10. Saṅgītisuttaṃ

296. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṃ nagaraṃ tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane.

Ubbhatakanavasandhāgāraṃ

297. Tena kho pana samayena pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ [santhāgāraṃ (sī. pī.), saṇṭhāgāraṃ (syā. kaṃ.)] acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. pī. ka.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Assosuṃ kho pāveyyakā mallā – ‘‘bhagavā kira mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi pāvaṃ anuppatto pāvāyaṃ viharati cundassa kammāraputtassa ambavane’’ti. Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāveyyakā mallā bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Tañca kho, bhante, bhagavā paṭhamaṃ paribhuñjatu, bhagavatā paṭhamaṃ paribhuttaṃ pacchā pāveyyakā mallā paribhuñjissanti. Tadassa pāveyyakānaṃ mallānaṃ dīgharattaṃ hitāya sukhāyā’’ti. Adhivāsesi kho bhagavā tuṇhībhāvena.

298. Atha kho pāveyyakā mallā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sandhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ [sabbasanthariṃ santhataṃ (ka.)] sandhāgāraṃ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhapetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te pāveyyakā mallā bhagavantaṃ etadavocuṃ – ‘‘sabbasantharisanthataṃ [sabbasanthariṃ santhataṃ (sī. pī. ka.)], bhante, sandhāgāraṃ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito. Yassadāni, bhante, bhagavā kālaṃ maññatī’’ti.

299. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. Atha kho bhagavā pāveyyake malle bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – ‘‘abhikkantā kho, vāseṭṭhā, ratti. Yassadāni tumhe kālaṃ maññathā’’ti. ‘‘Evaṃ, bhante’’ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

300. Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi – ‘‘vigatathinamiddho [vigatathīnamiddho (sī. syā. kaṃ. pī.)] kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammīkathā. Piṭṭhi me āgilāyati. Tamahaṃ āyamissāmī’’ti [āyameyyāmīti (syā. kaṃ.)]. ‘‘Evaṃ, bhante’’ti kho āyasmā sāriputto bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.

Bhinnanigaṇṭhavatthu



这是我对文本的完整直译:
集诵经
如是我闻。一时,世尊与大比丘僧团一起,约五百比丘,在摩罗国游行,来到摩罗人的城市波婆。在那里,世尊住在波婆城的纯陀铁匠子的芒果园中。
新集会堂
那时,波婆城的摩罗人有一座新建的集会堂,名叫乌巴塔卡,刚刚建成,还没有任何沙门、婆罗门或其他人类居住过。波婆城的摩罗人听说:"世尊正在摩罗国游行,与大比丘僧团一起,约五百比丘,已经到达波婆,住在纯陀铁匠子的芒果园中。"于是波婆城的摩罗人来到世尊那里。到了之后,向世尊礼拜,然后坐在一旁。坐在一旁的波婆城摩罗人对世尊说:"尊者,这里波婆城的摩罗人有一座新建的集会堂,名叫乌巴塔卡,刚刚建成,还没有任何沙门、婆罗门或其他人类居住过。尊者,请世尊首先使用它,世尊首先使用后,波婆城的摩罗人再使用。这将使波婆城的摩罗人长久获得利益和快乐。"世尊以沉默表示同意。
于是波婆城的摩罗人知道世尊同意后,从座位上起身,向世尊礼拜,右绕后,来到集会堂。到了之后,他们在整个集会堂铺上地毯,为世尊准备座位,放置水罐,点燃油灯,然后来到世尊那里。到了之后,向世尊礼拜,站在一旁。站在一旁的波婆城摩罗人对世尊说:"尊者,集会堂已经全部铺上地毯,世尊的座位已经准备好,水罐已经放置,油灯已经点燃。现在请世尊自行决定时间。"
于是世尊穿好衣服,拿着钵和衣,与比丘僧团一起来到集会堂。到了之后,洗脚,进入集会堂,靠着中间的柱子,面向东方坐下。比丘僧团也洗脚后进入集会堂,靠着西墙,面向东方坐下,以世尊为首。波婆城的摩罗人也洗脚后进入集会堂,靠着东墙,面向西方坐下,也以世尊为首。然后世尊用法语开示波婆城的摩罗人,大部分夜晚都在教导、激励、鼓舞、使他们欢喜,然后让他们离开,说:"婆谢塔们,夜已深了。现在你们自己决定时间吧。""是的,尊者。"波婆城的摩罗人回答世尊后,从座位上起身,向世尊礼拜,右绕后离开。
波婆城的摩罗人离开不久,世尊观察沉默的比丘僧团,对尊者舍利弗说:"舍利弗,比丘僧团已经没有昏沉睡眠。舍利弗,请你为比丘们说法。我背痛,我要躺一会儿。""是的,尊者。"尊者舍利弗回答世尊。然后世尊把僧伽梨衣折叠四层铺好,右侧卧如狮子,一足叠放在另一足上,具念正知,作意起身之想。
破碎的尼乾子事

301. Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā [ddheḷhakajātā (syā. kaṃ.)] bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti [vicaranti (syā. kaṃ.)] – ‘‘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 maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi [yepi te (sī. pī.)] nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā , tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

302. Atha kho āyasmā sāriputto bhikkhū āmantesi – ‘‘nigaṇṭho, āvuso, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’’. ‘‘Evañhetaṃ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Ayaṃ kho panāvuso amhākaṃ [asmākaṃ (pī.)] bhagavatā [bhagavato (ka. sī.)] dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

‘‘Katamo cāvuso, amhākaṃ bhagavatā [bhagavato (ka. sī.)] dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito; yattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ?

Ekakaṃ

303. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ , tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo eko dhammo? Sabbe sattā āhāraṭṭhitikā. Sabbe sattā saṅkhāraṭṭhitikā. Ayaṃ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ , yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

Dukaṃ



这是我对文本的完整直译:
那时,尼乾子(耆那教创始人)刚刚在波婆城去世。他去世后,尼乾子教徒分裂成两派,发生争吵、冲突、争论,用言语互相攻击,说:"你不懂这法与律,我懂这法与律,你怎么能懂这法与律!你修行错误,我修行正确。我的话有条理,你的话没有条理。应该先说的你后说,应该后说的你先说。你的观点已被驳倒,你的论点已被否定,你已经被驳斥了,去解脱你的论点吧,如果你能的话就解释清楚!"似乎尼乾子教徒中只有杀戮。甚至那些身穿白衣的尼乾子在家弟子,也对尼乾子教徒感到厌倦、厌恶、退避,就像那些被错误宣说的法与律,不能引导出离,不能导向寂静,非正等觉者所说,塔已倒塌,无处可归。
然后尊者舍利弗对比丘们说:"朋友们,尼乾子刚刚在波婆城去世。他去世后,尼乾子教徒分裂成两派......塔已倒塌,无处可归。""朋友,这就是被错误宣说的法与律,不能引导出离,不能导向寂静,非正等觉者所说的结果。但是朋友,我们的世尊所说的法是善说的,善宣说的,能引导出离,能导向寂静,是正等觉者所说。在这里,我们都应该一起诵习,不应争论,使这梵行能长久持续,为了许多人的利益,许多人的快乐,出于对世间的悲悯,为了天神和人类的利益、福祉和快乐。"
"朋友,什么是我们的世尊所说的善说的,善宣说的,能引导出离,能导向寂静,是正等觉者所说的法,我们都应该一起诵习,不应争论,使这梵行能长久持续,为了许多人的利益,许多人的快乐,出于对世间的悲悯,为了天神和人类的利益、福祉和快乐?"
一法
"朋友,有一法是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的。在这里,我们都应该一起诵习,不应争论,使这梵行能长久持续,为了许多人的利益,许多人的快乐,出于对世间的悲悯,为了天神和人类的利益、福祉和快乐。什么是一法?一切众生依食而住。一切众生依行而住。朋友,这就是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的一法。在这里,我们都应该一起诵习,不应争论,使这梵行能长久持续,为了许多人的利益,许多人的快乐,出于对世间的悲悯,为了天神和人类的利益、福祉和快乐。"
二法

304. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame dve [dve dhammo (syā. kaṃ.) evamuparipi]?

‘‘Nāmañca rūpañca.

‘‘Avijjā ca bhavataṇhā ca.

‘‘Bhavadiṭṭhi ca vibhavadiṭṭhi ca.

‘‘Ahirikañca [ahirīkañca (katthaci)] anottappañca.

‘‘Hirī ca ottappañca.

‘‘Dovacassatā ca pāpamittatā ca.

‘‘Sovacassatā ca kalyāṇamittatā ca.

‘‘Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.

‘‘Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.

‘‘Dhātukusalatā ca manasikārakusalatā ca.

‘‘Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.

‘‘Ṭhānakusalatā ca aṭṭhānakusalatā ca.

‘‘Ajjavañca lajjavañca.

‘‘Khanti ca soraccañca.

‘‘Sākhalyañca paṭisanthāro ca.

‘‘Avihiṃsā ca soceyyañca.

‘‘Muṭṭhassaccañca asampajaññañca.

‘‘Sati ca sampajaññañca .

‘‘Indriyesu aguttadvāratā ca bhojane amattaññutā ca.

‘‘Indriyesu guttadvāratā ca bhojane mattaññutā ca.

‘‘Paṭisaṅkhānabalañca [paṭisandhānabalañca (syā.)] bhāvanābalañca.

‘‘Satibalañca samādhibalañca.

‘‘Samatho ca vipassanā ca.

‘‘Samathanimittañca paggahanimittañca.

‘‘Paggaho ca avikkhepo ca.

‘‘Sīlavipatti ca diṭṭhivipatti ca.

‘‘Sīlasampadā ca diṭṭhisampadā ca.

‘‘Sīlavisuddhi ca diṭṭhivisuddhi ca.

‘‘Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṃ.

‘‘Saṃvego ca saṃvejanīyesu ṭhānesu saṃviggassa ca yoniso padhānaṃ.

‘‘Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṃ.

‘‘Vijjā ca vimutti ca.

‘‘Khayeñāṇaṃ anuppādeñāṇaṃ.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

Tikaṃ



这是我对文本的完整直译:
"朋友,有两法是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的。在这里,我们都应该一起诵习,不应争论,使这梵行能长久持续,为了许多人的利益,许多人的快乐,出于对世间的悲悯,为了天神和人类的利益、福祉和快乐。什么是两法?
名和色。
无明和有爱。
有见和无有见。
无惭和无愧。
惭和愧。
难教导性和恶友谊。
易教导性和善友谊。
善巧于犯戒和善巧于出罪。
善巧于入定和善巧于出定。
善巧于界和善巧于作意。
善巧于处和善巧于缘起。
善巧于可能和善巧于不可能。
正直和惭愧。
忍耐和温和。
和善和亲切。
不伤害和清净。
失念和不正知。
念和正知。
不守护诸根门和饮食不知节制。
守护诸根门和饮食知节制。
思惟力和修习力。
念力和定力。
止和观。
止相和精进相。
精进和不散乱。
戒的破坏和见的破坏。
戒的成就和见的成就。
戒清净和见清净。
见清净和如实见的精进。
在应当感到厌离的事物上生起厌离,和对已厌离者如理精进。
对善法不知足和精进不退缩。
明和解脱。
尽智和无生智。
朋友,这些就是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的两法。在这里,我们都应该一起诵习,不应争论,使这梵行能长久持续,为了许多人的利益,许多人的快乐,出于对世间的悲悯,为了天神和人类的利益、福祉和快乐。"
三法

305. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ. Katame tayo?

‘‘Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

‘‘Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

‘‘Tīṇi duccaritāni – kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.

‘‘Tīṇi sucaritāni – kāyasucaritaṃ, vacīsucaritaṃ , manosucaritaṃ.

