有神变,未能被天人善为宣说。然后我们的导师入灭了。'周陀,这样的导师去世后,弟子们会感到悲伤。
不使弟子悲伤的导师
"然而,周陀,在这里,如果导师出现于世间,是阿罗汉、正等觉者,法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说,而且弟子们在正法中完全理解其义,他们的梵行也完全显露、阐明、包含一切、具有神变,被天人善为宣说。然后导师入灭了。周陀,这样的导师去世后,弟子们不会感到悲伤。为什么呢?因为'我们的导师出现于世间,是阿罗汉、正等觉者,法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说,而且我们在正法中完全理解其义,我们的梵行也完全显露、阐明、包含一切、具有神变,被天人善为宣说。然后我们的导师入灭了。'周陀,这样的导师去世后,弟子们不会感到悲伤。
关于梵行不圆满等的讨论
"周陀,即使梵行具备这些因素,但如果导师不是长老、久经历练、出家已久、年高德劭,那么这梵行就在这一方面不圆满。
"然而,周陀,当梵行不仅具备这些因素,而且导师也是长老、久经历练、出家已久、年高德劭,那么这梵行就在这一方面圆满。
"周陀,即使梵行具备这些因素,导师也是长老、久经历练、出家已久、年高德劭,但如果没有长老比丘弟子是聪明的、训练有素的、自信的、已达安稳的,能够善说正法,能够以正法善巧地驳斥已生起的异论并宣说具有神变的法,那么这梵行就在这一方面不圆满。
"然而,周陀,当梵行不仅具备这些因素,导师也是长老、久经历练、出家已久、年高德劭,而且有长老比丘弟子是聪明的、训练有素的、自信的、已达安稳的,能够善说正法,能够以正法善巧地驳斥已生起的异论并宣说具有神变的法,那么这梵行就在这一方面圆满。

174. ‘‘Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. No ca khvassa majjhimā bhikkhū sāvakā honti…pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti…pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti , no ca khvassa navā bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino…pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

‘‘Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Majjhimā cassa bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti…pe… therā cassa bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti…pe… upāsakā cassa sāvakā honti…pe… gihī odātavasanā brahmacārino . Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.



这是我的翻译:
"周陀,即使梵行具备这些因素,导师也是长老、久经历练、出家已久、年高德劭,有长老比丘弟子是聪明的、训练有素的、自信的、已达安稳的,能够善说正法,能够以正法善巧地驳斥已生起的异论并宣说具有神变的法,但如果没有中年比丘弟子...有中年比丘弟子,但没有新学比丘弟子...有新学比丘弟子,但没有长老比丘尼弟子...有长老比丘尼弟子,但没有中年比丘尼弟子...有中年比丘尼弟子,但没有新学比丘尼弟子...有新学比丘尼弟子,但没有在家男居士弟子穿白衣修梵行...有在家男居士弟子穿白衣修梵行,但没有在家男居士弟子穿白衣享受欲乐...有在家男居士弟子穿白衣享受欲乐,但没有在家女居士弟子穿白衣修梵行...有在家女居士弟子穿白衣修梵行,但没有在家女居士弟子穿白衣享受欲乐...有在家女居士弟子穿白衣享受欲乐,但梵行不兴盛、繁荣、广大、众所周知、广为人知、为天人所善为宣说...梵行兴盛、繁荣、广大、众所周知、广为人知、为天人所善为宣说,但未达到最高的利养和名声。那么这梵行就在这一方面不圆满。
"然而,周陀,当梵行不仅具备这些因素,导师也是长老、久经历练、出家已久、年高德劭,有长老比丘弟子是聪明的、训练有素的、自信的、已达安稳的,能够善说正法,能够以正法善巧地驳斥已生起的异论并宣说具有神变的法,而且有中年比丘弟子...有新学比丘弟子...有长老比丘尼弟子...有中年比丘尼弟子...有新学比丘尼弟子...有在家男居士弟子穿白衣修梵行,有在家男居士弟子穿白衣享受欲乐...有在家女居士弟子穿白衣修梵行...有在家女居士弟子穿白衣享受欲乐...梵行兴盛、繁荣、广大、众所周知、广为人知、为天人所善为宣说,而且达到最高的利养和名声。那么这梵行就在这一方面圆满。

175. ‘‘Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.

‘‘Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Santi kho pana me, cunda , etarahi majjhimā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi navā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo…pe… etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.