‘‘Tayo akusalavitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko.

‘‘Tayo kusalavitakkā – nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko.

‘‘Tayo akusalasaṅkappā – kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo.

‘‘Tayo kusalasaṅkappā – nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo.

‘‘Tisso akusalasaññā – kāmasaññā, byāpādasaññā, vihiṃsāsaññā.

‘‘Tisso kusalasaññā – nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā.

‘‘Tisso akusaladhātuyo – kāmadhātu, byāpādadhātu, vihiṃsādhātu.

‘‘Tisso kusaladhātuyo – nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu.

‘‘Aparāpi tisso dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu.

‘‘Aparāpi tisso dhātuyo – rūpadhātu, arūpadhātu, nirodhadhātu.

‘‘Aparāpi tisso dhātuyo – hīnadhātu, majjhimadhātu, paṇītadhātu.

‘‘Tisso taṇhā – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

‘‘Aparāpi tisso taṇhā – kāmataṇhā, rūpataṇhā, arūpataṇhā.

‘‘Aparāpi tisso taṇhā – rūpataṇhā, arūpataṇhā, nirodhataṇhā.

‘‘Tīṇi saṃyojanāni – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

‘‘Tayo āsavā – kāmāsavo, bhavāsavo, avijjāsavo.

‘‘Tayo bhavā – kāmabhavo, rūpabhavo, arūpabhavo.

‘‘Tisso esanā – kāmesanā, bhavesanā, brahmacariyesanā.

‘‘Tisso vidhā – seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.

‘‘Tayo addhā – atīto addhā, anāgato addhā, paccuppanno addhā.

‘‘Tayo antā – sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.

‘‘Tisso vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

‘‘Tisso dukkhatā – dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.

‘‘Tayo rāsī – micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.

‘‘Tayo tamā [tisso kaṅkhā (bahūsu) aṭṭhakathā oloketabbā] – atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.

‘‘Tīṇi tathāgatassa arakkheyyāni – parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti.

‘‘Tayo kiñcanā – rāgo kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ.

‘‘Tayo aggī – rāgaggi, dosaggi, mohaggi.

‘‘Aparepi tayo aggī – āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.

‘‘Tividhena rūpasaṅgaho – sanidassanasappaṭighaṃ rūpaṃ [sanidassanasappaṭigharūpaṃ (syā. kaṃ.) evamitaradvayepi], anidassanasappaṭighaṃ rūpaṃ, anidassanaappaṭighaṃ rūpaṃ.

‘‘Tayo saṅkhārā – puññābhisaṅkhāro, apuññābhisaṅkhāro , āneñjābhisaṅkhāro.

‘‘Tayo puggalā – sekkho puggalo, asekkho puggalo, nevasekkhonāsekkho puggalo.

‘‘Tayo therā – jātithero, dhammathero, sammutithero [sammatithero (syā. kaṃ.)].

‘‘Tīṇi puññakiriyavatthūni – dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu.

‘‘Tīṇi codanāvatthūni – diṭṭhena, sutena, parisaṅkāya.


这是我对文本的完整直译:
"朋友,有三法是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。什么是三法?
三不善根:贪不善根、嗔不善根、痴不善根。
三善根:无贪善根、无嗔善根、无痴善根。
三种恶行:身恶行、语恶行、意恶行。
三种善行:身善行、语善行、意善行。
三种不善寻:欲寻、嗔寻、害寻。
三种善寻:出离寻、无嗔寻、无害寻。
三种不善思:欲思、嗔思、害思。
三种善思:出离思、无嗔思、无害思。
三种不善想:欲想、嗔想、害想。
三种善想:出离想、无嗔想、无害想。
三种不善界:欲界、嗔界、害界。
三种善界:出离界、无嗔界、无害界。
另外三界:欲界、色界、无色界。
另外三界:色界、无色界、灭界。
另外三界:下等界、中等界、上等界。
三爱:欲爱、有爱、无有爱。
另外三爱:欲爱、色爱、无色爱。
另外三爱:色爱、无色爱、灭爱。
三结:身见、疑、戒禁取。
三漏:欲漏、有漏、无明漏。
三有:欲有、色有、无色有。
三求:欲求、有求、梵行求。
三慢:我胜慢、我等慢、我劣慢。
三时:过去时、未来时、现在时。
三边:有身是边、有身集是边、有身灭是边。
三受:乐受、苦受、不苦不乐受。
三苦:苦苦、行苦、坏苦。
三聚:邪性定聚、正性定聚、不定聚。
三疑:对过去生疑、犹豫、不确信、不安心,对未来生疑、犹豫、不确信、不安心,对现在生疑、犹豫、不确信、不安心。
如来的三种无需守护:朋友,如来的身行清净,如来没有身恶行需要守护:'不要让别人知道这个'。朋友,如来的语行清净,如来没有语恶行需要守护:'不要让别人知道这个'。朋友,如来的意行清净,如来没有意恶行需要守护:'不要让别人知道这个'。
三种障碍:贪障碍、嗔障碍、痴障碍。
三火:贪火、嗔火、痴火。
另外三火:应供养火、居家火、应施火。
三种色的分类:有见有对色、无见有对色、无见无对色。
三行:福行、非福行、不动行。
三种人:有学人、无学人、非有学非无学人。
三长老:生年长老、法腊长老、公认长老。
三种福业事:布施福业事、持戒福业事、修行福业事。
三种呵责事:以所见、以所


‘‘Tisso kāmūpapattiyo [kāmuppattiyo (sī.), kāmupapattiyo (syā. pī. ka.)] – santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṃ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā kāmūpapatti. Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṃ vattenti, seyyathāpi devā nimmānaratī. Ayaṃ dutiyā kāmūpapatti. Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṃ vattenti, seyyathāpi devā paranimmitavasavattī. Ayaṃ tatiyā kāmūpapatti.

‘‘Tisso sukhūpapattiyo [sukhupapattiyo (syā. pī. ka.)] – santāvuso sattā [sattā sukhaṃ (syā. kaṃ.)] uppādetvā uppādetvā sukhaṃ viharanti, seyyathāpi devā brahmakāyikā. Ayaṃ paṭhamā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te kadāci karahaci udānaṃ udānenti – ‘aho sukhaṃ, aho sukha’nti , seyyathāpi devā ābhassarā. Ayaṃ dutiyā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te santaṃyeva tusitā [santusitā (syā. kaṃ.)] sukhaṃ [cittasukhaṃ (syā. ka.)] paṭisaṃvedenti, seyyathāpi devā subhakiṇhā. Ayaṃ tatiyā sukhūpapatti .

‘‘Tisso paññā – sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.

‘‘Aparāpi tisso paññā – cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.

‘‘Tīṇāvudhāni – sutāvudhaṃ, pavivekāvudhaṃ, paññāvudhaṃ.

‘‘Tīṇindriyāni – anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.

‘‘Tīṇi cakkhūni – maṃsacakkhu, dibbacakkhu, paññācakkhu.

‘‘Tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

‘‘Tisso bhāvanā – kāyabhāvanā, cittabhāvanā, paññābhāvanā.

‘‘Tīṇi anuttariyāni – dassanānuttariyaṃ, paṭipadānuttariyaṃ, vimuttānuttariyaṃ.

‘‘Tayo samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.

‘‘Aparepi tayo samādhī – suññato samādhi, animitto samādhi, appaṇihito samādhi.

‘‘Tīṇi soceyyāni – kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ.

‘‘Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.

‘‘Tīṇi kosallāni – āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ.

‘‘Tayo madā – ārogyamado, yobbanamado, jīvitamado.

‘‘Tīṇi ādhipateyyāni – attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ.

‘‘Tīṇi kathāvatthūni – atītaṃ vā addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ ahosi atītamaddhāna’nti; anāgataṃ vā addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ bhavissati anāgatamaddhāna’nti; etarahi vā paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ hoti etarahi paccuppannaṃ addhāna’nti.

‘‘Tisso vijjā – pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāteñāṇaṃ vijjā, āsavānaṃ khayeñāṇaṃ vijjā.

‘‘Tayo vihārā – dibbo vihāro, brahmā vihāro, ariyo vihāro.

‘‘Tīṇi pāṭihāriyāni – iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

Catukkaṃ



这是我对文本的完整直译:
"三种欲生:朋友,有些众生享受现前的欲,他们在现前的欲中随心所欲,如某些人类、某些天神和某些堕落者。这是第一种欲生。朋友,有些众生享受自己化现的欲,他们不断化现欲而随心所欲,如化乐天。这是第二种欲生。朋友,有些众生享受他人化现的欲,他们在他人化现的欲中随心所欲,如他化自在天。这是第三种欲生。
三种乐生:朋友,有些众生不断生起乐而安住,如梵众天。这是第一种乐生。朋友,有些众生充满、遍满、充盈、遍布于乐。他们有时会发出感叹:'啊,快乐!啊,快乐!'如光音天。这是第二种乐生。朋友,有些众生充满、遍满、充盈、遍布于乐。他们寂静而满足,感受着乐,如遍净天。这是第三种乐生。
三种慧:有学慧、无学慧、非有学非无学慧。
另外三种慧:思所成慧、闻所成慧、修所成慧。
三种武器:闻武器、远离武器、慧武器。
三根:未知当知根、已知根、具知根。
三眼:肉眼、天眼、慧眼。
三学:增上戒学、增上心学、增上慧学。
三修:身修、心修、慧修。
三无上:见无上、行无上、解脱无上。
三种定:有寻有伺定、无寻唯伺定、无寻无伺定。
另外三种定:空定、无相定、无愿定。
三种清净:身清净、语清净、意清净。
三种寂默:身寂默、语寂默、意寂默。
三种善巧:得善巧、失善巧、方便善巧。
三种慢:健康慢、年轻慢、生命慢。
三种增上:自增上、世间增上、法增上。
三种谈论事:可以谈论过去,说'过去是这样的';可以谈论未来,说'未来将是这样的';可以谈论现在,说'现在是这样的'。
三明:宿命随念智明、众生死生智明、漏尽智明。
三住:天住、梵住、圣住。
三种神变:神通神变、记心神变、教诫神变。
朋友,这些就是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的三法。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。"
四法

306. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ. Katame cattāro?

‘‘Cattāro satipaṭṭhānā. Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

‘‘Cattāro sammappadhānā. Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

‘‘Cattāro iddhipādā. Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

‘‘Cattāri jhānāni. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ [paṭhamajjhānaṃ (syā. kaṃ.)] upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ [dutiyajjhānaṃ (syā. kaṃ.)] upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ [tatiyajjhānaṃ (syā. kaṃ.)] upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ [catutthajjhānaṃ (syā. kaṃ.)] upasampajja viharati.



这是我对文本的完整直译:
"朋友,有四法是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的。在这里,我们都应该一起诵习,不应争论......为了天神和人类的利益、福祉和快乐。什么是四法?
四念处。在此,朋友,比丘以热忱、正知、正念观察身体中的身体,去除对世间的贪欲和忧恼。以热忱、正知、正念观察感受中的感受......以热忱、正知、正念观察心中的心......以热忱、正知、正念观察法中的法,去除对世间的贪欲和忧恼。
四正勤。在此,朋友,比丘为了不生起未生的恶不善法而生起欲望,努力,发起精进,策励心,精勤。为了断除已生的恶不善法而生起欲望,努力,发起精进,策励心,精勤。为了生起未生的善法而生起欲望,努力,发起精进,策励心,精勤。为了已生善法的安住、不忘失、增长、广大、修习、圆满而生起欲望,努力,发起精进,策励心,精勤。
四神足。在此,朋友,比丘修习欲定勤行成就神足。修习心定勤行成就神足。修习精进定勤行成就神足。修习观定勤行成就神足。
四禅。在此,朋友,比丘离欲、离不善法,有寻有伺,由离生喜乐,成就并住于初禅。寻伺寂静,内心安静,心专一境性,无寻无伺,由定生喜乐,成就并住于第二禅。离喜,住于舍,具念正知,以身受乐,这就是圣者们所说的'舍念乐住',成就并住于第三禅。断乐断苦,先前的喜忧已灭,不苦不乐,舍念清净,成就并住于第四禅。

307. ‘‘Catasso samādhibhāvanā. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

‘‘Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ, āvuso , samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

‘‘Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati? Idhāvuso, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Ayaṃ, āvuso samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.

‘‘Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

‘‘Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā…pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

308. ‘‘Catasso appamaññā. Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (sī. syā. kaṃ. pī.)] pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

‘‘Cattāro āruppā.[arūpā (syā. kaṃ. pī.)] Idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

‘‘Cattāri apassenāni. Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.



这是我对文本的完整直译:
"四种定的修习。朋友,有一种定的修习,如果修习、多修,会导向现法乐住。朋友,有一种定的修习,如果修习、多修,会导向获得知见。朋友,有一种定的修习,如果修习、多修,会导向正念正知。朋友,有一种定的修习,如果修习、多修,会导向诸漏的灭尽。
朋友,什么是修习、多修会导向现法乐住的定的修习?在此,朋友,比丘离欲、离不善法,有寻有伺......成就并住于第四禅。朋友,这是修习、多修会导向现法乐住的定的修习。
朋友,什么是修习、多修会导向获得知见的定的修习?在此,朋友,比丘作意光明想,确立白昼想,如白昼般的夜晚,如夜晚般的白昼。这样以开放、无覆蔽的心修习光明的心。朋友,这是修习、多修会导向获得知见的定的修习。
朋友,什么是修习、多修会导向正念正知的定的修习?在此,朋友,比丘了知受的生起,了知受的住立,了知受的消失。了知想的生起,了知想的住立,了知想的消失。了知寻的生起,了知寻的住立,了知寻的消失。朋友,这是修习、多修会导向正念正知的定的修习。
朋友,什么是修习、多修会导向诸漏灭尽的定的修习?在此,朋友,比丘住于观察五取蕴的生灭。这是色,这是色的生起,这是色的消失。这是受......这是想......这是行......这是识,这是识的生起,这是识的消失。朋友,这是修习、多修会导向诸漏灭尽的定的修习。
四无量。在此,朋友,比丘以慈心遍满一方而住。如是第二方,如是第三方,如是第四方。如是上下、四维、一切处,以广大、无量、无怨、无害的慈心遍满一切世界而住。以悲心......以喜心......以舍心遍满一方而住。如是第二方,如是第三方,如是第四方。如是上下、四维、一切处,以广大、无量、无怨、无害的舍心遍满一切世界而住。
四无色。在此,朋友,比丘完全超越色想,灭除有对想,不作意种种想,认为'虚空无边',成就并住于空无边处。完全超越空无边处,认为'识无边',成就并住于识无边处。完全超越识无边处,认为'无所有',成就并住于无所有处。完全超越无所有处,成就并住于非想非非想处。
四依止。在此,朋友,比丘经过思考后使用某物,经过思考后忍受某物,经过思考后避开某物,经过思考后除去某物。

309. ‘‘Cattāro ariyavaṃsā. Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito [agathito (sī. pī.)] amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

‘‘Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato , ayaṃ vuccatāvuso – ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

‘‘Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

‘‘Puna caparaṃ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato ayaṃ vuccatāvuso – ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.



这是我对文本的完整直译:
"四圣种。在此,朋友,比丘对任何衣服都知足,赞叹对任何衣服的知足,不为了衣服而做不适当的寻求;没有得到衣服时不焦虑,得到衣服时不贪著、不迷恋、不执着,看到过患,有出离的智慧而受用;因为这种对任何衣服的知足,既不抬高自己,也不贬低他人。谁在这方面熟练、不懈怠、正知、正念,朋友,这就称为'比丘安住于古老的、最初的圣种'。
再者,朋友,比丘对任何食物都知足,赞叹对任何食物的知足,不为了食物而做不适当的寻求;没有得到食物时不焦虑,得到食物时不贪著、不迷恋、不执着,看到过患,有出离的智慧而受用;因为这种对任何食物的知足,既不抬高自己,也不贬低他人。谁在这方面熟练、不懈怠、正知、正念,朋友,这就称为'比丘安住于古老的、最初的圣种'。
再者,朋友,比丘对任何住处都知足,赞叹对任何住处的知足,不为了住处而做不适当的寻求;没有得到住处时不焦虑,得到住处时不贪著、不迷恋、不执着,看到过患,有出离的智慧而受用;因为这种对任何住处的知足,既不抬高自己,也不贬低他人。谁在这方面熟练、不懈怠、正知、正念,朋友,这就称为'比丘安住于古老的、最初的圣种'。
再者,朋友,比丘喜爱断除,乐于断除,喜爱修习,乐于修习;因为这种喜爱断除、乐于断除、喜爱修习、乐于修习,既不抬高自己,也不贬低他人。谁在这方面熟练、不懈怠、正知、正念,朋友,这就称为'比丘安住于古老的、最初的圣种'。

310. ‘‘Cattāri padhānāni. Saṃvarapadhānaṃ pahānapadhānaṃ bhāvanāpadhānaṃ [bhāvanāppadhānaṃ (syā.)] anurakkhaṇāpadhānaṃ [anurakkhanāppadhānaṃ (syā.)]. Katamañcāvuso, saṃvarapadhānaṃ? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Idaṃ vuccatāvuso, saṃvarapadhānaṃ.

‘‘Katamañcāvuso, pahānapadhānaṃ? Idhāvuso, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantiṃ karoti [byantī karoti (syā. kaṃ.)] anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Idaṃ vuccatāvuso, pahānapadhānaṃ.

‘‘Katamañcāvuso , bhāvanāpadhānaṃ? Idhāvuso, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Idaṃ vuccatāvuso, bhāvanāpadhānaṃ.

‘‘Katamañcāvuso, anurakkhaṇāpadhānaṃ? Idhāvuso, bhikkhu uppannaṃ bhadrakaṃ [bhaddakaṃ (syā. kaṃ. pī.)] samādhinimittaṃ anurakkhati – aṭṭhikasaññaṃ, puḷuvakasaññaṃ [puḷavakasaññaṃ (sī. pī.)], vinīlakasaññaṃ, vicchiddakasaññaṃ, uddhumātakasaññaṃ. Idaṃ vuccatāvuso, anurakkhaṇāpadhānaṃ.

‘‘Cattāri ñāṇāni – dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye [paricce (sī. ka.), paricchede (syā. pī. ka.) ṭīkā oloketabbā] ñāṇaṃ, sammutiyā ñāṇaṃ [sammatiñāṇaṃ (syā. kaṃ.)].

‘‘Aparānipi cattāri ñāṇāni – dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.



这是我对文本的完整直译:
"四正勤。防护正勤、断除正勤、修习正勤、保护正勤。朋友,什么是防护正勤?在此,朋友,比丘以眼见色时不取相,不取细相。因为若住于不防护眼根,则贪忧恶不善法会流入,他为了防护而实践,守护眼根,在眼根上实行防护。以耳闻声时......以鼻嗅香时......以舌尝味时......以身触所触时......以意识法时不取相,不取细相。因为若住于不防护意根,则贪忧恶不善法会流入,他为了防护而实践,守护意根,在意根上实行防护。朋友,这称为防护正勤。
朋友,什么是断除正勤?在此,朋友,比丘不容忍已生起的欲寻,断除、驱逐、灭除、使之不存在。不容忍已生起的嗔寻......不容忍已生起的害寻......不容忍已生起的恶不善法,断除、驱逐、灭除、使之不存在。朋友,这称为断除正勤。
朋友,什么是修习正勤?在此,朋友,比丘修习念觉支,依止远离、依止离贪、依止灭尽,导向舍离。修习择法觉支......修习精进觉支......修习喜觉支......修习轻安觉支......修习定觉支......修习舍觉支,依止远离、依止离贪、依止灭尽,导向舍离。朋友,这称为修习正勤。
朋友,什么是保护正勤?在此,朋友,比丘保护已生起的善定相 - 骨想、虫噉想、青瘀想、腐烂想、膨胀想。朋友,这称为保护正勤。
四智:法智、类智、遍知智、世俗智。
另外四智:苦智、苦集智、苦灭智、苦灭道智。

311. ‘‘Cattāri sotāpattiyaṅgāni – sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti.

‘‘Cattāri sotāpannassa aṅgāni. Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho, bhagavā’ti. Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko [opanayiko (syā. kaṃ.)] paccattaṃ veditabbo viññūhī’ti. Saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

‘‘Cattāri sāmaññaphalāni – sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ.

‘‘Catasso dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

‘‘Cattāro āhārā – kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

‘‘Catasso viññāṇaṭṭhitiyo. Rūpūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati rūpārammaṇaṃ [rūpāramaṇaṃ (?)] rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati; vedanūpāyaṃ vā āvuso…pe… saññūpāyaṃ vā, āvuso…pe… saṅkhārūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati.

‘‘Cattāri agatigamanāni – chandāgatiṃ gacchati, dosāgati gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati.

‘‘Cattāro taṇhuppādā – cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.

‘‘Catasso paṭipadā – dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

‘‘Aparāpi catasso paṭipadā – akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

‘‘Cattāri dhammapadāni – anabhijjhā dhammapadaṃ, abyāpādo dhammapadaṃ, sammāsati dhammapadaṃ, sammāsamādhi dhammapadaṃ.

‘‘Cattāri dhammasamādānāni – atthāvuso, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ. Atthāvuso, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. Atthāvuso, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. Atthāvuso, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

‘‘Cattāro dhammakkhandhā – sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.

‘‘Cattāri balāni – vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

‘‘Cattāri adhiṭṭhānāni – paññādhiṭṭhānaṃ, saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ.



这是我对文本的完整直译:
"四入流支:亲近善士、听闻正法、如理作意、法随法行。
四入流者的支分。在此,朋友,圣弟子具足对佛不动摇的净信:'世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'具足对法不动摇的净信:'法是世尊善说的,是现见的、无时的、来见的、导向的、智者自知的。'具足对僧不动摇的净信:'世尊的弟子僧团是善行道的,世尊的弟子僧团是正直行道的,世尊的弟子僧团是如理行道的,世尊的弟子僧团是和敬行道的,也就是四双八辈,这世尊的弟子僧团是应请的、应供的、应施的、应合掌的,是世间无上的福田。'具足圣者所爱戒,是无缺的、无破的、无斑的、无杂的、自在的、智者所赞的、无执取的、导向定的。
四沙门果:入流果、一来果、不还果、阿罗汉果。
四界:地界、水界、火界、风界。
四食:段食,或粗或细;触是第二;意思是第三;识是第四。
四识住。朋友,识住于色而住,以色为所缘,以色为住处,以喜为灌溉,增长、增广、扩大。朋友,识住于受而住......朋友,识住于想而住......朋友,识住于行而住,以行为所缘,以行为住处,以喜为灌溉,增长、增广、扩大。
四不行:不依欲而行,不依嗔而行,不依痴而行,不依怖而行。
四爱生:朋友,比丘因衣服而生起爱;朋友,比丘因食物而生起爱;朋友,比丘因住处而生起爱;朋友,比丘因有无而生起爱。
四行道:苦迟通行道、苦速通行道、乐迟通行道、乐速通行道。
另外四行道:不忍行道、忍行道、调伏行道、寂静行道。
四法句:无贪法句、无嗔法句、正念法句、正定法句。
四法受持:朋友,有法受持现在是苦的,未来也有苦报。朋友,有法受持现在是苦的,未来有乐报。朋友,有法受持现在是乐的,未来有苦报。朋友,有法受持现在是乐的,未来也有乐报。
四法蕴:戒蕴、定蕴、慧蕴、解脱蕴。
四力:精进力、念力、定力、慧力。
四决定:慧决定、真实决定、舍决定、寂静决定。

312. ‘‘Cattāri pañhabyākaraṇāni –[cattāro pañhābyākaraṇā (sī. syā. kaṃ. pī.)] ekaṃsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.