176. ‘‘Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṃ, cunda, aññaṃ ekaṃ saṃghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita’nti. Idameva taṃ sammā vadamāno vadeyya – ‘sabbākārasampannaṃ…pe… suppakāsita’nti.

‘‘Udako [uddako (sī. syā. pī.)] sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati – ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṃ vuccati – ‘passaṃ na passatī’ti. Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. Yañca taṃ [yañcetaṃ (syā. ka.)], cunda, sammā vadamāno vadeyya – ‘passaṃ na passatī’ti, idameva taṃ [idamevetaṃ (ka.)] sammā vadamāno vadeyya – ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati [suppakāsitaṃ, iti hetaṃ na passatīti (syā. ka.)]. Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati [na passatīti (syā. ka.)]. Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ [parisuddhataraṃ (syā. ka.), paripūrataraṃ (?)] assāti, iti hetaṃ na passati. Idaṃ vuccati cunda – ‘passaṃ na passatī’ti. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – ‘sabbākārasampannaṃ…pe… brahmacariyaṃ suppakāsita’nti. Idameva taṃ sammā vadamāno vadeyya – ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsita’nti.

Saṅgāyitabbadhammo



这是我的翻译:
"周陀,现在我作为导师出现于世间,是阿罗汉、正等觉者。法被善说,被善传,能引导出离,能导向寂静,是正等觉者所宣说。我的弟子们在正法中完全理解其义,他们的梵行也完全显露、阐明、包含一切、具有神变,被天人善为宣说。周陀,现在我作为导师是长老、久经历练、出家已久、年高德劭。
"周陀,现在我有长老比丘弟子是聪明的、训练有素的、自信的、已达安稳的,能够善说正法,能够以正法善巧地驳斥已生起的异论并宣说具有神变的法。周陀,现在我有中年比丘弟子...周陀,现在我有新学比丘弟子...周陀,现在我有长老比丘尼弟子...周陀,现在我有中年比丘尼弟子...周陀,现在我有新学比丘尼弟子...周陀,现在我有在家男居士弟子穿白衣修梵行...周陀,现在我有在家男居士弟子穿白衣享受欲乐...周陀,现在我有在家女居士弟子穿白衣修梵行...周陀,现在我有在家女居士弟子穿白衣享受欲乐...周陀,现在我的梵行兴盛、繁荣、广大、众所周知、广为人知、为天人所善为宣说。
"周陀,就目前世间出现的导师而言,我不见有任何一位导师能像我这样达到如此高的利养和名声。周陀,就目前世间出现的僧团或团体而言,我不见有任何一个僧团能像这个比丘僧团这样达到如此高的利养和名声。周陀,如果有人正确地说:'这是一个具备一切方面、圆满一切方面、无欠无余、善说、完全圆满、善为宣说的梵行',那么他就是在正确地说:'这是一个具备一切方面...善为宣说的梵行'。
"周陀,乌达卡·罗摩子曾经这样说:'看见却不看见'。什么是看见却不看见呢?他看见剃刀的背面,却看不见刀刃。这就是所谓的'看见却不看见'。周陀,乌达卡·罗摩子所说的是低劣的、粗俗的、凡夫的、非圣者的、无益的,只是关于剃刀而已。周陀,如果有人正确地说'看见却不看见',那么他就应该这样说:'看见却不看见'。什么是看见却不看见呢?他看见'这是一个具备一切方面、圆满一切方面、无欠无余、善说、完全圆满、善为宣说的梵行',但他看不见'如果从这里减去什么,它就会更加清净',他也看不见'如果在这里增加什么,它就会更加圆满'。周陀,这就是所谓的'看见却不看见'。周陀,如果有人正确地说:'这是一个具备一切方面...善为宣说的梵行',那么他就是在正确地说:'这是一个具备一切方面、圆满一切方面、无欠无余、善说、完全圆满、善为宣说的梵行

177. Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, cunda , dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? Seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā , ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

Saññāpetabbavidhi

178. ‘‘Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ [sikkhitabbaṃ (bahūsu)] aññataro sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca [imesaṃ vā (syā. pī. ka.), imesaṃ (sī.)] byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti ? So ce evaṃ vadeyya – ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva [yañceva (sī. ka.), ṭīkā oloketabbā] etāni; imesañca [imedaṃ (sabbattha)] byañjanānaṃ ayameva attho opāyikataro, yā ceva [yañceva (sī. ka.), ṭīkā oloketabbā] eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā.

179. ‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṃ vadeyya – ‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā.

180. ‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? So ce evaṃ vadeyya – ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yāni ceva etānī’ti . So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā.

181. ‘‘Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo – ‘lābhā no āvuso, suladdhaṃ no āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupeta’nti.

Paccayānuññātakāraṇaṃ



这是我的翻译:
"因此,周陀,对于我以证智所说的法,你们都应当聚集在一起,以义对义、以文对文地诵习,不要争论,这样这梵行就会持久、长存,这将有利于众多人,带来众多人的快乐,出于对世间的悲悯,为了天人的利益、福祉和快乐。周陀,什么是我以证智所说的法,你们都应当聚集在一起,以义对义、以文对文地诵习,不要争论,这样这梵行就会持久、长存,这将有利于众多人,带来众多人的快乐,出于对世间的悲悯,为了天人的利益、福祉和快乐?就是:四念处、四正勤、四神足、五根、五力、七觉支、八圣道分。周陀,这些就是我以证智所说的法,你们都应当聚集在一起,以义对义、以文对文地诵习,不要争论,这样这梵行就会持久、长存,这将有利于众多人,带来众多人的快乐,出于对世间的悲悯,为了天人的利益、福祉和快乐。
应当劝导的方法
"周陀,当你们和合、欢喜、不争论、学习时,如果有某位同梵行者在僧团中说法。如果你们认为:'这位尊者错误地理解了义理,错误地安置了文句。'你们不应赞同也不应反对,不赞同也不反对后,应该这样对他说:'贤友,对于这个义理,是这些文句还是那些文句更合适?对于这些文句,是这个义理还是那个义理更合适?'如果他这样说:'贤友,对于这个义理,这些文句更合适,而不是那些;对于这些文句,这个义理更合适,而不是那个。'不应抬举他也不应贬低他,不抬举也不贬低后,应该善巧地劝导他理解那个义理和那些文句。
"周陀,如果另一位同梵行者在僧团中说法。如果你们认为:'这位尊者错误地理解了义理,但正确地安置了文句。'你们不应赞同也不应反对,不赞同也不反对后,应该这样对他说:'贤友,对于这些文句,是这个义理还是那个义理更合适?'如果他这样说:'贤友,对于这些文句,这个义理更合适,而不是那个。'不应抬举他也不应贬低他,不抬举也不贬低后,应该善巧地劝导他理解那个义理。
"周陀,如果另一位同梵行者在僧团中说法。如果你们认为:'这位尊者正确地理解了义理,但错误地安置了文句。'你们不应赞同也不应反对,不赞同也不反对后,应该这样对他说:'贤友,对于这个义理,是这些文句还是那些文句更合适?'如果他这样说:'贤友,对于这个义理,这些文句更合适,而不是那些。'不应抬举他也不应贬低他,不抬举也不贬低后,应该善巧地劝导他理解那些文句。
"周陀,如果另一位同梵行者在僧团中说法。如果你们认为:'这位尊者正确地理解了义理,也正确地安置了文句。'你们应该赞同他说'善哉',应该随喜;赞同他说'善哉'并随喜后,应该这样对他说:'贤友,这是我们的得益,这是我们的善得,我们能见到像你这样的同梵行者,如此通达义理和文句。'
允许资具的原因

182. ‘‘Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; samparāyikānañca āsavānaṃ paṭighātāya. Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ – yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapa [siriṃsapa (syā.)] samphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca [cāti (bahūsu)]. Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodana paṭisallānārāmatthaṃ. Yo vo mayā gilānapaccayabhesajja parikkhāro anuññāto, alaṃ vo so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya [abyāpajjhaparamatāyāti (sī. syā. pī.), abyābajjhaparamatāya (?)].

Sukhallikānuyogo

183. ‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino [vadamānā (syā.)], cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘katamo so , āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.

‘‘Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Katame cattāro?

‘‘Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. Ayaṃ paṭhamo sukhallikānuyogo.

‘‘Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. Ayaṃ dutiyo sukhallikānuyogo.

‘‘Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. Ayaṃ tatiyo sukhallikānuyogo.

‘‘Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṃ catuttho sukhallikānuyogo.

‘‘Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo [te (sī. pī.)] ‘māhevaṃ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.

184. ‘‘Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro?

‘‘Idha , cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ paṭhamo sukhallikānuyogo.