‘‘Cattāri kammāni – atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ; atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthāvuso, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

‘‘Cattāro sacchikaraṇīyā dhammā – pubbenivāso satiyā sacchikaraṇīyo; sattānaṃ cutūpapāto cakkhunā sacchikaraṇīyo; aṭṭha vimokkhā kāyena sacchikaraṇīyā; āsavānaṃ khayo paññāya sacchikaraṇīyo.

‘‘Cattāro oghā – kāmogho, bhavogho, diṭṭhogho, avijjogho.

‘‘Cattāro yogā – kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.

‘‘Cattāro visaññogā – kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.

‘‘Cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho.

‘‘Cattāri upādānāni – kāmupādānaṃ [kāmūpādānaṃ (sī. pī.) evamitaresupi], diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.

‘‘Catasso yoniyo – aṇḍajayoni, jalābujayoni, saṃsedajayoni, opapātikayoni.

‘‘Catasso gabbhāvakkantiyo. Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti. Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ dutiyā gabbhāvakkanti. Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ tatiyā gabbhāvakkanti. Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ catutthā gabbhāvakkanti.

‘‘Cattāro attabhāvapaṭilābhā. Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā. Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā. Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca. Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.

313. ‘‘Catasso dakkhiṇāvisuddhiyo. Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

‘‘Cattāri saṅgahavatthūni – dānaṃ, peyyavajjaṃ [piyavajjaṃ (syā. kaṃ. ka.)], atthacariyā, samānattatā.

‘‘Cattāro anariyavohārā – musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.

‘‘Cattāro ariyavohārā – musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.

‘‘Aparepi cattāro anariyavohārā – adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.

‘‘Aparepi cattāro ariyavohārā – adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.

‘‘Aparepi cattāro anariyavohārā – diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.

‘‘Aparepi cattāro ariyavohārā – diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.



这是我对文本的完整直译:
"四种回答问题的方式:一向记问题、分别记问题、反问记问题、舍置问题。
四业:朋友,有黑业有黑报;朋友,有白业有白报;朋友,有黑白业有黑白报;朋友,有非黑非白业有非黑非白报,导向业尽。
四应证法:以念证知宿住;以眼证知众生的死生;以身证知八解脱;以慧证知诸漏尽。
四暴流:欲暴流、有暴流、见暴流、无明暴流。
四轭:欲轭、有轭、见轭、无明轭。
四离系:离欲轭、离有轭、离见轭、离无明轭。
四系:贪欲身系、嗔恚身系、戒禁取身系、此实执取身系。
四取:欲取、见取、戒禁取、我语取。
四生:卵生、胎生、湿生、化生。
四入胎:朋友,这里有人不知不觉地入胎,不知不觉地住胎,不知不觉地出胎,这是第一种入胎。再者,朋友,这里有人知觉地入胎,不知不觉地住胎,不知不觉地出胎,这是第二种入胎。再者,朋友,这里有人知觉地入胎,知觉地住胎,不知不觉地出胎,这是第三种入胎。再者,朋友,这里有人知觉地入胎,知觉地住胎,知觉地出胎,这是第四种入胎。
四种获得自体:朋友,有获得自体,在此获得自体中,只有自己的意志起作用,不是他人的意志。朋友,有获得自体,在此获得自体中,只有他人的意志起作用,不是自己的意志。朋友,有获得自体,在此获得自体中,自己的意志和他人的意志都起作用。朋友,有获得自体,在此获得自体中,既不是自己的意志起作用,也不是他人的意志起作用。
四种布施清净:朋友,有布施从施者方面清净,不从受者方面清净。朋友,有布施从受者方面清净,不从施者方面清净。朋友,有布施既不从施者方面清净,也不从受者方面清净。朋友,有布施既从施者方面清净,也从受者方面清净。
四摄事:布施、爱语、利行、同事。
四非圣言:妄语、两舌、恶口、绮语。
四圣言:离妄语、离两舌、离恶口、离绮语。
另外四非圣言:未见言见、未闻言闻、未觉言觉、未知言知。
另外四圣言:未见言未见、未闻言未闻、未觉言未觉、未知言未知。
另外四非圣言:见言未见、闻言未闻、觉言未觉、知言未知。
另外四圣言:见言见、闻言闻、觉言觉、知言知。

314. ‘‘Cattāro puggalā. Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto [sītibhūto (ka.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

‘‘Aparepi cattāro puggalā. Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya. Idhāvuso , ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

‘‘Aparepi cattāro puggalā – tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.

‘‘Aparepi cattāro puggalā – samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

Paṭhamabhāṇavāro niṭṭhito.

Pañcakaṃ

315. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ. Katame pañca?

‘‘Pañcakkhandhā. Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.

‘‘Pañcupādānakkhandhā. Rūpupādānakkhandho [rūpūpādānakkhandho (sī. syā. kaṃ. pī.) evamitaresupi] vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.

‘‘Pañca kāmaguṇā. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā , sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.

‘‘Pañca gatiyo – nirayo, tiracchānayoni, pettivisayo, manussā, devā.

‘‘Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.

‘‘Pañca nīvaraṇāni – kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.

‘‘Pañca orambhāgiyāni saññojanāni – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.

‘‘Pañca uddhambhāgiyāni saññojanāni – rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā.

‘‘Pañca sikkhāpadāni – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.



这是我对文本的完整直译:
"四种人。朋友,这里有人折磨自己,专注于折磨自己的修行。朋友,这里有人折磨他人,专注于折磨他人的修行。朋友,这里有人既折磨自己,专注于折磨自己的修行,又折磨他人,专注于折磨他人的修行。朋友,这里有人既不折磨自己,不专注于折磨自己的修行,也不折磨他人,不专注于折磨他人的修行。他不折磨自己,不折磨他人,现法中无欲、寂灭、清凉,感受快乐,以梵化的自我而住。
另外四种人。朋友,这里有人为自己的利益而修行,不为他人的利益。朋友,这里有人为他人的利益而修行,不为自己的利益。朋友,这里有人既不为自己的利益而修行,也不为他人的利益。朋友,这里有人既为自己的利益而修行,也为他人的利益。
另外四种人:暗趣暗、暗趣明、明趣暗、明趣明。
另外四种人:不动沙门、莲花沙门、白莲花沙门、沙门中的柔软沙门。
朋友,这些就是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的四法。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。"
第一诵分结束。
五法
"朋友,有五法是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。什么是五法?
五蕴:色蕴、受蕴、想蕴、行蕴、识蕴。
五取蕴:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。
五欲功德:眼识所识的色,是可爱的、可意的、可悦的、可乐的、与欲相应的、令人染着的;耳识所识的声......鼻识所识的香......舌识所识的味......身识所识的触,是可爱的、可意的、可悦的、可乐的、与欲相应的、令人染着的。
五趣:地狱、畜生、饿鬼、人、天。
五悭:住处悭、家族悭、利养悭、美名悭、法悭。
五盖:欲贪盖、嗔恚盖、昏沉睡眠盖、掉举恶作盖、疑盖。
五下分结:身见、疑、戒禁取、欲贪、嗔恚。
五上分结:色贪、无色贪、慢、掉举、无明。
五学处:离杀生、离不与取、离欲邪行、离妄语、离饮酒放逸处。

316. ‘‘Pañca abhabbaṭṭhānāni. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ. Abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ [ādātuṃ (syā. kaṃ. pī.)]. Abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe āgārikabhūto.

‘‘Pañca byasanāni – ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ. Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

‘‘Pañca sampadā – ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

‘‘Pañca ādīnavā dussīlassa sīlavipattiyā. Idhāvuso , dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati, ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṃ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṃ, āvuso, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto, ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṃ, āvuso, dussīlo sīlavipanno sammūḷho kālaṃ karoti, ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā. Puna caparaṃ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā.

‘‘Pañca ānisaṃsā sīlavato sīlasampadāya. Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ, āvuso, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ, āvuso, sīlavā sīlasampanno asammūḷho kālaṃ karoti, ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. Puna caparaṃ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya.

‘‘Codakena , āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo. Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṃhitena vakkhāmi no anatthasaṃhitena, mettacittena [mettācittena (katthaci)] vakkhāmi no dosantarenāti. Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo.

317. ‘‘Pañca padhāniyaṅgāni. Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.



这是我对文本的完整直译:
"五种不可能的情况。朋友,漏尽的比丘不可能故意夺取生命。漏尽的比丘不可能以偷盗的方式取走未给予之物。漏尽的比丘不可能从事淫欲法。漏尽的比丘不可能故意说妄语。漏尽的比丘不可能像以前在家时那样储存并享用欲乐。
五种衰损:亲属衰损、财富衰损、疾病衰损、戒衰损、见衰损。朋友,众生不会因亲属衰损、财富衰损或疾病衰损而在身坏命终后生于恶趣、恶道、堕处、地狱。朋友,众生因戒衰损或见衰损而在身坏命终后生于恶趣、恶道、堕处、地狱。
五种成就:亲属成就、财富成就、无病成就、戒成就、见成就。朋友,众生不会因亲属成就、财富成就或无病成就而在身坏命终后生于善趣、天界。朋友,众生因戒成就或见成就而在身坏命终后生于善趣、天界。
破戒者戒缺失的五种过患。朋友,在此,破戒者因戒缺失而由于放逸遭受巨大的财富损失,这是破戒者戒缺失的第一种过患。再者,朋友,破戒者因戒缺失而恶名远扬,这是破戒者戒缺失的第二种过患。再者,朋友,破戒者因戒缺失而无论走近哪种大众,无论是刹帝利众、婆罗门众、居士众还是沙门众,都不自信地走近,感到羞愧,这是破戒者戒缺失的第三种过患。再者,朋友,破戒者因戒缺失而迷乱死亡,这是破戒者戒缺失的第四种过患。再者,朋友,破戒者因戒缺失而在身坏命终后生于恶趣、恶道、堕处、地狱,这是破戒者戒缺失的第五种过患。
持戒者戒成就的五种功德。朋友,在此,持戒者因戒成就而由于不放逸获得巨大的财富,这是持戒者戒成就的第一种功德。再者,朋友,持戒者因戒成就而美名远扬,这是持戒者戒成就的第二种功德。再者,朋友,持戒者因戒成就而无论走近哪种大众,无论是刹帝利众、婆罗门众、居士众还是沙门众,都自信地走近,不感羞愧,这是持戒者戒成就的第三种功德。再者,朋友,持戒者因戒成就而不迷乱死亡,这是持戒者戒成就的第四种功德。再者,朋友,持戒者因戒成就而在身坏命终后生于善趣、天界,这是持戒者戒成就的第五种功德。
朋友,想要指责他人的比丘应当在内心确立五种法后再指责他人。我将适时而说,不非时而说;我将以真实而说,不以虚妄而说;我将以柔和而说,不以粗暴而说;我将以有益而说,不以无益而说;我将以慈心而说,不以嗔心而说。朋友,想要指责他人的比丘应当在内心确立这五种法后再指责他人。
五种精进支。朋友,在此,比丘有信心,相信如来的觉悟:'世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'少病少恼,具足平等的消化之火,不太冷不太热,适于精进。不虚伪不欺诈,如实向导师或有智的同梵行者显示自己。为断不善法、为具足善法而精进住,有力、坚固精进、不舍善法的担子。有慧,具足生灭慧,是圣、出离、正趣苦灭的慧。

318. ‘‘Pañca suddhāvāsā – avihā, atappā, sudassā, sudassī, akaniṭṭhā.

‘‘Pañca anāgāmino – antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsotoakaniṭṭhagāmī.

319. ‘‘Pañca cetokhilā. Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo. Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati…pe… saṅghe kaṅkhati vicikicchati… sikkhāya kaṅkhati vicikicchati… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo.

320. ‘‘Pañca cetasovinibandhā. Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṃ paṭhamo cetaso vinibandho. Puna caparaṃ, āvuso, bhikkhu kāye avītarāgo hoti…pe… rūpe avītarāgo hoti…pe… puna caparaṃ, āvuso, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati…pe… puna caparaṃ, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṃ pañcamo cetaso vinibandho.

‘‘Pañcindriyāni – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

‘‘Aparānipi pañcindriyāni – sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

‘‘Aparānipi pañcindriyāni – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.



这是我对文本的完整直译:
"五净居天:无烦天、无热天、善现天、善见天、色究竟天。
五种阿那含:中般涅槃、生般涅槃、无行般涅槃、有行般涅槃、上流至色究竟天。
五种心的荒蕪。朋友,在此,比丘对导师怀疑、犹豫、不确信、不信服。朋友,那个对导师怀疑、犹豫、不确信、不信服的比丘,他的心不倾向于热忱、专注、坚持、精进。那个心不倾向于热忱、专注、坚持、精进的人,这是第一种心的荒蕪。再者,朋友,比丘对法怀疑、犹豫......对僧怀疑、犹豫......对学处怀疑、犹豫......对同梵行者生气、不满、心受伤害、变得顽固。朋友,那个对同梵行者生气、不满、心受伤害、变得顽固的比丘,他的心不倾向于热忱、专注、坚持、精进。那个心不倾向于热忱、专注、坚持、精进的人,这是第五种心的荒蕪。
五种心的束缚。朋友,在此,比丘对欲乐未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱。朋友,那个对欲乐未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱的比丘,他的心不倾向于热忱、专注、坚持、精进。那个心不倾向于热忱、专注、坚持、精进的人,这是第一种心的束缚。再者,朋友,比丘对身体未离贪......对色未离贪......再者,朋友,比丘吃到腹胀后专注于卧乐、倚乐、睡眠乐而住......再者,朋友,比丘为了生于某个天众而修梵行,想:'以此戒、或此禁戒、或此苦行、或此梵行,我将成为天神或某种天神。'朋友,那个为了生于某个天众而修梵行,想:'以此戒、或此禁戒、或此苦行、或此梵行,我将成为天神或某种天神'的比丘,他的心不倾向于热忱、专注、坚持、精进。那个心不倾向于热忱、专注、坚持、精进的人,这是第五种心的束缚。
五根:眼根、耳根、鼻根、舌根、身根。
另外五根:乐根、苦根、喜根、忧根、舍根。
另外五根:信根、精进根、念根、定根、慧根。

321. ‘‘Pañca nissaraṇiyā[nissāraṇīyā (sī. syā. kaṃ. pī.) ṭīkā oloketabbā]dhātuyo. Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi. Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā [vighātapariḷāhā (syā. kaṃ.)], mutto so tehi, na so taṃ vedanaṃ vedeti. Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena. Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. Idamakkhātaṃ byāpādassa nissaraṇaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya. Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. Idamakkhātaṃ vihesāya nissaraṇaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi. Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena. Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. Idamakkhātaṃ sakkāyassa nissaraṇaṃ.



这是我对文本的完整直译:
"五出离界。朋友,在此,比丘作意欲乐时,他的心不趣向欲乐、不信乐、不安住、不解脱。但当他作意出离时,他的心趣向出离、信乐、安住、解脱。他的那个心善修、善培育、善立、善解脱、离系于欲乐。那些因欲乐而生起的烦恼、忧苦、热恼,他从中解脱,不再感受那种感受。这被称为从欲乐出离。
再者,朋友,比丘作意嗔恚时,他的心不趣向嗔恚、不信乐、不安住、不解脱。但当他作意无嗔时,他的心趣向无嗔、信乐、安住、解脱。他的那个心善修、善培育、善立、善解脱、离系于嗔恚。那些因嗔恚而生起的烦恼、忧苦、热恼,他从中解脱,不再感受那种感受。这被称为从嗔恚出离。
再者,朋友,比丘作意伤害时,他的心不趣向伤害、不信乐、不安住、不解脱。但当他作意无伤害时,他的心趣向无伤害、信乐、安住、解脱。他的那个心善修、善培育、善立、善解脱、离系于伤害。那些因伤害而生起的烦恼、忧苦、热恼,他从中解脱,不再感受那种感受。这被称为从伤害出离。
再者,朋友,比丘作意色时,他的心不趣向色、不信乐、不安住、不解脱。但当他作意无色时,他的心趣向无色、信乐、安住、解脱。他的那个心善修、善培育、善立、善解脱、离系于色。那些因色而生起的烦恼、忧苦、热恼,他从中解脱,不再感受那种感受。这被称为从色出离。
再者,朋友,比丘作意有身时,他的心不趣向有身、不信乐、不安住、不解脱。但当他作意有身灭时,他的心趣向有身灭、信乐、安住、解脱。他的那个心善修、善培育、善立、善解脱、离系于有身。那些因有身而生起的烦恼、忧苦、热恼,他从中解脱,不再感受那种感受。这被称为从有身出离。

322. ‘‘Pañca vimuttāyatanāni. Idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī . Tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Idaṃ paṭhamaṃ vimuttāyatanaṃ.

‘‘Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti…pe… api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti…pe… api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati…pe… api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti , sukhino cittaṃ samādhiyati. Idaṃ pañcamaṃ vimuttāyatanaṃ.

‘‘Pañca vimuttiparipācanīyā saññā – aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ [saṅgitiyapañcakaṃ niṭṭhitaṃ (syā. kaṃ.)].

Chakkaṃ

323. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ. Katame cha?

‘‘Cha ajjhattikāniāyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.

‘‘Cha bāhirāni āyatanāni – rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ.

‘‘Cha viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.

‘‘Cha phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.

‘‘Cha vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.

‘‘Cha saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

‘‘Cha sañcetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.

‘‘Cha taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.



这是我对文本的完整直译:
"五解脱处。朋友,在此,导师或某位受尊重的同梵行者为比丘说法。朋友,无论导师或某位受尊重的同梵行者如何为比丘说法,他都能在那法中体会义理和法义。当他体会义理和法义时,欢喜生起;欢喜者,喜悦生起;心有喜悦者,身体轻安;身体轻安者,感受快乐;有快乐者,心得定。这是第一解脱处。
再者,朋友,虽然导师或某位受尊重的同梵行者没有为比丘说法,但他如所闻、如所学地为他人详细说法......或者他如所闻、如所学地详细诵读......或者他如所闻、如所学地在心中思维、考察、观察......或者他善取某种定相,善作意,善持守,以慧善通达。朋友,无论比丘如何善取某种定相,善作意,善持守,以慧善通达,他都能在那法中体会义理和法义。当他体会义理和法义时,欢喜生起;欢喜者,喜悦生起;心有喜悦者,身体轻安;身体轻安者,感受快乐;有快乐者,心得定。这是第五解脱处。
五种成熟解脱的想:无常想、无常苦想、苦无我想、断想、离贪想。
朋友,这些就是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的五法。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。"
六法
"朋友,有六法是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。什么是六法?
六内处:眼处、耳处、鼻处、舌处、身处、意处。
六外处:色处、声处、香处、味处、触处、法处。
六识身:眼识、耳识、鼻识、舌识、身识、意识。
六触身:眼触、耳触、鼻触、舌触、身触、意触。
六受身:眼触生受、耳触生受、鼻触生受、舌触生受、身触生受、意触生受。
六想身:色想、声想、香想、味想、触想、法想。
六思身:色思、声思、香思、味思、触思、法思。
六爱身:色爱、声爱、香爱、味爱、触爱、法爱。

324. ‘‘Cha agāravā. Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre [paṭisandhāre (ka.)] agāravo viharati appatisso.

‘‘Cha gāravā. Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.

‘‘Cha somanassūpavicārā. Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati; sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā. Manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati.

‘‘Cha domanassūpavicārā. Cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ upavicarati…pe… manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ dhammaṃ upavicarati.

‘‘Cha upekkhūpavicārā. Cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ [upekkhāṭhāniyaṃ (ka.)] rūpaṃ upavicarati…pe… manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ dhammaṃ upavicarati.

‘‘Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi [āvī (ka. sī. pī. ka.)] ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

‘‘Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.



这是我对文本的完整直译:
"六不恭敬。朋友,在此,比丘对导师不恭敬、不顺从;对法不恭敬、不顺从;对僧团不恭敬、不顺从;对学处不恭敬、不顺从;对不放逸不恭敬、不顺从;对接待不恭敬、不顺从。
六恭敬。朋友,在此,比丘对导师恭敬、顺从;对法恭敬、顺从;对僧团恭敬、顺从;对学处恭敬、顺从;对不放逸恭敬、顺从;对接待恭敬、顺从。
六喜近行。以眼见色后,近行于能引生喜的色;以耳闻声后......以鼻嗅香后......以舌尝味后......以身触所触后......以意知法后,近行于能引生喜的法。
六忧近行。以眼见色后,近行于能引生忧的色......以意知法后,近行于能引生忧的法。
六舍近行。以眼见色后,近行于能引生舍的色......以意知法后,近行于能引生舍的法。
六和敬法。朋友,在此,比丘对同梵行者,无论公开还是私下,都以慈爱的身业对待。这也是和敬法,能生爱、生敬,导向摄受、无诤、和谐、一致。
再者,朋友,比丘对同梵行者,无论公开还是私下,都以慈爱的语业对待。这也是和敬法......导向一致。
再者,朋友,比丘对同梵行者,无论公开还是私下,都以慈爱的意业对待。这也是和敬法......导向一致。
再者,朋友,比丘对于如法获得的利养,乃至仅得到钵中之物,也与持戒的同梵行者共同分享。这也是和敬法......导向一致。
再者,朋友,比丘与同梵行者共同遵守那些不破、不穿、不杂、不染、自在、智者称赞、不执取、导向定的戒,无论公开还是私下。这也是和敬法......导向一致。
再者,朋友,比丘与同梵行者共同持有那种圣、出离、正趣苦灭的见,无论公开还是私下。这也是和敬法,能生爱、生敬,导向摄受、无诤、和谐、一致。

325. Cha vivādamūlāni. Idhāvuso, bhikkhu kodhano hoti upanāhī. Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī [paripūrīkārī (syā. kaṃ.)] hoti. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanaahitāya bahujanaasukhāya anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

‘‘Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī…pe… saṭho hoti māyāvī… pāpiccho hoti micchādiṭṭhī… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī…pe… yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso , sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanaahitāya bahujanaasukhāya anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

‘‘Cha dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.