‘‘Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ dutiyo sukhallikānuyogo.

‘‘Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ tatiyo sukhallikānuyogo.

‘‘Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ catuttho sukhallikānuyogo.

‘‘Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘evaṃ’ tissu vacanīyā. Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.

Sukhallikānuyogānisaṃso



这是我的翻译:
"周陀,我不仅为了防护现世的漏而说法,我也不仅为了对治来世的漏而说法。周陀,我为了防护现世的漏和对治来世的漏而说法。因此,周陀,我允许你们的衣服,那对你们来说足够了 - 仅仅是为了抵御寒冷,抵御炎热,抵御虻、蚊、风、日晒和爬行动物的接触,仅仅是为了遮蔽羞处。我允许你们的食物,那对你们来说足够了 - 仅仅是为了维持这个身体的存续和生存,为了止息伤害,为了支持梵行,这样我将消除旧的感受,不生起新的感受,我将保持生命,无过且安住。我允许你们的住处,那对你们来说足够了 - 仅仅是为了抵御寒冷,抵御炎热,抵御虻、蚊、风、日晒和爬行动物的接触,仅仅是为了避免季节的危险和享受独处。我允许你们的病人用药资具,那对你们来说足够了 - 仅仅是为了对治已生起的病苦感受,为了尽量减少痛苦。
耽著享乐
"周陀,有这种可能,其他外道游方者会这样说:'释迦子沙门们住于耽著享乐。'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,什么是耽著享乐?因为有许多种不同类型的耽著享乐。'
"周陀,有四种耽著享乐是低劣的、粗俗的、凡夫的、非圣者的、无益的,不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃。是哪四种?
"周陀,在这里,某个愚人通过一再杀害生命来使自己快乐、满足。这是第一种耽著享乐。
"再者,周陀,在这里,某人通过一再偷盗来使自己快乐、满足。这是第二种耽著享乐。
"再者,周陀,在这里,某人通过一再说谎来使自己快乐、满足。这是第三种耽著享乐。
"再者,周陀,在这里,某人沉溺于五种感官之乐,受用它们。这是第四种耽著享乐。
"周陀,这四种耽著享乐是低劣的、粗俗的、凡夫的、非圣者的、无益的,不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃。
"周陀,有这种可能,其他外道游方者会这样说:'释迦子沙门们住于这四种耽著享乐。'你们应该对他们说:'不要这样说。'他们这样说不是正确地说,而是以不实、不真的话诽谤你们。
"周陀,有四种耽著享乐能导向完全的厌离、离欲、灭尽、寂静、证智、正觉、涅槃。是哪四种?
"周陀,在这里,比丘远离欲乐,远离不善法,进入并安住于有寻有伺、由离生喜乐的初禅。这是第一种耽著享乐。
"再者,周陀,比丘平息寻伺...进入并安住于第二禅。这是第二种耽著享乐。
"再者,周陀,比丘离喜...进入并安住于第三禅。这是第三种耽著享乐。

185. ‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā’’ti.

Khīṇāsavaabhabbaṭhānaṃ

186. ‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī. Evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so imāni nava ṭhānāni ajjhācaritu’’nti.

Pañhābyākaraṇaṃ



这是我的 译:
"周陀,有这种可能,其他外道游方者会这样说:'朋友们,对于住于这四种耽著享乐的人,可以期待多少果报、多少利益?'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,对于住于这四种耽著享乐的人,可以期待四种果报、四种利益。是哪四种?朋友们,在这里,比丘由于三结的灭尽而成为预流者,不堕恶趣,必定证悟。这是第一种果报,第一种利益。再者,朋友们,比丘由于三结的灭尽,贪、嗔、痴减弱,成为一来者,还要再来此世一次就能作苦的终结。这是第二种果报,第二种利益。再者,朋友们,比丘由于五下分结的灭尽而成为化生者,在那里般涅槃,不再从那个世界回来。这是第三种果报,第三种利益。再者,朋友们,比丘由于诸漏的灭尽,在现法中自己以证智作证,进入并安住于无漏的心解脱、慧解脱。这是第四种果报,第四种利益。朋友们,对于住于这四种耽著享乐的人,可以期待这四种果报、四种利益。'
漏尽者不可能做的事
"周陀,有这种可能,其他外道游方者会这样说:'释迦子沙门们住于不坚固的法。'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,那位世尊、知者、见者、阿罗汉、正等觉者为弟子们宣说、制定了终生不可逾越的法。朋友们,就像深深埋入地下的因陀罗柱或铁柱,稳固不动。同样地,朋友们,那位世尊、知者、见者、阿罗汉、正等觉者为弟子们宣说、制定了终生不可逾越的法。朋友们,一位阿罗汉比丘,诸漏已尽,梵行已立,所作已办,舍下重担,达到自己的目标,彻底断尽有结,以正智而解脱,他不可能故意做九件事。朋友们,漏尽比丘不可能故意夺取生命;漏尽比丘不可能偷盗;漏尽比丘不可能行淫;漏尽比丘不可能故意妄语;漏尽比丘不可能像以前在家时那样储存享受欲乐;漏尽比丘不可能因偏爱而行事;漏尽比丘不可能因嗔恨而行事;漏尽比丘不可能因愚痴而行事;漏尽比丘不可能因恐惧而行事。朋友们,一位阿罗汉比丘,诸漏已尽,梵行已立,所作已办,舍下重担,达到自己的目标,彻底断尽有结,以正智而解脱,他不可能做这九件事。'
回答问题

187. ‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū’ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā. Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – ‘ayamantimā jāti, natthidāni punabbhavo’ti. ‘Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti…pe… tassa pañhassa veyyākaraṇāya. Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.

188. ‘‘Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī [kālavādī saccavādī (syā.)] bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā ‘tathāgato’ti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccati. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.

Abyākataṭṭhānaṃ



这是我的翻译:
"周陀,有这种可能,其他外道游方者会这样说:'沙门乔达摩对过去世宣称有无边际的知见,但对未来世却不宣称有无边际的知见,这是为什么,这是怎么回事?'那些外道游方者以不同的知见想要宣称不同的知见,就像愚人、无知者一样。周陀,如来对过去世有随念智,他想忆念多远就能忆念多远。对未来世,如来生起菩提智:'这是最后一生,现在不再有未来的存在。'周陀,如果过去的事是虚假的、不真实的、无益的,如来就不解说它。周陀,如果过去的事是真实的、如实的,但无益的,如来也不解说它。周陀,如果过去的事是真实的、如实的、有益的,那么如来知道适当的时机来解答那个问题。如果未来的事是虚假的、不真实的、无益的,如来就不解说它...来解答那个问题。周陀,如果现在的事是虚假的、不真实的、无益的,如来就不解说它。周陀,如果现在的事是真实的、如实的,但无益的,如来也不解说它。周陀,如果现在的事是真实的、如实的、有益的,那么如来知道适当的时机来解答那个问题。
"因此,周陀,对于过去、未来、现在的法,如来是适时语者、真实语者、有益语者、法语者、律语者,所以称为'如来'。周陀,凡是这个天、魔、梵的世界,包括沙门、婆罗门、天、人在内的众生所见、所闻、所觉、所知、所达、所求、意所思惟的,那一切都被如来所证悟,所以称为'如来'。周陀,如来在证悟无上正等正觉的那一夜,到他在无余涅槃界般涅槃的那一夜之间所说、所谈、所指示的,一切都是如实的,不是其他的,所以称为'如来'。周陀,如来如其所说而行,如其所行而说。如此,如其所说而行,如其所行而说,所以称为'如来'。周陀,在这个天、魔、梵的世界,包括沙门、婆罗门、天、人在内的众生中,如来是征服者、不被征服者、全见者、自在者,所以称为'如来'。
未解答之处

189. ‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘abyākataṃ kho, āvuso, bhagavatā – ‘‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etampi kho, āvuso, bhagavatā abyākataṃ – ‘‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etampi kho, āvuso, bhagavatā abyākataṃ – ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kasmā panetaṃ, āvuso, samaṇena gotamena abyākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākata’nti.

Byākataṭṭhānaṃ

190. ‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, samaṇena gotamena byākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākata’nti.

‘‘Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kasmā panetaṃ, āvuso, samaṇena gotamena byākata’nti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākata’nti.