这是我对文本的完整直译:
六争论根源。朋友,在此,比丘易怒且怀恨。朋友,那个易怒且怀恨的比丘,他对导师不恭敬、不顺从,对法不恭敬、不顺从,对僧团不恭敬、不顺从,对学处也不完全履行。朋友,那个对导师不恭敬、不顺从,对法不恭敬、不顺从,对僧团不恭敬、不顺从,对学处不完全履行的比丘,他在僧团中引起争论。这种争论会导致许多人的不利、不乐、无益、有害、痛苦。朋友,如果你们在内心或外在看到这样的争论根源,你们应当努力去除这个恶劣的争论根源。朋友,如果你们在内心或外在没有看到这样的争论根源,你们应当为了防止这个恶劣的争论根源将来生起而修行。这样就能去除这个恶劣的争论根源。这样就能防止这个恶劣的争论根源将来生起。
再者,朋友,比丘轻蔑且傲慢......嫉妒且吝啬......狡诈且虚伪......恶欲且邪见......执着己见、固执、难以舍弃......朋友,那个执着己见、固执、难以舍弃的比丘,他对导师不恭敬、不顺从,对法不恭敬、不顺从,对僧团不恭敬、不顺从,对学处也不完全履行。朋友,那个对导师不恭敬、不顺从,对法不恭敬、不顺从,对僧团不恭敬、不顺从,对学处不完全履行的比丘,他在僧团中引起争论。这种争论会导致许多人的不利、不乐、无益、有害、痛苦。朋友,如果你们在内心或外在看到这样的争论根源,你们应当努力去除这个恶劣的争论根源。朋友,如果你们在内心或外在没有看到这样的争论根源,你们应当为了防止这个恶劣的争论根源将来生起而修行。这样就能去除这个恶劣的争论根源。这样就能防止这个恶劣的争论根源将来生起。
六界:地界、水界、火界、风界、空界、识界。

326. ‘‘Cha nissaraṇiyā dhātuyo. Idhāvuso, bhikkhu evaṃ vadeyya – ‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevaṃ’, tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī’ti.

‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti, so ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ āvuso, anavakāso, yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇā cetovimuttī’ti.

‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti, so ‘mā hevaṃ’ tissa vacanīyo ‘‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ muditā cetovimuttī’ti.

‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa rāgo cittaṃ pariyādāya ṭhassati netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ, āvuso, rāgassa, yadidaṃ upekkhā cetovimuttī’ti.

‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me nimittānusāri viññāṇaṃ hotī’ti. So ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ, yadidaṃ animittā cetovimuttī’ti.

‘‘Idha panāvuso, bhikkhu evaṃ vadeyya – ‘asmīti kho me vigataṃ [vighātaṃ (sī. pī.), vigate (syā. ka.)], ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ asmīti vigate [vighāte (sī. pī.)] ayamahamasmīti asamanupassato, atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṃ asmimānasamugghāto’ti.



这是我对文本的完整直译:
"六出离界。朋友,在此,比丘可能会这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就慈心解脱,然而嗔恚仍占据我的心。'应该对他说:'不要这样说,尊者不要这样说,不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。朋友,这是不可能的,没有这种情况,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就慈心解脱,而嗔恚仍会占据他的心,这是不可能的。朋友,这慈心解脱正是出离嗔恚的方法。'
再者,朋友,比丘可能会这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就悲心解脱,然而伤害心仍占据我的心。'应该对他说:'不要这样说,尊者不要这样说,不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。朋友,这是不可能的,没有这种情况,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就悲心解脱,而伤害心仍会占据他的心,这是不可能的。朋友,这悲心解脱正是出离伤害心的方法。'
再者,朋友,比丘可能会这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就喜心解脱,然而不悦仍占据我的心。'应该对他说:'不要这样说,尊者不要这样说,不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。朋友,这是不可能的,没有这种情况,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就喜心解脱,而不悦仍会占据他的心,这是不可能的。朋友,这喜心解脱正是出离不悦的方法。'
再者,朋友,比丘可能会这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就舍心解脱,然而贪欲仍占据我的心。'应该对他说:'不要这样说,尊者不要这样说,不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。朋友,这是不可能的,没有这种情况,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就舍心解脱,而贪欲仍会占据他的心,这是不可能的。朋友,这舍心解脱正是出离贪欲的方法。'
再者,朋友,比丘可能会这样说:'我已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就无相心解脱,然而我的识仍随相而行。'应该对他说:'不要这样说,尊者不要这样说,不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。朋友,这是不可能的,没有这种情况,即已修习、多修、作为车乘、作为基础、确立、熟练、善巧成就无相心解脱,而他的识仍会随相而行,这是不可能的。朋友,这无相心解脱正是出离一切相的方法。'
再者,朋友,比丘可能会这样说:'我已远离"我是"的想法,我不认为"我是这个",然而怀疑、犹豫的箭仍占据我的心。'应该对他说:'不要这样说,尊者不要这样说,不要诽谤世尊,诽谤世尊是不好的,世尊不会这样说。朋友,这是不可能的,没有这种情况,即已远离"我是"的想法,不认为"我是这个",而怀疑、犹豫的箭仍会占据他的心,这是不可能的。朋友,这根除我慢正是出离怀疑、犹豫之箭的方法。'

327. ‘‘Cha anuttariyāni – dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ.

‘‘Cha anussatiṭṭhānāni – buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.

328. ‘‘Cha satatavihārā. Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako [upekkhako ca (syā. ka.)] viharati sato sampajāno. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

329.‘‘Chaḷābhijātiyo. Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṃ dhammaṃ abhijāyati. Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṃ dhammaṃ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

‘‘Cha nibbedhabhāgiyā saññā [nibbedhabhāgiyasaññā (syā. kaṃ.)] – aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

Sattakaṃ

330. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ. Katame satta?

‘‘Satta ariyadhanāni – saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

‘‘Satta bojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo , vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.

‘‘Satta samādhiparikkhārā – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.

‘‘Satta asaddhammā – idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.

‘‘Satta saddhammā – idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.

‘‘Satta sappurisadhammā – idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.

331. ‘‘Satta niddasavatthūni. Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo . Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.

‘‘Satta saññā – aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.

‘‘Sattabalāni – saddhābalaṃ, vīriyabalaṃ, hiribalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.



这是我对文本的完整直译:
"六无上:见无上、闻无上、得无上、学无上、侍奉无上、忆念无上。
六随念处:佛随念、法随念、僧随念、戒随念、舍随念、天随念。
六恒住。朋友,在此,比丘以眼见色后,既不欢喜也不忧恼,住于舍,具念正知。以耳闻声后......以意知法后,既不欢喜也不忧恼,住于舍,具念正知。
六种生。朋友,在此,有人生于黑暗而生出黑法。朋友,在此,有人生于黑暗而生出白法。朋友,在此,有人生于黑暗而生出非黑非白的涅槃。朋友,在此,有人生于光明而生出白法。朋友,在此,有人生于光明而生出黑法。朋友,在此,有人生于光明而生出非黑非白的涅槃。
六种洞察想:无常想、无常苦想、苦无我想、断想、离贪想、灭想。
朋友,这些就是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的六法。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。"
七法
"朋友,有七法是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。什么是七法?
七圣财:信财、戒财、惭财、愧财、闻财、舍财、慧财。
七觉支:念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。
七定资具:正见、正思惟、正语、正业、正命、正精进、正念。
七非法:朋友,在此,比丘无信、无惭、无愧、少闻、懈怠、失念、无慧。
七正法:朋友,在此,比丘有信、有惭、有愧、多闻、精进、具念、有慧。
七善士法:朋友,在此,比丘知法、知义、知己、知量、知时、知众、知人。
七无退转事。朋友,在此,比丘对受持学处有强烈欲求,未来对受持学处也不失爱乐。对法的思惟有强烈欲求,未来对法的思惟也不失爱乐。对调伏欲望有强烈欲求,未来对调伏欲望也不失爱乐。对独处有强烈欲求,未来对独处也不失爱乐。对发起精进有强烈欲求,未来对发起精进也不失爱乐。对念与慧有强烈欲求,未来对念与慧也不失爱乐。对通达见解有强烈欲求,未来对通达见解也不失爱乐。
七想:无常想、无我想、不净想、过患想、断想、离贪想、灭想。
七力:信力、精进力、惭力、愧力、念力、定力、慧力。

332. ‘‘Satta viññāṇaṭṭhitiyo. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

‘‘Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

‘‘Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

‘‘Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. Ayaṃ catutthī viññāṇaṭṭhiti.

‘‘Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamī viññāṇaṭṭhiti.

‘‘Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhī viññāṇaṭṭhiti.

‘‘Santāvuso , sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ sattamī viññāṇaṭṭhiti.

‘‘Satta puggalā dakkhiṇeyyā – ubhatobhāgavimutto , paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

‘‘Satta anusayā – kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.

‘‘Satta saññojanāni – anunayasaññojanaṃ [kāmasaññojanaṃ (syā. kaṃ.)], paṭighasaññojanaṃ, diṭṭhisaññojanaṃ, vicikicchāsaññojanaṃ, mānasaññojanaṃ, bhavarāgasaññojanaṃ, avijjāsaññojanaṃ.

‘‘Satta adhikaraṇasamathā – uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

Dutiyabhāṇavāro niṭṭhito.

Aṭṭhakaṃ

333. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ. Katame aṭṭha?

‘‘Aṭṭha micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.

‘‘Aṭṭha sammattā – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

‘‘Aṭṭha puggalā dakkhiṇeyyā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.



这是我对文本的完整直译:
"七识住。朋友,有众生身异想异,如人类、一些天神和一些堕处。这是第一识住。
朋友,有众生身异想一,如梵众天初生时。这是第二识住。
朋友,有众生身一想异,如光音天。这是第三识住。
朋友,有众生身一想一,如遍净天。这是第四识住。
朋友,有众生完全超越色想,灭有对想,不作意种种想,入'虚空无边'的空无边处。这是第五识住。
朋友,有众生完全超越空无边处,入'识无边'的识无边处。这是第六识住。
朋友,有众生完全超越识无边处,入'无所有'的无所有处。这是第七识住。
七种应供养的人:俱分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者、随信行者。
七随眠:欲贪随眠、瞋恚随眠、见随眠、疑随眠、慢随眠、有贪随眠、无明随眠。
七结:爱结、瞋恚结、见结、疑结、慢结、有贪结、无明结。
七止诤法:对已生起的诤事,为了平息、止息,应给予现前调伏,应给予忆念调伏,应给予不痴调伏,应令承认,多数决,恶罪相,如草覆地。
朋友,这些就是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的七法。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。"
第二诵品终
八法
"朋友,有八法是那位知者、见者、阿罗汉、正等觉者世尊所正确宣说的。在这里,我们都应该一起诵习......为了天神和人类的利益、福祉和快乐。什么是八法?
八邪:邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。
八正:正见、正思惟、正语、正业、正命、正精进、正念、正定。
八种应供养的人:预流者、为证预流果而修行者、一来者、为证一来果而修行者、不还者、为证不还果而修行者、阿罗汉、为证阿罗汉果而修行者。

334. ‘‘Aṭṭha kusītavatthūni. Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ kusītavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati…pe… idaṃ dutiyaṃ kusītavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ tatiyaṃ kusītavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ catutthaṃ kusītavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ pañcamaṃ kusītavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe , handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ chaṭṭhaṃ kusītavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho; atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ sattamaṃ kusītavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito [gilānavuṭṭhito (saddanīti) a. ni. 6.16 nakulapitusuttaṭīkā passitabbā] hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ kusītavatthu.



这是我对文本的完整直译:
"八懈怠事。朋友,在此,比丘有工作要做。他这样想:'我将要做工作,但做工作时我的身体会疲劳,让我躺下吧!'他就躺下,不发起精进以证得未证得的,以获得未获得的,以实现未实现的。这是第一懈怠事。
再者,朋友,比丘已做了工作。他这样想:'我做了工作,做工作时我的身体疲劳了,让我躺下吧!'他就躺下,不发起精进......这是第二懈怠事。
再者,朋友,比丘要走路。他这样想:'我将要走路,但走路时我的身体会疲劳,让我躺下吧!'他就躺下,不发起精进......这是第三懈怠事。
再者,朋友,比丘已经走了路。他这样想:'我走了路,走路时我的身体疲劳了,让我躺下吧!'他就躺下,不发起精进......这是第四懈怠事。
再者,朋友,比丘在村庄或市镇乞食,没有得到粗食或精食的充足量。他这样想:'我在村庄或市镇乞食,没有得到粗食或精食的充足量,我的身体疲劳,不适合工作,让我躺下吧!'他就躺下,不发起精进......这是第五懈怠事。
再者,朋友,比丘在村庄或市镇乞食,得到了粗食或精食的充足量。他这样想:'我在村庄或市镇乞食,得到了粗食或精食的充足量,我的身体沉重,不适合工作,好像吃了一个月似的,让我躺下吧!'他就躺下,不发起精进......这是第六懈怠事。
再者,朋友,比丘生了一点小病。他这样想:'我生了这点小病,有理由躺下,让我躺下吧!'他就躺下,不发起精进......这是第七懈怠事。
再者,朋友,比丘刚从病中康复。他这样想:'我刚从病中康复,我的身体虚弱,不适合工作,让我躺下吧!'他就躺下,不发起精进以证得未证得的,以获得未获得的,以实现未实现的。这是第八懈怠事。

335. ‘‘Aṭṭha ārambhavatthūni. Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti! So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ ārambhavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ dutiyaṃ ārambhavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ tatiyaṃ ārambhavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ catutthaṃ ārambhavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ . Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ pañcamaṃ ārambhavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ chaṭṭhaṃ ārambhavatthu .

‘‘Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ sattamaṃ ārambhavatthu.

‘‘Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’ti! So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ ārambhavatthu.

336. ‘‘Aṭṭha dānavatthūni. Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dāna’nti dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ na dātu’nti dānaṃ deti, ‘idaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti. Cittālaṅkāra-cittaparikkhāratthaṃ dānaṃ deti.



这是我对文本的完整直译:
"八精进事。朋友,在此,比丘有工作要做。他这样想:'我将要做工作,但做工作时不容易专注于佛陀的教导,让我发起精进以证得未证得的,以获得未获得的,以实现未实现的吧!'于是他发起精进以证得未证得的,以获得未获得的,以实现未实现的。这是第一精进事。
再者,朋友,比丘已做了工作。他这样想:'我做了工作,做工作时我无法专注于佛陀的教导,让我发起精进......'于是他发起精进......这是第二精进事。
再者,朋友,比丘要走路。他这样想:'我将要走路,但走路时不容易专注于佛陀的教导,让我发起精进......'于是他发起精进......这是第三精进事。
再者,朋友,比丘已经走了路。他这样想:'我走了路,走路时我无法专注于佛陀的教导,让我发起精进......'于是他发起精进......这是第四精进事。
再者,朋友,比丘在村庄或市镇乞食,没有得到粗食或精食的充足量。他这样想:'我在村庄或市镇乞食,没有得到粗食或精食的充足量,我的身体轻盈,适合工作,让我发起精进......'于是他发起精进......这是第五精进事。
再者,朋友,比丘在村庄或市镇乞食,得到了粗食或精食的充足量。他这样想:'我在村庄或市镇乞食,得到了粗食或精食的充足量,我的身体有力,适合工作,让我发起精进......'于是他发起精进......这是第六精进事。
再者,朋友,比丘生了一点小病。他这样想:'我生了这点小病,有可能病情会加重,让我发起精进......'于是他发起精进......这是第七精进事。
再者,朋友,比丘刚从病中康复。他这样想:'我刚从病中康复,有可能病情会复发,让我发起精进以证得未证得的,以获得未获得的,以实现未实现的吧!'于是他发起精进以证得未证得的,以获得未获得的,以实现未实现的。这是第八精进事。
"八布施事。亲近后布施,因恐惧而布施,因'他曾给我'而布施,因'他将给我'而布施,因'布施是好的'而布施,因'我煮食,他们不煮食,我煮食而不给不煮食者是不对的'而布施,因'我布施这个,美好的名声将会传开'而布施,为了庄严心、装饰心而布施。

337. ‘‘Aṭṭha dānūpapattiyo. Idhāvuso, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)]. So passati khattiyamahāsālaṃ vā brāhmaṇamahāsālaṃ vā gahapatimahāsālaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyya’nti! So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati . Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

‘‘Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘cātumahārājikā [cātummahārājikā (sī. syā. pī.)] devā dīghāyukā vaṇṇavanto sukhabahulā’’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya’’nti! So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

‘‘Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā …pe… nimmānaratī devā…pe… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya’’nti! So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

‘‘Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya’nti! So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. Tañca kho sīlavato vadāmi no dussīlassa; vītarāgassa no sarāgassa. Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.

‘‘Aṭṭha parisā – khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā .

‘‘Aṭṭha lokadhammā – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.



这是我对文本的完整直译:
"八种布施生起。朋友,在此,有人布施给沙门或婆罗门食物、饮料、衣服、车乘、花鬘、香料、涂香、床铺、住处和灯具。他期望得到回报。他看见刹帝利大富豪、婆罗门大富豪或居士大富豪享受着

338. ‘‘Aṭṭha abhibhāyatanāni. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Evameva [evamevaṃ (ka.)] ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ [kaṇṇikārapupphaṃ (syā. kaṃ.)] pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni , ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.

339. ‘‘Aṭṭha vimokkhā. Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

‘‘Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

‘‘Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

‘‘Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.

‘‘Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.

‘‘Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.

‘‘Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

‘‘Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayita nirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

Navakaṃ



八种胜处。内有色想的人，外观少量的美色和丑色，'我胜知胜见这些'，如是成为有想。这是第一胜处。
内有色想的人，外观无量的美色和丑色，'我胜知胜见这些'，如是成为有想。这是第二胜处。
内无色想的人，外观少量的美色和丑色，'我胜知胜见这些'，如是成为有想。这是第三胜处。
内无色想的人，外观无量的美色和丑色，'我胜知胜见这些'，如是成为有想。这是第四胜处。
内无色想的人，外观蓝色、蓝色调、蓝色相、蓝色光的色。譬如亚麻花是蓝色、蓝色调、蓝色相、蓝色光的，又如波罗奈双面光滑的布料是蓝色、蓝色调、蓝色相、蓝色光的。同样地，内无色想的人，外观蓝色、蓝色调、蓝色相、蓝色光的色，'我胜知胜见这些'，如是成为有想。这是第五胜处。
内无色想的人，外观黄色、黄色调、黄色相、黄色光的色。譬如卡尼卡拉花是黄色、黄色调、黄色相、黄色光的，又如波罗奈双面光滑的布料是黄色、黄色调、黄色相、黄色光的。同样地，内无色想的人，外观黄色、黄色调、黄色相、黄色光的色，'我胜知胜见这些'，如是成为有想。这是第六胜处。
内无色想的人，外观红色、红色调、红色相、红色光的色。譬如班度吉瓦卡花是红色、红色调、红色相、红色光的，又如波罗奈双面光滑的布料是红色、红色调、红色相、红色光的。同样地，内无色想的人，外观红色、红色调、红色相、红色光的色，'我胜知胜见这些'，如是成为有想。这是第七胜处。
内无色想的人，外观白色、白色调、白色相、白色光的色。譬如晨星是白色、白色调、白色相、白色光的，又如波罗奈双面光滑的布料是白色、白色调、白色相、白色光的。同样地，内无色想的人，外观白色、白色调、白色相、白色光的色，'我胜知胜见这些'，如是成为有想。这是第八胜处。
八种解脱。有色者见诸色。这是第一解脱。
内无色想者，外见诸色。这是第二解脱。
专注于净。这是第三解脱。
超越一切色想，灭有对想，不作意种种想，'空无边'，具足住于空无边处。这是第四解脱。
超越一切空无边处，'识无边'，具足住于识无边处。这是第五解脱。
超越一切识无边处，'无所有'，具足住于无所有处。这是第六解脱。
超越一切无所有处，具足住于非想非非想处。这是第七解脱。
超越一切非想非非想处，具足住于想受灭。这是第八解脱。
诸友，这八法是由彼世尊、知者、见者、阿罗汉、正等觉者所善说；在此，一切应当诵集...为了利益、安乐天人。
九法

340. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ. Katame nava?

‘‘Nava āghātavatthūni. ‘Anatthaṃ me acarī’ti āghātaṃ bandhati; ‘anatthaṃ me caratī’ti āghātaṃ bandhati; ‘anatthaṃ me carissatī’ti āghātaṃ bandhati; ‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati…pe… anatthaṃ caratīti āghātaṃ bandhati…pe… anatthaṃ carissatīti āghātaṃ bandhati; ‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati…pe… atthaṃ caratīti āghātaṃ bandhati…pe… atthaṃ carissatīti āghātaṃ bandhati.

‘‘Nava āghātapaṭivinayā. ‘Anatthaṃ me acari [acarīti (syā. ka.) evaṃ ‘‘carati carissati’’ padesupi], taṃ kutettha labbhā’ti āghātaṃ paṭivineti ; ‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘piyassa me manāpassa anatthaṃ acari…pe… anatthaṃ carati…pe… anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti.

341. ‘‘Nava sattāvāsā. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamo sattāvāso.

‘‘Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyo sattāvāso.

‘‘Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyo sattāvāso.

‘‘Santāvuso , sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catuttho sattāvāso.

‘‘Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā [asaññisattā (syā. kaṃ.)]. Ayaṃ pañcamo sattāvāso.

‘‘Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ chaṭṭho sattāvāso.

‘‘Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā. Ayaṃ sattamo sattāvāso.

‘‘Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcāññāyatanūpagā. Ayaṃ aṭṭhamo sattāvāso.

‘‘Santāvuso , sattā sabbaso ākiñcaññāyatanaṃ samatikkamma [samatikkamma santametaṃ paṇītametanti (syā. kaṃ.)] nevasaññānāsaññāyatanūpagā. Ayaṃ navamo sattāvāso.



诸友，有九法是由彼世尊、知者、见者、阿罗汉、正等觉者所善说；在此，一切应当诵集...为了利益、安乐天人。哪九法？
九种嗔恨事。'他对我做了不利的事'而结嗔恨；'他对我正在做不利的事'而结嗔恨；'他将对我做不利的事'而结嗔恨；'他对我所爱所喜的人做了不利的事'而结嗔恨...正在做不利的事而结嗔恨...将做不利的事而结嗔恨；'他对我所不爱不喜的人做了有利的事'而结嗔恨...正在做有利的事而结嗔恨...将做有利的事而结嗔恨。
九种调伏嗔恨。'他对我做了不利的事，这在哪里可得？'而调伏嗔恨；'他对我正在做不利的事，这在哪里可得？'而调伏嗔恨；'他将对我做不利的事，这在哪里可得？'而调伏嗔恨；'他对我所爱所喜的人做了不利的事...正在做不利的事...将做不利的事，这在哪里可得？'而调伏嗔恨；'他对我所不爱不喜的人做了有利的事...正在做有利的事...将做有利的事，这在哪里可得？'而调伏嗔恨。
九种有情居处。诸友，有诸有情身异想异，如人类、一些天神和一些堕处。这是第一有情居处。
诸友，有诸有情身异想一，如初生的梵众天。这是第二有情居处。
诸友，有诸有情身一想异，如光音天。这是第三有情居处。
诸友，有诸有情身一想一，如遍净天。这是第四有情居处。
诸友，有诸有情无想无受，如无想有情天。这是第五有情居处。
诸友，有诸有情超越一切色想，灭有对想，不作意种种想，'空无边'，生于空无边处。这是第六有情居处。
诸友，有诸有情超越一切空无边处，'识无边'，生于识无边处。这是第七有情居处。
诸友，有诸有情超越一切识无边处，'无所有'，生于无所有处。这是第八有情居处。
诸友，有诸有情超越一切无所有处，生于非想非非想处。这是第九有情居处。

342. ‘‘Nava akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso , tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo tiracchānayoniṃ upapanno hoti. Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ…pe… pettivisayaṃ upapanno hoti. Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ…pe… asurakāyaṃ upapanno hoti. Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ…pe… aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti. Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ…pe… paccantimesu janapadesu paccājāto hoti milakkhesu [milakkhakesu (syā. kaṃ.) milakkhūsu (ka.)] aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ…pe… majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukaṭa dukkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ…pe… majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.