Pubbantasahagatadiṭṭhinissayā



这是我的翻译:
"周陀,有这种可能,其他外道游方者会这样说:'朋友们,如来死后是否存在,只有这是真实的,其他都是虚妄的?'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,世尊没有解答"如来死后是否存在,只有这是真实的,其他都是虚妄的"这个问题。'
"周陀,有这种可能,其他外道游方者会这样说:'朋友们,如来死后是否不存在,只有这是真实的,其他都是虚妄的?'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,世尊也没有解答"如来死后是否不存在,只有这是真实的,其他都是虚妄的"这个问题。'
"周陀,有这种可能,其他外道游方者会这样说:'朋友们,如来死后是否既存在又不存在,只有这是真实的,其他都是虚妄的?'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,世尊没有解答"如来死后是否既存在又不存在,只有这是真实的,其他都是虚妄的"这个问题。'
"周陀,有这种可能,其他外道游方者会这样说:'朋友们,如来死后是否既不存在又不是不存在,只有这是真实的,其他都是虚妄的?'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,世尊也没有解答"如来死后是否既不存在又不是不存在,只有这是真实的,其他都是虚妄的"这个问题。'
"周陀,有这种可能,其他外道游方者会这样说:'朋友们,为什么沙门乔达摩不解答这些问题?'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,因为这不是有益的,不是与法相应的,不是梵行的基础,不能导向厌离、离欲、灭尽、寂静、证智、正觉、涅槃,所以世尊不解答这些问题。'
已解答之处
"周陀,有这种可能,其他外道游方者会这样说:'朋友们,沙门乔达摩解答了什么问题?'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,世尊解答了"这是苦"、"这是苦的生起"、"这是苦的灭尽"、"这是导向苦灭的道路"。'
"周陀,有这种可能,其他外道游方者会这样说:'朋友们,为什么沙门乔达摩解答这些问题?'周陀,如果其他外道游方者这样说,应该这样回答他们:'朋友们,因为这是有益的,是与法相应的,是梵行的基础,能导向完全的厌离、离欲、灭尽、寂静、证智、正觉、涅槃,所以世尊解答这些问题。'
与前际有关的见解依据

191. ‘‘Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā [tattha (syā. ka.)] byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi) [(yathā ca te na byākātabbā) sabbattha]? Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamañña’nti. Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña’nti.

192. ‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘sassato attā ca loko cā’’ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.

193. ‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkha’’’nti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā . Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)]?

Aparantasahagatadiṭṭhinissayā



这是我的翻译:
"周陀,那些与前际有关的见解依据,我已经为你们解释了应该如何解释它们。那些不应该解释的,我为什么要那样解释给你们呢?周陀,那些与后际有关的见解依据,我也已经为你们解释了应该如何解释它们。那些不应该解释的,我为什么要那样解释给你们呢?周陀,什么是那些与前际有关的见解依据,我已经为你们解释了应该如何解释它们?(那些不应该解释的,我为什么要那样解释给你们呢?)周陀,有些沙门和婆罗门持这样的见解:'自我和世界是常住的,只有这是真实的,其他都是虚妄的。'周陀,有些沙门和婆罗门持这样的见解:'自我和世界是无常的...自我和世界是常住且无常的...自我和世界既非常住也非无常的...自我和世界是自造的...自我和世界是他造的...自我和世界是自造且他造的...自我和世界既非自造也非他造,而是偶然产生的,只有这是真实的,其他都是虚妄的。''乐与苦是常住的...乐与苦是无常的...乐与苦是常住且无常的...乐与苦既非常住也非无常的...乐与苦是自造的...乐与苦是他造的...乐与苦是自造且他造的...乐与苦既非自造也非他造,而是偶然产生的,只有这是真实的,其他都是虚妄的。'
"周陀,对于那些持'自我和世界是常住的,只有这是真实的,其他都是虚妄的'这种见解的沙门和婆罗门,我走近他们这样说:'朋友们,是否有人说"自我和世界是常住的"?'至于他们说'只有这是真实的,其他都是虚妄的',我不同意他们的说法。为什么呢?周陀,因为在这里有些众生有不同的想法。周陀,即使是这种见解,我也不认为与我相等,更不用说超过我了。相反,在这方面我更胜一筹,即在更高的智慧方面。
"周陀,对于那些持'自我和世界是无常的...自我和世界是常住且无常的...自我和世界既非常住也非无常的...自我和世界是自造的...自我和世界是他造的...自我和世界是自造且他造的...自我和世界既非自造也非他造,而是偶然产生的...乐与苦是常住的...乐与苦是无常的...乐与苦是常住且无常的...乐与苦既非常住也非无常的...乐与苦是自造的...乐与苦是他造的...乐与苦是自造且他造的...乐与苦既非自造也非他造,而是偶然产生的,只有这是真实的,其他都是虚妄的'这种见解的沙门和婆罗门,我走近他们这样说:'朋友们,是否有人说"乐与苦既非自造也非他造,而是偶然产生的"?'至于他们说'只有这是真实的,其他都是虚妄的',我不同意他们的说法。为什么呢?周陀,因为在这里有些众生有不同的想法。周陀,即使是这种见解,我也不认为与我相等,更不用说超过我了。相反,在这方面我更胜一筹,即在更高的智慧方面。周陀,这些就是那些与前际有关的见解依据,我已经为你们解释了应该如何解释它们。那些不应该解释的,我为什么要那样解释给你们呢?
与后际有关的见解依据

194. ‘‘Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī) [( ) etthantare pāṭho sabbatthapi paripuṇṇo dissati]? Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘rūpī attā hoti arogo paraṃ maraṇā’’’ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.

195. ‘‘Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamañña’nti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – ‘‘attā ucchijjati vinassati na hoti paraṃ maraṇā’’’ti? Yañca kho te, cunda, evamāhaṃsu – ‘idameva saccaṃ moghamañña’nti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā , yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)]?

196. ‘‘Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā’’ti.



这是我的翻译:
"周陀,什么是那些与后际有关的见解依据,我已经为你们解释了应该如何解释它们?(那些不应该解释的,我为什么要那样解释给你们呢?)周陀,有些沙门和婆罗门持这样的见解:'死后自我是有色的、健康的,只有这是真实的,其他都是虚妄的。'周陀,有些沙门和婆罗门持这样的见解:'死后自我是无色的...死后自我是有色且无色的...死后自我既非有色也非无色...死后自我是有想的...死后自我是无想的...死后自我是非有想非无想的...死后自我断灭、毁坏、不存在,只有这是真实的,其他都是虚妄的。'周陀,对于那些持'死后自我是有色的、健康的,只有这是真实的,其他都是虚妄的'这种见解的沙门和婆罗门,我走近他们这样说:'朋友们,是否有人说"死后自我是有色的、健康的"?'至于他们说'只有这是真实的,其他都是虚妄的',我不同意他们的说法。为什么呢?周陀,因为在这里有些众生有不同的想法。周陀,即使是这种见解,我也不认为与我相等,更不用说超过我了。相反,在这方面我更胜一筹,即在更高的智慧方面。
"周陀,对于那些持'死后自我是无色的...死后自我是有色且无色的...死后自我既非有色也非无色...死后自我是有想的...死后自我是无想的...死后自我是非有想非无想的...死后自我断灭、毁坏、不存在,只有这是真实的,其他都是虚妄的'这种见解的沙门和婆罗门,我走近他们这样说:'朋友们,是否有人说"死后自我断灭、毁坏、不存在"?'周陀,至于他们说'只有这是真实的,其他都是虚妄的',我不同意他们的说法。为什么呢?周陀,因为在这里有些众生有不同的想法。周陀,即使是这种见解,我也不认为与我相等,更不用说超过我了。相反,在这方面我更胜一筹,即在更高的智慧方面。周陀,这些就是那些与后际有关的见解依据,我已经为你们解释了应该如何解释它们。那些不应该解释的,我为什么要那样解释给你们呢?
"周陀,为了断除和超越这些与前际有关的见解依据和这些与后际有关的见解依据,我这样教导和宣说四念处。是哪四种?周陀,在这里,比丘对身体随观身体而住,热诚、正知、正念,除去对世间的贪忧。对感受随观感受而住...对心随观心而住...对法随观法而住,热诚、正知、正念,除去对世间的贪忧。周陀,为了断除和超越这些与前际有关的见解依据和这些与后际有关的见解依据,我这样教导和宣说这四念处。"

197. Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo’’ti? ‘‘Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ ‘pāsādiko’ tveva naṃ dhārehī’’ti. Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.

Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

这是我的翻译:
那时,尊者优波摩那站在世尊身后为世尊扇凉。然后,尊者优波摩那对世尊说:"尊者,真是稀有!尊者,真是未曾有!尊者,这个法门确实令人欢喜;尊者,这个法门确实非常令人欢喜。尊者,这个法门叫什么名字?"
"因此,优波摩那,你就把这个法门称为'令人欢喜'吧。"
世尊说了这些。尊者优波摩那欢喜、随喜世尊所说。
令人欢喜经第六结束。