‘‘Puna caparaṃ, āvuso, tathāgato ca loke na [katthaci nakāro na dissati] uppanno hoti arahaṃ sammāsambuddho, dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsita-dubbhāsitānamatthamaññātuṃ. Ayaṃ navamo akkhaṇo asamayo brahmacariyavāsāya.

343. ‘‘Nava anupubbavihārā. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. Sabbaso rūpasaññānaṃ samatikkamā…pe… ākāsānañcāyatanaṃ upasampajja viharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.

344. ‘‘Nava anupubbanirodhā. Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

Dasakaṃ



九种非时非机修梵行。诸友，于此，如来出现于世，是阿罗汉、正等觉者，法被宣说，是寂静的、导向涅槃的、趣向正觉的、善逝所说的。而此人生于地狱。这是第一种非时非机修梵行。
复次，诸友，如来出现于世，是阿罗汉、正等觉者，法被宣说，是寂静的、导向涅槃的、趣向正觉的、善逝所说的。而此人生于畜生道。这是第二种非时非机修梵行。
复次...生于饿鬼界。这是第三种非时非机修梵行。
复次...生于阿修罗众。这是第四种非时非机修梵行。
复次...生于某个长寿天众。这是第五种非时非机修梵行。
复次...生于边地，在未开化的地方，那里没有比丘、比丘尼、优婆塞、优婆夷的去处。这是第六种非时非机修梵行。
复次...生于中国，但他是邪见者，有颠倒见解——'无布施，无供养，无祭祀，无善恶业的果报，无此世，无他世，无母，无父，无化生有情，世间无沙门、婆罗门正行正道、依自己的证知而宣说此世他世者'。这是第七种非时非机修梵行。
复次...生于中国，但他愚钝、痴呆、哑巴，不能了知善说恶说的意义。这是第八种非时非机修梵行。
复次，诸友，如来未出现于世，是阿罗汉、正等觉者，法未被宣说，是寂静的、导向涅槃的、趣向正觉的、善逝所说的。而此人生于中国，他有智慧，不愚钝，不哑巴，能了知善说恶说的意义。这是第九种非时非机修梵行。
九种次第住。诸友，于此，比丘离欲、离不善法，有寻有伺，由离生喜乐，具足住于初禅。寻伺寂止...具足住于第二禅。离喜...具足住于第三禅。断乐...具足住于第四禅。超越一切色想...具足住于空无边处。超越一切空无边处，'识无边'，具足住于识无边处。超越一切识无边处，'无所有'，具足住于无所有处。超越一切无所有处，具足住于非想非非想处。超越一切非想非非想处，具足住于想受灭。
九种次第灭。具足初禅者，欲想已灭。具足第二禅者，寻伺已灭。具足第三禅者，喜已灭。具足第四禅者，入息出息已灭。具足空无边处者，色想已灭。具足识无边处者，空无边处想已灭。具足无所有处者，识无边处想已灭。具足非想非非想处者，无所有处想已灭。具足想受灭者，想和受已灭。
诸友，这九法是由彼世尊、知者、见者、阿罗汉、正等觉者所善说。在此，一切应当诵集...为了利益、安乐天人。
十法

345. ‘‘Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ. Katame dasa?

‘‘Dasa nāthakaraṇā dhammā. Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Yaṃpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā [sātthaṃ sabyañjanaṃ (sī. syā. pī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti [dhatā (ka. sī. syā. kaṃ.)] dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, yaṃpāvuso, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṃpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yaṃpāvuso, bhikkhu suvaco hoti…pe… padakkhiṇaggāhī anusāsaniṃ. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yaṃpāvuso, bhikkhu yāni tāni sabrahmacārīnaṃ…pe… alaṃ saṃvidhātuṃ. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo [uḷārapāmujjo (sī. pī.), oḷārapāmojjo (syā. kaṃ.)]. Yaṃpāvuso, bhikkhu dhammakāmo hoti…pe… uḷārapāmojjo [uḷārapāmujjo (sī. pī.), oḷārapāmojjo (syā. kaṃ.)]. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso , bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi . Yaṃpāvuso, bhikkhu santuṭṭho hoti…pe… parikkhārehi. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṃpāvuso, bhikkhu āraddhavīriyo viharati…pe… anikkhittadhuro kusalesu dhammesu. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yaṃpāvuso, bhikkhu satimā hoti…pe… saritā anussaritā. Ayampi dhammo nāthakaraṇo.

‘‘Puna caparaṃ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Yaṃpāvuso, bhikkhu paññavā hoti…pe… sammādukkhakkhayagāminiyā. Ayampi dhammo nāthakaraṇo.

346. Dasa kasiṇāyatanāni. Pathavīkasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.

347. ‘‘Dasa akusalakammapathā – pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.

‘‘Dasa kusalakammapathā – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.



诸友，有十法是由彼世尊、知者、见者、阿罗汉、正等觉者所善说。在此，一切应当诵集...为了利益、安乐天人。哪十法？
十种依止法。诸友，于此，比丘具戒，住于波罗提木叉律仪，具足正行与行处，于微细罪中见怖畏，受持学处而学。诸友，比丘具戒，住于波罗提木叉律仪，具足正行与行处，于微细罪中见怖畏，受持学处而学，这也是依止法。
复次，诸友，比丘多闻、持闻、积闻。凡是初善、中善、后善，有义、有文，宣说完全圆满清净的梵行的法，如是诸法为他多闻、忆持、熟习、意善思惟、见善通达。诸友，比丘多闻...见善通达，这也是依止法。
复次，诸友，比丘有善友、善伴、善同伴。诸友，比丘有善友、善伴、善同伴，这也是依止法。
复次，诸友，比丘易受教，具足使之易受教的法，忍辱，恭敬地接受教诫。诸友，比丘易受教...恭敬地接受教诫，这也是依止法。
复次，诸友，比丘对同梵行者的种种事务，无论大小，皆熟练、不懈怠，具足思量方法的智慧，能作、能安排。诸友，比丘对同梵行者的种种事务...能安排，这也是依止法。
复次，诸友，比丘乐法、喜谈论，对胜法、胜律有极大欢喜。诸友，比丘乐法、喜谈论，对胜法、胜律有极大欢喜，这也是依止法。
复次，诸友，比丘知足于各种衣服、饮食、卧具、病缘医药资具。诸友，比丘知足于各种...资具，这也是依止法。
复次，诸友，比丘精进而住，为断不善法、具足善法而努力，坚固、勇猛精进，于善法中不舍重担。诸友，比丘精进而住...不舍重担，这也是依止法。
复次，诸友，比丘具念，成就最上念慧，能忆念、随念长时以前所作、所说。诸友，比丘具念...能忆念、随念，这也是依止法。
复次，诸友，比丘有慧，成就观生灭慧，具足圣、出离、正趣苦灭之慧。诸友，比丘有慧...正趣苦灭之慧，这也是依止法。
十种遍处。一者知地遍，上下四方无二无量。一者知水遍...一者知火遍...一者知风遍...一者知青遍...一者知黄遍...一者知赤遍...一者知白遍...一者知空遍...一者知识遍，上下四方无二无量。
十种不善业道——杀生、不与取、欲邪行、妄语、两舌、恶口、绮语、贪欲、嗔恚、邪见。
十种善业道——离杀生、离不与取、离欲邪行、离妄语、离两舌、离恶口、离绮语、无贪、无嗔、正见。

348. ‘‘Dasa ariyavāsā. Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.

‘‘Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.

‘‘Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.

‘‘Kathañcāvuso , bhikkhu ekārakkho hoti? Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṃ kho, āvuso, bhikkhu ekārakkho hoti .

‘‘Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti.

‘‘Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.

‘‘Kathañcāvuso , bhikkhu samavayasaṭṭhesano hoti? Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.

‘‘Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.

‘‘Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti ? Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.

‘‘Kathañcāvuso, bhikkhu suvimuttacitto hoti? Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti.

‘‘Kathañcāvuso, bhikkhu suvimuttapañño hoti? Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti. ‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti. ‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti. Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti.

‘‘Dasa asekkhā dhammā – asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti.

‘‘Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti.



十种圣居。诸友，于此，比丘已舍离五支，具足六支，一护，四依，除遣个别真实，纯净寻求，无浊思惟，身行轻安，心善解脱，慧善解脱。
诸友，比丘如何已舍离五支？诸友，于此，比丘已断除欲贪，已断除嗔恚，已断除昏沉睡眠，已断除掉举恶作，已断除疑惑。诸友，如是比丘已舍离五支。
诸友，比丘如何具足六支？诸友，于此，比丘以眼见色，不喜不忧，住于舍，具念正知。以耳闻声...以意知法，不喜不忧，住于舍，具念正知。诸友，如是比丘具足六支。
诸友，比丘如何一护？诸友，于此，比丘具足念护心。诸友，如是比丘一护。
诸友，比丘如何四依？诸友，于此，比丘思量而受用一事，思量而忍受一事，思量而远离一事，思量而除遣一事。诸友，如是比丘四依。
诸友，比丘如何除遣个别真实？诸友，于此，比丘对种种沙门婆罗门的种种个别真实，皆已除遣、弃舍、吐出、解脱、断除、舍离。诸友，如是比丘除遣个别真实。
诸友，比丘如何纯净寻求？诸友，于此，比丘已断除欲寻求，已断除有寻求，梵行寻求已寂静。诸友，如是比丘纯净寻求。
诸友，比丘如何无浊思惟？诸友，于此，比丘已断除欲寻，已断除恚寻，已断除害寻。诸友，如是比丘无浊思惟。
诸友，比丘如何身行轻安？诸友，于此，比丘断乐、断苦，先前的喜忧已灭，不苦不乐，舍念清净，具足住于第四禅。诸友，如是比丘身行轻安。
诸友，比丘如何心善解脱？诸友，于此，比丘心从贪欲解脱，从嗔恚解脱，从愚痴解脱。诸友，如是比丘心善解脱。
诸友，比丘如何慧善解脱？诸友，于此，比丘了知'我的贪欲已断除，根已断，如截断多罗树头，成为非有，未来不生法'。了知'我的嗔恚已断除，根已断，如截断多罗树头，成为非有，未来不生法'。了知'我的愚痴已断除，根已断，如截断多罗树头，成为非有，未来不生法'。诸友，如是比丘慧善解脱。
十种无学法——无学正见、无学正思惟、无学正语、无学正业、无学正命、无学正精进、无学正念、无学正定、无学正智、无学正解脱。
诸友，这十法是由彼世尊、知者、见者、阿罗汉、正等觉者所善说。在此，一切应当诵集，不应争论，以使此梵行久住，长久安立，这将有益于众多人，安乐众多人，怜悯世间，利益、安乐天人。

349. Atha kho bhagavā uṭṭhahitvā āyasmantaṃ sāriputtaṃ āmantesi – ‘sādhu sādhu, sāriputta, sādhu kho tvaṃ, sāriputta, bhikkhūnaṃ saṅgītipariyāyaṃ abhāsī’ti. Idamavocāyasmā sāriputto, samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Saṅgītisuttaṃ niṭṭhitaṃ dasamaṃ.

于是世尊起身对尊者舍利弗说："善哉，善哉，舍利弗，善哉，舍利弗，你为诸比丘说了诵集法门。"
这是尊者舍利弗所说。导师赞同。那些比丘欢喜、随喜尊者舍利弗所说。
诵集经第十竟。


